THE WAY TO THE TRUE CHURCH: wherein The principal Motives persuading to Romanisme; and Questions touching the nature and authority of the Church and Scriptures, are familiarly disputed, and driven to their issues, where, this day they stick between the Papists and us:  
Contrived into an Answer to a Popish Discourse, concerning the Rule of Faith and the marks of the Church. And published to admonish such as decline to Papistry of the weak and uncertain grounds, whereupon they have ventured their souls.  
Directed to all that seek for resolution: and especially to his loving countrymen of Lancashire.  
By JOHN WHITE Minister of God's word at Eccles.  
For the finding out of the matter and questions handled, there are three Tables: two in the beginning, and one in the end of the Book.  ¶ De hoc inter nos Quaestio versatur, utrum apud Nos, an apud Illos vera Ecclesia sit. August. de unit. Eccles. cap. 2. 
LONDON, Printed for JOHN BILL and WILLIAM BARRET. 1608.   

TO THE MOST REVEREND FATHERS IN GOD, TOBY, THE LORD ARCHBISHOP OF YORK HIS GRACE, Primate and Metropolitan of England: and to GEORGE, Lord Bishop of Chester: his very good Lords.  
WHen I first penned this Treatise, which now I offer to your Lordships, I did it for mine own private exercise, and the satisfying of certain friends that desired it. Afterward seeing some hope that it might do good abroad, principally in the country where I dwell: and desirous, if it were possible, to do any thing that might help the seduced out of their errors, and confirm the rest in the truth, I was easily persuaded to put it forth; and the rather for that the questions handled, touching THE AUTHORITY AND SENSE OF THE SCRIPTURE, and SIGNS OF THE CHURCH, are the profitablest that can be stood upon, and such as I have alway observed our people commonliest use, and most desire to look into; not being able to apprehend the difference, or judge of the reasons in other questions; but presuming that if by certain marks they could find which is the true Church, there would remain little difficulty in the rest, forsomuch as therein they should find the truth in every controversy.  
2 The proper cause why our adversaries put this device into the people's heads, was to dazzle their eyes, and delude their senses with the name of THE CHURCH; that when they should find the word of God, and all discourse against their opinions, yet that name should amaze them, while they might believe nothing until they were persuaded, by other marks, that it came from the CHURCH. And no doubt this is the 
a Apollodor. Bibliothec. li. 2.  Gorgon's head that enchanteth and oppresseth them, even the learnedst of them all, and holdeth them in bondage to their errors, having a conceit that they will hear nothing against the Church: which they presuming to be the Papacy (though it be but AN IMPOSTUME BRED IN THE CHURCH, or A DISEASE GROWING TO IT) will go no further. All their speech is of the Church: no mention of the Scriptures, or God their Father, but their MOTHER THE CHURCH. Much like as 
b Solin. poly. hist. c. 33.  they writ of certain Aethiopians, that by reason they use no marriage, but promiscuously company together, it cometh that the children only follow the mother: the father's name is in no request, but the mother goeth away with all the reputation. Let their talk be listened, and their books perused, and it will appear, this authority of their Church is at the end of every question, and striketh the stroke: as 
c Philostrat. in imaginib.  one saith pleasantly of Aesop's Fables, that therein the Fox is the chief stickler of all the company. The beasts seldom meet but he is among them, and beareth his part with the busiest.  
3 This matter is handled in this Book between my adversary and me. For though others have done the same before me, yet I have done it in mine own method. The water is all one, but the vessel wherein I have brought it, is my own. And it was the judgement of 
d Trinit. l. 1. c. 3. & de Mendacio. c. 6.  Saint Austin, that In places infected with heresy, all men should write that had any faculty therein, though it were but the same things in other words; that all sorts of people, among many books, might light upon some, and the enemy, in all places, might find some to encounter him. The Jesuits, which are the Pope's janissaries that guard his person, and were brought in now at the last cast, when the state of the Papacy was at a dead lift, to support the weight of the main battle, have pestered the land with their writings, and filled the hands and pockets of all sorts of people with their papers; yea fans and feathers are lapped up in them; wherein it is admirable to see how presumptuously they take upon them, in disgracing our persons, belying our doctrine, and coining and defending strange opinions of their own, never heard of afore; as if Chrysippus' school had bred them, 
e Diog. Laert. in Chrysip.  who used to make his boast, that many times he wanted opinions to advance, but if once he had the opinion, he never wanted arguments to defend it: whose writings, seeing they cannot be suppressed, pity but they were effectually answered. The applause that ignorant and unsettled minds give them, and the conquest that of late years they have made of a few Libertines and discontented persons, hath so fleshed them, that it is incredible how they brag and sing, like 
f Auentin. Annal. lib. 2.  the clowns of Germany, when they had expelled the Franks: 
mill Francos, mill Sarmatas semel occidimus:  
mill, mill, mill, mill, mill Persas quaerimus.  But I dare boldly say it, that if the manner how they have prevailed be looked into, 
g Prescript:  tertullian's speech will fall out to be true, It is the weakness of some that giveth them the victory, being able to do nothing when they encounter an able faith. Discontent and vanity of mind, void of the knowledge and faithful practice of religion, are good dispositions to heresy. They live Gentiles, saith Cyprian, and die heretics. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dio● Laer●. in Epicur.  Epicurus, in his time, with teaching pleasure and liberty, filled the most houses and cities with his friends. But if we look what the motives were that led them away, and what the Jesuits said against us, I presume three verses in 
i P●●●●ol.  Plautus will answer them: 
Quid ait? quid narrat? quaeso quid dicit tibi?  
Nugas theatri, verba quae in comoedijs  
Solent lenoni dici, quae pueri sciunt.   
4 A singular misery no doubt, and above all other to be lamented, that man's mind so free, so ready, so able, with those helps that God hath left him, to search out the truth, yet should not be satisfied, nor rest contented with heaven and earth, or any other thing that God hath revealed for the finding thereof: but suffereth itself to fall into opinions, and with the conceits thereof, as it were with irons and fetters, like a prisoner to be shut up in the bottom of a loathsome dungeon, where they can find nothing but the crawling of blind error, and unsettled opinions, and irksome uncertainties, as vermin creeping round about them. If ever any thing deserved 
k Agathias hist. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pity, it is to see ignorant men and women, that know nothing themselves, thus to be imprisoned in the jail of opinions, by the deceit of cunning seducers, 
l The Quodlibets make full demonstra●●● of all this: besides that which we see with our eyes.  that seek nothing hereby but to rob and spoil them, possessing the wives, leading the children, using the goods, to swagger and serve their own luxuriousness: that since the Harpies were chased away, and Bel was overthrown, never was there such a greedy and ravenous idol as the Seminary; with his back and belly sinking and drowning all that entertain him. I never think hereof, but Moloch the idol of the Ammonites cometh into my mind: 
m Paul. Pagius. paraphr. Chaldaic. in Leuit. 18.21.  It was an Image hollow, and had seven chambers or ambries in it: they opened the first and offered meal into it: in the second they put pigeons; the third received a sheep, the fourth a ram, the fift a calf, the sixth an ox: and if any man would offer his son or daughter, the seventh was ready for him; his face was like a calf, and his hands altogether framed to receive gifts of the standers by; the lively portraiture of these seducers, if we please but a little to compare the shape and conditions of the one with the other.  
5 And would to God they had made our land, their native country, but a stage for these fooleries, and not turned it into a theatre of their tragedies and 
n Vide pater si tunica filii tui sit an non? apud Math. Westm. pag. 71.  unpriestly practices: or had planted their superstition in the heart of the subject, so as a little more room had been left for loyalty to the magistrate. For what conclusions are these to be brought into a kingdom? 
o Possevin. Biblioth select. pag 17.  It is judged that no Christian monarch hath his crown wholly given him from heaven, unless it receive firmness and strength also from Christ's Vicar the Pope. And 
p Roderic. Sancius Episco. Zamorensis. alleged and followed by Cárerius, de potest. Rom. Pont. pag. 131.  again, It is to be holden, according to the Natural, Moral, and Divine law, with the right faith, that the Lordship of the Roman Bishop is the true and only immediate Lordship of all the world, not as concerning spiritual things only, but also as concerning temporal things: and that the imperial Lordship of Kings dependeth upon it, and oweth service and attendance thereunto, as a means, minister, and instrument; and that by him it receiveth institution and ordination, and at the commandment of the Papal Lordship it may be removed, revoked, corrected, punished. In the government of the world, the secular Lordship is not necessary either of pure, or mere, or expedient necessity; but when the Church cannot. Resolving this article therefore, we say, that in all the world there is but one Lordship, and therefore there must be but one universal and supreme Prince and Monarch; who is Christ's Vicar, according to that of 
q Dan. 7.14.  Daniel: He gave him dominion, and honour, and kingdom, and all people and languages shall serve him. In him therefore is the fountain and original of all Lordship, and from him the other powers flow. All their religion is full of this doctrine, and hence proceed the monsters of conspiracies against our State. Whereby it appeareth, IT IS NOT RELIGION THEY STRIVE FOR, BUT SOVEREIGNTY: and not the consciences of men, yielding to their ceremonies and superstitions, will satisfy them, unless they may also have their wills in overruling all, and the Crowns of Princes, and the Sceptres and subjects of the Kings of the world be at their devotion. Whereby they have branded themselves for ever with the indelible character of the Ministers of Antichrist: that being but Priests, and confined to their books, and having 
r Mat. 16.19. & ibi Ferus. § Tertiò obseruandum & illud quòd signanter dicit.  no other commission but TO PREACH AND TEACH, yet thus they creep into thrones, filling the world with Anarchy and confusion; and whose souls they should win to God by ministering the word and sacraments, their blood they sacrifice to the devil, by stirring them up to treason and rebellion, and canonize them for MARTYRS when they have done. We think it lamentable that is 
s Anton. Magin geograph. pag. 168.  written of the great Turk, how at Constantinople, in the place that sometime was the palace of Constantine, now he keepeth fierce Elephants, and a thousand other cruel beasts: and in a stately Church near to adjoining, where God was wont to be honoured, he feedeth savage monsters, and to every pillar thereof toeth Lions, Bears, Wolves, Tigers. 
* Witness the murders of the infant of Spain, the Prince of Orange, the French King, King john of England, the Irish wars, the English rebellion in the North, the French massacres, the infinite treasons against Qu. Elizabeth and his Majesty and above all other the Powder treason in novemb. 1605.  This is the practice of the Man of Rome: in the palace of Constantine, where formerly of old, godly Bishops had wont to be entertained, he stalleth up purpled Machiavellians, and unreasonable beasts to prey upon Constantine's successors, and devour the Princes of the earth: and to every pillar of our Churches well-nigh in Europe, he chaineth Wolves and Libards to fly at our throats, whensoever we come within their reach. And those herds that we see of Friars, Seminaries, mass-priests, Jesuits, pretending to be the Pastors of our souls, be nothing else but so many Bears and bloody Tigers, chained to the pillars of our Churches, the fatal enemies of Princes and their people, to suck their blood: save that the Turks lions at Constantinople with feeding and familiarity of their keepers become tame and gentle; but the Pope's savages of Rome by no forbearance or mercy showed them can be mollified: no gentle usage can tame their nature; no clemency will reconcile them, no diet will suage their thirst of blood; no benefits, no patience, no endurance can alter their hearts from practising against their mercifullest Prince, and dearest country. Alas for our people, that have made choice of such masters. I remember 
t Q. Curt. l. 6. Sequidem gratulari quòd in numerum deorum receptus esset Alexander; caeterùm misereri eorum quibus vivendum esset sub eo qui modum hominis excederet.  the speech of Philotas touching Alexander, what time he would be made a god: That he was glad Alexander was received into the number of the gods: nevertheless he could not but pity their state who must live under him that would exceed the degree of a man. The Pope's Deity therefore maketh them in a miserable case that live under him, that disdains the place that God hath allotted him. The alliance they have with the Church of Rome, will not let them see this, though the former ages 
u Sigeb. ann. 1088.  counted it novelty and heresy, and 
x Anna Caesarissa hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Refert Illyric.  with passion cried out of it. For adultery is a foul sin, yet 
y Cael. Rhodigin. l. 10. c. 35.  among the old Arabians no man was reputed an adulterer if he were sib to the woman: which is the reason why nothing is amiss among our adversaries, because the men that do it are sib to the Roman Church.  
6 There is but one way to prevent the danger that may he feared from this generation and their practices: and that is, that sin be severely punished, and a preaching ministry settled, as much as is possible, in all places of the land, and painful preaching effectually maintained against the manifold discouragements of this iron age, whereby the subject may be taught obedience, and ignorance and superstition (the root of disloyalty) may be expelled; that sly Papists, specially those of the better sort, be met with, and not suffered with cunning and friendship to slide through the fingers of the Magistrate: that besides all other courses used to bridle them, they be revoked to continual conference with such persons as are every way fit to encounter the reputed learning of their Seminaries, and to lay the vain rumour of it: that finally his Majesty and the State, upon all occasions, be encouraged against the manifold dangers and troubles, which (to the exceeding grief of all good subjects) their gracious care over the Church, and Zeal against false religion, bringeth upon them; and that by devoting ourselves to their obedience, and expressing our contentment in their government, they be encouraged to proceed and take heart for ever in the faith and profession which the sacred laws of our land and the mercy of God have hitherto upholden to us, and under which we have lived so happily, and obtained such strange deliverances against all our enemies. The persons that must do this, are your Lordships, and the rest of your place, the Fathers of the Church, whose seats were first erected, even from the beginning, for such very purposes. No contradiction nor contention must weary you, no peace must make you secure, no opposition dismay you. The chief magistrates of our state are properly in your hands, to frame their conscience, to direct their proceed, to stir them to action: the inferior sort of the Clergy meddle not with this charge; it is your Lordships, to whom the cure belongeth. The vigilancy, Zeal and courage of the Primitive Bishops (to say nothing of our grindal's, jewels, Pilkinton's, and other famous Prelates of our time, your Lordship's predecessors) was admirable in these businesses: after God once blessed them with an orthodoxal magistrate to support them, there could no heresy harbour under them, but they drove it out. They were faithful Fathers to the Church, and Tutors to Emperors, and by their Zeal and courage made the names of METROPOLITAN and BISHOP the most grateful and honourable titles in the world; that every tongue pronounced them with joy, and every heart affected them with contentment; when the negligence and security of some that succeeded in after times, gave the first occasion to quarrel at it, and deprave it.  
7 If this be wanting, that God be not pleased, but sin increase, and so much superstition remain still in the land unreformed, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Georg. Pachymer.  NO HUMAN WISDOM CAN KEEP OUT GOD'S JUDGEMENTS, BUT THEY WILL COME AT THE LAST UPON US. We have been often threatened, and the world about us, amazed at our dangers, wondereth how we have escaped. 
z Cedrens. hist. pag. 542.  When Nicephorus Phocas had built a mighty wall about his palace, for his security, in the night he heard a voice, crying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Though he built as high as the clouds, yet the city might easily be taken, the sin within would mar all. If the devil had employed any wit against us, but THE FRIARS, our fear should have been the less: but all ages, and this beyond all, showeth their practices to have been of extraordinary ascendencie. It is not much less than 500 years since 
a Wickliff. in T●ialog. pa. 143.  a Bishop of Lincoln gave the Friar this definition: Est cadaver mortuum, de sepulcro egressum, pannis funebribus involutum, à diabolo inter homines agitatum. There is nothing about him, but it relisheth of the grave and destruction; and God deliver us from him.  
8 There is a generation that thinketh there is no difference between the two religions, but they may be reconciled, and all this ado needeth not. Two sorts of people say thus. The first are certain POLITIC ROMANISTS, to extenuate the foulness of Popery, and to hold men's conceits toward it in the mean time till opportunity serve to set it wholly up; what time they will change their ditty, and say, the difference is so great, that they which hold our part must be burned at a stake. The second are IGNORANT, AND UNDERSTAND NOTHING, but living void of the knowledge and conscience of all religion, are possible of his mind that Turonensis 
b Greg. Tu●on. hist. Franc. li. 5. c. 43. If both the one and the other were followed: neither were is any hurt if going between the altars of the Gentiles and the Church of God, a man should give honour to both.  writeth of, who said it was best of all, si & illa & illa colantur; neque esse noxium si inter Gentilium arras & Dei Ecclesiam quis transiens, utraque veneretur. Whom God in his judgement giveth over to this opinion, to plague their sloth; who minding nothing but Epicurism & earthly things, and not enduring the pains and conscience to make trial of that which should save their souls, are seduced by this persuasion, and plunged into Atheism, to think the just defence of our faith to be nothing but the maintenance of contention. Wherein, at one breath, they have not only censured our State restraining Papistry, and all the Churches throughout the world, insisting upon the difference; and the Church of Rome too that proclaimeth it and pursueth it: but they have also condemned the Primitive Church and all the Doctors thereof, who would never yield, I will not say in an opinion, but not so much as in a form of speech, or in the change of a letter, sounding against the orthodoxal faith. The difference between the Council of Nice and Arius was but in 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a letter. 
d Georg. Pachymer. hist. l. 5.  The controversy whereupon the Latin and Greek Churches broke, touching the proceeding of the holy Ghost, depended but upon two prepositions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The monstrous heresy of Nesto●●●s, lay but in the change of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one poor letter; and 
f Concil. Ephesin. Graec. p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cyril would have him even in that to gratify the Church: and when he would not, 
g Dalmat. apolog. in Concil. Ephesin.  six thousand Bishops rose up against him for it; so religious were they that had religion, that THEY WOULD NOT EXCHANGE 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil. apud Theodorit. l. 4. c. 19  A LETTER OR A SYLLABLE OF THE FAITH, WHEREWITH OUR SAVIOUR HAD ●VT THEM IN TRVST. Which is our just defence that writ in the controversies against all our censurers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
i Epist. ad Cleric. Constantinopol. in Concil. Ephes. p. 72.  saith Cyril, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Are we enemies to peace? no: we rather will pull it to us with violence, so that the true faith withal may be confessed. But when it cannot be obtained, we clear the truth, and by expelling their errors, labour to pluck the seduced out of the fire, and bring them to knowledge, that their souls may be saved, and their life reform, and the State secured wherein they live.  
9 And this my poor endeavour in this kind I humbly present to your Lordships, under whose jurisdiction I exercise my ministry; not in affiance of any thing therein worthy your reading, whom our Church hath long since known to be the same that Eunapius saith of two other in his time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; nor in hope to escape the disgraceful censures of intermedlers; but in zeal to my country, and assurance that it may do good therein, going under so HONOURABLE protection. I am so mean a man, and obscure every way, that I feared the truth would sustain loss, and be contemned for my obscurity, if some extraordinary favour did not lead it forth. And let it go forward indeed, and show itself abroad, having THE TRUTH to support it, and so acceptable an inscription to go before, and the name of so WORTHY PATRONS to lead it forth.  
And so desiring pardon for this my boldness, I humbly commit your Lordships to the merciful protection of Almighty God, who long continue your prosperous estate, and make you happy instruments of much good unto his CHURCH. Octob. 29. 1608.  
Your Lordships in all duty JOHN WHITE.   

THE PREFACE TO THE READER, TOUCHING THE present controversies between us and the Romish Church.  
IT is not as some think touching the questions between the Church of Rome and us, that there is no real difference. Would to God it were so. But they that examine the points shall find it far otherwise. 1. Concerning the Scriptures the Church of Rome teacheth, that 
a Can. loc. pag. 251.  Many things appertain to faith and Christian doctrine, which, neither openly nor obscurely, are contained in holy writ. 
b Totalis enim & adaequata regula, est Scriptura, & Traditio simul. Deinde Traditio parem authoritatem habet cum Scriptura. Becan. circul. Caluin. p. 278.  For the total and full rule of our faith is Scripture and Tradition both together: Tradition being of equal authority with the Scripture. This assertion is directly against the doctrine of our Church, and leadeth men into pernicious errors pretended to be delivered by Tradition, and withdraweth them from the obedience of only Scripture, to the following of uncertain authority. 2. Concerning the justification of a sinner, 
c Viguer. Institut. theol. p. 286  whereby of a wicked, unjust, and unclean person, he is made clean, holy, and simply just: it teacheth that this is done, by the habit of our own inherent righteousness, and not by Christ's. Bellarmine, expounding the Council of Trent, saith, 
d De justif. l. 2. p. 1032. c.  Our own inherent justice is the formal cause of absolute justification, not the justice of Christ imputed to us: and 
e Pag. 1071. d.  besides the merits of Christ imputed to us for our satisfaction, there is in us an inherent justice, which is the true and absolute righteousness whereunto, by the just judgement of God, not punishment, but glory is due. This opinion containeth so real a difference from the truth, that S. Paul 
f Gal. 5.4.  saith of it: Ye are abolished from Christ, ye are fallen from grace, whosoever are justified by the Law. 3. Concerning the merit of our works it holdeth, 
g Mich. Bai. de merit. oper. p. 12  that when men having conversed godlily and righteously in this mortal life to the end, obtain eternal life: this is not to be deputed to the purpose of God's grace, but to the ordinance of nature, appointed presently in the beginning, when man was created. Neither, in this retribution of good things, is it looked to the merit of Christ, but only to the first institution of mankind, wherein by a natural law it was set down, that, by the just judgement of God the keeping of the commandments should be rewarded with life, as the breaking of them is punished with eternal death. Whereby we see that there is a plain difference between the Church of Rome, and us, in the principal article of our faith, touching the salvation of our souls; we believing steadfastly that it is to be ascribed to the merits of Christ, they expecting it for the merit also of their own works. 4. Concerning Images, 
h Concil. Trid. sess. 25  it practiseth the having and worshipping of them: yea 
i Azor. Instit. tom. 1. p. 737.  the Divines of that Church hold that every Image is to be honoured with the same honour, wherewith they worship the sampler. No man can be so simple but he may see a substantial difference in these points: and the like may be showed in above two hundred questions controverted between us, though I will not deny that in many things the heat of the contenders hath devised differences where there are none, and to discredit one another they have wrested that which might be well understood.  
2 Besides the Church of Rome not only requireth us to profess her faith, but also to do it 
k Bell. de laic. c 19 p. 19; 9 c.  with subjection to the Pope: and teacheth, 
l Turrecr. quaest ex S. Tho. q. 13.  that this is absolutely necessary to salvation. A point so fully opposite to the government of our Church that it can no way be reconciled, forsomuch as we know the same to be a mere pretence to hide their tyranny.  
3 And as the difference is real, and of long continuance, so is there no hope to reconcile it. The Papacy, that standeth in opposition against us, was brought in by Satan at the first, and is still continued, only to seduce the world: and 
m 2. Cor. 6.14.  what fellowship hath righteousness with unrighteousness? what communion hath light with darkness? or what concord hath Christ with Belial? or the temple of God with idols? It is in vain therefore to hope for reconciliation of things so far unlike, unless our adversaries would wholly renounce their parts, and embrace the truth, which 
n 2. Thess. 2.11.  they will never do, Many means have been used, but never any could prevail. The Emperors, Ferdinand, and Maximilian, traveled painfully herein, and by their appointment Cassander, a great learned Papist, drew 
o Consult. de Artic. controu. ad I●app.  a project, to show his judgement. And in the time of Charles the fift, it was much laboured in Germany to accord the sides, both by Papists and Protestants. And it is 
p Act colloqu. Ratisbon. an. 2●41. Lindan. L de querela pacis. Praefat.  reported, that, at a meeting at Regenspurge, there was an agreement made of many weighty points, touching Free will, Original sin, justification, Faith, Merits, Traditions, the Mass, etc. but this held not; neither indeed can the wit of man avoid that 
q 1. Cor. 11.19 2. Thess. 2.8. & inde.  which God will have, for the trial of his Church, and manifesting of his truth. There is in our adversaries that refractory frowardness, that they seek nothing but to be contrary unto us, and even hate the name of peace. This opinion, 
r De Grat. & lib. Arb l 5. c. 1.  saith Bellarmine, we embrace and defend so much the more willingly, by how much it displeaseth our adversaries, and especially Caluin. 
s Maldon. comment. in joh. 6.  Another, expounding a place of Scripture, saith: Though I have no author for my exposition, yet I allow it rather than that of Austin and others, though it be most probable; because this of mine more crosseth the sense of the Caluinists.  
4 Having therefore to do with adversaries so contentious, with doctrine so pernicious, with a Church so diseased; it is a better way to examine the questions and betake ourselves to the true part, then to hope for that which will not be. And this was the course that the Christians took when the Church in ancient times was vexed with Arianisme and Pelagianisme. They were not indifferent which side prevailed, but they clave fast to the truth: they did not neutralize between both; they did not idly sit, and deride those that contended for the truth; they made not the questions of religion the matter of their quarrels, and rude discourse in Taverns and streets, and every base company; but with godly affection they lamented the Church's trouble, and with zealous consciences, and earnest prayer, and religious endeavour they sought the faith. This is the way that all men should take, now when the rumour of the contention groweth so great: 1. with HUMILITY to crave at God's hand the direction of his Spirit: 2. then with DILIGENCE to read and learn the Scripture, whereby to judge: 3. and so with LOVE to the persons of the men, and with a mind prepared to yield to the truth, to travel through the questions. The want of which no doubt is the true cause why contentions grow, and questions multiply, and all things are uncertain. For the preachings and writings of learned men are licentiously censured afore they be understood: the most people making the same only a matter to cavil at; never considering with what religious hands they ought to touch the questions of faith, wherein whosoever erreth, loseth no less than his soul thereby. The questions of faith, and all matters of religion, require in such as will profitably exercise themselves therein, three things: Humility of mind, because they concern the holy things of God: Diligence in attending, because they are spiritually discerned: and strength of judgement, because enemies and seducers are exceeding cunning to beguile a slothful examiner, and deceive him that considereth not attentively.  
5 Our adversaries that manage the Papacy, if ever any, have expressed this cunning and skill in persuading and setting forth their heresy, so far that it cannot be denied, they have omitted no art that might set it forth, nor no diligence that might adorn it. We read strange things of certain painters, how admirably they cast and shadowed their works; but the skilfullest painters that ever were are our jesuits and Schoolmen, and others, the workmen for the Church of Rome. Not the famous Zeuxis (
t Plin. l. 35 c. 9  who wrote under his table, when he had drawn it, that men should sooner envy then imitate him) was to be compared to these painters: not the ancient Polignotus, nor Parrhasius, not Mycon, Timanthes, Bularchus, Phidias, did ever bestow such pains on their images, as these have done on their idol the Papacy: specially the jesuite, who, as Pliny 
u Lib. 35. c. 10.  noteth of Parthasius, is soecundus artifex, sed quo nemo insolentius & arrogantius sit usus gloria artis: a workman full of device, but no man useth the reputation of his skill more proudly and arrogantly than he. Zeuxis being to make the image of juno, to hang up in her temple, chose out certain virgins, to put the several beauty of them all into his picture: so have these painters made choice of the exquisitest devices that all the heresy in the world could yield, to put the same into their religion; no policy in Machiavelli, nor Sophistry in Aristotle, nor eloquence in Rhetoric, but they have contrived it into their Image, that, save truth and sincerity, there is nothing wanting. Tertullian saith, As the Gentiles with their hands, so heretics with their words, are the makers of idols: for every lie that they speak of God, is a kind of idolatry. The Prophet Esay 
x C. 44. v. 12.  setteth down a lively description of this matter. The Smith taketh an instrument, and worketh in the coals, and fasteneth it with hammers, and worketh it with the strength of his arms: the Carpenter stretcheth out a line, he fashioneeh it with a thread, and plaineth it, and pourtrayeth it with the compass, and maketh it after the figure of a man, and according to the beauty of a man, that it may remain in a house. He heweth him down Cedars, and Pine trees, and Okes, and he taketh thereof and burneth it, and warmeth himself, and baketh his bread: yet he maketh a god and worshippeth it, an idol and boweth down before it: he burneth the half of it in the fire, and upon the half of it he eateth his meat; he roasteth it, and is satisfied: also he warmeth himself, and saith Aha, I am warm, I have been at the fire; and the residue thereof he maketh a god, even his idol; whereto he boweth, yea he worshippeth and prayeth unto it saying, Deliver me, for thou art my god. In which words the God of heaven deriding the Gentile, doth very fitly show us the idolatry of Rome, and the manner how the idol religion thereof was framed and set on foot. At the first it was but a rude block, and ragged trunk, rough hewn by bungling workmen that were not their craft's masters, till the Smith, the Carpenter, and the painter came, every one in his place, and showed his skill. First the Canonists like blacksmiths blue with the bellows of their Decrees, and hammered, and heat it in the coals of the Pope's Constitutions: these smiths were Gratian, Pope john, Gregory, and Boniface, with their prentices that served them, Hostiensis, Innocent, Panormitane, and the rest of that profession. Next, the Carpenters that took it in hand were the Friars and Schoolmen, which stretched their line over it, and brought it into better shape. Thomas, and Scot, and Alexander fashioned it with line and level, they stretched out the line of Method over it, and with the thread of a Distinction they plained it where it was rough, and with the compasses of their Logic and Philosophy made it in the fashion of a man. After that the great Lateran Council, about the year 1215. had polished it, and given it strong joints to stand upon: not long after the Counsels of Constance, Basil, and another Lateran hewed it over again, and altered the fashion in certain points touching the Pope's authority. There some Cardinals, Senensis and Cusanus, thought the head stood too high above the shoulders, and would have had it bowed down a little lower. At last they brought it to Trent, into the hands of their best workmen, as 
y Absolutissima Trident. Synod. Possevin biblioth. select. pag. 18. A.  they say, who mended it from top to toe, and set it up again when the worms had well-nigh consumed it: since which time the third sort of workmen the Painters have taken it in hand; the jesuits and their fellows, who never cease to paint it day and night. There is no colour but they have tried it to make it beautiful. Some with varnish and plaster stop up the cracks, which the Sun shining upon it, hath made, that they might not be seen Bellarmine and his associates in that kind, stir all colours together, and varnish over the smoky and dusty places so skilfully, that a man can scarce tell what the colour is. Surius and Baronius with other colours, ground by Legendaries, cast a shadow over it for seeming too youthful, but they have painted a grey beard to a green head: the rest stand by, such as are Sixtus Senensis, Lindan, Staphylus, Posseuine, like Censors, commending the workmanship, and flattering the workmen, and extolling the idol against them they call Lutherans and Caluinists. Thus at the last have they polished their Dagon, and set it up before the Lords Ark: save that it may not be forgotten that with some of it they warm themselves, and roast their meat; as Pardons, the Mass, and Purgatory; and laugh in their sleeves at such as turn the spit: Ah I am warm, I have been at the fire.  
6 This is the labour and workmanship that our adversaries have bestowed on their religion, to set it forth: whereby they have made their Church so seeming Catholic. And indeed we have always observed that there be two principal things which draw men's conceits to Papistry. The first is the Name and report that goeth of the Church of Rome, while men persuade themselves that a Church so ancient, and renowned in all ages, cannot but be the true Church of God. The second is the rumour and opinion of our adversaries learning, as if it were unpossible so learned men should be deceived, and their writings could be answered. Nevertheless it is easy enough to see the truth through all this, if men will consider of things attentively. For touching the name and show of the ROMAN CHURCH, it is but an empty sound of words and titles: this present Roman being wholly departed, in the questions controverted, from the ancient, and retaining nothing but the title. This should deceive no man. For the true, ancient, and Apostolic Church of Rome, so much commended by the Fathers, and sought to by the world, professed another kind of faith then this doth, and the same that now we defend against them; whereas this is fallen from it; and yet skilfully retaining still the same Seat and Title, imposeth marvelously upon the world hereby. Isidorus Pelusiota 
b L. 3. Epist. 408.  hath a saying that showeth the likelihood of this: In the days of the Apostles, and afterward, when the Church flourished, and laboured as yet of no disease, the divine graces of God went, as it were in a ring, round about it; the holy Ghost administering all things, and all the Bishops thereof inciting and turning it towards heaven: afterwards it grew diseased, and was troubled with faction, and then all those things flew away. Thus the Church is like a woman fallen from her ancient happiness, and retaining only some signs thereof. She hath the sheaths and caskets where her ornaments lay, but the goods themselves she is spoiled of. Not through his carelessness and negligence that first enriched her, but through their naughtiness that governed not things as they should have done. This Doctor well perceived that a Church may lose the faith, and yet retain her name still: and he saw that, in his time, things fell to decay, and the faith of Christ began to be altered. To what purpose then should any man respect the name of the Roman Church, when the true faith is changed? or what do the prerogatives and royalties of the ancient Church concern this that is turned to another religion? or who regardeth a house of stately building, and honourable title, or antic memory since john of Gaunt, when the plague hath infected it, and thieves possess it? Besides, when it was at the best, in the Apostles time and after, yet other Churches were commended as well, and counted as good, as it. 
c Meditat. & Respons. in iute Graecoroman. tom. 1. p. 449.  These are the words of Balsamon: The five patriarchs (of Rome, Alexandria, Constantinople, jerusalem, and Antioch) had identity of honour: 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and obtained the room of one head over the body, that is, the holy Churches of God. And Nicephorus the Patriarch of Constantinople, 
e Concil. Ephesin pag. 307.  in an Epistle to Leo, the Bishop of Rome, saith, And we also, who have obtained the name of new Rome, being built upon one and the same foundation of faith, the Prophets and Apostles, where Christ our Saviour and God is the corner stone: 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the matter of faith are nothing behind the elder Romans. For in the Church of God there is nothing to be reckoned before the rest. Wherefore let Saint Paul glory and rejoice in us also, and joining new things with old, and comparing us in doctrines and preaching, let him glory in us both alike. For we, as well as they, following his doctrines, and institutions, wherein we are rooted, are confirmed in the confession of our faith, wherein we stand and rejoice, etc. So that the Greek Churches in the East thought themselves equal with Rome, and the commendations of the Apostle to belong to them as well as to the Church of Rome; whereby we may judge how undiscreet a part it is to be carried away with the name of a Church afore we have inquired whether it keep the ancient faith: or so to be conceited of one Church that we will look toward no other but it.  
7 The second point that deceiveth many, is the rumour and opinion that goeth of our adversaries learning: which is as weak a motive to build on, as the former; when the greatest heretics that ever were have wanted no learning, and we may be sure, this of our adversaries is not commended with the least. Themselves are unmeasurable, and more than odious in extolling their own faculty, and their people as ridiculous and irksome in reporting it It is nothing beseeming Christians to leave the cause, and to fall a boasting. Let our books be viewed, and the disputations between us weighed, and it will appear they have no such vantage, no not in Art and learning: and, but that unsettled brains are given vainly to admire novelties, our Church at home here in England (to say nothing of those abroad, who have made our proudest enemies feel the edge of their learning) hath brought forth, and at this day yieldeth, as learned as our adversaries ever had any. And that the Reader may have some trial of this, I will give an example or two wherein he shall see, and by that judge of the rest, how learnedly they carry themselves now and then against us, and how great their skill is to help them when they are a little urged.  
8 They have a solemn tradition among them concerning the Assumption of the Virgin Marie, the story whereof you may read in the 
g Act. 1.14.  Rhemish Testament, to this effect: Now at the time of her death all the Apostles, then dispersed into diverse nations, to preach the Gospel, were miraculously brought together (saving S. Thomas, who came the third day after) to jerusalem, to honour her divine departure and funeral: where before her death, and after for three days, not only the Apostles and other holy men present, but the Angels also and powers of heaven did sing most melodiously. They buried her body in Gethseman●: but for S. Thomas sake, who desired to see and reverence it, they opened the sepulchre the third day, and finding it void of the holy body, but exceedingly fragrant, they returned, assuredly deeming that her body was assumpted into heaven, as the Church holdeth, and therefore celebrateth most solemnly the day of her Assumption. And 
h Anton. chron. part. 1. p. 147. Suar. tom. 2. p. 200.  some add, that companies of Saints and Angels, and Christ himself (for how else should he have fulfilled the commandment, Honour thy father and thy mother) met her, and with great glory and joy placed her in her throne. This is the Legend; and that no man should mistrust they could not defend it, 
i Fe●ard. in Hest. pag. 616. Rhem. act. 1.14 Bristo. mot 32.  most bitterly they rail upon all that deny it, persuading men 
k Baron. an 48. nu. 17. & 24.  that it is the judgement of the universal Church: 
l Catarrh. opusc. dè concept.  yea a point of faith. The ground whereupon they stand, is the Testimony of many authors: a certain writing of john the Evangelist. Dionysius Areopagita, Melito, Athanasius, Jerome, Austin, Damascene, Bernard, Andreas Cretensis, Nicephorus, Metaphrastes, Glycas, etc. Who would not think but here were a learned defence of that they say? But mark the issue: First we have showed them, and it is the truth, that whatsoever the later writers Damascene, Bernard, Andreas, Metaphrastes, Nicephorus, Glycas and others of those times, have written touching this matter, is borrowed from the former authors, Dionysius, Melito, the writing of S. john, Athanasius, Jerome, and Austin: and can have no more credit than the said authors have from whom it is borrowed. Now these authors we prove to be all forged, and our adversaries, in the pursuit of the matter, confess it. 
m D. 15. sancta Romana. Sixt. Senens. p. 104.  The book going under the name of S. john is bored through the ear by the Pope himself in a Council, and so is Melito, as 
n An. 48. n. 12.  Baronius acknowledgeth, who calleth him an idle companion, full of dotages and fooleries unworthy of Christian audience. The same censure he giveth 
o Nu. 13. & inde.  of Sophronius, and Jerome, to Paul & Eustoch. and 
p Nu. 20. & inde  of Athanasius, confessing them to be forged in their names, and full of lies and impostures. And 
q Nu. 17.  of that which goeth under the name of Austin, as the Divines of Lovan have done before him. Dionysius is he that, when all is done, must bear the burden. But he also is acknowledged by 
r Erasm. declare. ad Censur. Parisiens'. theol. p. 180. Caietan. & Valla annot. in Act. 17.  right skilful Papists, to be a counterfeit. And if the Rhemists 
s In Act. 1.14.  say true, that the blessed Virgin lived but 63. years, then, by 
t She bore Christ at 15. years. Christ died at 33 then she was 48. whereto if you add 15. more, it maketh them 63 and that year falleth into the year of Christ 48.  computation of times, she died in the eight and fortieth year after Christ's birth, what time Dionysius could not (as the book going under his name pretendeth) be present. For the same Rhemists 
u Table of Sain● Paul. p. 375.  say, he was not converted till an. 51, and Baronius 
x An. 52. nu. 1.  not till an. 52, which was three or four years after her death. Besides Baronius 
y Nu. 19  is driven to confess her sepulchre was not found, or known in Jerome's time: but when at the length, not much before the days of Juvenalis the Bishop of jerusalem, it was found, and that without the body, by occasion hereof the argument of writing concerning the assuming of her body into heaven, was exhibited for before that time none had writ so. Let this be noted. If her sepulchre was not known, nor her body miss out of it, nor no man writ of her assumption till Juvenalis time; how can Dionysius that lived so long afore, mention it? Again, let the book be Dionysius his own, and legitimate: yet the words thereof convince not this Assumption. He saith no more but thus: 
z De divin. nomin. p. 281. graec  When we also, as you know, and yourself, and many of our holy brethren came together to behold the body which the Prince of life was in, and which received God; where james the brother of our Lord also was present, and Peter the highest and ancientest top of the Divines: then, after we had beheld, it pleased all the Bishops, as every one was able, to praise the almighty goodness of his infirmity that was the beginning of life unto us Where jerotheus, as you know, excelled all the other holy Bishops, except the Apostles, being wholly rapt out of himself. In which words he mentioneth no more but 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  THE BEHOLDING OF THE BODY WHICH THE AUTHOR OF LIFE WAS IN, AND WHICH RECEIEVED GOD: and the PRAISING OF CHRIST'S GOODNESS: which speech is so obscure and uncertain, that Baronius 
b An. 48. n. 6. & 3.  observeth, some have expounded it of the Sepulchre which received the body of Christ, and some of john the Evangelists house which entertained the holy Virgin, and some of the flesh of Christ wherein the Divinity dwelled. But supposing the body of the virgin Mary be meant, which they came to see, yet how followeth it that this was at her death, and funeral, and assumption, & all the rest that the Rhemists tell? where is the learning that should prove this? Moreover we show them how vain and uncertain all things touching this matter are. The Authors are unsufficient. No man can tell either when she died, or where the sepulchre should be, or when she was assumed. Touching her age when she died, whereupon dependeth the credit of Dionysius, 
c Suar. tom. 2. p. 197. Baro. an. 48. n. 24.  they say it is uncertain and unknown. The time of her assumption is noted by 
d Suar. p. 200.  some to have been the same day she died by 
e Rhem. act. 1.14.  others, 3 days, by 
f Beleth. explic. divin. office pag. 559. Durand. rational. p. 447.  others 40. days after. Baron. 
g Nu. 4.  saith there is monstrous diversity among writers touching these things. And concerning the sepulchre, you see the Rhemists say confidently it was in Gethsemani: but the counterfeit 
h Ep. ad Paul. & Eustoch.  jerom saith, in the valley of jehosaphat. Baronius thinks it is unknown. But how is the matter then defended, after they have so gravely related it, and so reviled the Protestants for not believing it? as in many more questions, so in this, when they have flourished awhile, and spent a few vain brags, their blood cooleth, and the swelling suageth. 
i Durand. ubi supra.  One saith: The truth is, she was taken up in soul, but whether her body remained on the earth it is uncertain. And better it is piously to doubt, then rashly to define any thing touching the matter. Yet it is piously to be thought, she was totally assumed. 
k Suar. ubi supra.  Another saith: the opinion is now so generally received that it cannot, without rashness, be denied: yet there is neither Scripture nor sufficient tradition to make the faith hereof infallible. Baronius saith, 
l Nu. 9  the things pertaining to this history are strengthened neither by the Scriptures nor the testimonies of the ancient fathers. If their learning could have justified their fable, they would not first rail at the Protestants for refusing it, and then in the end themselves half mistrust it, laying it upon bare tradition, and entreating the world to receive it as a godly opinion, though there be no testimony in antiquity to prove it.  
9 Another example to show what little cause we have to fear or regard their learning, shall be this that followeth. When the second Nicene Council had brought in the worship of images, the Emperor Charles assembled another Council at Frankford, and condemned it again, and rejected the Nicene: whereby it appeareth that images were brought in at that time, and that the Church of Rome, in confirming the said Nicene Council, changed the ancient faith. Our adversaries have had time enough to think upon this, and to frame their answer. But they know not what to say, the best learned among them confuting one another in the point. First 
m Suar tom. 1. p. 800. c. Vazq. adorat. p. 303. Bin. tom. 3. council. p. 427.  they endeavour to prove, that this of Frankford was but a provincial Council; and feign they would have it so, that they might say it erred, and must give place to the Nicene which was general. But we show this to be false: for 
n Visperg. pag. 187. Rhegin p. 30.  the stories report it to have been a general Council of three hundred Bishops, assembled out of all the provinces of the Empire, the Popes own Legates also being present: and therefore 
o Ouand breviloq. in 4 sent. pag 52 Baron. an 794. nu. 1.  other Papists let go this answer, granting it was a full Council, and cannot be rejected as a provincial: and that it did condemn the Nicene Council, but this, they say, was erroneously; being deceived by those that penned the book of Charles against Images, and thinking it had decreed they should be worshipped with Latria, divine honour, which was the reason why they rejected the Nicene Council. 
p Bozi de Sign. eccl tom. 2. pag 270. Genebrard chron. an. 794. Bellar. de imag. c. 14 Baron. an. 794. n. 31. & inde.  Many of the learnedest fly to this answer: but we reply, that besides that it is against 
q Concil. Basil. epist Synod. R●spons. de authorit. Concil.  a principle of their own, that a general Council cannot err, it is manifestly against the truth. For the mind of the Nicene Council was well enough known, and the same Pope's Legates that were at the one, were at the other: and the contrary cannot be showed out of Charles his book, whereupon other Papists perceiving this answer cannot be defended, give it over, and confute it, and betake themselves to a worse. 
r Alan. Cope. p. 570. Sand. visib. monarc. p. 480. Sur. comment. p. 445. & council tom. 3. p. 428. Alp●on. contra haer. p. 139. Catharin. de sanct. glor. p. 67. Suar. tom. 1. p. 802. Vazq. adorat. p. 302. Binn. council. tom. 3. pag. 429.  They say, that in the Synod of Frankford, the Nicene Council was not condemned, not any thing attempted against it, but the Council of Constantinople under Constantinus Copronymus which had condemned Images: yea it ratified and confirmed the Nicene Council, and decreed the worship of Images, as it had done. A strange assertion; yet Baronius 
s An. 794 n. 26.  saith It is the answer of very many good Catholics; as it is indeed: but note what 
t De imag. c 14.  Bellarmine saith of it, I wish this were true, but I doubt it is false. For mark into what desperate straits they have brought themselves that hold it. First, they of the former opinion confute them. Next, we produce the universal consent of the Church stories against them. The book of Charles the great 
u Praefat. circa med.  saith, There was brought forth the question touching the late Synod of the Grecians, which they made at Con●●●●tinople concerning the adoring of Images, wherein it was written, that they should be cursed which did not give the same service and adoration to the images of Saints, which is given to the divine Trinity. This our most holy Fathers (of Frankford) despised, and with one consent condemned. To this agree divers other authors: Hincmarus, Ado, Vrspergensis, Rhegino, Aimon, Auentin, etc. But they answer: Hincmarus (though he were Archbishop of Rheims, and lived at the same time) his authority is nothing. 
x Cope. p. 582. Vazq. p. 309.  The words are forged, or he was deceived: the rest that followed him, are all either corrupted, or mistaken. 
y An. 794. n. 33.  Baronius saith, the books of Charles deceived them. Suarez, 
z Tom 1. p. 804  that either they erred, or their books are corrupted, or they speak not of the second Nicene Council. Vasquez, 
a De adorat. p. 309.  that they were all manifestly deceived by Hincmarus, as Hincmarus was by the books of Charles. And thus all the blame is laid on that book, the authority whereof notwithstanding they cannot infringe, though 
b Ala. Cope. p. 566. Bellar. de Concil. l. 2. c 8. Suar. tom. 1. p. 803. Vazqu 277 Baron. an. 794. n. 30.  they do their uttermost, to prove that Charles wrote it not. For first it beareth his title, as all other books do theirs. 
c Bell. de imag. c. 14. Baron. n. 31  Secondly it containeth the acts of the Synod of Frankford, and the Council therein confuted is the second Nicene. Thirdly 
d Cope. p. 568. Vazqu. p. 277. Baron. n. 31.  it was written in the time of Charles. Fourthly 
e Baron. ibid.  it was sent by Charles to Pope Adrian. Fiftly, one chapter thereof 
f Baron. n. 32. & 46.  is confessed to be the work of Charles himself. Sixtly, and at the worst, 
g Hadrian. Ep. ad Carol. tom. 3 council. p. 263.  it was written by such as were near about Charles. This is a brief sum of all that long discourse between us touching the Council of Frankford; which I have observed, that the Reader may perceive what is to be thought of our adversaries learning, so much bragged of: for were it able to do that which is boasted, they would never suffer themselves thus to be distracted, and driven to these beggarly shifts, and foxed out of one hole into another, that they know not where to set their foot. Let them speak directly, and go forward with the point in any controversy, and we fear not their learning. 
h 1 Reg. 20.11.  Let not him that girdeth on his harness, boast himself as he that putteth it off. 
i Pro. 21.30.  There is no wisdom, nor understanding, nor counsel against the Lord.  
10 This opinion that they have of their own learning is it that puffeth them up, and maketh them more than idle, even base and ridiculous in their own commendations; and (which ill beseemeth the Ministers of Christ) filleth their mouths with contumelious and stagelike speeches against us; such as these are: 
k Rhem. 1. Tim 1.7.  In the sight of the learned they are most ignorant of the word of God, not knowing the very principles of Divinity, even to the admiration truly of the learned that read their books, or hear them preach. 
l Caluinotur. cism. p. 360.  Their unlearned and beggarly Ministers: 
m Brist. mot. 31.  Look to their Universities, and see whether there be any appointed public Readers or Teachers of such matters (the mysteries of Divinity) any that privately make them their study: whether they do not all in manner study nothing but the art of speaking, or else but certain new books of common places for a few points of their new doctrine, and them so lightly, that the common sort of Catholics are able to answer all their arguments, and to say also more for them then they can say for themselves. 
n Brist. reply. p. 364.  More declamations in Greek in one common school of the Jesuits, then in both your Universities (
o This showeth they dare say any thing.  I dare say) being joined together: and better masters of Arts of two or three years teaching through all logic and philosophy, then with you in seven years. No, no, regnum Grammaticorum is past date, all are not children as they were when this gear began: your tongues will not now serve, no nor your study of Divinity itself in Caluins' School. Come once to the Catholic Schools, and you will be ashamed of yourself, as many a one already is, that thought himself, and was thought of others, at home a jolly fellow. 
p Hard. confut. Apol. pag. 279. And Stapleton saith worse in his Counter bl. p. 481.  Your Ministers be Tinkers and Tapsters, Fiddlers & Pipers, it is incredible to hear their vein in this kind, and how they vaunt of themselves withal, as if they were playing upon a stage the first Act and Scene of Plautus his 
q Miles gloriosus. A lively picture of our adversaries impotent brags.  Braggadochio. But it is a base course and cannot be pursued without lying and ostentation; and therefore the Gentiles themselves deriding it, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phurnut. de nat. Deorum p. 42.  Sacrificed an Ass to Mars the God of wars, because the noise and braying of the one agreed fitly with the tumult and confusion of the other the other. And yet it were the easiest matter of a thousand to requite them with testimonies of their own writers. For Theodoricke of Niem 
s L. 2. c. 12. de Schism.  saith, Many are created Bishops to day, which yesterday like jesters and stageplayers, and prodigals, did nothing but run up and down the streets and taverns, and suspected places. And Clemangis 
t De corrupt. statu. eccl. p. 15.  writeth, how innumerable Parish Priests came to their benefices, not from the Schools, and their study, but from the plough, and servile occupations, which could neither read nor understand Latin, nor know b from a battledoore. Yea the Bishops themselves, 
u Pag. 30.  saith he, have neither read, nor heard, nor learned the sacred letters, nor so much as touched the Bible, unless peradventure it were the hilling thereof. Ignorant and unlettered persons hold the rooms of Bishops. I could easily produce many of their own authors (if ourselves had known or seen nothing in their old Priests and young Seminaries:) to discover as much in their own Clergy as they revile us with, whether it be our 
x Maxima haereticorum pars nimis maturè, ex scholis ad pulpita aliosue gradus, evocatur. Alan. Apol. p. 106.  youth, or conditions, or unlearnedness, if I would imitate their vanity. Their 
y Sixt. Sen. p. 245.  Must that preached at twelve years old: their 
z Baron. ann. 1033. n. 6.  Bennet that was Pope being under ten years old, and 
a Baron. ann. 955. nu. 1. 2.  john not above sixteen: their 
b Baron. ann. 925. n. 9  Archbishop of Rheims at five years old: their 
c See D. Reyn. apol. thes. p. 292.  Cardinals under 12. years old: their 
d Baron. an. 925. n 11.  youths and nephews thrust into Bishopric; their 
e Sa. apho. pag. 208.  idiots allowed to minister. These & such like practices of their Church will show what small cause there is why they should disdain us, supposing we had less learning than we have. Irenaeus 
f L. 2. c. 45.  hath a saying which I commend unto them when they think they have so much vantage of learning against us: It is better and more profitable to be simple and of small knowledge, and by love to approach near God, then to think themselves to know much, and to be of high experience, and in the mean while to be found blasphemers against God.  
11 We know no cause therefore why we should not constantly and cheerfully go forward with our profession, and confirm ourselves daily more and more therein, against all the premises and oppositions of the Roman Church whatsoever. First, we have the Scripture in manifest places free from all ambiguity, on our side; secondly, we have the principles of religion, contained in the Lords prayers, the Creed, and the ten Commandments, that directly leadeth to every point of our faith. Which is the true reason why the Church of Rome forbiddeth the reading and exercise of these things to the people, lest they should see so much. Thirdly, we have the ancient fathers in express terms, in all things that they held constantly & certainly, with one consent I do not deny but our adversaries in some smaller points, as Purgatory, & prayer for the dead, may make show of some particular opinions in the fathers: but upon trial it will fall out they held them waveringly & doubtfully, that no certainty can be set down touching their resolute judgement. Whereas in the principal points touching the Scriptures, justification, merit of works, images, and all the rest, they writ most clearly with us. Fourthly, and which may persuade any man not drunken with his own prejudice, we have the mercies of God to plead for us, whereby our Church hath been miraculously upholden: when they threatened, God defended us; when they practised and expected our utter ruin, God disappointed them; when they wrought all manner of treasons, yet God delivered us. Fiftly, and this is our further assurance, that we have done nothing against the Church of Rome, but innumerable people in all ages wished it long ago. What ceremony? what doctrine? what custom? what one parcel of their superstition have we refused, but the world long since complained of it? yea the learnedst men that were groaned under the very burdens that we have have shaken off. 
g Evetusto quo●am libro refert Illyric. catolog. test. tom. 2. p. 805.  It is written of Gerson the Chancellor of Paris, who lived about one hundred years before Luther, that the Sorbonists expulsed him the University, and in his old age deprived him of all his d gnities●: because, as it is like, he misliked divers errors in the Church of Rome. What time he betook himself to teaching of school, wherein his manner was daily to cause all his scholars, the little children, to join with him in this short prayer; My God, my maker, have mercy upon thy miserable servant Gerson. It should seem by this, that he took small comfort in those times, when forsaking all confidence in the glory of his Church, he would call for mercy at the hands of God, rather in the company of a few poor children, then in the society of such as were reputed the Doctors of the world. And it may easily be thought, Gerson saw more than he either loved or liked, because the modern Papists reject his judgement, & 
h Resp. Card. Bellar. ad resolute Io. Gerson.  confute his writings: and 
i Fra. Victoria. relect. 4. p. 138.  say, This Doctor in all things was an enemy to the Pope's authority, and, with his heresy infected many others. His opinion touching this matter little different from schism. Yea at this day they see more errors than they will reform. O God, saith 
k Naucler pag. 499.  one of their Historiographers, what will become of our age when our vices are grown to that, that they have scarce left us any place with God for mercy. What covetousness is therein Priests? what lust, what ambition, what idleness, what pomp, what ignorance both of themselves and of Christian doctrine? how little religion, and feigned rather than true? God have mercy on us.  
12 And h●●●, omitting the way that is by trial of arguments, I offer certain external marks, and sensible tokens whereby the falsehood of the Roman Church may be discovered, & the most resolute Papist that liveth moved to misdoubt his own religion: for it is unpossible that these things following should be found in the true Church, or practised by men of the right faith. The first is, their enmity with the sacred Scriptures, the word of God: whereof I have spoken in the 22. Digression of this book. For the words 
l Esa. 8.20.  of the Prophet are clear: To the Law, to the Testimony: if they speak not according to that word, it is because there is no light in them. And one of their practices against it whereby they have deprived it from being the total rule; hath left them utterly void of all means to secure their faith by, and to find the truth. For the Church, the fathers the Counsels, the Pope, which is all they can pretend, are yielded by themselves to be subject to error. And how can that give them assurance of their faith, which itself is not assured from error? The second is the very face and outward state, and government of their Church, clean contrary to the first antiquity. How unlike is their Pope to Peter? their Cardinals to the Apostles? their Prelates to the ancient Bishops; in state, in ambition, in intermeddling? This is noted at large by many among themselves. Zabarella, Cusanus, Marsilius, Occam, Duarenus. How unlike is their private Mass, half Communion, Latin Service, Image worship, to the ancient Service of the Church of God? If it were the true Church, no continuance of time could thus have altered it: age changeth the colour of a man's hair, and the sound of his voice, but not his complexion or the shape of his body. The third is, that THERE IS NO POINT OF OUR FAITH BUT MANY LEARNED IN THEIR OWN CHURCH HOLD IT WITH US, AND NO POINT OF PAPISTRY THAT WE HAVE REJECTED, BUT SOME OF THEMSELVES HAVE MISLIKED IT AS WELL AS WE. And this may be demonstrated in all the questions that are between us, and they know it, and for that cause have purged and razed the principal books of the elder Papists, and some of them they have utterly forbidden. In the books of latter Catholics also, 
m Index librorum prohib. p. 25. §. 3.  saith the Index, which were written since the year 1515. if that which needeth correcting can be amended by taking away or adding of a few things, let the correctors see it be done: but otherwise let it be wholly razed out. The fourth is, that the most points of Papistry are directly and at the first sight absurd and against common sense, and the law of nature. For who can conceive that it should be the Pope's right to Lord it thus over the Scriptures, Fathers, Counsels, Church, and all the world? What possibility is there that the kingdoms of the world should be subject to him? What likelihood is there that Images should be worshipped? our works should merit heaven? the cup should not be allowed to the people? the Service should be in a language unknown? the Body of Christ should be in ten thousand places at once? the Priest should have judicial power to forgive sins? the Saints in heaven should be made mediators for us to God. He that will indifferently compare these and many points more shall find them manifestly against the principles of religion, and the light of nature. What man can think it to be the true Church that teacheth to equivocate, to murder the King, to pay no debts, to BLOW UP THE PARLIAMENT, to dispense with murder and whoredom? The fift is, their intemperate and unchristian proceeding against us. For if they were of the truth, they would not defend themselves, and confute us with gross lying, uncharitable railing, and irreconcilable malice, which are the weapons of darkness; but with gravity and sincerity as becometh Christ's Gospel. Who will believe that any can be so impious, that holdeth there is a God, as to make him the author of sin? and yet 
n Possevin. bibl. select. p. 533.  they shame not to say we do it. Who can think that any man is so absurd as to deny the necessity of good works, and a godly life? and yet they say our Church doth it. There is very little of our doctrine but maliciously they traduce and misreport it. That we have need to put them in mind of Philoxenus the Poet, 
o Hesych. Illust. vit. philosoph. in Arcesilao.  who hearing certain Potters singing his verses undecently, broke their pots: For, saith he, I break your pots, and you mar my verses. What truth or sincerity is it to publish abroad to the world, that in England, Catholics (so they call themselves untruly) are so cruelly persecuted? 
p Nonnullae de castissimis virginib vestris in Lupanaria aliaque loca inhonesta (praeclarissima in hoc Agnetis, Luciaeque virginum exempla secutae) protrusae sunt. Alan. consolat. pag. 159.  That young women, which are found to be of that religion, are put into the stews: and such like untruths mentioned thick and threefold in their 
q Concert. eccl Cathol.  writings. 
r Aquiponta. de Antichristo. p. 110. post Saunder. visib. monarch l. 7. p. 664  That ten thousand Churches and above are overthrown: more than two hundred Martyrs slain, an infinite multitude of all sorts, and sexes, imprisoned, banished, and bereaved of their goods. One Cardinal, three Archbishops, eighteen Bishops, one Abbot, four priors, four whose Covents, thirteen Deans, fourteen Archdeacon's, six hundred Priests, seventy seven Doctors, one Queen, eight Earls, ten Barons, six and twenty Knights, four hundred Gentlemen. What could they have said more if Queen Elizabeth had been as cruel as Queen Marie was against us in her time? Yea their hatred against us is such, that they hold us to be 
s See Lindan. de suga idol.  possessed (not simply seduced but even possessed by the devil) and thereupon, when any of us revolteth to the Papacy, and is reconciled to them, they have an order to exorcize the party, 
t Pontifical. Rom. pag. 206.  who kneeling upon his knees the Bishop saith: I conjure thee, unclean spirit, by the name of God, that thou depart out of this servant of God, whom he hath vouchsafed to deliver from thy errors, and to bring back to his holy Church: he commandeth thee thou cursed and damned spirit, who suffered for the salvation of man, etc. Besides, their malicious 
u Staplet. promptuar. moral. aestiu. pag. 493. Answer to the libel of Engl. Iust. pag. 170. & inde.  threatening of the peace of our Land, even then when it had the happiest time, and unnatural treasons against us, show the true sanctification of God's spirit not to be among them, which teacheth meekness and forbearance, not rancour, and impatience, and rebellion. Save that having said, 
x Id.  They were but thriftless yonkers, vulgar readers, common persons, that would not be persuaded our country and state to be in the greatest, and most dangerous terms (in the Queen's time) that ever it was, since or before the conquest, and in far worse than any country in Christendom: it pleased God by the coming of his Majesty to deride these their Prophecies; and in scorn thereof, at this day we enjoy the very same peace and liberty that we then had.  
13 The sixth is the prodigious ignorance whereinto they fall that live in Papistry. For as their Church commendeth it, so their people follow it most desperately, even in the chiefest things touching their salvation. I will not speak how unable they are to render account of the faith, to understand the points of the Catechism, to judge of things lawful and unlawful, and such like: I will only mention what I saw and learned, dwelling among them, concerning the saying of their prayers: for what man is he whose heart trembleth not to see simple people so far seduced, that they know not how to pronounce or say their daily prayers? or so to pray, as all that hear them shall be filled with laughter? And while superstitiously they refuse to pray in their own language with understanding, they speak that which their leaders may blush to hear. These examples I have observed from the common people. 
* The manner how the vulgar sort of people, addicted to Papistry, say their prayers: the which I have observed by living and conversing with them: and set down for no other purpose but to note the pitiful ignorance and confusion whereinto the Church of Rome plungeth her children. Non verenda reteg●, sed inverecunda resuto: utinam nobis reliquerint moderni Not, unde à nobis possent aliquaten operiti. Bern. ep. 42.  The Creed: Creezum zuum patrum onitentem creatorum eius anicum Dominum nostrum qui cum sops, virigini Mariae: crixus fixus, Ponchi Pilati audubitiers, morti by sunday, father a fernes, sclerest un iudicarum, finis a mortibus. Creezum spirituum santum, ecli Cathóli, remissurum, peccaturum, communiorum obliutorum, hitam & turnam again.  
The little Creed.  
Little Creed, can I need,  
Kneel before our Lady's knee:  
Candle light, candles burn,  
Our Lady prayed to her dear Son,  
That we might all to heaven come.  
Little Creed, Amen.  
This that followeth, they call the White Pater noster.  
White Pater noster, Saint Peter's brother,  
What hast i'th' t'one hand? white book leaves.  
What haste i'th' tother hand? heaven gate keys.  
Open heaven yates, and 
* Shut.  steike hell yates:  
And let every crysom child creep to it own mother:  
White Pater noster, Amen.  
Another Prayer.  
I bless me with God and the rood,  
With his sweet flesh and precious blood:  
With his Cross and his Creed,  
With his length and his breed,  
From my toe to my crown,  
And all my body up and down,  
From my back to my breast,  
My five wits be my rest:  
God let never ill come at ill,  
But through jesus own will,  
Sweet jesus Lord, Amen.  
Many also use to wear vervain against blasts: and when they gather it for this purpose, first they cross the herb with their hand, and then they bless it, thus: 
Hallowed be thou vervain, as thou growest on the ground,  
For in the mount of calvary there thou was first found:  
Thou healedst our Saviour jesus Christ, and stanchedst his bleeding wound:  
In the name of the Father, the Son, and the holy Ghost, I take thee from the around.  And so they pluck it up, and wear it. Their prayers and traditions of this sort are infinite, and the ceremonies they use in all their actions are nothing inferior to the Gentiles in number and strangeness. Which any man may easily observe that converseth with them: the Which I have noted in this place, not to disgrace the persons of any, but to show the pitiful barbarousness wherein they live that refuse to hear the Gospel, and whom our Seminaries have trained up, boasting that there is no religion, or knowledge, or devotion among us, but in these people. And let any man judge how it can possibly be the Church of Christ, that nourisheth this barbarous, and more than brutish ignorance & superstition among the people. And it cannot be answered, that these are the customs of a few simple people: for this that I say, is general throughout the country, the whole body of the common people practising nothing else, until it please God by the ministry of his Gospel to convert them. Yea the most men and women addicted to Papistry, though well borne and brought up for civil qualities, and of good place in the country, yet lie plunged in this ignorance, being persuaded that what they have learned by long custom and continuance in their old religion (so they style it) they should not give over. Yea this sore is so foul and grievous, that it may not endure to be looked into.  
14 This brutish condition of their people may the better be credited, and is the less to be wondered at, because the open practice of their Church giveth them example, and encourageth them by their idolatry and superstition toward the Saints departed. For how can that people discern their ignorance, whose Pastors even before their eyes, in their open Service and printed books, serve the Saints and worship them with the same service that they give to Christ? This I offer for the seventh motive, to induce any Papist to suspect his own religion: for it cannot be the faith of Christ, that taketh his honour and giveth it to another. In their Service and prayers the virgin Marie is made an intercessor for sin, 
a 1. Tim. 2.5.  as if Christ were not the sole Mediator, unless the merits and mediation of another did come between. Let these forms be an example.  
b Offic. Mar. pag. 13.  By the prayers AND MERITS of the ever blessed virgin Mary, and of all Saints, our Lord bring us to the kingdom of heaven. Amen. 
Again: 
c Ibid. pag. 27.  All hail o Queen, mother of mercy: OUR LIFE, sweetness and HOPE, all hail. We exiled, the sons of Eve, do cry to thee. To thee we sigh, groaning and weeping in this vale of tears. Therefore o thou our ADVOCATE, turn those thy merciful eyes unto us: and show us after this exile blessed jesus the fruit of thy womb. O clement, o pitiful, o sweet virgin Marie: pray for us o holy mother of God. Again: 

d Ib. pag. 33.  Marry that mother art of GRACE.,  
Of MERCY mother also art,  
SAVE and defend us from our so,  
Receive us when we hence departed.  

e Ib. pag. 47.  The guiltless bands UNBIND,  
Blind men their sight ASSURE:  
Ill things from us expel,  
All good for us procure.  
A mother show thyself,  
He takes our plaints by thee,  
That being for us borne,  
Vouchsafed thy son to be.  
Grant that our life be pure,  
Make safe for us the way,  
That while we jesus see,  
Our joy may last for ay.  Again: 
f Missal. Sarisb. 8. Septemb. Alle celeste.  O Virgin, the only chaste mother, losing our sins, give the kingdom where the blessed companies do reign: for thou as Queen of the world, art able to do all things, and WITH THY SON DISPOSEST ALL RIGHTS. Again: 
g Antidotar. animae. p. 101.  O Marie, the star of the sea, the haven of health to such as suffer shipwreck, the godly guide, the sweetest patron of the miserable, the learnedst ADVOCATE of the guilty, the only HOPE of the desperate, the SAVIOUR of sinners: I beseech thee at my last day enlighten me with the beams of thy most clear face. Then there is no other hope but thou. SAVE ME O SAVIORESSE: REDEEM ME O REDEEMER: my sins load me, the flesh defileth me, the devil lieth in wait, etc. 
h Hist. chor. August. commemor. virgin. Mariae.  Thou called'st thyself the Handmaid of jesus Christ, but as God's law teacheth, thou art HIS LADY mistress: for right and reason willeth that the MOTHER BE ABOVE THE SON. Therefore pray him humbly, and COMMAND HIM FROM ABOVE that he lead us to his kingdom at the world's end. It is unpossible to excuse this kind of praying from formal idolatry, wherein the same titles are given to the Saints, and the same things by the same merits asked of them, that appertain to Christ alone. And yet 
i Suar. tom. 2. disp. 23. per totum. Bellar. de Sanct. beatit. c. 17  the Jesuits at this day excuse it, and will not suffer it to be reform. Yea we find in the writings of the most learned Papists that are, things touching the virgin Mary as bad, and worse than all this. Dodechinus 
k Append. ad Maria. Scot pa. 470.  writeth, that an infant lying in the cradle, saw the virgin Mary standing before the tribunal seat of Christ, and making most earnest intercession for the world. Biel 
l In Cano. lect. 8. p. 233.  saith, We fly principally to the blessed Virgin, the Queen of heaven, which is signified in Hester the Queen, who coming to appease king Assuerus, he said unto her, It shall be given thee, though thou ask the half of my kingdom. So the Father of heaven having his justice and his mercy as the chiefest goods of his kingdom, keeping his justice to himself, surrendered his mercy to the Virgin mother. And 
m Specul. exempl. d. 7. n. 41.  they tell a vision, how Christ preparing to judge the world, there were two ladders set that reached to heaven: the one red, at the top whereof Christ sat: the other white, at the top whereof the virgin Marie sat: and when the Friars could not get up by the red ladder of Christ, but evermore fell down, Saint Francis called them to the white ladder of our Lady, and there they were received. 
n Bern. Senens. ser. 51. c. 3.  Another saith, that Christ was incarnate more for the redemption of the blessed virgin then for all mankind besides. Bozius 
o De sign. eccl. tom. 1. pag. 679. & 681.  saith, The victory obtained over the devil, is to be ascribed altogether to Christ himself: but by Christ it must also principally be ascribed to the virgin Mary. Seeing the blessed Virgin is the most noble part of the Church, it is chief referred to her to be Hevab, which signifieth the mother of the living: namely because by the virtue of Christ, Marie principally giveth eternal life to mankind, and through her we increase in the faith, and are multiplied in charity, and replenish heaven. By the two Cherubins upon the Ark, were signified Christ and Marie, through whom God is merciful, and heareth our prayers. There must needs be something in the Church to answer those old ceremonies. Wherefore in the Church there must needs be some woman, who being blessed with Christ's gift and merits, may bear all men to God, and by whom God may be merciful to us. But this that Galatinus writeth, deserveth the noting: he saith, 
p De Arcan. Cathol. verit. pag. 489.  that FOR THE LOVE OF JESUS AND MARY, GOD CREATED THE WORLD. For the love of the undefiled Virgin, who is the wisdom of the world, God made heaven and earth: and it was not only made for her love, but also preserved: for it could no way stand, our deeds are so evil, BUT THAT SHE BY PRAYING FOR US MERCIFULLY UPHOLDETH IT. 
* Pag. 515.  Adam following sin incurred death, but the glorious Virgin and her Son being no partakers of Adam's sin, and altogether free from original sin, of right were to be impassable and immortal. But forsomuch as the death of Christ was needful for the redemption of mankind, therefore it was necessary that the body of Christ should be passable and mortal: and so likewise the immaculate Virgin being to bear a Son passable and mortal, which was to be one flesh with her, and that could not naturally be if she were impassable and immortal, therefore she was also necessarily mortal; and so both the mother and the son died. THE DEATH AND PASSION OF CHRIST AND THE HOLY VIRGIN, WAS FOR THE REDEMPTION OF MANKIND. It was impossible she should have died afore the passion of her Son. The second reason is, that SHE ALSO MIGHT COME BETWEEN (God and us) FOR THE REMISSION OF SIN, seeing all things must come between for the remission, that came between when Adam did it. Thus they join the virgin Marie with Christ, in the very work of our redemption, and ascribe to her, no less then to him the execution of all God's mercies toward us. Brigit in her revelations 
q Pag. 21.  saith. the virgin Mary told her, that AS ADAM AND EVE SOLD THE WORLD FOR ONE APPLE, 
* Filius meus & ego redemimus mundum quasi cúm uno cord.  SO HER SON AND SHE REDEEMED THE WORLD WITH ONE HEART. Thus they have joined a creature with Christ, and given his honour to another; yea that honour of redeeming and sustaining the Church, which no creature is capable of. And this idolatry they have committed not with the blessed Virgin alone, (who is blessed and honourable, though not to be worshipped, but herself worshipped him that was borne of her flesh, 
r Lib. 3.  saith Epiphanius) but even with the basest of their Saints, that we may know in what vile account they hold Christ the Saviour. 
s Lib. Conform. Francis. pa. 304.  They say, he imprinted his five wounds upon Francis of Assize the Friar; as if he also were to suffer for the world, and redeem mankind: and market 
t Possevin. bibl. select. p. 295.  the verses of Tursellinus the jesuite, concerning the same: 
Exue Franciscum tunica laceroque cucullo,  
Qui Franciscus erat iam tibi Christus erit:  
Francisci exwiis, (si quâ licet) endue Christum  
jam Franciscus erit qui modò Christus erat.  
Strip Francis from his coat and cowl, all naked, and you shall see,  
He that even Saint Francis was, to Christ will turned be:  
Again, put Francis coat and cowl on Christ (and mark the liar)  
He that even now was jesus Christ, will Francis be (the Friar.)  The same conceit, or a worse, 
u Boz. de sign. eccles. tom. 2. pag. 200.  is thus expressed by another jesuit, Fr. Bencius. 
Sancte patrum, spirans Christi exspirantis imago  
Tempore quam nullo deleat ulla dies:  
Quas etenim fers ipse manus, fers ipse pedesque,  
Has tulit ille manus, has tulit ille pedes.  
Nec minus & teli transfixum cuspide pectus,  
Quale tibi patulo pectore vulnus biat:  
Cuncta estis similes: illum qui fortè verentur  
Reddere, te saltem cur imitentur habent.  
O holy Francis that of Christ, dying upon the tree,  
The very breathing image art, for ever so to be:  
What hands thou bearest, what feet thou hast, such hands such feet had he,  
And such a wound wide in his breast, as in thy breast we see.  
In all things you are both alike, that he which is ashamed,  
Him, t'imitate, may follow him at least, and not be blamed.  Out of all this, the Reader must observe what the Church of Rome ascribeth to Saints, and how far they intrude them into the office of Christ: and then take a scantling thereby of the religion, and judge whether it be the Church of God that offereth this injury to his Son.  
15 Let people therefore open their eyes and view the Papacy a title better, how it hath encroached upon heaven and earth; that not the God of heaven, or the states of the world, or the consciences of men have escaped the malice thereof, but it is busily doing with them all; the which, me thinketh, should move them if no other thing could be objected. For what tyranny and usurpation is it thus to load the world with their traditions? and fill the Church with more than jewish idolatry and superstition? Moreover, what had the Council of Trent to do, now after 1500. years, to make a new Creed and profession of faith, which, even the people of their own Church were never bound to before? This is a point worth the looking at, that the Bishop of Rome should take upon him to add twelve more articles to the Creed, and to bind men by oath and confession to receive them. This showeth him to be the same 
x 2. Thess. 2.4.  that sitteth in the Temple of God, exalting himself above all that is God, and his people to be in a miserable state, that must have the matter of their faith increased, diminished, and changed at his devotion. I will let down this new Creed word for word, that such as have not seen it may consider thereof, and see the new faith which the Pope hath taught his children. Thus it lieth in the Pope's 
y Bulla Pij 4. super forma juramenti professionis fidei.  Bull, which calleth it THE PUBLIC PROFESSION OF THE ORTHODOXAL FAITH, TO BE uniformly OBSERVED AND PROFESSED. 
z THE NEW CREED OF THE CHURCH OF ROME.  I. N. do with firm faith believe and profess all and singular things contained in the Creed which the Roman Church useth: namely, I believe in one God the Father almighty, maker of heaven and earth, and of all things visible and invisible. And in one Lord jesus Christ the only begotten Son of God, borne of his Father before all worlds, God of God, light of light, very God of very God, begotten not made, being consubstantial with the Father, by whom all things were made: who for us men and for our salvation came down from heaven, and was incarnate by the holy Ghost of the Virgin Mary, and was made man: crucified also for us under Pontius Pilate, suffered, and was buried, and rose again the third day according to the Scriptures, and ascended into heaven, and sitteth at the right hand of his Father, and shall come again with glory to judge the quick and the dead, whose kingdom shall have no end: and in the holy Ghost the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and the Son is worshipped and glorified, who spoke by the Prophets. And I believe one Holy, Catholic, and Apostolic Church. I believe one Baptism for the remission of sins, and I look for the resurrection of the dead, and the life of the world to come. Amen. The Apostolic and Ecclesiastical TRADITIONS, and other observances and constitutions of that Church do I firmly admit and embrace. Also the sacred Scripture, according to THAT SENSE WHICH OUR MOTHER THE CHURCH HATH HOLDEN AND DOTH HOLD (whose right it is to judge of the true sense and interpretation of holy Scriptures) do I admit. Neither will I ever receive and expound it but according to the uniform consent of the Fathers. I do also confess that there be truly and properly SEVEN SACRAMENTS of the new law, instituted by our Lord jesus Christ, and necessary to the salvation of mankind, though all be not for every man: that is to say, Baptism, Confirmation, the Eucharist, Penance, extreme Unction, Order, and Marriage: and that they confer grace, and that among these Baptism, Confirmation and Order cannot be reiterated without sacrilege. Also the received and approved rites of the Catholic Church used in the solemn administration of all the aforesaid Sacraments, I receive and admit. All and every the things which concerning ORIGINAL SIN and JUSTIFICATION, were defined and declared in the holy Council of Trent, I embrace and receive. Also I confess that in the MASS is offered to God a true, proper, and propitiatory sacrifice for the quick and the dead: and that in the holy EUCHARIST is truly, really, and substantially the body and blood, with the soul and Divinity of our Lord jesus Christ; and that there is made a conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood; which conversion the Catholic Church calleth TRANSUBSTANTIATION. I confess also that under ONE KIND ONLY, all & whole Christ, and the true Sacrament is received. I do constantly hold there is a PURGATORY, and the souls detained there are holp by the suffrages of the faithful. And likewise that the SAINTS reigning with Christ, are to be worshipped and prayed unto. And that they offer their prayers to God for us: and that their RELICS are to be worshipped. And most firmly I avouch that the IMAGES of Christ, and the Mother of God always a Virgin, and other Saints, are to be had and retained, and that to them due honour and veneration is to be given. Also that the power of INDULGENCES was left by Christ in the Church; and I affirm the use thereof to be most wholesome to Christ's people. That the Holy, Catholic and Apostolic ROMAN CHURCH is the mother and mistress of all Churches, I acknowledge: and I vow and swear true obedience to the Bishop of Rome, the successor of S. Peter the Prince of the Apostles and the Vicar of jesus Christ. And ALL OTHER things likewise do I undoubtingly receive and confess which are delivered, defined and declared by the sacred canons, and general Counsels, and especially the holy Council of Trident: and withal I condemn, reject, and accurse all things that are contrary hereunto, and all heresies whatsoever, condemned, rejected and accursed by the Church: and that I will be careful this true Catholic faith (out of the which no man can be saved, which at this time I willingly profess and truly hold) be constantly (with God's help) retained and confessed, whole and inviolate to the last gasp, and by those that are under me, or such as I shall have charge over in my calling, holden, taught and preached, to the uttermost of my power: I the said N. promise, vow, & swear, so God me help, and his holy Gospels. The Schoolmen & Lawyers were long ago in hand with this question, whether the Pope had authority to make a new Creed? And because they were long tempering with it, and the affirmative seemed a strange position, we marveled what they would make of it. But now we see they meant in good earnest indeed, and this belike was the Creed whereof the Pope was with child, and all his Church must receive it. This is a strange presumption, that taking upon them to bring new matter of faith into the Church, and to make that necessary to be believed for salvation, which before was not so: yet their people should be so blind as not observe it. Suarez the jesuit, 
a Tom. 2. p. 30.  The matter may come to that pass, that without any new & explicate revelation, the Church may have sufficient motives for the defining of this (or that) verity, by the enfolded and still revelation of God: for this manner of defining (whereby that which was not before, is now made an article of faith) it is sufficient, that any supernatural verity be infoldedly contained in tradition or Scripture; that the common consent of the Church, (by which the holy Ghost often explicates traditions and declares Scripture) increasing, the Church at the length may bring in her determination; which hath the force of a certain divine revelation, in respect of us. This consent of the Church may so increase, that at the length she may simply and absolutely define it. This showeth plainly that they think the Pope hath power to make a new Creed; and hereby the world may see that under pretence of things lying hidden in the Church, and the common consent of the Church increasing, the Pope may multiply the matters of faith, and so fit in the conscience as he pleaseth.  
16 It is no small grief to all that are well minded, to see this more than Egyptian bondage, wherein so many people live; but yet if any man look attentively upon it, the matter will not seem so strange. First, their custom and long continuance in blindness bindeth them in, there being nothing harder than to break an ignorant man of his custom. 
b De Doctrine. Christ. l. 4. c. 24.  Saint Austin coming to Caesarea, where the people had an ancient custom once a year, for certain days together, to divide themselves into parts, and throw stones one at another, whereby many were slain: found it an exceeding hard matter to dissuade them from it. Then the society and alliance, whereby they are linked one to another, restraineth them; being ashamed to departed with their acquaintance, and the things which long continuance of friends hath enured them to. This is noted by S. Basil in the vulgar of his time, seduced by Arius: There is, 
c Ep. 70.  saith he, small hope of reducing them to the truth, who are linked to heretics, with the band of long amity. And Saint Austin yieldeth the same reason why the Donatists could so hardly be reclaimed. How many, 
d Ep. 48. ad Vincent.  saith he, being moved with the truth, would even presently have been good Catholics, and yet deferred it daily, fearing the offence of their friends? How many did, not the truth, but the heavy band of obdurate custom, hold together; who thought th● Church to be with Donatus, because their security made them slothful and lazy in searching the truth? How many were hindered by the rumours and slanders that went of us? How many stuck to Donatus, because there they were borne, and no man constrained them to departed thence, and go to the Catholic Church? Finally, they are in the hands of skilful workmen and wary leaders, that know how to entertain and hold them, and with fair words to deceive the simple: whose first work, when they seize upon a Proselyte, alway is to teach him four conclusions, before he go any further: and I wonder their drift therein is not espied. First that the Protestants are heretics, and their Church come up but lately, and therefore he must never hear any Protestant or regard what he saith in the matter of religion. Next, that the Roman Church is the true Church, wherein only salvation is to be found: and this Church can err and teach false, in nothing. Thirdly, that the Scriptures are obscure, imperfect, troublesome, and therefore it is not for simple men to meddle with them, or once to hope that they can thereby come to any certain resolution. And then lastly, that in all things he must refer himself to his mother the Church, and his ghostly father, to whose cure God hath committed him, whose directions if he will follow resolutely, he may be careless in all the rest. When silly creatures have drunk in these principles, (which a wise man will examine before he believe) what marvel is it if they be hardly converted? and when their teachers have thus hedged them in, and taken away their eyes, their ears, their understanding, it is no wonder if they be easily trained into any thing.  
17 Who are again and again to be admonished that they look into these things, because no less than the salvation of their souls lieth upon it: and it is the foolishest thing in world in matters of such consequence to rely on the persons of men, or our own affection. For which cause, and for whose sakes, I have penned this book, to show the full trial of such motives as they seem to stand upon. And whosoever will read it attentively, shall find therein a just and complete answer to the principallest things that are objected against our Church. Yea he shall reap this benefit by reading it, that he shall see the very point where divers questions stick, that are much talked of, but little understood by many. I have done it moderately, and with all the respect of my adversary that I could. I have meddled with the persons of no man, but only debated the cause, and followed the argument as it led me. And I will freely confess that my adversaries kind of writing, which I much liked, alured me to answer him, because as it is scholarlike performed, so it bringeth aboard the best questions & reasons that are ordinarily discoursed. His writing is borrowed wholly from Gregory of Valentia his Analysis fidei, & tract. de obiecto fidei: who is as acute an adversary as any this day disputeth against us. In my answer I hold this course throughout, to lay the argument, or question plainly down, and then to answer it directly and perspicuously, that the reader may understand what is said. And because the judgement of the ancient Church is much objected against us, I have endeavoured to clear that point also, by showing in every question, as the cause requireth, the practice of the Primitive Church, and the opinions of the fathers, concerning the points. And although in their time they knew not of our questions (the Papacy being risen since their days) whereby they might speak directly as witnesses between us; yet teaching the truth of the Gospel, which the Papists have corrupted, they show who be the innovators; and to this day strike the Church of Rome as if they lived and saw it: wherein we are so well assured, that we embrace that kind of trial, which is by antiquity, most contentedly, and daily find our adversaries to be galled thereby. 
e Sim. Metaphrast. vit. Epiphan.  The Legend telleth, that Epiphanius being dead, as he lay on the ground, and one looking curiously at him, gave him such a blow with his foot, that he struck the wind out of his belly. Thus the Father's dead in their graves, yet strike our adversaries to the ground with their feet, that if the Pope were not made interpreter to help at a dead lift, they could not stand an hour. Which is such a jest that no doubt themselves smile at it. For if the Father's rule the questions of faith, and the Pope rule the Fathers, and the Church of Rome the Pope; this will be like 
f Plutarck.  the merry conceit of a little boy in Athens, the son of Themistocles: that playing among his companions would tell them he could rule all Athens: For, saith he, my father can rule Athens, and my mother can rule my father, and I can rule my mother.  
18. Again, in all the questions handled I have confirmed our own doctrine and expositions, and confuted our adversaries, by the authority and testimonies of the Papists themselves: which course I dare undertake may be maintained in all the questions between us: and I have observed it principally, to make it appear, that the Romish faith came in by the faction of some particular persons, and was alway resisted as it grew, and contradicted by learned men; and that our adversaries mouths may be stopped when they shall see some learned man or other in their own Church to hold the same things that we do. 
g Refert sed ipsa nosse quae messemnecant Zizaniorum se mina Prud. apotheos.  The Church of God hath alway thought this a fit course. Dionysius Alexandrinus 
h Niceph. l. 6. c. 8.  said of himself, that he used sometime to be occupied in reading the writings and treatises of heretics, though it something polluted his mind with touching their unclean opinions; because he reaped this profit thereby, that he might the easilier refel them, and the more execrate & detest them. If any will take upon him to confute me, the laws of Christian conference, specially in the points of faith, bind him, 1. to do it temperately, abstaining from railing and reproaching. 2. perspicuously, that I may certainly know his meaning 3. honestly, that what I say be faithfully set down, and what I prove my sayings by, be not dissembled. For I affirm nothing that concerneth the cause, but I prove it, either in the text by reason, or in the margin by authority, which I would not have dissembled, or (according to an usual trade taken up of late among them) traduced with taunts and outcries, as if it were false alleged, until it appear to be so indeed. Which if he perform, I shall think my lot the better to have met with so profitable an adversary. And so wishing the good Reader that with love to all men, and reverence to God's truth, and care to lead a sanctified life, he would pursue the cause of religion: I take my leave, beseeching our Lord Christ by the power of his spirit, to make way for the truth in all our hearts. Amen.   

A Table of the several matters and questions handled and disputed in this Book. The first number signifieth the Section, noted with this mark. §. The other, following the first, signifieth the numbers of that Section. Where the number is but one, there the whole Section is meant.  

THe true faith is absolutely necessary to salvation. 1. 1.  
No part of our faith stands upon tradition. 1. 2.  
Enfolded faith is not sufficient without knowledge. 2. 1. 7.  
There is a Rule whereby the true faith may be known. 3. 1.  
This Rule is not visible and known to all men without exception. 3. 2.  
The properties belonging to the rule of faith. 4.  
The Scriptures translated into English are the rule of faith, and how. 5.  
The true reason why Papists deny the Scriptures to be the rule. 5. 7. 8.  
The Scripture ought to be translated into the mother tongue, that the people may read it. 5. 9  
Touching the certainty and truth of our translations, and how we know it. 6.  
The last resolution of our faith is into the authority of the Scripture. 6. 9 10.  
Our English translation is purer than that which the Papists use. 6. 11.  
The obscurity of the Scripture disableth it not from being the rule. 7. 1.  
All matters needful are plainly laid down in the Scripture. 7. 3.  
Why the Papists pretend the obscurity of the Scripture. 7. 7.  
Whence it is that the Scripture is obscure. 8. 1.  
The Scripture is understood by itself, and how. 8. 1, 2, 3.  
How we are assured of the true sense of the Scripture, which is it among many senses 8. 7, 8.  
The true cause why men err in expounding the Scripture. 8. 13.  
Our faith is built on the Scripture, not on the Church. 8. 17.  
The Scripture is perfect, containing all things. 9  
How I know this Scripture to be the very word of God. 9 5.  
All things needful are fully comprehended in the Scripture. 9 9  
The Papists hold that the sense of the Scripture varieth with the time. 9 11.  
Again touching the errors of men in expounding the Scripture. 10.  
The place of 2. Tim. 3.16. proveth the all-sufficiency of the Scripture. 11.  
How private men & private companies may see the truth against a multitude. 12.  
By the Church the Papists mean nothing but the Pope. 13. 2.  
Whether, and how the Church of God may err. 14.  
1. Tim. 3.15. expounded, how the Church is the pillar of truth. 15.  
The Protestants do not say that the true Church at any time failed & was not. 17. 1.  
The state of the question touching the visibleness of the Church. 17. 2.  
The Protestants say no more touching the invisibleness of the Church, than the Papists themselves in effect do. 17. 3.  
The arguments are answered whereby the Church is proved to be alway visible. 18. & inde.  
The true faith is a sufficient mark of the Church. 24. 2.  
The arguments against this are answered. 26. to 31.  
1. joh. 4.1. proveth that it is lawful to examine the teaching of the Church. 31.  
One, Holy, Catholic, and Apostolic, are not the marks of the Church. 32.  
What the unity of the Church properly is. 33. 1.  
The Protestant Churches want not true unity. 33. 2.  
God's true Church in all ages hath had some contentions. 33. 4. & inde.  
The Protestant Churches have the true means of unity. 34. 1.  
What kind of unity the Papists have. 34. 1. 2.  
The Church of Rome useth the Scriptures most despitefully five ways. 35. 3.  
The present Roman Church is departed from the ancient primitive faith. 35. 9  
The Church of Rome wanteth unity, and liveth in manifest contention, demonstrated. 35. 16.  
The Pope's authority was not received of old as the foundation of unity. 36. 2.  
The very Papists themselves do not yield to the Pope's determinations. 36. 5.  
The Pope's supremacy is no sufficient means to preserve unity. 36. 10.  
The places of Mat. 16.18. Luk. 22.32. joh. 21.15 handled at large, & showed to make nothing toward the Pope's authority over the Church. 36. 11. & inde.  
The Primitive Church acknowledged not the Pope's supremacy: four experiences. 36. 26.  
The Pope may err, even judicially, and be an heretic. 36. 32.  
It is unpossible to prove that the hope is S. Peter's true successor. 36. 36.  
No certainty among the Papists how the Pope's supremacy is proved. 36. 39  
A place of Cyprian alleged for the supremacy, answered. 37. 1, 2.  
The Protestants Church is truly holy, and how. 38. 1.  
Certain words of M. Luther expounded. 38. 2.  
Outward holiness no proper and essential mark of the Church. 38. 3.  
The unholiness & wickedness of the Roman Church demonstrated. 38. 4. & inde.  
What Saints the Protestants have in their Church. 39 1.  
Canonization of Saints by the Pope, a ridiculous conceit. 39 2. 3.  
The doctrine of the Protestants induceth not to liberty. 40. 1. & inde.  
Fasting how the Protestants, and how the Papists use it. 40. 2.  
Auricular confession or shrift, justly rejected. 40. 6.  
Necessity of good works taught and defended by the Protestants. 40. 11.  
Touching the merit of works. 40. 12.  
Touching man's power in keeping the commandments. 40. 18.  
Whether all the good works we do be sin. 40. 22.  
The distinction of sin into mortal and venial. 40. 26.  
Satisfaction how taught by the Protestants, and how by the Papists. 40. 28.  
A short view of long Pardons. 40. 35.  
The doctrine of justification by Faith only, expounded and defended. 40. 37.  
Predestination how holden by the Protestants. 40. 43.  
What is the root of contingency. 40. 44.  
free-will and God's decree, how reconciled together. 40. 45.  
Touching free-will, and the determination thereof by God's providence. 40. 46  
Predestination not for works foreseen 40. 49.  
God is not the author of sin. The Papists in this point go as far as the Protestants. 40. 50.  
Again touching free-will, at large showing all the questions in that point. 40. 52. & inde.  
Wherein true holiness standeth. 41. 1.  
How good works become an infallible sign of true holiness. 41.  
Touching the certainty of grace and salvation, the point explicated. 41. 5.  
The miracles of the ancient Church do the Papists at this day no good. 42. 1.  
The ancient Monks were not like the modern. 42. 3.  
Touching miracles, objected by the Papists, an answer. 42. 4. & inde.  
Incredible miracles and ridiculous reported 42. 8.  
The abuses of Monks and Monasteries detected. 42. 10.  
A proof that the Protestants doctrine excludeth liberty of the flesh. 43. 2.  
The Roman doctrine is an occasion of their sinful lives. 43. 3.  
Some points of Papistry named that invite men to liberty. 43. 5. & inde.  
The Roman faith a mere device invented to maintain ambition and covetousness. 43. 7.  
The universality of the Protestants Church is showed and expounded. 44. 1. & inde.  
Touching the ancient Fathers, their authority and usage with us and the Papists compared. 44. 4. & inde.  
Who are Fathers with the Papists, and who All the Fathers. 44. 9  
The Pope ushers the Fathers. 44. 11.  
The Papists are notorious for contemning all the ancient writers: exemplified. 44. 12. & inde.  
The Protestants answer to them, that bid them show their Church in all ages. 45. 1. & inde.  
The Papists have not the Church Catholic either in time or place. 46.  
The Roman Church hath forsaken her ancient faith. 47. & inde.  
Transubstantiation a late device. 47. 8. 9  
The present Roman Church hath converted no countries to the true faith. 48. 1. & inde.  
The Indies knew the true faith afore the Papists came there. 48. 3.  
Touching the conversion of England by Austin the Monk. 49.  
How the Roman Church hath converted the Indies. Spanish massacres. 49. 5. & inde.  
The question, When did the faith fail in the Roman Church, answered and disputed. 50. 4. & inde.  
The time & manner of the coming in of some points in Papistry. 50. 8. & inde.  
The resistance made in former times against the Papacy, with a catalogue. 50 18. & inde.  
An answer to some things objected against the former catalogue. 50. 40.  
Papistry came in secretly, and by little and little, expounded. 51. 2. 3.  
Images notoriously resisted when they came in. 51. 5.  
The Papists worship stocks and stones as well as the Gentiles. 51. 6. & inde.  
Touching adoration of the Sacrament. 51. 9  
The manner of Christ's presence in the Sacrament explicated, as we hold it 51. 10.  
The Papists have written most spitefully against the honour of the blessed Sacrament. 51. 11.  
Succession is in our Church, and of what kind it is. 52. 1.  
The callings of Luther and our Bishops justified and declared. 52. 5.  
The Father's commending the succession of the Roman church in their time, doth not help it now. 53.  
The places produced out of them are answered. 53. 5.  
Ephes. 4.11. alleged to prove outward succession, answered. 54. 2. 3.  
external succession of persons in one place, is neither only in the Roman Church, nor there at all. 55. 2.  
Seven things objected against the succession of Popes, to show it hath been grossly interrupted. 55. 4. & inde.  
Touching the credit of Anastasius book of the Pope's lives. 55. 7.  
It is not known who succeeded Peter. 55. 5.  
The sea of Rome hath been long void. 55. 6.  
A woman was Pope. 55. 7.  
Heretics have been Popes, and intruders, and boys. 55. 8. 9  
Pope's have been made, and cast out again at the will of famous whores. 55. 9  
Popes for wickedness more than monstrous. 55. 9  
Many Popes at one time, and the right Pope not known. 55. 10.  
The Father's commendation of the Roman Church expounded. 56.  
Imputations laid upon the Protestants, as if they had forsaken the Church, answered. 57 1, 2.  
Luther defended touching his departure from the Pope: his writings, his life, his marriage, and his death. 57 3. & inde.  
Monsters of lies devised against Luther. 57 7.  
Luther an honester man than any Pope in his time and many more. 57 9  
Again, the calling of our Ministers is defended. 58.  
Touching the power of a Priest in remitting sin, and the sacrament of Penance. 58. 4. & inde.  
Miracles not concurring with all extraordinary calling. 59 1.  
Extraordinary callings distinguished. 59 2.  
Luther needed no miracles, and why. 59 3.  
All men have not been in love with Papistry. 60.  
The objection that Luther made to himself when he departed from the Pope. 61. 1.  
The Protestants have not forsaken the high-beaten-way of the Catholic Church. 61. 2.  
Touching the salvation of our ancestors under the Papacy. 61. 4.  
The Scriptuys are surer tokens of the truth then the Popish miracles. 62.  
A brief exhortation of the Author to his countrymen. 63.    

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

1. Proving that the Papists grounding the doctrine of faith on traditions, make them equal to the written word. 1.  
2. Showing the enfolded faith of the Papists, and confuting the same as not entire. 2.  
3. Wherein, by the Scriptures, Fathers, and reason, and the Papists own confession, it is showed that the Scripture is the rule of faith. 5.  
4. Containing the very cause why the Papists disable the Scripture so, from being the rule. 5.  
5. Wherein, against the jesuits conceit, secretly implied in his first conclusion, it is showed that the Scriptures ought to be translated into the mother tongue, and so read indifferently by the lay people of all sorts. 5.  
6. Declaring how the assurance of our faith is not built on the Church's authority, but on the illumination of God's Spirit shining in the Scripture itself. 6.  
7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together. 6.  
8. Showing that the Scriptures are not so obscure, but that they plainly determine all appoints of faith. 7.  
9 Declaring that the Papists have reason to hold the Scriptures be obscure, because the articles of their religion be hardly or not at all to be found therein. 7.  
10. Assigning the true cause of men's errors in expounding the Scriptures. 8.  
11. Proving that the Scripture itself hath that outward authority whereupon our faith is built, and not the Church. 8.  
12. Wherein it is showed that the Scripture proveth itself to be the very word of God, and receiveth not authority from the Church. 9  
13. Showing, against the jesuits assumption, that all substantial points of our faith are sufficiently determined in the Scriptures: and the reason why the Papist call so fast for the authority of the Church. 9  
14. Containing a discourse of Saint Augustine's, about men's errors against the Scriptures. 10.  
15. Showing that private and particular companies may sometime be assured of the truth against a pretended Catholic company. 12.  
16. Showing how the Papists pretending at every word the Catholic Church, yet mean nothing thereby but the Pope's determination. 13.  
17. Wherein it is showed is what manner the Church is said to be invisible, and that the Papists say no less concerning this matter than we do. 17.  
18. Proving the true faith or doctrine contained in the Scripture, to be a good mark to know the Church by. 24.  
19 Touching the place of Saint Austin, contra Epist. Fundam. cap. 5. and the matter which the Papists gather from it. 28.  
20. Concerning the proceeding of the Trent Council in determining the matters of faith. 31.  
21. Showing that Gods true Church in all ages hath now and then been troubled with contentions as great as are now among us. 33.  
22. Objecting the behaviour of Papists toward the divine Scriptures, thereby to show their varying from that which in former times the primitive Church of Rome believed. 35.  
23. Wherein by five examples it is showed that the modern Church of Rome is varied in points of faith from that which it believed formerly, and since the time also that it began to be the seat of Antichrist. 35.  
24. Touching the contentions among the learned Papists of the Church of Rome, and how the Papists live not in that unity that is pretended. 35.  
25.  it is showed, that in the Primitive Church the Pope's determination was not thought an infallible truth; neither did the Christians, for the maintenance of unity, submit themselves thereunto. 36.  
26. Showing that the Papists themselves do not so constantly and uniformly submit themselves to the Pope's judgement, nor believe his infallible authority, as is pretended. 36.  
27. Showing that the Primitive Church acknowledged not the Pope's supremacy. 36.  
28. Showing that the Pope is not of infallible judgement, but may err, and fall into heresy, as any other man may. 36.  
29. Declaring the Pope not to be Saint Peter's successor. 36.  
30. Wherein it is showed that the Papists are not agreed among themselves to this day, how Peter's supposed primacy is proved, or what it containeth: but they are altogether uncertain in expounding the main texts of Scripture, whereupon they build it. 36.  
31. Containing many complaints made by the Papists themselves against their own Church and people; whereby it appeareth their lives are worse than can be said of the Protestants. 38.  
32. Touching fasting, and how we differ from the Papists therein: and whether the doctrine of our Church be against it, as the Papists charge us. 40.  
33. Concerning Auricular confession, or Shrift to a Priest, showing the needlessness thereof, and how it is an occasion rather than a remedy of sin. 40.  
34. Concerning the necessity or requisite condition of good works for our salvation: showing that the Protestants hold it. 40.  
35. Touching the merit of our works, and what is to be holden thereof. 40.  
36. Answering those that accuse the Protestants for holding that no man can keep God's commandments: and showing what is to be holden concerning that matter. 40.  
37. Whether the Protestants think whatsoever we do is sin. 40.  
38. Against the distinction of sin into Mortal and Venial. 40.  
39 Touching the satisfaction that men are bound unto for their sins. 40.  
40. Wherein the doctrine of justification, by faith only, is expounded and defended. 40.  
41 Entreating of Predestination and free-will, as the Protestants hold them, and showing that their doctrine concerning these points, doth neither make God the author of sin, nor lead men to be careless of there lives, nor infer any absolute necessity constraining us that we cannot do otherwise then we do. 40.  
42. Again touching free-will, wherein the doctrine of our Church is methodically propounded, and, in every point, compared with that which the Papists hold: that the several questions, between them and us, and the manner how and where they rise, may be seen distinctly set down. 40.  
43. Proving that God's children, without miracles, or extraordinary revelation, may be, and are, infallibly assured that they have grace and shall be saved. 41.  
44. Answering that which the Papists object touching the miracles of their Church and Saints therein. 42.  
45. Touching Monks and religious orders holden among the Papists, which they say we have rejected and forsaken. 42.  
46. Naming certain points of the Papists faith which directly tend to the maintenance of open sin and liberty of life. 43.  
47. Of the authority of the ancient Fathers in matters of our faith and religion, wherein it is showed what we ascribe unto them, and how farforth we depend upon them, and the practice of our adversaries in contemning, eluding, and refusing both them and their own writers, is plainly discovered. 44.  
48 Containing a brief and direct answer to our adversaries when they say we cannot assign a visible company professing the same faith, in every point, that we do, ever since Christ till now, without intterruption. 45.  
49. Objecting eight points for example, wherein the Church of Rome holdeth contrary to that which formerly was holden: The conception of the virgin Mary, Latin Service, Reading the Scriptures, Priests marriage, Images, Supremacy, Communion in one kind, Transubstantion. 47.  
50. Of the conversion of the Indies to the Roman faith, by the Jesuits. 49.  
51. Naming seven points of the Popish religion, with the time when, and manner how they gate into the Church: thereby to show that there is sufficient record to detect the novelty of the present Roman faith. 50.  
52. Showing that the present religion of the Roman Church was observed and resisted in all ages, as it came in, and increased: naming withal, the persons that made the resistance, and the points wherein, and the time when, from fifty years to fifty throughout all ages since Christ: compendiously observed out of history for the satisfying of their error that so much conceit the antiquity of Papistry, and think it was never controlled till Luther's time. 50.  
53. Objecting seven things against the outward succession of Popes in the Sea of Rome. Whereby the same is clearly demonstrated to have been interrupted, and not to be any certain, or infallible succession. 55.  
54. Containing a brief narration touching the life and death of Martin Luther, with the incredible reports thereof made by his adversaries; & showing how sundry Popes, in the Church of Rome, have lived and died worse than he, though it were granted all reports made of him were true. 57,  
55. Showing how uncertain and contrary the Papists are among themselves touching the power of their Priesthood in remitting sins: and concerning the first institution of Shrift where it began.    

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

A BRIEF DISCOURSE CONCERNING FAITH, BY WHICH IS evidently declared, how every one that hath a desire to please God, and a care to save his soul, the which should be the chief desire and care of every Christian man, aught to resolve and settle himself in all points, questions and controversies of faith.  

The Answer.  
IF the Discourse had performed what the Title promiseth, you had been beholding to the man that bestowed it on you: the rather because the controversies of the present time have changed the sweet Spring of our Church into a stormy Winter. But seeing the author thereof, under colour of directing you in the controversies, goeth about to make another Eve of you, by seducing your mind from the simplicity that is in Christ, you have little cause to thank him, and 
a Deut. 27.18:  he less to rejoice in his labour. For his reasons, whereby he thinketh to declare his matter so evidently, all tend to persuade you that the Pope of Rome, 
b Gregorius decimus tertius filiorum ecclesiae pater amantissimus. Camp. rat. 5. apud Posseu. bibl. l. 7. c. 21.  his fast friend, 
c Nomine Ecclesiae intelligimus eius caput. id est, Romanum Pontificem. Gregor. de Valent. in Thom. tom. 3. pag. 24. Venet.  is this very Rule that must resolve you in these points, questions, and controversies of faith. An unreasonable position, void of all indifferency; when common sense teacheth, that he which is a party cannot be judge: and 
d Niceph. Gregor. hist. lib 10. cap. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that which itself is a thing wavering and inconstant, cannot be the Rule to discern the right by. What father, 
e Luc. 11.11.  saith Christ, if his son ask him bread, will give him a stone? or if he ask a fish, will give him a serpent? yet thus the jesuite hath dealt with you. But 
f Epicharm.  the heathen man's counsel is good, Be sober and suspicious: and 
g 1. Thes. 5.21.  the Apostles better, Try all things, and stick to that which is good. Neither must you hope to learn truth in the school of lies: for they that seek Christ among heretics shall lose him.  
§. 1. First it is to be supposed and set down for a certain ground, that there is but one faith, which whosoever wanteth cannot possibly please God, nor consequently be saved: since none are saved which do not please God. This is proved out of S. Paul, who in one place saith, una fides. Ethes. 4 and in another. Sine fide impossibile est placere Deo. Heb 11. The which two places make this sense in English, Faith is but one, and without faith it is impossible to please God Secondly this one faith, without which we cannot please God, must be infallible and most certain, because faith is the credit and inward assent of mind, which we give to the word of God; the prime and first verity, which neither can deceive, nor be deceived. Fides, saith the same S. Paul, Rom. 10, ex auditu, auditus per verbum Dei. The sense of which words be, that faith is bred in us by hearing and yielding assent to the word of Christ who is of God.   

The Answer.  
1 Both these conclusions be true, and you shall grant them to be as himself calleth them, certain grounds wherein we all agree: that there is but one faith wherein we can be saved, and this faith must be infallible or certain, that is, free from error, and such as cannot deceive us, believing nothing that false is. And this later is well proved, Because faith is the assent of the mind that we give to the word of God, which word being the first truth, neither can deceive us, nor be deceived itself. This confirmation, I say, will serve, meaning by the word of God, the holy Scriptures: for 
h Cyrill. Hiero. fol. cat. 4.  the security of our faith ariseth from the demonstration of the divine Scriptures, 
i 1. Cor. 4.6.  that no man presume above that which is written.  
2 But if by the word of God, which cannot deceive nor be deceived, he mean also the Constitutions of his Church, and the Pope's Decrees, which they call Traditions, than his confirmation is nought, and we reject it: because the words thereof will be resolved into this sense, That our faith, or religion, to this end that it may be infallible, must be grounded partly on Traditions, and partly on the Scriptures, and the certainty thereof dependeth no less on the former then on the later; a point which no wise man will grant, considering that such Traditions are so far from securing our faith, that directly they lead it into a very sea of errors and uncertainties; and being once admitted, every friars dream, and base custom of the Romish Church shall be thrust upon you for an article of religion necessary to eternal life. And I dare undertake, the jesuit in this place, by the word of God & of Christ, meaneth these very Traditions so far, that put him to it, and before he will forego them, or hazard the least of his Papal Decrees, you shall see him 
k Vide as quanti ponderis sit ipsa traditio, ut ex ipsa novi testamenti scripta omnia authoritatem acceperint: quam qui non admi●tunt ab ipsis etiam canonicis scriptis excidat necesse est. Traditio est scripturarum fundamentum. In eo scripturas excellunt quod illae, nisi traditione firmentur, non subsistant, hae vero, etiam sine scriptis, svam obtineant firmitatem. Caes. Baron. annal. tom. 1. an. 53. nu. 11.  very strangely speak of the Scriptures: as the 
l Demades. Eras. apop.  man of Athens, that thought his countrymen should not, by striving for heaven, in the mean time venture to lose the earth.   

Digression. 1. Proving that the Papists grounding the doctrine of faith on Traditions, make them equal to the written word.  
3 For the Trent Council 
m Sess. 4. decret. 1.  decreed, they should be received with the same reverence and affection, wherewith we receive the Scripture itself. Canus 
n Loc. l. 3. c. 3.  saith, Many things belong to Christian faith which are contained in the Scripture neither openly, nor obscurely. 
o Confess. Petric. c. 92.  Hosius saith, the greatest part of the Gospel is come to us by tradition, very little of it is committed to writing. 
p De Purgat. cap. 11.  Peltanus, that many verities lie hidden in the Church, which if she would reveal, we were bound to believe with the same faith wherewith we believe the things revealed in the Scriptures. 
q Vaux & Canisius English catech. c. 1.  The Popish Catechisms teach, that Faith is a certain light, wherewith whosoever is enlightened, he firmly agreeth to all such things as God hath set forth, by his Church, to be learned of us, whether they be written or not written. Doctor Standish, in 
r Cap. 6. probat. 3.  his book against English Bibles, crieth out, Take from them the English damnable translations, and let them learn the mysteries of God reverently by heart, and learn to give as much credit to that which is not expressed, as to that which is expressed in the Scripture. 
s D. 40. Si Papa in Annot. margin.  The Canon law newly set out by Pope Gregory the thirteenth, saith, that Men do with such reverence respect the Apostolical seat of Rome, that they rather desire to know the ancient institution of Christian religion from the Pope's mouth, then from the holy Scripture: and they only inquire what is his pleasure, and according to it they order their life and conversation. So that you see howsoever the jesuite say, our faith cannot apprehend a falsehood, because it assenteth only to the word of God, yet by the word of God he meaneth Romish Traditions as well as the Scripture, and so maketh those things of equal truth with it, and then beareth you in hand, that the certainty of your faith and religion dependeth on their infallibility as much as on the infallibility of the Scripture: a point which I would easily grant him if the question were of the Romish faith: for I confess it dependeth upon Traditions more than on the written word; so far forth that, as 
t Andrad. Orthodox. explicat. lib. 2. quam traditionum authoritatem si tollas, nutare iam & vacillare videbuntur. pag 80.  a Doctor of his own side speaketh, Many points thereof would reel and totter, if they were not supported with the help of Traditions. But against this let the judgement of 
u Regul. contract. 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 502.  Basil be noted by the way, It is necessary and consonant to reason, that every man learn that which is needful out of the Scriptures, both for the fullness of godliness, and lest they enure themselves to human Traditions.  
§ 2. Thirdly the one and infallible faith without which we cannot please God, must be also entire, whole, and sound, in all points, and it is not sufficient to salvation to believe steadfastly some points, and not other some. So saith Athanasius his Creed, received of all: Quicunque vult saluus esse, etc. Whosoever will be saved, before all things it is needful that he hold the catholic faith, which unless every one keep entire and inviolate, without doubt he shall perish everlastingly. Again, to believe some points of faith and to deny others, is heresy, as not to believe any point of faith at all, is absolute infidelity. But it is certain, even out of Scripture, that neither infidel nor heretic shall be saved. For our Saviour hath absolutely pronounced, Qui non crediderit condemnabitur. Marc. 16. And the Apostle S. Paul, Gal. 5. putteth heresies among the works of the flesh, saying: Manifesta sunt opera carnis, quae sunt fornicatio & fictae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in English, heresies; of all which he saith, Qui talia agunt, regnum Dei non consequentur. Moreover the reason why any one point of faith is under pain of damnation to be believed, by Christian, divine, and infallible faith, is, because God almighty hath revealed it, and by his Church hath proposed it unto us, and commanded it to be believed: for otherwise they be not points of faith but of opinion, or of some other kind of knowledge. Therefore all points of faith are under pain of damnation to be believed.   

The Answer.  
1 This third conclusion toucheth a second property required in saving faith, and it must be granted him with the confirmation thereof in a true sense; namely that we are bound to believe the points of salvation, by obtaining a particular distinct knowledge of the same in ourselves, and so assenting to them: that our faith may include an apprehension also and knowledge of the things believed, as well as an assent to the proposition thereof. If this be the jesuits meaning in this place, than I embrace it as the truth.  
2 But peradventure his mind runs upon a further matter, which his Church teacheth about enfolded faith, and then you may note the gross heresy that he thrusts upon you in his smooth words. For 
x Implicita f●des est credere secundùm quod ecclesia credit. unde non omnis Christianus teneturillos (articulos fidei) scire explicitè, sed tantùm clerici. jacob. de Graf. decis. lib. 2. ca 8. nu. 16.  the Jesuits and Schoolmen teach, how the lay-people are not bound to know what the matters of their faith be, 
y Fides meliùs per ignorantiam, quàm per notitiam definitur. Bellar. de just. l. 1. c. 7.  ignorance is better: it sufficeth if they consent to the Church's faith, whatsoever it be; assuring themselves it believeth and knoweth all things necessary, but what those things are, they need not inquire: thus excluding knowledge from the nature of religion, and placing it in assent only, as sufficient to make it whole and entire. This being a sottish conceit, devised for the nonce to suppress knowledge, yet mark how boldly these men press it on us with the style of an entire faith: which I manifest further in the Digression following.   

Digression. 2. Showing the enfolded faith of the Papists, and confuting the same as not entire.  
3 For howsoever the Church of Rome pretend this whole & complete faith, yet when the matter cometh to scanning, she utterly refuseth knowledge, & sendeth her children to school to the Collier, of him to learn to believe as the Church believeth. For first, whereas 
z Mat. 22.29. Chrys ho 3. in Laz. & prol. hom. in Rom.  the ignorance of the Scriptures is the root of all error, and the cause of unbelief; 
a Index lib. prohib. Reg. 4.  the Church of Rome forbiddeth the reading of them among the people, 
b Franc. Ouan. Mogol. brevilo. in 4. sent. D. 13. prop. 3.  pretending the vulgar translations to be one principal cause of heresies: and therefore 
c Linwood. in constitut provinc. l. 5. titul. de magistris. cap. Quia.  when the law was in their own hand, they utterly forbade them. 
d Mart. Peres. de trad pag. 44.  One of them saith, he thinketh verily it was the devils invention to permit the people to read the Bible. 
e Thy●rae. de Demoniac. cap. 21. th'. 257.  Another writeth, that he knew certain men to be possessed of a devil, because, being but husbandmen, they were able to discourse of the Scriptures. Thus thieves put out the candle that discovers them.  
4 Next, 
f Navarr. Manual. cap. 11. nu. 16. jacob. de Graff. decis. l. 4. cap. 24 nu. 23.  they make it heresy for a lay man to dispute in a point of faith, and 
g Magin. Geograph pag. 104. Linwood. lib. 5. tit. de Magist. c. periculosa.  suffer no books among them that examine their religion. 
h Annot. on Act. 17. v. 11.  The Rhemists say, the hearers must not try and judge whether their teacher's doctrine be true or no: neither may they reject that which they find not in the Scripture. And this is also commonly defended by 
i Hosius de express. Dei verb. Andrad. defence. Trident. l. 2.  others. And whereas 
k Prolegom. count Petrum à Sot. Et Confess. Wittenber. cap. de sacr. scripture.  Brentius had written no less godly than truly, that in the matters of our salvation we might not so cleave to another man's opinion, that we should embrace it without the approof of our own judgement: and it belongs to every private man to judge of the doctrine of religion, and to discern the truth from falsehood: 
l Bellarm. de verb. Dei. lib. 3. c. 3.  the Jesuits very scornfully reject his saying.  
5 Thirdly they extol ignorance to the skies, and encourage their people to it. 
m Rhem. annot. ●n 1. Cor. 14. & on Luk. 12. v. 11.  They require no knowledge of the things we pray for, but prefer ignorance: nor yet ability to profess the particulars of our faith, when possible we are to die in the defence of the same: far contrary to that which 
n 1. Pet. 3.15.  the scripture so plainly teacheth. And the rather to hearten the people in this blindness, 
o Rhem. upon 1. joh. 2. v. 20.  they promise them a part in other men's gifts & graces, which have knowledge. 
p Conf. Petrie. cap. 14. pag. 18.  Hosius saith, To know nothing is to know all things, and ignorance in most things is best of all.  
6 This is the whole entire faith mentioned here in the Jesuits discourse; whereby nothing is meant but the Collier's faith, whereof 
q apology transtated by Staplet. part. 1. pag. 53.  I spoke, and Staphylus writeth thus: The Collier being at the point of death, and tempted of the devil what his faith was, answered, I believe and die in the faith of Christ's Church: being again demanded what the faith of Christ's Church was; that faith, said he, that I believe in. Thus the devil getting no other answer, was overcome and put to flight. By this faith of the Collier, every unlearned man may try the spirits of men, whether they be of God or no: by this faith he may resist the devil, and judge the true interpretation from the false, and discern the Catholic from the heretical minister, the true doctrine from the forged. I could scarce believe this to be their doctrine of entire faith upon the report of so base a companion as Staphylus; but when I saw the same conceit as gravely set forth by 
r Hosius contra proleg. Brentij. lib. 3. pag. 146. Pigh. hierarch. lib. 1. cap. 5. jacob. de Graffijs decision. part. 1. lib. 1. cap. 26. nu. 34. Antonin. part. 1. tit. 5. c. 2. §. 1.  skilfuller clerk than he, than I perceived the Collier's faith was canonised for the Papists creed, and the proverb true, that Like to like were the devil and the collier: save that it hath brought such a flood of ignorance upon their people, that 
s Imman. Sa. aphor. verbo Parochus. pag. 298.  a Doctor of their own cries out upon all the clergy for it: Woe to our Parish Priests, woe to our Bishops, woe to our Prelates.  
7 And woe to them indeed from him that so plentifully in 
t Es. 53.11. joh. 17.3. Ro. 10.14.17 Col. 3.16. Heb. 5.11.  the Scriptures hath condemned this ignorance: and in vain did Christ 
u joh 5.39.  command the people to search the Scriptures, and 
x Rom. 15.4. joh 20.31.  Paul and john teach, that whatsoever things are written, were written for our learning, and that we might believe, if to assent to the Church, without any knowledge thereof, were a sound, whole, and an entire faith. 
y Enarrat. in Psalm. 118.  Hilary saith, Many think the simplicity of their faith shall suffice to accomplish their hope of eternal life: as if the study of innocency, according to the judgement of the world, needed not the precepts of heavenly doctrine. It is written of 
z 2 Tim. 3.15.  Timothy and 
a Basil. Aschet. prolog. de iudic. Dei Et epis. 75. ad Neocaesar.  Basil, that of children they were trained up in the knowledge of the mysteries of religion. And in the Primitive Church, 
b Iust. Martyr, apolog. 2. Euse. demonstrat. evang. l. 1. c. 6. Theod. de curand. Graecorun affect. l. 5.  the doctrines and several points of religion were known, and discoursed by the meanest of the people, and 
c Chrysos. hom. 3. in Lazarum. Orig in Num. hom. 27.  the Bishops exhorted them thereunto: which practice declareth manifestly enough, that in those days knowledge of the things believed, was thought necessary to an entire faith, though now the case be altered in the Church of Rome, and the Jesuits own reasons prove as much: for 
d Thom. 22. qu. 1. art. 10. 3.  Athanasius creed is a rule of faith, and therefore showeth we are bound both to believe and know the things contained in it; else he might as well have pointed down the Collier's creed. Again, to what purpose should God propound all the points of our faith, one as well as another, unless his will were that we should learn them all; according to 
e Deut. 29.29.  that of Moses, Secret things belong to the Lord our God, but the things revealed belong to us and to our children, that we may do all the words of the law. 
f In joh. tract. 21.  Augustine's saying is to be noted, Some may object, we do rashly in discussing and searching out the words of God: but why are they uttered, if they may not be known? why have they sounded, if they may not be heard? and why are they heard, but that we should understand them?  
§. 3. Fourthly, as this one, infallible, entire faith is necessary to the salvation of every one, as well the unlearned as the learned, so we must say that Almighty God, Qui vult omnes homines saluos fieri, & ad cognitionem veritatis venire 1. Tim. 2. hath for proof that this for his part is a true will, provided some certain and infallible rule and means, whereby every man, learned and unlearned, may sufficiently, in all points, questions, or doubts of faith, be infallibly instructed what is to be holden for true faith: and that the only cause why a man misseth of the true faith is, that he doth not seek and find this infallible rule; or having found it, will not with an obedient mind captivate his understanding, selfe-iudgement, and contrary opinion, in obsequium Christi, for the service of Christ, and in all points yield infallible assent unto it, as every Christian ought. Credamus Deo, saith S. Chrysostome, hom. 83. in Matth. nec repugnemus etiamsi sensui & cogitationi nostrae absurdum videatur quod dicit. Let us believe God without repugnance, although that which he saith seem absurd to our sense and thought. This I prove. For unless there were such an infallible rule provided, it were impossible for any man, especially for any unlearned man, in all points, infallibly to learn and hold the true faith: and since it is impossible, it is no way to be thought but that almighty God, who is so desirous that all men should come to the knowledge of the truth, & consequently to salvation; did provide that infallible rule or means sufficient to instruct every one in all points, by which it might be possible for them to attain to the true knowledge of infallible faith, & by that to salvation.   

The Answer.  
1 This fourth conclusion containeth two members. First, that God hath left in the world some certain rule and means, whereby we may infallibly be instructed what is to be holden for true faith: this you may freely grant him, with that which he inferreth thereupon, that the only cause why a man misseth the truth, is either because he doth not find this rule, or having found it, he will not obey it. The second is, that this rule is left to all men indifferently, so that every man, without exception, of what estate or faculty soever, may have access unto it, & be instructed. This member includes 2. senses. First, that the rule is of that nature, that it is able to direct any man, be he never so simple; yea the most unlearned alive may conceive & understand it sufficiently for his salvation. This you shall also yield him, as an undoubted truth. Next, that all men at all times, may have access unto it, as being a thing concealed from none, but visible, and revealed to all places, ages, and persons. And this to be a part of the jesuits meaning, I gather by the words of his eighteenth section, where he concludeth the Church to be the rule, & alway visible, Because otherwise men sometimes, viz. when it were invisible, should want a rule to instruct them, contrary to that of Paul, that God would have all men to be saved, and come to the knowledge of his truth: this he could not have said, if his meaning in this place (the ground of his speech there) were not that the rule of faith is evermore, and in all places, visible and manifested to all men indifferently: a point merely false and smelling of Pelagianisme.  
2 For before Christ it was revealed only to the jews, and not to the Gentiles, except some particular persons, as appeareth plainly both by observation & 
g Psal. 76.1. & 103.7. & 147.19 Mat. 10.5. Act. 14 16. & 16.6. Rom. 3.2.  the text. And experience showeth how at this day the Lord hath concealed the means of salvation from the Turk and infinite other barbarous gentiles: of whom it cannot be said that he hath left unto them this entire rule, but that in his judgement many times secret, but alway just, he hath denied it them, seeing as 
h Rom. 1.16.  the Apostle speaketh, the Gospel of Christ is the power of God unto salvation both to jew and Gentile, 
i 1. Cor. 1.21.  and when the world by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of preaching to save them that believe. And 
k Epist. 107. add Vital. circa med.  Austin saith, It is a most manifest truth, that many cannot be saved, not because themselves will not, but because God will not: and the contrary he confuteth as Pelagianisme. But if I mistake the jesuite, and he mean the words in the first sense, it is well, and we both agree. To the place of Timothy, concerning Gods willing all men to be saved, 
l Deus vult omnes homines saluos fieri, id est omnes homines qui saluamtur, saluos sieri: nullus enim nisi eo volente saluatur. Vel sit distributio, non pro singulis generum, sed pro generibus singulorum: quia de quolibet genere, & statu hominum vult aliquos saluos fieri. Greg. Arimin. pag. 165. l. 1.  I shall answer in the 18. section, nu. 6.  
§. 4. Fiftly, this infallible rule provided by almighty God, as sufficient to instruct every one, aswell learned as unlearned, in all points of faith, must have three properties or conditions. First it must be infallible, & most undoubted sure. For otherwise faith grounded and built upon it cannot be infallible, certain and sure. Secondly it must be such as may be easily and plainly known to all sorts, learned and unlearned. For otherwise be it never so certain and sure in itself, yet if it be unknown, or uncertainly known unto them, it cannot be to them a rule or infallible mean whereby they may attain to the infallible knowledge of the true faith. Thirdly it must be most universal, that it may not only make us know certainly what is the true faith in some one, or two, or more points, but absolutely in all points of faith. For otherwise it is not a sufficient rule whereby we may attain to an entire faith; which integrity of faith is necessary to salvation, as hath been proved.   

The Answer.  
1 To these three properties of the rule of faith, we must add two more, if we will show all the nature thereof. First, that it be not partial, addicted more to one side then another. Secondly, that it be of power and authority, able to convince the conscience of such as use it, and from the which there can be no appeal. For neither can it be a rule of the truth, which itself is crooked with affection, neither may we safely rely upon it, if either it dismiss our conscience wavering, or admit a superior rule whereto we may appeal. And the reason is, because our faith and knowledge must be 
m Col. 2.2. Basil. Reg. contract. qu. 95.  with full assurance and persuasion; the which we cannot obtain unless the rule give it us; and nothing can give it but that which hath a coactive power to bind the conscience and to stay it at his own tribunal.  
2 Next the second property must be expounnded; that the rule be easy and plain to all sorts of men learned and unlearned, to wit, which use the means, and are diligent in attending it, & be enlightened by the spirit of God. To all such it is plain be they never so unlearned: to the rest it is not; neither is it a necessary condition of the rule so to be. Not because itself is obscure at any time, but for that sometimes men have not eyes to see into it. For all means and rules are vain, unless God give eyes to see: as 
n Gen. 21.19.  he opened Hagars' eyes to see the well of water: according to that of David, 
o Psal. 119.18.  open mine eyes, that I may see the wonders of thy law: and 
p Esa. 29.10. Pro. 14 6. Luc. 8.10. joh. 8.43.47. 1. Cor. 2.14. 2. Cor. 3.14. & 4.3.  the Scripture teacheth the point manifestly. So saith 
q In. joh. lib. 1. cap. 4.  Cyril, that even those things which are very easy, yet to heretics be hard to understand. And 
r In Anchor.  Epiphanius: If a man be not taught of God to believe the truth, all things to him are uneven, & crooked, which yet are strait and not to be excepted against, to such as have obtained learning & understanding. Austin having in his books of Christian doctrine propounded the rule of faith, whereby all matters of faith must be determined, yet notwithstanding thus concludes. 
s Prologue. in lib. de doctrine. Christ.  To such as understand not what I writ, I answer, they must not blame me if they conceive not these things; as if I showed them with my finger the moon or a star, which they would see, being not very clear, and they have not eyes to see my finger, much less a star, they must not be offended at me if they see it not: so they who understanding these my precepts, cannot yet see the things which in the Scripture be dark, let them cease to blame me, and rather pray God to give them eye sight. For I may point with my finger, but I cannot give them eyes to see the things I point to.  
§. 5. All these being set down for certain grounds, the question is, what in particular may be assigned, as an infallible rule sufficient in itself to instruct all sorts of men, in all points of faith? This question I resolve, by putting down and proving these four conclusions. 
* Diligens, attenta, frequensque lectio, tum meditatio & collatio ●cripturarum, omnium summa regula ad intelligendum, mihi semper est visa. Acosta. apud Possen. l. 2. c. 15.  The first conclusion is, that the Scriptures alone, especially as translated into the English tongue, cannot be this rule. This I prove.   

The Answer.  
1 This conclusion hath two parts. First, that the Scripture is not the rule which God hath left to instruct us in the points of faith. Next that if possible it were, yet, as we have it translated into English, it cannot. Whereto I answer, that the doctrine of our Church is, 
t Artic. 6. cap. The doctrine of holy Scripture. jewel. apol part. 2. cap 9 diuis. 1.  that the Scriptures comprehended in the canonical books of the old and new Testament, is the rule of faith so far that whatsoever is not read therein, or cannot be proved thereby, is not to be accepted as any point of faith, or needful to be followed; but by it all doctrines taught, and the Church's practice must be examined, and that rejected which is contrary to it, under what title or pretence soever it come unto us.  
2 And as for translations, we say that the divine truth which is the infallible word of God, is alike contained in all translations, as the means to show it us, and the vessels wherein it is presented to us: yet with this difference, that the same is perfectly, immediately, & most absolutely, in the original Hebrew and Greek; all other translations being to be tried by them. And therefore 
* Sacrae Scripturae infallibilis per omnia authoritas, & integerrima in omnibus veritas, non pendet ex omnimoda incorruptibilitate alicuius editionis, sed eius incorruptibilitas omnimoda in cord Ecclesiae ita conseruatur, ut cum opus suerit opportunè provideat, ipsosque codices corrigat & emendet. Dom. ban. in 1. part. Tho. pag 72.  we rely upon translations but in a certain manner and degree; namely with this caution, that we try them by the original, and finding them to agree in the matter, we hold the translation to be the same canonical Scripture that the Greek and Hebrew is. Thus we say, that every translation consenting with the original is canonical Scripture, because the matter of it is the pure doctrine of the holy Ghost, and this doctrine contained in it, is the rule we seek for. Otherwise, in the rigour of speech, we cannot call the English translation the rule, no not yet the Greek and Hebrew; because all language and writing is but a symbol or declaration of the rule, and a certain form, or manner, or means, whereby it cometh to us, as things are contained in their words. And so to conclude, because the doctrine & matter of the text is not made known to me but by the words & language, therefore I say the scripture translated into English, is the rule of faith: whereupon I relying, have not a human but a divine authority. For even as I believe a divine truth, although by human voice in preaching it be conveyed to me; so I enjoy the infallible doctrine of the Scriptures, immediately inspired by the holy Ghost, though by a human translation it be manifested to me. And this is our meaning when we call the Scriptures translated into English, the rule. Which being explained, I will put the Reader in mind of three points to be noted about this conclusion, which I will handle in the three next Digressions one after another.   

Digression. 3. Wherein, by the Scriptures, Fathers, Reason, and the Papists own confessions, it is showed, that the Scripture is the rule of faith.  
3 And first let any man judge by that which followeth, if this conclusion be not contrary to the clear evidence of truth and Divinity. For the text in plain words free from ambiguity, saith, 
u 2. Tim. 3.15.  The Scriptures are able to make us wise to salvation through the faith that is in Christ jesus; and are profitable to teach, to improve, to correct, to instruct in righteousness, that the man of God may be absolute and perfect to every good work: or as Solomon 
x Pro. 2.1.9.  speaketh, They will make a man understand righteousness and judgement, and equity, and every good path. 
y Esa. 8.20.  We must repair to the law, to the testimony, if any speak not according to that word, there is no light in them. 
z Mal. 4.4. Lu. 16.29.  Remember the law of Moses my servant, which I commanded him in Horeb for all Israel, with the statutes and judgements. 
a 2. Pet 1.19.  We have a more sure word of the Prophets, whereunto we must take heed as to a light that shineth in a dark place till the day star arise in our hearts. 
b Luc. 1.4. joh. 5.39. & 20.31.  These things are written that we might have the certainty of that whereof we are instructed, and that we might believe in jesus, and in believing, have life eternal. 
c 1. Cor. 4 6.  We may not presume above that which is written. 
d Luc. 10.26.  And when one asked Christ what he might do to be saved, he referred him to the Scripture for his direction. And so 
e Luc. 16 29.  did Abraham answer the rich glutton, They have Moses and the Prophets. And 
f Deut. 12.8.32. Pro. 30.5. Mat. 22.29. Gal. 1.8. Eph 2.20. Heb. 4.12. Ap. 22.18.  infinite more testimonies be there to the same effect. Now, shall the Scripture be able to inform us to every good work, to teach us Christ crucified, (
g 1. Cor. 2.2.  and Paul desired to know no more) to give us light in darkness, to beget our faith? Shall we be revoked from all other teachers to them? and finally is there no council, no comfort, no doctrine, no resolution needful for us, but there it may be found, and yet it cannot be the rule? it is impious to think it, & blasphemous to say it. The primitive Church spoke far otherwise.  
4 And consider how the jesuit can answer the places without tergiversation. 
h Ep. 80. ●d Eustat. medicum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 334  Basil saith: Let the holy Scripture be arbitrator between us, and whosoever hold opinions consonant to those heavenly oracles, let the truth be adjudged on their side. Optatus disputing against a Donatist, thus presseth him. 
i Cont. Parmen. lib 5.  We are, saith he, to inquire out some to be judges between us in these controversies: the Christians cannot, because both sides cannot yield them, and by parts taking the truth shallbe hindered. The judge must be had from without ourselves. If a Pagan, he knows not the mysteries of Christianity; if a jew, he is an enemy to baptism; therefore upon the earth no judgement concerning this matter can be found; 
* De coelo quaerendus est judex: et qui in tumulo quiescit, tacitis de tabulis loquitur viws: voluntas eius velut in testamento sic in evangelio inquiratur.  the judge must be had from heaven: but to what end should we knock at heaven, when here we have one in the Gospel? 
k Contra Hermog.  Tertullian calleth the Scriptures the rule of faith. And 
l Hom. 13. in 2. Cor.  Chrysostome a most exquisite rule and exact squire and balance to try all things by. And 
m Orat. de iis qui adeunt Hicrosol: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gregory Nyssen, a strait and inflexible rule. Austin 
n De bono viduit. c. 1. tom. 4.  saith, the Scripture pitcheth down the rule of our faith. And again he 
o De. Nupt. & concup. ad Valeria. l 2. c. 33.  saith: This controversy depending between us requires a judge: let Christ therefore judge, and let the Apostle Paul judge with him, because Christ also speaketh in his Apostle. And 
p Ep. 112. ad Paulin.  again: If a matter be grounded on the clear authority of the holy Scripture, such I mean as the Church calleth canoniall, it is to be believed without all doubt: but as for other witnesses and testimonies, upon whose credit any thing may be urged unto us to believe it, it is lawful for thee either to credit or not to credit them, according as thou shalt perceive them of weight to deserve or not to deserve credit. 
q De Error. profan. relig. Arcana Prophetarum veneranda pandantur; ad sistat nobis sanctorum oraculorum fides pag. 61  julius Firmicus; Let the mysteries of the Prophets be opened, let the credit of the holy oracles stand by us. 
r Ho. 1. in jer.  Origen, We must of necessity call the Scriptures to witness, for our senses and interpretations without them, are of no credit. 
s De doctr. Christ. lib. 2. c. 9  Austin, All points which concern faith and good life are found in those things which are plainly set down in Scripture. 
t Ibid. c. 42.  And whatsoever thing it be that a man learn out of the Scripture, if it be hurtful, there it is condemned, if it be profitable, there it is found. 
u Catech. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag 15.  Cyril the Bishop of jerusalem, Concerning the holy and heavenly mysteries of faith, we must not deliver any thing though never so small, without the holy Scripture, neither may we be led away with probabilities and show of words: neither yet believe me barely saying these things unto you, unless thou also receive the demonstration thereof from the Scripture. For the security of our faith ariseth from the demostration of the holy Scripture. 
x Theod. ●●it. lib. 1. c. 7. pag. 2●4.  The Empereur Constantine, in his speech to the Bishops of the Nicen Council hath this memorable saying: 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc.  We have the teaching of the holy Ghost written. For the evangelical and Apostolic books, and the decrees of the old Prophets do evidently teach us the things that are needful to be known concerning God. Therefore laying aside all contention, let us out of the divine-inspired Scripture take the resolution of those things we seek for. Thus the ancient Church would never have spoken, if it had been of the Jesuits mind, that the Scriptures alone cannot be the rule to direct our faith.  
5 And very common sense may confirm their judgement. For if the written word be granted to be the rule in one point, as 
z August de Trinit lib. 15. cap. ultim.  in the Trinity for example, who may deny it to be the rule in another, seeing the rule is but one for all, and the nature thereof is to be perfect, as the jesuit himself requireth? Again, what father? what council? or Church's judgement is so absolute? what doctrine or exposition so likely, 
a Act 17.11. joh. 5.39.  but it is examined by the Scriptures? And when the Papists have said what they can, they are constrained to grant, that all other authority is finally resolved into the authority of the Scripture: these are the words of Gregory of Valence: 
b Comment. Theolog. in Thom. tom. 3. disp. 1 qu. 1. punct 1. pag. 31.  If a man be asked why he believes, for example that God is one in nature and three in person? let him answer because God hath revealed it: If again he be demanded, how he knoweth that God hath revealed it? let him answer, that indeed he knoweth it not evidently, but believeth it infallibly by faith, and that upon no other revelation: 
c bene tamen ob insallib●lem propositionem Ecclesiae, tanquam conditionem.  but yet the infallible proposition of the Church, as a condition requisite for the believing it, doth well move him thereunto. 
d Sirursus unde cognoscat propositionem Ecclesiae esse infallibilems fimiliter dicat, se clarè non nosse, credere tamen fide infallibili ob revelationem Scripturae, testimonio perhibentis Ecclesiae: cui revelationi non credit ob aliam revelationem, sed ob seipsam.  If again you ask: And how doth he know the proposition of the Church to be infallible? let him likewise say, he knoweth it not evidently, but believeth it infallibly, because the Scripture hath revealed it giving testimony to the Church, which revelation he believes not upon the credit of any other revelation, but for itself, though hereunto the proposition of the Church, as a requisite condition, be needful. Let this speech of the jesuite be well noted.  
6 Finally the evidence of this truth is such, that it convinceth the Papists themselves, many of them. Thomas of Aquin 
e Lect. 1. in 1. Tim. 6.  saith, The doctrine of the Apostles and Prophets is called canonical, because it is the rule of our understanding. And again, 
f 1. qu. art. 8.  Our faith resteth, and stayeth itself upon the revelation given to the Apostles and Prophets, which writ the canonical books, and not upon revelation, if any such have been made to other Doctors. Antoninus the Archbishop of Florence 
g Sum. part. 3. tit. 18. c. 3. §. 3.  writeth expressly, that God hath spoken but once, & that in the holy Scripture, & that so plentifully, to meet with all temptations and all cases that may fall out, and all good works: that, as Gregory in the two and twentieth book of his Morals expounds it, he needs no more speak unto us concerning any necessary matter, seeing all things are found in the Scripture. Gerson, 
h Trithem. cattle. Script. eccl.  the great man of the Council of Constance, 
i De Commun. sub utraque specie.  saith, the Scripture is the rule of our faith, which being well understood, no authority of men is to be admitted against it. Durand 
k Praefat. in Sentent.  saith, that generally in the things that touch our faith, we must speak to that which the scripture delivereth; lest any man fall into that which the Apostle noteth, 1. Cor. 8. If he think he knoweth something, yet he knoweth nothing as he ought to know; for the manner of our knowledge, 
l Sacra Scriptura mensuram fidei exprimit.  must be, not to exceed the measure of faith, and the holy Scripture expresseth the measure of faith. Alliaco the Cardinal 
m 1. Sent. q. 1. art. 3.1. Coral. lit. H. quoniam ad ipsas fit ultimata resolutio theologici discursus.  saith, The verities themselves of the sacred Canon, be the principles of Divinity: & the final resolution of Theological discourse is made into them, and originally from them is drawn every conclusion of Divinity. Conradus Clingius 
n Locorum l. 3. cap. 29. pag. 298. Norma. ulna. Index.  saith, The Scripture is the infallible rule of truth, yea the measure and judge of the truth. 
o jac. Peres. à valdiu. de ratio. Con. l. 2. c. 19  Peresius the Divinity reader at Barcilona in Spain, saith, The authority of no Saint is of infallible truth, for Saint Austin gives that honour only to the sacred Scriptures. That only is the rule which is of infallible truth: but the Scripture only is of infallible truth: therefore the Scripture only is the rule. Finally Bellarmine himself, one of the two that have won the garland, saith 
p Biblioth. select. lib. 7. cap. 2 pag. 458. q De Verb. Dei. l. 1. c. 2  Possevinus, acknowledgeth as much as I say against the Jesuits conclusion, let his words be excused how they can: for thus he 
q De verb. Dei. lib. 1. cap. 2.  writeth, The rule of faith must be certain and known: for if it be not certain, it is no rule at all; if it be not known, it is no rule to us: but nothing is more certain, nothing better known then the sacred Scripture contained in the writings of the Prophets and Apostles. 
* Sacr. Scriptura regula credendi. certissima tutissimaque per corporales literas, quas & cerneremus & legeremus, erudire nos voluit Deus.  Wherefore the sacred Scripture is the rule of faith, most certain and most safe: and God hath taught us by corporal letters, which we might see and read, what he would have us believe concerning him. This he writeth against Swinkfield and the Libertines, relying upon revelations; whereby you may freely judge whether the truth have not constrained him to renounce the jesuits conclusion. Shall the Libertines be recalled from their blind revelations to the written text; and shall not the Papists be revoked from their uncertain traditions to the same rule? Is nothing more known, nothing more infallible than the Scripture, by the Jesuits own confession, and yet shall our Priests reject it from being the rule, as not sufficient to preserve from error, not universal enough, not known enough, not infallible enough? I pray you consider well how far our adversaries deal against their own conscience in this point: the same jesuite saith 
r De notis Eccl. c. 2.  in another place, The Scripture is better known then the Church in some cases, as namely where it is received, and speaketh plainly, and the question is of the Church. Now we admit the Scriptures on all hands, and all the question between us is about the Church: and therefore let them do us justice, and allow us the Scripture to be rule and judge, because it is better known then the Church: & let the jesuit recant his conclusions, and yield either to the evident testimonies of the text against him, or to the judgement of the Fathers, or at the least to the confession of his own Doctors, whose testimony he may not by 
s 2. q. 7. c. Si haereticus. Sin auten orthodoxus contra haereticum litiget, pro orthodoxo quidem haeretici testimonium valeat: contra orthodoxum autem solius orthodoxi testimonium valeat.  the law refuse, because they are of his own church: or if he will not, than the next book that he writeth, let him send us word by whom he will be tried, and he shall be provided for.   

Digression. 4. containing the very cause why the Papists disable the Scripture so, from being the rule.  
7 Secondly, the causes why the Papists disable the Scriptures from being the rule, and strive so for their Church's authority, are especially two. First, that so they may make themselves judges in their own cause. For who sees not, that if the Church be the rule of faith, and theirs be the Church, which way the verdict will go? chief when they shall behold the Pope with his infallible judgement, mounted upon the tribunal, and made interpreter of all the evidence that shall be brought in? when Scriptures, Fathers, Counsels, and Church must all be expounded by his judgement? For 
u Thom. opusc. contra error. Graecorun. Turrecre n. Sum. de eccl. l. 3. c. 23. S●mm Syluest. verb. Fides. nu. 2. Alua●. Pelag. de planct. eccl. lib. 1. art. 6. Bellarm. de Christ. l. 2. c. 28. Greg. de Valent. analys. fidei.  this they require, that so we might return them Campians conceit: 
x Ratio. 2. apud Possevin. biblioth. select. lib. 7. c. 18.  In fine so they order their matters, that you shall have no trial pass, unless you be resolved to stand to the award of themselves that are arraigned.  
8 Next for that they know and confess the most and greatest points of their religion, even well-nigh all wherein they descent from us, have no foundation on the Scriptures, but as Andradius 
y Orthod. explic. l. 2.  speaketh, would reel and stagger if tradition supported them not: whereupon 
z Can. locorum l. 3. c. 3.  they admonish one another, that there is more strength to confute heretics in traditions then in the Scripture, yea all disputations with them must be determined by traditions: so little hope have they of receiving any vantage by the Scripture. Therefore Bristol dealt surely and circumspectly for his Roman faith, 
a Mot. ultim.  where, teaching his scholar how to deal with a Protestant, he biddeth him, first get the proud heretic out of his weak and false castle of only Scripture, into the plain field of traditions, miracles, Counsels and Fathers, and then like cowards they shall not stand. For I dare undertake on a Papists behalf, that put the Scripture to silence, and set the Pope as judge, and give him authority to make and repeal laws, to use traditions, approve Counsels, expound Fathers and Scriptures, declare the Church's mind, 
b Papa dicitur coeleste habere arbitrium: sententiam quae nulla est facit aliquam. De translat. episco. C. Quanto. in Glossa.  make something of that which is nothing, and to use his will for a lawful reason: and finally as Stapleton 
c Princip. doctr. fidei. in praefat.  speaketh, let us imagine that we hear God himself speaking in him, and therefore upon his authority teaching us, the foundation of our religion must be laid: and as Bristol wisely forseeth, the Protestants shall be proved to be cowardly convicted heretics indeed. Save that he did not foresee, how by confessing so much of his religion to rely only on tradition and the credit of his Church, he hath debarred himself and all Papists for alleging the text for it; and any man of mean capacity will easily conceive what small comfort can be in that religion which is thus acknowledged to have no warrant from the Scripture. And we Protestant's cannot but note their conscience, and smile at their confidence, which are so loud in alleging texts for that which they know and grant cannot be proved but by tradition: and D. Saunders, was but in an Irish fit when he cried out so vehemently, 
d Rock of the Church pa. 193.  How unhappy are men now a days, that having most plain Scriptures (not such as possible needs the Church's declaration, but most plain and express Scripture, not in some, which 
e Multoque maxima pars evangelii pervenit ad nos traditione, perexigua literis est mandara. Hosius confess. c. 92. vide Eck. ench. c. 4. de scripture.  other Papists could have been content with, but) in all points for the Catholic faith, and none at all against the same, yet they pretend by the very Scriptures to overcome the Catholics. If this had been true, traditions should have been in less account than now they are, and the Scriptures more allowed.   

Digress. 5. Wherein, against the jesuits conceit, secretly implied in his first conclusion, it is showed that the Scriptures ought to be translated into the mother tongue, and so read indifferently by the lay people of all sorts.  
9 If the jesuite by his general exception against our English translation, meant also to gird at the reading of the Scriptures in the mother tongues, and the permission thereof to the common people, according to the conceit of 
f Bellarm. de verbo Dei. l. 2. c. 15. Rhem. praefat. Staphy. apol. Petes. de tradit. part 2. assert. 3. pag 43. Ouand. brevilo. in 4. dist 13. prop. 13. l. edesima. etc.  such as very odiously exclaim against it, for that the translated Bibles be in the hands of every husbandman, artificer, prentice, boy, girl, mistress, maid, man, etc.: you have at hand wherewith to answer him. For in vain were the Scriptures given us 
g Mat. 4 4.7, 10. Ephes 6.17.  to be our armour against Satan, if we might not be exercised in them: in vain are we commanded 
h Deut. 6.7. & 13.12. Ios. 1.8. joh. 5.39.  to search them, if they may not be translated for our understanding: in vain are we taught 
i Col. 3.16. 2. Cor. 8.7. 2. Pet. 1.5. Heb. 5.12.  to abound in knowledge and understanding, if the Scripture, 
k Psa. 19.7. Prou. 1.2. 2. Tim. 3.15.  the means thereof be holden from us: and in vain have the words of Christ and his Church called them 
l Digress. 3.  the Rule, if we may not use them; or if as Duraeus 
m Confut. resp. Whitak. 1. ●at. 5. pag. 148.  writeth, God had left us, not the books of the Scriptures, but Pastors and doctors: or as 
n Apolo part 2. transl. by Stapl. pag. 76.  Staphylus counseleth, a Portesse containing, I know not what parcels, were sufficient: or if Hosius the Cardinal lie not, that 
o De sacr. Vernac. legend.  ignorance of the things we believe, is worthy not only of forgiveness, but also of reward: and 
p De express. Dei verbo, pag. 91.  it is fit for women to meddle with their distaff than God's word.  
10 But whatsoever the conceit of these men may be, certain it is, and the Ecclesiastical stories make it clear, that in the Primitive church the word of God was not only permitted the lay people to read, but also for that cause translations were provided, and they called upon to be diligent in them, of what estate soever they were. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. l. 4. c. 33.  ulphilas a Bishop of the Goths, translated the Scriptures into their language, that so the barbarians might learn the words of God, saith Socrates. aventinus, 
r Annal. l. 4.  saith that Methodius translated them into the Slavonian tongue. 
s Homil. 1. in joh.  Chrysostome mentioneth Syrian, Egyptian, Indian, Persian and Ethiopian translations, yea others innumerable. 
t De Curand. Graecorum affect. l. 5  Theodoret saith, the Bible was turned into all languages used in the world Greek, Latin, Egyptian, Persian, Indian, Armenian, Scythian, Sarmatian: which is also proved by this, that divers books and fragments of them are extant to this day. And concerning our own nation, 
u Eccles. hist. gent. Angl. l. 1. c. 1.  Bede showeth, that of old it had the Scriptures in all the languages thereof. And finally 
x Rhem. praefac.  the Papists themselves cannot deny, but this was the use of those ancient times. Let the testimony of Austin be noted for the clearing of the point: 
y De doctrine. Christian. l. 2. c. 5.  It is come to pass that the Scripture, wherewith so many diseases of men's will are helped, proceeding from one tongue which fitly might be dispersed through the world, being spread far and wide by means of the divers languages whereunto it is translated, is thus made known to nations for their salvation: the which when they read, they desire nothing else but to attain to the mind of him that wrote it, and so to the will of God, according to the which we believe such men spoke. And what is more common with 
z Chrysos. hom. 3. de Laz. & ho. 9 ad Coloss. & hom. 2. & 5. in Matth. & hom. 29. in Gen.  the Fathers, then to call upon the people to get them Bibles, to read them, to examine that they hear by them, and sharply to rebuke the negligence of such as did it not.  
11 It is a common reproach laid upon our people, that they read the Scriptures in their houses, and the translations thereof be nothing else but profanations of the Bible: and this graceless conceit, like blasphemous Atheists, they urge as 
z Nunc haec Scripturarum profanatio verius quàm translatio, non solum zona●ios, bovilos, pistores, saitores, sutores, verùm etiam zonarias, bovilas, pistrices, sattrices, sutrices, facit nobis apostolas, prophetissas, doctrices. Hos de sacro vernac. legend. pag. 162.  rudely: exclaiming withal, 
a Alphons. Castrens. de punit. haeret. l. 3. c. 6. Ouand brevil. in 4. d. 13. prop. 13.  that this is a principal cause to increase heresy, and such like: all which being compared with the practice of the Primitive and Apostolic Church, you may freely judge how truly the jesuite saith 
b §.  afterward, his Roman church never altered any one point of religion. For thus writeth 
c De curand. Graecorum affect. l. 5.  Theodoret of his times: You shall every where see these points of our faith to be known and understood, not only by such as are teachers in the Church, but even of cobblers, and smiths, and websters, and all kind of artificers: yea all our women, not they only which are booke-learned, but they also that get their living with their needle; yea maidservants and waiting women: and not citizens only, but husbandmen of the country are very skilful in these things: yea you may hear among us ditchers, and neat-heards, and woodsetters discoursing of the Trinity and the creation, etc. The like is reported by others. And what marvel? for the laity was accustomed to the text of the Bible as well as the learned, young children and women as well as others: and 
d Hosius de express. Dei verbo.  his doctrine that was precedent in the Trent conspiracy, that a distaff was fit for women then the Bible, was not yet hatched. 
e Socrat. l. 5. c. 8 Nicep. l. 12. c. 12.  Nectarius of a judge was made Bishop of Constantinople: and 
f Socrat. l. 4. c. 30. Nicep. l. 11. c. 32.  Ambrose of a Deputy, Bishop of Milan: 
g Photius epist. ad Nicol. Pap. apud Baron. to. 10. an. 862. nu. 47.  Gregory the father of Nazianzene, and Thalassius the Bishop of Caesarea, of lay men were made Bishops: which shows how diligent lay men were in the word of God, that they could be able to sustain the office of a Bishop. 
h Euseb. lib. 6. c. 3.  Origen from his childhood was taught the Scriptures, and got them without book, and questioned with his father Leonides a holy martyr, who rejoiced in it, about the difficult senses thereof. So 
i Basil. epist. 74.  Macrina, Basils' nurse, taught him the Scripture of a child, after the example of Timothy; and 
k Georg. Laodic. apud Sozom. l. 3. c. 6.  Emesenus from his infancy was used to the word of God. 
l Niceph. Callist. l. 8. c. 14.  Many lay men, among whom was the famous Paphnutius, being very learned came to the Nicene council. 
m Nazianz. orat. funeb. in Gorgon.  Gorgonia, the sister of Nazianzene, was well learned. Hierom 
n Epitaph. Paulae.  writes of Paula a gentlewoman, how she set her maids to learn the Scripture: and many of his writings are directed to women, commending their labour in the Scripture, and encouraging them thereto: as to Paula, Eustochium, Saluina, Celantia, etc. which he would not have done if he had been a Papist. 
o Cyril. Alexand. contra julian. lib. 6.  It was the reproach that julian the apostata laid on the Christians, that their women were meddlers with the Scriptures: and from him the Papists have borrowed it. But 
p Col. 3.16.  the Apostles counsel is rather to be followed, Let the word of Christ dwell in you plentifully in all wisdom, teaching and admonishing yourselves. Upon which place saith Hierom, Hence we see that lay men must have the knowledge of the Scriptures, and teach one another, not only sufficiently, but also abundantly: And the Greek scholiast, Christ will have his doctrine dwell in us very plentifully, and that by searching the Scripture.  
§. 6. First because they fail in the first condition, which I said before was requisite. For thee translations are not infallible, as the rule of faith must be. For neither were the Scriptures immediately written by the holy Ghost in this language; neither were the translators assisted by the same Spirit infallibly: infallibly I say, that is, in such sort as it were impossible they should err in any point. Since therefore the translator, as being but a man, may err, to say nothing of that which by Gregory Martin is proved, & by the often change, and variable translations, is showed, that some have erred: how can a man, and especially an unlearned man, who hath not sufficient learning, means, nor leisure to compare the translation with the prime authentical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or original, be infallibly sure that this particular translation which I have, or you have, do not err? And if in some places it err, how can I he infallibly sure that in there places which do seem to favour your side; it doth not err, unless you will admit an infallible authority in the Church, to assure us that such or such a translation doth not err? of which authority I shall say more hereafter.   

The Answer.  
1 This section containeth the Jesuits first argument, to prove that the Scriptures translated into English cannot be the rule of faith: and thus it may be concluded:  
The rule is infallible and free from error.  
But the English translation is not infallible and free from error.  
Therefore the English translation is not the rule.  
Whereunto I briefly answer two things: the first is, that the conclusion may be granted; for we do not think this or that translation to be the rule and judge, but only that it is a means whereby the divine truth, which is the rule, is made known to us: for we put a difference between the doctrine taught in the Scripture, and the means whereby the doctrine is uttered to our capacity, as between things and words. The former is the rule, the latter the vessel wherein the rule is presented to us, which in the original is perfect, but in all translations defective more or less. See my answer to §. 5. nu. 1. 2.  
2 Next, to the argument, that our translations are not infallible, I answer, An edition or translation of the Scripture may be erroneous many ways, and one way is in respect of the words only and not of the sense: for so it may be corrupt, that is to say, not altogether so perfect as it should be. Now this doth nothing hinder the truth of the matter, or the integrity of the text. This distinction is 
a Relect. princip. doctrine. contriou 5. q. 3. art. 3. pag. 525.  D. Stapletons', and therefore the jesuite must admit it, and it is the truth: for no translation can fully express the idiom or property of the original language, and words and phrases may be defective, and all secondary causes have their impediments, all which may in their kind be truly called errors: and we deny not but our English translation, and the Latin vulgar too, is subject to them; but this hindereth not the truth of the matter, nor the perfection of the text, saith D. Stapleton.  
3 And therefore that which the jesuite urgeth against our translations, is of no force, because it proveth no error in matter but inwards only, as I have said before: for we grant as he saith, the Scripture was not written immediately in English, neither was the translator assisted by the holy Ghost in such sort that he could not err in any point, but being a man be might err: for he might err in his own work which he did himself, viz. in words and proprieties; but in the matter contained, which is God's work, he could not, holding him to the original Hebrew and Greek, which our translator did; or at the least it was not unpossible but he might truly and faithfully translate without any new inspiration, though he were a man otherwise subject to error: because the original might lead him, and many other means might direct and admonish him, and discover his error; else what will the jesuit say when an ordinary Pastor preacheth God's word to the people? For that which he delivereth may be free from error, and yet his voice is a human work, and himself hath no immediate or infallible inspiration. The very same reason is there of translations: for a divine work propounded by a human means may be free from error; which I further prove by Bellarmine's own confession, who speaking of the vulgar Latin, 
b Admittimus enim interpretem non esse prophetam, & errare potuisse, tamen dicimus eum non errasse in illa versione quam ecclesia proba●it. De verbo Dei. l. 2. c. 11.  saith, He admitteth the translator was no Prophet, but subject to error, yet he could not err in that translation which the Church allowed: where he granteth that some translations done by a man subject to error, may yet be free if the Church allow it. Now the Church hath allowed our English, and we say ours is the true Church; and therefore the translator, though he were but a man, did not err. Again, thus I reason: if the Latin translator were freed from erring, that is to say, might err, but yet did not; then our English translator may be freed likewise, because he hath the same means: for if the approbation of the church exempted him, ours also hath the same approbation: but that could not exempt him, for it was extant, and therefore was free from error, if ever it were so at all, 
c It began to be received about the time of Gregory the great (who entered his Papacy in the year 590) saith Baron. annal. ton. 2. an. 231. nu 47. but was never declared to be authentical till the Council of Trent. Sess. 4. anno 1546.  a thousand years, or at the least some time afore the Church either allowed it for authentical, or could take notice of it. And when the Council of Trent did approve it, it put no other truth into it then was there before, but only declared it to be true. It followeth therefore, that the translator was preserved from error by no other means: and why might not the same direct ours also; as namely the infallible and perpetual verity of the doctrine itself translated, the direction of God's spirit, his own diligence, means, skill, faithfulness, and the Churches careful oversight?  
4 The sum of all is this, that our English Bible containeth two things: the Doctrine, and the Translation. 
d 1. Tim 3.16. 2. Pet. 2.20.  The Doctrine was inspired of God & written by men infallibly assisted by the holy Ghost, and therefore is free from error, and so consequently the Scripture translated into English, in respect of the matter, is infallibly true, because it was done by the immediate inspiration of the spirit of God. The translation was done by the ministery of the Church, and industry of certain men: who though they had no supernatural inspiration, or privilege from error, yet we know infallibly they have not erred in the matter, by the same means whereby we know other truths, and discern other articles of Christian faith: namely by the light of the doctrine translated, the testimony of the spirit, the ministry of the word, the rules of art, the knowledge of the tongues, and such like.  
5 To that which the jesuite faith out of Gregory Martin, I answer, that Martin hath said something against our translations, but proved nothing. Doctor Fulkes confutation of his discovery lieth yet unanswered, and long must do. Martin cannot give one instance of the sense corrupted: his exceptions are childish, if you read his book, But as 
e De oped. gen. interpret. ad Pammach.  Jerome said of some that unskillfully reproved his translations, so I may answer Martin and the jesuite, These and such like toys are scored up for our heinous faults. Martin miss it far, as 
f Treatise of Renuntiat. p. 156.  some of his fellows charge him, producing the Council of Trent against him, when he allowed Recusants to go to Church with a Protestation. He that was so short in his proofs at home, might be as wide in his discoveries abroad. And if the 
g Palaephat. de Fabul. non credent.  Lamia would have plucked his eyes out of his box and used them at home, as well as he did abroad, he might have seen some errors also in his own vulgar Latin: whereof I will say something in the seventh digression.  
6 His next reason is, that the often change and variable translations do show that some have erred. Whereto I answer two things, First, though it be granted that some have erred, yet hence it followeth not that all have, which is the point he must prove: else he were as gond say nothing. For we defend the Scriptures well and faithfully translated; not this or that man's edition, whereof our Church taketh no notice whether it be pure or no. It is sufficient for the verity of our assertion, that in the Church there be some translations faithful, and agreeing with the original.  
7 Secondly, we do not deny but our translations vary and have been altered, according to 
h Possevin. biblioth. select. l. 2. cap. 8. & inde. Sixt. Senens. biblioth. Sanct. lib. 8. haeres. 13. Bellar. de verb. Dei. l. 2. cap. 8. Caesar. Baron. tom. 2. an. 231. Aug. de doctr. Christ. lib. 2. cap. 11.  the example of the primitive Church before us. But this variety hath been in the words and style, and not in any material point of the sense. For we know the divine doctrine to be one and the same in all translations; immediately in the original, and more obscurely in the translations: and therefore we so use them, as that we examine all by the original, approving the best, and not hindering the mending of it, if need require. But this change implies no such error in the matter. For one true sense may be uttered diversly, and though things be always one and the same, yet words be divers. In which sense our translations are of different sort, and yet no material error. As for example, some plainer, or in phrase liker the original then othersome. One translation is in verse, another in prose: one word for word, another sense for sense: one hath a higher & obscurer phrase, another a lower and plainer: yet how can it be inferred hereupon, that therefore they be erroneous, when they all yield the same divine sense? Therefore Augustine's judgement is more to be preferred, who saith, 
i De doctrine. Christ. lib. 2. c. 12. & 14.  the variety and multitude of translations doth not hinder us from understanding the text, but very much help us, specially if we shall diligently compare them one with another. And what shall become of the popish Authentical vulgar, if change and variety be a sign of error, which so often was changed before it came to that it is, and since the Trent approbation hath so many different copies? Yea what shall become of their Missals, Portesses, and Service books that so many times have been reform, and more should be, but that the Service of the Church would be altered so far: that scarce any show of the ancient Religion would be remaining in it, 
k Loc. lib. 11. cap. 5.  saith Canus a Popish Doctor.  
8 But the jesuite objecteth further, that seeing the translator, being but a man, may err, how shall an unlearned man be infallibly sure that this or that translation erreth not? or if it err in on point, that it doth not in another, unless the Church's authority be admitted to assure us? Whereto I answer, 
l Psal. 119 105. Prou. 6.23. 2. Pet. 1.19.  that the doctrine contained in the Scripture, is a light, and so abideth into what language soever it be translated, and therefore the children of light know it and discern it. For 
m joh. 10.4. 1. Cor. 2.15. 1. joh. 2 20. joh. 7.17 & 14.16.17.  God directeth them by the holy Ghost, who openeth their hearts, that they know his voice from all others, and that the light of his truth may shine unto them. Which light is of this nature, that it giveth testimony to itself, and receiveth authority from no other, as the Sun is not seen by any light but his own, and we discern sweet from sour by it own taste. And for the opening of our eyes to see this light, whereby our conscience may be assured, we have divers means: some private, as skill in the tongues, learning, labour, prayer, conference, etc. Some public, as the ministry of the word, which is the ordinance of God to beget this assurance: which act of the Church is not authority to secure me, but ministry to show me that which shall secure me: which ministry is founded on the Scripture itself, in that from thence it fetcheth the reasons that may persuade me, and showeth the light that doth infallibly assure me. And thus we know our translations to be true.   

Digression. 6. Declaring how the assurance of our faith is not built on the Church's authority, but on the illumination of God's spirit shining in the Scripture itself.  
9 So then the unlearned man is secured, not upon the Church's credit and authority, but by her ministry which teacheth him, he is directed to the light itself: and this ministry we have and use for our translations: but they that obey it, know the translation; and so proportionably all other articles of faith to be infallible, because the matter thereof appears unto them, as a candle in a lantern, showing itself in it own light. And that you may see the difference between these two, the Churches teaching, and the illumination of the spirit, in assuring us: the spirit of God is an inward means, the teaching of the Church an outward; the spirit secureth us by his own authority, the Church directeth us by her ministry; the spirit hath light in itself, the Church borroweth hers from the Scriptures; the spirit can secure us alone, the Church never can without the spirit. But nothing can be plainer to this purpose then the saying of Constantine the great in his epistle to the Persian: 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. hist. lib. 1. cap. 25.  Marking the divine faith, I obtain the light of truth, and following the light of truth, I acknowledge the divine faith. We need then a more certain authority then the voice of the Church, that may prostrate our mind with a lightning from heaven, and stand upon his own ground; not drawing his resolution from any thing out of itself.  
10 This is not far from that which the learnedst of the Papists be driven to acknowledge, through the necessity of the truth. For thus writeth 
o Princip. doctrinal. lib. 8. cap. 22.  Stapleton in that book where he most defends the Church's authority: The godly are brought to faith by the voice of the Church, but being once brought, and enlightened with the light of divine inspiration, than they believe no more for the Church's voice, but because of the heavenly light. And yet more plainly in 
p Triplicat. inchoata adverse. Gulielm. Whittak. in admonit ad Whitak.  the last book that ever he wrote, that one would wonder the jesuite should see no authority to secure us but the Churches: The inward persuasion of the holy Ghost is so necessary, and effectual for the believing of every object of faith, 
q Nec absque illa quicquam à quoquam credi possit, etsi millies Ecclesia attestetur: & per illam solam persuasi●nem, quodlibet credendum credi queat, t●cente prorsus, vel non audita Ecclesia.  that without it neither can any thing by any man be believed, though the Church testified with it a thousand times; and by it alone any matter may be believed, though the Church held her peace, or never were heard. Where is he then that saith we cannot be infallibly sure that this or that is doctrine of faith, free from error, unless we admit an infallible authority in the Church to assure us?   

Digression. 7. Wherein the Trent vulgar Latin, and our English translation are briefly compared together.  
11 Which authority if we did admit, supposing the Church were like theirs, might we not speed possible as the Papists have done in their authentical vulgar, and be assured of that which were stark nought. For I think the Sun never saw any thing more defective & maimed then the vulgar Latin, & yet 
r Concil. Trid. sess. 4.  their Church hath canonised it for good, & preferred it before the original Greek & Hebrew, which 
s Andrad. defence. Trident. fid lib. 4. joan. Isaac. defence. veritatis. Hebr. adverse. Lindan. Molina in 1. Tho. q 27. art. 1. disp. 3. p. 399. Alponsus Mendoz. cont●ou. Theol. qu. 7 pa. 514. Sixt. Senens. bib. l. 8. haer. 2. pag. 318. Do. Barn. part. 1. pag. 73.  themselves cannot deny to be pure from all corruption, and therefore in all sense it were likely we should have the better translation, which so religiously follow the original. I omit to produce examples of the several additions, detractions, falsifications, depravations, & intolerable barbarisms of that vulgar Latin: others have done it sufficiently; and the learned Papists complain upon it bitterly, if they could tell how to help it; but who may lift up the heel against the Trent brat? Thus writeth 
t de optim. gen interpret. l. 3. c. 1. 2. 4. 6. Idem Sixt. Senen bib. sanc. l. 8. in sine pag. 365. & latè Dom. ban. in. 1. part Tho. qu. 1 pag. 67. & inde.  Lindan their own Bishop; It hath monstrous corruptions of all sorts, scarce one copy can be found that hath one book of Scripture undefiled and whole. Many points are translated too intricately, and darkly; some improperly and abusively, some not so fully, nor so well and truly, sundry places thrust out from their plain and natural sense: the translator possible was no Latinist but a smattering Grecian. So that if our translation were as bad as the jesuite, or Gregory Martin could have said, yet were we in as good a case as themselves. For when they talk such wonders of their vulgar, as for example, 
u Bibl. Com. plut. in praefat.  that it hangeth between the Greek and Hebrew, as Christ did between two thieves: or as Possevinus 
x Bibliothec. select. lib. 2. ca 10.  speaketh, It standeth as the pillar of truth, and the haven whereunto we must betake ourselves from the waves of so many different translations: I say, these and such like marvels are told of it, but to bring men asleep; for many learned Papists can see no such thing in it.  
§. 7. Secondly they fail in the second condition. 
* Aliqui existimant Scripturas difficiliores esse, quàm ut debeant laicorum manibus conteri. Sed aliter visum est patribus veteris & novi testamenti. Claud. Espenc come. Tit. 2. & 2. Tim. 3.  For the Scriptures of themselves alone be obscure, and unknown, at least to unlearned men, who cannot read them, and therefore they alone, in themselves, cannot be a sufficient rule to instruct them in all points of faith, as is plain. For lock up an unliterate man and a Bible together for a time in a study; and he will come forth as ignorant in matters of faith as he went in, if we add no other means but the bare written word, which he cannot read, to instruct him: and yet unlearned men may be saved; and saved they cannot be without an entire infallible faith, and this they cannot have, unless there be some rule and infallible means provided by almighty God accommodate to their capacity, to teach them this faith; 
* The Apostles and Prophets made their writings so plain and evident to all men, that every man of himself only by reading may learn the things spoken therein. Chrysost. hom. 3. de Laz.  and Scripture alone, as is now proved, cannot be a rule of itself accommodate to the capacity of the unlearned men, or apt to instruct them sufficiently in all points of faith.   

The Answer.  
1 Unlearned men may be saved, and saved they cannot be but by the true faith, and this faith they cannot have without the rule to teach it them: all this is true; but still the Scripture, yea only Scripture is that rule, for any thing the jesuite hath said in this place, 
a Pro. 1.4.  giving sharpness of wit to the simple, and to the child knowledge and understanding.  
2 For his reason to prove it above the capacity of the unlearned, because they cannot read them, nor profit by them without other helps joined, is a very shift and an idle cavil, concluding as much against himself as us, in that the determination of his Roman church, without some other means added, will prove as obscure as the text of Scripture. Therefore I answer, there be certain helps to enable us to understand; the necessity and requisite condition whereof hinder not the plainness and easiness of the rule, as I showed when 
b § 4. nu. 2.  I handled the properties thereof. For the word of God 
c 2. Pet. 1.19.  is a light to our ways, and 
d Heb. 12.5.  speaketh to us as to children, in all points of faith and manners, easily, plainly, familiarly; but yet there is a necessary condition required, that we hear and know this voice, which the Jesuits man locked up in a study doth not. And will the jesuite himself, because a man never hearing of the Church's determination, abideth still in ignorance, give me leave to infer hereupon, that therefore the Church is not the rule? and yet the reason is all one. Again, there be certain impediments, some natural, as infancy, unlearnedness; some sinful, as ignorance, pride, frowardness; which must be removed afore we can hear the Scriptures, as they must also afore we can hear the Church; for which cause the Lord hath given us 
e Rom. 10 14. Eph. 4.11.  the ministry of his Pastors, and other means: so that if a man being locked up with a Bible, return forth as ignorant as he went in, this proveth not that the Scripture is obscure, but that the man heard it not, and to him that heareth not, plain and obscure is all one. For the Law of our land is the rule of Society, yet lock up an unlettered man and the Law book for a time together in a study, and he will come forth again as ignorant in matters of law as he went in, if we admit no other means: but let the book be opened and the text read, and then (as 
f Hom. 3. de Laz.  Chrysostome speaketh) the most unlearned man that is, shall understand. The Carpenter's squire is the rule to measure by, yet a child can do nothing with it. The Sun is our comfortable light to see by, yet we must open our eyes, and apply the means. In all arts, as in the Mathematics, Law, or Physic, the precepts are the rule whereby the truth of every question may be tried; yet the books must be opened, and time must be spent in learning them. And though the jesuite do all he can to have his Church the rule, yet he must needs grant the determination thereof is neither known nor agreed upon without much labour: and when it speaketh most plainly, yet infants, deaf men, and infidels hear it not.   

Digression. 8. Showing that the Scriptures are not so obscure, but that they plainly determine all points of faith.  
3 And because the jesuite, according to the common heresy of his Roman church, maketh the matter of the Scriptures obscurity so dangerous, I will demand of him by the way how our reasons to the contrary may be satisfied. For first, the Scripture itself in evident places calleth us to it, 
g joh. 5.39. Esa. 8.20.  bidding us search it and seek to it, and 
h 2. Pet. 1.19.  compareth it to a light shining in a dark place, yea 
i Hebr. 12.5.  to the voice of a father speaking to his children: and when men understand it not, 
k 2. Cor. 3.15.  it saith, a vail is laid over their hearts, not over the scriptures: and Christ 
l joh. 10.27.  saith, his sheep hear his voice; and 
m Luc. 16.29.  the rich glutton was told, that his brethren, if they would escape damnation, should hear Moses and the Prophets, which had been to no purpose if they could not have understood them when they heard them.  
4 Secondly, he can name no one necessary article of our faith, but the word teacheth it as plainly as himself can: as that there is one God, three persons, a general resurrection and judgement, that jesus is the Saviour of mankind, etc. Bellarmine 
n Illa omnia scripta esse, quae sunt omnibus necessaria. De verbo Dei. l. 4. c. 11.  saith, All those things are written that are necessary to be known of all men: 
o Scriptures nihil notius. Ibid. l. 1. c. 2.  neither is there any thing better known then the Scriptures: so saith 
p Rock. pa. 193. Et Contaren. de potest. Pont. pag. 227. Luce me●idiana illustrius ostensum puto ex divinae sapientiae vocibus.  Saunders, We have most plain Scripture in all points for the Catholic faith. And in all controversies the Papists with whom we deal, cry, plain, evident, manifest Scripture.  
5 Thirdly, all other questions at the last are determined by the Scripture, the Father's expositions are examined by it, and 
q Greg. Val. to. 3. disp. 1. q. 1. punct. 1.  the Church receiveth testimony from it: so that the final resolution of all things dependeth upon it: which could not be, if of all other things it were not the best known; for things are not tried by that which is obscurer, but by that which is plainer.  
6 Last of all, what meant the Fathers of the Primitive church so much to report this perspicuity? for 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Protrept. pag. 25.  Clemens Alexandrinus saith, The word is not hid from any, it is a common light that shineth to all men, there is no obscurity in it: hear it you that be far off, and hear it you that be nigh. Austin 
s En arrat. in Psal. 8.  saith, God hath bowed down the Scriptures even to the capacity of babes and sucklings, that when proud men will not speak to their capacity, yet himself might. Chrysostome (and his scholar 
t Lib. 2. ep. 5.  Isidorus Pelusiota writeth the same) 
u Homil. 1. in Mat.  saith, The Scriptures are easy to understand, and exposed to the capacity of every servant and ploughman, and widow, and boy, and him that is most unwise: 
x Hom. 3. de Laz.  therefore God penned the Scriptures by the hands of Publicans, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fishermen, tentmakers, shepherds, neat-heards, & unlearned men, that none of the simple people might have any excuse to keep them from reading, and that so they might be easy to be understood of all men, the artificer, the householder, and widow woman, and him that is most unlearned: yea the Apostles and Prophets, as schoolmasters to all the world, made their writings plain and evident to all men, so that every man of himself only, by reading them might learn the things spoken therein. justine Martyr 
a Dialog. cum Tryphon. pag. 213. grae. commel.  saith, Hear the words of the Scriptures, which be so easy that it needs no exposition, but only to be rehearsed. This was the perpetual and constant judgement of the ancient Church, far from the Jesuits paradox, that the Scriptures be so obscure and beyond the people's capacity, that they can reap no instruction by them: for the Fathers with one consent teach the contrary; and yet you see the confidence of these new Roman divines: It is evident in itself (
b Bristo. Mot. 48.  saith one of them) to any man not quite forsaken of God, that the ancient Fathers make most plainly for us, etc. The field is won (
c Campian. rat. 5. apud Posset. biblioth. select. l. 7. c. 21.  saith another) if once we come to the Fathers: they are ours as fully as Pope Gregory the thirteenth. Their prisoners they may be, but not their patrons, either to erect them Seminaries, as 
d Surius comment. rerum in Orb. guessed. anno 1572.  did Gregory the thirteenth, or to maintain the doctrine which in those seminaries they learn and teach.   

Digression. 9 Declaring that the Papists have reason to hold the Scriptures be obscure and hard, because the articles of their religion be hardly or not at all to be found therein.  
7 And withal the Reader may here very opportunely be put in mind, that these men have good reason to bear the world in hand the Scriptures be very obscure, because indeed the Popish religion is obscurely or not at all found therein: that not the unlearned only, but the skilfullest clerk of their church have much ado to find some points thereof, and some they confess cannot be found there at all. And have not these men good cause then to challenge it lustily of insufficiency and obscurity? I have touched already the confession of Andradius, that many points of their faith would reel and stagger, if traditions stayed them not. And that you may know the meaning of this confession to be not only that they have no express Scripture for them, but also no collection from the Scripture, Eckius 
e Enchirid. c. 4.  writeth, The Lutherans are dolts, which will have nothing believed but that which is express Scripture, or can be proved out of the Scripture. And Costerus the jesuite 
f Enchird. c. 1.  having divided God's word into three parts: that which himself writ, as the tables of the law; that which he commanded others to write, as the old and new Testament; and that which he neither writ himself, nor rehearsed to others, but left it to them to do themselves, as traditions, the decrees of Popes and Counsels, etc. concludeth that many things of faith are wanting in the two former, neither would Christ have his Church depend upon them; this latter, saith he, is the best Scripture, the judge of controversies, the expositor of the Bible, and that whereupon we must wholly depend: just as Staphylus 
g § 2. nu. 6.  said before of the Collier's faith.  
8 Thus they stick not to name divers main articles: as for example, 
h Tho. 3. q 25. art. 4. Canis. catech. titul. de praecep. eccles. nu. 5.  the worship of images, 
i Canis. ibid.  fasting days, Lent, prayer and oblations for the dead, the whole Service of the Mass, 
k Mart. Peres. de tradit. Lindan. panopl. lib. 4. ca 100 Petr. a Soto conta Brent. l. 2. c. 68 and others.  Purgatory, Peter being at Rome, the Pope's supremacy, Real presence, the sacrifice of the Mass, Consecration of water and oil in baptism, the Communion in one kind, Adoration and reservation of the sacrament, private Mass, Shrift, Pardons, single life of Votaries, Invocation of saints, the merit of works, and finally their five base sacraments, Confirmation, Unction, Marriage, Orders and Penance: whereunto many more may be added, whereof they grant there is no mention in the scripture.  
9 And some points which they pretend scripture for, yet they confess be hardly wrong thereout: as for example Transubstantiation, whereof 
l De Euchar. l. 3. c. 23.  Bellarmine writeth, that it may justly be doubted whether the text be clear enough to enforce it, seeing men sharp and learned, such as Scotus was, have thought the contrary, as indeed 
m Scot 4. d. 11. qu. 3.  he did: and 
n Ibid. d. 10. q. 1.  addeth further, that it is but a new doctrine: as 
o Lect. in Cant. 41. vide Fr. Suarez in 3. Thom. to. 3. disp. 50. sect. 1.  Biel also holdeth. Yea 
p 4. d. 11. q 3. lit. F.  Scotus and 
q Quaest. in 4. qu. 6. art. 2 dit. F. pag. 265.  Cameracensis think that opinion which holdeth the substance of bread and wine remaineth, the more probable and reasonable opinion, yea and in all appearance more agreeable to the words of institution. And concerning a greater point than this, they have no such evidence of Scripture as they would pretend: for 
r Can loc. l. 12. c. 12. pag. 412. Suarez. tom. 3. disp 74. sect. 2.  Cornelius a great Bishop and zealous Papist in the Council of Trent, and 
s Ex Catholicis quidam negarunt Christum scipsum, in extrema coena, sub specie panis & vini, obtulisse incruentè. Azorius instit. moral. lib. 10. ca 8.  with him others, defended that Christ at his last supper offered no sacrifice. A dangerous assertion, considering the action of Christ at that time, is all the foundation we have for any thing to be done in the sacrament. By all which we see the Scripture is obscure indeed, and beyond the reach of unlearned men, for the teaching of Popery, when the learnedst that are find so little of it in them, either expressly, or by discourse to be gathered.  
§. 8. But what speak I of unlearned men, 
* Nihil perinde Scripturam mihi videtur aperite atque ipsa Scriptura. Itaque diligens, attenta, frequensque lectio tum meditatio, & collatio Scripturarum, omnium summa regula adintelligendum mihi semper est visa Nam ex alijs Scripturis aliae optimè intelliguntur. Obscuram aperta, dubiam certa interpretatur. Ios. Acosta. de Christo revelat apud Posseu. bibl. select. l. 2. c. 15.  since also learned men cannot by only reading be infallibly sure that they rightly understand them? For while they understand one way, they ought perhaps to understand another way; that which they understand plainly and literally, ought perhaps to be understood figuratively and mystically: and contrarily, that which they understand figuratively, ought perhaps to be understood properly. And since it is certain that of the reading of the same words of the Scripture, divers understand and expound diversly, that all cannot expound right; since one's exposition is contrary to another: how shall one be infallibly sure that he only expoundeth right, having nothing to assure him but the seeming of his own sense, or reason, which is as uncertain and fallible as the judgement and persuasion of other men; who seem to themselves to have attained as well as he, to the right interpretation or sense? Moreover there be many things required to the perfect understanding of the Scripture which are found but in very few; and those also wherein those gifts are, be not always infallibly sure that they have those gifts and that they are so infallibly guided, but they and others may prudently doubt lest sometimes in their private expositions, as men, they err, and consequently their expositions cannot be that rule of faith which we seek; which must be on the one fide, determinately and plainly understood and known, and on the other, infallible, certain, and such as cannot err.   

The Answer.  
1 Now he proceedeth to show how difficult the Scripture is to learned men also, that so every way he might disable it for being the rule of faith. His reason is, because by only reading they cannot be sure they rightly understand it. Whereto I answer three things. First, that we deny not the Scripture to be obscure and difficult, or how the jesuite will, in two cases. First to all such, learned or unlearned, as are not disposed and prepared by the holy Ghost to understand them: but this kind of obscurity may stand with the nature of the rule, as 
a § 4 nu. 2.  I have showed; neither can the jesuite offer us any so absolutely known, no not his Church, but to these kind of men it shall be obscure. Secondly, when the means which God hath appointed for the bringing us to understanding, are not used. In this case the Scripture is obscure I grant, but the fault is in ourselves that neglect the means.  
2 Secondly, though by only reading we cannot be sure we understand it, yet this obscurity is not proved hereby: because there are other means besides only reading, which concurring, the obscurity is done away, and all made plain and easy, and we have infallible assurance of the true understanding. These means are the ministry of the Church, and all kind of diligence, which the holy Ghost useth for the opening of our understanding. And therefore that is not obscure which by ordinary means may be apprehended, but that is so which either hath no means at all to open it, or only hath such as are not ordinary. And two subalternal things be not contrary but subordinate, the facility of the text, and the means whereby that facility is induced.  
3 Thirdly, if by only reading the jesuite mean only the Scriptures themselves, that a learned man cannot, using the means, find the true understanding out of the Scriptures only: then he saith not true; for 
b Neh. 8.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Priests read in the book of the Law distinctly, & gave the sense, and caused the people to understand out of the Scripture itself. And if there be sufficient written to bring us to eternal life, as 
c See. §. nu.  there is, than the true sense of the text is contained in it, because that is absolutely necessary to eternal life. And 
* Prologue. in Epist. ad Rom. & hom. 3. de Laz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chrysostome saith, that contrary to the jesuite, Every man of himself, only by reading, may understand: ye need nothing else but to read. A truth so manifest that the jesuits themselves are constrained to yield it. For 
e Anal. fid. pag. 100  Gregory of Valence writeth, that such verities concerning our faith, as are absolutely and necessarily to be known & believed of all men, are 
f Perspicuè ferè.  plainly taught in the Scriptures themselves. And 
g Dist. 37. Relatum.  the Canon law saith, When the law of God is read, it must not be read or taught according to the power and knowledge of our own wit. For many words there be in the Scripture, which may be drawn to that sense, which every one for the nonce will frame to himself. But it should not be so. For 
h Non enim sensum extrin. secus alienum, & extraneum, sed ex ipsis Scripturis sensum capere veritatis oportet.  you must not from without them seek a foreign and strange sense, that so you may, as you can, confirm it with the authority of the text; but we must out of the Scriptures themselves receive the meaning of the truth. For the divine Scriptures contain 
i Integram & sumam regulam veritatis.  the whole and firm rule of faith.  
4 Against this that I have answered, the jesuite hath couched together divers objections. And first, that learned men many times mistake the sense of places, expounding that one way which is meant another, as for example that figuratively which is meant literally: whereto I answer three things. First, this proveth not the pretended difficulty of the Scripture, but only the weakness and ignorance, or possible the frowardness and prejudice of some men. And so a wrong cause is assigned; for the Scripture is not the cause of these men's erroneous expositions, as I will show in the tenth Digression.  
5 Next this argument convinceth not all the Scripture of obscurity, but only some of it: which we grant. But than what gaineth the jesuite? For he must prove that all the Scripture, and specially that which containeth the principles of our faith, which we call the rule, to be obscure and intricate: which he can never do. For 
k Aug. de doctr. Christ. li. 2. c. 9 Chrys. hom. 3. in 2. Thess.  those things which concern our faith and conversation, yea all things necessary, are plainly and manifestly set down: the which cannot be made uncertain by the obscurity of other places. Therefore the diversity of men's judgements showeth the learnedst men that are 
l 1. Cor. 13.11.  to know but in part, and the Scripture in some part to be obscure; but not that all is obscure, or that which is so, is too obscure to be the rule. See Digression 10.  
6 Thirdly, though the proper interpretation be sometime mistaken, yet the truth is not alway thereby obscured. For hear what 
m De doct. l. 2. cap. 36.  Austin saith: He errs not perniciously, neither doth he altogether say untruly, who sometime expoundeth otherwise then the text meaneth, if so his exposition further charity, the end of the commandment. He is indeed deceived, but yet so, as when a man losing his way, through a by-field cometh whither the way leadeth. His meaning is, that in many cases wrong expositions hinder not the determinate and plain judgement of the text.  
7 But seeing experience showeth that divers expound diversly, yea one contrary to another, how may one be infallibly sure that he only expoundeth right, having nothing to assure him but the seeming of his own reason: which reason others think they have as well as he. Whereto I answer three things. First, this infallible certainty befalleth not all men. For God in his judgement leaveth many to be seduced by their own seeming sense and reason, and deceived in their own opinions, as 
n Psal 119.18. joh. 7.17. & 8.43.47. & 14 16.17. 1. Cor. 2.14. 2 Th' 2.11. 2. Pet. 3.16.  the Scripture teacheth manifestly: neither is there any external means left by God in the world, effectual to convince those whom he hath given over, and which want his spirit, as already 
o §. 4. nu. 2.  I have showed. For though the Spirit speak evidently in the text, and plentifully, to meet with all doubts and cases, as 
p Part. 3. Tit. 18. c. 3. §. 3.  Antoninus speaketh, yet the wicked have no ears to hear it: their own prejudice hindereth them. For what can be plainer than this, that jesus is the Messias, the sacrifice of Aaron is ceased, the blood of Christ doth away our sins? yet the jew believeth it not, and the reason is given by Saint Paul, 
q 2. Cor. 3.14.  because the vail of Moses is laid over his heart: therefore Austin prayeth, 
r Cons. l. 11. c. 3.  Thee o my God I beseech pardon my sin, and which causedst thy servant Moses to speak the truth, cause me also to understand it. If this be a defect in our rule, they which make the determination of the Roman Church the rule, incur the same inconvenience. For 
s Princip. Doctrine. fid. lib. 8. c. 1. & 2. Triplic. inchoat. in admonit. ad Guil. Whytak.  Doctor Stapleton acknowledgeth, The inward persuasion of the spirit is so necessary, that without it no man can believe any thing, though the Church give testimony a thousand times. And 
t Relect. controu. 4.  again he complaineth: This is the beginning of our calamity, that an heretic heareth not the Church's voice. The same say we, this is the spring of an heretics confusion, that he heareth not the voice and definitive sentence of the Scripture.  
8 Secondly, to the point of his demand, the truth contained in the Scripture is a light, and is discerned by the sons of light: 
u 1. joh. 2.20. joh. 8.31.32.  the inward witness to assure them, is the anointing of the holy Ghost, 
x Luc. 1.4. Act. 17.11. 2. Pet. 1.19.  the outward witness is the Scripture itself, which by it own light persuadeth us, & in all cases, doubts questions, and controversies clearly testifieth with us, or against us. Which light is ordinarily attained to by using the means, some private, as reading, prayer, conference of places, consent of the godly, helps of learning and reason sanctified: some public, as the ministry of the Church; which ministry, as all other means, is founded on the authority of the Scripture itself. And this is something to assure us more than the seeming of our own sense and reason.  
9 Thirdly, the Church's word and authority, neither doth, nor can assure us: that is to say, we are not infallibly certain, this or that is the right meaning of the text, because the Church hath decreed it so to be; but by the Church's ministry ordinarily we are instructed: as I show more at large in the 11. Digression, and have touched already in the sixth.  
10 But many things are required for the perfect understanding of the Scripture, which are but in few: & they which have them be not sure either that they have them, or that they err not in using them. Therefore the Scripture is too obscure to be the rule: whereto I answer three things, according to the three parts of his argument. First, I grant certain things are required as necessary conditions to the understanding of the Scriptures, but those things are alway present in the Church, and the children of God partake them. The spirit of God is necessary, 
y joh. 3.8.  which breatheth where it listeth: and the ordinary means of learning and diligence be necessary; but proveth not the obscurity pretended. For the Mathematics be the rule of measures, proportions, and numbers, and yet many things are required to understand them. And the jesuite thinketh his Church is the rule, yet 
z Relect. contro. 1. qu. 3. pa. 30.  Stapleton writeth, that sometime it is not seen so easily, but only by such as are very circumspect and skilful.  
11 Secondly, though more gifts of learning and art be needful to such as teach others yet that is rather to search out and utter the sense, which the Scripture itself yieldeth, then to bring any to it which was not there afore. And is not the touchstone it whereby we try gold, though some labour be needful to find it out? And yet they want no gifts for the understanding of the text, that have and use the text itself, in that all exposition is to be fetched out of it; which invincibly proveth it to be the rule: and I have often showed that whatsoever the rule be, yet of necessity there must be certain conditions observed for the using it, and this necessity argueth it not of obscurity.  
12 Lastly I say, they which have the means to understand the Scripture, know infallibly, both that they have them, and that they use them right: in the same manner that 
a Arist. de anima. l. 3. c 2.  the Philosopher proveth, that with the same sense we see, and are assured we see. For supposing I have the means that bringeth understanding, it were a most absurd thing to imagine those very means could not assure my conscience of the function or use of them.   

Digression. 10. Assigning the true cause of men's errors in expounding the Scriptures.  
13 The Scripture in itself is a light, as it is every where called; but men do not alway rightly understand it, by reason of some defect in themselves, that hindereth them from comprehending so great majesty. For who is able to behold the Sun in his brightness, but his eyes will dazzle? yet that is the chief light whereby we see itself and all things else. The means whereby we attain to the understanding, is inwardly, the spirit of God opening our judgement; outwardly, the Scripture itself, which in plainer places openeth the obscurer, & giveth light to that which is more difficult. The want of which means is the true cause that men run into error, not understanding the Scriptures.  
14 Our Saviour saith, 
b Io. 8.3 c. 3.2.  we cannot know the truth, till we continue in his words: and the Apostle, 
c 1. Pet. 2.1.  for our growing up in the word of God, requireth that first we lay by all affection; and then as new borne babes desire the sincere milk thereof, that we may live and grow thereby. He is the best reader, saith 
d De Trinit. lib. 1.  Hilary, who rather expecteth the understanding of things from the things themselves, then from himself imposeth it upon them: who taketh the exposition from thence, rather than bringeth it thither; & enforceth not the sense upon the words, which before his reading he presumed. Epiphanius 
e Haer. 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saith, All things in the Scripture be manifest to such as repair to them with a religious mind. Oecumenius 
f Upon 2 Cor. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saith, If many believe not, this is not our fault, neither is it the obscurity of the Gospel, but the cause is their own blindness and condemnation. The cause of this dissension, saith 
g De causis dis●en●. Eccles. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nilus, is not the sublimity of the matter, as if it exceeded the capacity of man's mind; and much less is the speech of the Scripture the cause, as if it were so concise that it spoke nothing plainly of the points in question: for it is all one to accuse God, and to challenge the Scriptures. Saint Austin in a 
h Epist. 3. ad Volus.  certain epistle, showeth what is plain, and what obscure, and the reason why; that the jesuite may see there is no place left for his shifts: thus he writeth. The manner of speaking whereby the Scripture is knit together, (whereto all may approach, though few can enter) 
i En quae aperta continet, quasi amicus familiaris, sine fuco ad corloquitur indoctorum atque doctorum. Ea vero quae in mysterijs occul tar, nec ipsa eloquio supe●ho e●●it, quo non aude ataccedere mens t●t diuscula & incrudit●, quasi pauper addivitem; sed invitat omnes humili sermone, quos non solum manifesta pascat, sed etiam secreta exe●ceat veritate; hoc in promptis quod in reconditis. habens.  like a familiar friend speaketh those plain things which it containeth, without glozing, to the heart of learned & unlearned. And as for those which it hideth in mysteries, it lifteth them not up with stately speech, that a dull and unlearned mind should not presume to come near, as a poor man to a rich; but with lowly speech it inviteth all men, that it may not only feed them with manifest, but also excercise them with obscure truth, having the same in manifest that it hath in obscure places. But lest manifest things should be loathed, the same again are obscurely spoken that they may be desired, and being desired, may after a certain manner be renewed, and being renewed, they may be delightfully intimated to us. Herby both froward wits are wholesomely corrected, and weak wits cherished, and great wits delighted.  
15 So that to expound figuratively that which should be meant literally or contrary, argueth no such obscurity in the text, but ignorance or levity, or partiality in the man: as when 
k Anton. 3. par. tit. 18. c. 5. §. 3.  the Popish Doctors teach, all texts in preaching, may be turned to Allegories: whereof 
l Inno. Gentillet. Exam. Concil. Trident. lib. 4. nu. 26. sess. 22.  we have a pleasant example in the Council of Trent itself: where Tyrabosco, the patriarch of Venice, preaching on the miracle of the loaves & fishes, would prove the seven Sacraments thereby. 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 how shall the Council have bread, that the people may eat and be filled? even by appointing seven sacraments: for that which Philip said, two hundred pennyworth of bread will not suffice, hath this meaning, that all the mysteries of the old and new testament are not enough to enlighten the people, so blind and ignorant are their minds. But that which Andrew said, There is a boy here which hath five loaves & two fishes, must be understood of the rank of Saint 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.  
16 And whereas the jesuite urgeth so diligently, that somethings are hard to be understood, yet this proveth not that the truth therefore cannot be tried by only Scripture, because one place thereof expoundeth another: which if the jesuite will deny, he must be disputed with, as he that holdeth the fire hath no heat in it: for against such an absurd assertion we use no reasons, but only bid the man that holdeth it, put his finger into the fire, and he shall presently see whether his opinion be true or no. So let trial be made, and the jesuite shall soon see whether the Scripture be so obscure that one place thereof cannot interpret another. 
m De Doctrine. Christian. lib. 2. c. 6.  Austin saith, There is almost nothing among these obscurities, but in other places one may find it most plainly delivered. 
n Hom. 9 in. 2. Cor.  Chrysostom saith, The Scripture every where, when it speaketh any thing obscurely, interpreteth itself again in another place. 
o Comment. in Esa. c. 19  Hierome saith, It is the manner of the Scripture after things obscure to set down things manifest, & that which they have first spoken in parables, to deliver afterwards in plain terms. 
p Regul. contract. qu. 267.  Basil saith, The things which are doubtful, and in some places of Scripture seem to be spoken obscurely, are made plain by those things which are evident in other places. And finally 
q In Gen. ca 2.  Steuchius a Popish Bishop confesseth: God was never so inhuman, as to suffer the world in all ages to be tormented with the ignorance of this matter, the sense of the Scripture seeing he hath not suffered one place to be in all the Scripture, but if we consider it well, we may interpret it. For as Theodoret saith, the Scripture useth when it teacheth us any such high matter, to expound itself, and not suffer us to run into error.   

Digression. 11. Proving that the Scripture itself hath that outward authority whereupon our faith is built, and not the Church.  
17 The Canon law 
r Dist. 37. c Relatum.  saith expressly, The divine Scriptures contain the whole and firm rule of the truth, and out of themselves the meaning thereof must be taken. So that well may the Church by her ministry commend the rule to us, and instruct us how to secure our consciences out of the Scripture, but by it authority it cannot assure us. Our faith must resolve itself into the authority of the Scripture. For the authority of the Church, in respect of us, dependeth on the authority of the Scriptures, and is examined thereby. The Church by her authority cannot persuade all men which hear it, but the spirit of God in the Scriptures always doth. The Scriptures always had their authority even before the Churches came to them: the words of the Scripture are 
s Luc. 8.11. 1. Pet. 1.23.  an immortal seed: 
t 1. Cor. 2.4.  the demonstration of the spirit and power: 
u Heb. 4.12.  that which is lively and powerful: 
x Luc. 24.32.  making our hearts to burn within us: 
y joh. 5.36.39.  it giveth greater testimony to Christ then john Baptist could: 
z 2. Pet. 1.18, 19  a voice from heaven is not so sure as it: 
a 1. joh. 5.6.  it is the spirit that beareth witness to the truth thereof: 
b 1. joh. 5 9  and if we receive the witness of men, the witness of God is greater. Finally our Saviour 
c joh. 5.47.  saith, They which believe not Moses writings, will not believe him: and is the Church's authority greater than Christ's? 
d joh. 5.39.  The Scriptures testify of Christ, 
e joh. 20.31.  being written that we might believe in him: 
f 1. joh. 5.10.  and he that believeth in him hath a witness in himself: 
g 2. Cor. 1.22.  The earnest of the spirit is in his own heart, wherewith God hath sealed him: 
h Ephes. 2.20.  We are all built upon the foundation of the Apostles and Prophets, Christ himself being the head corner stone, in whom all the building is coupled together by the spirit. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in psa. 1●5.  In all human arts there be certain principles which are known of themselves, and believed for themselves, without any further demonstration. The Scripture containeth the principles of our faith, and shall not we believe them? or cannot we know them infallibly of themselves, without we let in the authority of the Church?  
18 Where then is the Jesuits credamus Deo, in the captivating of our judgement in obsequium Christi? Yea the very 
k Magist. 3. dist 23. Scot 3. dist. 23. q unica. Ock●● 3. q. 8. art. 3. Gabr 3. d. 23. q 2. lit. g. h.  schoolmen say, that faith is either Acquisita & suasa, gotten by discourse of reason and testimony of the Church; or Infusa & inspirata, immediately put into our hearts by the holy Ghost, enforcing the mind without further testimony to yield obedience. Now 
l Deut. 29 4. Mat. 16 17.  the faith we have of the points in Scripture is of the latter kind, and so consequently not relying on the testimony of the Church, whose authority is but a created thing, distinct from the first verity, 
m Princip. fid. doctrine. lib. 8. cap. 20.  saith D. Stapleton. Alexander Hales 
n Part. 1. q. 1. memb. 1. fides suasa, inspirata.  saith, Faith persuaded ariseth from the probability of reason, and faith inspired believeth the first truth for itself, and this faith is above all knowledge; 
* Et ad hanc disponit accept●o doctrinae sacrae.  and the acceptation of the holy doctrine disposeth us to it. So that our conscience stayeth itself 
o Sed ut verè & plenè credat, necesse habet soli veritati primae, purae & nudae, penitus inhaerere, nullam certitudinem extrinsecam requirendo. Altisiod Sum. li. 2. pag 71. quem vide latiùs. l. 1. praef.  only upon this divine authority, being of greater efficacy to persuade and hold us, then either the Church 
p Gal. 1.8.  or an Angel from heaven.  
19 Let God himself (
q Lib. 5. ep. 31.  saith Ambrose) teach me the mystery of heaven, which made it, not man who knoweth not himself: whom may I believe in the things of God better than God himself? So also saith Saluianus, 
r De provid. l. 3.  All that men say, needs reasons and witnesses, but God's word is witness to itself, because it followeth necessarily, that whatsoever the incorrupt truth speaketh, must needs be an incorrupt witness of itself. Finally, let these words of 
s Confess. l. 11. c. 3. Ecclesiam esse regulam infallibilem proponendi & explican. li veritates fidei, non potest reduci ad authoritatem ipsius Ecclesiae. Hoc enim esset idem per idem confirmare: sed necesse est reducere hunc assensum ad testimonium Spiritus sancti in ●linantis per ●umen fidei ●d ●oc credibile, ●ccle●ia non ●otest errate. Dom. Ban 22. q. 1. art. 1 pag. 17.  Austin be well considered: Moses that writ these things, O God, is gone to thee, if he were now before me, I would desire him to open them to me, and I would hear him: if he spoke Hebrew, I could not understand him: if he spoke Latin, I could know what he said; but how should I know whether he spoke the truth? And if I did know it, could I know it from him? For within me in the inner parlour of my thought there is neither Hebrew, nor Latin, ●or Barbarian truth that could say, Moses saith true, that I should presently, being certain and confident, say to him thy servant, thou sayest the truth. Therefore seeing I cannot ask him, I ask thee the truth, by whose fullness he spoke the truth: thee O my God I beseech pardon my sin; and which gavest him power to speak these things, give me also power to understand them. Austin would never have inquired thus, how he should know whether Moses spoke the truth, if he had thought the testimony of the Church could secure us; he could not believe the Scripture upon Moses word, then much less could he believe it on the Churches. Yea his words do wholly exclude the authority of Moses both total and partial.  
20 The Papists therefore are the patrons of Atheism, 
t Bellarm de effect. Sacram. l. 2. c. 25.  who teach, that if we take away the authority of the present Church, and of the Council of Trent, than the whole Christian faith may be called in question: for the truth of all ancient Counsels, and of all points of faith, depend upon the authority of the present Church of Rome. How much better said 
u De doctrine. Christian. l. 1. c. 37.  Austin, Our faith shall reel and totter if the authority of the Scriptures stand not fast. Let these assertions of Papistry be well noted.  
§. 9 Thirdly they err in the third condition. For the Scriptures are not so universal as the rule of faith had need to be. For this rule ought to be so universal, that it may absolutely resolve and determine all points, questions, and doubts of faith, which either have been, or may hereafter fall in controversy. But the Scriptures alone are not thus universal. 
* Non inficiamur praecipua illa fidei dogmata, ad salutem omnibus necessaria, perspicuè satis comprehendi in Scriptura. Coster. ench. c. 1.  For there be diverse questions of faith, and those also touching very substantial points, which are not expressly set down, and determined in the Scripture. As namely, that those books which are generally holden for Scripture, are every one the true word of God. For this in particular of every book holden for Scripture we shall not find expressly written in any part of the Scripture. This part therefore, whereupon dependeth the certainty of every other point proved out of Scripture, cannot be made infallibly sure unto our understanding or belief, unless we put some other infallible rule, whereupon we may ground an infallible belief: which infallible rule if we admit to assure us that there is at all any Scripture, and that those books, and no other, are canonical Scripture; why should we not aswell admit it to assure us infallibly which is the true sense and meaning, in all points, of the same Scripture?   

The Answer.  
1 The jesuits first exception against the Scripture was, that it was too difficult: now followeth his next, that it containeth not all things needful to be known. Thus his argument may be concluded: 
The rule must be universal, containing all points of faith.  
But such is not the Scripture: for many substantial points are not expressly set down therein.  
Therefore it is not the rule.  Whereto I answer, denying the assumption: for every point of faith, and whatsoever else is needful either to be known or done, is contained in the scripture, so far forth that there is no point, question or doubt concerning faith, but by the scriptures alone it may absolutely be determined. For 
a 2. Tim. 3.15.  it is profitable to teach, to reprove, to correct, and to instruct in all righteousness, that the child of God may be absolute, being made perfect to all good works.  
2 But the jesuite saith, there be divers things not expressly set down or determined: reserving this word expressly, for a starting hole to creep out at, because they be not written word for word in so many syllables. But I answer him three things: first that the Popish divinity is, that many points are contained in the Scripture, neither thus expressly, nor yet at all to be concluded thence by collection: for else why make they that opposition between the scripture and tradition? Secondly, if this be his mind, than he hath put more into the assumption than was in the proposition: for the rule is not bound to contain all things thus expressly. Thirdly, that is expressly in the scripture which is there set down, either plainly in so many words, as 
b De doctrine. Christian. l. 2. c. 9  Austin saith, All things are that concern our faith and manners: or by analogy when it is necessarily implied in the text. For 
c Alliaco 1. sen. qu. 1. art. 3.  every such conclusion is a theological discourse, and hath his warrant from the text: and so still the scripture containeth all things needful.  
3 Against this the jesuit hath one argument, that it is no where written, that these books of scripture that we have, are the true word of God. Whereto I answer: first though this were granted, yet would it not follow that all points of faith are not contained in the scripture; because in every profession, the principles are indemonstrable, assented to without discourse: and the scriptures are the principles of religion, and therefore first we must grant them to be the very word of God, and then say, they are such as contain all points needful to be known. This then which the jesuite requireth to be showed out of the text itself, is first to be supposed, yea believed, that it is the true word of God, whereto we are persuaded by the heavenly light itself. Secondly, I wonder at the Jesuits confidence, that dareth so boldly say, that of every book holden for scripture, we find it not expressly written that they are the true word of God: for Saint Paul 
d 2. Tim. 3.16.  saith expressly, All Scripture is given by inspiration of God: and Saint Peter 
e 2. Pet 1.20. Luc. 1.70.  saith, No prophecy in the Scripture is of private interpretation, but the holy men of God spoke as they were moved by the holy Ghost. Now to be inspired of God, and to be the true word of God, is all one. The former is written, we see, expressly of all Scripture, therefore of every book, and therefore the latter is also written.  
4 If the jesuite reply, but where is it written that these books which we have, be the same of whom it is said, they are inspired of God? or, how know you the Scripture, that telleth you so, is the word of God? I answer, this is nothing to the purpose: for he desireth only to know where it is written, that these books be the word of God, and I answer him by naming the places out of the books themselves.   

Digression. 12. Wherein it is showed, that the Scripture proveth itself to be the very word of God, and receiveth not authority from the Church.  
5 It is another question, how I know this Scripture, that saith so of itself, to be the word of God? for this is known first and principally by the illumination of God's spirit, as by the inward means, 
f 1. Cor. 12.7.11  and is given to every man to profit withal, which worketh all things in all men: and then by the testimony of the scriptures themselves, which is the outward means which openeth the eyes of the godly: the testimony of the Apostles and Prophets that penned them as God's secretaries, and the ministry of the Church inducing us to assent. These three latter being only the instruments, every one in his own order, whereby God doth enlighten us.  
6 So that the certainty of the Scripture is not written indeed with letters in any particular place or book thereof; but 
g See Scot prolog. in sent. q. 2. Cameracens. 1. q. 1. art. 2. part. 2. concil. 1.  the virtue and power that showeth itself in every line and leaf of the Bible, proclaimeth it to be the word of the eternal God, and the sheep of Christ discern the voice and light thereof, as men discern light from darkness, sweet from sour, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. epist. 1. ad Naz.  and know children by their favour resembling the parents: the purity and perfection of the matter, the majesty of the dispensation, 
i Non movent, non persuadent sacrae literae; sed cogunt, agitant, vim inferunt. Legis rudia verba & agrestia, sed viva, sed animata, flammea, aculeata, ad imum spiritum penetrantia, hominem totum potestate mirabili transformantia. joan. fr. Pic. Mirand. exam. van. doctr. gent. li. 2. cap. 2. Which speech of Picus is reported and commended by Possevinus. in Ciceron. c. 11.  the majesty of the speech, the power that it hath over the conscience, the certain prophecies, the strange miracles contained in it, the great antiquity beyond all books, the admirable preservation of it against time and tyrants, the sweet harmony of every part with other, the devils rage against them that follow it, the vengeance that hath pursued all such as have not obeyed it, the success of the faith contained in it, the readiness of so many millions of men to confirm it with their blood, the testimony of adversaries and strangers for it, the simplicity of the writers: all this and much more shining to us out of the Scripture itself, I hope is another manner of assurance than the Church of Rome's lying traditions.  
7 Therefore the Jesuits collection is idle, if we must needs admit some other rule beside the Scripture to assure us that there is any Scripture at all, why should we not admit the same to assure us which is the true sense? for we admit both alike, that is to say, as we reject the Church from being the rule of exposition, so do we also disclaim the authority thereof in canonisation. But the jesuite is of another mind, holding possible that unless the authority of the Church did teach us that this Scripture is canonical, it should be of small credit with him, as 
k Lib. 3. de authorit. Scripturae.  Hosius speaketh: or, All the authority which the Scripture hath with us, dependeth of necessity on the Churches, as saith 
l Hier. l. 1. c. 2.  Pighius: or as 
m Epist. Synod. respons. de authoritate Concilij. pag. 700. Crab.  the Council of Basil saith, That is called the holy Scripture which the Church declareth to be holy; not only the decrees and opinions of the Church be authentic, and such as we must without contradiction stand unto, but also her deeds and customs must be unto us 
* Instar habeant sanctarum scripturarum.  in steed of the Scriptures: for the Scripture and the Church's custom both require the same affection and fashion: or as Wolfangus Hermannus said, and 
n Vbi supra.  Hosius defendeth his saying as good, The Scripture is of no more authority than Aesop's Fables, but that the Church and Popes approve it. All which if the jesuite hold too, than you may see what he requireth when he saith, we must put some other rule then the Scriptures to assure us both of the Scripture and of the true sense.  
8 But in what a miserable case are these men, thus presumptuously to tell their followers that, which at another time, when they are out of the heat of their disputations, they dare not stand to, but utterly renounce? for 
o Catech. cap. de praecep. eccl. nu. 16.  Canisius saith, We believe, adhere, and give the greatest authority to the Scripture, for the testimonies sake of the holy Ghost speaking in it. 
p De verb. Dei. lib. 1. cap. 2.  Bellarmine saith, Other means may deceive me, but nothing is more known, nothing more certain than the Scripture, that it were the greatest madness in the world not to believe them: the Christian world and consent of all nations, with whom they have been in credit so many ages, can witness they contain not men's inventions, but heavenly oracles. 
q 3. dist. 25. dub. 3.  Biel saith, The Catholic verities without any approof of the Church, of their own nature are unchangeable, and unchangeably true, and so are to be reputed unchangeably Catholic. 
r Comment. in Tho. tom. 3. p 2. 31. Venet.  Gregory of Valence saith, The revelation of the Scripture is believed, not upon the credit of any other revelation, but for itself. D. Stapleton confesseth two things concerning this matter, which bewray the weakness of the Jesuits assertion: 
s Defence. Eccl. authorit. adver. Whitak. l. 1. c. 9  first, that all the former writings of the Bible may be assured to us by the latter: as for example, the old Testament by the authority of the new. 
t Triplicat. inchoat. adverse. Whitak. in admonit.  Secondly, that the inward testimony of the spirit is so effectual for the believing of any point of faith, that by it alone any matter may be believed, though the Church hold her peace, or never be heard. Now if the former may receive authority from the latter, than we may be assured of them otherwise then by the Church; and those latter also are certain to us, else could they not make the other so: and why is the Church's authority so absolutely urged here by the jesuit, when yet in so many cases it may be spared? That is not the sole thing that must assure us without which we may otherwise be secured.   

Digression. 13. Showing against the jesuits assumption, that all substantial points of our faith are sufficiently determined in the Scripture: and the reason why the Papists call for the Church's authority.  
9 Whereas the jesuite objecteth against the Scripture, that many substantial points of faith are not expressly contained in the Scriptures: this is true of his Popish faith, which is in them neither expressly nor by analogy, save that they have an answer ready, 
t Hosius de express. Dei verb. pag. 38.  That which pleaseth the Church of Rome, is God's express word. But of the true faith of Christ, 
u De doctrine. Christ. l. 2. c. 42.  Austin saith, Whatsoever a man learneth from without the Bible, if it be hurtful, there it is condemned; if it be profitable, there it is found: all things which may be learned elsewhere, are found there more abundantly. 
x Regul. contract. q. 95.  Basil saith, It is necessary and consonant to reason, that every man learn that which is needful out of the holy Scripture, both for the fullness of godliness, and lest they enure themselves to human traditions: which words saith 
y Non videtur author harum quaestionum admittere traditiones non scriptas. Bellar. de amiss. great. lib. 1. c. 13  a jesuite, seem to debar traditions; and the Church of Rome authorizeth the scripture but by tradition. 
z In Mat. hom. 41.  Chrysostome saith, Whatsoever is required to salvation, is all accomplished in the Scripture, neither is there any thing wanting there that is needful for man's salvation. Isidorus Pelusiota, his scholar, 
a Lib. 1. epi. 369.  biddeth we should refuse whatsoever is taught, unless it be contained in the volume of the Bible. 
b Lib. 12. in joh. in illud; ●●ec autem scripta sunt ut credatis.  Cyril: Such things as the Apostles saw sufficient for our faith and manners, are written, that shining in true faith and good manners, we might come to heaven by Christ. 
c Comment. in Hagg. c. 2.  Hierome: Whatsoever things man find and feign without the authority and testimony of the Scripture, as if they were from Apostolical tradition, are smitten by the sword of God. 
d Lib. 3. c. 1.  Irenaeus: We have not known the order of our salvation by means of any but those through whom the Gospel is come to us; the which Gospel they then preached, and afterwards by the will of God delivered to us in the Scripture, to be the foundation and pillar of our faith. These places of the Fathers, 
e Bellarm. de verb. Dei, lib. 4. cap. 11. Gregor. de Valent. anal. fid.  by the confession of the jesuits themselves, show that all things are written which be necessary for the salvation of all men. And so you see the Jesuits rashness. For if many substantial points of faith be not set down, than some things necessary are wanting; for every substantial point is necessary for all men.  
10 But yield the jesuite that the Church shall be the rule we speak of to assure our conscience; and then ask him, who shall be this Church? whereto he will answer, none but the Pope and his crew of Cardinals; nay none but the Pope himself, as I have showed already, and shall declare hereafter: who, if he lead thousands of people by troops to hell, eternally to be damned with himself there, yet no man might presume to reprove him, because he is judged of no man, 
f Dist. 40. c. Si Papa.  saith the Canon law, which the jesuit will kindly take too, if ye put him to it.  
11 And how will this Church expound the Scripture when you have yielded yourself unto her? for no doubt she will discharge the office faithfully, which she laboureth for so eagerly. Let Cusanus the Cardinal tell you how: (for I hope he never recanted this point, as 
g Stapl. counterbl. l. 3. c. 36. pag. 358.  they say he did another, of greater truth:) thus he writeth, 
h Epist. 2 pag. 833.  The Scripture is fitted to the time, and variably understood; so that at one time it is expounded according to the fashion of the Church; and when that fashion is changed, the sense of the Scripture is also changed. 
i Epist. 3 pag. 838.  Again, when the Church changeth her judgement, God also changeth his. 
k Epist. 7. pag. 857.  And no marvel, seeing the letter of the Scripture is not of the essence of the Church, if the practice of the Church at one time interpret the Scripture of this fashion, and another time on that. And let the Pope's lawyers tell you, that say 
l De translat. episcopi. c. Quanto. in Gloss. § Pu●i.  The Pope hath a heavenly judgement, and maketh that to be the meaning which is none; because in those things that he pleaseth to have go forward, his will is a law: neither may any man say, why do you so? for he may dispense above all law. So that this is the plain English, wherinto all the Jesuits doctrine, concerning the authority of the Church, is resolved: and whatsoever any of them say, yet their halting in the end cometh all to it; and good reason, for the Pope is a fast friend to the Roman Church. etc.  
§. 10. Fourthly this rule of faith which we seek for, must be such, that whosoever do find it, and having found it, will diligently attend unto it, obediently, in all that it teacheth, yield assent unto it; shall sufficiently, in all points, be instructed as touching matters of faith, in such sort, that none that yieldeth this obedient assent in all points to the teaching thereof, can fall into error of faith. But there be many that having found the Scripture, do with an obedient mind diligently read it, and yield assent to every sentence and word written in it: acknowledging whatsoever it saith to be the word of God, and yet are not sufficiently instructed; but may and do sometimes grossly and obstinately err in matters of faith: as it is most evident, since men of contrary minds in religion do in manner aforesaid read the Scriptures, acknowledging them to be the word of God, and yet continue opposite in opinion, and so one of them in error. Therefore the Scripture alone is not that rule sufficient of itself to instruct every one in all points of faith.   

The Answer.  
1 This is the Jesuits third argument against the scriptures: and it is thus framed: 
That which doth not instruct such as find it and obey it, in all points of faith, and preserve them from error, is not the rule.  
But the Scripture doth not instruct such as find it and obey it, in all points of faith, and preserve them from error: as appeareth in that many thus using it, do notwithstanding err.  
Therefore the Scripture alone is not the rule.  For answer to this argument, you must not forget in what sense 
a § 4 nu. 2.  I have showed the Scriptures alone to be the rule. For when we say alone, we exclude not the subordinate means and dispositions, whereby we are enabled to use them; but the authority of all other things, either to supply their supposed imperfection, or to give the sense: and therefore granting the proposition, I deny the minor with the confirmation thereof being merely false. For all such as finding the scripture, do obey and yield assent unto it, are thereby sufficiently preserved from error, and instructed in the truth. And the reason why some using it (as the jesuite and his Church, for example) do notwithstanding err, is because either they understand it not, or will yield no assent unto it. For there is no cause so absolute, but the effect thereof may, from without, be hindered, when a stop cometh between. See Digression 10. where all this argument is answered.  
2 So that when men using the Scriptures do notwithstanding remain in error, the let is in themselves. For though possible they confess them to be God's word, yet all obedience to them consisteth not in that: but it is further required that the blindness of their heart be done away, and that curiosity, prejudice, & other impediments be removed: as we may see by this, that there is nothing more clearly defined by the Church, than that there is but one God, and three persons which made all things, that Christ is the son of God, borne of the virgin Marie: yet these things we see are in controversy among them that use the Scriptures. So than it must not be granted the jesuite that every one, or any, that grossly erreth in matters of faith, yieldeth obedience to the Scripture in all that it teacheth; for if they did so, they could not err.   

Digression. 14. Containing a Discourse of Saint Austin about men's errors against the Scripture.  
3 This point is well spoken to by Austin. You see, 
b Contra Faust. manich. lib. 12. cap. 19 6. tom.  saith he to the Manichees, this is your endeavour to take away from among us the authority of the Scriptures, and that every one's mind might be his author what to allow, what to disallow, in every text; and so he is not for his faith made subject to the Scripture, but maketh the Scriptures subject to himself, and that which he holdeth doth not therefore please him, because it is found written in so high authority, but therefore he thinketh it written truly, because it pleaseth him. Whither now dost thou venture thyself miserable soul, weak, and wrapped in carnal mists, whither dost thou venture thyself? Here Austin showeth a reason why many having the Scriptures, are not yet instructed thereby: but doth he therefore conclude they cannot be the rule? and thereupon send them after the jesuite to borrow his rule? inquire if he do: for thus he proceedeth a little after: Why dost thou not rather submit thyself to the evangelical authority, so steadfast, so stable, so renowned, and by certain succession commended from the Apostles to our times, that thou mayst believe, that thou mayst behold, that thou mayst learn all those things which hinder thee from doing it, through thine own vain and perverse opinion? Here Austin thinketh men's errors remain by reason of their own frowardness, and not through any obscurity in the Scripture. Concerning which he writeth thus 
c De doctrine. Christ. lib. 1. c. 6  in another place, that some things being darkly spoken, a thick mist being about us, deceive those that rashly reading take one thing for another; all which I doubt not was provided by God to tame our pride with labour, and to revoke our understanding from loathing. Therefore hath the holy Ghost tempered the Scriptures thus loftily and wholesomely, that by plainer places he might satisfy our hunger, and by obscurer put away our fullness. For nothing, in a manner is picked forth of those obscurities, which may not be found most plainly spoken elsewhere.  
§. 11. Neither do I see what you can object against this conclusion, but that place of S. Paul, 2. Tim. 3. Omnis Scriptura divinitus inspirata utilis est ad docendum, & ut perfectus sit homo, etc. But this place proveth nothing against that which I have said. 
* In Scriptures sacris tanta est disciplina, quanta sat est cuique crudiendo. evang. Bosius. Theorem. 10. apud Posseu. bibl. select. lib. 2. cap. 15.  For it saith not, the Scripture alone is sufficient to instruct a man to perfection, but that it is profitable for this purpose, as it is indeed: and the rather because it commendeth to us the authority of the Church; which, as I shall show after, is sufficient to instruct us in all points of faith.   

The Answer.  
1 Whatsoever may be said against the Jesuits conclusion over and besides, yet this place is one of those texts which we object against it. And thus we reason.  
That which by Divine inspiration, 1. is able to make a man wise to salvation, 2. through the faith of Christ, 3. which is profitable to instruct in righteousness, 4. to teach, to reprove, to correct, 5. that he may be absolute and perfect to every good work: that alone is sufficient, and containeth all things needful to be known.  
But such is the Scripture, that it is able to make a man wise, etc.  
Therefore it alone is sufficient.  
Every word in the text is an argument. But the jesuite answereth two things.  
2 First, that the Apostle saith not the Scripture alone is sufficient to instruct us to perfection, but profitable. Whereto I reply, that the Apostle saith not simply, they are profitable, but they are profitable to teach, to reprove, to correct, and to instruct in all righteousness; that the man of God may be absolute, being made perfect to all good works: whence I draw two arguments to show it to be sufficient alone. First, because a man by using it may be made perfect to every good work: now that is sufficient that can make me perfect and absolute to every work. Secondly, because the duties whereunto the Scripture is profitable, contain a sufficient doctrine of salvation. We do not say, the Scripture is profitable, therefore sufficient; but it is profitable to every thing, therefore sufficient. Thus I reason.  
They teach, they reprove, they instruct, they correct.  

a Ex his autem contingit alicui ut integer sit. Occumen.  But this is sufficient and containeth all things: all that we need to salvation, is either to be taught, or reproved, or instructed, or corrected. Ergo.  
Again: That is sufficient which maketh him absolute and perfect to every good work.  
But such are the Scriptures.  
Therefore they are sufficient.  
Moreover, that must needs be granted sufficient, which can make a man wise to salvation, and teach him the faith of Christ: and this, the Apostle saith, the Scriptures are able to do. By which word Able, the other word Profitable, must be expounded. For the Apostle, to manifest their ability, produceth their profitableness, which were no good argument if their profitableness were not complete. Besides, it cannot be denied but all sufficient things are profitable, and therefore hence it followeth by the rule of conversion, that therefore some profitable things are sufficient. And so may the scripture be sufficient.  
3 Secondly, he answereth, They be profitable and sufficient because they commend unto us the Church's authority, which is sufficient. But this is a shift. For 1. than they are not sufficient, in that they commend no such authority to us. 2. If this be a good answer, then so many books of the Bible be superfluous. For this one place, or 
b Hold the traditions.  the fifteenth verse of the second chapter of the second Epistle to the Thessalonians, for example, were sufficient, because, according to the Jesuits exposition, it commendeth to us the authority of the Church which is able to instruct us. 3. The text is evident, that the profitableness thereof standeth in teaching, reproving, correcting, and instructing: now if it stand in this wholly, than the jesuits conceit is excluded; if but in part, then let him show what we need more for our salvation then doctrine, reproof, correction, and instruction. 4. There was never any Papist in the world that durst allege this text for the authority of the Church: and yet granting the Jesuits exposition, it should prove it invincibly. 5. The Church itself, whereunto he saith the Scripture sendeth us for our sufficient instruction, receiveth her doctrine out of the Scriptures. The Church, saith 
c Tract. 3. in 1. epist. joh.  Austin, is our mother, her breasts are the two testaments of the Scripture whence she giveth her children milk. Therefore they contain a sufficient doctrine, because the Church giveth her children no other. 6. Yea the Apostle saith, they are able to make the man of God perfect: that is, the Pastor himself, the Pope, and Council, and all. Now the jesuite will not say, they make these perfect by sending them to the Church, because themselves are the Church, yea the head and mouth of it. 7. Finally it were intolerable folly to say, that man teacheth me all good learning, that I might be absolute and perfect, yea maketh me wise to knowledge; which only as I go, showeth me the school where I learn these things: yet the speech were as proper as the Apostles in this place, supposing the Jesuits exposition to be true.  
4 The fathers, and certain Papists also, the truth constraining them, expound the place otherwise, and say as we do, 
d Hom. 9  Chrysostome writing on this place, saith: If any thing be needful for us to learn, or to be ignorant of, there, in the Scripture, we may have it: and he addeth, that in these words, Paul telleth Timothy, Thou hast the Scriptures to teach thee in steed of me; if thou desire to know any thing, there thou mayst learn it. Which he could not have said, if he had not thought Timothy might learn as much out of the Scripture, as Paul could teach him. 
e De ration. stud. theolog. lib. 1. cap. 3.  Villavincentius a Papist confesseth, The Scriptures, and they alone, are able to teach us to salvation, as the Apostle in the third chapter of his second Epistle to Timothy affirmeth, saying, all Scripture is inspired of God, etc. In which words the Apostle comprehendeth all things that are needful to the salvation of man. 
f Sum part. 3. tit. 18. c. 3. §. 3.  Antoninus the Archbishop of Florence saith, God hath spoken but once, and that in the holy Scripture, so fully to all doubts and cases, and to all good works, that he needeth speak no more. 
g Comment in 2. Tim. c. 3 in v. 15.16.  Espencaeus writeth, That if any thing be needful either to be known or done, the Scriptures teach the truth, reprove the false, reclaim from evil, persuade to good. Neither yet do they make a man good in some sort, but perfect: yea they can teach a man to salvation and 
h Sufficienter doctum reddere.  make him learned sufficiently.  
§. 12. The second conclusion is, that no man's natural wit and learning, neither any company of men never so learned, only as they are learned men, not infallibly assisted by the holy Spirit; can, either by interpreting Scripture, or otherwise, be this infallible rule of Faith: and consequently tho●e that for matters of faith, rely either upon their own interpretation of Scripture, or upon the interpretation of other learned not assisted infallibly by the holy Ghost, cannot have an infallible faith. This I prove. Because all this wit and learning is human, natural, and fallible, and therefore cannot be a rule or foundation whereupon to build a divine, supernatural, and infallible faith. The third conclusion: that no private man, who persuadeth himself to be especially instructed by the Spirit, can be this infallible rule of faith; at least so far forth as he teacheth or believeth contrary to the received doctrine of the catholic Church; this I prove, first because S. Paul Gal. 1. saith, Si quis vobis euangelizauerit praeter id quod accepistis, anathema sit. Pronouncing generally, that whosoever teacheth contrary to the received doctrine of the catholic Church, should be held anathematized or accursed. Secondly I prove the same, because the rule of faith must be infallible, plainly known, and universal, as before hath been proved. But this private spirit is not such. For neither the party himself, and much less any other, can be infallibly sure, that he in particular is taught by the holy Ghost. For neither is there any promise in Scripture to assure that he in particular is thus taught by the holy Ghost; neither is his particular persuasion, be it never so seeming strong, able to give infallible assurance thereof, since diverse now adays persuade themselves to be thus taught by the Spirit, and yet one of them teaching contrary to another: and therefore some, in these their persuasions must needs be deceived. And therefore who, without testimony of true miracle, or some other infallible proof, dare arrogantly affirm, that he only is not deceived, since others that persuade themselves in the same manner that he doth, are in this their persuasion sometime deceived? Moreover, suppose one assure himself to be taught by God's Spirit immediately in all things what is the true faith, as it is not the manner of Almighty God to teach men immediately by himself, but rather as the Scripture telleth us, Fides ex auditu, Rom. 10. and it is to be required ex ore sacerdotis, and must be learned of Pastors and Doctors, whom God hath put in his Church, ut non circumferamur omni vento doctrinae. But suppose, I say, one in private think himself to be immediately taught of God, how should he, without testimony of miracle, give assurance to others that he is thus taught? especially in such sort to make them forsake the teaching of the catholic Church, which by plain proofs and testimonies of Scripture they do know to be taught of God? Nay they ought not in any sort to believe him, but rather to esteem him as one of those of whom it is said, Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum, & nihil vident: dicunt, ait Dominus, cum ego non sum locutus. Neither is it sufficient that these men allege words of Scripture for that which they say, because every sectmaister allegeth Scripture for his opinion; yea the devil himself for his purpose bringeth words of Scripture, Math. 4.   

The Answer.  
1 These two conclusions might easily be granted without further examination, if the jesuit had not a further reach in them than the words pretend. For what Protestant thinketh, that any private man, or any company of men, how learned soever, or any man's natural wit and learning is the rule of faith? which honour we give to the spirit of God in the Scriptures only. But the jesuit aimeth at those which in comparison of the rest of the world, being but private men, & particular Churches, have examined & refused the Roman faith; as Wicklieffe, Hus, Luther, and the Churches of England, Scotland, and Germany have done: that so, having in his former conclusion plucked the Scriptures from you, he might also in these two, bereave you of such faithful Pastors as God hath stirred up from time to time to instruct you, and when he hath done, in his last conclusion, obtrude upon you his Papal consistory. If he meant Private men, wits, learning, and companies, as they are opposed to divine and spiritual, he said well; for no such private men, wits, learning, or companies may be heard against the present doctrine; and this is well proved in the jesuits discourse: but using it in that sense as it is opposed to common and usual, 
a Privatum accipio ut opponitur communi spiritui. Mart. Peres. de Tradit. part. 2 assert. 4. pag. 48.  which the Papists alway do, his conclusions are untrue: viz. that nothing may be received which private men or particular companies, teach against that which is surmised to be the Catholic Church. For in matters of religion it maketh no matter whether the teachers be many or few, public or private persons, as long as they teach the faith, and expound the Scriptures truly. For a true exposition is public, though the company that give it be private; and a false exposition is private, though the Church that urge it be never so public, yea though it came from a general Council. And so this is to be holden concerning private men and companies, that they may sometime be infallibly assured of the truth against a public multitude, as the Roman Church for example; and having the Scripture for their foundation, may teach and believe against it: in which case, though their persons, and wit, and natural learning, be not the rule, yet as long as they follow the Scripture, which is the rule, we are bound to hear them. This being all that we hold, and that which the jesuite in these conclusions girdeth at, now I come to examine his arguments against it.  
2 First he saith, all men's wit and learning is human, natural, and fallible: therefore no man's wit or learning can be the rule which must sustain our faith, divine, supernatural and infallible. Whereto I answer, granting the whole argument: for we say not, any man's learning is the rule, or any company of men the foundation of our faith, but the contrary, as I have said: only we hold they may be so assisted by the holy Ghost, that they may interpret the Scriptures truly and infallibly against a company as big as the Roman Church. And this is a full answer to the second conclusion.  
3 Next, in his third conclusion he saith, No private man can be this rule, at least when he teacheth contrary to the received doctrine of the Catholic Church: because Saint Paul saith, If any preach any other Gospel then than which we have preached unto you, let him be accursed. This text is 
b Rhem. upon Gal. 1.8.  commonly urged against Luther and Caluin, for preaching otherwise then the Romish Church believeth; whereby you may see what the jesuite driveth at in these two conclusions. But I answer, though this text prove that no private man is the rule of faith, and that no teaching may be received against the Scriptures; yet there is nothing in it against such as resist a false Church, though they be men never so private. For Saint Paul speaketh of the doctrine which he had taught, not which every Church, calling itself Catholic, may possible hold; and of it he saith, Let him be accursed that preacheth otherwise. Now 
c Phil. 3.1. Iren. l. 3. ca 1. Niceph. Callist. l. 2. c. 34.  all that the Apostle preached, is written in the Scriptures, and so he accurseth none but such as teach against them: forbidding all men to preach against the Church's doctrine consenting with the word. But when any thing deflecteth from that, it may and must be excepted against, even by private men, else this very text accurseth them for consenting to it. Thus 
d Contra lit. Petilian. Donat. l. 3. c. 6. & de unitate Eccles. cap. 11.  Austin expoundeth the place, If we or an Angel from heaven declare unto you, either concerning Christ or his Church, or any other matter belonging to our faith or life, any thing but that which you have received in the writings of the Law and the Gospel, let him be accursed. See Austin preferring the Scripture above all things, expoundeth the place against such as teach any thing concerning faith and manners (let the jesuit mark this) but that which is contained in the Scripture; and the jesuite, begging the question, talketh idly of his Roman Church.  
4 His second argument to prove his third conclusion is, that the private spirit is not infallible and plainly known. Whereto I answer, that this is false, meaning private as the jesuite doth, & I have distinguished it: for a small company holding against a multitude, as 
e 1. Reg. 22. 23.  Michaiah did against 400. Prophets, may be directed by the spirit of God in the Scriptures, which are infallible & plainly known. But neither themselves nor any other can be sure they are thus taught. I answer, this is untrue: for the Scripture is a light, and known by the sons of light, and by it they may be assured. Now they that be thus assured, are infallibly sure they are taught by the holy Ghost: for 
f 2. Tim. 3.16.  All Scripture is inspired of God, and containeth the teaching of the holy Ghost. But there is no promise in the Scripture to assure him he is thus taught. Yes; for the Scripture promiseth, that every doctrine is of God that consenteth with it: and this consent a man may infallibly know; or else in vain had 
g Act. 17.11.  the Beraeans searched the Scriptures, to see whether those things were so as Paul and Silas preached: and in vain did 
h Isa. 8.20.  the Prophet send the people to the law and to the testimony, if thereby one could not be secured. But many persuade themselves they are taught by the spirit, and yet are deceived: and this may be such a persuasion. I answer, 
i Greg. de Valen. tom. 3. disput. theol. disp. 1. q. 1. punct. 1. Stapl. princip. doctr. l. 8. c. 22. & Triplic. in admonit. ad Whitak.  the Papists cannot deny but there is a heavenly light, which assureth the children of God of itself: and Saint Luke 
k Luc. 1.4.  saith, the writing of his Gospel was able to give the certainty of those things whereof Theophilus was instructed: and 
l Col. 2.2.  Saint Paul was exceeding careful that the Laodiceans might have the full assurance of understanding to know the mystery of God. Now will the jesuite deny all this assurance, and call it but a persuasion, which is concluded from the testimony of the word? Will he reject the light of the Scripture and witness of the holy Ghost, which worketh all things in all men, 
m 1. joh. 5.10. joh. 7.17.  that they may see it, 
n 2. Cor. 4.4.  whose eyes the God of this world hath not blinded? But some are deceived. True, 
o 2. Thess. 2.11.  such as have strong delusions to believe lies; 
p 2. Cor. 3.14.  or a veil over their heart in reading: but how followeth this, some are deceived, therefore all? But who, without testimony of miracle, or some other infallible proof, dare arrogantly affirm that he only is not deceived? I answer, the trial maybe made without miracles, which 
q His book against the transt. of the Scripture. cap. 3.  D. Standish a Papist saith, were given but for a time, as Austin in his days did witness, saying, he that would look for a miracle then, was a miracle to the world himself. But without some other infallible proof it cannot; which proof is the Scripture itself, more infallible than either 
r Luc. 16.31.  miracles or 
s 2. Pet. 1.19.  visions; and to rely upon it, is no arrogancy but obedience: which some men doing against the Romish heresies, not they only saw the truth, but more saw it with them, whom 
t 1. Reg. 29.18.  God reserved to himself in all countries, though the jesuite and his partakers were none of them.  
5 His third argument followeth. No man, teaching against the Catholic Church, can assure others that he is taught of God, unless he have the testimony of miracles: therefore no private man can be this infallible rule of faith. I answer, granting the conclusion, that no private man is the rule of faith: yet a private man, as I have distinguished, teaching against the Romish church, falsely termed Catholic, may give infallible assurance of his teaching without miracle, as I have said already, & here will declare further by answering the jesuits confused discourse more particularly.  
6 First he saith, It is not God's manner to teach men immediately by himself, but by means of his Church and Pastors. Whereto I answer, that neither do we say these private men, of whom the question is, were taught immediately by inspiration; but had their knowledge, by means of the scripture truly taught, in the Church, according to the manner touched in 
u Rom. 10.17. Mal. 2.7. Eph. 4 12.  the three texts alleged: only we say, the Papacy was not this Church, nor the Priests thereof those pastors and doctors whom God had put in his Church, that from their lips the faith might be required; but they were degenerate into ravening wolves, and Antichristian heretics: and such these private men, both Pastors and people, proved them to be by the Scriptures: as when the pharisees 
x Math 5.20. & 15.3. & 16.6, 12. & 23.13.  had generally corrupted the law, 
y Marc. 14.64. joh. 7.48. & 8.13. & 9.22, 42.  denying jesus to be Christ, 
z joh. 5.39.  he reproved them by the Scriptures. But suppose one think himself to be immediately taught of God, how should he give assurance to others that he is so taught, unless he had miracles? I answer, assurance of immediate teaching he can give none, neither is it needful: for I know no particular man or Church of the Protestants that pretendeth immediate teaching; but we all confess and prove the Scriptures and Pastors of Christ's true Church have taught us; and hereof we daily give assurance to those that have hearts to believe. But how can private men be assured without miracles? This is answered already. 
a Hom. 3. de Laz.  Chrysostome saith, God hath left us the Scriptures, more firm than any miracle. And to them Austin revoketh us from miracles: 
b De Vnit. eccl. c. 16  Say not these things are so, because such a one did such and such marvels, but let them prove their Church by the canonical books of the Scripture, and by nothing else: these are the demonstration of our cause, these are our foundation, these are our grounds whereupon we build. But no man can give assurance he teacheth true, that teacheth men to forsake the Catholic Church that is taught of God. I answer, the jesuite saith true in this, and 
c Mat. 28.20. joh 14.16. & 16.13.  the texts alleged prove well that Christ abideth with this Catholic Church for ever. But he should have remembered that these private men taught us to forsake nothing but the Papacy, proving the same to be the kingdom of Antichrist. And as for the Catholic Church, it consisteth in these men alone whom the jesuite calleth private, though he and his fellows very foolishly have arrogated the name to themselves. For they are Catholics which be of sound faith and good life, saith 
d Qu. in Mat●. c. 11.  Austin; not they 
e Apoc. 2.2.  which say they are Apostles, and are not, but are found liars; or 
f verse 9  calling themselves jews, are the synagogue of Satan.  
7 Therefore also the jesuite may preach his text of vae prophetis, Ezech. 13.3. to his Clergy at home, 
g Dist. 40. Si Papa.  who are bound to the Pope's spirit, though he lead them to hell. For to follow the Scripture, and God's spirit speaking publicly in the same, is not to follow a man's own spirit, which the Prophet condemneth. And whereas he concludeth, that it is not sufficient to allege words of Scripture, because every sectmaster, yea the devil allegeth Scripture for his opinion: I answer, that neither do we think it enough to allege words of Scripture, but the Scripture truly applied, which neither the devil, nor sectaries, nor Papists can do. But what a lose kind of reasoning is this, the devil allegeth Scripture, therefore the Scripture is no sufficient warrant? For did not our Saviour confute the devil by only Scripture rightly understood, though he alleged the words thereof absurdly wrested? The sheep therefore casteth not away her fleece, though the wolf sometime put it on: else the jesuite must renounce the authority of his Church also, because sectmasters sometime allege it. But even as he will say, they allege it indeed, but yet either not the true Church, or the true Church not truly: so I say, sectmasters allege the scripture indeed, but either not the true Scripture, or the Scripture not truly. And let the jesuite remember that 
h Defence of the censure against Chark. pag. 166.  a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to 
i Censur. Colon. pag. 112. Pigh. hierarch. l. 3. c. 3 p. 103. and others.  a nose of wax, by this, that heretics wrest and detort it, as a nose of wax is bowed into many forms.   

Digression 15. Against the two former conclusions, showing that private and particular companies may sometime be assured of the truth against a pretended Catholic company.  
8 Because the jesuite pleadeth so for his Catholic multitude, let him consider, the Scripture 
k 1. Thes. 5.21. 1. joh. 4.1.  biddeth all men try what they are taught, 
l Act. 17.11.  commending them that examined even the Apostles teaching, and 
m Math. 7.15. & 24.4. Esa. 8.20. jer. 23.16. Rom. 16.17  commanding to beware of false Prophets, and 
n Ios. 1.18. joh. 5.39.  to search the Scriptures, 
o Heb. 5.14.  that we might have our wits exercised to discern good and evil: all which were to no purpose, if when we had done, we neither could by reading attain to any certainty, or having attained, might not hold it against a multitude, but were still bound to refer the matter to them which are suspected, and whose judgement is the very thing to be examined. Again, 
p 1. Reg. 22.15.  one Michaiah defended the truth against 400. Prophet's: 
q Niceph. lib. 8. cap. 19  one Paphnutius directed the whole Council of Nice: Christ and his Apostles withstood the whole jewish synagogue: and 
r job 32.6.  Elihu one young man, rebuked the ancients.  
9 Saint Chrysostome hath a discourse about this point, which I thought fit to be propounded: A Gentile (
s Homil. 33. in Act.  saith he) cometh and saith, I would be a Christian, but I know not which side to cleave unto; many dissensions are among you, and I cannot tell which opinion to hold: every one saith, I speak the truth; and the Scriptures on both sides are pretended, so that I know not whom to believe: to this Chrysostome replieth, Truly (saith he) this maketh much for us: for well might you be troubled if we should say we rely upon reason; but seeing we take the Scriptures which are so true and plain, it will be an easy matter for you to judge: and tell me, hast thou any wit or judgement? for it is not the part of a man barely to receive whatsoever he heareth, but if thou mark the meaning, thou mayst thoroughly know that which is good. When thou buyest a garment, though thou have no skill in weaving, yet thou satst not, I cannot buy it, they deceive me, but thou dost all things that thou mayst learn how to know it: say not then I am a scholar and wilb● no judge, I can condemn no opinion: for this is but a shift and a cavil, and let us not use it, for all these things are easy. To the same effect saith 
t Comment. in Nah. c. 2. in fine  Hierome: It is alway the devils endeavour to bring the waking soul asleep: therefore at the coming of Christ, and his word, and the Church's doctrine: and when Nineveh, that sometime was so beautiful a whore, shall have her end, the people which before was lulled asleep under their teachers, shallbe lifted up, and hasten towards the mountains of the Scriptures, the mountains Moses and the Prophets, and the Apostles, and the Evangelists, which are the mountains of the new Testament: and when they come to these mountains, and shall be occupied in the reading thereof, if they find none to teach them, than their endeavours shallbe approved, because they flew to the mountains, and the slothfulness of their teachers shall be detested. Did Hierome in these words expound a Prophet, or Prophecy himself concerning these later times? wherein the whore of Babylon drew toward her end, and the profound sleep of the Romish teachers was such that men were feign to fly to the Scriptures, whereby they directed both the slothfulness of their labour, and the corruption of their doctrine. And why not? when in many cases the people's ears are holier than the Priest's heart? as the same Hierome saith in 
u Ad Pammach. ad●e erro. joh. Hierosolym.  another place.  
10 Moreover let the jesuite consider, that the learned of his own side have left written as much as we say, in defence of private men; that so it may appear what truth there is in his conclusion, when his own Doctors confute it. For thus writeth 
x Part. 1. de Elect. & elect. potest. cap. significasti. In concernentibus fidem, etiam dictum unius privati esset praeferendum dicto Papae, si ille move retur melioribus. etc.  Panormitan, One faithful man, though private, is more to be believed then the Pope or a whole Council, if he have better reason on his side, and authority of the old and new Testament. 
y De exam. doctrine. part. 1. consid. 5.  And Gerson more fully: The examination and trial of doctrines concerning faith, belongeth not only to the Pope and Council, but to every one also that is sufficiently seen in the holy Scripture: because every one is a fit judge of that he knoweth. And again, some lay man not authorised, may yet be so excellently learned in the Scripture, that his assertion shall be more to be credited then the Pope's definitive sentence. For the Gospel is more to be credited than the Pope. Therefore if such a lay man, though he be private, teach a truth contained in the Gospel, and the Pope either know it not, or will not know it, yet it is evident, that his judgement is to be preferred. 
z And yet if the Pope never so little anger them, they writ as much at this day. Non saluat Christian. quod pontifex constanter affirmat praeceptum suum esse justum; sed oportet illud examinare, & se juxta regulam superius datam dirigere tract. de interdict. composite. à Theolog. Venet. prop. 13.  I know not what these men would have writ if they had now lived in the Pope's Seminaries, but this you see they writ before Luther was borne, or Seminaries were erected, that the Scriptures be the rule to try all things by; and the privatest man that is, may by them judge, yea convince and refuse the Pope and his Counsels. Which is all that we say for private men, that having the Scripture for their foundation, they taught and believed against the Romish multitude; and though their persons were not the rule, yet when they followed that which is the rule, we believed them.  
§. 13. The fourth and last conclusion of this question is, that this infallible rule which we ought obediently to follow in all points of faith, is the doctrine and teaching, faith and belief of the true Church. This I prove: Because to this agree all the conditions which I said to be requisite in the rule of faith. First this is a thing infallible, as shallbe proved. Secondly it is a thing easy to be known. Thirdly it is such a thing as may universally resolve and determine us in all questions and doubts, and instruct all sorts of men in all points of faith. And consequently, whosoever will obediently yield assent to this rule in all points, as we all profess in our Creed, saying, Credo Ecclesiam catholicam, shall not err in any point. That these three conditions of the rule of faith agree to the doctrine and teaching of the universal or catholic Church, I prove.   

The Answer.  
1 We would not stand with the jesuite about this conclusion, but freely grant it, if no more were meant thereby then the words make show of: that the doctrine, and faith of the universal Church, is the rule of faith. For that doctrine is only the contents of the Scripture, which we yield to be the rule. For 
a In 1. Ep. joh. tract. 3.  Austin saith, Our mother the Church giveth her children milk out of her two breasts, the old and new Testament. But he hath a further reach, and meaneth a higher matter. First, that the Church's word and authority is the rule, without referring the same to the Scripture. Secondly, that the Church of Rome is this true and universal Church. Thirdly, that all the authority and efficacy thereof is in the Pope alone. This is the plain English of the conclusion, howsoever the words be fair and cleanly, and the jesuite defending it, must show all the properties of the rule to appertain to the present Church and Pope of Rome, or else he doth but trifle and spend time.   

Digression. 16. Showing how the Papists pretending, at every word the Catholic Church, mean nothing thereby but the Pope's determination.  
2 First, howsoever these words be tolerable, the doctrine, teaching, faith, and belief of the true Church is the infallible rule, in all points to be followed: yet the Popish meaning is absurd, that whatsoever the Church teacheth, though it be not contained in the Bible, must be accepted as matter of faith, and that upon her own authority. Yet thus they hold, as I have 
b Digress. 1. c. 6.9.  showed, and may further be perceived by the Jesuits words in this section; Whosoever will yield assent to the Church in all points, as we profess in our Creed, saying, I believe the Catholic Church, shall not err in any point. Which words of the Creed, meaning no more, but 
c Ruffin. expos. Symbo.  that we believe there is one holy, Catholic Church, whereof ourselves are members; he expoundeth of yielding assent in all points to it: which exposition may be further understood by that which 
d Staplet. def. eccles. potest. adu. Whitak. l. 1. cap 9 Rhem. annot. 1. Tim. 3.15. Bristo. dem. 44.  other Papists say more fully, I believe the Catholic Church, the literal sense whereof is, that thou believest whatsoever the Catholic Church holdeth and teacheth are to be believed. Which exposition is a gloss beside the text. And yet this is tolerable in comparison of the next.  
3 For having devolved all power over to the Church, in the next place they define this Church to be the Roman company. For 
e Mot. 12. in marg.  Bristo saith, The Roman Church is the Catholic Church: and 
f Annot. Rom. 1 8. idem. B. Rom. Annal. tom. 1. an. 58. nu 49. See Posseu. bibls select. lib. 4. c. 13. ●. Interdum quoque●aud s●●i●.  the Rhemists, The Catholic and Roman faith is all one. Wherein their meaning is to win authority to the Romish faction, persuading men there is no salvation but in that religion, and making room for themselves in all those places of Scripture which commend unto us the Catholic Church of Christ. Which is a jest so gross, that it deserveth to be smiled at rather then confuted. And yet it stayeth not here neither, but goeth a degree further, which me thinketh is a note above éla.  
4 For as they take all authority and sufficiency from the Scripture, and give it the Church; so all the Church's authority they give to the Pope. So saith Gregory of Valence: 
g Dispu● theo. tom. 3 ●isp. 1. ●u. 1. punct. 1. p. 24. Item. Cater. 22 q. 1. art. 9 & 10. & Dom. Ban ibid. apud D. Tho nam. Pro eodem omnino reputatur authoritas Ecclesiae universalis & authoritas concilij, & authoritas sum mi pontificis.  By the Church we mean her head, that is to say, the Roman Bishop: 
h Analys. fidei. pag. 136.  In whom resideth that full authority of the Church, when he pleaseth to determine matters of faith, whether he do it with a Council, or without. Thomas saith, 
i 22. q 1. art. 10.  The making of a new Creed belongeth to the Pope, as all other things do which belong to the whole Church. 
k 22. qu 1 ●. art. 2.3.  Yea the whole authority of the universal Church abideth in him. 
l Defence. fid. Trident. lib. 2.  Andradius saith, All power to interpret the Scripture, and reveal the hidden mysteries of our religion, is given from heaven to the Popes and their Counsels. Yea 
m Decis. aur. cas. part. 2 l. 2. c 7 nu. 40  saith Graffius, The common opinion is, he may do it without them. And so 
n De Christ. l. 2 c. 28.  saith Bellarmine, Himself, without any Council, may decree matters of faith. And 
o Sum Syluest. verbo fides. nu. 2.  Sylvester,; The power of the Catholic Church remaineth all in him. And 
p De Planctu Eccl. lib. 1. artic 6.  Aluarus Pelagius, We are bound to stand to his judgement alone, rather than to the judgement of all the world beside. And the canon Law saith, 
q In Sext. extt. joh. 22 tit. 14 c. cum inter. in gloss.  It were heresy to think our Lord God the Pope might not decree as he doth. 
r Dist. 19 in Canonicis & glos. ibid.  Yea his rescripts and decretal Epistles are canonical Scripture. Stapleton 
s Praefat. Princip fidei. doctrinal.  saith, The foundation of our religion is, of necessity, placed upon the authority of this man's teaching, in which we hear God himself speaking. And finally the jesuite himself 
t §.  hereafter saith, All Catholic men must necessarily submit their judgement and opinions, either in expounding the Scripture, or otherwise, to the censure of the Apostolic seat, and God hath bound his Church to hear the chief Pastor in all points. By all which we see what is meant by those importunate brags of the Catholic Church, and why the Papists rely so much upon it: 
x Audito Ecclesiae nomin● hostis expalluit. Campian. tat. 3. apud Posseu. bibl. select. lib. 7. c. 19  they make their vaunts, that the very name of the Church appalleth us: and good reason, if the Pope be it, God's enemy and ours: But in the mean time themselves might blush thus to tell the ignorant a tale of the Church, and will the foolish Protestants be wiser than the Catholic Church? 
y Nomen callide retinuit, tem ipsam funditus desini●ndo fustulit. Camp. ubi supra.  and yet this Church, when things come to the reckoning, is nothing else but the Pope.  
§. 14. And first that the doctrine of the universal Church in all points is infallible, thus I reason: If our Saviour Christ have promised to any company of men the assistance of himself and of his holy Spirit for this special purpose, to teach and instruct them in every truth, giving withal peculiar commission to them to teach all nations, and warrant and commandment to all to hear them, and to do in all things according to their saying: and further, threatening that he that will not hear them, and do in all things according to their saying should be accounted as an Ethnic and Publican then certainly the doctrine and the teaching of this company of men is in all points infallible, and most true. For look what he promiseth must needs be performed, and whatsoever he warranteth or commandeth to be done, may safely and without danger of error be done; nay must of necessity be done, especially when he threateneth those that will not do it; and consequently if he promise to send his holy Spirit to teach any company of men all truth, it is not to be doubted but that he sendeth this his Spirit, and by him teacheth them all truth. And since the teaching of this Spirit is infallible; we have not to doubt but that this company to which this promise should be made, should in all points be infallibly taught the truth. If also the same our Saviour gave warrant and commandment that we should hear and do in all points according to the saying of this company of men, being thus infallibly taught, and having commission to teach, we may not likewise doubt but that they shall infallibly teach us the truth in all points. For otherwise, by this his commandment, we should sometimes be bound to hear and believe that which were not true, and to do that which were not right and good; which without blasphemy to Christ's verity and goodness can no way be taught. But so it is that Christ our Saviour hath in holy Scripture promised, given commission, warranted, commanded, and threatened in manner aforesaid: therefore we have not to doubt, but that a certain company of men there be, to wit, that company which is called the true catholic Church, which both is in all points taught infallibly by the holy Spirit, and is in like manner to teach us all truth. The promise we have Mat. ultim. Ego vobiscum sum omnibus diebus usque ad consummationem seculi: I am with you all the days unto the end of the world. In which words is promised the continual presence of Christ himself, the master of truth, with his holy Church: not for a while then, nor for a while now, but all the days unto the end of the world. Also we have another promise joh. 14. Ego rogabo Patrem meum, & alium paracletum dabit vobis, Spiritum veritatis, ut maneat vobiscum in aeternum: I will ask my Father, and he will give you another paraclete, that he may remain with you not only for six hundred years, but for ever. And to show us for what purpose he would have his holy Spirit to remain with us for ever, he saith again, Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem, job. 16. And when the Spirit of truth shall come, he shall teach you all truth. The commission we have Mat. ultim. Euntes docete omnes gentes. The warrant also we have Luc. 10. Qui vos audit me audit. By which words appeareth plainly that our Saviour Christ would have us to hear and give credit to his Church no less than to himself. The commandment we have Mat. 23. Super cathedram Mosis sedent Scribae & Pharisaei, omnia ergo quaecunque dixerint vobis, seruate & facite. Out of which words we may gather, that we are commanded in all points to do according to the doctrine of the Prelates of the catholic Church, though it should happen that their lives should not be commendable or good. For though in this place our Saviour do only speak of the chair of Moses in which the priests of the old law did sit, yet it must be understood à fortiori of the chair of S. Peter, in which the Priests of the new law do succeed. So did the ancient Fathers understand, and especially S Austin Epist. 165. who saith thus: In illum ordinem Episcoporum qui ducitur ab ipso Petro ad Anastasium qui nunc in eadem cathedra sedet, etiamsi quisquam traditor per illa tempora subrepsisset, nihil praeiudicaret Ecclesiae & innocentibus Christianis, quibus Dominus providens ait, de praepositis malis, quae dicunt facite, quae faciunt facere nolite. Into the order of Bishops which is derived from S. Peter himself unto Anastasius who now sitteth upon the same chair, although some traitor had crept in for the time, he should nothing hurt or prejudice the Church of the innocent Christians, unto whom our Lord providing saith of evil Prelates, what they say, do; what they do, do not. The threats we may gather out of Luc. 10. where our Saviour saith, Qui vos spernit me spernit, He that despiseth you despiseth me: signifying what sin it were not to hear, but to despise the preaching of our Saviour Christ himself; that we should account it the same sin, to despise and not to give heed and credit to his catholic Church: insinuating thereby a threat of like punishment for the said contempt. Also Mat. 18. the same our Saviour saith, Si Ecclesiam non audierit, sit tibi sicut Ethnicus & Publicanus. Thus you see our Saviour Christ hath promised unto his Church the continual assistance of himself and of his holy Spirit to teach us all truth. Moreover that he hath given commission to it to teach us; yea and hath warranted and commanded us, in all points, to hear and to do according to the saying of his Church; and hath threatened greatly those that will not hear the Church: which proveth, that it pertaineth to this Church to instruct us in all points of faith; & that we ought to learn of it, in all matters of religion, the infallible truth.   

The Answer.  
1 The drift of all this section is to prove, that the doctrine of the universal Church, in all things, is infallible: which if it were granted, yet were it too short to prove, that therefore this Church were the rule of faith. For every infallible thing, whose teaching is most true, is not yet in the ordinance of God set apart to instruct us. As the Angels of heaven, for example, are not the rule of our faith, though 
a Fr. Suarez. in Tho. to. 1. disp. 42. sect. 1.  they have all the graces and glory that a creature can have, and consequently the grace of infallibility. Let this be noted in the first place.  
2 But yet the doctrine and teaching of the Church is not, in all points, infallible and most true neither; meaning this doctrine not of the Scriptures, but of the Church's ministry in propounding and following the same: for in her ministry and manners, she may and doth err: as shall appear in my answer to the Jesuits reasons throughout this section. But first the question must be made plain. For to say as he doth here and every where in this question, that the teaching of the universal Catholic Church is infallible, not subject to error, is an improper speech, not incident to the question: because that Church comprehendeth all the triumphant Church in heaven, which neither can be used, neither do we charge it with error: but confess it to be 
b Ephes. 5.27.  glorious, not having spot, or wrinkle, or any such thing. All the question is of that part of the Catholic Church which dwelleth here on earth, professing the name of Christ, and living in warfare against the world and Satan, called the Church militant. Which so distinguished, we hold to be subject to error both in manners and doctrine. And the jesuite of necessity, by the universal Church must understand only this part thereof, because this part only is apt to teach us, and hath ministery in her hands: or else he disputeth confusedly, not distinguishing the terms of the question.  
3 This being noted, now I come to the discourse: which may all be concluded in this syllogism, that we may the better judge of it.  
That 1. unto which Christ hath promised his own presence, and the presence of his spirit, for ever to the world's end: 2. which hath commission from God to teach all nations: 3. which all men are commanded to hear in all things: 4. they that hear it are warranted as if they heard Christ himself. 5. they that hear it not, are threatened as if they despised Christ himself: that is free from error, and the doctrine thereof, in all things, is infallible.  
But such is the Church, that concerning it Christ hath 1. promised, 2. given commission, 3. commanded, 4. warranted, and 5. threatened, as is aforesaid.  
Therefore the Church is free from error, and the doctrine thereof, in all things, is infallible.  
This is the sum of all this section: whereto I answer by denying both propositions; and the reason is for that they consist of Scripture falsely expounded and applied: and this my answer I set down more particularly in that which followeth, wherein I will examine every text as it is alleged, and make it plain, that never a one of them proveth the conclusion.  
4 The first place is Mat. 28.20. Lo I am with you alway to the world's end. But I answer: 1. this was a personal promise made only to the Apostles, and so cannot be extended to all the Church, if we will speak of the words properly, according to their immediate sense. 2. To whomsoever it belongeth, the meaning is, 
c jansen. concord. Emang. cap. 149.  that howsoever his bodily presence ceased, yet his providence should never fail to preserve & comfort them in all their troubles, and help them in all their actions: and by degrees so enlighten them also, that they should not perish in their ignorance, but be led forward to more perfection. This must needs be granted to be all that is meant. First, because Christ is not absent from his people every time they fall into an error, but remaineth with them still for all that, either forgiving it, or reforming it. Secondly, this promise notwithstanding, yet afterward, 
d Gal 2.11. vide August. de Baptism count Donat. l. 2. c. 1. & de agone. Christian. c. 30. Thom. in ep. ad Gal. c. 3. lect. 3.  Peter, one to whom the promise was made, erred against the truth of the Gospel, and was therefore by Paul rebuked, and resisted to his face: which thing could not have fallen out, if this promise had exempted the Church from all error. Thirdly, if it privilege the whole Church from error because it is made to it, then consequently it privilegeth the particular Churches, Pastors, and believers therein, because it is made to them likewise: but experience showeth these latter may err: and therefore the meaning must needs be as I have said. Fourthly, 
e See. §.  it is a ruled case among the Papists, that the Pope may err; which could not be if these words of Christ meant the Church of Rome, and that infallible judgement which the jesuite talketh of. As for his gloss upon the words that Christ in them should promise his continual presence, not for a while then, nor for a while now, but for ever, it is altogether either idle and inept. For he can name no Protestant that ever thought Christ was at any time absent, but we all constantly believe he alway was, is, and shall be with his Church to the end.  
5 The second and third places are much like the first. john 14.16. I will pray the Father (saith Christ) and he shall give you another comforter, that he may abide with you for ever. And john 16.13. When he is come which is the Spirit of truth, he will lead you into all truth. But I answer two things. First these words are properly extended to the Apostles, promising 
f Act. 2.4.  that which was performed immediately after Christ's ascension, and ought not to be stretched any further. Which being so, they conclude somewhat for them, but little for the Church: because every grace belongeth not to the Church in all ages that was given the Apostles. Secondly, applying them to the Church also, the meaning is, that the holy Ghost should never forsake it, but persevere in teaching it all truth, which is simply necessary to save it, according as the Church is able to learn it, which he doth by means of the Scripture: though not at all times alike perfectly, but so as he endueth it with all holiness, and yet many sins are found in it. This interpretation must needs be allowed for three causes, first, the Apostle saith, of himself and the Church, 
g 1. Cor. 13.9.  Now we know but in part, and prophesy in part. Which were not true, if these words of Christ had secured the Church in all things and in every truth: for the part cometh short of the whole. Secondly, this promise belongeth as well to one Apostle as another, yea 
h 1. joh 2.20.  to all the faithful as well as to the Apostles, if it reach to the Church: so that if that be the sense which the jesuite setteth down, than all the Apostles had equal privileges from error with Peter, and particular Churches and men should be as infallible as the whole Church itself, which I am sure the jesuite will not grant. Thirdly, Saint Austin 
i Tract. 96. in joh. tom. 9  expoundeth the words as I do: He shall teach or lead you into all truth:] this I think cannot be fulfilled in any man's mind in this life: for who is he living in this body so corrupt, and loading the soul, that can know all truth, when the Apostle saith, we know but in part? But forasmuch as by the holy Ghost it cometh to pass, whose earnest we have received, that hereafter we may come to the fullness itself, whereof the same Apostle saith, then shall we see him face to face; and now I know but in part, but then I shall know as I am known, not that which shall be in this l●fe only, but all that which shall befall us till the perfection come: the Lord by the love of his spirit hath promised, saying, He shall teach you all truth. As for the Jesuits exposition, that he may remain with you for ever, not only for six hundred years, it smelleth either of his malice, or ignorance. For which of us ever yet said, the holy Ghost departed from the Church after six hundred years? Let the Papists deal sincerely, and leave their coining.  
6 The fourth place is Math. 28.19. Go teach all nations. Whereto I answer, first, these words were spoken to the Apostles only, and not to that which the jesuite calleth the Catholic Church. Now I grant their teaching was infallible, and all men were bound to hear it; for they taught that which afterward they writ in the Scripture: yet so they taught, and with such commission, that 
k Act 17.11.  the people are commended which examined their teaching by the Scriptures. Secondly, we grant the Pastors of the Church in all ages have commission to teach likewise, but that proveth not all their teaching to be alway infallible, because natural corruption hanging on them, they may fail in that which is committed to them. Neither is this any inconvenience, binding us sometime to believe that which is false: for the bond hath a limitation, that we hear them so far as they teach agreeable with the scriptures, and no further: and by those scriptures we may relieve ourselves if they chance to teach falsely.  
7 The fift place is Luk. 10.16. He that heareth you, heareth me. Which words were spoken to the Apostles, all whose teaching and writing was true infallibly: and therefore were sufficient warrant to the hearers to accept it. But being applied to the Church and ordinary Pastors therein, 
l Ferus lib. 3 in Math. cap. 23.  they must be understood with this caution, if they hold them to the instructions that Christ giveth them, if they come in the name of Christ, delivering his words truly and consonant to the scripture; for such are to be heard as Christ himself: else 
m 1. joh. 4.1. 1. Cor. 14.32.  we must try the spirits, and judge of the Prophets. This place therefore being to be understood conditionally, proveth not that which the jesuite concludeth absolutely and universally.  
8 The sixth place is Math. 23.2. The Scribes and pharisees sit in Moses chair: all therefore whatsoever they bid you observe, that observe and do. Which words I grant must be understood of the Ministers of the Gospel that succeed the Apostles, as well as of the pharisees that sat in Moses chair: therefore I answer three things: 1. I mislike it not that he compareth the Priests and Bishops of his Church to the Scribes and pharisees. 2. By Moses chair is meant neither outward succession, nor judicial authority, but the profession of Moses law. 3. 
n Si quae cumque dixerint nobis ea facere iubemur, cur alio loco Christus cavere voluit à fe●mento Pharisaeorum? cur rursum eorum traditiones exemplo etiam proprio contemnere docuit? aliquid ergo doctrinae propriae puritati evangelii admiscere possunt, in quo non solùm non sunt audiendi, sed sunt etiam refutandi. Id ergo prae cavit Christus ne plebs malis docentium exemplis ad contemptionem verae doctrinae inducatur. Nunc ergo quae dixetint nobis Pharisaei, eadem facere jubet Christus, cum super Cathediam Mosis federint, hoc est, legem enarraverint, docucrint, proposuerint. Can. loc. l. 5. c. 4.  Our Saviour doth not simply command the people to obey the Pharisees in all points of their doctrine, or teach them that their local succession did privilege them from error; but only that they should not for their evil life be offended at that which they might at any time teach well: because though their life were wicked, yet that which they taught out of Moses chair, that is to say, according to Moses law, must be followed. Now this was far from enjoining them in all points to do according to the doctrine of the Scribes and pharisees, as I prove by four reasons: first 
o jansen. concord. evang. cap. 120. Em. Sa. notat. in Math. 23. v. 3.  the Popish expositors say, this place bindeth us not to obey them if they teach that which is evil, for that is to teach against the chair. Which exposition granteth we are not bound to hear them in all points without limitation, as 
p Ecce sine limitatione aliqua. Martin. Peres. de tradit part. 3. pag. 328.  a Popish Bishop speaketh with the jesuite, and supposeth they may teach untruly in some points. Secondly, if I may refuse them in some points, than hence it followeth unanswerably, that there is another rule, whereby I may be directed in hearing: for else how should a man be able to distinguish those points wherein he must follow his teachers, from those wherein he must not? Thirdly, the Pharisees taught many errors and blasphemies, both 
q Math. 5.20. & 25.3. & 23.13.  against the law of Moses, and 
r Marc. 14.64. joh 7.48. & 8 13. & 9.22.24. & 19.7.15.  against the divinity of Christ; in which regard our Saviour bade his disciples 
s Mat. 26.6.12.  to beware of the leaven of the pharisees, which was their doctrine. Wherein he had gainsaid himself, if by Moses chair he had meant any thing but the prescript of the law, or by those words had commanded us in all points to do according to the Prelate's doctrine: for then the jews must not have honoured parents, nor loved their enemies, nor believed in Christ, because the pharisees taught against these things. Lastly, 
t Gloss. in Mat. 23.2 Nicol. Gorr. ibid. Arias M●nt●n. elucid. ibid.  the Papists themselves expounding the place, writ, that to sit in Moses chair, is to teach according to the doctrine and rule of Moses law, and to command things agreeable thereunto; that is to say, true doctrine, and the same that Moses taught: wherein only they might be followed, and no further. 
u Lib. 3 in Mat. cap. 23.  Ferus saith, that Christ's commandment, Observe and do whatsoever they bid you, bound them not to observe all the decrees of the pharisees, but so far forth as they agreed with the law: in like sort he said to the Apostles and their successors, He that heareth you heareth me, and he that despiseth you despiseth me: but Matthew had set down before, that he charged them to preach the Gospel; whereby it appeareth, that the Apostles must be heard but so far forth as they be Apostles, that is, as they do Christ's message, and teach the things which Christ commandeth; but if they teach other things, or contrary to Christ, then are they no more Apostles, but seducers, and not to be heard. Which exposition of Ferus a Papist, excludeth (you see) the Jesuits collection for the infallibleness of all the Prelate's doctrine, and giveth the people liberty to examine it by the Gospel.  
9 Neither did any of the ancient Fathers understand the place otherwise: for Austin in 
x Ep. 165. ad Generos.  the place alleged, only affirmeth two things: first, that in the Church of Rome there had been a continual succession of Bishops, from Peter to Anastasius who then lived; which he saith, because the Donatist (in his epistle to Generosus) had pretended a certain succession of Bishops, from Donatus the beginner of that sect: and to satisfy him, that if succession were to be stood upon, then there might a succession of better likelihood be brought against him. Secondly he affirmeth, that in all this Roman succession there had been never a Donatist: and though there had, yet should the people of God incur no danger thereby, because Christ hath forewarned them of evil overseers, that they follow their teaching and not their doing. In all which discourse what one word is there, whereby it may be gathered that Austin thought as the jesuite doth, that in all points we must do according to the doctrine of the Prelates, or that the Church and Bishops of Rome can err in nothing? for the succession mentioned, implieth no such matter, for any thing that Austin saith. And the other words, Our Lord hath provided for his Church, by saying of evil Prelates, Do what they say, but not what they do; can show no other meaning in him then was in Christ: and how Christ meant them, I have already set down; the sum whereof is, that no Christian man forsake the unity of the Church for the Pastor's evil life, but that still they hear them and follow them, as long as they teach out of the chair, that is, according to the doctrine of Moses and Peter, from which the Romish Church is departed long ago. So that those words, Do what they teach, being referred to the former, they sit in Moses chair, must be expounded jointly with them, Do what they teach out of the chair; which being granted, how followeth it from hence, that therefore the teachers can err in nothing?  
10 The last place is Math. 18.17. If he refuse to hear the Church, let him be unto thee as a heathen and a publican. Which words, the jesuite saith, contain a threatening against such as do not in all things follow the Church: 
y Bellarm. de verbo Dei. l. 3. c. 5. Eman. Sa. Not. Mat. 18.17  meaning the Pastors of the Church. Whereunto I answer two things: first it followeth not, that the Church cannot err, because we are bidden to hear it: for so we are commanded to 
z Rom. 13.1.  obey magistrates, and yet they may command things unlawful, and 
a Act. 4.19. Dan. 3.18. & 6.10.  in such a case they must not be obeyed. It was a law to the jews, that 
b Deut. 17.8.  in matters of weight they should repair to the Priest, and do according to that which he should judge, without declining from it; yet Vriah, and Annas, and Caiaphas, were not of infallible judgement. Therefore the meaning is, that we must obediently hear the Church, and yield unto it, not simply in all things, but conditionally, as long as it speaketh things agreeable to the word of God, as was answered to the former places. Secondly, the things properly which Christ here mentioneth, and wherein he biddeth us hear the Church, are not determinations of faith, but Church-censures and admonitions: wherein it is clear, the true Church of Christ may sometime miss it, and be admonished by her children, notwithstanding this threatening of Christ; as when 
c joh. 9.3 4.  the jews excommunicated him that was borne blind; and 
d Niceph. l. 12. c. 33.  the East and West Churches censured one another about the keeping of Easter. For 
e Hieron. comment. in Math. c. 16.  ignorant Bishops and Elders, sometimes take up the severity of pharisees, condemning the innocent, and acquitting the guilty. Pope Innocent saith in 
f Decretal. Greg. lib. 5. de sententia excom. cap. 28. A nobis est saepe.  the Canon law, God's judgement alway leaneth upon the truth, which neither deceiveth us, nor is deceived itself. But the Church's judgement oftentimes followeth opinion, which many times falleth out both to deceive us, and to be deceived itself. Whereby it cometh to pass sometime, that he is loosed in the Church who is bound with God, and he loosed with God who is wrapped in the Church's censure. Upon which words 
g Super 5. de sententia excom. à Nobis. 2.  Panormitane writing saith, A general Council representing the whole Church, may very well err in excommunicating him that should not be excommunicate. Whereby we see the Church may err in her censures, notwithstanding these words of Christ. And if in censures, then let the jesuit yield a sound reason, why not as well in points of faith? or else confess the words of Christ to be meant as I have said.  
§. 15. Worthily therefore doth S. Paul call this Church Columna & firmamentum veritatis. 1. Tim. 3. the pillar and ground of truth. Also S. Austin in lib. contra Cresc. giveth this general advice: Quisquis falli metuit huius obscuritate quaestionis, Ecclesiam de illa consulat, quam sine ulla ambiguitate Scriptura sancta demonstrat. Whosoever is afraid to be deceived with the obscurity of this question, let him require the judgement of the Church, which without ambiguity the holy Scripture doth demonstrate. By which words he showeth us, that the way not to be deceived in an obscure question, is to ask and follow the judgement of the Church.   

The Answer.  
1 There is no man denieth but it is a good way not to be deceived in an obscure question, to ask and follow the judgement of the Church, so it be the true Church, which the Roman company is not. But yet neither is it the only way, as I have touched already; nor if it be, doth it hence follow, that therefore itself is the rule and free from all blemish of error, because the ministery thereof may be a condition subordinate for the obtaining of that which is the rule. As 
a joh. 4.29.39.  the woman of Samaria was a good means to bring her countrymen to Christ that knew him not, and yet their belief was not built on her, 
b ver. 42.  but on that which she revealed to them. And 
c jer. 6.16.  God biddeth us by his Prophet, Stand by the ways, and behold, and ask for the old way, which is the good way; though in the mean time the persons to be asked are our direction no further then while they point to the old way. And the Prophet biddeth, 
d Hag. 2.12.  Ask the Priests concerning the law: and saith, 
e Mal. 2.7.  The Priest's lips should preserve knowledge, and they should seek the law at his mouth, for he is the Angel of the Lord of hosts; yet these Priests many times spoke untruly, being deceived themselves, and deceiving others. And so may it happen to the Pastors of the Church.  
2 All which notwithstanding, the Church abideth still the same that Saint Paul calleth it, the pillar and ground of truth, in that the truth is no where else to be found. Which that I may show the , it is to be noted, that 
f jul. Pol. Onomast. lib. 8. pag. 454. Scol. Aristoph. Nub. Rosin. antiq. Rom. l. 8, c. 2. Alex. ab Alexand. genial. dierum. l. 6. c. 23.  in old time the Gentiles used to write their laws in tables, and so hang them up on pillars of stone, that the people might read them, as Proclamations are nailed to posts in market towns: and sometime 
g Phavorin. & Hesych. Lexic. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they whited the pillar, and so wrote the laws upon it. 
h Lexic. decem Rhet.  Harpocration saith, they reared up strait pillars of stone, and so wrote their laws upon them. And it was also an ordinary thing that they had other pillars, like the Pasquil in Rome, 
i Eustach. Il. λ. Suid. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereupon whosoever listed hung their Epigrams or libels that they would have known. Now the Apostle describing the Church, likeneth it to one of these pillars, whose use was no more but to show that which hung thereon, itself not being the law, but that whereupon the law was hung. For so the true faith, written in the tables of the Scripture, whereunto the world will give no testimony, is fastened to the Church, as to a stately pillar and strong supporter, that there it may be seen, and holden out unto us. Hence the jesuite can challenge no more but that the Church is unto us a witness and upholder of the faith, and alway preserveth it; which we deny not; but in the mean time he forgetteth, that it is one thing to hold out the rule, and another to be the rule itself: and he that saith the Church is the supporter of truth, doth not say withal that the Pastors can never err or fail in delivering any part thereof. The Apostle saith the former, but the jesuite only beside the text, affirmeth the latter.  
3 This exposition must needs be granted for four reasons: first, it is called the pillar of truth in no other sense then 
k Eph. 5.27.  elsewhere it is called glorious, without spot, or blemish, or blame: but it is certain that the purity there mentioned, is mingled with some imperfection; therefore it is also certain, this upholding of the truth is not free from all error. Secondly, Paul in this place, sendeth not Timothy to learn of the Church, which he should do if the jesuits conceit were sound, but 
l vers. 14.15.  wisheth him to teach the Church out of the Scriptures, that so it might be the pillar of truth. Thirdly, that which the Apostle saith in these words, is true of every particular Church: but of every particular church it is not true that it cannot err; for we see they may, as did 
m Act. 20.30. Apoc. 2.4.  this of Ephesus, concerning which the Apostle saith here, it is the pillar and ground of truth. Fourthly, if this place prove that the Church cannot err in any thing, but of it all men must learn the infallible truth: then seeing 
o Bellar. de verbo Dei. l. 3. c. 5. Greg. de Valent. comment. Theo. tom. 3. disp. 1. q. 1. assert. 3.  the Papists hold their Prelates and Pastors to be the Church, I demand what is that which must teach them? for the Church doth not, seeing they are the Church themselves?  
4 Or if the jesuite dote upon his own exposition, then let him call to mind how other Papists have expounded before him, 
p Staphyl. Apol. part. 1. & S●apl. his translat. pag 50.  who say, The Apostle calleth the Church the pillar and ground of truth; signifying by the word ground, the largeness of Christendom: by the word pillar, the continual, smooth, and not interrupted succession of the Apostles and their scholars, upon whom all truth is builded. Which exposition differing from this of the Jesuits, may give him occasion to look better into the text, and at least mistrust his collections therefrom, till he have conferred with his fellows. For upon the reckoning it will fall out, that until the Friars and Jesuits of late began to hammer the Scriptures, there was never any that out of them would deliver his conclusion, but the contrary. The Apostles writings are the pillars and supporters of our faith: saith 
q Lib. 3. c. 1.  Irenaeus. The Gospel is the ground and stay of the Church, saith 
r Lib. 3 c. 11.  the same Irenaeus. The truth is the pillar and ground of the Church, saith 
s Hom. in hunc loc.  Chrysostome. The divine Scriptures must teach who hath the true Church. These are the proofs, these are the foundations, these are the grounds of our cause, saith 
t De unit. Eccl. cap. 16.  Austin.  
5 The words of Austin, alleged by the jesuite, are good: but they had been better if he had not left out the beginning, for thus they lie: 
u Contra. Crescon. gram. lib. 1. cap. 33.  For somuch as the holy Scripture cannot deceive us, let him who feareth lest the obscurity of this question (concerning the baptism of the Donatists) should deceive him, inquire that Church's judgement of it, which the holy Scripture without all doubtfulness doth demonstrate. Wherein Aust. saith not the church is the rule, or the Church cannot err; but only as the jesuite himself noteth, that the judgement thereof should be inquired. His meaning is, that in the question of rebaptizing, because in Cresconius his supposition, the Scripture said nothing of it, such as were doubtful might ask the judgement of the true Church, & there they should learn Cresconius to be in an error. Wherein the jesuit shall find us to consent with Austin: for doth he think we allow not the Church her ministry? or that we silence her from bearing witness to the truth? or that we turn away the people from going and inquiring to her? Nay rather we advise all people, desirous of the truth, to follow Augustine's counsel, howsoever such as the jesuite is, to make us odious, give out the contrary. For, Austin first attributeth the perfection of truth to the Scripture only. Secondly, than he alloweth us to go to no Church but that which from the Scripture is demonstrated to be a true Church. Thirdly, he saith never a word that the Church should be the rule, or free from all error; but only that they should inquire her judgement, which in that question, at that time, he knew to be sound: though possible he were not ignorant that 
x Euseb. hist. l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  many famous Churches formerly had not been so, but had decreed the very error that he now confuted. Lastly, 
y Aduer. Cresc. l. 2. c. 21.  within five leaves of the place alleged he hath these words: The Church is subject to Christ, and therefore may not prefer herself before him: for he alway judgeth rightly, but Ecclesiastical judges, being but men, for the most part are deceived. Let the jesuit yield us thus much, and he shall find himself a great deal short of that he reckoneth for the certainty of his Churches teaching, and that Austin maketh not the Church the rule, as he would have it, but a means to direct us, in things obscure, by the Scriptures; whose judgement is to be followed upon their authority, and only so long as she determineth according to them. Which point I fear the jesuite will mislike.  
6 Yet thus the Church itself teacheth us. For what Bishops, what Pastors, what Counsels, what men, what Churches have not erred, though 
z Mal. 2.7. Eph. 4 11. Heb. 13.17.  God have bidden us inquire their judgement and seek unto them? The Papists will say, particular Churches may err; but how did the Counsels of Ephesus, Seleucia, and Remino miss it, 
a The Bishops at Ephesus were 132. at Selculeucia 16●. at Ariminum 400 whereof above 300. were Catholic Bishops.  where the flower of all the Christian Pastors of the world were assembled? whereof 
b Dial. adver. Lucifer.  Jerome complained, The whole world groaned and wondered to see itself Arrian. Which imperfection hath hung so fast upon all Counsels and Churches, that 
c Ep. ad Proco.  Nazianzen writing to a friend of his, saith, He never saw any council have a good end. And 
d Adu. profan● nou. c. 4.  Vincentius confesseth, that not only some portion of the Church, but the whole Church itself is blotted with some new contagion. So that the very Papists themselves, some of them, convinced by experience and the Churches own confession, are driven in the point to come home unto us. For thus writeth 
e Turrecrem. sum. de. Eccl l. 2 c. 91. & l. 3. c. 60  a learned Cardinal: That which we say, the Church cannot err in faith or manners, must thus be taken, according to the doctrine of the fathers, that God doth so assist his Church to the end of the world, that the true faith shall never fail out of the same. For, to the world's end, there shall be no time wherein some, though not all, shall not have true faith working by love. Doth not the jesuite see here, that though all of them lay down the conclusion, that the Church cannot err, yet some of them expound it so that they come roundly home to us, and do as good as deny it again? Therefore let the jesuite jar no more about this matter, but submit himself to the Cardinal's exposition: and so we will both sit down friendly together at his feet, awaiting till either he, or some other speak Protestant again, and so agree us in the rest of the questions that are depending.  
§. 16. The first condition therefore of the rule of faith, to wit, to be infallible, agreeth to the teaching of the Church. Now that the doctrine and teaching of the Church hath the other conditions, to wit, that it is such as may be easily known to all sorts of men, and such as may universally teach them in all points, will easily be seen after I shall set down and prove that this Church is alway visible: and further what particular company of men be those which be this true Church. For having by this means assigned a particular company of men, who according as I have proved, are in all points taught by the holy Ghost, and are by God his appointment, in stead of Christ, in all points to teach us the infallible truth, there will no doubt remain, but that their teaching is such as may be understood of all (since they are living men, that can conform their teaching to the capacity of all sorts:) and such as may sufficiently in all points instruct us in the right faith, that the appointment and ordinance of God, by which, as I have proved, they are ordained to teach us in all points, may not be in vain and frustrate of the effect intended by him. Let us therefore first see whether the Church or company of faithful men, of which I have already spoken, be alway visible or not.   

The Answer.  
1 The first condition of the rule of faith, to be infallible, agreeth not to the teaching of the Church: because the jesuite by the Church meaneth 
a See Digress. 16. nu. 4  only the Pope, and all Papists hold, 
b Propterea enim sedes Apostolica, seu Romana Ecclesia infallibilis dicitur, quia is qui prae est illi, authoritatem habet per se infallibilem. Gr. de Val. comment. Theol tom. 3. p. 247. D.  the infalliblnes thereof consists in his authority that cannot err, and nothing else. Neither can he assign any company or state of men, whereby she may be supposed to manifest her teaching, but the same may be subject to error, and in experience hath erred; as we see in Counsels, and Doctors, and all other means which she hath used in teaching us, except that of the Scriptures only, as I have showed.  
2 Next, though it were granted to be infallible, and the next also yielded, which the jesuite now beginneth to take so much pains to prove, that it were both easy to be known, and could teach us universally in all points; yet were it not proved thereby to be the rule; because there is more required to the rule then this, as I have showed: and this it borroweth from the Scripture, as the Moon doth her light from the Sun: which showeth, against all exception, that the Scripture itself is the rule, and of greater authority than the Church, in that these things are originally in the Scripture, from whence the Church but borroweth whatsoever she partaketh thereof, though 
c Igitur quicquid habet boni a● perficit Scriptura, quicquid pleni ac solidi, id habet ab Ecclesia quae implet eum qui implet omnia. pag. 434. Ecclesia, a●unt, constituta est ut tertimonium exhibeat divinis libris. quis hoc ferat● pag 440. Tho. Bozius de signis Ecc. tom. 2. l. 16. c. vlt.  such as the jesuite is, can ill digest this saying.  
3 And to set on foot the question of the visibleness of the Church for the proving hereof, me thinketh is game fair and far off. For when he hath assigned a state of the Church perpetual, visible, which he can never do: yet will there remain a doubt, whether all the teaching thereof have the conditions mentioned. For this visible company, though living men that can conform their teaching to the capacity of all sorts, may yet be subject to error, or want immediate authority to assure men's consciences, but what it borroweth from the Scriptures: or may have commission to teach no further than is written: or may over see now and then some points of faith which the holy Ghost teacheth, as well as it doth some points of manners: in which cases who seethe not that it may both fail in teaching some truths sometime, and the best teaching will not be so easy or certain to understand and believe, as the jesuite pretendeth. So that the visibility of the Church argueth the easiness and universality thereof in teaching but sortly; and were a question not greatly needful for this place, but that Papists have a humour to be discoursing thereof, and love to make their people believe it troubleth us ill: as 
d Upon 1. Tom. 3 15.  the Rhemists say, This place pincheth all heretics wonderfully: and ᵉ Gregory of Valence, 
f Comment. Theolog. Tom. 3. pag. 142.  The property of the Church to be alway visible, maketh heretics in ill case. And therefore let him go on, and see what he will make of it, and alway mark his reach, that still he pleadeth for the Roman Church; showing hereby the unhappy condition wherein it standeth, that at every trial passing between us, her miserable children are enforced to beg from door to door: Of your charity give our mother leave to be judge herself in the trial, that she be not overthrown.  
§. 17. This question I decide by this only conclusion, that the Church of Christ must needs always be from Christ his time to the end of the world, and being, it must needs be always visible. This conclusion hath two parts. The first whereof, to wit, that Christ his true Church must be always without interruption to the end of the world, needeth no other proof than those promises of our Saviour before mentioned; wherein is declared, that Christ and his holy Spirit shall be with his Church continually unto the world's end. Matth. vlt. Omnibus diebus usque ad consummationem seculi: which promise is not fulfilled unless the Church without interruption be continually all the days until the end of the world. For if the Church for any time, days, or months, or years, do cease to be, for those years, months, and days, Christ cannot be said to be with the Church, & consequently cannot be truly said to have fulfilled the promise wherein he said he will be with the Church all the days unto the end of the world.   

The Answer.  
1 The first part of this conclusion, with the confirmation thereof, might well have been spared. For we confess the Church never ceaseth to be, but continueth always without interruption to the world's end: and against all Papists whatsoever we make it good, that the very faith we now profess hath successively continued in all ages since Christ, and was never interrupted so much as one year, month, or day: and confess 
a Dan. 7.27. Psal. 102.26. Mat. 16.18. Luc. 1.33.  the contrary were sufficient to prove us no part of the Church of God: yet the jesuite, you see, very soberly standeth upon the matter, showing that the Church cannot be extinguished; which is a trick of his own, thereby to make his friend believe that we think it may. So 
b Ann. upon 1. Tim. 3 15. & Ap. 12 6.  the Rhemists writ as if we held it is fallen from Christ these many ages, being known neither to friend nor foe. And Reinolds 
c Caluinoture. l. 1. c. 10. p. 106. & 107 Lutheranide toto orb terrarum Ecclesiam periisse mentiuntur. Posseu. bibl. select. l. 6. c. 4. p. 445.  reports we should say, The Church of Christ was utterly fallen for a thousand years together: yea all that time there was no Church at all: whereas we hold the very contrary. And if our testy adversaries will not be satisfied with this our profession, but continue their ordinary practice in charging us with opinions which we never held, then let them hearken what 
d Bellarmin de Eccl. mil. lib. 3. cap. 13.  a friend of their own telleth them: They do but trifle away the time, which stand proving that the Church cannot absolutely fail, because the Protestants grant it cannot. The question therefore is only of the outward state of the Church, whether it be alway visible to the world or not; that in every age those congregations may evidently be discerned and pointed to, which are the true Church? for we say not. Wherein though the jesuite will reason against us in the sections following, and the Papists generally censure us; yet the truth is, themselves, when the matter cometh to a just trial, in effect say as much as we, and the very same of their Church that we do of ours, but that of very frowardness they will not receive the word invisible.   

Digression. 17. Wherein it is showed in what manner the Church is said to be invisible: and that the Papists say no less concerning this matter than we do.  
2 Indeed they set down enough in the question, 
e Bellar. de Eccl. l. 3. c. 13.  that God hath at all times a Church consisting not of a few people, but a great multitude, as conspicuous as any earthly kingdom: 
f Idem de Ro. Pout. l. 4. c. 4.  part whereof, and always the head, shall be visible at Rome, and the rest of it wheresoever, is visibly subject to the Bishop of Rome: and 
g Greg. de Valent. tom. 3. p. 142. C●ster. Enchitid. c. 2. Bell. de Eccl. l. 3 c. 2. § Atque hoc interest.  that this company perpetually holdeth a visible succession of Pastors and people as sensibly as any other society of men, so that at any time one may point with his finger and say, this is the Church: 
h Rhem. upon Act. 11.24.  of the Protestants invisible Church they hear not one word. Thus they enlarge their sense when they will set forth their wealth to beguile the poor widow; whereas at other times they are content to let down a great deal of this reckoning, and to confess as much of their own Church as we say of ours.  
3 For when we say the Church is sometime invisible, the meaning is not, that it is extinguished, or that it is alway invisible, or that none of the faithful can see any part thereof, or that it is as much hidden from the faithful as it is from the world: but we mean three other things. First, although it abide always upon the earth, holding the whole faith without change, and containing a certain number that constantly profess it: yet this number may be very small, and their profession so secret among themselves, that the world and such as love not the truth, shall not see them, they remaining so hidden as if they were not at all. This point concerning the smallness of the number, is confessed by 
i Alexan. part. 3. qu. vlt. nu. 5. art. 2. Dur. ration. l. 6. c. 72. nu. 25. Panorm. de elect. & electi potest. c. significasti. Tur recrem. de Consecr. d. 2. semel Christus. nu. 4.  them that hold that about the time of Christ's passion, the true faith remained in none but only the virgin Mary: and by 
k Refert Fr. Suarez tom. 2. dif●. 54. sect. 6. pag. 649.  such Catholic writers as say, that in the times of Antichrist, the true faith shall perish throughout the whole world. And the secretness of their profession is acknowledged by Pererius the jesuite, who 
l In Daniel. pag. 714.  writeth, that in the time of Antichrist there shall be no sacrament in public places, neither shall any public honour be given it, but privately and privily shall it be kept and honoured. And Ouandus the Friar, 
m Breviloqu. in 4. Scent d. 18. prop. 3. p. 602.  who thinketh the Mass at that time shall be celebrated but in very few places, so that it shall seem to be ceased. Secondly, all the external government thereof may come to decay, in that the local and personal succession of the Pastors may be interrupted, the discipline hindered, the preachers scattered, and all the outward exercise of government and religion suspended: whereby it shall come to pass that in all the world you cannot see any one particular Church publicly professing the true faith whereto you may safely join yourself; by reason persecution and heresies shall have overflowed all Churches as 
n Gen. 7.18.  noah's flood did the world, or obscured their light as the Sun is eclipsed, or corrupted the sincerity of religion, as a leprosy or scab sometime groweth over the whole body of man, and hideth every member, till by little and little it fall off again. Thus, in effect, say the Papists. Acosta 
o De Temp. Noviss. l. 2. c. 15.  saith, All the light and reputation of Ecclesiastical order lieth worn out and buried in the time of Antichrist: the Priests lamenting, the Church doors destroyed, the altars forsaken, the Church empty, because there are none to come to the lambs solemnity. And 
p Upon 2. The. 2 3.  the Rhemists: It is very like (be it spoken under the correction of God's Church and all learned Catholics) that this great defection or revolt shall not be only from the Roman Empire, but specially from the Roman Church, and withal from most points of Christian religion. For that near to the time of Antichrist, and the consummation of the world, there is like to be a great revolt of kingdoms, people, and Provinces, from the external open obedience and communion thereof. For the few days of antichrist's reign, the external state of the Roman Church, and public intercourse of the faithful with the same, may cease. 
q Aquipontan. contra S●hn. de Antich. pag. 23. Tho. Boz. de Sign. Eccl tom. 3 l. 24 cap. 9.10  Others think, that then the sacrifice of the Eucharist shall be taken away: And 
r Dom. à Soto. 4. d. 46. qu 1. art. 1.  some affirm, The departure and revolt of the whole world from the sea of Rome shall be a sign of the end of the world; the faith being extinguished by reason of this revolt. Thirdly, 
s Apo. 13. & 17.  that which the world and the kingdoms thereof followeth as the Church, may fall out to be the synagogue of Antichrist, whose doctrine is poison, whose Pastors be Wolves in sheeps clothing, and whose people be the bastards of the whore of Babylon: that none can discern the true believers but such as are specially enlightened by God's Spirit thereunto. Thus writeth Gregory of Valence: When we say the Church is alway conspicuous, 
t Annal. fid. l 6. c. 4 & comment. Theol. tom. 3. pag. 145.  saith he, this must not be taken as if we thought it might at every season be discerned alike easily. For we know that sometimes it is so tossed with the waves of errors, schisms, and persecutions, that to such as are unskilful & do not discreetly enough weigh the circumstances of times and things, it shall be very hard to be known. Which then specially fell out, what time the falsehood of the Arrians bore rule almost over all the world: therefore we deny not but that it will be harder to discern the Church at some times then at other some: yet this we avouch, that it alway might be discerned by such as could wisely esteem things. To the same effect 
u Relect. control. 1. q 3 pag. 30.  writeth D. Stapleton.  
4 Whereby it appeareth, that if our adversaries would set contention aside, the matter of the visible and invisible Church were at an end: for themselves think it may be driven into the same straits that we complain of, as will appear by examining the places alleged. And no doubt they could have been contented to have called it the invisible Church too, as we do, bu● that, as in all other matters, so in this, it was their luck to come after us, and we by evil hap used the term before them, and so matred 
x See Rhem. upon 1. Tim. 6.20. & 2. Tim. 1.13.  the Catholic phrase, that now it cannot relish in their mouths. But in the mean time let the jesuite speak indifferently, what fault we have made that our Church must be condemned for no Church, because it was sometime obscured; and yet his be the Roman Catholic Church, though it be subject to the very same inconveniences? For though he say, their Church is never thus obscured but in the times of Antichrist, yet this granteth as much as we say, that it may be hidden: and then we reply, that all those days of the Church's invisibility, were the days of Antichrist.  
§. 18. The second part, to wit, that Christ's Church must as long as it is, be always visible, I prove. First because Christ our Saviour ordained this his Church to be the light of the world, according to these words Matth. 5. Vos est is lux mundi, and to be a rule or mean by which all men at all times may come to an entire and infallible knowledge of the true faith, as hath been already proved: but how can it be the light of the world, if itself be invisible? or how can it be a mean by which at all times the infallible truth in all points of faith should be made known to all sorts of men, if itself at any time could not be known of men? Or if you say, that sometime it could neither itself be known, nor be a means by which the true faith might be made known; then since (as I proved) it is a necessary means, and so necessary that without it, according to the ordinary course, there is not sufficient means to instruct all men infallibly in all points of faith, then, I say, men that lived at that time wanted necessary means whereby they might attain to the knowledge of true faith; and consequently whereby they might come to salvation. Which if it were so, how is it universally true, that Deus vult omnes homines saluos fieri, & ad agnitionem veritatis venire. 1. Tim. 2. God would have all men saved, and to come to the knowledge of true faith, and thereby, by degrees to salvation? For without these means provided, he knoweth it impossible for them to attain to salvation; and knowing it impossible, he cannot be said to will it, since no wise man willeth that which he knoweth impossible: and much less almighty God whose wisdom is infinite, & whose will is alway joyfully joined with some work or effect by which that which he willeth, at least, is made possible to be done.   

The Answer.  
1 Here the jesuit hath laid down two arguments to prove the Church to be always visible: the first is, because our Saviour ordained it to be the light of the world, and nothing can be such a light which itself is invisible. Thus it must be concluded.  
That which Christ ordained to be the light of the world, is alway visible.  
But Christ ordained the Church to be the light of the world, Math. 5.14.  
Ergo the Church is alway visible.  
In which argument neither of the parts are true. For first it is not true, that every light is alway visible: so that granting the Church to be the light of the world, which it is, yet is it not proved thereby to be alway visible for two causes. First because 
a Gen. 1.16. Psal. 136.8.  the Sun and Moon were ordained to be great lights, for the governing of day and night, and yet we see them darkened, and suffer strange eclipses. So the Church, though it be ordained to enlighten the world by ministering the doctrine of the Scriptures, sometime may fail out of men's sight, as 
b 1. Reg. 19.10.  in the days of Elias. Therefore 
c Apo. 12.1.5.6.  it is compared to a woman, which one while is as visible as any thing can be, clothed with the Sun, the Moon under her feet, and upon her head a crown of twelve stars; and yet at another time she is driven into the wilderness, out of the sight of men, yea taken up as it were into heaven, there to abide 1260. days. And concerning the Pastors, 
d Micah 3.6.  the Prophet threateneth, that Night shall be to the people for a vision, and darkness for a divination: the Sun shall go down upon the Prophets, and the day shall be dark over them. Secondly, though it be a light, yet such as walk in darkness, and love it better than the light, because their deeds are evil, and know not the servants of the light, do not always see it, but want either will or eyes thereto, as 
e 2. Reg. 6 16.  the king of aram's soldiers saw not the mountain full of horses and chariots of fire that were round about Elisha, nor knew that they were in the midst of Samaria till their eyes were opened; or possible with the mist of their own errors, or smoke of persecution they may obscure it: according to that of the Revelation, 
f Apoc. 9.1.  where it is showed, that a star falling from heaven, the bottomless pit was opened, and there arose out of it a smoke, wherewith the Sun and the air was darkened. So Saint Austin 
g Ep. 80. ad Hesych. prope fin. & epist. 48. ad Vincent.  speaketh, When the Sun shall he darkened, and the Moon shall not give her light, and the stars shall fall from heaven, than the Church shall not appear, by reason ungodly persecutors shall rage's out of measure.  
2 So then where the Church is called a light, the meaning is not that it is alway visible, or that the external appearance thereof is plain to every eye, and at all times; for thus the Papists grant their own Church is not visible: but that as the Sun, so it hath in itself all light of truth and glory, whereby the children of God are enlightened, and the dark ways of the ungodly detected: and except heresies or persecutions come between, this inward light doth also show itself forth to the world by outward profession and government, so as no temporal state is more glorious or conspicuous. Which difference between the inward and outward light, being rightly expounded and observed, the jesuite may find how it may be the light of the world, though sometime by eclipse it become invisible: for at all times, and to all men, and of it own nature, it is not so.  
3 Next, the other proposition faileth likewise: for though the light of the Church be granted, yet it is not true that Christ our Saviour ordained it to be always the light of the world, according to these words, Math. 5. Vos estis lux mundi, You are the light of the world: for those words were spoken by Christ to his disciples; and his purpose therein was not to teach what the state of the Church should alway be, but to provoke them to constancy and holiness, forsomuch as they should be in every man's eye, and therefore if they chanced to do otherwise then well, it could be concealed no more than the light of the Sun. Now this is nothing to the Church's visibleness. For the Apostles being set over all the world, to enlighten it with their teaching as it were Sun, might be in the view thereof, and yet the Church afterward, with the Pastors therein, be suppressed from the sight of her enemies. This therefore is a common error of the Papists, that whatsoever things in the Scriptures are personally affirmed of some particular times and persons, they will stretch generally to all.  
4 His second argument to prove the Church alway visible, is, because Christ ordained it to be a rule or means, by which men may come to knowledge of the faith: wherein he beggeth the question, or as 
h Rat. 9  Campian the jesuite telleth us, 
i Eccum quos gyros, quas rotas fabricat.  Turneth the wheel. For being to prove that the Church is the rule of faith, 
k § 16.  he said he would do it, by showing the teaching thereof to be infallibly easy and universal; and this he would do by proving it to be alway visible: and now he saith it is visible, because it is the rule or means whereby to find the truth: which is the question, and would not have been assumed, but proved. Nevertheless his reason shall be examined and considered of: for thus it standeth: 
That which Christ appointed to be the rule whereby all men at all times may come to the true faith, must be alway visible to all sorts of men.  
But Christ appointed the Church to be the rule whereby all men at all times may come to the true faith.  
Ergo the Church must be alway visible to all sorts of men.  This argument is faulty two ways: first in the assumption: for the Church is not this rule, as 
l Digr. 3. & § 14 per totum.  I have showed at large: neither hath the jesuite already proved it, but only said it, as here he beggeth it to prove that which before he brought to prove this.  
5 But yet it is a subordinate means for the bringing men to salvation, in that God teacheth his elect by the ministery thereof; 
m Ad ipsam salutem ac aeternam vitam nemo pervenit nisi qui habet caput Christum: habere autem caput Christum nemo poterit, nisi qui in eius corpore fuerit, quod est ecclesia. Aug. de unit. eccl. c. 16.  neither can any man be made the child of God, except first he be conceived in the womb of the Church. But hence it followeth not, that the Church is therefore visible or known to all sorts of men, because visibleness and invisibleness are but differences of the Catholic Churches outward state here upon earth: and the elect may partake her ministry in either of these estates, that is to say, he may be effectually joined to the Catholic Church, though it do not visibly appear in outward show, by the ditection of God's word and spirit, and by the teaching of a few faithful Christians that lie hid in the world as wheat doth in his chaff; and so consequently Gods elect never want necessary means of knowledge & salvation, because some part of the Church or other, first or last, though hidden from the world, is manifested to them.  
6 As for the reprobate, I grant that many times the Church is neither known to them, nor yieldeth them any means whereby the faith may be known. And I add further, that this is God's very ordinance whereby he useth to punish their obstinacy. For as sometime 
n Esa. 6.9. joh. 12.40.  he taketh away their heart, and sometime 
o 2. Thess. 2.11.  giveth them over to strong delusions to believe lies: so sometime he sends 
p Amos 8.12.  a famine of the word of God, that they shall wander from sea to sea, and from the North to the East, they shall run to and fro to seek the word of the Lord, and shall not find it: and sometime 
q Apoca. 2.5. compared with 1.20.  taketh away the candlestick, which is the visible Church, as I have touched 
r § 3. nu. 2.  before. All which notwithstanding, it is true that God would have all men saved, and come to the knowledge of the true faith. This I say is true, not universally in every sense, but as the Apostle meant it, whose sense is declared by 
s Enchir. c. 103. & count julian. l. 4. c 8. & de praedest sanct. c. 8. & de corrept. & great. c. 14  Austin thus: No man is saved but whom he will save: not that there is no man whom he would not have saved, but that none is saved but whom he willeth, and therefore is to be entreated that he would, because what he willeth, of necessity must be done. And by 
t De incarnate. & great. c. 31.  Fulgentius thus: By all these men whom God would have come to salvation, is meant not altogether all mankind, but the university of all that shall be saved: who therefore are called All men, because them all the goodness of God saveth out of the number of All: and that out of every nation, condition, age, language and province. The same exposition is also given by 
u Aug. ubi supra. Haymo & Anselm in 1. Tim. 2 Mag. 1. d. 46.  others, and commended by 
x Alliac. c. 1. q. 14. art. 1. ad 1. pag. 206. Durand. 1. d. 46. qu. 1. ad 2. p. 134. Greg. de Valent. tom. 1. p. 325. & tom. 2 p. 894 Biel. lect. 68 lit. f. pa. 189. Vocabul. theol. verbo voluntas Dei anteced. Greg. Arimin. 1. d. 40. art. 2. ad 4.  learned Papists. But Thomas preferreth it before all others, and 
y Lect. 1. in 2. c. 1. ep. ad Timot.  saith, it agreeth best with the Apostles intent. And Emmanuel Sa is of the same mind, God (saith 
z Notat. in 1. Tim. 2 4  he) would all men be saved: he would All men, that is All kind of men, not every man: for if he would absolutely, than he would do it. Which being so, the jesuite may see there is no such necessity that God should provide the means of a visible Church to instruct all men universally, forasmuch as he never willed absolutely that all men universally should be saved, but as Saint Austin 
a Ep. 107. add Vital. post medium.  speaketh, It is even by children manifest that many be not saved, not because themselves, but because God will not, confuting the contrary as Pelagianisme. And it is no absurdity to say of such, that they wanted, 
b Mat. 10.5 Act. 14.16. & 16.6. & 17.30.  through God's judgement, many times secret, but alway just, 
c Rom. 1.16. 1. Cor. 1.21. Rom. 10.14. Act. 2.47.  necessary means whereby they should attain to faith and salvation: God willing the means no otherwise then he doth the end, that is, by no absolute will formally abiding in himself, but only conditionally. Whereas his will concerning the elect, being his absolute purpose to give them eternal life, is alway joined with such works as make it not only possible or conditional, but also certain to be effected. And if nothing else can teach the jesuite thus much, yet he might have learned it of his own words. For if God will nothing which he knoweth impossible; then doth he not will the salvation of such as he knoweth to be 
d Rom. 9.22. 1. Pet. 2.8. Jude vers. 4.  the vessels of wrath, prepared to destruction. And if the jesuite think yet to answer and unfold the matter by applying 
e Magist. 1. d. 46 & 47. & ibi Scolast. communiter omnes. Damascen. l. 2. orthod. fid. c. 29.  the school distinction of will antecedent and consequent, then let him open his eyes and consider that this Antecedent will, taking it as 
f Voluntas Dei antecedens est qua dat alicui naturalia, vel aliqua bona antecedentia quibus potest aliquid consequi. Ockan. & Camerac. 1. q. 14. art. 1. and so the rest.  it is described, 
g Quod vult Deus voluntate antecedente solùm, non simpliciter vult. Dur. 1.46.1.2.  neither is any will simply, properly and formally, as the Apostle saith God willeth, in the place alleged: neither doth it necessarily include the certain publishing of the Gospel or revelation of the Church. But 
h Interna vocatio Gentibus nunquam defuit: nam juxta opinionem Scoti, per opera moraliter bona, & per influxum naturae communem potuissent gratiam Dei efficacem promereri de congruo. Primò habuerunt lumen naturae, deinde in illis erat etiam voluntas aliquo modo propensa ad honesta. Ad gratiam efficacem provocantia haec sunt praesidia: moraliter opera bona, studia, conatus honesti, studiam legendi & audiendi, precationes, cleemosynae, iciunia: hisce natuae, virtutis, ac gratuitorum Dei bonorum adminiculis, si usi fuissent Gentiles, absque dubio Deus omnes cum Cornelio ad notitiam fidei, gratiam efficacem, & reliqua dona necessaria ad salutem perduxisset. joan. Paul. Wind. de efficac. mortis Christi. pag. 173. Syllog. God's will whereby he would all men to be saved, which the Papists call his Antecedent will, bindeth him to no more than for example, he did to the Gentiles. But his willing the Gentiles to be saved was such, that yet he provided not the means of the visible Church to instruct them. Therefore his willing all men to be saved, is such, that yet it bindeth him not to provide the means of the visible Church to instruct them.  there may be such a will where these things are not so manifested; and consequently God may will their salvation and faith by antecedence, though he provide not that they have these means, but know they shall not attain salvation, as we see in the Gentiles, who so far as we know, had not the outward calling or means of the Church and Gospel.  
§. 19 Secondly, if the universal Church were invisible and such as could no way be known, than the universal Church should fail to profess outwardly that faith which in heart it did believe. For if it did outwardly profess, how should it not by this profession be made visible and known? But if the universal Church should fail to profess the faith, hell gates should mightily prevail against it, contrary to Christ his promise Matth. 16. Portae inferi non praevalebunt adversus eam For were it not a mighty prevailing, that the whole Church should fail in a thing so necessary to salvation as we know outward profession of the faith to be, both by that of our Saviour Matth. 10. Qui negaverit me coram hominibus, ego negabo illum coram Patre meo: and by that, Qui me erubuerit, & meos sermons, hunc filius hominis erubescet, Luc. 9 He that shall be ashamed of me, and of my words, him the son of man will be ashamed of. And by that of S. Paul, Cord creditur ad justitiam, o'er fit confessio ad salutem, Rom. 10 Which place learned men interpret to signify, that profession of faith is necessary to salvation.   

The Answer.  
1 The Church, according to the texts alleged, neither faileth to profess outwardly the faith which in heart it believeth, nor yet is made visible and known to all by this profession. The reason is, because the children of the Church professing among themselves, when persecution will not suffer them to do it openly, this is outward profession, and satisfieth the Scripture alleged: which requireth no more at our hand, but first that we profess openly to the world, as long as the same will suffer us, and be ready to seal the faith thus professed with our blood, when by necessary circumstance of time and place, we shall be called thereunto. Secondly, that when persecution or any other impediment hindereth us from this, yet we profess one to another, and maintain the faith, wheresoever or how few soever we be together. Which latter degree of confessing, of the believers among themselves, first is outward, in that it is a sensible exercise of that which the heart believeth, and so many as live together know one another thereby. Next the Scripture requireth no more; for our Saviour 
a Mat. 10.23.  biddeth, when they persecute us in one city, fly to another, and 
b Apoc. 12.6.14  promiseth to prepare a place in the wilderness, where he will feed the woman, which signifieth the Church, and keep her from the presence of the Serpent: which cannot be but by leaving the open confession which all men see, and flying to that which is privately outward among themselves. And lastly it is not sufficient to make the Church visible to all: for there was a Church in Israel of seven thousand that never bowed the knee to Baal 
c 1. Reg. 19.10.18. Rom. 10.3. , yet were they not made known by this profession. And 
d 1. Cor. 10.6.11  the things that befell the Israelites, are examples to show what may befall us. Neither doth the jesuite and his company discover themselves by their outward profession in all places where they are restrained; would the profession and practice of other matters did not discover them more. But as the Sun which never ceaseth to yield forth light, but always shineth above, though some thing coming between sometime intercept the light from us, or men be blind, and cannot see it: or as a house shut up and restrained, that the persons therein cannot come abroad, nor the town see that which the family doth within: so the Church never ceaseth to profess and make her faith known to some, though she do it not to othersome, and some have no eyes to see it.  
§. 20. Thirdly, if the Church were not visible, we could not fulfil the commandment of our Saviour, Dic Ecclesiae, Matth. 18. For how can we tell the Church any thing, when we cannot tell where to seek it; neither if we meet it by chance, could we know which is it?   

The Answer.  
1 We do not hold, as the jesuite useth to speak in all this question, the universal Church is invisible, such as can no way be known: we cannot tell where to seek it, neither if we meet it by chance, can we know which is it: it may cease to be: these are shadows of his own making, and confuting them, he struggleth with a cloud 
a Palaeph. de fab. Scholiast. Hom. Il. α.  like Ixion, and begetteth a monster, and committeth 
b Primum viti●● sciomachia est, quae auras & umbras magno conatu diverberat. Camp. rat. 9  that fault which the Papists so importunately charge us withal. But let our position be faithfully delivered, as 
c Digress. 17. nu. 3.  I have laid it down; that the Church may be hid, or become invisible sometime, so that the world cannot see it, and the state thereof is not alway so conspicuous, that it shall make any open show in the sight of men.  
2 Against this there is nothing in the words of Christ, Tell the Church. For this commandment only concerneth the children of the Church, living within any part of the same where Ecclesiastical discipline is exercised, and not the world that hateth it and despiseth Christian government. Which showeth, that how visible soever it be, yet by virtue of these words it is so to no more but to the professors that live in it, because to them and to no more the order is given Tell the Church. Besides, this speech is like that of 
d Cap. 2. v. ●.  Malachi, The Priest's lips shall preserve knowledge, and the people shall seek the law at his mouth: whereas notwithstanding 
e Mat. 5.21. & inde. joh. 11.50.  sometime they had no Priest to ask, and ᶠ otherwhiles such as they had wanted knowledge, and delivered that which was not law. But the meaning was, that this order should be observed for the people's instruction to preserve them in obedience if they did not fall from it. So, to tell the Church, is a rule prescribed to be used when the Church enjoyeth her liberty and outward government; but when the external state thereof, and public intercourse of the faithful with the same shall cease; when the communion of the faithful shall be in secret, and all Ecclesiastical order lie buried, the altars forsaken, the Church empty; than it bindeth not, because the means fail. Neither doth it imply any such perpetual visibleness as the jesuite would tie the Church to. For it was a law, that men should come to jerusalem and worship there, yet this implied not any perpetual glory to that city: it was also a law, that every male child should be circumcised the eight day, and yet upon necessity it was omitted forty years. And the Papists confessing that sometimes none can discern the Church but such as very wisely esteem of things, hereby grant that all men at all times cannot tell the Church: specially if you add another point, 
f Ema. Sa. not. in Math. 18.17. Fr. Victor relect 2. parum ante finem.  that by the Church is meant the Pastors only; for they may be scattered or hidden that we cannot have them ready to tell them every time a brother trespasseth. Lastly, this commandment may be fulfilled by the faithful among themselves, in the same manner as I said before of confession. For 
g Math. 18.20.  where the true professors are, there is the Church, either all or a part; and they, so many as live together, see and know one another, and can tell the Church, though the world hear not their voice.  
§. 21. Fourthly, it is certain that once the Church was visible, to wit, when it first began in jerusalem, in the Apostles and Disciples of our Saviour Christ, and that company which by their preaching were converted to the faith. But there can no reason of difference be showed, why it should be visible then and not now.   

The Answer.  
1 He might as well say, it is certain that once the Sun was visible, but there can no reason be given why it should not be so always: for as reasons may be given why the Sun though sometime clear, yet sometime may be eclipsed or departed out of our horizon; so may there as evident differences be yielded, why the Church afterward, and the Church at jerusalem were not alike visible. 
h Esa. 2.3. Mic. 4.2.  First, the Church of the new Testament was then to begin, and therefore it was meet the Pastors and people thereof should appear to the world. Next, persecutions were not then so grievous as afterward they were. Thirdly, the apostasy foretold by Saint Paul was not then begun, but ensued long after: which Apostasy was the cloud that hide the Church. And yet if another conceit of the Papists be true, 
i Alexand. p 3. qu. vlt. nu. 5. art 2. Panorm. de elect. & electi po●c significasti Durand. ●at. l. 6. c. 72 nu. 25. Turrecren. sum. l. 3. c. 61.  that about the time of Christ's passion, the true faith remained in none but the virgin Marie; the Jesuits argument here will fall, and our Church at the worst, hath alway been as visible as then it was. For as for this present time and age, we think it 
k Hem fieri potuit ut tot Germani, Angli, Scoti, Bohemi, Vngari, Dani, Succi, Gotthi, No●uegienses, Prusli, Lithuam Livonij eò caecitatis pe●uenerint? Tho. Boz. de Sign. Eccl. l. 19 c. 1. pag. 606.  as visible, all over the world, as the Church of Rome is. And if the jesuite think we hold otherwise, he is deceived.  
§. 22. Fiftly, the only reason and ground by which heretics hold the Church to be invisible is, because they imagine the Church to consist only of the elect, or at least of the good But this is a false ground: for it is evident that the Church militant consisteth of the good and bad, as is signified by those parables wherein it is compared to a floor wherein are mixed wheat and chaff, Mat. 3. and to a net, wherein are gathered all sorts of fishes good and bad, Mat. 13. and to a marriage, to which came good and bad, Matth. 22. and to ten virgins, whereof five were foolish and excluded from the celestial marriage, Mat. 25. This also is gathered out of S. Paul, who 1. Cor. 5. commandeth them to expel an incestuous person out of the Church: and therefore it doth not consist of those only which be good.   

The Answer.  
1 Here the jesuite grossly bewrayeth either his ignorance or malice, in that he saith, this is the only ground whereupon heretics hold the invisible Church, because it consists of the elect only. For the question between us now is about the invisibleness, not of the universal Church, but of the militant as he himself acknowledgeth. And let him if he can, for the credit of his word, show where any one of those, whom he calleth heretics, maketh the mixture of good and bad in the Church militant, the reason why it is sometime hidden from the world. For our proper grounds are these, 
a Luc. 18.8. ●. Thes. 2.3. Apoc 9.1 & 12.6. & 13 3.7.  the Prophecies and 
b 1. Reg. 19.2. Reg. 2.2. Chron. 15.3. & 28.20. 24.2. Reg. 21.  examples of the Scripture, the experience of times and events showing it, the blindness of the world, the nature and necessity of the Church: all which convince it to be true that we say. Whereas the mixture of evil men is so far from holding us in the point, that we confess hypocrites may also in secret profess with true, believers, and so be part of this invisible Church. Let him therefore recall his oversight, and forbear these forgeries; which tend to nothing but the stealing away of their affections that know not how things stand between us.  
2 Indeed another position of ours, that saith the Catholic Church is invisible, that is to say, the Church mentioned in the creed, every member whereof is saved, is invisible, and consisteth not of any external assembly that we see; is grounded on this, that it containeth none but the elect: but not as the jesuit untruly saith, on this alone: we have other grounds beside. First, because the triumphant Church is part of the Catholic, which being in heaven, no earthly eye seethe or knoweth. Next no man knoweth Gods elect, yet none but they are the very Catholic Church. Thirdly, all the persons and companies in the world professing Christ, were never assembled into one place, so that they might all of them be seen. Fourthly, we use this reason also, that in the visible assemblies many bad are mingled with the good, and therefore of necessity we must allow another Church whereto they properly belong, which can be none but an invisible Church. But the jesuite avouching the mixture of good and bad in the militant Church, which we grant, to prove the Catholic Church consisteth of all sorts, reasoneth to no purpose. For the militant and Catholic Churches are not all one, by reason whereof that may be in one, which is not in another. Neither can any thing be concluded for the later out of those Scriptures which speak only of the former. And let him know that this ground of ours is so true, which he calleth a false ground, that many learned Papists confess it with us. Many grant, 
c de Eccl. mild. 3. c. 9  saith Bellarmine, that evil men are no true members, neither simply of the body of the Church, but only 
* Secundum quid, & aequivocen.  in some respect and equivocally. So saith joannes de Turcremata proving it out of Alexander, Hales, Hugh, and Saint Thomas. The same also is taught by Petrus à Soto, Canus, and others. Now that which is so equivocally 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Categ. c. 1. Phavorin. Lexic. , is not so in deed, but in name or likeness only. As a painted man is called a man.  
§. 23. Lastly, the testimony of the Fathers proveth the same. Origenes homilia 30. in Mat Ecclesia (saith he) plena ●st fulgore ab Oriente usque ad Occidentem Cyprian. lib. de unitate Ecclesiae, Ecclesia, inquit, Domini luce perfusae radios suos per orbem terrarum spargit. Chrysost. hom. 4. in cap 6. Esaiae, Facilius est, inquit,  extingui quam Ecclesiam obscurari. August lib. 3. contra Epist. Parmeniani cap. 5. Nulla, inquit, est securitas unitatis nisi ex promissi● Dei Ecclesiae declaratis, quae supra montem, ut dictum est, constituta, abscondi non potest. Tract. 1. in Epist joan. Nunquid digito ostendemus Ecclesiam fratres mei? nun aperta est? Et tract. 2. Quid amplius dicturus sum quàm caeco● qui tam magnum montem non vident, qui contra lucernam in candelabro positam oculos claudunt? By which places of the Fathers doth evidently appear, how that they did suppose as certain that the Church was visible, & such as might be clearly seen, and could not be hidden.   

The Answer.  
1 The judgement & teaching of the fathers we acknowledge 
a Eph. 4. 1●  must reverently be accounted of and followed as they follow the truth: from which as other later Pastors in God's Church, so they have swerved sometime so manifestly, that Canus a Papist himself, whose judgement is commended by 
b Qua de rectu●●tè mihi scrip●i●ie videtur Canus lib. ● de locis Theologicis. c 3. tom 3 cap. 239.  Gregory of Valence, 
c Loc. Theol●. 7. c. 3. concl. 2.  writeth, The Canonical authors indeed as being from above, heavenly, di●●●e, do always hold a perpetual and stable constancy in their writings; but other holy writers are inferior and human, failing sometimes, and now and then contrary to the course of nature they bring forth a monster. Which being granted, than their testimony proveth not always, but only showeth what they supposed. And the common distinction of the Papists here applied, that 
d Greg Valent. tom. 3. p. 290.  it is infallibly true which they deliver with one consent, though it seem reasonable, yet sometime it is but a stolen to deceive. For this consent cannot ever be known, and they that keep such a stir with it 
e Quod si per sententiam doctorum aliqua fidei controversia non satis commode componi posset, (eo quod illorum consensu ●on apart constaret) sua tunc const●● authoritas pon ●fici. pag 293. lit. B.  themselves place it at the length in the Pope's sole authority. More shall be said of this matter 
f § Digress 47. nu. 5. ad. 12.  hereafter, but here I touch it that it might appear the Scripture only is judge.  
2 But allow them what authority you will, yet by the places alleged it appeareth neither evidently nor at all, that they thought any thing against our assertion, but they speak either of the inward light of the Church, consisting in truth and obedience, or of the outward estate as it was in their time, or as the godly that live therein at all times see it: as will appear by examining their particular words.  
3 Origen (whom yet I marvel that he would allege, seeing they 
g Baron. An. 232. nu. 10. tom. 3.  count him an heretic, and 
h An. 256. nu. 40 ibid.  reprove all that speak for him) saith, The Church is full of brightness from the East to the West. But this brightness was not meant of the outward estate or appearance thereof, but of the truth professed (which we say may be done in secret) as his words in the beginning of that homily declare: We must understand that the brightness of truth appeareth out of every place of Scripture, and going out from the East, that is from the birth of Christ, it appeareth until the accomplishment of his passion, wherein is his Sunsetting. And though this brightness were clear to the world also, when Origen wrote this, yet hence it followeth not that it should alway be so; a cloud of Apostasy might, after his time, come and obscure it. Cyprian saith, The Lord's Church being environed with his light, reacheth his beams over all the world. Which words, being in all points like origen's, receive the same answer. For by this light, he meaneth the unity of the Church, as appeareth by his next words: This light is one which is spread every where, and the unity of the body is not separated: now this unity, as all other inward graces and ornaments of the Church, may with herself be spread all over the world, and yet not visibly to the view of all therein, but by being retained in the hearts of her children scattered all over the world. Yet I deny not but the Church was openly known in Cyprians time, though very poor and persecuted, but that proveth not it should alway be so. Chrysostome saith, The Sun shall sooner be put out, than the Church obscured: but by obscuring he meaneth not the hiding of it for a time out of the sight of her enemies, but the total extinguishing and utter abolishing of it. Which will easily appear if the greek word used for obscuring, be looked; now that may be hidden for a time which is not extinguished, as we see in the Sun wherewith Chrysostome compareth the Church. Again it is never obscured from those that live in it, which profess the faith; and yet the world may be ignorant of it, as a blind man seethe not the Sun, which yieldeth light to others that have eyes to see. And that Chrysostome thought the Church might sometime be invisible, appeareth by the 49. homily upon Matthew: where he saith, That since the time that heresies have invaded the Church, it can no way be known which is the true Church of Christ, but by the Scriptures only. In this confusion it can no ways else be known. Austin saith, There is no certainty of unity but through the promises of God declared to his Church, which being set upon a hill, cannot be hid. My brethren, shall I show you the Church with my finger? is it not manifest? what shall I say more but that they are blind which see not so great a hill, which shut their eyes against a light set upon a candlestick? In which words he speaketh against a conceit of the Donatists, who boasted, as the Papists now do, that the Church was no where but among them; affirming them to be blind that could not see it all over Africa, seeing it was at that time as plain as a mountain, or a candle lighted; which we grant, and against the Papists affirm of our own Church at this day. But his words imply not that this visible estate thereof so manifest in his time, could no time be hid. For cities built upon a hill are not visible at every time, as in a great mist, or in the night; neither is the Sun alway alike clear, or in one horizon; neither could 
i 2. Reg. 6.16  the Aramites see the hill itself where the Prophet of God was, and horses, and chariots of fire round about him. Therefore Augustine's words must be understood of that particular time, and not stretched to all times alike. For he is blind which at noon days cannot see the Sun light, but the Sun may set or be eclipsed, and then they are not all blind that see it not: as himself speaketh plainly in other places, which being compared with these, will give us their true meaning: 
k Epist. 48. ad Vincent.  The Church, saith he, shall be obscured sometimes, and the clouds of offences may shadow it: 
l Ep. 80. ad Hesych.  it shall not appear by reason of the unmeasurable rage of ungodly persecutors: 
m En●rrat. in Psal. 10.  It is like the Moon and may be hid. Yea 
n De Baptism. contra Donat. lib. 6. c. 4.  so obscured, that the members thereof shall not know one another. This he thought might befall the Church sometime, whatsoever the light or greatness of it were when he wrote thus against the Donatists: in which distress she abideth not always, but findeth deliverance again when the time of her liberty is come, as herself speaketh in the Prophet 
o Cap. 7. v. 8.  Michaiah, Rejoice not o mine enemy that I am fallen, for I shall rise again, and though I sit in darkness, yet the Lord will be my light.  
§. 24. Now it remaineth that we inquire how we should know which company in particular, of those diverse sorts of men that visibly profess the faith of Christ, is the true Church; of which, as hath been said, in all points we must learn the true faith. To this question I answer: First, that it is not a good mark to know which is the true Church, to say, that is the true Church which teacheth the true faith.   

The Answer.  
1 The question propounded in this place, concerning the marks or notes of the Church, is not only exceeding profitable, but even necessary, for all those that desire to be satisfied whether we or the Papists have the right Church. Therefore we for our parts answer it thus, that the true doctrine of faith and lawful use of the sacraments, are the proper and infallible marks whereby it must be judged which is the true Church. This the jesuite misliketh, and reasoneth against in the seven next sections: but mark his drift: 
a Quis erit sinis contendendi nisi author●tas Ecclesiae a iundè cognita, tam. quam judex in doctrinae quaestionibus interponatur? Greg. Valent. tom 3. p. 149. lit. D.  that the Roman Church being set at liberty from the trial of the Scriptures, and her authority advanced by other means, she might be received as chief judge in all questions of faith and doctrine. This is the reach that Papists have in denying the true faith and doctrine of the Scriptures to be a sufficient mark of the Church: and I blame them not if they venture hard for it, the booty would recompense the charges, if they could bring it in.   

Digression. 18. Proving the true faith, or doctrine contained in the Scriptures, to be a good mark to know the true Church by.  
2 The which whiles the jesuite denieth, me thinks he dealeth exceeding rashly: for first, he should have consulted with his fellows to see whether they also had been of his mind herein; that so the unity so much commended in his discourse, might appear the better. Which if he had done, he should have found some of his seniors against him, who think true doctrine to be a note of the Church, and a good note too. The Divines of Collen, 
b Enchir. Christianae institut. in Synod. Col. p 22. §. Tertio haec nosce.  in a provincial Council determined, that no man denieth but there ought to be sincere, evangelical, and Apostolic doctrine in the Church: and this is the chief note of the Church, according to that of Christ, My sheep hear my voice: and that in Saint Paul, if any man preach any other Gospel let him be accursed. And 
c Antididagm. cap. de Cathol. Eccl. p. 34.  in another book they writ, The sacraments are certain marks and signs whereby the Catholic Church is discerned. There are four marks whereby the true Church is certainly known, which are gathered out of the scripture. The first is the wholesome doctrine of Christ according to the general sense of Apostolic and Catholic tradition. The next is the right and uniform use of the sacraments. Villavincentius 
d De rat. stud. Theol. praefat.  saith, It is confessed that the Church, as being a thing visible, is specially known and seen by the ministry of the word, and the right dispensation of the sacraments, and by the open confession of the faith, and communion of charity, as it were by signs engraven and perpetually cleaning to it. Hosius 
e Confess. Petrico. c. 20. p 26.  saith, There are which will have no more notes of the Church but two, viz. sincere doctrine, and the right use of the sacraments: and it cannot be denied but they are notes of the Church indeed. Stapleton 
f Princip. doct. l. 1. c. 22.  saith, the preaching of the Gospel is the proper, and a very clear note of the Catholic Church, so it be done by lawful ministers. These men think, (and others more may be added to them) the teaching of the true faith is not, possible, all the marks of the Church; but none of them saith, as the jesuite doth, it is no good mark, they say the contrary; it is a mark indeed, a chief mark, a proper and very clear note of the Church, a note engraven, and perpetually cleaving to it. Let him therefore be well advised how he cross his fellows, lest his so doing impair the credit of his Church's unity, and make his reader suspect that he is labouring to confute a matter which his own conscience telleth him is most true.  
3 For our Saviour saith in the 
g joh. 10.27.  Gospel, My sheep hear my voice. Which teacheth us, even by 
h Bellarm. de not. Eccl. c. 2.  the confession of our adversaries, that wheresoever the voice of Christ, which is the true faith, soundeth, there consequently are the elect, his sheep, that hear it. And if his sheep be known to be there by this, then is the Church also known hereby: for wheresoever the sheep of Christ live, there is the Church, in as much as these two are never divided. The true faith, and doctrine of the Scriptures then being notes to teach us where the elect be, are proved hereby to be a sufficient mark of the Church, because wheresoever the elect live, there is the Church of God. Again, Christ 
i mat. 18.20.  saith, Where two or three are gathered together in my name, there am I in the midst of them. This teacheth us two things, by 
k Bellarm. de notis Eccl. c. 2.  the Papists own confession. First, that the true faith is a sign where Christ is: which is all one as if they had said, it is a sign where Christ's church is: for Christ & his church are never asunder, but 
l Mat. 28.20.  he abideth with it for ever. Next that it is a note of the Church, if such teach it as are gathered together by lawful ordination and succession; which is as much as we desire: for it is never taught by any other: and it quite overthroweth the jesuits conceit; for he thinketh his Roman Churchmen to have lawful ordination and succession, and yet denieth the faith they preach to be a mark of the Church; wherein he cannot reconcile himself with his fellows. The same is further confirmed by divers other places of 
m Deut 4.6. Psal. 147.19. Esa. 2.2.3. Act. 2.42. joh. 8.31. Rom. 10.14. 2. pet. 1.19.  Scripture, whither I refer the reader.  
4 And surely plain reason showeth it. For it must needs be granted to be an undoubted note of the Church, which maketh us know it when we seek it, and distinguisheth it from the false Churches of the heretics. Now this the true faith, which is according to the Scriptures, doth; in that every church pretending itself to be the Church of Christ, is examined thereby, and that allowed to be the true Church indeed which agreeth therewith, according to that of Saint Paul, 
n Gal. 6.26.  As many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God. And our Saviour in the Gospel 
o Mat. 7 16.  saith, Ye shall know the false Prophets by their fruits, 
p jansen. harm. cap. 43. Rhem. annot. in cum loc. Stapl. princip. doctr. l. 10. c. 1.  that is, by their doctrine. So that if the men which profess themselves to be the Church, are first to be tried by the Scriptures, it followeth necessarily, that the doctrine contained in the Scriptures is the note of the Church. In which regard the Apostle 
q Ephes. 2.19.  saith of the Church, that it is the household of God, built upon the foundation of the Apostles and Prophets. And Epiphanius speaking of an heretic, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tom. 1 l. 2. haer. 4●.  saith, This man is found altogether differing from the holy Scriptures, as it will appear to all them that read attentively; if then he be dissenting from them, he is altogether an alien from the holy Catholic Church. And me thinks if we said no more to this point, the very confession of our adversaries might put it out of doubt, who say expressly, 
s Reynol. Caluinoturc. l. 4. c. 9 pag. 859.  These two, the true Church and the true faith, are so knit and enfolded together, that the one inferreth and concludeth the other: from the true Church is concluded the true faith, and from the true faith the true Church is inferred. And 
t Bellar. de not. eccl. c. 2.  when the question is concerning the Church, than the Scripture is better known then the Church. Now between us and the Papists, the question is concerning the Church, and therefore the Scriptures are the best mark to know it by. Moreover the doctrine of the Scripture declareth what be the notes of the Church, as the jesuite himself speaketh, and all Papists are constrained by the Scriptures to prove those marks which they assign: and who then seethe not that the doctrine itself must needs be the best note of all, when it is first and best known? This is his own reason, who in his discourse following, hereby would prove the Church to be better known then the doctrine, because it showeth the doctrine, and bringeth it to our view. Again, 
u Canis. catec. magn. pag. 131. Reynol. Caluinoturc. pa. 860. Staplet. princip. doctrine. l. 4. prooem.  the learned among them maintain sundry of their notes of the Church to be true notes, because (as they say) the Church is defined by them: and why then shall true doctrine and faith be debarred, which are the efficient cause, & very difference of the Church, wherein it differeth principally from all false assemblies, and therefore to be put in the definition thereof? Finally, 
x 2. Pet. 1.19. Apoc. 2.5.  the Scripture calleth itself and the faith thereof a light shining in the Church, as in a candlestick or lantern; which proveth it sufficient to show us where the Church is, as a light in a dark night directs the sailor to his haven. And whereas the jesuits marks, unity, antiquity, and universality, agree to other assemblies as well as to the Church of God, and by 
y Bellar. de not. eccl. c. 3.  their own confession are no proofs of evident truth; this of the True faith, can be found in none but the Church of Christ, whereunto it is proper every way, even to all the Church, at all times, and to it alone, and so cannot deceive such as follow it.  
5 In the last place I desire the Reader to mark the judgement of two ancient fathers, Chrysostome and Augustine, and to compare the same with the jesuits conclusion, and then freely to say whether the Church of Rome have all antiquity on her side or not: In this time (
z Op. imperf. hom. 49.  saith Chrysostome) since heresy hath taken hold of the Church, there can be no trial of true Christianity, nor any other refuge for Christians desirous to know the true faith, but the holy Scriptures: formerly it might many ways be showed which was the Church of Christ, and which Gentilism: but now they that will know which is the true Church of Christ, can know it no ways but only by the Scriptures; because all those things which belong to Christ in truth, the heresies also have in schism. Therefore if any man would know which is the true Church of Christ, how shall he know it in so great confusion of likeness, but by the Scriptures only? For this cause the Lord knowing the confusion of things that should happen in the latter days, commandeth that such Christians as will receive assurance of faith, shall fly to no other thing but to the Scriptures: else if they look to other matters, they shall be offended, and they shall perish, not knowing which is the true Church. Again upon these words, By their fruits ye shall know them, 
a In c. 7. Math.  he saith, A man's fruit is the confession of faith, and his works are the conversation of his life: therefore if thou see a Christian man, straightway consider, that if his confession agree with the Scripture, than he is a true Christian: but if it be not as Christ commanded, then is he a false Christian: for Christ hath referred the trial of a Christian, not to the name, but to the confession, etc. Saint Austin hath left written an excellent book against the Donatists, who pretended, as the Papists now do, that the Church was only among them; wherein he handleth this question at large, how the true Church may be known, and by what marks? Thus he writeth in 
b Liber con t● Petilianun Donatist. Epistol. seu de unitate Ecclesiae c. 2.  that book: The question between us and the Donatists , where is the Church? What therefore shall we do? shall we seek it in our own words, or in the words of her head our Lord jesus Christ? I think we ought to seek it rather in his words who is the truth, and best knoweth his own body. 
c Cap. 3.  Let not these speeches be heard among us, This I say, and this thou sayest, but let us hear, These things saith the Lord. There are certain books of God, unto whose authority we both consent, we both believe, we both stand: there let us seek the Church, there let us try our cause. Let those things therefore be removed from us which we bring one against another, not out of the holy Canonical books, but aliunde. Because I will not have the holy Church demonstrated by man's teaching, but by the holy oracles of God: 
d Cap. 16.  therefore setting aside all such matters, let them show forth the Church if they can; not by the speeches and rumours of the Africans, not in the Counsels of their Bishops, not in the writings of every disputer, not in signs and false miracles, because God's word hath prepared and made us ready against these things: but let them declare it out of the prescript of the law, the prediction of the Prophets, the songs of the Psalms, the words of the Pastor himself. I inquire the Church itself where it should be, which hearing the words of Christ and doing them, buildeth upon the rock, let him then show me the Church, and let him so show it that he say not, this is true because I say it, or because my fellows have said it, or those our Bishops, or this is true because Donatus, or Pontius, or some other hath done such or such miracles, or because men pray and are heard at the monuments of our dead, or because such and such things have happened there, or because such a brother, or such a sister of ours hath seen such a vision, or had such a dream: let these things be removed either as the devices of liars, or as no better than the miracles of deceitful spirits; for either they are not true which are reported, or if heretics have any wonders done among them, it standeth us in hand to beware the more. But whether they have the Church or not, let them declare only by the Canonical books of the holy Scriptures. These be the instructions, these be the foundations, these be the supporters of our cause. By all which discourse it appeareth that Austin thought the true faith was the note of the true Church, or else to what purpose should he so earnestly revoke the Donatists from all other courses to the trial of the canonical Scriptures, if he had not been of mind that the faith alone consenting with them had been the infallible sign of the Church? as he speaketh also in 
e Epist. 166.  another place, In the Scriptures have we learned Christ, in the Scriptures have we learned the Church.  
§. 25. I prove it, because by true faith either is meant true faith only in some points, or in all: it is not a good mark to say that is the true Church which teacheth the true faith in some points only; for all heretics teach truth in some points: and though it be proper to the true Church to be so guided by the holy Ghost, that it teach the infallible truth in all points, as before hath been proved, yet this is not a good mark whereby all sorts of men may and aught to come to know which is the true Church, of which, if they will be saved, they must needs learn an infallible faith.   

The Answer.  
1 We do not think every company to be the true Church, that holdeth only some points of the true faith, for all heretics teach the truth in some things, and yet we deny them to be the Church of God: but 
f Act. 4.12. 1. Cor. 3.11. Eph. 2.19.  it is requisite that the foundation be holden, that is to say, all such truths delivered as are necessary for all men's salvation, and such heresies avoided as destroy the foundation: which kind of teaching is an infallible note whereby all Churches and professions may be tried, and we mean it, when we say the faith is a mark of the Church.  
2 Neither yet do we think, as the jesuite speaketh, that any visible church teacheth this truth so infallibly that it erreth in nothing; we think, and 
g §. 14. & 15.  I have showed the contrary: for this befalleth the Church, that it may be ignorant of many truths for a time; it may hold the faith sometime more, sometime less purely, it may build hay and wood upon the foundation, it may be infected with the errors and heresies of some therein: and some articles lying in the very foundation, may be believed not so clearly▪ as 
h Mark. 16 14. Luc. 24 5.11.12.21.25.37. joh. 20.25.  the resurrection of Christ was, for a time, not well understood: which things though they befall the Church, the holy Ghost teaching it but by degrees, yet is not the faith thereby taken from it, but abideth ●ufficient to give testimony of salvation to all that will follow it. And this is confirmed by the confession of our adversaries themselves, who say, 
i Bell. de Not. Eccl. c. 2.  that to err, and yet to be ready to learn, and when you have learned, to be as ready to obey, is one thing: but neither to be willing to learn, nor when you hear the truth, to be satisfied therewith, is another. The first of these may befall the particular Church, etc.  
§. 26. Because a mark, whereby a thing may and must be known, must be more apparent and easy to be known, to all those men which should by that mark seek out and find that thing, than the thing itself: otherwise there should come no help by the mark to the knowledge of the thing. But to know which is the true faith in all points, at least to some sorts of men, to wit, the unlearned, is more hard then to know and assign which company of men be the true Church. For to know which is the true faith in all particular points requireth learning, whereby one may understand the terms and state of the question: besides judgement to discuss and weigh prudently the sufficiency of the authorities and reasons o● both parts, that upon this pondering of reasons, they may prudently conclude which is the better part. Moreover they must have a supernatural light of God his Spirit, whereby they may discern and see those things which be above all natural rules and reasons. Ad haec quis idoneus? Who can say that he is sufficiently furnished with these helps? or who can be infallibly sure that he hath all these in such sort as is requisite, for obtaining, by his own industry, an infallible faith in all points? And as for the unlearned, they must needs confess, that in diverse mysteries of faith they do not so much as understand the terms and state of the question; and much less are they able sufficiently to examine the worth of every reason; neither are all such as can persuade themselves that they are singularly illuminated & immediately taught of God his Spirit, neither if they did thus persuade themselves, could they be infallibly sure that in this their persuasion they were not deceived; since it is certain that some, that most strongly in their own conceit persuade themselves to be thus enlightened, are in this their persuasion deceived. Now for to know which is the true Church, and by giving credit to it consequently which is the true faith, there are not so many things required; nor any great difficulty, as shall be declared. For this is the direct way which Esay as did foretell, cap. 35. should be in the time of Messias, which he said should be so direct that even fools, to wit simple and unlearned men, should not err in it. Haec erit vobis directa via (saith he) ita ut stulti non errent per eam.   

The Answer.  
1 This is his first argument, the sum whereof is concluded in this Syllogism.  
That which is the mark whereby to know a thing, must be more apparent, and easier to be known then the thing itself: otherwise it helpeth us not in finding out the thing.  
But the true faith is not more apparent, or easier to be known then the Church: but contrary, the Church is easier to be known then the true faith: for to know the true faith, there is required learning, judgement, and supernatural illumination, which no man sufficiently hath; but to know which is the true Church, these things are not required, for the Church is the direct way. Esa. 35.8.  
Therefore the true faith is not the mark of the Church.  
To this I answer, denying the second proposition, and the confirmation thereof, that it is harder to know which is the true faith, then to assign which company of men be the Church. For faith is the cause of the Church, that is to say, this is the thing that maketh a people to be the Church of God, when they believe the word of God: and every cause as it goeth before his effect, so is it more apparent to our understanding, and better known to our judgement then the effect. Aristotle saith, 
a Analy. Post. cap. 2.  Causes are both before their effects, and better known: and 
b Ibid. & Metaph. l. 1. c. 2. & l. 2. c. 2. & Plato in Thraet.  the true knowledge of things ariseth from the knowledge of their causes: yea those things are simply first and best known which are furthest from our sense and nearest our understanding: and so the doctrine and belief of the Church must needs be easier to know then the Church itself, because it cometh first to my understanding, and of necessity I must see it afore I can tell whether the Church be there or not. For though that company which is offered to me as the Church, be more apparent to my sense, yet have I no certainty that it is the Church or a company so qualified, until I know the faith thereof to be true. I see indeed a company of men, and hear much of their greatness, but I am not sure they are the Church, unless I know they hold the true faith, and so the knowledge of this leadeth me to the knowledge of that, and the faith is easilier discerned than the Church.  
2 The Papists themselves have a saying, which if this jesuite would receive, might determine this matter: We see indeed that company of men which is the Church, 
c Lib. 3. de eccl. c. 15.  saith Bellarmine, but we do not see that this company is the true Church of Christ, we believe it. For that is the true Church which pr●fesseth the faith of Christ: but who doth evidently know this faith to be the faith of Christ? we rather believe this by a firm and most assured faith. In which words this jesuits assumption is thus disproved: That whereupon I believe the Church so to be, is more apparent and easier to be known, & sooner to be seen then the church itself. But upon knowledge of the Church's faith, I believe it to be the Church: therefore the Church's faith is more apparent, and sooner known then the Church itself. Again, By faith we believe this to be the true Church, and the profession thereof to be the truth: but 
d Rom. 10.17.  all faith cometh by hearing the word of God: therefore by the means of hearing God's word I believe this to be the true Church; and so consequently the knowledge of God's word cometh sooner and easilier to my understanding then the knowledge of the Church.  
3 And though it were granted that in some cases the Church were easier to know then the faith; yet as things depend between the Papists and us, the faith is easier to know then the Church: for the question between them and us, is, who hath the true Church? In which trial it is the greatest folly in the world for either of us to offer ourselves to the world as the true Churches of Christ, till first we have proved ourselves so to be by the doctrine that we profess; and in vain shall we attempt this, if, as the case standeth, this doctrine be not easier and plainer than the Church. This is the confession of the Jesuits: 
e Bellar. de n●●. eccl. c. 2.  When the question is concerning the Church, which it is, and the Scripture is admitted on both hands, than the Scripture is more apparent and easier to know then the Church. So that the Papists do but spend time, and mock the world, in objecting to us the authority and dignity of their Church: they may do it as they list one to another, but in their controversies with us they may not; not only because we reject it, but principally for as much as the doctrine of the Scripture, by their own verdict, is easier and plainer.  
4 Neither are the Jesuits reasons to the contrary of any value. For I grant, that to the finding out of the true faith, we have need of learning, judgement and illumination as the means. Yea the doctrine hereof is so hard to natural men, as we are all till God have regenerate us 
f joh. 7.17. & 8.31.43. & 14 17. 1 Cor. 2.14. 2. Cor. 3.14. Mat. 16.17. job 32.8. , that it goeth beyond the capacity of flesh and blood. But he should have remembered, the ministry of the Church and light of God's spirit helpeth our infirmities: the doctrine itself is a light shining through all these encumbrances. These means are not such but the simple may attain to a sufficient portion thereof: and his Ad haec quis idoneus, with that which followeth, is denied as an idle conceit, and 
g §. 7. & 8.  already confuted. And let the impediments be what they will, yet shall the jesuite find them in the way of his own Church, and let him if he can free his own notes from them. For is his Catholic Roman, which so eagerly he putteth to his friend, such a Church as needeth neither learning, nor judgement, nor the light of heaven to discern it? If it be, I am content he enjoy it himself, neither will I ever persuade my friends to communicate with that company which is so famous, that the very wind will blow a man into it. And yet 
h Staple. relect. controu. 1. q. 3. Greg de Valent. comen. theol. tom. 3. pag. 145.  some of the Jesuits own side will say sometime, that they had need both of wisdom and skill that shall always discern the Church.  
5 The text of Esay speaketh of the ministry of the Gospel, and it meaneth that it shall infallibly guide the meanest people that live therein to eternal life; which it doth by propounding to them the word of God, that thereby they may know it to be the true Church, and be drawn to walk in the paths thereof. And though the Prophet call it a direct way, yet I am sure he meaneth not that any can walk in it, till he have found it, or any can find it 
i Esa. 35.5.  till his eyes be opened 
k joh. 12.40. Act. 26.18. 2. Cor. 4.4. , which is done no way but by the doctrine of the Church. Or if he think the way of the Church so easy, because the holy Prophet calleth it a direct way that fools may walk in it; let him say unfeignedly, if his affection to the Roman Helena have not blinded his eyes, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocr. Bucoliast.  as lovers are blind, and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easy, seeing it is called 
m Psal. 19.8. Pro. 1.4.  a sure law, giving wisdom to the simple, and light to the eyes, sharpening the wit of the simple, and giving knowledge and discretion to children. And Austin saith, 
n Enar. in psa. 8.  The Scripture is bowed down to the capacity of babes and sucklings. And Chrysostome affirmeth, 
o Hom. 1. in Mat.  They are so easy to understand, that the capacity of every servant, ploughman, widow, and boy may reach unto them: 
p Hom. 3. de Laz.  yea the most simple that is, of himself only by reading, may understand them. In which sayings we see as much affirmed of the doctrine of the Scripture, as the jesuite can say is affirmed in the place of Esay concerning the Church, and yet possible he will turn him in a narrow room afore he will yield, and keep possession still in his Church-porch against all the pulpits in England that speak for the Scriptures.  
§. 27. Secondly I prove the same, because when we seek for the true Church, we seek for it principally for this end, that by it as a necessary and infallible means, we may hear and learn and perfectly know the true faith in all points, which otherwise is in itself hidden, obscure, and unknown to us; according to that of S. Paul, Animalis homo non percipit ea quae sunt Spiriritus Dei. 1. Cor. 2. For as no man by the only power of nature can attain this supernatural knowledge of divine mysteries which we believe by our faith, so neither doth the Spirit of God, who doth as the principal cause infuse this gift of faith into our souls, ordinarily instruct any man in the knowledge of true faith immediately by himself alone, but requireth as a necessary condition, the preaching and expounding of matters of faith to be made by the true Church, according as S. Paul saith Rom. 10. Quomodo credent ei quem non audierunt? quomodo audient sine praedicante? quomodo vero praedicabunt nisi mittantur? Therefore the true Church is rather a mark whereby we must know the true faith, then contrary the true faith to know the true Church.   

The Answer.  
1 This is the second argument, and is concluded in this Syllogism.  
That is no mark or means to know the Church by, which itself is unknown to us till the Church teach it; and is learned by the means and ministry of the Church.  
But such is the true faith, that we cannot know it till the Church teach it us, and itself is learned by the means and ministery of the Church: for God instructeth no man immediately, but by the preaching of the Church, as Saint Paul saith, Rom. 10.  
Therefore the true faith is not a sufficient mark to find the Church by.  
For answer to this argument, it will easily be granted, that the ministry of the Church is the ordinary means whereby we learn the faith of Christ, and that no man of himself can attain to the knowledge thereof, but as the Church teacheth him. This I say is granted, so it be well understood. For the spirit of God in the Scripture is the principal schoolmaster, from whom all truth cometh, and which openeth the heart to believe; and the Church is it which by her ministry holdeth this truth before us: and therefore, except in some extraordinary cases, the preaching thereof is required as a necessary condition, as the text of Saint Paul speaketh.  
2 But hence it followeth not, that therefore the Church is rather a mark of the faith, than the faith a mark of the Church: for these two, the true Church and the true faith, are like relatives inseparably united together by a certain order and respect either to other; as a schoolmaster and his teaching: so that the one proveth and declareth the other, as causes and effects use to do. In which kind of proving, the order is, that first the effect showeth the cause, it being ordinary that a cause cannot be assured so to be, but by the effect which it produceth and offereth unto us: as a schoolmaster is not known certainly so to be but by his teaching. And if among many bad, you would find a good one, to whom you might commit your children; this cannot be done but by hearing and examining his manner of teaching: in which case though the man be a necessary means whereby you learn his teaching, yet the teaching itself is the mark whereby you know him to be such a man, and distinguish him fr●m all others. And even as the tree beareth his fruit, and we seek the tree principally for this end, that by it as by a necessary means we may find the fruit; and yet the fruit it showeth us is the only mark that it is such a tree; and if it be denied or doubted, the tasting of the fruit will prove it, and distinguish it from all the trees in the ground beside. So likewise as he saith, the Church expoundeth the faith unto us, and we seek the Church principally for this end, that by it, as by the means, we may learn the truth: and yet this truth which it showeth us, may be the mark to assure us it is such a Church, and to distinguish it from all other Churches in the world. Therefore for the Church to teach the faith, and the faith to be a note of the Church, are not opposite, but only divers, and so may both be true: as a light upon a watchtower in the dark night may be the only mark whereby to find the tower, and yet the tower itself holdeth out the light, and showeth it, and is the means that the traveler seethe it.  
§. 28. Thirdly, true faith is a thing included in the true Church, and as it were enclosed in her belly: as S. August speaks Psal. 57 upon these words, Erraverunt ab utero, locuti sunt falsa.] In ventre Ecclesiae (saith he) veritas manet; quisquis ab hoc ventre separatus fuerit, necesse est ut falsa loquatur. Therefore like as if a man had gold in his belly, we must first find the man, before we can come to the gold itself; so we must first, by other marks, find out the true Church, which hath this gold of true faith hidden in her belly, before we come to see this gold in itself; since especially we cannot see it, unless she open her mouth and deliver it: neither can we, being borne spiritually blind, certainly know it to be true and not counterfeited gold, but by giving credit to her testimony of it: according as S. Augustine saith: evangelio non crederem nisi me Ecclesiae authoritas commoveret. lib. 9 Epist & cap. 3. For if we had not the testimony of the Church, h●w should we be infallibly sure that there were any Gospel at all? or how could we know that those books which bear title of the Gospel according to S Matthew, Mark, Luke, john, were true canonical Scriptures rather than those of Nicodemus and S. Thomas, bearing the same name and title of the Gospel?   

The Answer.  
1 This is his third reason, and may be concluded thus: 
That which is included in the Church, is no mark of the Church.  
But the true faith is included in the Church. Ergo.  The second proposition whereof, that faith is a thing included in the Church, and as it were enclosed in her belly, is true, and he hath well affirmed it out of Austin: but yet it is worth the inquiring, to demand how he will reconcile himself herein with his fellows? For 
a Bellar. de not. ●ccl. c 2.  a jesuite writeth, that true doctrine and pure from all error, may be in the false Church: for if this be so, then is he not certain that the true faith is enclosed in the true Church, and he must needs speak untruths, which is divided from the belly of the Church. For mine own part I think that Bellarmine lieth, but yet it becomes not the jesuit thus to cross him, and then in 
b §. 35.  the next discourse so highly to extol their unity.  
2 But the first proposition, that because it is included in the Church, and the Church teacheth it, therefore it can be no mark of the Church, is denied: because true faith is enclosed in the Church, not obscurely as gold is in a man's belly, so as 
c joseph. de bello jud. l. 6. c. 15.  we read the jews used to swallow it, thereby to hide it from their enemies; but as a candle in a lantern, or a light in his watchtower, discovering both itself and the place that holdeth it, which gold in a man's belly cannot do. And therefore as a light standing in the window in a dark night, is a good mark to find the house, though otherwise it be included in the hou●●: so the true faith being included in the bosom of the Church, not as gold that is buried in a man's bowels, but as a candle standing in a lantern, by it own light can guide us infallibly to the Church, 
d 1. Tim. 3.15. Apoc. 1.20. Pro. 6.23.  which is God's house, enlightened by his truth. Neither did S. Austin in the words alleged, think the contrary, as may appear by that which followeth within twenty lines after, By the face of truth I know Christ the truth itself, by the face of truth I know the Church, partaker of the truth. Which words show plainly, that S. Austin thought the Church was to be known by the truth which it contained, as by it own favour and proper countenance, as children are known one from another by their own countenance and complexion which shineth in their faces. And though the Church by opening her mouth deliver us this truth, yet is she found by no mark but by this truth itself; as a dark house is found by no means but by the light contained therein, though itself by opening the window, deliver us this light: and the firmament is seen by the light of the Sun, though itself hold out the Sun unto us.  
3 Thus far then we agree, that the Church containeth the light of the truth in her bosom, and that she openeth her mouth and delivereth this truth unto us: but that by other marks we must find out the Church afore we can see this truth, is the Jesuits conceit. And so is the rest that followeth concerning our knowledge of the Gospel upon the Church's testimony: for I have showed 
e §. 9 Digr. 12.  before, that the Scriptures and the Sun are both known by their own light: and the Church teacheth the Gospel by her ministry, but proveth it not by her authority. Neither did S. Austin mean otherwise 
f Lib. contra epist. fundam. c. 5  when he said, I would not believe the Gospel unless the authority of the Church did move me. For though the testimony of the Church, by reason of men's infirmity afore they believe, be requisite to draw them on to consent to the Scriptures, as children afore they can go hold themselves by the side of a stool, and so learn to go; yet is not the credit of the Church, or authority of men, the thing whereby we know and distinguish the Scripture from other writings, but the authority of God's spirit is it that by the help of the Church worketh faith in us.   

Digression. 19 Touching the place of S. August. count epist. fundam. cap. 5. and the matter which the Papists gather from it.  
4 The Papists have a principle among them, that the Scriptures receive all their authority from the Church, meaning thereby, 
g Rhem. Gal. 6.2.  that they are not known to be true, neither are Christians bound to receive them without the attestation of the Church. 
h joan. de Turrecr. super dist. 9 Noli meis. nu. 4.  Which testimony declareth unto us which be the Scriptures, and which not: 
i Baron. annal. tom. 1. an. 53. nu. 11.  so that by the tradition of the Church, all the Gospel receiveth his authority and is built thereupon as upon a foundation, and cannot subsist without it. Yea 
k Bosius de sign. eccl. tom. 2 pag. 439.  some of them write, that the Scripture is not to be reckoned among such 
* Principia.  principles as before all things are to be credited; but it is proved & confirmed by the church, 
* Quasi per quoddam principium.  as by a certain principle, which hath authority to reject & allow Scripture. And 
l D. Standish Treat. of the Script. c. 6. probat. 3.  a countryman of ours hath left written, that in three points the authority of the Church is above the authority of the Scripture. The second is, for that the Church received the Gospel of Luke and Mark, and did reject the Gospels made by his high Apostles Thomas and Bartholomew. The which speeches of theirs, when the Papists have expounded how they can, yet this will be the upshot, that in all discourses concerning religion, the last resolution of our faith shall be into the Church's authority.  
5 For confirmation whereof, they bring (you see) this of Austin, I would not have believed the Gospel unless the Church's authority moved me. In which words he speaketh of the time passed afore he was converted, and according to the phrase of his country, putteth the preterimperfect tense for the preterpluperfect tense, meaning thus, I had not now believed the Gospel and been a Christian, but that the Church by her reasons persuaded me thereunto: speaking only of the practice of Christians, who by their persuasions convert many to the Gospel. And that he speaketh of the time p●st, when he was an unbeliever, it is plain not only by viewing the place, but by the testimony of a learned Papist, 
m Can loc. l. 2. c. 8. pag. 34.  who saith, Austin had to do with a Manichee, who would have a certain Gospel of his own without controversy admitted therefore Austin asketh what they will do, if they chance to meet with one 
* Qui ne evangelio quidem credat.  which believeth not the Gospel, and by what arguments they will draw him into their opinion? 
n Certè se affirmat non aliter potuisse adduci ut Euangeli●m amplect●ret●●, quàm Ecclesiae authoritate victum.  Verily he affirmeth that ●e for his part could not otherwise be drawn to embrace the Gospel, but being overcome with the authority of the Church: therefore he doth not teach that the credit of the Gospel is founded on the Church's authority. Whereby it is plain that Austin propoundeth himself as an instance of one that believeth not, which he could not be when he wrote this, but by speaking of the time past. And though it were thoroughly proved that he spoke of himself being a Christian, and in that estate said, he would not believe the Gospel unless the authority of the Church moved him; yet were it not proved hereby that he meant the present Church, as it runneth from time to time, or the Church of Rome, or any other place, as it now standeth. For if some Papists miss it not, he meant the Church which was in the Apostles times, which saw Christ's miracles, and heard his preaching. Durand 
o 3. d. 24. q. 1. in litera o.  saith, That which is spoken concerning the approbation of the Scripture by the Church, is meant only of that Church which was in the Apostles time. Of the same mind are 
p Dried de var. dogm. l. 4. c. 4. Gers de vita anima. Occam dial. l. 1. part. 1. c 4.  others, whereby he may see that Austin giveth a kind of authority to the Church, but it is not that Church which should serve his turn. Neither is the authority given large enough to reach the Popish conceit, or the Jesuits conclusion; if we had not the testimony of the Church, we could not be infallibly sure that there were any Gospel at all, nor know these books to be Scripture: for Canus a Doctor of his own 
q Vbi supra.  confesseth, I do not believe that the Evangelist saith true because the Church telleth me he saith true, but because God hath revealed it. And 
r Triplicat incho 〈◊〉 vers Whitak. in Admon.  Stapleton: The inward testimony of the spirit is so effectual for the believing of any point of faith, that by it alone any matter may be believed, though the Church hold her peace or be never heard. And 
s Comment. theol. tom. 3. pag. 31  Gregory of Valence: The revelation of the Scripture is believed, not upon the credit of any other revelation, but for itself. And 
t q●● Sent. 1 q. 1. art 3. pag 50. li●eta C. ●●ce Greg. Arimin. prolog. n sent. q. 1. art. 3. pag. 4.  Cardinal Cameracensis: The verities contained in the Canon of the Bible only, are the principles and foundation of Divinity, and receive not their authority by other things whereby they may be demonstrated. And therefore this testimony of Austin proveth not that he believed the Gospel through the Church's authority, as by a Theological principle whereby the Gospel might be proved true, but only as it were by a cause moving him to credit it: as if he should say, I would not believe the Gospel unless the holiness of the Church or Christ's miracles did move me. In which saying, though some cause of his believing the gospel be assigned, yet 
u Compare this w●● the place of Bozius alleged in the beginning of this Digress. letter, a.  no former principle is touched, whose credit might be the cause why the Gospel should be believed. These speeches of our very adversaries, which the truth itself hath wrong from them, deserve to be observed the more, because the jesuite so confidently beareth his friend in hand, that the Gospels of the four Evangelists cannot be known to be true Scripture more than those of Thomas and Nicodemus, but by the authority of his Church. Wherein possible he hath also the same meaning that Doctor Standish uttereth in the place alleged 
x In the letter b.  a little before: that those counterfeit Gospels bearing the titles of Thomas, Nicodemus, and Bartholomew, were written by them in deed; but his Church, to show her authority that this she can do, hath repealed them. A fat conceit, yet some men's stomachs belike can digest it. But if the jesuite cannot conceive how the Scripture may be discerned from other writings, unless we allow him the Church's authority, let him hearken and learn of a rare man of his own side, Picus of Mirandula, who speaking of the Scriptures 
y Refert Posseu. bibl. in Cicero. c. 11.  hath this memorable saying: They do not move, they do not persuade, but they enforce us, they drive us forward, they violently constrain us. Thou readest words rude and homely, but such as are quick, lively, flaming, stinging, piercing to the bottom of the spirit, and by their admirable power transforming the whole man. This admirable light shining in the Scripture itself shall assure us it is the word of God better, I hope, than that Church whose tongue is sold to speak nothing but the Pope's will.  
§. 29. Fourthly, if to have an entire faith in all particular points, must be foreknown, as a mark whereby to know the true Church, then, contrary to that which hath been already proved, the authority of the Church should not be a necessary means whereby men must come to the infallible knowledge of true faith: for if before we come to know which is the true Church we might by other means have known which is the true faith in all points, what need then is there for getting the true faith already had, to use, or bring the authority of the Church?   

The Answer.  
1 Because this reason is the same with that which goeth before, therefore it shall receive the same answer: That although we need the ministery of the Church to teach us the faith, and this faith is not ordinarily known till the Church, or some member thereof reveal it to us; yet may it be a mark whereby to know the Church, as the effect is a mark of the cause that produceth it: the fruit of the tree, the teaching of the schoolmaster. In which case the revelation of the true faith, whereby we come to know it, is an effect or work of the Church, and so able and fit to assure us that it is the Church. Neither doth this suppose or imply, that the faith is already had and known by other means before we use the Church, but only that when the Church teacheth, the faith thereof, in the order of my understanding, is first known: that is to say, the Church and the faith being inseparably joined together, yet the faith first cometh to my knowledge. This I further explicate by a similitude. For music is the mark of a physician, whereby to know him, and to distinguish him from all other professions. And though I must first be assured it is good music that he showeth, before I can be certain he is a physician; yet were it folly to reason, as the jesuite doth, what need then is there for the getting of the music already had, to use the ministery of the physician? for the music is not already had, but only by his playing it cometh in order before himself into my understanding, and then I know him thereby. So 
a 1. Reg. 3.16.  two women laid claim both to one child, and both pretended themselves to be true mother thereunto, as the Church of Rome this day striveth with us, pleading for herself, that she is our holy mother the Church, and the child is hers: in this contention we must find out the Church by the same marks that Solomon found out the true mother, which was her tender compassion enclosed in her bowels and discovered by her words, that she had rather part with her child then have it cut in sunder. And if the jesuite should reason against salomon's judgement, that he had followed a wrong mark, which was enclosed in the woman heart, and needed great judgement, yea divine illumination, to find it: the woman herself, by her speech and behaviour, made it known to him: and if piety and pity were the note of a true mother, whereby to know her, then contrary to that which hath been already proved, the speech and behaviour of the mother should not be a necessary means whereby Solomon must come to the knowledge of this piety, etc. If, I say, he should thus argue against Solomon, he might do it with the same reason that he useth against us, and possible with as good success; 
* V ultim.  the spirit of God, and the judgement of all Israel, in both alike equally condemning his sophistry. For was not the woman's pity toward the child known to salomon's wisdom before he knew her to be the mother, and yet herself was the instrument that made it known? So true faith is the mark of the Church, and known to me before the Church, but yet by no other means but by the Church, whose ministry is needful for the getting it; as the cause is needful for the obtaining of the effect, and afterward itself is proved by the same effect. Now the teaching of the truth is an effect of the true Church.  
§. 30. Fiftly, if before we give absolute, infallible, and undoubted credit to the true Church, we must examine and judge whether every particular point which it teacheth be the truth, with authority to accept that which we like, or which in our conceit seemeth right and conformable to God's word, and to reject whatsoever we dislike, or which in our private judgement seemeth not so right or conformable; then we make ourselves examiners, and judges over the Church, and consequently prefer our liking or disliking, our judgement and censure of the sense of Scripture, before the judgement, definition, and censure of the true Church: But it is absurd both in reason and religion, to prefer the judgement of any private man, be he never so witty or learned, or never so strongly persuaded in his own conceit, that he is taught by the Spirit, before the sentence of God's Catholic Church, which is a company of men, many of which both are, and have been most virtuous, wise, and learned; and which is chief, is such a company as, according to the absolute and infallible promises of Scripture, hath Christ himself and his holy Spirit continually among them, guiding them, and teaching them all truth, and not permitting them to err. Matth. vlt. 10.14. & 16. ut supra.   

The Answer.  
1 This is his last argument, wherein, he reasoneth thus: that if the faith be a note of the Church, than it must first be examined whether it be true or no. But to examine the Church's faith, he saith, is absurd, and thus he proveth it.  
They which examine the particulars taught by the Church, whether they be the truth or not, with authority to accept or reject; make themselves examiners, and judges over the Church, and prefer their own liking and censure before the judgement, definition and censure of the Church.  
But this later is absurd: considering the Catholic Church is a company of men wise, learned, and free from error. Mat. 28.20. john. 14.16. & 16.13.  
Ergo the former is also.  
For answer to this argument, we do not hold that we have authority to accept that which we like, or which in our conceit seemeth right, and to reject whatsoever we dislike, or which in our private judgement seemeth not conformable: neither do we admit any private conceit of any man, as the jesuite untruly suggesteth, but all authority thus expounded we disclaim and renounce. And here I affirm against his odious suggestion, that not we but himself and his Pope are guilty of this presumption, of whom they writ, 
a Sacr. Cerem. lib. 1. tit 7.  that all power is given him in heaven and earth. 
b Innocent. 3. de Concess. praebendae. c. proposuit.  And of the fullness of this power he may by right dispense beyond all right. 
c Gloss. ibid. §. supra ius.  Even against the Apostles and their Canons, and the old Testament, and in vows and oaths. 
d Sum. Angel. voce Papa. nu. 1  And against all the commandments of the old Testament and the new. For otherwise it might seem that God had not been a provident father in his family: neither could it be said, that the Pope is God's general Commissary assumed unto him into the fullness of power. Finally, 
e De translatione Episc. c. quanto in gl.  He is said to have a heavenly judgement, that can make something of nothing, and that to be the sense which is no sense, because in such things as he will, his will is instead of a law. Whence it cometh to pass, that 
f Cusan. ep. 2. pag. 833.  the Scripture is fitted to the time, and the sense thereof altered as the time altereth, 
g Id. ep. 7. pag. 857.  so that sometime it is expounded one way, and sometime another. 
h Alu. Pelag. de planct. Eccles. l. 1. art. 6. ex Hostieni.  Neither may any Council judge the Pope, for that if in any matter the whole world should judge against him, yet his opinion were to be received. They that attribute all this, and a great deal more, to their Pope, whom alone they make judge of all, in my mind may very ill upbraid others with assuming authority to judge, etc.  
2 But this we say, that it is lawful and necessary for every particular man 
i 1. Thess. 5.21.  to try all things, and hold that which is good, and by the Scriptures to examine and judge of the things which the Church teacheth him, 
k Luc. 1.4. Col. 2.2.  that he may have the full knowledge and assurance of the things wherein he is taught. The which trial because it is made by the Scriptures, is no private judgement, but the public censure of God's spirit that speaketh openly in the Scripture to all men. And when a man, in this manner, rejecteth the teaching of a Church, as great and good as the Roman Catholic, his conceit herein is not private, as private is opposed to spiritual, but only as it is opposed against that which is common among others: and so a private man may judge. For our Saviour saith, 
l joh. 7.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If any man will do the will of God, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 
m Act. 17.11.  And the men of Beroea when they received the word of Paul and Silas, searched the Scriptures daily whether those things were so. And yet the teaching of the Apostles was more certain and infallible than the doctrine of any Church since, and their persons more holy and wise than any that have lived after them.  
3 Therefore the true manner, how the Churches teaching may be examined, being thus expounded, the proposition of the Jesuits argument is false, wherein he saith: They which examine whether the particular points which the Church teacheth, be true, make themselves judges over the Church, preferring their private conceits before the definitions of the Church, etc. For they examine and judge not by their own private humours, but by the public word of God, 
n joh. 12 48.  which in the Scripture speaketh openly to all the world, though the children of God only know and believe it, by reason 
o joh. 12 40.  the unbelievers have their eyes and hearts blinded that they should not understand. And thus it is lawful for all men to judge the Churches teaching, because else they cannot be certain they live in the true Church, or have true faith, 
p Col. 2.2.  which is joined with the full assurance of understanding to know the mystery of God. Chrysostome answering the objection of such as pretended they could not tell what religion to be of, there were so many opinions, 
q In Act. hom. 33.  saith: That seeing we take the Scriptures, which are so true and plain, it will be an easy matter for you to judge: and tell me, hast thou any wit or judgement? for it is not a man's part barely to receive whatsoever he heareth. Say not, I am a scholar and may be no judge, I can condemn no opinion; for this is but a shift, etc. Basil saith, 
r Ethic. definite. 72. pag. 432. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It behoveth the hearers that are learned in the Scriptures to try those things which are said by their teachers, and receiving that which agreeth with the Scriptures, to reject the contrary. And Gerson, one of his own side 
s De exam. doctr. part. 1. con●ess. 5.  writeth, The examination and trial of doctrines concerning faith, belongeth not only to the Council and Pope, but also to everyone that is sufficiently learned in the Scriptures, because every man is a sufficient judge of that he knoweth.  
4 And, in all this hitherto, there is no wrong offered to the Church, but only that put in practice which was never misliked, till a Church arose, whose silver being dross, and milk poison, might not endure the trial. And whereas he saith, it is a great absurdity to prefer a private man's judgement, be he never so witty, or strongly conceited of himself, before the judgement of God's Church: herein he saith excellent well: but will he expound the light and evidence of the Scripture to be nothing else but wit and conceit? and will he leave no room for the full assurance of understanding in the heart of man? or is it absurd for a private man to prefer the truth of God's word before the teaching of all the world? I would not have him say so. For 
t joh. 5.39.  our Saviour himself refused not to have his doctrine tried, though he were better than the Church: neither is it unpossible for a private man to espy an error in the teaching of the best Church that is; in which case he may judge the Church, and his judgement is to be preferred, as 
u Panormit. & Gerson. whose words you have Digress. 15. nu. 10.  some Papists themselves deny not. And out of question I think the most learned and discreet Papists to be wholly of this mind; in that many of them have called in question again things already determined by their Church; thinking the same that we do, that it is not sufficient to make an end of questions, unless we be also sure the end is good. For it is an ordinary thing with the Jesuits and schoolmen of these days, to expound the decrees of their Counsels clean against the original meaning thereof; which showeth they mislike that which was decreed, and help themselves with the favour of the gloss against the text. So the Counsels of Lateran and Trent have determined against the communion in both kinds, forbidding the cup: yet Ouandus, a late Friar, 
x Breviloqu. in 4. d. 9 prop. 6. pag. 221.  writeth, that all things duly considered that may fall out, it were better to permit the cup then deny it, and more grace is given in both kinds then in one. And 
y Refert. Bel de iustifica. l. 3. c. 3.  Catharinus the Bishop of Compsa maintaineth against the Trent Council, that a man by faith may be assured of the pardon of his sins, whereas that Council 
z Sess. 6. cap. 9  determined the contrary. And Sixtus Senensis, a great clerk, 
a Bibl. l. 1. p. 33.  hath rejected as Apocrypha the seven last chapters of Hester, 
b Sess. 4.  which the Council of Trent approved for canonical. Which these men would never have done, if they had thought it any injury to their Church to examine her teaching.  
5 And whereas he objecteth further, that the Church is a company of men, wise, learned, virtuous, and guided by the spirit of God, and therefore it is rashness to judge of their teaching; I answer, that this ill befits him and his cause: for 
c Digress. 16. nu. 4.  I have showed that his Church consisteth rather in the Pope's sole person than in any great company, and the definitions thereof follow not the learning or virtue of any company, but the Pope's bare will; who, by the confession of all learned Papists may both err, and be as vicious, foolish, and unlearned as any other. And therefore the Church with her prerogatives can do a Papist no good, until they be taken from the Pope and given the Church again Next, though the company which is the Church, be wise and learned, etc. yet are they no wiser than Christ and his Apostles, whose teaching was examined; neither can we know them for such till we have tried their teaching. For 
d job 32 6.9.  wise men see not all things at all times, and the child with reverence may admonish even his father. And though our Saviour have promised the assistance of his spirit to his Church to lead it into all truth; yet in what sense that is, 
e §. 14. nu. 4. & 5.  I have declared already: and the jesuite may know it is not in his sense by this sign, that the very persons and particular Churches to whom Christ meant those words, had their errors for all that. But supposing the Church's doctrine, by virtue of some such promise, be indeed absolutely exempted from all error, yet may the same be examined and judged of, because till that be done, it cannot of us be known to be so. For no man saith, we must prove things already certain, but that we must not believe them to be certain till we have proved them. And if the true Church cannot err in any point, than it standeth all men in hand to examine which is the true Church, that so they may betake themselves unto it: and let him give you a sound distinction, and say directly, what presumption it is against the Church, and why an injury, to examine her doctrine, more than it is to try her unity, sanctity, antiquity, and succession? Or if it be no wrong to make trial of these things, which yet she hath by virtue of Christ's promises; why should it be amiss to make trial of the former, which he dareth not, for his life, say is hers any properlier or fullier than they?  
§. 31. But you may perhaps object, that in Scripture we are willed not to believe every spirit, but to examine and try the spirits whether they be of God or no; and that therefore we must examine and try the spirit of the Church. I answer, that S. john doth not mean that it appertaineth to every man to try all spirits, but in general would not have the Church to accept of every one that boasteth himself to have the Spirit, but willeth that they should try those spirits: not that every simple man should take upon him thus to try them, but that those of the Church should try them to whom the office of trying the spirits doth appertain; to wit, the Doctors and Pastors of the Church, which almighty God hath put of purpose in the Church,  non circumferamur omni vent● doctrinae, Ephes. 4. and that we may not like little ones, waver with every blast of those that boast they have the Spirit. So that this trying of spirits is only meant of those spirits which men may doubt whether they be of God or no: and then also this trial belongeth to the Pastors of the Church. But when it is once certain that the spirit is of God, we neither need nor ought doubtfully to examine, nor presumptuously judge or it any more, but obediently submitting the judgement of our own sense and reason, we must believe the teaching of it in every point. Now it is most certain, that the spirit of the true Church is of God, as out of holy Scripture hath been most evidently declared: and therefore our only care should be to seek out those marks and properties by which all men may easily know which particular company of men is the true Church, which we ought not to examine and try, but in all points obediently believe.   

The Answer.  
1 The words of the Apostle are, Dear beloved, believe not every spirit, but try the spirits whether they be of God, 1. joh. 4.1. Whence we gather, that it is the duty of every man to examine the doctrine that is taught him. But the jesuite answereth two things: first, that Saint john biddeth not every man do this, but only the Pastors. Whereto I answer, the words are plain enough that he speaketh indifferently to all men, that every man for himself, though not by himself, but by the rule of God's word, should try the spirits. For he directeth his Epistle not to the clergy, but to the people. And the reason added why they should try the spirits, maketh it plain who the parties be that should try them: for many false Prophets are gone out: they must try the spirits that are in danger to be seduced by false Prophets, and such are the people, and therefore they must examine them, as Christ saith, 
a Math. 7.15.  Beware of false Prophets; by their fruits, that is, by their doctrine, ye shall know them, and yet they cannot be known by their doctrine unless it be first examined. And Saint Basil 
b Eth. definite. 72. pag. 432. Graec. Bas.  saith, It behoveth the hearers which are learned in the Scriptures, to examine the things which are spoken by their teachers; and receiving those things which are consonant with the Scriptures, to refuse the contrary.  
2 And whereas the jesuite avoucheth his conceit by a text of Ephes. 4.11. wherein it is said, that Christ hath left to his Church Pastors and Doctors, that henceforth we be no more children, wavering and carried about with every wind of doctrine: the Apostle saith not, that our Pastors were given us that henceforth we should no more try the spirits; but for the work of the ministry, for the gathering together of the Saints, for the building of the body of Christ: all which duty of theirs is much furthered when the people under them try all things, and hold that which is good, and by examining their teaching, find them to be Doctors of the truth. And if Saint Paul had misliked this, than the men of Beroea had not been 
c Act. 17.11.  commended by the spirit of God for examining his doctrine; neither would he have 
d Heb. 5.14.  warned the Hebrews, that through long custom they should have their wits exercised to discern both good and evil. And to reply, that they discern it because the Church telleth them what it is, is too gross: for they cannot tell whether the Church say true or no, till they have examined what it saith.  
3 In the second place he answereth, that the spirits which must be tried, are not the spirits of the Church which are of God, but only such spirits of which we may doubt whether they be of God or no; then the which he could have spoken nothing more unadvisedly, because if it be lawful to try such spirits as are suspicious or false, then is it also lawful to prove the true: for two contrary spirits be relatives, so that we cannot prove the one to be false, but we must needs withal prove the other to be true. Again, when we doubt whether the spirit be of God, than we are not certain; and if the false spirit be not certainly false, than neither is the true spirit certainly true, in my understanding till I have tried it. Moreover, there is nothing so true in itself, but it may be doubtful to us till we have tried it; and therefore the purest spirits are not exempt from examination: specially considering that it is no injury to the truth, which loveth to be sifted, if ye prove it by his word 
e joh. 18.37.  that was borne to bear witness to the truth, and the more ye try it, the clearer it is: neither can it be grievance to the spirit of God, who 
f 1. Thess. 5.21.  calleth upon us to try all things, and hold that which is good; and biddeth us have our wits exercised to discern between good and evil.  
4 And his conclusion, that when it is certain the spirit is of God, than we must no longer doubtfully examine it, but obediently accept it, saith very well: for 
g 2. Tim. 3.7.  the Apostle rebuketh such as are alway learning, and never come to the knowledge of the truth: but he forgetteth that so it never is, till we have tried it, and therefore we may first examine it, that afterwards we may be certain and obedient. And though it be most certain, that the spirit of the true Church is of God, yet hence it followeth not that we must seek this Church by other marks, and not by her teaching: for those other marks which the jesuite meaneth, are of God too as well as the teaching is, and yet he will allow them to be examined. And first to examine and try, and then obediently to believe, are not contrary but subordinate, and the one the way to the other. And Christ was of God, yet 
h joh 5.39.  he bade men search the Scripture for his trial: and all we being naturally the heirs of unbelief, cannot have this certainty in ourselves till the discourse of God's word have created it in us. And if there were nothing else to lead us, yet the experience which we have had of the Church of Rome's dealing, were sufficient to warn us, that we never give over Saint john's lesson, Believe not every spirit, but try them whether they be of God.   

Digression 20. Concerning the proceeding of the Council of Trent in the determining matters of faith.  
5 For the Papists 
i Bone Deu●, quae gentium varietas, qui delectus episcoporum totius orbis, qui regum & rerum publicarum splendour, quae medulla theologorum, quae sanctitas, quae lacrymae, quae ici●ni●, qui flores academici, quae linguae, quan●a subtilitas, quantus labour, quam insinita lectio, quantae virtutan & studiorum diuit● t, aug ●stum ill●d sacra●ium impleuerunt● Possevin. biblioth. pag 4●2  commend their Trent Council to the skies, persuading themselves this very Church was there, whose bare authority should lead us; and yet mark what course it took in the trial of religion. For first, none was admitted to have any voice there, but only such as were fast to the Papacy: and not all such neither, if they were not pliable enough in every matter to the Pope's mind, for some were removed out of the Council, and sent away, because they began to speak something freely; and to make sure work, there were more Bishops of Italy then of all the world beside, who might overrule the rest if need required: of which matter 
k Claud. Espencae. in epist. ad Tit. c. 1.  a Popish Bishop confesseth, This is that Helena which of late ruled all at Trident: besides 
l Innocen. Gen tillet. examen. Concil. Triden. pag. 32. Nota quod holy multi sunt Episcopi sine administratione episcopatuum, ut sunt isti qui vulgariter appellantur Nullatenenses. Panor. de office ordin. c. quoniam.  there were some that had the titles of Archbishops, as Vpsalensis & Armachanus, which yet had neither church nor Diocese, but were created to fill up the number; 
m Id pag. 251.  and when yet upon a time the Pope wanted voices to sway the matter, he sent a fresh supply of forty Bishops newly made: as every base town in Italy hath his Bishop. And when the Protestant Divines required audience, they could not be admitted upon any equal terms: but 
n Illyr. protest. contra Concil. Tried Fabric. recus. Conc. Trid. Sicid. comen. Innocen. Gentil. pag. 132. 135 158. etc.  the safe conduct that was given out for them, as it was long afore it could be obtained, so it had a clause that it should appertain to none but such as would repent and return to the bosom of the Roman Church; which showeth that it was a very jest to mock the world withal: and the liberty granted by the same, would have proved no better to the Protestants, then that which the Council of Constance gave Hus and Hierome, 
o Vide Paralip. ad hist. Abb. Vrsperg. pag. 396. & Pogh Floren. ep. ad Aretin.  who never went home again, but contrary to all truth and right were unmercifully murdered by the Council. Now 
p Panorm. extra de jure iurando. Ego N.  the law saith, that he which hath security granted him to come, hath also security to return: for he cometh not securely, that may not safely return again.  
6 Secondly, all the Bishops were sworn to uphold the Papacy, that it may appear they came prepared to do that they did. The oath is set down in the 
q Ego N. de iureiurand. in decret. Greg. 9  Decretals: I N. Bishop, from this day forward will be faithful to S. Peter, and to the holy Church of Rome, and to my Lord the Pope, and his successors. The Papacy of the Roman Church, and the rules of the holy fathers will I help, defend, and hold against all men, so help me God and his holy Gospels. Now 
r Papat●●, id est principatum tam in spiritualibus quam in temporalibus. Dic regulas, id est canones summorum Pontificum, etc. Panorm. ubi supra.  this Papacy is a principality in things both temporal and spiritual: and these rules are the Canons of the Pope, and other Doctors allowed by the Church of Rome. So that this Council judged before it heard, nay they would not hear, but came every man prepared to condemn: and therefore 
s Such as were Catharinus, Dom. à Soto. Cornelius Mus. Salapusius, Ciconia, Fontidonius, Baptista, Fornerius, and others, whereof read Innocent. gentle examen.  at every Sessions they had certain sermons preached by Friars, tending to nothing but railing against the Protestants, and inciting the Council against them. Whereunto they added another policy, by spreading 
t Innocen. gentle. pag. 32. Boz. de sign. eccles. lib. 18. cap. 3.  reports of one Abdisu, that should be Patriarch of the Assyrians, and was come to Rome to acknowledge the Pope's supremacy and religion, with many admirable particulars: all which news was spread for the nonce to fill men's minds with a conceit and liking of that which they meant in the Council to decree. The which partiality and cunning when the Princes of Europe saw, 
u See Illyr. Protest. count council. & Innocent. gentle. pag. 28 31. 96. 98. 110.  they sent their protestations against the Council, as unsufficient to reform religion; namely the Emperor Charles, the French King, the Kings of England and Denmark, the States of Helvetia, and others.  
7 Thirdly, in trying the controversies, they examined not by the Scriptures only, but by traditions 
x Sess. 4.  also, which afore that time no man was bound to believe: and that which was worse, there did nothing pass till the Pope with his Consistory at home had scene it; and whatsoever he fancied, that was decreed, for which purpose there went continual posts between Trent and Rome, and while the Doctors, pro forma tantùm, were disputing at Trent, the Pope was engrossing the Canons at Rome, which being returned in packets, were solemnly published in the Council. And thus they measured, sometime with a wrong rule, and sometime with no rule at all. And though they had measured with the right rule, yet they did it not rightly, for that they applied not the doctrine to the rule, but bent the rule to their own doctrine, turning the Scripture violently to serve their opinions. For in the fourth Session they decreed, that no man should give any other exposition of Scripture than such as might agree with the doctrine of the Church of Rome. Now that doctrine was the thing that should be examined, and the Scripture was the rule that it should be examined by, and therefore they wrested the rule to their opinions.  
8 So that if it were not lawful to examine the teaching of the Church, as the jesuite holdeth, yet this example of the Trent Council may teach him, that at least it is lawful to try whether the Church proceed aright in teaching; as many Papists, upon experience of these dealings, no doubt, have not been afraid to examine things pretended to be already concluded by Counsels: else that Church is in a miserable plight, that will yield us no reason of her faith, but her own bare word, and much doubteth herself, that will suffer none to try her teaching by so even a rule as is the Scripture; and all Papists her children are in worse case than 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vita Aristoph. praefixa Scholiis.  he that was judged to be the son of Philip of Aegina, only because his mother said so: for they must not only believe God is their father, because she telleth them so, but they must take her word too, that Christ is her husband; contrary to a notorious suspicion that hath long gone of her, and would be better cleared then by her bare word, 
z Nos justitiam nostram, & ecclesiae sponsae nostrae nolentes negligere. saith Boniface 8. de immunit. eccle. c. quoniam. in sexto. & ibid. de elect. c. ubi periculum. § caeterumque. condemned by Bernard epist. 237.  that she is the Pope's concubine, and hath had many children by him out of lawful wedlock.  
§. 32. The marks be especially those four which are gathered out of Scripture, and expressly set down as properties of the Church in the Constantinopolitan Creed, which is received commonly of all, and inserted even in the Protestants Communion book: una, Sancta, Catholica, Apostolica: One, Holy, Catholic, apostolic. By all which, if I had leisure, I might show at large, how that the Roman Church, that is to say, that company which communicateth and agreeth in profession of faith with the Church of Rome, is the only true Church; and that the Protestants, that is to say, that company which from Luther's time hitherward have opposed themselves against the Roman Church, neither all, nor any particular sect of them can be the true Church: for the Roman Church only is truly One, Holy, Catholic, and apostolic; whereas the Protestants either want all, or at the least, some of these properties.   

The Answer.  
1 The Constantinopolitan Creed and the sacred Scripture teach these four to be qualities abiding in the Church, and certain adjuncts belonging thereunto, but not that they are the marks whereby to find it. For we call that a Mark, whereby the thing questioned is undoubtedly brought to our knowledge, which these four in the question of the Church perform not. For first themselves are declared and proved by another thing, as the jesuit himself unawares granteth, in that he saith, they are gathered out of the Scripture and articles of our faith: which is all one as if he freely confessed, the word of God, when all is done, is the thing whereby the Church must be found, and the true faith contained therein, is known sooner and better than the Church, which is not assured to us till those things be found therein which agree with the Scripture and articles of faith. This must be noted, because having in the eight former sections wearied himself with striving against us, and used much diligence to persuade, that the true faith is no competent mark to discern the Church by, yet now of his own accord he cometh home to us, and in his first words submitteth himself to that which before he gainsaid, and so freely revoketh all his former arguments.  
2 Next, they are not so much as properties of the Church neither: and therefore the unlikeliest of a thousand to be marks thereof. For 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phauo●in. le●ic.  they are not always inseparably and incommunicably found therein, that is, such as at all times remain in the Church alone, and in every part thereof. For in the beginning it wanted antiquity and succession, and in the progress it hath sometime been without unity and universality: and at all times the false Church hath made so fair show of all four, that no man could distinguish them but by retiring to the doctrine. For Chrysostome 
b Hom. 49. in Math. op. imperf.  writeth thus, All those things which belong to the Church of Christ in truth, the heresies may also have in schism: they have Churches and the 
* The book not the doctrine.  sacred Scriptures, yea Bishops and other degrees of Clergy; baptism, the Eucharist, and all other things; yea 
* A pretence of Christ: as Math. 24.5.23.  Christ himself. So that if any one will know which is Christ's true Church, he shall not be able in such a confusion to do it but only by the Scriptures. And of unity, S. Basil 
c Aschet. prooem. de judicio Dei.  saith, He found much unity among all other professions; only in the Church of God he observed great strife and vehement dissension, and the Pastors themselves distracted with all contrariety of minds and opinions. Of succession Nazianzen 
d De laud Athan.  saith, This is properly succession, to succeed in godliness: for he that professeth the same faith, is also partaker of the same succession; and he that holdeth a contrary faith, must be reputed contrary to the succession. And 
e D. 40. Non est facile.  the Canon law, They are not the children of the Saints which occupy their rooms, but which do their works. Of holiness 
f Vbi supra.  Chrysostome saith, In former times one might have known Christ's Church by her manners, when the conversation of the Christians, either all or many, was holy; but now Christians are either as bad or worse than heretics or Gentiles; and there is more continency found among them, though it be in schism, then among Christians. And again, 
g Hom. 4. in Math.  Whatsoever kind of holiness the servants of God have in truth, the servants of Satan may have in likeness: for the devil hath his that be meek and humble, that be chaste, and give alms, that fast, and do every good deed which God hath appointed for the salvation of mankind; and these forms of godliness hath the devil brought in to seduce us, that a confusion being made between good and counterfeit, simple men which know not the difference between goodness in deed and goodness in show, while they seek the goods servants of God, might light upon the devils seducements.  
3 And therefore allowing the jesuite what leisure he will (though otherwise any reader may perceive he took himself leisure enough that penned this discourse, and though briefly in show, yet in sum and effect, hath couched whatsoever is extant in any Papist, written concerning the matters questioned) but yet giving him a longer day, he cannot, by these marks, make it infallibly sure that his Roman Catholic is the Church of God: and this himself knoweth in his own conscience. For Bellarmine 
h De not. Eccl. cap. 3.  speaking of these very marks confesseth, They make it not evidently true that it is the Church, but evidently probable: whereby it appeareth that the jesuite, for all his set countenance, yet knoweth well enough these his marks bring probability but no certainty. And I am sure all Papists of learning will grant they are no marks at all, but when they concur with true faith: whereas they say expressly 
i Greg. de Valent. comment. Theol. tom. 3. disp. 1. qu. 1. punct. 7. §. 18.  that among whomsoever the truth of doctrine and Sacraments are holden, 
* Ex ijs constare veram Ecclesiam.  thereby it is known the Church is there. And therefore the jesuite may show his skill in fitting his four marks to his Roman Church, and removing them from ours, but he shall never come directly to the point, until he try us by the Scriptures, and thereby sufficiently prove, that which is easily said, we are not the Church of God, but a company standing in opposition since Luther's time, & divided into particular sects.  
§. 33. First the Protestants Church is not perfectly one, or uniform in dogmatical points of faith, but varieth according to the variety of times and persons, now holding one thing, than another: the learned men thereof are so much at jar in matters of faith, that it is hard to find three, in all points, of one opinion.   

The Answer.  
1 The Papists themselves acknowledge 
a Luc. Pinel. Thes. Vademont. Thes. 83.  that the unity of the Church consisteth in this, that the members thereof believe the same things, use the same worship of God, and retain the same sacraments: but the Scriptures more fully teach us how it is one. First, because 
b Ephes. 4.4.  it is from one beginning which is the holy Ghost, who as one soul, quickeneth and moveth all the members. Next, 
c Eph. 4.15.  it hath but one head which is Christ. And thirdly, 
d Eph. 4.5. Rom. 12.5.  it is but one body and one society, partaking the same doctrine, sacraments, & worship of God. The which unity, if the jesuit can show to be wanting among us, good reason the game be his: but for the doing hereof, it is not enough to say, we vary, unless he can make true demonstration that the variance is in faith, and this faith is changed with times and persons; the which according to the custom of his sect, he saith confidently, but showeth not: whereas we for our purgation, name 
e A book so called, to be bought in every shop: and containing the confessions of all the several Protestant Churches in Europe.  the Harmony of confessions, wherein the particular Churches set down and name the articles of their faith: the which confessions, if the jesuite can show to jar, as he saith, in dogmatical points of faith, I am content you believe him in all the rest. Or if he can show the Church of England, since Papistry was first abolished, hath altered one article of the present faith now professed.  
2 I will not deny but there are jars among us, but this is that we say, (and for trial thereof we challenge all the Seminaries this day in England, from whom the worst of our fall out is not hid) that these jars are not in points of faith, nor yet any contrariety between Church and Church, but only they are quarrels and dissensions between some particular men: and me thinketh the jesuite should not be so absurd as to hold the Church itself guilty of every fault committed by any private man therein, no more than a civil state, ordered by good laws and wholesome government, can be discredited by some suits and quarrels that now and then fall out between the subjects. And yet it is false he saith, that scarce three learned men among us, are in all points, of one opinion: for that breach which is, is not so great as these words imply, but only toucheth some particular men in matters not concerning faith, the body of the Church in the mean time continuing in the unity of faith, and upholding her government. And for further proof hereof, our enemies have taken infinite pains, to collect and blaze abroad these our supposed dissensions; but how have they sped in the journey? what have they performed? the mountain traveled, and was delivered of a mouse. For one part of these dissensions are falsely laid to our charge, through the ignorance and fury of our adversaries; as drunken men in the pangs of their giddiness speak of things not as they are indeed, but as the impression is in their idle fancy. Another part are not the jars of the Church, but the defects of some few therein, whereof the Church is not guilty. The rest are not dissensions in things of faith, but strife about ceremonies, kindled and nourished specially by the cunning of secret Papists lurking, as the remnant of the Canaanites, among us: wherein if any among us have exceeded, yet 
f Ezek. 16.51.  the Church of Rome justifieth us again, where neither three learned men, nor three Popes, can be given of one mind in all points, but as Platina 
g In Steph. vi.  writeth, This hath been for the most part, the manner, that the later Popes have either infringed, or wholly taken away the decrees of the former. And Papists 
h D. 40. Si Pap. edit. Gregorian. in Annot.  desiring to fetch religion rather from the Pope's mouth, then from holy writ, cannot but change as they have changed.  
3 Therefore the discord among us being of no higher degree, we say as Prudentius, a Christian poet, said of the unity of his time, 
i Concordia laesa est, Sed defensa fide: quin & concordia sospes, Germanam comitata fidem, sua vulnera ridet. Psychom.  It hath received some hurt, but is defended by faith her sister, in whose company being safe come home she laugheth at her wounds. And though we excuse not the oppositions of any who as ᵏ the twins of Rebecca shook each others in their mother's womb, whereby she is made afraid, and her burden becometh heavier and painefuller to her; yet let not our enemies flatter themselves in this, 
l Gen. 25.22.  for Rebecca the Church among us shall be safe, & God shall give her Isaac the son of the promise, and make her a fruitful mother after all her sorrow. Whose children though in some things they vary, yea reproach one another, yet so did Cyril and Theodoret, Chrysostome and Theophilus, Jerome and Ruffin: and there is no impossibility why in the pursuit of their passion, they may not be deceived both. For two brothers being in choler may one renounce the other, yet still they remain brothers for all that, and their angry words proceeding not of judgement but of choler, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aeschyl. Sept. ad. Theb.  cannot make void the band of nature.   

Digression. 21. Showing that Gods true Church in all ages hath now and then been troubled with contentions, as great as are now among us.  
4 And because our enemies may hope, by urging these contentions such as they are, to discredit our profession, they must be put in mind that the unity of God's Church was never so perfect or entire, but sometime it hath been blemished with dissension, yea miserably rend in sunder with the inconsiderate strife of her own children. Saint Paul 
m Rom. 16.17.  testifieth of the Church of Rome, that there were therein which caused divisions and offences contrary to the doctrine. And of the Corinth's he 
n 1. Cor. 3.3.  saith, there was among them envying, strife, and contention, some holding of Paul, some of Apollo, some of Cephas: and he 
o 1. Cor. 11.19.  writeth to them, that there must be heresies among them, for the trial of such as were faithful. So 
p Act. 15.39.  Paul and Barnabas, yea 
q Gal. 2.11.  Paul and Peter had their jars; so Polycrates and Victor, Cyprian and Cornelius, Cyril and Theodoret, Chrysostome, Theophilus and Epiphanius, Hierome and Ruffin, Paulinus and Meletius, Leo and the Council of Chalcedon, Nazianzen and the Council of Constantinople, all bishops of the Catholic Church, were at extreme contention one with another. 
r Euseb. hist. l. 5 c. 23. & inde. Niceph. l. 4 c. 37. & inde.  The strife between the East and West Churches, about the keeping of Easter was such, that they excommunicated each other. 
s Euseb. hist. l. 7 c. 3. & inde. Cypr. ep. 74. ad Pomp. Sabrat. Concil. Carth. apud Cypt. apud Cypr. ep. 75 Hieron. de script. in Dionysio.  The question of rebaptisation bred the like broils between the Bishop of Rome and the Western Bishops on the one part, and Cyprian, Dionysius, and Firmilianus, three metropolitans, with the most Bishops in Africa, Egypt, Cappadocia, Galatia, and Cilicia, on the other part: there was no Church, or Catholic Bishop therein, which was not entangled in this opposition. But the broils stirred up by Theophilus against Chrysostome were more than tragical, and rend in sunder all the Churches in the world, yet were they the Bishops of the Catholic Church that thus contended. In this variance Theophilus the Patriarch of Alexandria, and Epiphanius the Bishop of Cyprus were chief against Chrysostome; and with them joined the other Bishops of the Provinces as they fancied: the event, was this, 
t Socr. l. 6. c. 21.  Chrysostome lost both his Bishopric and life in banishment. 
u Ni●eph. l. 13. c. 13  Epiphanius and he, most grievously cursed one another. 
x Socr. l. 6. c. 17. & Niceph. l. 13. cap. 17. & 21.  Many were slain in the taking of parts. 
y Sozo. l. 8. c. 22 Zosim. l. 5. Socr l. 6. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 262.  The Cathedral Church at Constantinople, with the Senate house, were set on fire, & burned to the ground in the pursuit of revenge. The people were rob of their Pastors, and the Pastors themselves persecuted each other, and pursued their people most unmercifully. Caesar Baronius, beginning to entreat of this contention, 
z Annal tom. 5 An. 400. nu. 51.  hath these words: A shameful contention in the Church, the lamentable narration whereof I now take in hand: wherein shall be described the bickering and cursed persecution, not of Gentile against Christians, or heretics against Catholics, or wicked men against good and just men, but (which is monstrous and prodigious) of Saints and holy men one against another. The which words make it plain, that this contention was among Gods own children in the true Church. The like is written of the Bishops in the Council of Nice, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozo. l. 1 c. 17.  accusing one another to the Emperor, as soon as they were assembled; of whose jars that famous speech of Constantine, made unto them upon that occasion, giveth witness: wherein among many other things 
b Soz. ibid. Niceph. l 8. c. 16. idem in Conc. ●y ●apud. Niceph. l 8. c. 50. Euseb. vit. Constant l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he telleth them, that he thinketh this worse than all the evils to be uttered, that he seethe the Church of God dissenting by contentions and contrary opinions. Yea Sozomen 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. c. 16.  saith, The contrariety of opinions among the learned at that time, was so scandalous, that it turned many from embracing the Christian religion. So likewise, in a Council holden at Constantinople, for the deposing of Nazianzen, he thus admonisheth the Bishops: 
d Vita Nazian. praefixa operibus eius Graecè editis Basil.  It is a shame o my fellow Pastors of the sacred flock of Christ, and not befitting you, if while you teach others peace, yourselves fall to war: and how shall you persuade others to unity, yourselves being at variance? In the second Council of Ephesus, Flavianus the Bishop of Constantinople was deposed, 
e Liberat. breu. c. 12. Niceph. l. 14. c. 47.  & pitifully murdered: 
f evagr. l. 1. c. 10 Niceph. l. 14. c. 47.  with him were also deposed Eusebius, Dorilaeus, Ibas, Theodoret, Domnus, Daniel, Aquilinus, and Irenaeus, all Catholic Bishops: and this was not done by the faction of Dioscorus alone, 
g Baro. An. 449 nu. 97. 98. 105.  but by the Catholic Bishops themselves, all which, saith Baronius, Consented both to the restoring of Eutyches and deposing of Flavianus and the rest. There was in this contentious Council above 132. Bishops, whereof the four patriarchs, beside the Pope's Deputy, were part: yea it was an Ecumenical Council, lawfully assembled, of Catholic Bishops, & yet through the conveyance of cunning adversaries, they were set one against another. For the godly men of those times had secret enemies grievous wolves in sheep's clothing, who took all occasions to abuse their simplicity, and set them at variance among themselves: For so do men use, 
h Sozo. l. 6. c. 4.  saith an old history speaking of this matter, as long as strangers wrong them, to hold together; but when they are delivered fr●m outward troubles, than they fall out among themselves. Thus the policy of the Arrians kindled those contentions that among the Catholics broke out in the cause of Athanasius, and by strange devices nourished them: whereby they drew godly Bishops into their faction against the truth, as 
i Haer 68  Epiphanius noteth of the Meletians, 
* Primas ferentes tum in pietate tum in vita, Meletiani qui summam justitiam veritatis demonstrabant.  Godly men, that being mingled with the Arrians, though they abode in the true faith, yet were they not free from some contagion which they gathered in that society: and one part hereof was 
k Atha. orat. 1. contr Arrian.  their standing with others against Athanasius. This was it that bred the troubles among the Bishops in the Counsels of Seleucia, Syrmium, Antioch, Tirus, Lampsacum, Ariminum, and many other: wherein evermore something was practised even by Bishops of the true faith, against their fellow Bishops, and the faith itself. The Council of Ariminum is famous for this: wherein there were above 400. Bishops of the West, all Catholic 
l Athan. de Synod.  but 50. or thereabouts that were Arrians; and yet they relented from the faith of the Nicen Council towards Arrianisme, and gave occasion of infinite broils in the Church afterward by their inconstancy.  
5 And long before this, Saint Cyprian lamented Church-contentions, and 
m L. 4. Ep. 4.  thinketh God sent the persecutions of his time for no other cause: These evils, saith he, had not come upon the brethren, if they had been linked together in brotherly concord. And a little after the persecution of julian was over, the stories 
n Sozo. l. 6. c 4. Niceph. l. 10. c. 40.  tell how the Church-governors again moved questions and disputations about the dogmatical points of faith. And Eusebius beginning to entreat of the bloody persecution which the Church suffered under Diocletian; saith, the contentions of the learned therein, was the cause: 
o Lib. 8. hist. c. 1  these are his words, They also, saith he, which seemed to be our Pastors, casting off the rule of piety, inflamed themselves with mutual contentions each against other, they increased nothing but strife, threats, envy, and quarrels, every man with all tyranny pursuing his ambition. Neither did the persecution ensuing stay this dissension, but as soon as ever peace came to the Church, they fell to it again, 
p Euseb. vit. Constan. l. 3. Gela. Cyzecen. Act conc. Nic. l. 2 c. 7. 8.  that the good Emperor which brought this peace, had much ado with all his authority, to appease them: whereupon Basil the great, maketh this sorrowful complaint: In other arts and sciences, 
q Aschet. proae. de iudic. Dei. p. ●89 Graec. The like complaint made by the Emperor Theodosius of the Catholic Bishops in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Ephes. pag. 235.  saith he, I have seen much concord among the professors thereof: only in the Church of God I have observed so much division, and so exceeding great dissension of many, both among themselves, and against the holy Scriptures: and that which is most horrible, the Bishops themselves have stood in such difference among themselves, both of mind and opinion, and contrary to the commandments of Christ have used such contrariety; that thereby the Church of God hath been unmercifully drawn in sunder, and his flock troubled without all care and pity. A heavy complaint, and such as chargeth the Church with a foul blemish; even as foul every way as that wherewith the jesuite and the rest of our enemies this day upbraid the Church of England. Yet did not Basil therefore think it was not the true Church, as the jesuite disputeth against us, much less did he separate himself from it, but acknowledgeth the envy of Satan, who can set brethren at odds in their fathers own house; who are to be advised to reconcile themselves, and at length to embrace unity when they see Papists their enemies scorning them and clapping their hands at the bickering: lest all to late, when God's judgements fall upon them, as they did upon the primitive Church for that same sin, they learn by their own calamity, to profess the faith in unity. 
r Philostrat. heroic. in Protesilao.  One saith, the communion of good things often times begetteth envy, but when men communicate in miseries, they begin to love one another, recompensing compassion for compassion.  
§. 34. And which chief is to be pondered, as principally appertaining to this mark of unity, they have no means to end their controversies, and so to return to unity and to continue therein. For while as they admit no rule of faith but only Scripture, which Scripture diverse men expound diversly, according to the diverse humours and opinions or fancies of every one, not admitting any head, or chief rule infallibly guided by the holy Ghost, to whose censure in matters of faith all the rest should submit themselves, ut capite constituto schismatis tollatur occasio, an head, or chiele ruler being ordained, occasion of schism may be taken away: whiles they do thus, as they all do always thus, all proclaiming to be ruled by only Scripture: and yet almost every one expounding Scripture diversly, and one contrary to another, according to the seeming of every one's sense, and never a one admitting one superior infallibly guided by the holy Spirit of God, to whose judgement all the rest should submit themselves; whiles I say, they do thus, it is impossible they should have the unity of faith which is required as a mark whereby to know Christ's true Church.   

The Answer.  
1 The jesuit having objected, that there is no unity among us, now giveth his reason why there can be none: because we make the holy Scripture the rule of our faith: and indeed it is true, that all Protestants profess the Scriptures to be the rule of faith: which the jesuite may repeat as often as be pleaseth, coming over with it again and again: but no Papist can confute it: yea many Papists seem in express terms themselves to grant it, as I have showed Digression 3. where the point is handled at large, and whither the reader must betake himself for the trial. Only I will add the words of Acosta 
a Biblio. select. l. 2 c. 15.  reported and allowed by Possevinus the jesuite, that the diligent, attentive, and frequent reading, as also the meditation and conference of the Scriptures, hath always seemed to them the chiefest rule of all to understand by. And I will repeat 
b De verb. Dei. l. 1. c. 2.  the words of Bellarmine, The sacred Scripture is the rule of faith, most certain and most secure: yea God hath taught us by corporal letters, which we might see and read, what his will is we should believe concerning him. Here are three of our principal adversaries say as much as we do, and yet the jesuite alloweth it not. This his vanity, common with him in every issue between us, must be chastised with those words of Austin, 
c Epist. 6.  See how they grow worse and worse, whose runagate babbling restrained neither with fear nor shame, wandereth up and down without any punishment.  
2 And though we grant, that divers men expound the Scripture diversly, according to their fancies, yea contrary one to another, not submitting the exposition to one chief head; yet cannot this disable it from being a sufficient rule to keep us in unity, because the men that thus diversly expound, are not as he speaketh, All and every one that professeth our religion, but some private men erring through ignorance or affection: the open ministry of our Church in the mean time cleaving uniformly to one and the same exposition, which from the beginning it never altered; and the points wherein some among us vary, are not the articles of salvation (wherein alone the reason of unity doth consist) but some difficult places, the ignorance whereof removeth not the unity of faith: all which I have 
d § 7. nu. 2. § ● nu. 7. & inde. § 12 nu. 2. & inde. Digress. 8. & 10.  already handled in that which goeth before, and therefore refer myself to the places if any more be to be said to this matter. And whereas he thinketh we should admit one head or chief rule, to whom we should submit all our faith, that a head being ordained, the occasion of schism might be taken away: herein he talketh absurdly. For first we acknowledge one head and chief ruler, such as he mentioneth, even the Spirit of God, whose office it is to expound the Scripture, and this exposition he uttereth in the Scripture itself, 
e Digr. 11.12.  as I have showed. Next, if we would also according to his fancy, betake ourselves to the external authority of some man or company of men, relying upon them in matters of faith and exposition, yet this would not please him neither, unless the Pope were he: that you may see the vain importunity of the jesuite. Thirdly, when such a head as himself meaneth, admitting it also to be the Pope, were agreed upon, and all power to expound the Scripture put into his hands, yet still the same difficulties would remain that he objecteth against us. First, that his determination, though never so plainly published, would not satisfy such as are contentious: 
f See Dig●. 24.  for in the Church of Rome, notwithstanding the Pope's supremacy, there are contentions. Next, that whatsoever he determined, if it were the truth, he must fetch it and show it out of the Scripture. And so still we have as competent a judge for the maintenance of unity, as the jesuite can name any; and when he hath traversed ground, and fetched a compass how he can to avoid this judgement, yet the violence of the truth, and his own experience shall tumble him headlong into it again.  
3 The phrase borrowed out of jerom, ut capite constituto, etc. meaneth not the Pope, or any man else that should be judge of the Scripture, but the Pastors and Bishops ordained in every Church for preaching and government, which we have and use according to jeroms meaning, in a course more godly and profitable then that which the Church of Rome usurpeth.  
§. 35. Contrary, the Roman Church is alway one, and uniform in faith, never varying, or holding any dogmatical points contrary to that which in former times from the beginning it did hold: all the learned men thereof, though sometimes differing in matters not defined by the Church, yet in matters of faith all conspire in one.   

The Answer.  
1 That which the jesuite now beginneth to avouch concerning the unity of his Roman Church, is all untrue, as I will sufficiently show in the three next Digressions, and shall have occasion further to manifest 
a Digress.  when I come to handle the note of Universality. This is the truth, and all that can be said for it, 
b Isid. Pelus. ep. 408 lib. 3.  which Pelusiota noteth in all heretics, that the name of peace is indeed every where, but the thing itself no where: and as 
c Aug. epist 162 contra pertin. Donatist.  it was among the Donatists, They sacrifice in schism and dissension, and greet the world with the name of peace, whom they drive from the peace of their salvation. This their unity is of seven sorts, 
d Illyric. de sect Whitak. controu. 2. de eccle. q. 5. c. 8.  as some learned men among us have sent them word, and we think our jars (such as they be) are better than it.  
2 The first is the unity of darkness, in that they are provident to maintain outward peace, lest their kingdom should come to nought: 
e Mat. 12.16.  such an unity there is in hell; and one Bear (they say) will lie with another, 
f Petr. Martyr. decad. l. 3. c. 5.  and the very Cannibals use not to eat them of their own country. The second is a heathenish unity, when men for their credit will not seem contentious: as it is very certain they see innumerable abuses in their Church and doctrine, and yet may be content to agree in all, lest the world should despise them. The third is brutish unity, when their people consent, because they are beastly ignorant, and know not their own● abominations: so 
g Staphyl. apol. part. 1.  the Collier said, he was of the same belief the Church is, and yet he knew neither the Churches nor h●s own belief. The fourth is judas his unity, who kept company with the other Apostles because he gained by it; as many cleave to the Roman Church and agree therein, because it enricheth them, and now & then as a sanctuary freeth them from the danger of their sensuality. The fift is tyrannical unity, when men by fear are constrained to agree: the Pope's Consistory and Spanish Inquisition prevail more with their people then the conscience of religion, as would soon appear if they were taken away. The sixth is Herod's unity; for as he and Pilate, which were secretly foes, yet agreed together to crucify Christ: so these men consent in one against the truth, and conspire together, more to suppress us, then to establish any sincerity among themselves. The last is the unity of 
h judg. 15.4.  sampson's foxes, which were tied together by the tails, but all their heads were lose, and every one looked a sundry way: so these men stick together by the tails in their religion, all embracing one conceit of Popery, but in the maintenance and exposition of the same, looking and thinking as many ways as there be heads among them; only the Pope and his government they all profess, because it is their vantage, and in him all their tails meet together. This is the unity of the Jesuits Church, and the true genealogy thereof, which we are content to acknowledge unto them.   

Digression. 22. Objecting the behaviour of the Papists toward the divine Scriptures, thereby to prove their varying from that which in former times the Primitive Church of Rome believed.  
3 But whereas he saith, the Roman Church hath not swerved from any point which formerly it held, this is untrue; because it is declined from the doctrine of the Scriptures, which the old Roman Church (till Antichrist broke into it) held inviolably: and for proof hereof I will not now stand to compare the present Roman faith with the Scriptures, but only touch certain practices of the Papists about the Scriptures, which are evident signs and clear demonstrations of that I say. And first their canonizing, now after 1500. years, of the vulgar Latin against the Hebrew and Greek originals: for 
i Sess. 4.  the Trent Council chargeth all men to use it as the authentical text in all their readings, disputations, sermons, and expositions; and that they do not reject it under any pretence whatsoever. Yea 
k Galatin. de Arcun. l. 1. c. 8. Leo Castrens. apologet. lib. 2. and others.  the learned men among them accuse the Hebrew and Greek of corruptions manifold; and their general opinion thereof may be discovered by the Bishop of ●oledoes conceit, 
l F. Simen. bibl. Complut. in prolog.  who putting forth the Bible in divers languages, and therein printing his Latin in the midst between the Hebrew and Greek, saith, he hath placed them as the two thieves on either side, but the Roman or Latin Church he hath put in the midst between them as jesus Christ. And yet this their Latin so swarmeth with monstrous corruptions, that 
m Lin la. de oped. gen. interp. l. 3. ca 4. Reg. bibl. tom 6. in var. lect. lat. bibl. edit. vulg.  themselves complain of it as well as we; and 
n Molina in 1. Tho. pag. 399. Andrad. defence. Trid. lib. 4. Alph. Mendoz. controu. theol. q. 7 pag. 514.  divers of them justify with us against their fellows the Hebrew and Greek; and some that mislike it, yet confess 
o Possevin. bibl. select. l. 2. c. 6. Sixt. Sen. bibl. sanct. l 8. pag. 318. b.  the errors supposed to be therein, are not of such weight as that they touch the perfection of the Scripture in things pertaining to faith and good manners. Now it is unlikely they would strive thus about an edition against all antiquity and probability, but that they see some evidence in the originals, which by their Latin they hope they can avoid.  
4 Next, 
p See Digr. 1.9.  they complain against the Scriptures, that they contain not all things needful to salvation, but the best part of true religion is made known to us by unwritten tradition, which if you take away, many points of the faith will reel and totter: which they might never say for shame, if they were not declined from the Scripture, and had not devised this shift of tradition to fly unto when the Scripture is pressed against them.  
5 Thirdly 
q See Digr. 2. & 3.  they forbidden the people to read the Scripture, and will not have it translated into the mother tongue: which is a sign they mistrust their faith, and doubt lest the people by reading should find it departed from the Scripture.  
6 Fourthly 
r See Digr. 16.  they make the Pope judge over the sense of the Scripture, 
s Concil. Trid. sess. 4.  forbidding all other senses than such as agree with the Church of Rome: and that which is prodigious, they blush not to say, 
t Cusan. ep. 2.3.7.  The Scripture is fitted to the time, and variably understood, the sense thereof being one while this, and again another while that, according as it pleaseth the Church to change her judgement: 
u See Digr. 16.  meaning also by the Church nothing but the Pope. They would never make themselves ridiculous by such incredible assertions, had not their apostasy from the word of God made them desperate.  
7 Fiftly their mouths are full of bitter and blasphemous speeches against the Scripture, which is a sign they find it contrary to their humour, and therefore hate it. 
x Pigh. Hier. l. 1. c. 2. & contro. 3. de eccl.  One of them saith, The Gospels were written not to rule our faith, but to be ruled by it. 
y Censur. Colon. pag. 112. Pigh. contro. 3.  Others call the Scripture a nose of wax, that may be writhed this way or that way. Sometime they term it 
z Peres. de tradit praefat.  Dead ink, and 
a Pigh. contro. 3  a dumb judge. Sometime they say, 
b Bell. de verbo Dei. l. 4. c. 4.  it is not necessary: and that 
c Durae. resp. pag. 148.  God gave not it to his people, but Pastors and Doctors. Sometime 
d Eck. enchir. c. 1. Caes. Baron. ann. 53 nu. 11.  they say, it receiveth all the authority it hath from the Church and from tradition, without which it were of no credit. Sometime, 
e Eck. ubi supra  We must live more according to the authority of the Church, then after the Scripture. Sometime, 
f Eck. ubi supra  Christ never commanded his Apostles to write any scripture. Sometime they receive the Pope's Decretals as the Scripture itself, reverencing them so far, that therefore they break out into blasphemy against the Scripture, 
g Princip. in cursum. Bibl. See d. 9 in canonicis.  saith Cameracensis. Sometime they deny the text itself, pretending it is not Scripture, as 
h L. adver. nova dogmat. Caiet. pag. 1 & inde.  Catharinus testifieth of Cardinal Caietane, that he denied the last chapter of Marks Gospel, some parcels of Saint Luke, the Epistle to the Hebrews, the Epistle of james, the second Epistle of Peter, the second and third of john, and the Epistle of jude. This man was of great reckoning among them, no man of more: they say of him, 
i Sixt. Sen. bibl. l. 4. in Tho. Vius.  he was an incomparable divine, and the learnedst of all his age, 
k Andrad. defence. Trid. l. 2.  who by his study did much enlarge divinity; which is to be noted, that men may see a trick of the Papists, first to commend their learned men, and fill their people with a good opinion of them, and then to send abroad their books full of such stuff as this, that may slide into the minds of men; yet so, that when it is objected against them, they may answer as they ordinarily do, it was but the writers private opinion, and so think to escape from the shame of it, though still at home and secretly they love it.  
8 Now I demand and require the most resolved Papist that is, to answer directly from what beginning this grudge against the Scriptures, and devotion to their Church's sovereignty proceedeth? whether they be not inwardly guilty of some revolt from the doctrine thereof, which causeth them under hand (as they may) to work their discredit and crush their authority?   

Digression. 23. Wherein by five examples it is showed that the modern Church of Rome is varied in points of faith from that which it believed formerly, and since the time it began to be the seat of Antichrist.  
9 I do not say it hath altered every thing which in former times it held, it being sufficient for the disproof of the Jesuits assertion, if it have altered some; and those also esteemed among themselves dogmatical points of faith, or belonging thereunto: and this alteration to have been not from the truth only which the Primitive Rome embraced, but even from those articles which Rome declining into heresy, either in the beginning or process of this declination, professed, that so she may appear to have varied from her own self.  
10 The first example shall be in the Pope's supremacy: for the Counsels of 
l Sess. 4. & 5.  Constance and 
m Sess. 2. & 18.  Basil decreed, that a general Council was of greater authority than the Pope, and that he ought to be subject thereunto; and 
n Cusan. concord. l. 2. c. 20. & 34. Panorm. de elect. c. Significasti. Pet. de Alliaco. Gerson. Almain. Abulensi●. quos refert Bellarm. de Concil. l. 2. c. 14.  many learned Papists believed this to be true: yet since that time this point is altered, and the Counsels of 
o Concil. Later sub Leon. ses. 11.  Lateran and Trent have set down the contrary, and now the Church is bound to follow that determination.  
11 The second example shall be in the Sacrament: for 
p Geo. Cassand def. lib. de office pij viri.  at the first the people received the cup as well as the bread for the space of a thousand years; and afterward, 
q Lib. de eccle. observat. c. 19  saith Micrologus, The Roman order commandeth the wine also to be consecrated, that the people may fully communicate: and this was approved for good by 
r Tho. in 1. Cor. 11. lect. 5. Claud. de Saints. repet. 10. c. 4. Alb. de office missae. c. 5.  many learned Papists: yet in time the Council of Constance 
s Sess. 13.  forbade it, and then the Papists began to change their minds, and afterward the Council of Basil 
t Bohemis concessit came facultatem (teste Aen. Sylu. in hist. Bohen. c. 52) Bell. de Euchar. l. 4 c. 26.  released the decree of Constance, and 
u Sess. 21. c. 2.  the Council of Trent again revoked the release made at Basil, and forbade the cup, as they had done at Constance.  
12 The third example shall be likewise in the Sacrament: for 
x Sco. 4. d. 10, & 11. Biel. lect. 41. in canon.  Transubstantiation is acknowledged to be but lately brought in, and first made a matter of faith by Innocent the third in the Lateran Council within these 400. years, 
y Scot ubi supr. Biel. ibid.  before which time no man was bound to believe it, but all men were left to their own will, to do as they would: whereas now it is counted heresy to deny it, though 
z Pet. de Alliac. 4. q. 6. art. 2. Dur. 4. d. 11. q 1.  many learned Papists themselves misdoubt it: of all which matter I shall entreat more fully in the 49. Digression.  
13 The fourth example shall be in the worship of Images: for at the first the Church admitted no image at all, neither painted nor graven, 
a In Cateches.  saith Erasmus, no not the Image of Christ himself, to be set up in Churches: and this appeareth to be true by the testimony of 
b Epiph. ep. ad joan. Concil. Elib. c. 36. Clen. Alexand. protrept pag. 14. Graec.  the ancient themselves: next, when they began to be used, yet the Church of Rome forbade the worship of them, as appeareth by 
d Ep. 109. lib. 7.  the epistle of Gregory to Serenus: and 
e De invent. l. 6 c. 13.  Polydore a Papist confesseth, All the Fathers condemned the worship of Images for fear of idolatry. Afterward, the second Nicene council brought in the worship also, 
f Act. 7.  decreeing notwithstanding that no image should be adored with Latria, divine honour: but at the last 
g Part. 3. q. 25. art. 3 4.  Thomas of Aquin, 
h Ses. 25.  and the Trent Council, 
i Fr. Suar tum. 1 disp. 54 sect. 4. Vazqu. de adorat. l. 2. c. 4.  expounded so by the jesuits, taught that divine honour also should be given to them. Here we see three alterations in one point, the bringing of Images in, the reverencing them with civil honour, the adoring them with divine worship.  
14 The fift example shall be in the article of justification. For Thomas 
k Lect. 4. in Gal. 3.  writeth, that no works, either ceremonial or moral, are the cause why any man is just before God. For works are not the cause that man is just, but the execution and manifestation of his justice: because no man is justified with God by his work, but by the habit of faith infused. This doctrine of Thomas is proved to have been the faith of the Roman Church in his time, by this, that he was made a Saint therein, and was, as 
l Studiosus impendio pontificum Fr. Vict. rel. 1. de potest. Eccl. p. 41.  they say of him, exceedingly devoted to the Pope, yea 
m Henriquez sum moral. proaem.  the fift Doctor of the Latin Church, and the light of all the world, who brought all Theology into a brief sum, etc. Yet 
n Ses. 6.  the Council of Trent is varied from this, decreeing that man's own inherent justice is the formal cause of his justification, and that we are not justified by faith: since which time the learned men of that Church have left Thomas in the point.  
15 Many other examples may be given of their inconstancy; and no doubt they could be content to alter much more, if the fear of losing their credit with men did not restrain them, as their own confessions now and then unawares breaking out from them, give probability: We acknowledge freely (
o Biblioth sanct l. 8. pag 365.  saith Sixtus Senensis) that there are many faults in our Latin edition of the Bible, which yet the Church hath left therein, lest the faithful, whose ears have always from their infancy been enured thereunto, should now be offended with the novelty of an exact correction. And concerning the Communion under one kind, 
p Fr. Ouand. 4. d. 9 prop. 6.  one of them saith, that All things duly considered, it were better to grant the cup then to deny it. And touching the adoration of Images with divine worship, 
q Bel. de Imag. li. 2. c. 22. S●ar. to. 1. disp. 54. sect. 4.  the learnedst among them, that even themselves hold it, yet think it not fit to be uttered in common talk or sermons before the people, but rather the contrary, that they ought not so to be worshipped. And whereas, to take away the odiousness of this opinion that yieldeth the honour of God to an Image, 
r Catarrh lib. de Imagine. ador. concls. 6. & 7. Peres. de tradit. part. 3.  some would have them worshipped with a worship inferior to that which is given to the first Sampler, and 
s Holk in Sap. lect. 157. Durand. 3. d. 9 q. 2. Picus Mirand. apol. q. 3.  some would have no worship at all given to them, but only men should use them to stir themselves up to the worship of the Sampler by kneeling before them: this is misliked by othersome, 
t Vazq. de adorat. l. 2. nu. 415.  who think it could be propounded to the people with small fruit, yea it were foolishness to speak it. So that we see the learned in the Church of Rome can hold nothing so absolute, but some of their fellows vary from it; and what is propounded therein as matter to believe and practise, is misliked among themselves; the most being ready to receive alteration in some points or other, whensoever occasion should bring it in.   

Digression. 24. Touching the contentions among the learned of the Church of Rome: and how the Papists live not in that unity that is pretended.  
16 They which know Rome and Papistry, are sufficiently satisfied in this matter: only some ignorant persons, whom the cunning handling of such as this jesuite is, hath got into their possession, will believe no discord to be among them. But were we all so blind that we could see none of this contention, yet their noise & outcries in schools, Counsels, pulpits, and consistories, one against another, would make us hear it: the clamours of the contenders resounding in our ears no less than the noise of two armies when they join battle: or as the old philosophers, of whom 
u Lucian. in Timon.  one saith merrily, that with the noise of their disputations, they so filled the ears of jupiter and made him deaf, that he could not hear their prayers. In whose room, 
x Scholar in Lud. Senec. de morte Claud. §. Facilius inter Philoso.  saith Rhenanus, himself a Papist, have succeeded, a God's name, Scotus, Aquinas, Egidius Romanus, and others, whose contentions are no less then that which was among the Philosophers: that herein they may seem, above all things, to resemble the old Academics, Stoics, and Peripatetics. For first 
y See Auentin. anal. Boio. l. 6. pag. 407.  they have the families of the schoolmen, wherein every one professeth his particular sectmaister, Thomas, Scot, Occam, or Durand: where both masters and scholars have spent their life and writings in nothing else but opposition against each other, that it is truly spoken of them, THERE IS NOTHING DISPUTED OR AFFIRMED BY ANY ONE OF THEM, WHICH IS NOT GAINSAID BY ANOTHER. Thus the Dominican and Franciscan Friars spent, with their partakers, whole ages in quarreling about the conception of the virgin Marie: and thus the modern Doctors of this time contend about every thing depending in controversy between them and us, having no certainty among themselves what they may say against us: so far forth that I 
* An offer made to the Papists for the trial of the questions between us.  offer to make demonstration (having done it partly already throughout this treatise) against any that will deny it, That there is no one point denied or affirmed against us, wherein they vary not among themselves; and if any Papist will allege, or set down what he thinketh is the truth in any question, or exposition of Scripture, controverted between us, I will name him again a learned Papist, either old or new, that saith the contrary: which is enough to show they have no unity.  
17 This may also be confirmed by their writing one against another: 
z His sermons printed with the book of his answer to the qq. of the Armenians.  Armachanus against the Friars, Marsilius and Occam against the Pope's supremacy, the jesuits and Secular priests of late among us, one against another. Catharinus against Caietan, of whom 
a Loc. l. 2. c. 11.  Canus again giveth this censure; He was a little too busy in carping at others, and marked not that himself, while he reprehended Caietan did many times, and foully err. This Caietan though he were 
b Reverendiss. Thomae de Ʋio Caie. S. Ro. Eccl. Card. Theol. doctoris absolu tissimi. The title set before his comments upon Tho.  reputed the most absolute and profound Doctor of his time, 
c As appeareth by his opusc. ad diversorum quaesita.  & much sought unto for resolution of difficult questions: yet afterward 
d Andrad. defence. Trid. l. 2.  they suspected him to have been a Lutheran, 
e Suay to. 3. d. 60 s. 1. And this appeareth by comparing the new print of his commentaries upon Tho. with the old edition printed at Venice. An. 1523.  and Pius Quintus caused a number of things to be put out of his books in a new impression, that a man may know they are not all of one opinion. So Catharinus and Soto have written vehemently against each other: and there is not one of the elder Papists, such as were Pighius, Gropper, Bayus, Peresius, Cassander, Hosius, Almain, and the rest, who in their time, some three or four score years since, were the best pillars in the Church of Rome, and taught the doctrine thereof as it was then held; but now the jesuits scornfully cast them off and confute them. Who knoweth not, 
f De great. l. 1. c. 3.  saith Bellarmine, that Pighius, in many points was miserably seduced by reading Caluins books? And of Gropper and the other Divines of Collen he 
g De iustif. l. 3. cap. 3.  saith, Their books have need of the Church's censure: in the same manner do they that are yet living deal one by another. For nothing is more common in the books of Stapleton, Bellarmine, Gregory of Valentia, Suarez, Vasquez, Molina, Baronius, and other modern writers, then to confute one another's opinion, and to determine in the questions depending as variably as ever did the schoolmen.  
18 And if any think I wrong them by reporting these things untruly of them, I demand why have they razed & purged so many of their books which were their own Doctors? why have they put out that which they writ, and put in what they writ not, and so printed their books new over, that now you cannot find, in the new print, those things which themselves printed in the old? Thus they have served Caietan, Gratian with his gloss, Ferus, Polydore, Ludovicus Vines, 
h See index lib. prohib and the indices expurg. of all sorts. jun. Hispan. Lovan. & Possevin. apparat. sacer. tomis 2.  and whom not, if he had written never so little against the stream of the present time? The Divines of the holy inquisition, 
i Biblio. l. 2. c. 8.  saith Possevinus, a busy meddler in all men's writings, have commanded certain things to be razed out of Andrea's Mazius his comments which savoured of heresy. And of jansenius his Harmony upon the Gospels, he 
k Lib. 2. c. 18.  saith, Many things are in it not allowed by learned men, which with little ado might be supplied or taken away. Therefore it is plain that among the learned of that side, there is some opposition, or else they would never geld one another's books thus.  
19 And it is no sufficient answer to say, The difference is not in dogmatical points of faith, but only in matters not defined by the Church: for it is in all the points of their religion wherein they differ from us, and wherein Papistry properly consisteth, the certain truth whereof is determined in the Scriptures, and therefore it is against unity to disagree therein: whether the Pope and his Counsels determine of them or no. Besides, it is a point of Atheism to say, 
l Dico hactenus nihil esse in hac controversia ab Ecclesia definitum, ideoque sententiam nostrum non esse de side ● Fr. Suar. to. 2. d. 3. l. 6.  they are not matters of faith unless the Church of Rome have defined than; 
m Occam. tract. 2. part 2. c. 10 & inde. Another's.  for what God revealed in his word, and may be known thereby, bindeth us of it own nature; and though the Church have power to propound matter of faith out of the Scripture, and, for the ending of controversies, to give testimony with the truth, yet hath it no authority to change the nature of things, or to put any more verity into them then was before. In which regard, the contentions of our adversaries touch the faith, in that they strive about things determined by the word of God, and agree in nothing wherein they descent from us: for in the same things wherein they differ from us, they also dissent one from another. This I will show in some few examples, such and so many only, as the present opportunity will permit, and is fit for this place.  
20 First, they agree not about the Pope's supremacy. For Ferus 
n Sixt. Senens. biblioth l. 6. annot. 72.  taught against his dominion and principality in temporal things, 
o Comment. in Mat. l. 3 in c. 16.  preaching that Christ gave him the keys, not of the kingdoms of the earth, but of the kingdom of heaven: not any earthly power to give, take away, or alienate kingdoms, but authority to bind and lose, etc. And Marsilius 
p Defence. pac. part. 2. c. 18.  saith, That unjustly, yea besides and contrary to the demonstration of Divinity & humanity, he ascribeth to himself fullness of power over Prince, community, or any singular person. And Durand 
q De modo celeb council. quem refert Catolog test. idem Gerson. quem ita refert Fr. Victo relect. 4. de pot Pap. & Concil. pag. 138.  holdeth, the Supremacy of the Roman Church should be declared and distinguished by the Ecclesiastical and secular laws, neither aught the Pope to be called the Bishop of the universal Church, because Gregory hath forbidden it. And it is a common opinion, that a Council is above him. And Almayn 
r Qu. in Vesp. pag. 133.  saith, It is not necessary we believe things determined by him. And Cusanus 
s Concord. l. 2. c. 12.  saith, that through use and custom of his subjects obeying him, he hath at this day gotten a great deal beyond the ancient sacred Canons. Secondly, touching prayer in an unknown tongue, 
t Christ instruct. pag 212.  Contarenus a Cardinal, saith, The prayers that men understand not, want the fruit which they should reap if they understood them; for they might both specially intent their mind to God for the obtaining, even in special, of that which with their mouth they beg; and also through the pious sense of their prayer uttered, they should be more edified: they want therefore this fruit. Thirdly, touching Latin Service, Thomas Aquine, and Cardinal Caietan, 
u in 1. Cor. 14  hold it is better for the edification of the Church to be in the vulgar tongue. Fourthly, touching the power of Priesthood to remit sin, 
x 4. d 18. §. Non autem.  the Master of Sentences and 
y Fr. Victor. relect. 1. de potes. Eccl. sect. 3.  others with him, hold that only God forgiveth sin, and the Priest bindeth and looseth, only by declaring them to be bound or loosed, himself working no spiritual effect. Fiftly, touching shrift, 
z De poenit d 5 in poenit. gloss. Panot. ibid.  the Canon Lawyers say, it was not ordained by Christ, but taken up by an institution of the Church: and Michael Bononiensis 
a Expos. in Ps. 29.  saith, It is not needful for our justification, or the pardon of our sin: and Caietan 
b 3. Tho. q. 80. art. 4.  holdeth, A man by contrition, without any confession, is made clean, & a formal member of the Church. 6. Touching justification by our own righteousness, Th' Aquin 
c In Gal. 3. lect. 4.  saith, No works, either ceremonial, or moral, are the cause why any man is just before God. For works are not the cause that man is just, but the execution and manifestation of his righteousness: because no man is justified with God by his works, but by the habit of faith infused. And again 
d In Rom. 3. lect. 4 & 1. Tim. 1 lect. 3.  he saith, The Apostle showeth justification to be wrought by faith only: there is in the works of the Law no hope of justification, but by faith only. seventhly, touching the imputation of Christ's holiness for our justification, and the apprehesion thereof by faith; Pighius 
e Bell. de great. l. 1. c. 3. & de iustific. l. 2 c. 1.  holdeth, that there is in us no inherent righteousness whereby we may be justified: but 
f Controu. Ratispon. contr. 2. pag. 47. edit. Paris. 1549.  that we are justified in Christ, not by our own, but by the righteousness of God: and Christ interposing his justice between his Father's judgement and our injustice, so we present ourselves boldly before God's tribunal, not only seeming, but also being just: and the reason why our righteousness is placed in the obedience of Christ, is because we being incorporate into him, 
* Nobis illi incorporatis, acsi nostra esset, accepta ea fertu●, ita ut ea ipsa etiam nos justi habeantur.  it is imputed to us, and by the same we are accounted just. And the Divines of Collen 
g Antididagm. Colon. pag. 29. A book written by Gropper, of whom the def. of the Cens. saith, he was the rare man of our age. See his commondations in Sur. comment. An. 1547. p. 424.  say, We are justified by faith as by the apprehending cause, such a faith as without all doubting assureth us of the pardon of our sins through Christ: (whereof notwithstanding it behoveth us to be assured by the testimony of the holy Ghost through faith) and after the same manner we are justified of God by a twofold justice, as it were by formal and essential causes: whereof the first is the perfect justice of Christ, not as it is without us, abiding in him, but as the same being apprehended by faith, is imputed to us. This righteousness of Christ, thus imputed to us, is the principal cause of our justification, whereon we must chief trust and stay ourselves. Eightly, touching the certainty of a man's own salvation, 
h Enchirid. Concil. Colon. tit. de iustif. c. non habes ergo.  the same Divines of Collen writ thus: We confess the truth is, that to a man's justification it is required that he certainly believe, not only in general, that they which truly repent have their sins forgiven by Christ, but that his own self also hath forgiveness, through Christ, by faith. 
i Innoc. Gentle exam Con. Trid.  The same was also preached openly by Marinarius a Friar, at the Trent Council. Ninthly, touching merits, 
k De iustif. l. 5. c. 7. idem Walden●. tom. 3. de Sacra c. 7.  Bellarmine saith, In regard of the uncertainty of our own righteousness, and because of the danger of vain glory, the safest way is to put our confidence in the sole mercy and goodness of God. 10. Touching the sacrifice of the Mass, Cornelius Must, 
l Sixt. Senen. b●blioth. sanct. lib 4.  a Bishop so famous for his learning, that he was a Preacher at twelve years old, and all Italy ran after him, defended 
m Fr. Sua. tom. 3. d. 74. s. 2.  that Christ, at his last supper offered no sacrifice at all. 11. Touching the Apocrypha, it is clear 
n Lyra Hugo. Ca●et. Sigonius and others.  that many deny them to be canonical Scripture. 12. Touching the communion under one kind, Ouandus 
o 4. d 9 Pro. 6.  saith, It were better to allow the cup to the people then to deny it, and less hurt would grow by yielding then by detaining it. 13. Touching marriage, 
p 4. d. 26 q 3. quem refert. joh. Capreol. ibid.  Durand held it was no sacrament, and Canus 
q Loc. l. 8. c. 5.  saith it is none, unless the Priest by solemn words of the Church do it. And 
r Tolet. Sum. cas. l. 7 c. 21.  that which some Papists call heresy, that the innocent party may lawfully marry again after divorce, is affirmed by 
s Comment. in 19 Mat.  Caietan, and 
t Annot in Caiet. l. 5.  Catharinus. 14. Touching free-will, Ariminensis 
u In 2 d. 26 p. 103.  denieth that a man can will any thing that is good by nature, without the special help of God's grace: and Alphonsus 
x Lib. 9 verbo. Libert.  holdeth our will is free from constraint, but not from necessity. 15. Touching the descension of Christ into hell, 
y In 3. d 22. q 3  Durand, and 
z Apol. qu. 1.  Picus Mirandula deny it, affirming that he descended not properly and in substance, but only by effect, in that, without any local motion, the power of his death reached thither. By these few examples you may conjecture how well they agree, that thus are divided about the principal articles of their faith, and nothing can be so generally or certainly received, but some or other among them deny it.  
21 And to manifest this contention yet a little more, you shall see what a number of opinions they have among them, concerning any question which themselves move in Divinity. For example, whereas in the Sacrament they think the substance of bread and wine pass away, the forms, or accidents, only remaining; the question is, in what subject, or substance these accidents abide? Some say they remain separated without any subject: this is the opinion of Occam, Biel, Cameracensis, Maior, and the Nominals. Some that they obtain a way whereby to exist of themselves: this is the opinion of Marsilius. Some that they have their inherence in the quantity: this is the opinion of Thomas, Bonaventure, Soto, Egidius, Suarez, and others. Some, that they abide with that existence which they had in the bread and wine before consecration: this is the opinion of Dominicus Bannes. Some, that the body of Christ sustaineth them by his presence: this is the opinion of Palacio. Another question is, how the accidents remaining after consecration have power to nourish? and whereof it is that worms, or such like corruption, is engendered in the host? Some say, the matter hereof is made of the air that is round about the forms: this is the opinion of some mentioned by Thomas Aquine. Some, that the substance of bread and wine returneth again, and from it proceedeth this nutrition or generation: this is the opinion of Innocent, Bonaventure, and Alexander. Some, that of the quantity remaining, the matter of the thing bred or nourished, is engendered, whereinto the bread would have turned if it had remained: this is the opinion of Aquine. Some, that the accidents receive possibility to be changed into this matter: this is the opinion of Richard. Some, that when the accidents begin to corrupt, there returneth a substance again, not the former substance of bread, but a new that was never before, whereof this nourishment and corruption ariseth: this is the opinion of Scot, Durand, Biel and others. Some that these generations, nourishments, and passions in the Sacrament are not at all, being either mere apparitions, or things miraculously created of God: this was the opinion of Algerus, Guitmundus, and Friar Walden. Such like are their questions and opinions throughout all Divinity, too odious to mention. But what unity call you this, first to cut Divinity into such shreds and questions, and then to agree no better in determining?  
Fidem minutis dissecant ambagibus,  
ut quisque, lingua est nequior,  
Soluunt ligantque, quaestionum vincula,  
per Syllogismos plectiles.  
Vae captiosis Sycophantarum strophis,  
vae versipelli astutiae.  
Nodos tenaces recta rumpit regula  
infesta discertantibus.  
Iccirco mundi stulta delegit Deus,  
ut concidant Sophistica.  Prudent. Apotheos'. hymn. in Infidel. 
22 Or if all this be not sufficient to convince them, you shall hear what some of themselves confess, and have freely complained, even in their sermons, concerning this matter, that we may know them to be of 
a ovid. metam. l. 3.  Cadmus' kind, or 
b Lucian. Con. viu.  the Lapiths, beginning with merriments, and ending with frays, that the smart of their wounds given each other, maketh them complain. For Cornelius Must, at the Council of Trent 
c Orat. ad Tried Concil. 3. Dominic. Aduent.  preached, Immortal God, how proudly are the ancient monuments of our faith vexed with our contentious striving, whereby now the world is overturnd? How perversely is God's word either set at nought, or mangled, or wrested, or inverted? How rashly do ourselves, that we may seem to know something, sometime set at nought the uniform consent of all ages? Is not that fervent love to the common wealth, & toward one another, perished, whereby in times past all Christians, o sweet and dear name, were called brethren? Preaching is turned into contention. And Diez a jesuite, 
d Ph. Diez conc. quadrupl. Rom 3. Dominic. 4. post Epiph. conc. 2. p. 804.  complaineth, What shall we say touching the contradictions which abide in the ship of the Church itself? For truly though the tempests without so sharply assault it, yet they themselves which are within, very often fall at contention one with another. O holy Church of God, I see thee not only assailed by heretics without, but within thyself also I behold even among Christians so many contentions, strifes, and quarrels, that it is miserable to speak it, much more to see it. Thus 
f Esa. 19.2.  God setteth the Egyptians together by the ears, that they may fight every man against his brother, and against his friend; and giveth them over as 
g judg. 7.22.  the enemies of his Church, to sheathe their sword in their fellows sides: and it cannot be otherwise, because, as 
h In Euseb. l. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one said of the Manichees, having chosen opinions not hanging together, they cannot but disagree among themselves. And when the language of such as would build Babel was confounded, they understood not each other, but when one called for mortar, his fellow would reach him a brick, and when he cried for stone, fall to removing of ladders.  
§. 36. And no marvel, because they acknowledge one chief Pastor appointed over them, to wit, the successor of S. Peter, to whose definitive sentence, in all matters, they wholly submit themselves, knowing that to S. Peter and his successors, Christ promised the Keys of the kingdom of heaven, and that he would upon him, and his successors, as upon a sure rock, build his Church, Mat. 16. Knowing also that Christ our Saviour did especially pray for S. Peter, Luc. 22, and his successors, that their faith should not fail, at least so far as to teach the Church a false faith, to the intent that they might always be able to confirm their brethren, if at any time they should fail in their doctrine of faith: knowing lastly, that to S. Peter and his successors, Christ gave most ample authority over his universal church, saying, Pasce oves meas, joh. 21. that is to say, Rule or govern as chief Pastor under me all my flock, all those that will be called my sheep, giving him charge to feed them with the food of true doctrine of faith, and consequently binding them to receive obediently this food at his hands; and consequently again, tying himself so to assist him with the guiding of the holy Ghost, that he and his successors should always propose unto them the food of true faith, & never should teach them ex cathedra, any thing contrary to true faith; since if he should not thus assist, but should permit them to teach the Church errors in faith, his Church, which he hath bound to hear his chief Pastor in all points, might contrary to his promise, Mat. 16. Mat. 23. Luc. 10. err: nay by him should be bound to err; which without blasphemy cannot be said. All Catholic learned men therefore knowing this, do acknowledge that the definitive sentence of this chief Pastor must needs be always an infallible and undoubted truth, and that therefore they may safely, yea they must necessarily submit all their judgements and opinions, either in interpreting the Scriptures, or otherwise, to the censure of this apostolic seat: which while they do, as they must alway do, if they will be accounted Catholic men, and will not either cast out themselves, or be cast out, by the sentence of this chief shepherd or Pastor, out of the company of the Catholic Church; how is it possible that one should dissent from another in matters of faith, or at least obstinately, as heretics do, err in any point of faith?   

The Answer.  
1 The jesuite having immediately before propounded the unity of his Roman Church, affirming that therein only the unity of faith and concord of the learned is to be found, now proceedeth to prove it by showing the means which they have for the preventing of discord, which he thinketh so all-sufficient, that it were impossible there should be any dissension among them. The sum of that which he saith, is briefly this: 
They which acknowledge one chief Pastor, to wit, the Pope, to whose definitive sentence in all matters they submit themselves, cannot possibly dissent.  
But all Catholics acknowledge this chief Pastor, and submit themselves to his definitive sentence.  
Therefore how is it possible they should dissent?  The second proposition he assumeth as granted, though indeed it be untrue, as I will show: the first he proveth thus: 
They cannot dissent who submit themselves to him that hath authority and infallibility of judgement.  
But the Pope hath this authority and infallibility.  
Therefore they which submit themselves to the Pope, cannot dissent.  The second proposition he confirmeth thus: 
We know, that to S. Peter and his successors Christ promised the keys; and said, upon them as upon a rock, he would build his Church: praying for them that their faith should not fail, and bidding them strengthen their brethren, and feed his sheep; which importeth this authority in ruling, and infallibilit it in judging.  
But the Pope is S. Peter's successor.  
The Pope therefore hath this authority and infallibility.  This being the sum of his discourse, I answer first to that which he assumeth so confidently, that all Catholic men submit themselves to the Pope's definitions, acknowledging the same to be of infallible truth. For whatsoever his authority and judgement be, yet the Catholics do not so uniformly as the jesuite pretendeth, submit their opinions to him, but contrariwise when occasion is offered, they utterly refuse both him and his definitions: and this is so true, that he which will deny it, must be reputed ignorant of all sense and experience, the which manifestly show, that not only the Christian Catholics of the Primitive Church, but the Popish Catholics of the Romish Church this day themselves, have rejected his determinations, and held opinion against him.   

Digression. 25. Wherein it is showed, that in the Primitive Church the Pope's determination was not thought an infallible truth, neither did the Christians for the maintenance of unity submit themselves thereunto.  
2 For many Catholic Bishops in those days dissenting from the Bishop of Rome, and refusing his decrees, were not thought therefore to break any unity in the Church. For Aeneas Silvius, who was himself a Pope about seven score years since, 
a Epist. 301.  writeth, that before the Council of Nice, every man lived to himself, and small respect was had to the Church of Rome. 
b Sozom. l. 3. c. 8.  The Bishops of the East withstood julius in the cause of Athanasius, and charged him that he had done against the laws of the Church. 
c Theod l. 5. c. 23. Sozom l. 7. c. 11.  Flavianus the Patriarch of Antioch, about his succeeding Meletius in that sea, against Paulinus, resisted four Popes one after another, when they would have had him give room to Paulinus. 
d Epi. ad Vrsac. & Valent. & Germin. apud Baron. annal. to. 3. ann. 357. nu. 44.  Liberius who was Pope in the year 360. confessed, that Athanasius was separated from the communion of the Church of Rome. Yea 
e Baron. ibid. nu. 43. & 46.  the Papists themselves acknowledge this Liberius condemned Athanasius, and entered communion with the Arrians: which showeth against all exception, that in those days the godly Christians did not think either that the Pope was the head of unity, or that all were of the true Church that held communion with him: for then the Arrians had been good Catholics, and Athanasius, with all that took part with him, had been heretics; which no man dareth say. About the year 450. 
f Act. 16.  the Council of Chalcedon, wherein were 630. Bishops, withstood Leo then Pope of Rome, in the question of his supremacy. Concerning which matter 
g Concor. Cathol. l. 2. c. 20. pag 748.  Cusanus a Cardinal beareth witness, It is manifest (saith he) that Pope Leo would not in certain points receive the constitutions of the Chalcedon Council (specially that the Church of Constantinople should go before the Church of Alexandria) but always gainsaid them, as some other Popes did after him, and yet the decree of the Council always prevailed. Which experience proveth, that in those times the Bishops over all the world would as occasion served, refuse the Pope's judgement, and yet they were counted good Catholics for all that. So likewise in the year 418. 
h Cap. 105.  the sixth Council of Carthage having in it 217. Bishops, resisted three Popes one after another, decreeing things contrary to the authority of the Church of Rome, as 
i Contaré. sum. Concil. magis illustr. pag. 263.  the Papists themselves expound the Council, whereof Cusanus 
k Vbi supra.  writeth thus: The Council of Africa withstood Celestin, in that he would do against the Council of Nice, and Celestin replied not that he might do it, but alleged for himself the Council, though corrupted. Which opposition made against the Pope is so apparent, that many Papists indeed labour to excuse it, but none deny it: and 
l Sic undique Carthaginenses patres constringuntur, ut elabi nullo modo possint: quis iam ferat crassissimae igno●antiae illam vocem in tot & tantis patribus▪ ubi illa Augustini & reliquorum prudentia? Alan. Cope. dial. pag 76. 77.  the despiteful speeches of some Papists against S. Austin and the Bishops, bewray that they discover the same resistance made by the Council against the Pope, that I mention.  
3 Again, in the year 167. 
m Euseb. hist. l. 5. c. 23. & inde. Niceph. l. 4. c. 37. & inde.  there arose a contention in the Church about the keeping of Easter, whereby the Bishops of the East and West were divided: in which contention the Pope's definitive sentence was not received, but refused, without any offence against the unity of the Church. For first, Polycarpe, coming to Anicetus that was Bishop of Rome in his time, would not yield to him; neither could Anicetus persuade Polycarpe to lay by his manner of observation, 
n Euseb. li. 5. c. 26.  saith the story, and yet both sides retained unity. About thirty years after, the question was renewed, 
o Cap. 25.  and Victor the Bishop of Rome being earnest against the Eastern Bishops, excommunicated them. But this (saith Eusebius) pleased them not, for they wrote unto him, reproving him sharply and bitterly: as namely Polycrates the bishop of Ephesus, and Irenaeus the bishop of Lions, here in the West. These had many on their side that stood against the Bishop of Rome; and that which afterwards took up the controversy, was not his authority, but the Council of Nice. Now it is very probable, that if these Bishops had thought the subjection mentioned by the jesuit, to the Bishop of Rome, were necessarily required to the essence of unity, they would have yielded; whereas by their resistance it is plain they thought themselves bound to his determination no more than he might think himself bound to theirs.  
4 About the year 258. there arose a question, whether they whom heretics had baptised, if they returned to the Catholic Church, should be baptised again? Here no doubt the Pope's judgement was to be followed, if it were true that the authority and certainty of judgement were his, and all true Catholics should yield unto him. But mark what fell out: 
p Euseb l. 7. c. 5. Cypr. ep. 74. ad Pomp. August. de vnic. bapt. c. 14.  Stephen the Bishop of Rome forbade rebaptisation, and thought them worthy excommunication that used it: but Cyprian the Bishop of Carthage and a Martyr of the Church, withstood him, and would never accept his decree. With him took part Firmilianus the Metropolitan of Caesarea, confuting the decree that Stephen had made, whom 
q Apud Cypr. ep. 75.  in a certain epistle he thus reproveth: What can be more base or vain then to hold contention with so many Bishops throughout the world? breaking peace with every one through divers kinds of discord, sometime with the Eastern people, sometime with you of the South, not suffering the Bishops sent from them so much as to come to his speech, but forbidding the brethren to give them room and lodging. Is this to hold the unity of the spirit in the bond of peace, to cut himself from the unity of love, and in all things to make himself strange unto his brethren, yea and through the fury of contention to rebel against faith and Sacrament? See how this man, 
r Menolog. Graec. in Octobr. 28.  whom the Church so honoured that they put his name into the Calendar, taketh up the Pope, and setteth at nought his definitive sentence. With these took part also a 
s Concil. Carth. apud Cyprian.  Council of 87. Bishops, yea many great Synods, 
t Euseb. l. 7. c. 5.  saith Dionysius Alexandrinus, and whole countries, who yet were not therefore reputed to live out of the unity of the Church. And Dionysius himself, the Patriarch of Alexandria, consented herein with Cyprian and the Synods of Africa, as jerom 
u De Script. eccle. in Dionysio  testifieth. Here then we see the Pope at one time resisted by 3. Metropolitans, many Counsels, and by the most Bishops in Africa, Cappadocia, Egypt, Cilicia, Galatia, and other countries; and yet the jesuite will needs persuade that all Catholic men have acknowledged one chief Pastor the Pope, and yielded themselves evermore to his censure: when these examples show the contrary, and make it more than plain, that till now of late, subjection to the Romish Church was never esteemed appertaining to the essence of unity, nor put into the definition thereof.   

Digression. 26. Showing that the Papists themselves do not so constantly and uniformly submit themselves to the Pope's judgement, nor believe his infallible authority as is pretended.  
5 Indeed the jesuite reporteth it of the Church of Rome this day, that all the learned men and people thereof submit their opinions and judgement in all things to the Pope; and this is generally boasted among them, and objected as a matter fully proving their unity: but they only say it, for we know the contrary, 
* A memorable example hereof is the modern conclusions published by the Venetians against the present Pope Pa●lus Quintus and his supremacy.  and discover daily as much headiness among them against their Popes and Counsels, as ever was in any government. Mark else their own words: It were a great matter indeed, saith 
x De certitud. gratiae, assert. 13.  Catharinus an Archbishop among them, and in very truth too hard a case, to bind the understanding of the wise, with every answer of the Popes that may be produced: for the holy Ghost doth not alway and in every word assist them. And 
y Q. in Vesper. pag. 133. printed at the end of his Morals. in 8●.  Almain a great Doctor in their schools, It is not necessary that men believe things determined by the Pope, although the contrary be not publicly to be taught. And Bellarmine, though unadvisedly possible, yet saith plainly, touching Cyprians withstanding of Pope Stephen, that 
z De Ro. Pont. l. 4 c. 7.  after the Pope's definition, yet it was free to think otherwise: yea he holdeth, that 
a De Ro. Pont. l. 2. c. 29. arg. 7.  as it is lawful to resist the Pope assaulting our body, so may we resist him when he invadeth our soul, or troubleth the commonweal, and much more if he practise the destruction of the Church: in this case I say, it is lawful to resist him by not doing what he commandeth, and hindering that his will be not executed. Caietan 
b De authorit. Pap. & Concil. c. 26.  holdeth, that in case of heresy he may be deposed, 
c Cap. 27. ad 2.  and when he rendeth the Church in sunder, he may be resisted to his face. And Franciscus Victoria 
d Relect. 4. de potest. Pap. & Concil. pag. 133  saith, If a Council declare a thing to be matter of faith or belonging to divine right, the Pope herein cannot declare otherwise, or change any thing, specially if such a matter pertain to faith or the manners of the universal Church. See how these men, all resolved Papists, and the learnedst of that sort, yet assume it as out of question, that the Pope's judgement is not always of undoubted truth, but he may err, yea be an heretic, and make havoc of the Church, and therefore may be resisted. And in very deed the conceit of his infallible judgement being the beginning and foundation of his authority, it cannot be denied but they which call the former in question, must needs doubt of the later.  
6 And let the most resolute Papist that is, but think seriously of this point, and answer how it is possible they should so willingly obey his decrees, and yield their opinions to his judgement, when it is a ruled case among them all, that the Pope may err, yea as 
e De sign. eccl. to. 2. l. 18. c. 6.  Bozius affirmeth, be an heretic, writing, teaching, and preaching heresy? For will they obey him in error and scandal? or do they think his decree can alter the nature of that which is false, and make it true, that they might with security of conscience entertain it? They dare not say so. Franciscus Victoria 
f Relect. 4. de potest. Pap. & Concil.  disputeth at large against his dispensations, affirming that a Council should do well to bridle him, and that they which use such immoderate dispensations as he giveth, are not thereby secured in conscience, that they may use them lawfully: No doubt they which are so jealous of him in things concerning manners, believing also he may write and preach heresy, and 
g Bellar. de ●o. Pont. lib 4 c. 1. saith, this is the opinion of G●rson, Almain, Alphonsus, and Pope Adrian.  define it too, unless he use a general Council, 
h Can. loc. l 6. c. 8. pag. 206.  which Council also may err in the reasons and causes whereon he buildeth the definition, 
i Bellar. ubi supra.  and by proceeding rashly without mature deliberation, finally 
k Stapl. princip. doctr. l. 8. c. 14.  the Pope in every thing, but the conclusion itself, may miss it: they (I say) which thus far forth misdoubt him, are not in their conscience free from a further conceit, if they might freely utter it; and that is, that both Pope and Counsels may err, and in such cases their decrees bind no man. And out of question this was the common opinion of all Papists, till of late: for Canus 
l Loc. lib. 6. c. 1. these are Gerson, Almain, Adrian, Waldensis, Gratian, Turrecremaia, and Erasmus● unto whom many more may be added.  reporteth of seven renowned Papists, that in their time they believed the Apostolic seat might err even then when it judged of a question of faith: the which is far from the new upstart opinion of 
m Greg. de Val. Anal. fidei.  some modern Jesuits, that the Pope may define things of faith either with a Council or without, whether he take heed or not.  
7 And I do verily think that they which most pretend the Pope's sovereignty, and are loudest in magnifying his authority, are not in good earnest: for there are examples where they repine at his definitions, and she outright from them. The Pope 
n In the Counsels of Trent and Florence.  decreed the Apocrypha to be canonical Scripture, yet since that decree, 
o De script. & dogm eccl. l 1. c. vlt.  Driedo, 
p Comment, in Sever. Sulpit.  Sigonius, and Sixtus Senensis have called them in question and rejected them. And mark the words of S xtus concerning the book of Hester: The Council (saith 
q Biblioth l 1. pag. 4●.  he) meant the true and natural parts of the books, not ragged and patched additions, such as these last chapters of Hester are, much like a theme made by a school lad. See what a pleasant distinction he hath at hand to save himself from the Pope's command, and yet be counted a Catholic of the union too. And 
r Loc. l. 2 c. 9  Canus saith, notwithstanding the same decree, that he dareth not call it heresy to reject the book of Baruch out of the Canon: though they will make a poor Protestant believe it is heresy to refuse any thing decreed by a general Council. Yea 
* Bellar. de verbo Dei. l. 1. c. 7. & 10.  they boast that these Apocryphaes were decreed to be Scripture long ago by the ancient Counsels of Carthage and Laodicea: yet Lyra, Carthusianus, Hugo Cardinalis, 
* Post hanc Sacri Concilij definitionem tam expressam, non desunt qui in Ecclesia, varijs pratex●ibus hanc editionem vulgarem plurimis in locis corrigere veimt. Dom. ban. in 1. part. Tho. q 1 art. 8 p. 67. quem vide usque ad p. 73. Loc. l. 11. c. 5.  Tur●ecremata, Caietan, and others, in their time would not acknowledge them. So likewise the Pope in the Trent Council 
s Sess. 4. decret. 2.  decreed, that the Latin vulgar translation of the Bible should be holden Authentic, and in all public readings, disputations, preachings, and expositions, used as such; and that no man should dare or presume, under what pretence soever, to reject it. Yet what is more common with all Papists, then upon every occasion to start from it? extreme necessity indeed compelling them thereunto. Hereof take an example in Canus: Thus, 
t pag. 311.  saith he, our Latin edition hath it, where those three words, ipse est Artaxerxe●, are no part of the Scripture, but, by I know not what expositor, they were peradventure foisted into the margin, and thence, by the errors of writers, clapped into our text. Another example take in Galatinus: Here 
u De Arcan. l. 10. c. 7 See another example touching, Marc. 13.32. in B. Medin in. 3. part. Tho. qu. 10. art. 2. ad 1.  saith he, our edition hath two great corruptions: the Hebrew verity hath it far otherwise, and more agreeable to the truth of our faith. This corruption I cannot but ascribe to the author of our edition. Again, the Pope, 
x Sess. 11.  in the last Council of Lateran, is decreed to be above a Council: yet since that time 
y Contra. haer. l. 1 c. 6.  Alphonsus à Castro hath writ the contrary. The Council of Trent 
z Sess. 6.  teacheth justification by inherent righteousness, condemning those that believe the imputation of Christ's righteousness: yet 
a Controu. 2.  Pighius submitteth not himself to this decree, but holdeth against it the very belief of the Protestants: 
b Sess 21 can. 3. Bellar. de Eucha. l. 4. c. 23. §. Sat ultima.  The Pope in the Council of Trent forbiddeth the communion under both kinds, and teacheth, that as much grace is given to the receiver in one kind, as in both: but 
c Breviloqu. in 4. d. 9 pro. 6. & 7  Ouandus and 
d Gasp Cassal. lib. de coen. l. 2. c. 25.  some others, think for all that, It were better, all things considered, to minister in both kinds, wherein more grace is given the receiver, than in one. Again, 
e Sess. 6.  the Pope decreed against the certainty of grace & salvation, defining that no man should believe these things of himself: yet Catharinus, even against the Trent Council, 
f Asser. & tract. de certitud. great.  defended the contrary, and wrote, 
h Quilibet de sua gratia formidare & timere potest. Conc. Trid. Sess. 6. cap. 9  that a man may have the certainty of faith touching these things. And when the authority of Trent was objected against him, he eluded it by divers shifts and flight distinctions, and constrained 
g Dom. à Soto. apolog. c. 2. & Andr. Vega. defence. Trid. l. 9 c. 46.  them that dealt against him, in effect, to gainsay the Council as much as himself, saying, A just man may be as certain that he standeth in grace, as any man can be that Rome is, yea certain without all doubting and fear: the which is expressly against ʰ the words of the Pope: but this is an ordinary practice of the Papists, first, in good terms to make profession of all obedience to any thing the Pope shall decree, and then when the decree runneth against their mind, with subtle expositions, and witty distinctions so to hammer it, that it shall dance after their pipe whatsoever the tune be, as we see in Senensis and Catharinus. The which may be done the easilier and with more show of obedience, because these decrees, specially the Trent Council, are penned so cunningly and 
i For Apollo his oracles always equivocated. Ambigua semper, & incerta obliquaque erant ipsius responsa. jul. Lessign. de cognom. Deorum. lib 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scol Aristoph. in Pluto.  oraclewise, that they will reasonably bear as many expositions as there shall be opinions; and then, albeit the contention be never so great, yet who dares say the contenders submit not themselves to their chief Pastor, when every side shall expound his decree for his own opinion?  
8 Moreover if it were true, that all Papists acknowledge the Pope to be their judge, and of such infallible truth in all his teaching, that they may and must boldly yield all their judgements and wits to his, let them satisfy the world how it fell out that they have deprived so many Popes, yea for heresy: for it should seem in this case that their Church took upon her authority to direct him when he was out of the way: and when there have been divers Popes at once, 
k Nullus enim fuit illo tempopore (Concilij Constantiensis) certus Papa. Caiet. tract. de author Pap. & Con c. 27. ad 6.  what time it was uncertain who was Pope; what submission could there be to this chief Pastor? Or if it be true, that a Council is above the Pope, which 
l Cusan. concord. l. 2. c. 20. & 34. Panorm. de elect. c. significasti. Facta capitulorum & universitatum, quia superiorem habent, non sunt aequanda gestis conciliorum, ubi solum Deus est superior, & à quibus non appellatur Aen. Sylu. ep. 25.  the most and the ancientest Papists believe, and 
m Concil. Constant. Sess. 4. & 5. Concil. Basil. Sess. 2.  two general Counsels decreed, how can it be said that Papists holding this opinion depend upon the Pope, as the jesuite pretendeth?  
9 Thus we see how the Papists esteem their Popes at home; hay think it a perilous matter to be tied so straightly to him, they think it lawful to resist him, they believe he may fall into heresy, yea preach it, and practise the destruction of the Church, they believe a Council is above him, and may restrain or depose him, they believe he and his Counsels may err in every part and circumstance of his definitions, but the conclusion itself; they have notoriously maintained opinions against his decrees, they have deposed him, and been in that strait, that they knew not who was Pope: whereupon I say, it is a most intolerable thing to endure the hearing of these loud brags that they make abroad concerning their obedience to him, and so willing acceptation of his judgement for the ending of controversies: and I am firmly persuaded, by the experience of their writings & behaviour, that whatsoever they pretend abroad among the ignorant, they have a most base opinion both of his person and judgement. For Guicciardine, a man very near him, 
n Hist l. 16.  writeth, that the goodness Apostolic is then commended, when he exceedeth not all other men in wickedness: And Fr. Victoria, speaking of his practice in dispensing, 
o Relect. 4. de potest. Pap. & Concil. Pro. 12.  saith: Give me Clements, Lines, and Siluesters (that is Popes as good as were Clemens, Linus, and Sylvester) and I will permit every thing to their judgement: but, that I say no worse against these later Popes, certainly they are inferior to those ancient Popes by many degrees.  
10 But supposing all Papists, as the jesuite speaketh, do acknowledge one chief Pastor over them, to whose definitions, in all matters, they submit themselves; yet hence it followeth not, that therefore they have the true unity, and cannot dissent; for 
p Fere semper seruata haec consuetudo, ut acta priorum pontificum sequentes aut infringerent aut omnino tollerent. Plat. in Steph. VI  the Pope may be at controversy with himself, or possible his mind cannot be known, as of a long time it was not when the Friars contended about the conception of the virgin Marie, nor is not to this day, 
q Suar tom. 2. disp. 3. sect. 6.  the Church having defined nothing in this matter, and possible, 
r Suar. ubi prius refert.  as Caietan and Cano have observed, cannot, by reason the opinion that holdeth her conception without sin, is in show godly, but indeed untrue and vain. But that which is principally to be objected, the spirit of God hath neither given him such uprightness of judgement, that he can alway define the truth, nor put him into such authority that men necessarily are bound to obey him: the which being true, than it will follow, that all such as rely most upon him, shall either not consent at all, or consent in error, and a people may be united to the Pope, and yet be without the true union of Christ's Church. 
s Nilus' l. de primate Neceph. Greg. l. 10. hist. Rom. c. vlt.  And assuredly the Greeks complain that this usurpation of the Pope to be head of all Churches, and judge of all matters, hath been the very fountain of all our divisions.  
11 Against this the jesuite replieth, that the Pope hath infallibility and authority of judgement both, given him by Christ, so that it were impossible his people should dissent: and for confirmation hereof he allegeth 3. texts of Scripture, wherein he saith, our Saviour Christ spoke of Peter and his successors, meaning the Pope, and gave them this power that he speaketh of: and so concludeth, that by virtue of Christ's own ordinance, the Pope is the means to uphold the unity of the Church, whose determinations the Papists receiving, cannot disagree. Whereunto I will answer distinctly three things. First, that in all the words alleged, our Saviour meant the rest of the Apostles as well as Peter. Secondly, whomsoever he meant, yet the words spoken contain no such thing in them as the jesuite gathereth. Thirdly, supposing they were meant of Peter, and contained the primacy, yet the Pope is not Peter's successor, and so consequently hath no part in them: the which parts of my answer being justified, there will no doubt remain, but the unity of the Romish Church is proclaimed and set forth upon uncertain grounds.  
12 First I say, that all these words of Christ, I will give unto thee the keys: and upon this rock I will build my Church. Mat. 16.18. I have prayed for thee that thy faith fail not. Luc. 22.32. and feed my sheep. joh. 21.15. were not meant or intended to Peter alone, but to the rest of the disciples with him. Of the first place in Mat. 16. it is clear. For 
t Bell. de Ro. pont. l. 1. c. 10. §. Ac ut à primo. c. 11. § Catholici autem. c. 13. §. At no● & Catholici.  the rock and the keys signify the same thing, so that to whom Christ promised the one, he promised the other: but the keys and all the power thereof was promised & given to all alike, as is proved: for it is agreed between us, 
u Bell. ubi sup. c. 12. §. Thomas Caietanus  that the whole power of the keys is contained in binding and losing, 
x Alexand. 4. q. 79. p. 316. 317. Mag. 4. d. 18. Dura. 4. d. 18 q. 1. Ouand brevilo qu. in 4. d. 18 pro 16. Sylu. verbo clavis. nu. 1. rosel. verbo clavis. nu. 1.  and defined thereby; so that to be the rock, or to have the keys, supposeth or includeth no more than to have authority to bind and lose: which authority is expressly given in the 18. of Math. verse 18. to all the Apostles, and the self same words, touching binding and losing, are there used that Christ used before to Peter: yea 
y jansen. concord. c. 72. Rhen. upon Mat. 18.18  the Papists themselves confess, that all the fathers of the Church think, that as before to Peter, so in these words to the other Apostles and their successors, our Lord gave the power of Binding and losing. Again, in joh 20.21. our Saviour after his resurrection, breathed upon his disciples, and said to them all, As my Father sent me, so I send you, receive the holy Ghost; whose sins ye remit, they are remitted; and whose sins ye retain, they are retained: where the ceremony of breathing upon them seemeth to give them all a like portion and power of the spirit; and his words, As my Father sent me, so I send you, to imply, that he sent all with equal authority, no man's jurisdiction flowing from Peter to him, but every man's coming immediately and alike from Christ that sent them. But the last words, whose sins ye remit or retain, they are remitted and retained, signify the same that he had said before of binding and losing, and so consequently give them all the power included in the rock or keys: for 
z Ema. Sa. & jansen. upon Io. 20.21. Bella. de Ro. Pont. l. 1. c. 12. §. Dices si non.  in this place is given what Mat. 18, was promised. Thus all the power of the rock and keys is included in binding, losing, remitting and retaining: and authority to do this, is given to all the Apostles as much as to Peter, and yet the jesuite, by means of the rock and keys, thinketh Peter is made chief above them all. Let him and his partakers untie this knot, & say directly what they think at the argument. Peter had no more power given him, 
a Planus sensus illorum verborum, tibi dabo claves, & quodcunque solueris, etc. iste est, ut primò promittatur authoritas seu potestas, de signata: per claves; deinde & actiones sive officium explicetur per illa vocabula solvere & Ligare, ita ut omnino sit idem solvere & aperire, ligare & claudere. Bell. ubi supra. §. verùm haec.  then that which is contained in the keys, mentioned Mat. 16. But all the Apostles had this power given them: for binding and losing, remitting and retaining, include the whole function of the keys, therefore Peter had no more than the rest of the Apostles. And if they answer, that Peter's jurisdiction over them was given, john 20. when Christ bade him feed his sheep; let the zealousest Papist that is, lay aside wrangling, and say bona fide, why is the text of Matthew 16. touching the keys and rock, used then to prove his Primacy, if it give him nothing beyond his fellows? and why go they not directly to work, urging the 20. of john, and letting the rock and keys alone as making nothing for them?  
13 This that I have answered is also the judgement of ancient Doctors, in that with one consent they all expound the rock, whereupon Christ said he would build his Church, 
b August de verb. Dom. Ser. 13. & in joan. tract. 120. Hilar de trin. l. 2. & 6. Ambr comment. in Eph 2. v. 20. Chrys. hom. 55. in Mat. Basil. homil. de poenit. Emissen. hom. in natal. Pet. Andot●ers  either of Christ himself, or of the faith and confession that Peter held: whereupon it followeth, that they could not think those words gave Peter any more than the rest. 
c De unit. Eccl.  Cyprian saith, Verily the rest of the Apostles were the same that Peter was, endued with equal fellowship both of honour and authority, but the beginning proceedeth from unity, that the Church might be showed to be one. 
d Adverse. jovin l. 1.  Hierome saith, All the Apostles received the keys of the kingdom of heaven, and the strength of the Church was established equally upon them all. 
e In Math. 16.  Theophylact saith, Although it was said to Peter only, I will give the keys to thee; yet were they also granted all the Apostles: When? Where he said whose sins ye remit, they are remitted. 
f In Math. 16.  Anselm saith, It is to be noted, that this power was not given alone to Peter: but as Peter answered one for all so in Peter be gave this power to all. My purpose is not to heap much together out of the fathers, but by a few places to show the reader how and in what manner they used to speak concerning this matter. There are divers great Papists also who confess the same, whose names I have set down in 
g Digress. 30. nu. 41.  another place.  
14 The next place of Luc. 22. I have prayed for thee that thy faith fail not, therefore when thou art converted, strengthen thy brethren, I confess was spoken to Peter, in regard of the sin whereinto, more weak than all his brethren, he fell shortly after: yet notwithstanding it containeth nothing which our Saviour meant not to the rest. For as he prayed for him, so he prayed for all, john 17.11.15.17.20. and the contents of his prayer was, that their faith should not fail: and the very office of Apostleship, whereto he called them, bound them to strengthen their brethren, as 
h Gal. 2.11.  Paul did Peter by reproving him, and made them 
i Gal. 2.9.  pillars and 
k Eph. 2.20. Apoc. 21.14.  foundations, whereupon the world being built should recover strength; in which regard our Saviour telleth them they must be 
l Mat. 5.13.14.  the salt and light of the earth, 
m Mat. 28.19.  and biddeth them go teach all nations, which is as much as he saith to Peter in this place, touching the strengthening of his brethren. Besides, 
n Plerique patres rectè intelligunt hanc Christi orationem etiam pertinere ad totam Ecclesiam. jansen. concord. c. 133.  the Papists cannot deny, but this prayer of Christ belongeth to all the Church, which it could not, if it had been meant for the making of Peter Prince and head of his brethren, whose prerogatives, I hope, they use not so liberally to impart to the whole Church: and indeed the ancient writers use this text indifferently, to prove the perseverance of the elect in faith; which were no good kind of reasoning, if Christ therein had meant none but Peter.  
15 The third text, Feed my sheep, john 21. belongeth likewise to all the Apostles. For though in that place those words be directed to Peter, yet therein our Saviour did but apply a general commandment to him, and put him in mind of a duty that was common to all. For what? were the rest of the Apostles Peter's sheep, and not rather the people of the world to whom he was to preach, according to the ordinary opposition that is between Pastors and their flocks? Or doth feeding suppose any more than preaching the Gospel to all nations, which every Apostle was bidden do? And though it should, yet Christ saith to all, As my Father sent me, so I send you: and it is like, the Father sent his Son to feed the sheep, without any subjection to another. 
o jer. 3.15. Act. 20.28. 1. Pet. 5.1.  And Pastors inferior to the Apostles are authorised to feed the flock whereof the holy Ghost hath made them overseers. They are all Pastors, 
p De Vnit. Eccl.  saith Cyprian, but the flock is one, which with one consent is fed by all the Apostles. Moreover the fathers out of this text prove that every Pastor in the Church ought to be diligent in feeding the flock committed to him, which is an argument that they thought these words were meant to more than Peter. Saint Austin 
q Tract. 121. in joh.  saith, They which feed the sheep of Christ with this mind, to have them their own and not Christ's, are convinced thereby that they love not Christ: and against them this speech of Christ (if thou lovest me feed my sheep) is to be urged. Chrysostome 
r De Sacerd. lib. 2.  saith, Our Saviour at that time intended to teach both Peter and us, how dear his Church is to him, that so, by this means, we also with all our heart might take upon us the cure and charge of the same Church. And the practice of Saint Paul reproving Peter at Antioch, showeth evidently that every Apostle had equal authority to feed, not only the flock, but one another; else Paul might not have rebuked him, as he did. And though our adversaries stick reasonable well to this text, and are loath to give the Apostles any share therein with Peter; yet are they not all so resolute but that some of them confess flatly as much as I answer; Cusanus 
s Concord. l. 2. c. 13.  saith, If Christ said to Peter, Feed my sheep, yet it is manifest that feeding is by word and example: So also, according to Saint Austin, in his exposition upon that place, the same commandment was given to all, there where it is said, Go into all the world and preach, etc. there is found nothing said to Peter that importeth any power. Therefore we say truly, that all the Apostles, in power, were equal with Peter: the like 
t Defence. pacis. part. 2. c. 28.  saith Marsilius, That Christ committing the office of feeding to Peter, spoke to him in the person of all the Apostles: which manner of speaking he testifieth to have used, in that he saith, what I say to one I say to all. And albeit the rest will not grant thus much, yet it followeth evidently and unanswerably of that which they do grant. For 
u Baro. an. 34. n. 201. Rhem. Mat. 16.19.  they yield that no more is given Peter here then was promised in Mat 16. where the keys are mentioned; but I have showed, and no Papist can deny, that all the Apostles were equal in the keys, and that those words concerned Peter no more than the other disciples. So that it must needs be wilful obstinacy, to say still that these words, feed my sheep, were meant to none but Peter. And let this suffice for the first issue between us.  
16 The next part of my answer is, that to whom soever any of the texts alleged were directed, yet none of them intendeth that which the jesuite assumeth: for he saith, that to S. Peter and his successors Christ promised the keys of the kingdom of heaven, and that he would upon him and his successors, as upon a sure rock, build his Church: meaning thereby the common conceit of the Papists, that Christ in these words gave Saint Peter and the Pope the fullness of power and government over the universal Church: wherein the jesuite wilfully misreporteth the text. For there is no mention there of Pope or successor, but only of Peter and the Apostles: it was his fancy to Rome that put in the Pope. And how he is deceived herein, you may perceive by this, that 
x Caiet. tract. de instit. Pontific. c. 13. § Ad huius rei evidentiam.  the Papists acknowledge the succession of the Pope had not his beginning from Christ and the Gospel, but from the death of Peter at Rome; which being true, than whatsoever he said to Peter, yet he gave nothing to the Pope: for if he had, his institution into the Papacy had been by the Gospel and the fact of Christ, which the Papists dare not say. Again, Christ said not to Peter, that upon him he would build his Church, but thou art Peter, and upon this rocks I will build it: meaning as 
y Serm 13. de verbis Domini.  Saint Augustine expoundeth, upon this 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: I will build thee upon me, not me upon thee. For the rock was Christ, whereupon Peter himself was built, sith no man can lay any other foundation then that which is laid already, which is jesus Christ. And 
z De trinit. l. 4. pag. 106.  Cyril saith, I think that by the rock Christ meant nothing else but the unmovable faith of his disciple, wherein the Church is founded and stayed from falling. And Hilary, 
a De trinit. l. 2.  The building of the Church is upon this rock of confession: this faith is the foundation of the Church, by reason of this faith hell gates prevail not against her. 
b Hom. in nat. S. Petri. going under the name of Eus●bius Emisenu●▪ but Baronius saith, the author of those homilies is Eucherius Lugdunensis. annal. tom. 6. ann. 441. nu. 5.  Eucherius saith, Let us see what this is, I will build my Church upon this rock: upon this rock which even now thou laidest to be the foundation of faith, upon this rock whi●h even now thou taughtest, saying, Thou art Christ the son of the living God; upon this rock, and upon this faith will I build my Church: whereunto the Apostle agreeing saith, Other foundation can no man lay, but that which is laid, jesus Christ; as if he should say, there is no other foundation but that rock which Peter laid for a foundation, when he said, thou art Christ. Yea many learned Papists also refuse this new exposition of the Jesuits, and well saw the words could not bear it, and therefore after the example of the fathers, expound the rock of Christ and his faith. 
c In Mat. 16.  Lyra, of whom 
d L. 4. Biblioth. sanct.  they say, that for expounding the Scriptures he had not his match; and 
e In Mat. 16.  the interlineary Gloss, and 
f Ibid.  Burgensis do all thus. 
g Concord. l. 2. c. 18. 13.  Cusanus followeth Saint Augustine's exposition set down immediately before. 
h In d. 19 ita Dom. § ●t super hanc petram.  The Gloss upon Gratian saith, He cannot think that by the rock our Lord pointed at any other thing then the words which Peter answered him, when he said, Thou art Christ the son of the living God; because upon that article of faith the Church is built: therefore God founded the Church upon himself. Marsilius 
i Defence. pacis. part. 2. ca 28.  saith, Upon this rock, that is upon Christ, in whom thou believest: for Peter as long as he lived might err and sin by the liberty of his will; and such a one could not be the foundation of the Church. Petrus de Alliaco, Chancellor of Paris, and a Cardinal, 
k Recommendat sacr●● Scripturae pag 269.  writeth thus: We must inquire what is the rock whereupon the Church of Christ was to be built: notwithstanding it seemeth not, that by the rock Peter should be understood, but Christ: for who may establish the firmity of the Church in Peter's infirmity? whereof ask the maid that kept the door, and let her answer, at whose speech (as Gregory saith) while he feared death, he denied the life. Therefore seeing Peter had wavered, and his Vicar is not firmly grounded, 
l Cumque iam discrepent de summo Petri sacerdotio Pontifices, & litigent de summo Pontificio sacerdotes.  seeing the Popes differ about Peter's high priesthood, and the Priests agree not about the Pope's high bishopric, who dareth presume to say, that any man, of what holiness or worthiness soever, whether Priest or high Bishop, whether Peter, or Peter's Vicar, or any other but Christ himself, is the foundation of the Christian Church. Christ therefore upon himself, as upon a most steady foundation, established his Church against the Church of the devil; and upon this firm rock he steadily confirmed Peter himself, saying of him the sentence premised, Upon this rock will I build.  
17 Thus it appeareth, that our Saviour saying, Upon this rock I will build my Church, meant thereby no more but that he would ground it upon the true faith of Christ, that whosoever would desire to be joined to this Church, should believe the same things that Peter then professed, or else perish for ever. And the words are thus to be expounded: Thou art Peter, thy name is Stone, and thou hast professed a profession like thy name, answering the nature of that whereby thou art called, and therefore thy name is stone or rock, and the profession thou hast made is like it; for thereupon I will build my Church, and they which hold it shall never be moved. This is far from giving Peter and the Pope any primacy, and yet this is all the fathers observed, and as much we see as the discreeter sort of Papists have collected. And it is no matter though in the language that Christ spoke, the same word be used for Peter and the Rock, thus: Thou art Cephah, and upon this Cephah I will build: or if in the Greek used by the Evangelist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify one thing, to wit, a rock or stone; as if Christ should say, thou art rock, and upon this rock I will build: for in the first place the word is used properly to signify Peter's name, in the second appellatively to lay down the nature of his profession: which the Papists might have observed from 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phauor. Lexic.  Phavorinus Camers their own Bishop, out of whose Lexicon they borrowed their speculation concerning the synonymy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
18 To the other part of the text concerning the keys, I answer, that neither do they prove Saint Peter or the Pope to be chief Pastor, to whose definitive sentence all the Church must be subject: but that he had the ministry of the Gospel committed to him with the other Apostles: which ministry is signified by the keys in this respect, because mankind through the fall of our first parents, lay plunged in the miserable bondage of sin and Satan, utterly shut out of heaven, until it pleased our merciful God to reveal the Gospel, by preaching whereof the mind of man being enlightened, the fetters of spiritual darkness begin to fall from him, and he riseth into the knowledge of God's will, so that by believing in Christ he is set at liberty from the prison of sin and condemnation, and the door of grace and life is opened to him. This is done by the ministery of the Gospel, 
n Esa. 49.9.  whose nature is to say to the prisoners, go forth, and to them that sit in darkness, show yourselves; and as 
o Esa. 61.1.  a key to open the prison door to them that are bound, and to bring liberty to captives: or if men love darkness better than light, then hath God put 
p joh. 15.22; 2. Cor. 2.16. Apoc. 11.6.  an effectual power into it, to shut up against them the kingdom of heaven, and to strain them harder 
q Pro. 5.22.  with the cords of their sins, that they might perish. This ministry being executed partly by preaching and sacraments, partly by Church censures, is called the keys, by reason of the likeness thereunto, and described by binding and losing in regard of the effect.  
19 This exposition must needs be granted: first because it sufficiently expresseth the use and effect of keys, which is only to let in and out; or at the least, that is the proper use thereof. Next 
r showed before nu. 12.  this is all that is meant by binding and losing, and binding and losing containeth whatsoever is signified by the keys. Thirdly, the Papists that most stiffly defend the primacy, yet confess, that all the Apostles received the keys equally with Peter. The promise of Christ concerning the keys, appertained not only to Peter, but was transmitted to all the Apostles, 
s Concil. Colon. sub Adulph. an. 1549. § Sextum medium.  saith Adolfus the Archbishop of Colen, and his Council: 
t Surius comment. an. 1547.  a man so addicted to the popish religion, and careful to restore it, that he was thought meet to succeed Hermannus whom the Pope thrust out. Cusanus 
u Concord. li. 2. c. 13.  saith, Nothing was spoken to Peter but that which was said to the rest: for as it was said to Peter, whatsoever thou shalt bind; so was it said to the rest, whatsoever ye shall bind: and though it were said to Peter, Thou art Peter, and upon this rock I will build; yet by the rock we understand Christ whom he confessed. Thus they are driven to yield the keys to all the Apostles as well as to Peter, and yet they think he alone had the primacy, which showeth clearly that the keys contain it not. Fourthly, they which expound the power of the keys, to show what they contain, mention therein no more but as I have answered. The Council of Colen under Hermannus, 
x Bell. de poen. l. 1 c. 1.  penned by Gropper, 
y Defence. of the Cens.  whom the Papists call the rare man of our age, proceedeth thus: 
z Enchir. council. Colon. de sacr. confess.  But what keys Christ, when he departed hence, left the Apostles and their successors in the Church, that is to be explicated. And truly this is plain, that he committed to them his own keys and no other, even the keys of the kingdom of heaven, as himself said to Peter, Whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt lose on earth, shall be loosed in heaven. These keys the Fathers divided into the key of order, and the key of jurisdiction. And again, each key into the key of knowledge and of power. The key of order is the power of priestly ministry, which containeth power to preach the Gospel, consecrate the body of Christ, remit and retain sins, and to minister the sacraments. The key of jurisdiction is power to restrain the faulty: this is that power of excommunicating such as offend openly, and absolving them again. In which explanation of the power mentioned in the keys, we see nothing touched but only the ministry of the word and Sacraments, and the execution of discipline. But Marsilius 
a Defence. part. 2 c. 6.  speaketh more fully, that the authority of the keys, according to Saint Austin and Hierom, is that judiciary power that standeth in dispensing the word, sacraments, and discipline, although the opinion and title of the fullness of power, which the Bishop of Rome ascribeth to himself, took his beginning from these words, Whose sins ye remit, they are remitted, and whatsoever you shall bind upon earth shall be bound in heaven.  
20 The second text alleged is Luk. 22.32. where Christ saith to Peter, I have prayed for thee that thy faith fail not, and thou being converted, strengthen thy brethren: which the jesuit expoundeth as if our Saviour had specially prayed for S. Peter and the Pope, that their faith should not fail, at least so far as to teach the Church a false faith, to the intent they might alway be able to confirm their brethren, if at any time they should fail in the doctrine of faith: which all Catholic men knowing, do confess the Pope's definitive sentence to be always an infallible truth, and thereupon submit themselves thereunto, and so live in unity. But this exposition is soon confuted: for first here is no mention of the Pope, but of Peter only; whereby it is plain, that no certainty can be concluded out of the words for any but for the Apostles only: or if they reach to any besides Peter, then according to the opinion of the most judicious Papists, the Church is it, and not the Pope. So saith 
b Qu. Vesper. d. 3. art. 3. prob. 1. lit. G.  Cameracensis: That which in Scripture is promised to the whole, must not be attributed to any part: but alway to hold the true faith, and never to err against it, is promised by Christ to the whole company of believers alone. It is plain therefore that Christ promised Peter, his faith should not fail; understanding it not of his personal faith, but of the general faith of God's Church committed to his regiment. And Friar Walden 
c Doctr. fid. l. ● c. 19  saith, Peter bore the type of the Church, not of the particular Roman Church, but of the universal Church; not gathered together in a general Council, but dispersed through the world from Christ to our times. Of the same mind are 
d Concord. l. ●. c. 11.  Cusanus and 
e deafen. part. 2. c. 28.  Marsilius. So that in the judgement of four of the learnedst among our adversaries, the purpose of Christ was not by this text to endow Peter or the Pope, but the whole Catholic Church; and so accordingly, the right of government and freedom from erring, should remain, not in the Pope, but in the universal Church, clean contrary to that which the jesuit here supposeth.  
21 Secondly, the direct and immediate purpose of Christ in these words, is to forewarn Peter of the sin whereinto he fell afterward by denying him; and the meaning is, that though Satan desired thereby to destroy him, yet he had prayed that his faith might not by the temptation be utterly extinguished; admonishing him, that as by his fall he would weaken his brethren the members of the Church, so by the example of his true conversion he should strengthen them again: understanding this faith, for which he prayed, not of Peter's teaching or directing the Church in doctrine, but of the habit of faith abiding in his heart, whereby he believed in Christ, and confessed his name: and 
f Confirmandi vocabulo authoritatem in docendo significari. saith Greg. de Valen. to. 3. pag 197. e.  by strengthening his brethren, not that he should be supreme head over his fellow Apostles, but that 
g Esto a his poenitentiae exemplar ne desperent. Theophyl. Infirmiores fiatres exemplo tuae poenitentiae comforta, ne de venia desperent. Gloss.  by the example of his repentance, & experience of God's mercy to him in his infirmity, he should encourage all people against temptation. This exposition is proved to be true, because first there is no word in the text importing either all infallibleness of faith, or any authority over the other Apostles. See (
h Comment. in Luc. 22.  saith Caietan) how Christ biddeth Peter account the Apostles, not his subjects, but his brethren: see how he putteth him in office, not to rule over them, but to confirm them in faith, hope and charity. Secondly, the words going immediately before, forbidden all absolute power of one over another: The Kings of the nations bear rule, and exercise authority over them, but it shall not be so among you. Thirdly, Bellarmine acknowledgeth 
i Ex quibus privilegiis primsi fortasse non manavit ad posteros. De Rom. Pont. l. 4. c. 3. § Alterum privilegium. Quoad prima, non agit Petri successorem. Boz. de sign. eccl. tom. 2. l. 18. c. vlt. pag. 594.  that to persist alway in the faith without falling from it, is a prerogative that possible is not derived from Peter to the Pope: which being so, it followeth that the Jesuits exposition is false, and no Papist can be certain that by virtue of this text the Pope can teach no error, any more than he is assored he cannot err himself: but it is clear he may err himself, and all Papists yield it; therefore it is also uncertain whether he be enabled to teach the Church so, that in teaching he cannot err, because the words of the text are no plainer for the one then for the other. For as it saith, strengthen thy brethren, so it saith also, thy faith shall not fail; yet the Pope's faith may fail, therefore he may also fail in strengthening his brethren, if this faith and strengthening be understood as the jesuite conceiteth.  
22 The last place is joh. 21.17. where Christ biddeth Peter, Feed my sheep. Out of which words the jesuite concludeth, that Christ gave him and the Pope most ample authority over the universal Church, to rule it as chief Pastor under him, tying himself so to assist him, that he should never teach any thing è cathedra, contrary to the truth, and binding all the world to obey his judgement. The wh●ch conclusions how violently they are wrested from the text, let any man judge, 
* Note.  and sure it is worth the Readers labour, and will recompense any pains he can take herein, to make a stand, and but view whether the words be able to support so mighty conclusions as are built upon them. For this is the only foundation that the Papists have for the supremacy. And albeit in their disputations by word and writing they pretend many texts beside, as the jesuite in this discourse doth, yet you shall find when they come to canvasing, they alway retire to this as to their hold, and finding no other able to maintain them, hither they run for exposition of all the rest, and here they insult; like soldiers, which beaten out of the field, come blustering one upon another's neck for haste into their castle. But what is there here to prove the primacy, which is holden to be 
k Pontifici in persona b●ati Petri, terreni simul & coelestis imperij iura Deus ipse commisit. Extrau. joh. 22. tit. 5. c. Si frattum.  the fullness of power over all the kingdoms of heaven and earth? or as 
l Greg. Valent. tom. 3. pag. 184.  a jesuite describeth it, such a command as all faithful men in both courts, internal and external, are bound to obey in all things touching manners, or faith, or the worship of God?  
23 For first I have showed but a little before, that whatsoever is commanded in these words, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. pag. ●27.  belongeth to all the Apostles; and confirmed the same with the confession of some learned Papists: whereupon it necessarily followeth, that Peter hereby had not the supremacy in question given him. Next, supposing our Saviour had a meaning to give Peter such a matter, yet what word is there that saith as the jesuite doth, he gave it his successor likewise? For Peter might have that which his successor hath not, as the gift of miracles for example. Yea I can demonstrate against all exception, that although it were granted, Peter had authority over all the Apostles, yet the Pope had not, because he is less than an Apostle: and the case being put, 
m Peter died an. 69. S. john an. 101. Baron. ann. 69. nu. 1. & ann. 101. nu. 2  that Peter died 32. years afore Saint john, let the resolutest Papist alive say, whether it were likely that Linus or Clemens the Bishops of Rome should be above S. john to rule or direct him? If he say they were, men are in danger to fall into the chincough with laughing: if he say they were not, than the supremacy fancied died with Peter, and Christ gave his successor none of it when he said to Peter, Feed my sheep. Thirdly, the words themselves, Feed my sheep, import no more but that he should be diligent in overseeing the flock of Christ committed to the general care of him and his fellow Apostles, as is proved by this, that the people to be taught are ordinarily called 
n Cant 1.7. I●h 10 16.  the fold, 
o Ezech 34.2. Act 20 28.  the flock. 
p Psal. 77 20. joh. 10.11.  the sheep of Christ; and 
q jer. 3.15.  preaching to them is called feeding, and 
r Eph. 4.11.  the preachers Pastors. The which words if they be racked to signify ruling, as the Pope claimeth, with fullness of power, than others were made Popes as well as Peter. For 
s Act. 10.18. 1. Pet. 5.1. Ezech. 3 4. jer. 3 15.  all pastors are commanded to feed the stock whereof the holy Ghost hath made them overseers, and they reproved that feed not. Feeding therefore signifieth no more but to preach the Gospel, and to give good example, as Cusanus 
t Concord. l 2. c. 13.  expoundeth it, and before him 
u Defence. part. 2 c 28.  Marsilius, two learned Papists, who utterly disallow this exposition of the Jesuits, and think this text proveth not the Supremacy.  
24 The last part of my answer is, that although it were granted the texts alleged pertain to Peter alone, and contain the Primacy in question, yet can the Pope reap no benefit thereby, because we deny him to be Saint Peter's successor: the which point seeing the jesuite hath only assumed and not proved, therefore neither will I touch it any further here, but refer myself over to the 29. Digression, where the reader shall plainly see upon what silly grounds the Pope's succession is believed; the which notwithstanding is a point of such consequence, that if it be not thoroughly proved, all Popery will be void and without foundation at the first sight: in that all arguments made for it, of what sort soever, are at the last resolved into the Pope's authority, and this authority is confessed to depend upon his succeeding Peter, as upon the beginning and foundation thereof.  
25 Thus we see the unity of Papists is avouched upon grounds merely false, the Pope neither succeeding Peter, nor Peter being above the other Apostles in infallibleness of faith, or power of government. All the jesuits conclusions therefore, that the Church hath alway submitted herself to the Pope's definitive sentence, that the Pope cannot err, that it is his office to direct all good Catholics, that the Church should err, yea be bound to err, if he might fall into error: I say these and the like conclusions scattered all over his discourse, are vanity, for the disproof whereof the event of things, and experience of all ages is sufficient without any more ado; which give plentiful testimony that he is neither free from error, not received as supreme judge, nor admitted as the head of unity: but contrariwise in all ages he hath been detected of error, yea resisted, judged, condemned, and deposed for heresy. The discourse whereof I put over to the Digressions following, that the reader may have some light concerning this matter.   

Digression 27. Showing that the Church Primitive acknowledged not the Pope's Primacy.  
26 This I will demonstrate only by four experiences of those times. First, that whereas there were four or five patriarchs, among whom, for the better government, all the Churches of the world were divided: the other three were made equal, by the Church-government and practice of that time, with the Patriarch of Rome, in all things touching jurisdiction; and he restrained within certain bounds, beyond the which he might not go. And so others had allowed them as ample authotie in their circuits, as he had in his. This appeareth by the express decrees of six Counsels, the first is the first general Council of Nice holden, ann. 325. wherein were 318. Bishops. 
z Can. 6.  The words are these, Let the ancient customs continue in force, that are in Egypt, Lybia, and Pentapolis; that the Bishop of Alexandria have the government of all these, forsomuch as the Bishop of Rome also hath the like custom: and so likewise throughout Antioch; and in the other Provinces let the Churches have their prerogatives upholden them. Where we see the Council intending to confirm the pre-eminence of Alexandria, against the Arrians that began to vex it, maketh the Pope's government in his Province 
a Ex cius forma quod Alexandrinae Ecclesiae tribuerit, particulariter sumpsit exemplum. Epist. Nicol. ad Michael.  the form of that government which should be in the Province of Alexandria, Which showeth that the Pope's government reached but to his own Province. For had it stretched itself all over the world, then would it have been no form for Alexandria, which was to abide in one Province and no more. Besides, the Council saying the Bishop of Rome hath the like custom, showeth plainly he of Al●xandria was to be equal with him, else it could not be the like. For there is no 
b Parilis mos est.  parity between an universal Bishop and a provincial The second and third, are the first general Counsels, of 
c Can. 2. & 3.  Constantinople ann. 381. of 150. Bishops, and of 
d Cap 8. sentent. super petit. Cyprio.  Ephesus ann. 431. of 200. Bishop's: in both which the provinces of the world are distinguished, and patriarchs restrained to their own circuits, and he of Constantinople by name is made equal with the Pope in all Ecclesiastical matters whatsoever. All the difference was, that he of Rome had the chief honour, 
e Consistebat hic honor in hoc, videlicet quod ad locum in sedendo primo post Rom. pontificem, & in, responsionibus h●be●et secundam vocem, & in subscriptionibus Turrecrem. d. 22. Constantinopolita.  which consisted not in jurisdiction, but sitting in the first place, and such like titles. The fourth is the Council of Chalcedon, an. 451, wherein were 630. Bishops, the words whereof are these: 
f Act. 16.  Following the decrees and rules of the holy fathers, and of those 150. Bishops, assembled under Theodosius the elder of blessed memory, in the royal city of Constantinople, and acknowledging the same, we also decree and ordain the same things concerning the privileges of the said Church of Constantinople, which is new Rome. For our fathers gave the privileges to the seat of elder Rome, because that city had the Empire: and the 150. Bishops, moved with the same intent gave the same privileges to the most sacred throne of new Rome: thinking it reason the city which is honoured with the Empire and Senate, should also have equal privileges with elder Rome, and in ecclesiastical matters be advanced alike with her, being the next unto her. The fift is another Council of Constantinople, ann. 686. where were 280. Bishop's: 
g Sext. Syn. in Trull. Can. 36.  who renewed and confirmed the former decree of Chalcedon, repeating it in a manner verbatim, as that had renewed and explained the former Counsels of Nice and Constantinople. Whereby it expressly appeareth, that Constantinople had as much authority in Church matters as Rome, and that Rome first obtained the primacy of honour by reason it was the Imperial City, and this was the meaning of the first Nicen and Constantinopolitan Counsels: this the fathers would not have said and done, if they had thought Christ himself had given the Pope the Supremacy questioned. Whereupon 
h Concord l. l. c. 13.  Cusanus thinketh, that what of right belongeth to him, was given him by the Church: and Marsilius 
i Defence. part. 2. c. 18.  writeth, That he hath no power over other Bishops and Churches, either by God, or man's law, but such as was given him, either absolutely or for a time, by the Nicen Council. The sixth is the Council of Carthage, ann. 418. of 217. Bishops. 
k c. 92. & 105.  In this Council, when Sozimus the Bishop of Rome had claimed a right to receive appeals from all parts of the world, and pretended a certain canon of the Nicen Council that should give it him: the Bishops thereof, by the space of four years, debated the matter, against him and Boniface, and Celestin his successors, and having searched the original copies of the Nicen Council whereby the untruth of his claim was discovered, they wrote sharply to him that he should not meddle with the people of their provinces, nor admit into his fellowship, such as they had excommunicated; telling him that he had nothing to do in their causes, either to bring them to Rome, or to send Legates to hear them at home: for this were against the Nicen Council. The evidence of this Council is such against the Supremacy, that no art of our adversaries can avoid it, and therefore they are driven to use such shifts for the answering thereof as it is pity to see, and I dare say, grief to themselves to be forced to them.  
27 The second experience to be observed is touching appeals: for the Church did alway constantly forbid the Bishops of Rome meddling with men, or their appeals to him, that were not of the Roman Patriarchy. This is clear by the practice of the sixth Council of Carthage before mentioned, the fathers whereof, among many other things, 
l C. 105. Ep. conc. ad Celest  writ thus to Celestine: The fathers of Nice did wisely see that all business should be determined in the places where they began, and that the holy Ghost wont not to be wanting to assist the Priests of Christ both in seeing and holding the right: specially seeing it was free for every man, if he misliked the judgement of the arbitratours, to appeal to a Council either provincial or general. Where this is to be marked, that by the Church-government of that time, a Council was the last and highest judge of all controversies arising. And before this, when certain persons, being judged in Africa, had fled to the Pope for relief, mark what Cyprian 
m Lib. 1 Ep. 3.  writeth to him: Seeing it is rightly and justly decreed unto us all, that every man's cause should be heard where the fault was committed, and every Pastor hath a portion of the flock committed to him, which he must govern as he will give account of his deed to the Lord, it behoveth truly such as are under our government, not to run up and down, and, by their cunning rashness, to break the concord of Bishops: but there to follow the cause where the accusers and witnesses be: unless peradventure a few desperate and graceless persons think the authority of the Bishops in Africa, that have judged them, to be less. This which Cyprian saith was afterward decreed in Counsels both general and provincial, which could not have been, if the Pope had been supreme judge of all the Church, and head of the unity thereof: nay Cyprian saith, 
* Oportet utique eos quibus prae sumus non circumcursare, nec Episcoporum concordiam cohaerentem sua temeritate col lidere.  The unity of Bishops is broken when men run from their own to the Bishop of Rome. The eight general Council, holden at Constantinople hath this 
n Can. 26.  decree: The order of appealing shall be this, that he which thinketh himself wronged by his own Bishop, may appeal to his Metropolitan, who shall call the matter before him. But if Bishops think they are wronged by their Metropolitan, be it lawful for them to appeal to the Patriarch, who shall end the strife; that in no case a Metropolitan have any power over his neighbour Metropolitan, or a Bishop over his neighbour Bishop. The like was decreed long before by the Council of Chalcedon, 
o Cap. 9  which expressly maketh the Patriarch of Constantinople the last and highest judge, under the Council, for all matters falling out in Greece And 
p C 22.  the Council of Mileu● excommunicateth all that would appeal to places out of Africa. Where then was the Pope's supreme authority in these days, when the Counsels and discipline thus hemmed men in, that they should not come at him? This some Papists see well enough and confess. Cusanus 
q Concord. l. 2. c. 13.  saith, The Pope hath it not from the Church-rule, that he may hurt the jurisdiction of other Bishops, because this were to disturb order. Therefore we do not read that the ancient Popes ever put themselves into such matters: and peradventure it would not have been suffered. For the Council of Africa, whereto S. Austin subscribed, allowed no appeal from the Synod to the Pope, because it was not found allowed in the Church canons, but contrariwise the Nicen Council decreed that a Synod should end every cause where it was begun.  
28 The third experience is, that he had no authority over general Counsels, either of his own power to call them, or being called to be sole precedent, or having decreed any thing, to judge, or rule, or countermand them: all which he now useth, but then did none of them. For first the power of assembling Counsels was in temporal magistrates: so 
r L. 5. hist. pr●oem.  saith Socrates, When once the emperors beg●n to be christians, from that time forward the Church affairs depended upon them, and the greatest Counsels were assembled, and so still are, at their appointment. And this appeareth to be true by going through the particulars. For let all the ancient Counsels be read, and there is not one of them, but the very Acts and Titles thereof will show the Prince called it: which is so true that Pighius a learned Papist 
s Hier. l 6. c. 1.  writeth, The assembling of general Counsels was the invention of Constantine. The first general Council was that of Nice, 
t Gelas. Cyzic. pag. 67. Euseb. vit. Const. l. 3. c. 6. Theod. l. 1. c. 7. Sozom. l. 1. c. 17. Nicet. thesau. l. 5. c. 5.  assembled by the authority of Constantine the great. The second was at Constantinople, 
u Sozo. l. 7. c. 7. Theod. l. 5. c. 7. Zon. to. 3. p. 30.  called by Theodosius the elder. The third was at Ephesus, 
x Concil. Eph. graec. evagr. l. 1. c. 3.  called by Theodosius the younger. The fourth was at Chalcedon, 
y Concil. Cale. act 1. Zon. tom. 3. pag. 39  called by Valentinian and Martian. The fift was at Constantinople, 
z Niceph. l. 17. c. 27.  called by justinian. The sixth was again at Constantinople, 
a Conc. gen. 6. Act. 1.  called by Constantinus Pogonatus. The seventh, as the Papists reckon it, was at Nice, 
b Zon. tom 3. p. 95. Sigon. de regn. Ital. l. 4.  called by the Empress Irene. The eight was again at Constantinople, 
c Zon. tom. 3. pag. 134. Sigon. ibid. l. 5.  called by Basilius Macedo. The Council of Sardica was 
d Theod. l. 4. c. 4  called by Constantius: the Council of Syrmium, against Photinus, 
e Socr. l. 2 c. 29. Sozo. l. 4. c. 6.  by Constantine the great. The Counsels of 
f Socr l 2 c. 36.  Milan, 
g Socr. l. 2. c. 37  Ariminum, and 
h Carol. de imag. Sigon de Reg. Ital. an 794.  Frankford, all assembled by the Emperors. More particulars may be given, but these are enough: and 
i Ep. 9.23.24.26  the earnest suit that Leo maketh to the Emperor and Empress both, in his time, for a Council to be holden in Italy, which yet he could not obtain, maketh it out of question, that all power of assembling counsels was in the Emperor. Yea the point is so clear, that 
k Aen. Sylu. de Gest. conc. Bas. l. 1. Cusan. conc. l. 2 c 2. Marsil. def. part. 2 c. 21.  many Papists deny it not: and 
l Fr. Victo. relect. 4. p. 162.  some hold, that at this day in certain cases a general Council may be called against the Pope's mind, whether he will or no.  
29 Next, he was precedent in no Council of a long time, and when he was, yet others were precedents as well as he, the said office importing no such command over the Council as now the Pope usurpeth; the which Duarenus a learned Papist confesseth 
m De sacris eccl. benef. & minist. p. 39  saying, The office was no more but to call the rest together, and to speak unto them concerning the matters to be handled, as the speaker in the Parliament calleth the assembly, etc. but hath no power over them; yea the power of determining is in the court itself, which may also command him. Thus was it in times past, saith he, but now I know not how it cometh to pass, that the chiefest government over all Christians is given to him alone, that he becometh free, after the manner of Emperors, from all Laws and Council decrees. The which speech of this our adversary is to be noted, because the jesuit would make you believe, all Catholic men have evermore received him, from Christ's own hands, as the supreme judge of all, and the refusing of his will were the violating of the Church's unity. But that which I have said is easily confirmed: for in the Nicen Council Hosius the Bishop of Corduba, Macarius the Patriarch of jerusalem, and Eustathius the Patriarch of Antioch, 
n Athan. Ep. ad Solit. Nicet. the saur. l. 5. c. 6.  were precedents; if not the Emperor himself also with them: for 
o Gelas Cyzic. Act. conc. Nic. c. 8 Socrat. l. 1. p. 174 gr.  the story saith, That out of his chair he used speeches of exhortations to the Bishops, persuading them to concord, and when many things were propounded on both sides, and much controversy in the beginning arose, the Emperor heard them all with patience, and leisurely received that they said, by course he entertained the words of both sides, quietly reconciling them in their jars, and mildly speaking to every one: and as for the Pope, he only sent two priests, to 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. l. 1. c. 7.  assent to the things concluded, not to be Precedents in the Council, it being folly to think that simple priests should be Precedents over patriarchs and Bishops. In the second general Council holden at Constantinople, the case is clear: for 
q Bell. de conc. c. 19  the Iesuite● confess the Pope was there neither in person, nor by his Legates, but Nectarius the Patriarch was Precedent. In the first Council of Ephesus, 
r Conc. Eph. ●●●c Commelin. Script ad. Th●od. & Valentin.  Cyril and Memnon were Presidents. 
s Concil. Calc. act. 1. evagr. l. 1. c 10.  In the second, Dioscorus, put in by the Emperor. 
t Concil. Sard. Theod. l. 3. c. 12  In the Sardican Council, Hosius the Bishop of Corduba, and Protogenes the Bishop of Sardice. I would reckon up more particulars but that it is needless, because the Presidentship was not a matter of power to rule the Council, or to conclude matters after his own mind, though the Council were against him: but, as I touched even now, out of Duarenus, of honour and order only, to have the first place, to propose things, to gather voices, to give direction, to publish the Counsels definitive sentence: and therefore it concludeth no primacy for him that had it.  
30 Thirdly, he was not reputed to be above Counsels to overrule and check them, as now he claimeth, but contrariwise they judged and commanded him, as appeareth in the practice of the Council of Chalcedon against Leo, of Sinuessa against Marcellinus, of the sixth seventh, & eight, general counsels against Honorius: whereof I shall speak more particularly 
u Digress.  hereafter. And I assure myself, the most Papists believe this to be true, because they defend that a Council is above the Pope: which they would never do, but that they cannot deny, that so it was in ancient times. Cusanus 
x Concord. l. 2. c. 34.  saith, A general Council of the Catholic Church, in all matters is of highest power, even above the Pope himself. 
y C. 20.  And it is manifest that Pope Leo, in certain points, would not receive the constitutions of the Chalcedon Council, but alway disclaimed them; and some other Popes after him, and yet the decree of the Council wa● of force. Panormitan 
z De Elect. & electi. pot. c. Significasti.  saith, In things touching faith, a Council is above the Pope, so that he cannot dispose of things against the determination of a Council; hence it is that a Council may condemn the Pope for heresy. For in things concerning faith, the saying even of one private man is to be preferred before the Pope's judgement, if he have better reasons & authorities of the old and new Testament. Victoria 
a Relect. 4. de potest. Papae. prop 8.  saith, that Caietan holdeth the Pope may lawfully disannul the decrees neither of general nor provincial Counsels, nor yet dispense against them but upon good reason; and that the decrees of a Council bind the Pope in conscience: and in this point he is to be believed. Yea Bellarmine 
b De Concil. l. 2. c. 14.  confesseth, that Alliaco and Cusanus Cardinals, Gerson, Almain, Antoninus, Tostatus, and many others, hold that a Council is above the Pope: yea the Counsels of 
c Constant. Sess. 4. 5.  Constance and 
d Bas. Sess. 2.  Basil decreed, that he should obey the Council in all things pertaining to faith, and reformation of the Church. And that which cometh yet closer to the cause, a general Council hath revoked things decred by the Pope in a lawful Synod: whereof 
e Concord. l. 2. ●. 13.  Cusanus giveth an example in the Council of Chalcedon, that examined Leo his proceed against Dioscorus. Upon all which evidence I dare be bold to say, it is manifestly false that the jesuite affirmeth: All Catholic men have alway acknowledged the Pope's determination to be God's ordinance for the maintaining of unity: and if I, and all Protestants should hold our peace, yet the jesuits own fellows would blab it out: for 
f Cap. 12  Cusanus saith, The Bishop of Rome, by custom of men's obedience toward him, hath gotten far beyond the bounds of the ancient observations: and 
g Part. 2. c. 18.  Marsilius saith, That unlawfully and against the mind both of divine and human reasons, he assumeth to himself this fullness of power, both over Prince and community, and any singular power.  
31 The last observation is the proceeding of Gregory the first, a Pope, in the later end of the 500 year, against the Patriarch of Constantinople: which was this. 
h Sabel. E●nea. 8. l. 5. Platin. in Greg. Sigon. de regn. Ital. l. 1. an. 595.  He, the Patriarch, assembled a Synod, wherein he was desirous to make himself the universal Bishop over all, as the Pope now conceiteth himself; and to this purpose he also laboured the Emperor Maurice to help the matter forward, who writing to Gregory, commanded him to obey the Patriarch. But Gregory withstood him, and by many letters both to the Emperor and him, showeth that no man might be a universal Bishop over the rest, detesting the name, and calling it vain, proud, profane, blasphemous, mischievous, Antichristian, against the commandments of God and decrees of the counsels, and finally saith, he is a follower of Satan, and forerun. of Antichrist that assumeth it. 
i See l. 4. ep. 32 34. 38. 39  His writings are full of this discourse, whereby it appeareth plainly, he then had no such jurisdiction as now the Pope usurpeth, but detested it, not only in john of Constantinople, but even in himself, and calleth the name containing it, a proud title, and biddeth it be packing, 
k D. 99 Ecce in.  when one in his letter styled him with it: as 
l Ib. Primae sedis.  the Council of Africa long before had decreed, that not the Roman Bishop himself should be called universal. Notwithstanding about seven years after, Boniface the third of that name, prevailed against the Patriarch by the friendship of the next Emperor, which by a foul piece of service he purchased, and obtained that himself which the Patriarch had striven for: and so this title, with some part of the jurisdiction, was first visibly brought into the sea of Rome, as 
m Duaren. de sacris eccl. minist. l. 1 c. 10. Otho Frising. chro. l. 5. c. 8. Paul. Diacon. de gest. Longo. l. 4. c. 11. Sabell. Ennead. 8. l. 6. Rhegi. chro. l. 1. Anast. Biblioth. Luitprand. Albo Floriac. Platina in Bonif. 3. Marian. Scot an. 608. Martin Polon. an. 607. Vrsperg. in Phoca. Naucler gener. 21. in Bonif. 3.  all Historiographers with one consent have left written in these words: Boniface with great ado obtained of the Emperor Phocas that he might be made the universal Bishop of the world: the which authority his successors not only held fast even with their teeth, but also wonderfully increased. The Reader, by all this that I have touched, may soon discern the Pope's modern authority, exercised among his own, and claimed over all, to be swollen far bigger than it was in ancient times. But after swelling cometh bursting, whereof I read his followers beware in time.   

Digression. 28. Showing that the Pope is not of infallible judgement, but may err and fall into heresy, as any other man may.  
32 This point is certain enough to us, who have cast off both him and his teaching, for no other cause but this, that we are assured he is Antichrist, and his faith heresy. But it may be showed in another sort also, that the Papists themselves may not deny it, by making demonstration of his errors in such cases as they allow to be the truth. Which they skilfully foreseeing, have lately invented the distinction used here by the jesuite, that he may fall into heresy, but he cannot teach it è cathedra, that is, by way of definition to offer it the universal Church: he may err in his own person, but not as Pope to define and teach error. The which is a senseless & ridiculous shift, though the desperateness of their cause have put them to it. For they think their Pope to be a public person, and his whole office to teach the Church; whereupon his private errors, as they call them, cannot but go with him into the chair and Consistory. For he that erreth in judgement, must of necessity err also in his determinations, because no man can determine otherwise then he thinketh. Neither is it likely that God will put him in trust with the faith of his Church, that cannot guide his own. For the rule must not only make strait that which is crooked, but be strait itself. Therefore if the Pope's faith cannot direct himself, much less shall it be able to preserve others. Besides, 
n Tom. 2. de sign. eccl. l. 18. c. vlt.  Bozius saith, He may be an heretic, yea writ, teach, and preach heresy. Which is all one as if he had said, he may err judicially è cathedra: because these three, writing, teaching or preaching are judicial exercises of the chair, directed and reaching themselves to the Church for this special end to inform men. Again, they have erred in Church canons, dispensations, Decretals, and matters defined by them in Counsels: therefore they have erred è cathedra. The consequence is proved, 
o D. 19 in Canonicis. Et si Romanorum.  because all these tend to the teaching of the Church, and are the means whereby he publisheth his judgement. Of his dispensations Franciscus Victoria 
p Relect. 4. nu. 6  saith, The Pope in dispensing against the decrees of Counsels and former Popes, may err and grievously sin. Would it were so that we might doubt of this conclusion: but we see daily such large and dissolute dispensations proceed from the court of Rome, to the ruin of small and great, that the world is not able to bear them. Thus Pius Quartus 
q Sess. 8. can. 3. sub Pio 4.  decreed at Trent, that it should be lawful for him to allow those degrees to marry together, which God in Leviticus had forbidden, and to forbid those which God had allowed. This was an heretical decree è cathedra; and according to it divers Popes have taught their people to marry against the faith. 
r Sum. Angel. verbo Papa. nu. 1.  Martin the fift allowed one to marry his own sister germane. Another allowed K. Henry the eight to marry his brother's wife. 
s Osor. de gest. Eman. l. 2.  A third taught Emanuel the King of Portugal to marry two sisters. Touching decrees, 
t Alphon. adieu. heres. l. 1. c. 4.  Celestin ordained, for example, the marriage to be void when either of the parties fall into heresy. 
u Sigeber. chro. an. 768. & 902. Sigon. de Reg. Ital. l. 6. an. 896. Baron. tom. 10. an. 897. nu. 6.  Stephen the sixth decreed in a Council, that such as were ordained Bishops by Formosus his predecessor, were not ordained lawfully, because Formosus was an evil man. This is plain Donatisme. 
x De consecr. d. 4. A quodam.  Pope Nicolas decreed, that to baptise only in the name of Christ is good baptism, contrary to the decrees of 
y Ibid. Hi vero.  Gregory and 
z Ib. Multi sunt.  Pelagius. 
a 32. q. 7. Quod proposuisti.  Pope Gregory decreed, that a man might take another wife, in case his wife were so diseased that she could not yield him the debt of marriage: the which 
b Ib. §. Sed illud. Ambr.  saith Gratian is altogether contrary both to the sacred Canons, and to the doctrine of the Apostles and Evangelists. But what need we be curious in reckoning up instances, when it is a thing granted, 
c D. 4. Si Papa.  that he may be found negligent of his own and his brethren's salvation, drawing innumerable people by troops with himself to be damned in hell. For doth not he err perniciously enough, that may thereby damn himself and others? or were it possible he should do thus, if Christ had privileged him, as the Papists fancy?  
33 Moreover, it is granted by the Papists themselves that he may err in faith, not in manners or opinions only. For Occam 
d Q. 1 de potes. sum. Pont. c. 9  saith and showeth, that many things are contained in the Decretals which savour of heresy. And Almain, 
e Qu. in Vesper.  that the power of not erring in the faith, is not alway in the Pope. And I have showed out of Bozius, that he may write and preach heresy: and heresy is in matter of faith: whereupon it followeth, that his judgement cannot be infallible when he cometh to proceed in determining, because the true faith wherein he erreth, is it that should rectify the determination. The which consequence 
f Relect. count 3 q. 4. concl. 4. arg. 4.  Doctor Stapleton granteth, yielding that if he err in faith, the whole Church also should with him be led into error, and so the unity of faith should be uncertain. But granting this, he denieth that he can err in faith, which is contrary to that which all others confess, and daily experience demonstrateth.  
34 The last reason to show he may err even when he teacheth the Church, is this, that there may be divers instances given when the Church refused to hear him, yea cast him out, and deposed him as an heretic; which was needless if there had not been a purpose in him to seduce the Church, and danger lest his teaching should have done it. This argument foully troubleth our adversaries, and therefore they would feign outface it, by saluing such Popes as are touched, from heresy. But all in vain, for what saith 
g 4. d. 18. pro. 25 co●ol. 2.  Ouandus? The which Popes though some Catholics would feign clear, yet should they not deny as they do, that they were heretics, seeing the Pope may err, at least as a private man. Thus 
h Conc. Sinews. apud Baron. an. 303. nu. 89. Carranz in Marcellin.  Marcellinus committed idolatry, and offered sacrifice to jupiter, Saturn, Hercules, & the Pagan gods, and was thereupon examined, judged and condemned by a Council of 300. Bishops. The which story 
i Tom. 2. an 302 nu. 102.  Baronius confesseth, was from the beginning believed with a general consent, and kept in the ancient martyrologues and breviaries of the Roman Church. 
k Athan. ep. ad Solita. Fascic. temp an. 353. Baron. tom 3. an. 357. n. 43.44  Liberius that was Pope about the year 350. fell into Arianisme, subscribing to the unjust condemnation of Athanasius, whereupon Athanasius fell from his community, and himself as an obstinate heretic was deposed and cast out of the Church. 
l Anast. Bibliot. in Leone 2. Nilus de pri●at. pag. 23.  Honorius the first, that was Pope in the year 626. was a Monothelite heretic, holding that Christ had but one will, and so withal but one nature: for the which the Church condemned him in 
m Synod. 6. act. 4.12.13. Synod. 7. act. vlt. Synod 8. act 7.  three general Counsels. 
n See D Reyn. apolog. thes. nu. 39 & inde.  It is a world to see how the Papists strive to clear this matter, and cannot; though they blush not in his defence to discredit all antiquity, yea to fly one in the face of another. As Pighius 
o Hier. l. 4. c. 8.  having taken great pains to discredit the story, 
p Pigh. diatrib. in ep. ad lect.  a certain learned man wished him to recant: 
q Diatrib. de act. 6. Syn.  whereupon he setteth afresh upon the matter; but Canus 
r Loc. lib. 6. c. vlt.  asketh, How can Pighius clear him whom Psellus, Tharasius, Theodorus with his Council at jerusalem, Epiphanius, and Pope Adrian affirm to have been an heretic? But 
s An. 681. nu. 31.  Baronius turneth upon Canus again, and 
t Quem voluissem sensibus potiùs Canum quàm nomine, totus praeceps in ferenda de re tanta sententia.  descanting upon his name, shaketh him off as if he had been a Protestant: that I might a little by the way note the unity of Papists, even there where it were most convenient they should agree.  
35 And of late days, when they began first to broach this conceit of the Pope's infallible judgement, it pleased God to check that fond opinion, & by sensible examples of some present Popes, to teach them the vanity thereof; that if reason could not persuade them, yet experience should convince them: or if they would believe none that had written, he might be an heretic, yet they should see it with their own eyes, and then let them hold him the rule of faith at their peril. 
u Theod. Nicmens'. de schism l. 3 c. 44. pag. 91. Antonin. sum. hist. part. 3. tit. 22. c 5. § 3.  For in the year 1408. in the Council of Pisa, consisting of a thousand Divines and Lawyers, they were feign to depose two Popes at once, Gregory the 12. and Bennet the 13: the tenor of which deprivation calleth them notorious schismatics, obstinate maintainers of schism, heretics departed from the faith, scandalising the whole Church, unworthy the Papacy, cut off from the Church. And whereas Bennet continued Pope still for all this, 
x Conci. Const. sess. 37. Anton. ubi supra. c. 6. § 2.  a second Council holden at Constance deposed him again, and declared that he had no right to the Papacy, commanding all men to esteem him as an heretic and schismatic. 
y Sess. 11. & 12.  The same Council deposed also another Pope, john 23, where it was proved against him, that he held and defended as his judgement, that there is no eternal life, nor immortality of the soul, nor resurrection of the dead. 
z Sess. 34.  A while after, the Council of Basill deposed Eugenius the fourth, declaring him to be a rebel against the sacred Canons, a notorious disturber and scandalizer of the peace and unity of the Church, a simonist, a perjured wretch, incorrigible, a schismatic, an obstinate heretic. Thus we see their own selves in express terms lay to the Pope's charge schism, heresy, scandal, breach of the Church's unity; and for that cause depose him, & refuse to obey him: and yet another while they will defend he cannot err, Christ hath given him infallibleness of judgement, and supremacy over all men, all that will be counted true Catholics must submit themselves to him, and the Protestants can have no unity, because they acknowledge not his authority.   

Digression. 29. Declaring that the Pope is not Saint Peter's successor.  
36 This point is properly proved by showing the difference between the Pope and Saint Peter's faith. For if the Pope be departed from that which Saint Peter taught, than it will plainly appear he is not his successor, because true succession standeth in holding the same faith. But I will not go this way to work now, because I have touched it particularly in 
a Digr. 22.23.  other places, and handle it generally throughout this book: and all our writings and doctrine, and disputations tend to nothing else but to show it.  
37 Next, it is proved by this, that, as Jerome 
b Ad evagr.  saith, and 
c D. 21. in Novo  the Popes own canons grant, All Bishops succeed the Apostles. For if all the Apostles were equal, and all Bishops succeed them; then what singular matter is there in the Bishop of Rome's succession, more than in the succession of others? Or why should he be called Saint Peter's successor more than others? For, as Marsilius 
d deafen part. 2. c. 16.  noteth, They are all successors which in life and conversation resemble them, as 
e Mat. 12. vlt.  Christ said, They are my mother and my brethren which do the will of my father. Besides, if he were Saint Peter's successor, all the privileges given by Christ to Peter, must be derived to him; as to preach the Gospel, which some Popes have not been able to do, and few of late will take the pains to do: to work miracles, to be free from heresy, to hold perfect the love of Christ, to indite Scripture: which I think the jesuite himself will not attribute to the Pope.  
38 But omitting these and such like reasons, the principal thing I now desire to show, is, that as loud as the Papists are with the Pope's succession, and although the trial of all papistry depend upon it, yet is it but a human constitution; not only because there is no word in the Scripture that saith, the Bishop of Rome shall succeed Peter, but also for that we nowhere find that ever Peter made choice of him, or any other. I say we find neither of these in the Scripture; but the most resolute Papists, and such as eagerliest handle this matter, 
f Caiet. de diuin instit. Pontific. c. 13 § Ad huius. Bellar. de Pont. l. 2. c. 12.  say, The Pope's succeeding Peter, in as much as he is Bishop of Rome, had the beginning from Peter's fact, and not from Christ's institution: which fact was, that he made his seat at Rome, and th●re died, and so it cometh about, that the Roman Bishop succeed him: and Caietan addeth, that not his death simply gave the succession to Rome, but because he died there by Christ's special appointment: which last point he and 
g Qu. Vesper. art. 3.  Cameracensis prove by a story that telleth how P●ter by reason of persecution being minded to forsake Rome, as he was going Christ met him: to whom Peter said, Lord whither goest thou? and C●rist answered. I go to Rome, there to be crucified: thereby admonishing Peter to return back again, and die at Rome. So the Pope's succession dependeth upon the fact of Peter, and cometh from it: and this fact containeth his being at Rome, his being Bishop of Rome, his dying at Rome, his dying by Christ's appointment: but what certainty is there of all this except a few human stories, which are all subject to error? especially for that which Ca●etane saith gave the Pope his succession, his returning to Rome by occasion of the vision? The first author whereof is 
h Act. Petri & Pauli.  Linus, a foolish book, censured by 
i ●●●o. an. 69. n. 6. & an. 44. n. 45.  the Papists themselves for a counterfeit; or allowing all the story to be true, yet how doth it appear that it was Christ's and Peter's mind by this their fact to warrant the succession, that the Church of God should be bound for ever after to believe and accept it? For seeing they will have us all damned, unless we obey their Pope as Saint Peter's successor, and by virtue of this succession authorise him over all the world in matters touching soul and conscience, this life and the life to come; it is but reason that they make it plain to us, that he hath such a succession, which this conceit cannot do, being indeed a very jest, which I am persuaded themselves believe nor. For Cameracensis 
k Qu. Vesper. art. 3. pag. 380.  writeth, that the Papacy and Bishopric of Rome are two distinct things, and not so necessarily conjoined together, but they may be separated: as for example, if the Pope and a Council think it convenient, he may leave the Church of Rome, and couple himself to another Church: in which case the Church of Rome should no longer be head, nor have any sovereignty over Christians. And touching the choosing of the Pope, 
l Fr. Victor. r●lect. 2. de potes. eccle. nu. 24.  they hold the manner thereof to be a human ordinance, which may be changed: the which were absurd, if Christ by S. Peter's deed appropriated the succession to Rome, to alter it again or change the form. It is a safe way therefore that Alphonsus 
m De haeres. l. 1. c. 9 pag. 19  holdeth: Though our faith bind us to bele●ue the true successor of Peter is the chief Pastor of the universal Church; yet are we not by the same faith tied to believe that Leo or Clemens (this or that Pope for example) is the true successor of Peter. For thus a man may shake off the Pope when he will, by picking a quarrel to the succession. But the Pope's best course were, seeing the succession is so doubtful, to style himself no longer Peter's successor, but Peter himself, and in his name to send out his Bulls and decrees, as Pope Stephen did, when he sent to Pippin for aid against Astulphus, and the Lombard's besieging Rome: 
n Caes. Baron. an. 755. nu. ●17.  thus he writeth: Peter called an Apostle of jesus Christ, to you most excellent men, Pipin, Charles and Charlemagne, three Kings, and to all Bishops, Abbots, Priests, Monks, Dukes, Earls and Generals, etc. I Peter the Apostle, called by Christ, and ordained to be the enlightener of all the world, to whom he committed his sheep, saying, Feed my sheep: I the Apostle Peter, whose adopted sons you are, admonish you, that you presently come and defend this city from the hands of adversaries, because the naughty Lombard's afflict and oppress it. And doubt ye not believed, but trust assuredly that I myself, as if I stood quick before you do thus exhort you: yea and with me our Lady, the mother of God, the virgin Marie commandeth you, and also the thrones, dominions, and heavenly host, with Christ's martyrs and confessors, that ye have compassion on the Roman city and Church committed to me, and deliver it, lest my body and my house where it resteth, be defiled by the Lombard's; that I Peter the Apostle of God, at the last day may yield you mutual defence again, and prepare for you tabernacles in heaven. Thus writ the Pope 800. years since, styling himself Saint Peter, which custom 
* An● possible he hath not: Paulus i●●eut, idemque Petrus, vicem Christi ageus i● terris: says Baronius speaking of Paul the present Pope his excomunicating the Venetians. Paraen. ad rempub. Vene●.  if he had not given over, for I know not what foolish bashfulness, possible by this time the world would have given over questioning about his succession, and have taken him for Peter himself. And why not the world believe him to be Saint Peter, as well as Papists think him Saint Peter's successor?   

Digression 30. Wherein it is showed, that the Papists are not agreed among themselves to this day, how Peter's supposed Primacy is proved, or what it containeth: but they are uncertain in expounding the main texts of Scripture whereupon they build it.  
39 I was desirous a little to divert into this matter, because the common sort of Papists, having greater fancy to the conceit, than other knowledge of it, or skill to discern it, think their learned men prove it more than authentically: the rumour and common impression, whereunto the vulgar was alway subject, having indeed prevailed with them, and carried them away into this conceit: according to 
p Hierom. ad Nepot.  the saying of Nazianzen, the rude vulgar wonder at that they understand not. Whereas I dare be bold to say, there is nothing in all the Scripture more uncertainly expounded then the ordinary texts alleged for Peter's supremacy: all the learned Papists, both old and new, so staggering and varying one from another, that it is strange to see, and worth the noting.  
40 First, we bid them point out the place where Christ gave it him: whereto Card. Cont. 
q De Sacram. chr. leg. l. 3. p. 103.  answereth, That in his judgement, it was chief given in the 16. of Mat. when the keys were given. But 
r De Pontif. l. 1. c. 12.  Bellar. & 
s Rhem. annot. joh 21.17. jansen. concord●c. 148. Eman. Sa. annot. in joh. 21.17.  others with him deny this, and say, the keys were not then given, but only promised, and with the keys the supremacy: the gift was in the 21. of joh, where Christ saith, feed my sheep. But 
t Vbi supra. p. 104.  Contarenus answereth again, Let not the subtlety of some move ye that say thus, for they speak more subtly then truly. If this man say true, that all the jurisdiction Peter had, was given him with the keys, Mat 16. then it is false, that others commonly assume, that the 21, of joh. Feed my sheep, maketh him the chief Pastor: but if Bellarmine say true, it followeth thereof, that the keys and rock contain no less than the seeding of Christ's sheep and lambs: it being folly to think the promise should contain any less than the performance.  
41 But because the place of Mat. 16. touching the rock and keys, is used to prove Peter's supremacy, 
u Locus valde illustris est, ubi Christus eam authoritatem verbis amplissimis D. Pet●o promisit. Greg. de Valent tom. 3. p. 185.  and boasted to be exceedingly evident for that purpose, we object that therein Peter hath no more given him then his fellow Apostles, but they are all made equal with him; and we conclude it thus. All that Peter had, was to be the rock and to receive the keys: but this was common to the other Apostles: the Apostles therefore received as much as Peter. The second proposition, whereof the question is, is thus proved. 
x Bellarm. de Pont. Rom. l 1. c. 12. §. Verun haec. Communiter enim sequenti sententia, Quod cunque ligaveris etc. Intelligitur explicari quid per promiss●s cla●es sit accipiendum: ideoque per claves intelligitur potestas remittendi vel retinendi peccata. jansen. Harm. cap 66.  All the power of the rock and keys is included in binding and losing, retaining and remitting sins: but this was given all the Apostles in Mat. 18.18. and joh. 20.21. All the power of the rock and keys therefore was common to the other Apostles. Here our adversaries again vary among themselves. 
y Ca●et. tract. de instit. Pont. c. 5 〈◊〉 Ad primum Greg Valent tom 3. p 190 §. Itaque intelligedum. ban. 22. pag 218. F.  One sort of them denying the first proposition, hold that the keys contain more than binding and losing, and that Christ thereupon in the 18. of Mat. and 20. of john, gave not the Apostles the whole power of the keys. For Caietan saith, that speaking formally and properly, the keys promised to Peter, are above the keys of order and jurisdiction, and contain more. But Bellarmine confuteth this, 
z Vbi supra.  and saith, It is not true, for is was never heard, that there were more keys in the Church than two, of order and jurisdiction: and so granteth that all the Apostles had as much jurisdiction as Peter, which is our conclusion. With him also consent 
a Marsil def. part. 2. c. 16 Couat●u● relect. tom 1. part. 2. § 9 F. Victo. re●e. 2. de potest. eccl. Cusan. conc. l. 2. c. 13. Conci. Colon. sub Adulf. c. Sextum medium.  divers others: whereupon it followeth invincibly, that albeit it were granted a thousand times that Peter had the Supremacy, yet were it not proved by the text of Mat. 16. because every tittle contained therein belongeth to all the Apostles indifferently: whereupon it followeth secondly, that neither can it be proved by any other text whatsoever: because 
b Per claves in tellexerimus me●aphorice significatam p●enatiam ac supremam potestatem gubernandi Ecclesiam Christi. jansen. concord. cap. 66. jdem. Eman. Sa. annot. Mat. 16.19. Baron. an. 34. n. 205. Ouand. 4. d. 18. pro. 16. Rhem. on Mat. 16.19. Fr. Suar tom. 4. pag. 257. nu. 1. &. 2.  the highest authority that can be assigned, is contained in the keys, and the keys were given the other Apostles as well as Peter; whereupon it followeth thirdly, that the Papists by their own expositions, are debarred this text in the question of the Supremacy. And when they use it, themselves know they beguile the ignorant.  
42 The common answer is, that albeit the Apostles had the same keys and power that Peter had, yet was it with a difference, that Peter had it before them, and as their ordinary, but they after him as his Legates and subjects. The which if it be all the difference they can assign between them, let them deal plainly, and tell us why they allege Matth. 16. touching the rock and keys, where, by their own confession, this difference is not found? for they all grant it is proved by the 21. of Io. where Christ saith to Peter, Feed my sheep. But let us take the answer as it is, and examine it. The parts of it are two. First, that all the Apostles had the same keys and power that Peter had: the which is true, but some Papists, foreseeing it would disadvantage the primacy, deny it, as I touched before out of Caietan; He neither gave, nor promised, 
c Tom. 3. disp. 1. qu 1. punc. 7 p. 190. ●●em Baron. tom. 1. an. 34. nu. 2●5.  saith Valentianus, the keys themselves, to the other Apostles, though he gave them a certain power to use them, that they might shut or open heaven by remitting or retaining, or, which is the same, by losing & binding sins: but the keys themselves, that is to say, the full and chiefest power to do this, every way, were promised and given to Peter alone. The second part is, that they had their power after and under Peter as his Legates. This is untrue, for in 
d V 21. He breathed on them saying, Receive the holy Ghost. As my Father sent me, so I send you  the 20. of john it is plain, they all had their commission from Christ's own mouth: and Paul 
e Gal. 1.1.  saith, he is an Apostle, not of men, nor by man, but by jesus Christ, 
f 2. Cor. 11.5.  and that he is not inferior to the very chief Apostles. 
g Fr. Victo. relect. 2. concl. 3.  And all the Apostles might say the same, for 
h Marc. 16.15.  he said to all, Go preach the Gospel to every creature. Therefore in as much as they had their commission immediately from Gods own mouth, it implieth a contradiction to say they had it under and from Peter. Here it is worth the marking to see what answers they make, and how sweetly they agree. 
i Soto 4. d. 20. q. 1. are 2. concls. 4. Caiet. de authorit Pap. & Concil. c. 3. Dominic. Bannes. in 22. Tho. q. 1. art. 10. p. 234. §. Alia est sententia Caiet.  The first sort say they received all their authority from Christ immediately, but this was because it pleased him by special privilege to exempt them. So saith Caietan, Of his grace he gave them that power, which by the ordinary way, they should have received of Peter, so preventing him, etc. Then the which they could never have said any thing more madly, first to tell us, they had their authority from Peter, and then at the next word to fall three farthings in a penny, they should have had it, but by special grace they were exempted, which dispensation they show not neither.  
43 The second sort answer, that the Apostles had two offices. The first was the Apostleship, the second their Bishoply or Pastoral dignity. The former they had immediately of Christ, but the later by and through Peter. Victoria 
i Relect. 2. nu. 8  saith, Many grave writers are of this mind, as 
k Turrecrem. d. 21. in Novo. n. 3 & d. 66. Porro. n. 1. & Sum. l. 2. c 54 Paludens. de potest. Eccl. Richard 4. d. 17 art. 3. q. 1. ad 6. Dom. jacobat. de council l. 10. art. 7. Staplet. Princ. doctr. l. 6. c. 7.  they are indeed: but their fellows confute them by virtue of the Roman unity, as Victoria himself doth, 
l Vbi supra. nu. 9  affirming, They received, all the power they had immediately from Christ, which, he saith, is proved, in that he made them all Apostles, and to the Apostleship belongeth three things, authority to govern the believers, the faculty of teaching, and the power of miracles: so that it seemeth to him firmly to be said and holden, that all the Apostles had the authority of orders and jurisdiction both, immediately from Christ. And Henriquez 
m Sum. Mora. p. 403. & Domin. Ban. ubi supra.  saith, There is no likelihood in their opinion, that say the Apostles received their jurisdiction of Peter. And so we see the device of the Apostles delegacy under Peter is altogether uncertain.  
44 Others propound and order the matter thus, The difference of Peter's power from the rest was, that he alone might use the keys, but the rest might not without him: 
n De Sign. l. 18 c. 1.  saith Bozius. 
o Visib. Monar. l 6. c. 2.  Sanders thinketh the other disciples had the same keys, but it was neither before him, nor together at the same time with him, but afterwards: to teach them that Peter had them by ordinary right as Prince of all; 
* Se autem velut ex ●peciali delegatione Christi, & extraordinatio iure.  but they as it were by Christ's special delegation and extraordinarily. 
p Tom 3. p. 195.  Gregory of Valence layeth the primacy of Peter in two points. First, that he received his Apostleship ordinarily to endure over the whole Church, even in his successors, whereas the other had it by extraordinary privilege to be made Apostles over all the world and immediately by Christ● differing in the manner of receiving the Apostleship, and in the largeness of it being received. For Peter had it of Christ, and over all the world for ever, which the other had not. Secondly, that he obtained power over the Apostles themselves, as their Pastor, to rulec, onfirm, and direct them in their ministry, not as Apostles, for so they were equal, but as the sheep of Christ subject to him. Victoria 
q Relect. 2. de potest. eccl. nu. 11. p. 87.  layeth it in four things. First, that his power was ordinary, theirs extraordinary. Secondly, that his was to continue in the Church, theirs not. Thirdly, that his was over them, but theirs neither over him nor one another. Fourthly, that theirs was subordinate to his, so that he might overrule it. Caietan 
r De Autho. Papae & Council c. 3. §. Et ut Clarius.  layeth it in five things. First, in the manner of giving it, because he received it ordinarily, but they extraordinarily and of special grace. Secondly, in the office itself, for he was Christ's Vicar general, 
* Which he proveth merrily by 2. Cor. 5.20. Eph. 6.20. And by their title Apostles, that is sent, because Peter sent them.  they but his delegates. Thirdly, in the object of the power, for he had power over all, they never a one over another. Fourthly, in continuance of time: for his was to last to the world's end, theirs determined with their life. Fiftly, in the essence of the power: for his was preceptive, to command them, theirs executive to do what he commanded them 
s Bibl. sanct. 1.6. annot. 169. & 171.  Senensis layeth it thus: that Peter had a threefold power, one of order, another of Apostleship, a third of kingdom or monarchy; wherein alone he excelled all the rest. These men distinguish nicely to find out somewhat that might taste of the primacy, but the spite is, they are not agreed which distinction to stand to, and the parts distinguished either differ not, or have no foundation in the texts alleged by the jesuite.  
45 But that it may appear what lost labour it is to stand arguing with them about this matter, and all men may plainly see they uphold their religion, not with reason and arguments, but impudence and prodigious impostures devised to seduce the world: let the Scripture be named whereupon they build the distinctions assigned, and viewed if it yield them either certainty or unity therein. The 21 of john is said to be it, where Christ biddeth Peter, Feed his sheep. And let it be one example among five hundred, of the woeful and forlorn plight wherein their cause lieth, assuring all men there is not an article of their faith controverted, but it lieth desperately perplexed with the same uncertainties and contradictions. For 
t Sicut enim quae caeteris Apostolis aequè ac Petro contulit, & communia omnibus esse voluit, evidenter expressit: nimirum Luc. 22.19 Mat 28.19 & 18.18. joh. 20.22. Luc. 24.45 Ita etiam quae peculiaria voluit esse Petri, apertè significavit. Mat. 16.18. & joh. 21.15  Baronius and others confess, the 16. of Mat. touching the keys, containeth as much as it: the which place I have already showed belongeth indifferently to all the Apostles. And Armachanus 
u qq. Armen. l. 11. cap. 14.  holdeth, that all Ecclesiastical power whatsoever, is included in the Apostleship, and was given the disciples, Peter and all, in the third of Mark, what time they were made Apostles: that it were the greatest folly in the world, if the prerogative of Peter cannot be proved by those places, to think it may be helped by this: and yet this is the hope of most of our adversaries. But let the place be viewed, and see if there be one word that giveth it. First, they reckon up divers circumstances going with the text, to prove that Christ spoke to Peter only: which no man denieth. But the speaking to Peter maketh him not chief, unless the words spoken signify that which should be contained in the sovereignty. Besides, though now he spoke to Peter only, yet all the matter spoken, belonged to the rest as well as to him. Secondly, Christ saith, Simon, lovest thou me more than these? Why doth he examine him of his love more than the rest, but that he intended him more authority? I answer, to make him see his fault, who having lately undertook more than all, even to die with him though all should forsake him, yet when it came to trial, performed less than any, denying him thrice, which none else did. And possible also to let him know his sin was pardoned, 
x Luc. 7.47.  because more is forgiven to him that loveth more. Thirdly, he not only examineth him of his love, but also thereby draweth out of him a fervent confession of it. I answer, this he did also in regard of his former sin, 
y Isid. Pelusiot. l. 1. Ep. 103.  by a threefold confession to heal his threefold denial, and to assure his fellow disciples of his repentance, and to show, by his example, how dear the love of Christ should be to them that meddle with feeding Christ's flock. Fourthly, he biddeth him Feed, and feeding is Ruling with fullness of power. I answer, he biddeth him feed his sheep and lambs, which are the people, and not the Apostles properly, which proveth that feeding hath no such meaning. Besides, feeding signifieth ruling not every way, but in such manner as appertaineth to the persons that do feed. And therefore in kings it is to rule with fullness of power, but in Pastors with the word and discipline only, as appeareth by this, that all Bishops and teachers are called 
z Eph 4.11.  Pastors, and bidden 
a jer. 3.15 Ezec. 34 Act. 20.28. 1. Pet. 5.1.  feed the flock of Christ, and yet no man thinketh they are made Popes thereby. Lastly Peter is bidden Feed the sheep, & the Apostles are a part of Christ's sheep, therefore he must feed them. I answer, this is granted, but then feeding signifieth no more but edifying by word and example: and so as Peter must feed the Apostles, the Apostles must feed him again, by the same commandment of Christ 
b Marc. 16.  that bade them preach the Gospel to every creature: as 
c Gal. 2.  Paul fed him at Antioch by reproof. And whereas some urge that the sheep signify the universal Church, because Christ saith not these are those sheep in particular, but my sheeepe in general, and so Peter is set over the universal Church: this is but a speculation: for if the Church be strained into so wide a signification, he could not feed it, because he could feed no more than that part which was in his time, or followed after him: wherein the other Apostles fed in community with him, and feeding was not Poping. Thus we see that unless the Papists may be allowed to rack the words of Scripture beyond all compass of ordinary understanding, and bring to them the sense which they should fetch from them, there is nothing in all the Bible sufficient to uphold any part of that wherein they are so confident.  
§. 37. So that this difference may be assigned between any sort of heretics and the Roman Church, that they are a company not united among themselves, by any link which is able to contain and continue them in the unity of faith: whereas the Roman Church is as S. Cyprian speaketh, Plebs sacerdoti adunata, & grex pastori suo adhaerens; A people conjoined to their priest, and a flock cleaving to their chief Pastor. Whom whilst it heareth, as it is bound to do, it is unpossible but it should retain unity of faith: Like contrary according to the saying of the same S. Cyprian, lib. 1. epist. 5. ad Cornel. contra Haeret. Non aliunde haereses obortae sunt aut nata schismata, quàm inde quòd Sacerdoti non obtemperatur, nec unus in Ecclesia ad tempus sacerdos & unus judex vice Christi cogitatur. Nor from any other root have heresies and schisms sprung up but from this, that men do not obey the priest of God, neither do they consider, how that in the Church there is one Priest and one judge for the time in stead of Christ.   

The Answer.  
1 How well the Roman Church is linked together, I have said in the former section: and therefore if the jesuit will assign a difference between it and heretics (which will be the same that is between fish and herrings) he must do it by something else then by their unity: whereunto Saint Cyprian giveth no testimony in the words alleged, but that it pleased the jesuite thereby to impose upon his ignorant reader. For first he speaketh not, in any of both places, concerning the Church of Rome, but of every part of the Church wheresoever, & saith, It is a company adhering to their Pastor, etc. Next, by this one Pastor and judge, whereto the Church adhereth, he meaneth not the Bishop of Rome over all the world, (for himself dissented from him in the cause of appeals and rebaptisation) but every Bishop in his own circuit. Thirdly, supposing he had conceited the Pope, and by these words immediately meant him, yet what is that to the Pope now, who is degenerate into another creature then at that time he was? whereby it cometh to pass that many good things might be said of him then, that cannot now, and of his Church then, which since that time are perished.  
2 But the truth is, that saying the Church is a people cleaving to their Priest, he meaneth it not of all God's Church cleaving to the Pope, but of every particular Church obeying their Pastor, according to Saint Paul's admonition, 
a Heb. 13.17.  Obey and submit yourselves to such as have the oversight of you. And the want hereof he saith is the root of schism, not the dissenting from the Pope. And this is proved to be his meaning, because in 
b Lib. 4. Ep. 9 ad Florent.  another Epistle he hath the same words, applying them to himself, and complaining thereby that some had underhand refused him, and communicated with others. For the novatians at Carthage, in a schism had made them a Bishop of their own, and written to the Church of Rome falsely, that he was lawfully elected: the which being against the custom and peace of the Church, moved him to urge, as you see, the unity of one Bishop, and to defend the Church-government of that time, 
c Hiero. comment. in Tit c. 1. Chrysost. hom 1 add Philipp.  which was to have but one Bishop in one city. Hence proceed his words touching every Bishop in his own place, as the jesuite hath alleged them. Whereby you see how well he proveth the unity of his Church and authority of his Pope; even as well as if a man should make that proper to the Bishop of Rome and his Church, which appertaineth to every Bishop and every Church; and expound that of the supremacy, which importeth no more but ordinary government used by Pastors in their own charge. This kind of disputing is called enclosing of commons.  
§. 38. Secondly, the Protestants Church is not holy, because not only most of their men be evidently more wicked then in old time before their coming, as those can tell that have seen both, and is confessed by Luther himself, who, in postil. super Euangel. Dom. primae Aduentus, saith thus: Sunt nunc homines magis vindictae cupidi, magis avari, magis ab omni misericordia remoti, magis immodesti & indisciplinati, multoque deteriores quàm fuerunt in Papatu. Men are now more revengeful, more covetous, more unmerciful, more immodest and unruly, and much worse than when they were Papists. The like testimony is given by Smidelinus, another of their Doctors, Conc. 4. super cap. 21. Lucae, which for brevity I omit.   

The Answer.  
1 For answer to this, the Protestants have two things to say. First, that it is false, their men be more wicked than the Papists in old time were, the which is proved by comparing them together, and let that comparison give the trial in the next Digression. And whereas the jesuite saith, They can tell that have seen both, I answer, this is true, and therefore let us refer ourselves to their reports, which by and by shall be set down. And in the mean time it is probable, the Papists in old time were such as they be now; which if they were, I am contented our lives be laid together and compared. For the present experience that we have this day in England touching Papists and their conversations, will acquit us, though their outrage and confusion be such, and have wrought us that sorrow, that we can take small pleasure in recounting it. Their treasons against the State, more than montuous, practising the very desolation of the kingdom by strange conspiracies, unnatural invasions, barbarous murders, unutterable mischiefs, we make account were wickedness enough to deprive them of the name and reputation of holiness: but this is not all, they that live in these parts among people popishly addicted, live in the midst of Sodom. And let it be observed, if all disorders be not rifest in those parts among us where the people is most Pope-holy: other parishes where the Gospel hath been taught, being reduced to civility, and the rest that swarm with Priests and Recusants remaining savage and barbarous, that no Christian man may endure their manners. And for mine own part, having spent much of my time among them, this I have found, that in all excess of sin Papists have been the ringleaders, in riotous companies, in drunken meetings, in seditious assemblies and practices, in profaning the Sabbath, in quarrels and brawls, in stage-plays, greene's, ales, and all heathenish customs: the common people of that sort generally buried in sin, swearing more than can be expressed, uncleanness, drunkenness, perfidiousness vile and odious: their families untaught and dissolute, their behaviour fierce, and full of all contumely, injury, inhumanity, full of slanderous reports, wild looks, and all unchristian usage towards any not of their own religion; that I dare be bold to say, we may all cast our caps at them for atheism and all that nought is: the which I would not have touched, because some will mislike it, but that the jesuits words. They can tell that have seen both, urge me to it: and having seen it with mine own eyes, and smarted a long time under it, I thought it would be to the glory of God, and confusion of Papistry, to let the truth be known, and to admonish the Priests lurking in the country, if they will needs make the world Roman Catholic yet that they teach it more civility withal.  
2 His next reason to prove our Church unholy, is the confession of Luther and Smideline. And do not the Prophets and Apostles complain as much against the Church in their times, which yet was the true Church of God? What age, or people, or Church was ever yet so holy, but the preachers thereof found matter of reproof in it? I, but Luther saith, Men are now much worse than when they were Papists: he saith so indeed, but he addeth withal, that the cause hereof is, for that men receive not the doctrine of Christ, therefore God in his anger giveth them up to their own sins: wherein he chargeth not the true believers of our faith, but only such hypocrites as made a show without sincerity. The very like complaint is in Chrysostome of the Church in his time: But now (saith 
a Op. impers. in Math. hom. 49.  he) Christians are become either such as heretics and Pagans be, or worse: yea and their conversation of life, though it be in schism, is with more continency from sin then among the Christians. Here Chrysostome saith, the Christians are worse than Pagans, as Luther saith, they are worse than Papists; and yet the jesuite dareth not conclude, that therefore the Pagans, and not the Christians were the true Church. For hypocrites are alway mingled with the Saints, as chaff is with the wheat, and by their sin bring a show of evil upon the whole Church, and is imputed unto it. But Saint Augustine answereth this objection better than I can, which if our adversaries would mark, this complaint of our unholiness were soon at an end: And now (
b Epist. 161.  saith he) the faults of evil men are cast in our teeth, not ours neither, but other men's, and they also in part unknown; the which if we did see to be true and present before our eyes, and sparing the cockle for the wheat sake, did tolerate in regard of unity: he would think us not only worthy of no reproof, but of great praise. And Jerome is of mind, the sins of the Church are no vantage to heretics: thus he saith: 
c Ep. 78.  Are you therefore no heretics, if some upon your report have thought us sinners? The same thing we answer the Papists.  
3 Secondly we say, that if all were true which is objected, and we as bad as the jesuite conceiteth, yet were not this sufficient to prove us the false Church. For what 
d De praescrip.  saith Tertullian? Do men use to try the faith by the persons, or the persons by the faith? And Saint Augustine hath a whole 
e Epist. 137.  Epistle written of purpose to confute them that laboured to make the Church odious by objecting the faults of such as lived therein. In that Epistle he hath these words: Object nothing against heretics, but only that they are not Catholic, lest ye be like unto them: who having nothing wherewithal to defend their cause, fall to gathering up the faults of men, that when they cannot charge the truth itself, they may yet bring into hatred those that preach it. And what Catholic man (
f Apol. contra Ruffian. l. 3.  saith Jerome) in the disputation of sects, did ever object the faults of life against his adversary with whom he disputed? Yea the Papists themselves being pinched with this kind of reasoning, and tasting the inconvenience thereof, by reason their own lives are worse than any, begin to disclaim it, that you may see the jesuite holdeth you occupied with an argument that himself knoweth is nothing worth. D. Harding 
g Confut. apol. part. 6. pag. 291.  saith, You know it is no good argument, à moribus ad doctrinam: who would not hiss and trample you out of schools, if ye make this argument, The Papists lives be faulty, ergo their teaching is false? The jesuite therefore must be hist at by Hardings' censure. Staphylus 
h Apolo. part. 1.  saith, Our faith must not be pinned to the life of the Clergy or preachers, etc. Bellarmine 
i De great. & lib. arbit. l. 5. c. 10. §. Hoc posito.  saith, It is certain, the doctrine which men teach us cannot be known by their works, because their inward works are not seen, and their outward works are common to both sides. 
k Annal. tom. 7. 2 n. 526. n. 58.  Baronius calleth them an ignorant company that measure Catholic faith not by the sacred Scriptures which they know not, but by the example of life. Thus we see the Papists are unwilling we should judge of their faith by their lives, and yet how peremptory they are with us about ours, and how busy in smattering of our faults, that will admit no disadvantage by their own. Besides, they have a position among them, 
l Bellar. de Eccles mil. l. 3. c. 2.  that no inward virtue is required to make one a part of the true Church, but only the external profession of faith. The which being so, then what necessity is there of holiness, either inward or outward, to prove that a people are the true Church? for they may be so without it, if they do but profess it, which a wicked person can do.   

Digression. 31. Containing many complaints made by the Papists themselves against their own Church and people, whereby it appeareth, their lives are worse than can be said of the Protestants.  
4 But because they are 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Callistrat. divis. in stat. Narcissi.  Narcissus like, so besotted with their own beauty, and the jesuite will needs have it tried whether Papists or Protestants be of better life: I am content it be a match, and the comparison be made, upon condition, that what I produce, be alway remembered to be their own confession, not my report; and therefore remain with the Reader for a cooling card to still the Pharisee, next time he cometh into the temple with 
n Luc. 18.11.  God I thank thee I am not like other men: and ruffleth among his poor brethren 
o Esa. 65.5.  with stand apart, come not nigh me, for I am holier than thou. And out of question, upon what part of their Church soever we look, there is no cause why they should boast themselves against us. Of their Popes, and what Saints they have been, I shall have fitter occasion to speak 
p Digr. 54.  below. Touching their Monks and religious persons. I refer myself likewise to 
q Digr. 45.  another place. Concerning the people, Ferus 
r In 1. joh. c. 2.  saith, that in their Church abuses of all sorts have prevailed, with divers superstitions and evil manners even to the highest degree. And (saith he) the God of this world, Mammon and Ambition, hath so blinded our eyes, that we cannot so much as see so great evils in our Church. Not denying, as the jesuite doth, the same unholiness to be among themselves that we are charged with, but lamenting that such as he is have no eyes to see it. Niemensis, a man in his time attending on the Pope, 
s Per vim stulta parens quasi vipera deperis omnes. Tu portentorum locus es conformis eorum. Cum Nilo pottenta pari, nutris crocodilos. jam cum portentis reor exterminia sentis. Si quid in his possem, faceren sterilescere matrens. Theod. à Niem. de schismat. l. 3. c. 41.  saith, Rome was a place of monsters, yea like Nilus breeding monsters and nourishing Crocodiles, that it were to be wished it were more barren in yielding such fruit of Vipers. And because the jesuite alleged somewhat against us out of Luther's sermons, I will quit him again with another sermon: for Cornelius Must the Bishop of Bitonto, thus preached some threescore years since, in Saint Laurence Church in Rome: 
t Concio evang. de Domin. & fest. tom 1. fer. 4 cinerum part. 3. pag. 242.  O my best beloved Rome, if ever it stood any city in hand to hasten her conversion to God, thou hast need to give example to all other cities of this conversion. Thou which art wholly turned away, overthrown and perverted. Turned away by thine own negligence, overthrown by the deceit of Satan, and perverted by thine old custom of sinning. Seest thou not wretched city, how thou art become a stews of lechery, a furnace of covetousness, a hell of all other mortal sins? Seest thou not how every state and degree of men, and every order this feast time of Bacchus is departed from God, and made a prey to the devil? They have striven among themselves who of all men shall be the worst, in superfluous expenses, in dishonest attire, in filthy words and mischievous deeds. Alas also, religious men are become dissolute, children are set to school to a thousand vices, young men are unbridled, virgins have cast offshame, Priests their gowns, and Monks their cowls: wise men are become fools, and old men children. To the same effect he also preached 
u Orat in Conc. Trid. in 3. Dom. Aduent. Conci. tom. 3.  at the Council of Trent: With what monsters of filthiness, with what sinks of uncleanness, with what pestiferous contagion is not both Priest and people defiled? I make yourselves judges, and begin at the sanctuary of God, and see if there be any shamefastness, any chastity, any hope or help for honest life? if there be not unbridled lust, notorious boldness, incredible wickedness? Edification is turned into destruction, examples into offences, custom to corruption, regard of laws to contempt thereof, severity to slackness, mercy to impunity, piety to hypocrisy, preaching to contention, solemn days to filthy marts; and that which is most unhappy, the savour of life to the savour of death. Would God they were not fallen with one consent from religion to superstition, from faith to infidelity, from Christ to Antichrist, from God to Epicurism, saying with a wicked heart and shameless face, There is no God. The sacred name of jesus Christ is made a jest and fable among the jews and Pagans by reason of us, whose wickedness with a shameful report is bruited over all the world. Thus we see how easy a matter it is to charge our adversaries with sin, if we would walk that course, and that every jot of that we say of their people's brutishness, is confirmed by their own words.  
5 And touching their Clergy, there is as much to be said, & to better purpose, because being the best part of the Church, the holiness must be in them or no where. 
x Mat. 6.22.  The light of the body is the eye, and if this light be dark, how great shall the darkness itself be? Yet mark what Bernard saith of his time: 
y Serm. 33. in Cant. & in council. Rhem.  Brethren, so doth jesus at this day, he chooseth many devils to be Bishops: the archpriest visiteth his charge to fill his purse, he betrayeth innocent blood, selleth murders, taketh money for adultery's incest, fornication, sacrilege, perjury, and filleth his bag to the brim. A stinking contagion creepeth this day throughout the whole body of the Church. All friends and all enemies, all familiar and none to make peace, yea all seek their own: they are the ministers of Christ, but do service to Antichrist: they go honoured with the goods of their Master, but him their Master they honour not. Hence it is, that we daily see them decked like whores, attired like players, served like Princes. They wear gold in their bridles, and gold in their saddles and spurs, their spurs shining brighter than the altars, their tables gorgeous with meats and cups, and abounding with surfeiting and drunkenness: their music and minstrelsy, their winepresses running over, and storehouses crammed with all varieties: their barrels of ointment, their budgets full. These are the men, and yet needs they will be Church-governors, Deans, Bishops and Archbishops. And how do these men keep their chastity, who being given up into a reprobate sense, do things not meet? For it is a shame to utter what they do in the dark, yet why should I shame to speak that which they are not ashamed to do? To the same effect 
z Defence. part. 2 c. 11.  writeth Marsilius: We draw Christ to witness (saith he) and let his judgements fall on us if we lie, that our Bishops, and almost all others this day, do flat contrary in all things which they teach others, according to the doctrine of the Gospel to observe. 
a Anal. l. 6. in ini●io.  Aventine confesseth, the Pope setteth over the flock of Christ, goats, wolves, lust full persons, adulterers, ravishers of virgins and Nuns, cooks, muletors, thieves, bankers, usurers, drones, gain-hunters, lecherous, perfidious, perjured, ignorant asses. He committeth the sheep to wolves and hypocrites, which only provide for their bellies: nay he setteth boys and wantoness to rule the lambs. I am ashamed to say what manner of Bishops we have: with the revenues of the poor they feed their hounds, horses, whores: they quaff, they love, they fly learning as infection: Such is the misery of our times, that we may not utter what we think, nor think that we speak. As for the sheep committed to their charge, they clip, and strip, and kill them every man at his own pleasure. 
b In. Marcellin.  Platina complaineth thus: What may we think will become of our age, wherein our sins are grown to the height, that they have scarce left us any room with God to obtain mercy? How great the covetousness of Priests is, and specially of such as rule among them, how great their lust of all sorts, what ambition, what pomp, what pride, what ignorance both of themselves and Christian doctrine, what little religion, what corrupt manners to be detested even in lay people, I need not say: when they sin so openly, as if they sought for commendations thereby. 
c In evang. joh c. 10.  Albertus' magnus confesseth, Those which rule in the Church, be for the most part thieves and murderers, oppressors rather than Pastors, spoilers rather than tutors, rather murderers than keepers, rather perverters than teachers, rather seducers then guides. These be the messengers of Antichrist, and such as supplant the flock of Christ. This voluntary confession of our adversaries must be noted, the rather because the Papists ordinarily not only calumniate our lives, but also tell such wonders of their Clergies learning, hospitality, continency, etc. yea the modern Papists let slip the same complaints. 
d Apol. part. 1.  Staphylus writeth, how it is much to be lamented, that the life and behaviour of the reverend priesthood answereth not their godly and high profession, but is very scandalous to the world. For many of them can tell a trim tale in the pulpit, and exhort the people very demurely to a sober life, but will not once move the foot to live well themselves. Can this be denied? It is alas too true. jansenius the bishop of Gaunt telleth likewise the same tale out of the school or a worse: We find by experience (
e Concor. c. 39  saith he) at this day, it is too true that our Lord foretelleth concerning unsavoury salt. For truly the greater part of Bishops and Pastors, and such as are Ecclesiastical degrees, be so infatuated, that they bewray themselves to have no corn of salt in their life or doctrine. Hence it cometh about that the Ecclesiastical state is so trodden under foot and despised. And by reason of their unsavoriness, there is no hope neither that the unsavoury life of Christians should be reform, and their corruptions taken away, when they themselves are irrecoverably corrupted, by whose health others should be helped. So 
f Paralip. rerum memor. annexa histo. Abbot. Vrsperg. p. 482. an. 1523.  the Pope himself at an assembly of the Empire, sent his Legate, and gave him in charge freely to confess before the States met together: We know that for certain years there have been many abominations in this holy seat of Rome, many abuses in divine things, and superfluity of traditions, and that all things have grown worse and worse, the corruption being derived from the head into the members, from the Popes into the lower Prelates. All we therefore Prelates and clergy men are declined out of the way, neither of long time hath there been any that hath done any good.  
6 These foul reports, blabbed abroad by our adversaries themselves, touching their own Church, contain worse matter than Luther or Smidelin speak of: and serve to admonish such as have heard many sweet tales of the Roman holiness, that all is not gold that glisters: & to forewarn all Papists that in disputing with us, it helpeth them nothing to be railing at our lives: for they shall alway find, that either the truth is not to be tried this way, or if it be, they will lose it at the first sight. And let them remember 
g Balt. Castil. lib. de aulico.  their own jest of the Duke of Urbin's Painter. A Cardinal hired him to draw the images of Peter and Paul upon a table: which having done, the Cardinal thought they were made somewhat too ruddy and high coloured in the face: but the Painter replied, that when they were alive they looked pale with preaching and fasting, but now they were become red in the face with blushing at the wickedness of their successors, whereat they were ashamed, and that shame had altered their colour.  
7 And the reader must observe yet further, that they are not so careless and dissolute in their lives, but they are as ridiculous and sottish in answering the matter. For what say they to all this when it is objected against them? Bellarmin 
h Tom. 1. praefat. in gymnas. Rom.  answereth, If a Catholic man fall into sin, if he commit theft, adultery, murder; yet notwithstanding the foundation of his building abideth still: he hath many and great furtherances to his salvation, he walketh not in the dark, he knoweth his Physician, he may through the faith that is in him call upon God, etc. Happy Church where no man's sins may prejudicate him: this I believe is it that maketh the world run so fast to it for sanctuary. But Staphylus more groslly after his manner: As for the life of the Clergy, 
i Apol. part. 1. in fine.  saith he, God is their judge. For as of maidenhead, so of Priesthood man cannot judge. And the Canon law worst of all: 
k 11. q. 3. Absi●. in glow.  If a Priest embrace a woman, it shall be construed that he doth it to bless her. And, a Priest embracing a woman is presumed to do well. Now if this be so, there is no more to be said, but that in silence and astonishment we adore the prerogatives of this Roman Church, and admire her liberties, when they that will live therein may without any danger steal the horse, but professing the Protestants religion, they must be hanged for looking over the hedge.  
§. 39 But chief their Church is not holy, because there was never yet any Saint, or holy man of it, approved to be such by miracle, or any other evident token, as by revelation from almighty God.   

The Answer.  
1 This is false that the jesuite saith, there was never any Saint or holy man of our Church, approved so to be by miracle, revelation, or any other evident token. For first, the Prophets and Apostles, and holy men of the Primitive Church, were all of our religion in every point, and believed not one article of the present Roman faith: as we show in every question, and I have purposely declared in other places. Now the jesuite will not deny but these were Saints, and by miracles approved so to be. Next, we have true believers, justified and sanctified by the blood of Christ, who by virtue of their calling are Saints, or holy men, as 
a Rom. 1.7. 1. Cor. 1.2. & 14.33.  the Scripture calleth them, though their name stand not written in red letters in the Calendar. And we prove them to be such, first, by the miracles and revelations wherewith their faith was confirmed when the Apostles began to teach it. For the men and the miracles are theirs whose the doctrine is. Secondly, by the fruits of sanctification and the doctrine itself which they believe; the former yielding as perfect obedience to God in all things, as this sinful life will admit; the later, 
b Tametsi dicunt, remissionem non pendere à conditione operum, neque poenitentiam, aut fidem, aut ullum actum nostrum, esse causam, aut meritum iustificationis; tamen non negant requiti fidem, & poenitentiam & fidem vivam & poenitentiam setiam, & sine his neminem justificati. Bell. de iustif. l. 3. c. 6.  even by the confession of our adversaries, binding men to a living faith, and true repentance, the which doctrine cannot be without effect, and that effect can be no other than the making such holy as entertain it. Thirdly, we have 
c Col. 2.2 5. Rom 8.16.  the full assurance of understanding, and steadfast faith in Christ concerning our redemption, obtained partly by the revelation of the promises in the Gospel, and partly by the Spirit of God bearing witness with our spirit, that we are the children of God, and sanctified by the holy Ghost. And this is a sufficient token of our holiness, and hereby we know ourselves to be the Saints of God: the which if the jesuite will deny, then let him prove, either that we teach not true justification and sanctification; or if we teach it, and have it, yet it is no argument of true holiness; or if it be, yet that it is not evident enough without miracles to demonstrate the Church: or if miracles be so necessary, then let him show we have no part in those which the Apostles did, & others after them. The which he cannot do but by examining the doctrine, that all men may see how idly and circularly they dispute against the Protestants, that do it by making holiness or miracles the notes of the Church.  
2 But the jesuits mind runneth upon his Calendar and golden Legend, wherein he thinketh to find Saints and miracles to serve his turn. But he is deceived. For let them be examined, and upon trial it will fall out, that one part were no Papists; another part were not at all in rerum natura, neither they, nor their miracles, but are mere devices & fictions; a third part consisteth of uncertainties, that no man for his life can be sure it is true. The last and the least part are canonised indeed, and were Papists, but that was of late, and by the Pope's doing, whereupon no man that wise is will ground his faith.  
3 And touching this canonisation, because the Papists alway mean it when they talk of their Saints, I object two things sufficient to discredit it. First, that it was the Pope's own invention, 
d Bell. de Sanct. beatit. l. 1. c. 8. §. Dices.  800. years after Christ at the least, set abroach & continued in policy for the confirmation of certain idolatrous superstitions which he laboured thereby to advance, and now are made 
e Bell. ubi supra. c. 7.  the seven points wherein the canonisation consisteth: setting them in a Calendar with red letters praying to them in the Church service, erecting Churches and altars to them, ministering the Eucharist, and saying Canonical hours in their honour, dedicating holidays, setting up images, and worshipping their relics. Secondly, 
f Sum. rosel verbo Canoniz●tio. Can. loc. l. 5. c. 5. q. 5. concls 3. Platin. in Bonif. 8.  themselves cannot deny but it is subject to error, that is to say, the Saint canonised may be no Saint, and the miracles whereupon his canonisation is grounded may be false: as 
g Tract de concept. & de indulgent. & refert Catharin. adu. nou. dogm. Caiet. p. 127.  Caietan, and others confess, disputing about the miracles pretended for the virgin Maries conception without original sin; whereupon it followeth necessarily, as 
h Si unus sanctus vocatur in dubium, etiam caeteri vocari possunt. Quare veraces essent haeretici qui dogmatizant esse periculosum invocare sanctos. Catha. ubi supra.  some Papists also complain, that all the Pope's Saints may be doubted of, and no man can invocate or worship them without manifest peril of idolatry. So that we see it is a weak kind of reasoning to prove their Church by such Saints. And I am firmly persuaded themselves mistrust it, in that many times they shake off, as trifles, such revelations as the jesuit boasteth of. For when the contention was among them about the conception of the virgin Marie, and some, to prove it was without original sin, alleged revelations made to Saint Bernard, Brigit, and others; the contrary side replied, as the Protestants do, that these were fantastic visions, not sent of God, but men's dreams, and Saint Katherine of Sienna had a revelation to the contrary. 
i Anton. part. 1. tit. 8. c. 2.  Thus answered john of Naples, and Antoninus, himself a Saint: teaching the Protestants how to answer henceforward, when these miracles and revelations are so importunately objected.  
4 And sure it is as ridiculous an absurdity as they could lightly have committed, thus to multiply their Saints, turning heaven into a stage, as 
k Scenam. de Coelo fecistis. jul. Firmic. de errore profan. relig.  a father speaketh of the Gentiles, and filling it with toys and Legend fables, and then to be so uncertain about their own device when they have done: yea to smile at the jest, and laugh at their own theatre, as Caietan, Antoninus, john of Naples, and others do. But if the jesuit and some of his mind, carry a graver countenance in this matter, and speak more respectively of their Saints, they are wise herein, seeing the Pope hath dubbed them, and hath learned possible his lesson in 
l Verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Suidas, that saith: It is no wisdom to be out of conceit with any god, as Hippolytus was with Venus. The best way is to say well of all, specially at Athens (now at Rome) where unknown gods also have altars dedicated to them. Let our adversaries bethink themselves at last of this 
m No man is able to put any difference between the miracles of Christ with his Apostles, and of these holy men, Saint Thomas Aquinas Bernard. B●nauenture, Becks, Francis Dominicke, and infinite others. Bristo. mo● 6.  their dotage, and making choice of such as are without controversy, true Saints in deed, let them without idolatry preserve their memories, and imitate their godliness, and return to the unity of their doctrine, to reform their innumerable heresies thereby. Which if they will do, they may with comfort rejoice in the fellowship of the Saints, whereas now, meddling with them as they do, they expose themselves to the scorn of men and rebuke of children.  
§. 40. Neither is their doctrine such as may of itself lead one unto holiness, but rather to all liberty and looseness of life: as for example, to break Fasting days; to cast away Confession of sins to a priest, which is known to be so sovereign a remedy against sin; to neglect good works, because they hold them not Necessary to salvation, nor Meritorious in God's sight; not to labour or endeavour to keep God's commandments, because they hold them impossible, and as it is said, Impossibilium non est electio, no man chooseth or laboureth to achieve that which he esteemeth altogether impossible. Not to be careful to avoid any sin, because they hold that whatsoever we do is sin, and that all sins are Mortal in themselves: and that there needeth no Penance or Satisfaction to be done of our part for any sin, contrary to that of S. john Baptist, Facite fructus dignos poenitentiae, do ye works worthy of penance; and that of our Saviour, Poenitentiam agite, Matth. 4. do penance: but that there is an easy remedy for all, to wit, that by Only faith they be not imputed to us Finally to be careless or desperate in all actions or consultations, because they hold all things so to proceed of God his eternal predestination, that man, at least in matter of religion, hath no , and that he cannot do otherwise then he doth, and that God himself is Author of sin. Lo whither this doctrine of itself leadeth, consider whether this can be a good tree which of it own nature bringeth forth so bad fruit; and see whether this can be a Holy Church, which teacheth such points of unholy doctrine as of themselves draw men, or at least open the gap to such disorderly, and lewd, and wicked life?   

The Answer.  
1 There is no part of our faith so holy, but evil minds may pervert it, and take occasion of liberty thereby, as they did that said, 
a Rom. 6.1.  Let us sin that grace may abound; 
b 1. Cor. 15.32.  and would do nothing but eat and drink, because to morrow they must die: from the which perverseness of the wicked, we confess we cannot free our doctrine, neither could the Apostles before us: but setting this aside, the matter itself we teach, is so far from giving liberty, that we desire the holiness of our Church be tried thereby rather than by any thing else. And I marvel the jesuite shamed not to say the contrary, when the learnedst of his side give this testimony with it, that 
c Staplet. de iustif. l. 9 c. 7.  the Protestants, every one of them, hold justifying faith is lively, working by charity, and other good works, yea 
d Bell. de iustif. l. 3. c. 6.  no man can be justified without such a faith, and serious repentance: for hence it followeth voluntarily, that the whole course of our doctrine is against sin, because true faith working by love, & serious repentance, of their own nature expel liberty, as one contrary doth another. But this is the manner of our lying adversaries; first, to misreport our teaching to the people next, to extort violently from it what their malice can devise to our discredit, belying herein their own knowledge; and then, to cry amain one to another, Lo whither this doctrine leadeth? thus hoping, with the dash of a goose quill to outface the truth of Christ's Gospel. But let the matter be examined, and the points themselves, here reckoned up, looked into, and the reader shall find, that when they are conceived as we hold them, they endure neither lewdness nor liberty; and many learned and right skilful Papists hold them with us, that the jesuite might blush at his ignorance.   

Digression 32. Touching fasting, and how we differ from the Papists therein: and whether the doctrine of our Church be against it, as the Papists charge us.  
2 The first point objected against us, is merely false. For we have no doctrine that teacheth to break fasting days, but the contrary, that fasting is a Christian exercise, needful to be used for the humbling and enabling of ourselves to the duties of prayer and repentance, as often as the time shall require; and we hold him no good Christian that omitteth it. Yea our Church hath public fasts in the danger of any general affliction, and our people are taught to fast privately as much as any Papist whatsoever, setting hypocrisy and superstition aside. The difference is, that we reject their set days, and their manner of fast upon those days, by distinction of meats for conscience sake, wherein they place the worship of God by way of merit and satisfaction; for the most part also neglecting such exercises of religion by prayer, contemplation, and repentance, as of right aught to be joined with the outward abstinence: yea they place and practise fasting, 
e Dicimus quod de essentia iciunij quoad mo dum sunt duo, scil. una comestio in spacio 24 horarum & abstinentia à carnibus, quis, & lacticinijs. Llamas Sum. Eccl. p. 390.  only in forbearing flesh, and things coming of flesh, on certain days; allowing themselves in steed thereof not only fish which is as good as flesh, but that which is daintier, wine, conserves, sweet meats, and such like, in as great measure as can be, as the experience of this our country showeth among such as are Popishly affected.  
3 And suppose we had omitted all fasting indeed, and allowed no time for it, yet some Papists would have borne us company herein, that so themselves might be guilty of breaking fasting days as well as we. For 
f Catharin. adu. nova dogm. Caietan p. 262.  Caietan holdeth, It is no where commanded, but only by custom was brought in, and is necessary neither for the service of God, nor the love of our neighbour. Wherein though we refuse his judgement, yet touching our putting away the distinction of meats and days, we are not to be blamed. For what liberty or looseness can possibly be imagined to proceed from eating flesh more than from eating of fish, sweet meats, spices, & other things finer than flesh, which the 
g Tho. 22 qu. 147. art. 6. 7. 8. Llam. method. part. 3. c. 5. §. 24. 26.  Church of Rome alloweth? And how may it be conceived to be such disorder on a Friday, or in Lent, or on a Saints even, to eat butter, or eggs, or a bit of undainty flesh, when they that are busiest in controlling it, the same days will drink strong wine, and other drinks, and eat confections of better stuff and warmer operations? Or why should a man be censured for eating his meat on an Ember day, that fasts carefully and zealously upon any day without respect of difference? Especially 
h Fran. Victo. relect. 9 de temperant. p. 132.  our adversaries confessing, There is no kind of nourishment, either of plants, or living creatures, but by the law of God and nature, we may lawfully use it. Nothing can be objected but the precept of the Church, for 
i Rational. l. 6. c. 7 nu. 22. p. 268.  Durands' reason is too gross, that fish is eaten and not flesh, because God cursed the earth, but not the waters, in that his spirit moved on them. But what such authority hath a particular Church to make a general law against that which God and nature left at large? and what such jurisdiction hath Rome of late obtained, that it should forbid that which the Church in old time permitted?  
4 For 
k Theo●. epit. divin. decret. c. vlt. Niceph l. 12 c. 34.  all antiquity can witness, that in the Primitive Church fasting was held an indifferent thing, & every man was left to his own mind therein, 
* Laxus ac liber modus abstinendi ponitur eúctis, neque nos severus terror impellit, sua que●que cogit velle potestas. Pr●d. Cathem. him 8.  no law binding him to this or that manner, as 
l Comment. in Act. c. 13. quem refert. Catha. adu. Caiet. p. 262.  Caietan confesseth; Montanus a condemned heretic, being the first that ever brought in the laws of fasting, from whom the Papists have borrowed them. For Irenaeus, that lived 1400. years ago, 
m Euseb. hist. l. 5. c. 26. Niceph. l. 4. c. 39  testifieth concerning the keeping of Lent in his time, that some fasted before Easter one day only, some two days, some more: and the unity of faith was well maintained, notwithstanding all this variety. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom. 2. de jejune. p. 135.  Basil mentioneth only five days. And Socrates 
o Hist. l 5 c. 22.  writeth, how it was observed one way in one place, and another way in another. They in Rome fasted three weeks only, and excepted Saterdays and Lords days. The Illyrians and Greeks six weeks. Others began seven weeks before Easter, yet so as they fasted but a few days of all that time. The like variety they observed in meats. For in some places they eat no living thing at all, some only fish, some fish and foul, some dry bread, some would eat no berries, or eggs, and some not so much as bread. For in these matters the Apostles left every man to his own will. 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. l. 1. c. 11.  Spiridion the Bishop of Cyprus, though he kept Lent, yet was it but upon certain days that he fasted, and when a stranger came to him upon one of those same days, he set swine's flesh before him, and eat thereof with him. Yea 
q C●rop●lat. de 〈◊〉 sic. p 118. & i●i Pacius annot. p. 322. graec.  they kept a Lent before the feast of Christ's nativity also, which we do not. And touching Saterdays, 
r Ignat. ep. ad Philip. Sext. Syn. in Trul. c. 55.  some utterly condemned fasting that day, yet 
s Aug. ep. 86.  other observed it. And 
t Haeres. 75.  Epiphanius thought it an Apostolical tradition to fast Wednesdays and Fridays, excepting those between Easter and Whitsuntide, which yet the Church of Rome observeth not. And as for Ember days and Saints evens, we find no use of them for fasting, till of late times. And touching this whole question of fasting days, let it be marked what 
t Ep 86. add Casulan. pa nò ante finem.  Saint Augustine writeth to a friend of his, If (saith he) you ask my opinion concerning this matter, I find in the writings of the Evangelists and Apostles, and all the new Testament, that we are commanded to fast; but what days we must fast, and what days we must not, I find it not determined by any commandment of Christ or his Apostles. So that if we be faulty because we fast not after the Romish manner, than themselves are likewise faulty because they fast not after the Primitive order: there being no greater reason why they should condemn us for neglecting their fasts, than why we should condemn them for neglecting the fasts of the ancient Church; nor any cause why our liberty, in the use of meats and days, should be taken in worse part now, than the same liberty used of old in the Primitive Church, when these things depended upon the will of him that fasted.  
5 And possible our accusers break fasting days in the same manner that we do. For first, they eat as often and as good as we do, when they fast. Next, they have dispensations 
u Dispensatis, jeiunium non frangunt. Llam. metho. pag. 395.  which exempt them from fasting, so commonly and of course, that any man may see the Pope defined fasting by meats and days, for no other cause but to utter his pardons. Thirdly they have collations, which they hold by prescription, that are equal to set feasts. For in Spain, on the even of the Nativity for example, they have a bountiful supper, exceeding the measure of fasting, made of fruits, conserves, marchpanes, and such like, 
x Llam. ubi sup. pag. 393.  which they think is lawful, though it hold not the nature of fasting. Fourthly, they have customs, allowing them on fasting days to do as much as we do. 
y Llam. ubi sup. pag. 369. Ouan. 4. d. 16. pro. 52.  For in divers places of Spain and Castille they use eggs, cheese, butter, yea the lard of swine's flesh. And generally on saturdays they eat the inwards of any beast, with the head and feet; yea any part of a swine, the buttock excepted. Might it please the Papists now, either to give us leave to do what they do themselves, or else to invite us to their table on fasting days, that we may have part with them, seeing their hospitality is so good, when we are bound out from feasting at home? This is that which 
z joan. Sarisb. Policrat. l. 7. c. ●●  a Bishop noted in them long ago, and is worth the marking: They undertake strict professions, and show us difficult things, and being more familiarly favourable to themselves, when it cometh to performance, they do things gentle and possible.   

Digression. 33. Concerning Auricular confession or shrift to a Priest; showing that it is not necessary for the remission of sin: and how it is an occasion rather than a remedy of sin oftentimes.  
6 Touching the casting away of necessary shrift, we are not to be condemned, unless our accusers can name some place of Scripture where Christ or his Apostles hath bound us to it; which they cannot do. For their own Canon law 
a De Poenit. d. 5 in poenitentia. Gloss.  saith, it was taken up only by a certain tradition of the Church, and not by any authority of the old or new Testament. And though the new Jesuits and other Papists begin of late with great passion to deny this, affirming that Christ ordained it in the 20. of john, yet that is no matter: for necessity and shame hath driven them to say so, and their predecessors as learned as they, have writ the contrary. For Panormitan 
b Super 5. de poenit. & remis. c. omnes utriusque.  saith, That opinion of the Canon law, greatly pleaseth him, because he findeth no manifest authority that ever God or Christ commanded us to confess our sins to a Priest. And Peresius a Bishop of the Trent Council 
c De tradit. par. 3. consid. 3.  saith, The clear and plain manner of this ordinance, both in respect of the substance and circumstance, appeareth only by a tradition. And about six score years since 
d Carranz. in Sixto 4. Ouand. 4. d. 16. pro. 2.  Petrus Oxoniensis, the Divinity reader at Salmanca, publicly taught, as I say, that it had the beginning from a positive law of the Church, and not from the law of God. Who though he was made to recant this, yet 
e Ouand. ibid.  Bonaventure, whom the Church of Rome honoureth for a Saint, was of his mind long before, and 
f Refert Henri. sum. pag 206. edit. Salamant.  Medina, with others, at this day hold it. Whereby 
g Rhem annot. joh. 20.23. Hopk. memor. of Christian. 225. § 2.  their rashness appeareth, that say our Saviour appointed it so evidently in the Gospel; and their misery, that are persuaded by such sayings to believe it. Yea 
h Annot. ad Tertul de poenit.  Rhenanus and 
i Annot. ad Hiero. de obitu Fabiol.  Erasmus, as learned Papists as ever were, affirm, that neither Christ ordained it, nor the ancient Church used it: which is the truth. For when it began in some sort to creep in, 
k Socr. l 5. c. 19 S●zo l. 7. c. 16. Tripart. histo. l. 9 c. 35. Niceph. lib. 12. c. 28  Nectarius the Bishop of Constantinople put it down in his Church, and all the Bishops of the East did the like in theirs: which the Papists know well enough, and 
l Walden. tom. 2. de Sacr c 141. Dom. a Soto. 4. d 18 q. 1. Henri. sum pag. 325.  acknowledge, 
m Impudentissimu● illud Nectarij factum. Andr●d. orth. expl pag 663. Nectari●● a No●a●anis se●uctū fuisse oportet al●imare. Nec endaemonem illum (qui Nectario ●●asit) quin potiùs cacodaemonem credendum est. Baron. tom 1. an 56 nu. 28. & Henriq ubi supra.  railing upon Nectarius for so doing: which is a sign that the Protestants rejecting shrift, break no commandment of God, but follow the example of the Primitive Church that refused it. The which is further proved by the preaching of Chrysostome, 
n Hom. 22 ad pop. Antioch.  saying, This is wonderful in God, that he not only forgiveth us our sins, but neither doth he disclose them or make them known, neither doth he enforce us to come forth and tell them; he requireth no more but that we speak to him alone, and to him alone confess our faults. This the godly Bishops would not have done and taught, if the confession had been received in the●r time as necessary, or if Christ had commanded it, or if it had been so sovereign a remedy against sin.  
7 And touching the necessity of confession in Lent, afore they receive the Sacrament, 
o Sum. Armill. verbo communio. § vlt. Caiet supper 1. Cor 11. Pa●orm. d●●clebrac●missat si. 〈◊〉 De homine.  the learnedst Papists that ever were acknowledge it is a custom but newly brought up, though 
p Ho●● memor tract. of confess. pag 255  we be called lewd preachers, most wickedly deceiving the people, because we say so. But mark what Caietan 
q In 3 ●ho. q. 80. art. 4.  writeth, and then judge what such cause there is why we should thus be censured: There appeareth no positive law enjoining shrift before the receipt of the Communion: the law of God hath no such prece pt, but the contrary is insinuated, where the Apostle saith, Let a man try himself. Wherefore out of this document of the Apostle, it seemeth unto me that he which is contrite for his sin, and receiveth the Communion without shrift, sinneth not mortally, though he have a confessor at hand. The reason moving me thus to think, is, because it is plain, that a man having contrition for his mortal sin not confessed, and so receiving, doth that which is not sin of it own kind. Yea to receive the other Sacraments also with contrition only, seemeth no where to be forbidden. And that which is not confirmed by the authority of the Fathers, must not by a superstitious novelty be commanded. The Papists therefore extolling shrift so fast, talk out of their ignorance, not thinking that we know how basely they think of it themselves.  
8 For they not only know it to be, as I have said, a later tradition and custom without commandment, expulsed sometimes out of the Primitive Church, but they think in their conscience, it is not necessary; yea 
r Mich. Bonon. expos. in Psa. 29 pag 259. edit. Venet. an. 1603. De poenit. d. 1. utrum fol. 1. gl. § Saint.  some of them write it expressly, that seeing justification is the infusion of grace, whereupon sin is remitted, it followeth that confession is not necessary, either for the obtaining pardon of our sin, or for our justification. For according to the true order of things, confession in time followeth contrition: and therefore seeing contrition itself is not without justification, the said justification may be and is without confession. And this opinion followeth inevitably of that they hold. For Caietan 
s 3 Tho. q. 80. art. 4.  saith, A man contrite or sorrowful for his sin, standeth clean in the judgement of God, and is a form member of the militant Church. And this contrition as it goeth before confession, so may it be without it. And 
t L. 4. d. 18.  the Master of Sentences, and 
u Refert. Fr. Victor. relect. 1. sect. 3. p. 13.  divers others with him, holding that the Priest hath no power to forgive sin, or to work any spiritual effect by virtue of the keys, were as good say, confession is not necessary. For why should it so be, when being done, the Priest can give the penitent no spiritual grace thereby, nor absolve him otherwise then by declaring him to be absolved?  
9 And let no man say this shrift is known to be so sovereign a medicine against sin; for we make account that jesus Christ and his Apostles were as careful to preserve men from sin as the Pope is, and yet they never prescribed this medicine. And when Nectarius thrust it out of Constantinople, he found the contrary by 
x The rape of a noble woman. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozo.  a shameful experience, and therefore put it away to prevent wickedness. And they that fear not to commit sin in the presence of God that seethe all men, will as little blush to confess it after their manner to a Priest, whom they may deceive; & he that regardeth not the law of God, will care as little for the Priest's absolution; the fear of God and awe of his truth being of more force to bridle our nature, than the policy of man. And the jesuits speech, It is known to be so sovereign, is but folly; and therefore he may keep it to himself, or utter it to those that know nothing but what he telleth them. For more is known by his shrift, than I may be allowed to speak, though his own Doctors allow me to speak somewhat, who knew as much of shrift as he doth, and yet all men think our English shrivers know something too. 
y In Can. lect. 77.  Biel alloweth me to say, it is an usual thing for them to turn their confession into curiosities and babbling, mingling profane talk concerning vile things. 
z Aluar. Pelag. de planct. eccl. l. 2. art. 78. pag. 255.  Another writeth, that hypocrites will never confess truly, but either cloak, or dissemble, or defend their sins: yea religious men themselves, in nothing so much as in dissembling confessions. For seldom or scarce at all do they confess otherwise then in general terms, naming no great sin. What they say one day, that they say the next, as if every day they sinned alike. This is the virtue of shrift by their own confession: and yet it is nothing to that which is known. For the same author 
a Art. 27. p. 131.  addeth, that it was an ordinary practice for the priests to commit execrable villainy with the women at shrift, 
b 1. Sam. 2.22.  as if they were the sons of Eli, 
c Art. 2. pag. 83.  ravishing wives, and deflowering maids in the Church, and committing Sodomy with young men, with other stuff 
d Art. 2. & 73. & 83.  worse than this, that the Church was made a stews: that I say nothing touching 
e Ouand. 4. d. 34 pro. 5. corol. 3. jacob. de Graff. decis. tom. 1. l. 1. cap. 25. nu. 12. Llam. method. part. 3 c. 8. § 10. & inde.  the questions and resolutions passing between the priest and his penitents, concerning cases scarce beseeming the chair of penance, save that the Priest taking state upon him when he heareth confessions, and sitting in his majesty like a judge of China (for 
f Llam. part. 2. ca 6.  so they claim it) in his chair, 
g Nudis genibus terta defixis prostratos audivi, cum juxta sellam meam quae deaurata crat, esset pul●inar sericum. ib.  which sometime also is guilt with gold, receiving such as come to confession kneeling on their bare knees, must be presumed not to err in any thing be doth, because 
h Staphyl & Staplet apolog. part. 1.  they hold, that as of maidenhead so of priesthood no man may judge: which rude conceit prevailing with the ignorant seduced people, is it that continued the reputation of shrift, and nothing else. But mark again what Cornelius Agrippa, one of their own side, hath 
i De vanit. c. 64.  left written to justify that I have said, if the jesuite or his favourers kick at it: I could (saith he) by many examples, fresh in memory, show how fit this shrift is for bawdry: for Priests, Monks and Nuns have this special prerogative, that under pretence of religion they may go up and down when and whither they will; and under colour of confession, talk with any woman, whom they oftentimes entertain but homely. Closely they go to the stews, ravish virgins and widows; yea many times, which myself have seen and known, run away with men's wives, and carry them to their fellows; and hereby, whose souls they should gain to God, their bodies they sacrifice to the devil. If the Protestants had been the authors of these reports, the shrift-maintainers might with some colour have replied, themselves had devised them in hatred of shrift; but seeing they that deliver them are zealous Papists, and would say nothing to the disgrace of their own Church, but what was too apparent and could not be covered, we may with reason believe them, and rejoice in the wisdom of God, whose judgement is just to give over idolaters and their inventions to be taken in their own works, that every child might see their madness, and 
k Mal. 2.3.  cast their own filth in their faces. And I think most men that are acquainted with the haunts of our Seminary shrivers this day in our country, believe their shrift to be a medicine of the same box, whereof I hope I may speak in Chaucer's words, to end this point of Popish shrift, who living in a shriving time, thus 
l Prologue. in the descript. of the Friar.  wrote how the Friar applied his medicine.  
Full sweetly heard he confession,  
And pleasant was his absolution:  
He was an easy man to give penance,  
There as he witted to have a good pittance  
For unto a poor order for to give,  
Is sign that a man is well yshrive.  
For many a man is so hard of hart,  
That he may not weep though him smart.  
Therefore in steed of weeping and of prayers,  
Men more give silver to the poor Friars.  
Now this answer being made to popish shrift, for the removing of the general, absolute, and perpetual necessity thereof, which the Papists urge: we are to add concerning this point the doctrine of our Church, which doth not deny or take away the free and godly use of confession, but teacheth that it is very profitable when it is discreetly done upon just occasion, and a godly, learned and trusty minister may be had for the searching of the wounds of sinful souls, and applying of fit counsel and comfort to distressed consciences, and therefore our Church exhorteth, when any cannot so well by himself apply the means prescribed in the word to himself for the quieting of his conscience, but requireth further counsel or comfort therein, then to resort to some discreet and learned Minister of God's word, and to open his grief, that he may receive such ghostly counsel advice and comfort, as his conscience may be relieved, and that by the ministry of God's word he may receive comfort and the benefit of absolution, to the quieting of his conscience and avoiding of all scruple and doubtfulness, as it is in the second exhortation before the Communion. For which purpose also a form of absolution is prescribed in the visitation of the sick, to be used after special confession, in sickness as well of mind as of body: Our Lord jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe in him, etc.   

Digression. 34. Concerning the necessity or requisite condition of good works for our salvation: showing that the Protestants hold it.  
11 The third point of our doctrine charged as tending to liberty, is the article of good works, wherein the jesuite accuseth us two ways: first that we hold they are not necessary to salvation: next, that we deny their merit. This latter accusation we confess, but deny the former, and say, themselves know it to be a lie, not only by our preaching and writings, wherein the learned of our Church urge men to a godly life, 
m Melancth. corp. doctrine. Chr. in repetit. confess. Kemnit. loc. c. de operibus renat. q. 6. Caluin. Inst. l. 3. c 16. §. 1. Poland. thes. de bonis operibus. nu. 14.  defending the verity of this proposition, that good works are necessary to salvation: but also by the clear confession of their own side, 
n Bellar. de justificat. l. 4. c. 1.  who going about to fasten it upon us, that we should hold against the necessity of good works, yet acknowledge it is rather a consequence of our doctrine, and our secret meaning, than our manner of speech or teaching. Wherein they show their desire of contention, and unconscionable misleading the people, when they will not suffer us to expound our own doctrine, nor give us leave to declare our own faith, but, 
o Math. 5.17. Rom. 3 31.  as the jews did Christ and his Gospel, slander our doctrine with that which themselves know is far from it. For how can they say, we hold good works not necessary, when they see well enough and acknowledge our doctrine is, that 
p Bell de justif. l. 1. c. 12. § Itaque.  man is justified by the grace of God not imputing our sins unto us, which grace, faith apprehendeth by believing: 
q Idem. l. 3. c. 6. Stapl. de justif. l. 9 c. 7.  and this faith is living, and worketh by charity, without which faith and true repentance no man can be saved; so excluding not the necessity, but only the merit of our works? Yea Bellarmine 
r Bellar. de justif. l. 4. c. 1. § Ac primum. & Stapl. de justif. pag 334. Protestants ipsi, quamuis à formali nostra justitia, sanctificationem & novam obedientiam distinguant, ut non sit pars eius essentialis; adesse tamen came certo & infallibiliter volunt omnibus Dei filijs, tanquam individnam fidei iustificantis comitem & propriam sinorum Dei notam.  saith expressly, that Melancthon, Brentius, Kemnitius, Caluin and Luther teach, that good works must be done, and show them to be necessary in some sort, in that they affirm it is no true faith unless it bring forth good works, and be accompanied with charity. Wherein he hath truly reported that we teach, and by reporting it, showed the wilfulness of his own side in giving it out, against their own knowledge, that we deny the necessity of a good life. The point we deny is this, that our own righteousness is the thing that must answer the law of God, or by way of merit, procure acceptation with God to eternal life, or make us righteous in his presence. For God of his justice requireth that every man, afore he be saved or admitted into the state of his children to enjoy his favour and friendship, bring a full satisfaction and righteousness or justice of works answerable to the law: the which justice, say we, is not the righteousness that we do, but the perfect obedience of Christ imputed to us, and made ours by faith; our own works being only the fruit of this faith, and a requisite condition of our salvation, as the way to walk in, and no otherwise; which way whosoever findeth not, or having found it, walketh not, shall never be saved, because God saveth none but by justification and sanctification both: the former is to acquit them from the condemnation of the law, and it is by the blood and obedience of Christ; the latter is to conform them to the Gospel, and to go the way that leadeth to God; and it is by our own inherent holiness. Both these must therefore of necessity be done: the obedience of Christ to justify us, and our own works to go the way whither our justification calleth us; whereupon it followeth, they neither justify, nor satisfy, nor merit before God, nor answer the righteousness of his law; and yet are absolutely necessary as the fruits of faith and marks of the way that leadeth to heaven. And even as the king freely bestowing a place in the Court upon his subject, this his free gift bindeth him over to come to the Court and receive it, and having so done, to discharge the place with all diligence and attendance: and yet the subject cannot say, that either his going the way or attendance procured him the place, but only the kings free gift put him into it: and if this man's friend sometime tell him, you must go to the Court and do your attendance, though, when you have done all you can, your so doing is not worthy the king's favour he hath showed you; he doth not thereby persuade him to neglect his journey & service, but rather the contrary, that the king's gift calling him to the place implieth both. So is it in our sanctification, which is the way that leadeth to the kingdom that God hath freely given us, and the duty which that gift calleth us to; and therefore necessary in it own kind and order & no otherwise. Which the Protestants holding do not teach thereby that men should neglect good works, but the contrary: they only think them not necessary or requisite to our justification for the satisfaction of the law, because herein nothing concurreth with the merit of Christ, or can do: as many learned Papists themselves confess, and the ordinary sort of people, that now misconceiveth our doctrine in this point, when they understand it, as I have laid it down, will not deny.   

Digression. 35. Touching the merit of our works: and what is to be holden thereof.  
12 Next, the jesuite accuseth our doctrine of good works, because it denieth the merit thereof. For answer whereunto, we believe assuredly our good works shall be rewarded both in this life, and in the life to come, yea far beyond that which they are worth: only we deny their merit; that is to say, we think this reward is not given for the merit or desert of the work, but of the mere grace and mercy of God for the merits of Christ. Wherein we have not only the Scripture, and ancient Doctors, but the most skilful and learned Papists that ever lived, on our side. 
t Exod. 20.6.  The law saying the reward is of mercy, and 
u Rom. 8.18.  the Gospel telling us, The sufferings of this life are not worthy of the glory in the life to come.  
13 That which the Papists mean by merit is this, which I set down in their own words, and let the reader judge whether the Protestants have not reason to refuse it. Andradius 
x Orth. expl. l. 6  saith, The heavenly blessedness, which the Scripture calleth the reward of the just, is not given them of God gratis & freely, but is due to their works: yea God hath set forth heaven to sale for our works. The Dean of Lovan 
y Expl. Artic. Lovan. tom. 2. art. 9  saith, far be it from us that the righteous should look for eternal life, as a poor man doth for his alms, for it is much more honour for them as victors and triumphers to possess it, as the garland which by their labour they have deserved. Bayus 
z De merit. operum. l 1. c. 9  saith, That although the restoration of mankind be ascribed to the merits of Christ, yet it is not for Christ's merits that our works are rewarded with eternal life: neither doth God, when he giveth the reward, look toward Christ's death, but only to the first institution of mankind, wherein by the law of nature it was appointed, that in the just judgement of God, obedience should be rewarded with life, as disobedience is with death. Suarez 
a Tom. 1. in. Tho. 3. d. 41. sect. 3. §. Secundo. & oportet.  saith, A supernatural work proceeding from grace, within itself, and of it own nature, hath a proportion and condignity with the reward, and a sufficient value to be worth the same. The reward therefore is not given for Christ's merit. The merit of Christ cannot be made our merit, therefore neither can our merits have the power of meriting from Christ's merits, or any more worthiness than they be ordained to have of themselves. It must not be denied but our merits are true merits, so that the works of the godly proceeding from grace, have of themselves an inward worthiness, and are proportionable to the reward, in the same manner as if we conceived a man to be just, and work well, without the merits of Christ, as many think of the Angels, and of man in the state of innocency. Thus the merits which the Protestants deny, are not the reward of good works, but that inward condignity which our adversaries place in them, whereby they think God is bound to reward them, yea without any respect to the death or merits of Christ. This we hold a detestable opinion, because it abrogateth the Gospel, and setteth on foot the covenant of works.  
14 Beggars ask for alms show their wounds, but Papists will have us show our merits, and not ask heaven as an alms for Christ's sake, but challenge it as due for our works sake: but what saith one, 
b Marc. herem. de his qui putant se ex oper. justif.  He that doth good, seeking reward thereby, serveth not God, but his own will. Origen 
c Ad Rom. l. 4. c. 4.  saith, I can hardly believe there is any work that may require the reward of debt. Austin 
d De gr. & lib. arb. c. 9  writeth, We must understand that God bringeth us to eternal life, not for our merits, but for his own mercy. And Bernard; 
e De Annunc. serm. 1.  That the merits of men are not such, that eternal life should be due to them of right, or that God should offer men injury if he did not therefore bestow it. 
f In Cant. ser. 61.  The mercy of God is my merit. 
g De great. & lib arbit.  The things which we call our merits are the nurses of our hope, the provocations of love, the signs of our election, the forerunners of our future happiness, the way to the kingdom, not the cause why we reign. And Gregory himself, who was a B. of Rome, 
h Super. Ps. 7. poenit.  saith, It is one thing for God to reward men according to their works, and another thing to give the reward for the works themselves. When the Scripture saith, according to our works, the quality of our works is understood, that the reward shall be his whose the works are: for unto that blessed life, wherein we live with God, can no labour be compared, no work likened, seeing the Apostle saith, The suffering of this life is not worthy of the glory of the life to come. This that these fathers have said, is it we also say for ourselves & answer our accusers. Now I know well enough a witty Romanist, devoted to contention, can invent some fine distinction to make these men speak good Roman Catholic whatsoever they meant: let him do us the like favour, making the same distinction for us that he will do for Austin, Bernard, or Gregory, and we shall be as good Catholics as they.  
15 Moreover it is diligently to be observed, that howsoever our adversaries contend for their merits, yet the learnedst and most judicious among them disavow them, teaching people at their way-gate to renounce them: and holding that which I have said, to be the sounder doctrine: so did Anselme the Bishop of Canterbury, 500 years since, teach the people to die in this faith, 
i Refert. Hos. confess. Petrico●. 1. c. 73.  confessing, Lord, I set the death of Christ between me and my bad merits, and I offer his merits for my own merits which I should have, but have not: and between me and thine anger, I interpose the death of my Lord jesus. So also 
k In Luc. c. 7.  saith Stella: God my Protector look not upon me, but first look upon thy only Son, and place between me and thee, him thy Son, his cross, his blood, his passion his merits: that so thy justice passing through his blood and merits, when it cometh at the last to me, it may be gentle and full of mercy. Waldensis 
l Sacramental. tit. 1. c. 7. p. 30. idem Erasm. ●eclarat. ad Cens. Pa●is p. 197.  saith, He is to be reputed the sounder Divine, and the better Catholic, and more agreeable to the Scripture, that simply denieth such merit, confessing that simply no man meriteth the kingdom of heaven, but obtaineth it by the grace & free will of God that giveth it. Bellarmine 
m De justificat. l. 5. c. 7. §. Sat tertia.  saith, that by reason of the uncertainty of a man's own righteousness, and for fear of vain glory, it is the safest way to repose our whole confidence in the sole mercy and goodness of God. And he giveth the reason, because no man, without revelation, can be sure he hath true merits, or that he shall persever therein; and nothing is easier than to be tempted with the pride of his own good works. Pighius 
n Controu. 2. Rati●bo.  saith, We are made righteous not by our own righteousness, but by the righteousness of God in Christ: who putteth his own justice between his Father's judgement and our injustice, under the which as under a shield, he protecteth us from the divine wrath which we have deserved. Ferus 
o L. 3. comen. in Mat. c. 20.  saith, The parable of him that hired labourers into his vineyard, teacheth that whatsoever God giveth us, is of grace not of debt; for all our righteousness is as a cloth polluted: yea the very sufferings of this life are unworthy of future glory. If therefore thou desirest to hold the grace and favour of God, make no mention of thy merits. And let all such as contend with us about this point, assure themselves their own schools were of our mind herein till of late. Gregorius Ariminensis 
p 1. d. 17. q 1. ●●t. 2. p. 89.  defendeth at large, that no work done by man, though coming from the greatest charity, meriteth of condignity either eternal life or any other reward either eternal or temporal; because every such work is the gift of God. And against that conceit which saith there is an inward worthiness in the nature of our works, deserving the reward, which worthiness is commonly called the merit of condignity, he disputeth, that the reward is simply due to no works, nor of their nature, but only through the free appointment of God, who out of the abundance of his mercy hath ordained to reward such works with eternal life. But Durand is so plain, that the merit-mongers are feign to disclaim him. He 
q 2. d. 27. q. 2. p. 200.  saith, There is no merit of condignity between man and God, but only between man and man; the said merit being strictly taken (as the Papists now do) to import a voluntary action whereto the reward is due of justice, so that if it be not given, there is wrong offered. And whatsoever we receive of God, whether it be grace or glory, whether temporal or spiritual good, whatsoever good work we have before done for it, yet we receive the same rather of God's liberality then of the debt of the work. And forasmuch as no man's free gift can bind him to give more, but he that receiveth more, is the more bound to him that giveth it; therefore hence it followeth that by the good habits and deeds which God hath enabled us to do, he is not bound by the debt of his justice to give us more, that he should (as the Papists now say) be unjust if he gave it not, but we rather are bound to him: and it is rashness, yea blasphemy, to think or say the contrary, as 
r Upon Heb. 6.10.  the Rhemists do. Then he concludeth, that if God give any reward to our well doings, this is (as the Protestants speak) not that he is a debtor to the works, but of his own liberality. Mark the argument he useth against merits, and then judge freely whether it can possibly be answered. No man having freely bestowed a gift upon another, is bound by the good use of the said gift to bestow more; but he that receiveth it is rather bound to him that giveth it. But all the works of grace whatsoever, though never so well used, are freely bestowed upon us by God: therefore God is not bound by the good use thereof to bestow more. And so consequently man is bound rather to God, and all his reward is of mercy not of condignity.  
16 Besides, all Papists are not of one mind concerning these merits, that men may see they talk against the Protestants abroad, that which they are not agreed of among themselves at home, which is more than ridiculous. For 
s Scot 4. d. 14 q 2. Ipse Scotus assignat quoddam meritum congruum quod ipse vocat attritio●em ex putis naturalibus, quae est ratio aliqua remissionis peccatorum & iustificationis. Dom. Bannes. part. 1 q. 23. art. 5 p. 496. though 1 2. q. 114. art. 3. & 6. & in 2. sent d. 27. q 3. Et ibi caete●i scholastici.  some hold that a man doing what he is able by the power of his free-will, before his conversion, omitting nothing that tendeth to the obtaining God's favour, merits hereby of congruity that God of his goodness, which bindeth himself to accept every one that turneth himself to him, should prepare him to further grace: but 
t Hos. conf c 73  othersome reject this kind of merit and accuse it of heresy: that we might know what stuff the Pope's schools now and then harbour in them. And touching the merit of condignity, you hear what is commonly said, 
u Rhem. annot. upon 1. Cor. 3.8. & Heb. 6 10. Andrad. O●th. explic. l. 6.  that our works of their very nature deserve eternal life; the reward whereof is a thing equally and justly answering to the time and weight of the work, rather than a free gift, so that God should be unjust if he gave it not: yet 
x Anselm Stella Waldens. Bell. Pightus. Ferus. Ariminens. Durand.  others, whom I alleged immediately before deny this, and Bellarmine himself whether he were asleep, or what extremity he was driven to I know not, but 
y Indic. de lib. concord. mendac. 8.  he writeth expressly, To works done by faith, and the help of God, we ascribe no such merit as hath the reward of justice to answer them: but only the merit of impetration, which the schoolmen called the merit of congruity, not of condignity: and yet I showed before that Hosius saith, the merit of congruity is Pelagianisme. Again 
z though 2. d. 27. art. 3 Host confes. c 73. Alex. Halens. part. 3. q. 69. m 5. art. 2. §. 1. Greg Valent. Apol. missae. c. 5.  some say, The merits of a man's works proceed from the grace of God, and his union with Christ. But 
a Bavus de merit. oper. l. 2. c. 1. & 4. & 7.  others say, this is heresy and conclude, that the dignity of the person addeth nothing to the reason of meriting, and they may merit heaven that are not yet adopted to be the sons of God. 
b Armachan. qq. Armen. l. 12 c. 21. Scot 1. d. 17. q. 2. Vega de justificat. q. 5. Occam. 1. d. 17. q. 2.  Some say, the merit is, not because the works have any worthiness in themselves, but by reason God hath made a promise, and thereby bound himself to reward them: but 
c Andrad. Orth. expl. l. 6. Caietan. 1.2. q. 114. art. 3. Soto de Nat & Grat. l. 3. c. 7.  others deny this, and think they deserve the reward though God had made no promise at all. Which the learned Papists think 
d Halens. part. 2. q. 96. m 3 art. 2.  the works of Adam in his innocency, and 
e Scot Almayn. Biel. Durand. Medina. quos refert Suar. tom. 1. p. 35.  Christ when he redeemed us did not, ascribing their merit to the covenant which God made to accept them. 
f Bell. de iustif. l. 5. c. 17. Coster. Enchir. c. 7.  A third sort say, they merit by virtue of the work and promise both. 
g Hos. confess. Polon. c. 73. ubi etiam refert Albert. bonavent. Gabr.  Some are of mind, that both the grace of working and the merit of the work being doing, flow both alike from the merit of Christ. But 
h Bayus de merit. operum. l. 1. c. 9  others say the contrary, how it is for Ch●ists sake indeed that God hath enabled us to do the good work, but when it is done, than the reward is given not for Christ, but for the works sake, without any respect of Christ's death. 
i Suar. tom. 1. d. 41. sect. 3.  The Jesuits say many of them, that the promise of God made to accept our works, bindeth God to reward them: yea they have an inherent and intrinsical worthiness of their own, deserving reward, as Adam's works had in the state of innocency. And 
k Upon Hebr 6 10.  the Rhemists say, They be meritorious, and the very cause of salvation so far, that God should be unjust if he rendered not heaven for the same. But 
l 2. d. 27. q. 2. lit. d.  Durand saith, it is rashness and blasphemy so to speak, the promise of God in the Scriptures no way binding him to give the reward, but only teaching that he purposeth to give eternal life to such as live godly. The like say 
m Part. 2. q 96. m 3. art. 2. part. 3 q 69. m. 5. art 2 §. 1.  Alexander and 
n 1. ●. 17. q. 1. art. 2.  Ariminensis, two famous schoolmen.  
17 By these uncertainties and oppositions of our accusers among themselves, it is easy to discern, they have more stomach to strive against us, than wit to conceal their own disagreements, or power to reconcile their faith with the truth. The conclusion therefore shall be this, that the point of difference between us and the Papists concerning merits, is, that we believe there is no merit in our works at all, and the Papists cannot tell what to believe.   

Digression. 36. Answering those that accuse the Protestants for holding that no man can keep God's commandments, and showing what is to be holden concerning that matter.  
18 First, that the malicious reports of our accusers seduce no man, I will set down what we, and what they say touching this matter, and the difference between us: and then make trial whether it follow of that we say, that men should neglect good works. That which we hold is, that no man is able to do all that the law requireth, but in many things we sin all: the reason is, because the commandment toeth us not only to the outward work, but 
o Mat. 22.37.  also to the perfection of inward love, yea that we do both these, not by the help of the grace of the Gospel, but of ourselves, by the strength of our own will, for so much as the law was given before the Gospel was revealed, when man stood in pure nature: in either of which points whosoever faileth, though never so little, he is a transgressor of the law. And though jesus Christ have brought grace to the law, that is to say by the revelation of his Gospel hath in some sort altered it, yet that grace standeth not in diminishing the commandments, or enabling us here to keep it without defect, but in absolving us from the rigour of it, and working the obedience of the Gospel in our hearts. The rigour of the law admitteth no righteousness but that which is absolute and perfect, it offereth us justification and eternal life upon no other condition, it adjudgeth every man to hell for the least sin, and condemneth all such as fail in perfect obedience: and this rigour standeth in force toward all that are out of Christ: and though the grace of Christ have delivered his children from it, yet this deliverance we see implieth not their exemption from sinning, but only supposeth three other things. First, that the curse of the law shall not be extended against them, because Christ hath suffered it. Next, that the power of it shall be abated in them, by reason the death of Christ hath mortified the lust of the flesh. Thirdly, that they are freed from the law thus armed with rigour, and admitted to the obedience of the Gospel which is a yoke lighter and easier. And we hold that all the perfection of man's righteousness in this life standeth only in bearing this yoke, the commandments whereof are three, and we think it not impossible to keep them. The first is repentance, whereby we seek that our sins may be pardoned, and we renewed by daily mislike and hatred of ourselves for the sins we have done, confessing them to God, and craving more strength against them. The 2. is faith, believing in Christ for the remission of our sins. The third is new obedience, consisting in the mortification of the flesh, and quickening of the spirit, that we may endeavour and press ourselves forward to do our uttermost in walking the way of all the moral law. And thus we say, the commandments may be kept and no otherwise.  
19 Our adversaries that mislike us herein, themselves hold the whole law to be both possible and easy to be kept by a justified man. 
p Concil. Trid. sess. 6. c. 11. Bellar. de justif. l. 4 c. 10 Greg. Val. tom. 2. pag 993.  They say, man's nature is so healed by grace, that thereby he hath proper faculty given him to eschew all mortal sin all his life long, and perfectly to fulfil the law. Yea 
q Rhem. 1. Cor. 9.16. & 2. Cor. 8 14.  that he may of his abundant charity do more than the commandments require, and so both merit for himself and supererogate for others that want merits of their own. And though they seem to except venial sins, yet that is no matter: for 
r Henriq. sum. moral. l 4. c. 20. nu. 5. Bellar. de amiss. gr. l. 1. c. 3. Biel. lect. 7. in Can.  they think such are no sins, but a light matter, as it were a little dust that riseth upon one's garment, without hurting or changing it, repugnant neither to grace nor charity, not turning a man from God, nor deserving eternal punishment, nor breaking friendship with God, and therefore require neither penance, nor confession, nor repentance, but he that dieth therein may be saved. The which being so, they had as good have not excepted them at all: for what kind of sin is that which neither offendeth God, nor is against charity, nor offereth him injury, nor deserveth his anger, nor requireth any sorrow for it? Nay 
s bonavent. Compend. theol. l. 3. c. 12. Valent. tom. 2. pag. 838.  some of them say expressly, a man by the special grace of God may live without it too all the days of his life. This is the thing that we mislike, and hearken to it; they which brag of themselves that they sin not, yet call others Puritan, the which name was therefore given the novatians, 
t Augus. de haeres. c. 38. Isid. Orig. l. 8. c. de haeres. Lindan. Panopl. l. 4 c. 64.  because they thought they were pure from all sin, as the Papists do: it is reareason they partake the name that communicate in the opinions, and none else.  
20 This being the difference between us, I am contented the Scriptures judge, and Fathers say, who are in the wrong, and let the Reader give ear how one of them greeteth this jesuit, 
u Pelusiot. l. 1. ep. 100  Why dost thou foolishly glory as if thou wert pure? why dost thou counterfeit thyself to be void of sin? what dost thou renouncing the fellowship of nature? 
x job. 9.30.  job said, If I wash myself in snow water, and purge my hands most clean, yet shalt thou plunge me in the pit, and mine own clothes will make me filthy. Saint james 
y jac. 3.2.  saith, In many things we sin all. The Prophet 
z Esa. 64.6.  confesseth, We are all unclean, and all our righteousness is as a menstruous cloth. And 
a Pro. 20 9  Solomon, Who can say, I have made my heart clean, I am pure from my sin? And of such as our adversaries are, he 
b Pro. 30.12.  saith, There is a generation pure in their own conceit, and yet are not washed from their filthiness. Saint Ambrose 
c Comment. in Gal. 3.  saith, The commandments are such that it is unpossible to keep them. And Saint Austin, 
d Confess. l. 9 c. 13.  Woe be to the commendablest life that we lead, if thou Lord, setting thy mercy aside, shouldest examine it. Beside, the Papists cannot reconcile that they say with the rest of their opinion, to make them agree. For the Rhemists grant, 
e In Mat. 6.12.  Every man, be he never so just, yet because he liveth not without venial sins, may truly and aught to say this prayer, Forgive us our trespasses. Wherein granting that the justest man is bound to say Forgive us, they admit also that he keepeth not the law: else it were superfluous to ask pardon where there is no sin, or where the sin is so small, that it deserveth no punishment. And suppose the fancy were true, that God must be entreated because of venial sins, yet that proveth them to be directly against his law, as 
f Almain. moral. tract 3 c. 20. Vega des. Trid. l. 11. c 20.  some learned Papists acknowledge they are, because God's justice bindeth no man to humble himself that hath not offended his law: venial sins therefore being against the moral law, as Almain and Vega confess, and binding us to ask pardon for them, and no man living without them, it followeth that no man can keep the law.  
21 And whereas it is objected, that God would not bid man do that which is impossible, forasmuch as no man chooseth that which cannot be done: 
* Nam fatentur doctores, quòd aliquis bene potest obligari ad impossibile propter eius culpam: & hoc quando obligatio praecedit ill●d impossible. Almain. moral. c. 1. Non omnis impotentia bene agendi excusat hominem à peccato si non bene agate; quia non illa quae est poena peccati. Greg. Arimin. 2 d. 26. pag 103.  I answer first, that men are justly bidden do that which they cannot, because through the fall of Adam they have deprived themselves of that strength whereby they might have been able. Secondly, they are revoked to the law, not to be justified by keeping it, but that it might be their schoolmaster to Christ, to show them their misery, to drive them to faith, to direct their lives. And it is an impotent foolishness to think that the proposition of the law could be for no other end but to bind men to keep it: or if it were propounded for that end, yet that the children of God are not delivered from it. Thus Saint Austin 
g De great. & lib arbit. ad Valen. c. 16.  answered the Pelagians, objecting as the Papist doth: The Pelagians think they have spoken doughtily, when they say, God would never command what he knew unpossible for man to do: as who should say, any body knew not so much? But therefore he commandeth things unpossible, that we might know what to crave of him. For it is our faith, which by prayer obtaineth that which the law requireth. And Bernard more fully 
h In Cant. serm 50.  saith, Therein thou must yield unto me, that the commandment neither hath been fulfilled in this life by any man, nor can be. For who dareth arrogate to himself that which Saint Paul confesseth he could not comprehend? Neither was our Master ignorant, how the weight of the law exceeded man's strength: yet he thought it profitable thereby to give them warning of their own insufficiency, that they might know to what righteousness they should bend as far as they might. By commanding therefore things impossible, he made not men sinners, but humbled them, that every mouth might be stopped, and the whole world made subject to God, when no flesh shall be justified in his sight by the works of the law: for when we receive the commandment, and feel our weakness, we cry to heaven. So that Saint Austin and Bernard, we see, say as we do, the commandments are unpossible to be kept, and yet for all that, they teach how men may labour therein with profit, and bring themselves to humility and the faith of jesus Christ: which is the true use of the law, that men seeing their infirmity, might seek for the pardon of their sins at his hand, who is the end of the law for righteousness to all that believe. And the Papists teaching the contrary, have filled themselves full of detestable presumption and hypocrisy, and pestilent contempt of that righteousness which is through the faith of Christ. Seek not (
i Marc. Herem. de lege spirit.  saith an old Eremite) the perfection of the law in man's virtues, for no man is found perfect in it. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The perfection thereof is hid in the cross of Christ. I end the point with Saint Augustine's speech, 
k Retract. l. 1. c. 19  All the commandments are holden to be kept, when that which is not kept is forgiven.   

Digression. 37. Whether the Protestants think, whatsoever we do is sin.  
22 
l Answer to the book of Engl. justice. pag. 183.  Our adversaries confess, there is no hatred so capital and deadly as that which ariseth from the contrariety of religion. This they speak out of their own practice, whose hatred against us hath devised and laid to our charge more lies then themselves believe truths: which trade of lying and coining whensoever they lay away, that very hour they shall be silent, having no occasion to speak against us if they will speak the truth. For we do not hold, that whatsoever we do is sin, as the jesuite chargeth us; but that we hold is this, 
m Math. 7.17. & 12 33. 1. Cor. 13 2. Heb. 11.6.  first that every work, not directed to the right end, which is the glory of God, nor arising from the right cause, which is faith, is sin and displeasant to God, what show soever it make before men; as the works of Gentiles, and other unregenerate men. And herein not only the Fathers hold with us, by 
n Sic que cleemosynae, reiunia operaque pia infidelium, peccata esse affirmant, quia non sunt ex fide. Idque Augustin. multis in locis videtur docere, & ante cum Origenes. Tolet. in Rom. 14. annot. 15.  the Papists own confession, but the Papists themselves. Gregorius Ariminensis 
o 2. d. 38. art 1. & d. 36.  saith, It is truly spoken, that a work is then virtuous or morally good, when according to all the circumstances required, it is conformed to true reason: and every moral action not so conformed, is evil and vicious: as if it want the due circumstances of the end, etc. The like say 
p 1. d. 1 q. 1. lit. h & 3. q. 12 lit. yy. solut. 3.  Occam, and 
q Moral. c. 11. tract. 1.  Almain, that nothing is a good deed unless it proceed from the love of God, whereupon no work of infidels is a virtue, etc. So that hitherto they condemn us for that which themselves confess to be the truth.  
23 Next concerning the works of the godly done in the state of grace, we do not say, whatsoever they do is sin; but only that sin cleaveth to it, and in part blemisheth it whatsoever it be, as water running through a miry channel is mudded, and wine put into a fusty vessel is changed thereby. The which pollution yet we do not think either maketh the work lose the name of a good work, or put the doer into the state of damnation, as a work that is formally sinful, wittingly committed doth, by reason God for Christ's sake forgiveth the imperfection, and reputeth it good for that parts sake which himself worketh. And as water mingled with wine, in part delayeth it, and yet receiving the colour and taste by the mixture, the whole is called wine: so our natural corruption mingling itself with the good that God's spirit worketh in us, blemisheth it in part; and yet being overcome thereof, the whole is called, and reputed a good work.  
24 The Scripture teacheth this plainly: for 
r Exod. 28.35.  God gave the high Priest a plate of gold to wear on his forehead, with the holiness of Jehovah graven in it, that he might bear the iniquity of the offerings, the holy offerings of the people, to make them acceptable. 
s Apoc. 8.4.  And jesus Christ is feign to mingle the smoke of sweet odours with the prayers of the Saints, when they go up to God. What better works then the sacrifices of the synagogue and prayers of the Church? Yet we see they had need to be purified afore they come into the judgement of God. Yea Chrysostome 
t Hom. 19 ad pop. Antioch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  faith of our prayers, that such negligence and carele●●●●es● groweth unto them, that we could not live one day if God should straightly examine them. To will is present with me, 
u Rom. 7 18.  saith Saint Paul, but I find 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no power thoroughly to perform that which is good. And he that believed in Christ yet cried Lord help my unbelief. For as a Scrivener teaching a child to write, though he lead his hand, yet the writing beareth witness of the child's imperfection: so God by his spirit writing his law in our heart, yet hath not given us so great perfection, but that the best works he teacheth us bear witness of our natural infirmity so far, that Saint Austin 
x Confess. l. 9 c. 13.  is of mind, that woe be to our commendable life, if God removing his mercy, should rip into it: and 
y De civit. Dei. l. 19 c. 27.  saith, All our righteousness standeth rather in the remission of our sins, then in any perfection of justice.  
25 And it is the spirit of contention that chargeth this doctrine with making people careless to eschew sin. For what can more encourage us to well-doing, then when we consider the mercy of God that will not impute the imperfection of our obedience to us, but supply what is defective out of the treasury of Christ's perfection? and as long as out of a good hart and an unfeigned purpose we strive without fainting to serve him, he is ready not only to pardon us, but by exercise in sanctification, to lead us to more perfection. And if our adversaries think the merit of their works and integrity of their holiness be such a spur to prick them forward, 
z As this jesuit himself disputeth. §  wherein yet by their own confession they may be deceived; we are contented to rely on the promises of the Gospel, 
a Rom. 8.1.  which assure us there is no condemnation to them that are in jesus Christ, which walk not after the flesh, but after the spirit, by reason the law of the spirit of life in jesus Christ hath freed us from the law of sin and of death. Which hope including God's acceptation of that we can do, his pardoning that we cannot do, Christ's mediation for that I can and that I cannot do, the holy Ghost uniting my work and his together, I hope is more to be trusted to, than such a pharisaical perfection as may deceive us, and by their confession that labour in it, is subject to error so far, that when a man is at the perfectest, yet can he not be sure he standeth in grace, or shall persevere therein.   

Digression. 38. Against the distinction of sin into mortal and venial.  
26 The seventh point of our doctrine condemned as an occasion of liberty, is, that we hold all sin to be mortal of itself, and none venial. And we readily confess indeed that this distinction in that sense is false, and being devised to maintain the fancy of a man's perfect righteousness and power to fulfil the law, we refuse it as idle and impious. And because they say o●r so doing teacheth men to be careless in avoiding sin, let the Reader judge whether it restrain more, to say as we do, All your sins, though never so small, are mortal, in their own nature deserving condemnation; or as they do, Not all are such, but some are 
b Henriq. sun●. moral. l. 4. c. 20. n. 5.  venial, neither offering injury to God, nor deserving hell, nor binding us to be so sorry for them: but they 
c Tho. part. 3. q. 83. & 87. ar. 3. Ouand. 4. d. 16. pr. 77. Linwood l. 3. de celebrat. miss. c. Linte amina. § vlt.  may be forgiven by knocking the breast, going into a Church, receiving holy water, or the Bishop's blessing, or crossing one's self, or by any work of charity, though we never think actually of them. Let this conceit be well beaten into men's heads, and withal define many 
* As for example Quamius formalis maledictio ex suo gene●e sit peccatum mortale, ut do●et D. Tho. Pote●t ●amen. et idem troth ●it, esse tantum vei●le, ra●io●e ●●li●et pa●●ita●● ma●ct●, it 〈…〉 b●●●ous, qui 〈…〉 in 〈…〉 g●● peccat●●. Atq●e hinc possunt saepe excus●i a mortal: p●●e●te●. maledicentes filijs alio qui grau●bus verbis, ut commendando illos daemoni. Greg. de Valen. tom. 3 pag. 1090. B.  gross and unseemly things, very incident to the life of man, to be such venials, and then see who they be that untie sin most.  
27 And though we thus reject this distinction, yet is not our meaning hereby that all sins are equal and of like deformity, or have the same effects, or stand in one degree of contrariety to grace, or that none are venial through the mercy of God: for our trust is, that through the blood of Christ and true repentance 
d Matth 12.31. 1. john 2 1. O ●ee Christ, Spen cappo sore quicquid ago veniab le apud te Quamlibet indignum venia faciamque loquarque. Prud. H●mart. in sine  the mortalest sins that are shall be forgiven us. But we think it a false and presumptuous opinion to hold any sin venial of it own kind, that is, including nothing that offendeth God, or deserveth his judgement. Wherein we have many great Papists on our side, that our accusers may behold their conscience in smattering against that in us, which is printed for good divinity in their own books. Almain 
e Moral. tract. 3 c. 20.  saith. It is a question among the schooldoctors, whether there be any such sin or no: and himself concludeth out of Gerson, that no sin is venial of itself, but only through the mercy of God, it being a contradiction that God should forbid an act under a penalty, and when he hath done, the said act should not be mortal of it own nature; because being thus forbidden, it is against his law, and that which is against his law is of infinite evil, and so mortal. Of the same judgement is 
f Contra artic. Lutheri. art. 32.  Fisher the Bishop of Rochester, and 
g De vit. spir. lect 1.  Gerson the Chancellor of Paris, 
h Vocab. Theol verbo Peccatum veniale.  who comparing the rules that are ordinarily given to distinguish between mortal and venial, concludeth he can find no difference. Besides, 
i Opinio est Altisiodorensis, celebrata in scholis, quòd peccata venialia minuunt charitatem. Haec opinio non tam improbabilis est sicut solet videri. Altisiod. sum. l. 3. tract 6. ca 5. q. 1. Fr. Victor. re l. 8. par. 2. n. 21  some schoolmen confess, that which they call venial sin, diminisheth charity, and 
k Duran. 2. d. 42. q. 6. Navar. manual. praelud. 7. n. 16. Vega def. Trid. l. 11 c. 20. Greg. de Valent. tom. 2. pag. 634. Et Caietan. 1. 2. q. 72. ar. 5. Azor. instit. mor. par. 1 l. 4. c. 19  others deny not but it is properly against the law of God; whence it followeth that it deserveth the curse, and so is mortal, because 
l Deut. 27.26.  the law saith, Cursed be he that performeth not all the words of this law to do them. Yea the very name of sin attributed to it, showeth it is mortal, and partaketh the very nature of sin: the division of sin into mortal and venial, being, as Durand and Navarre hold, 
* Est divisio univoci: quia ratio peccati simpliciter & univoce saluatur in utioque. Dur.  the division of that which signifieth the same thing, and upholdeth the self same form of sin in the parts divided: that we may see how they are crossed at home in their own schools, 
m Bell. de amis. gr. l. 1. c. 11. § Quintum arguin.  who say, venials are sin by analogy, and imperfectly, and not univocally. Thus the Papists themselves have misliked this distinction as well as we, whose discretion should be more commended if they would spare our doctrine and oversee it, at least until they have made sure it find no secret friends in their own Church. For as long as they that wrangle against it, are driven by the truth thereof to yield unto it, the Protestants will take courage thereby, and embrace the faith yet more joyfully, which hath advocates to plead for it at the Popes own gates. This is not said to condemn the use of this distinction of sin by the 
* Melancthon. Remisit. P. Marty●. Vrsinus, etc.  Protestants in another sense, not of the different nature of sin, but of the divers state and condition of the persons that sin, as they sin either against their knowledge and conscience, or of ignorance, surreption and such infirmity: in which respect they call the former mortal or reigning sins excluding the rule of grace, and drawing upon the sinner the guilt of death; the other venial, as consisting with grace and a living faith, by means whereof they are pardoned and not imputed.   

Digression. 39 Touching the satisfaction that men are bound unto for their sins.  
28 Next he accuseth us for teaching against penance and satisfaction, taught by john Baptist and our blessed Saviour: wherein he speaketh untruly of us. For touching penance I will answer 
n §. 58.  below in a fit place. And concerning satisfaction, we believe that although Christ hath satisfied for the fault and punishment, both eternal and temporal of our sins; yet ourselves are bound to satisfy the commandments of the Gospel, tying us to repentance, and amendment, and patiented bearing of the cross: though we do not think the doing hereof is it that answereth and explateth the judgement of God due to our sin, but only serveth as a condition subordinately required that we may be partakers of Christ's satisfaction. Thus the Papists themselves 
o Sum. rosel. v. satisfactio.  sometime describe satisfaction 
p De dogni c. cl. c. 54.  out of Austin, to be the cutting off the causes of sin, and the stopping of the ways that suggest them: and 
q Bavus de indulge. c. vlt.  stick not to grant, there is but one satisfaction only to God, even that of Christ: and we do not properly satisfy, but only do some thing in respect whereof Christ's satisfaction is applied to us. Satisfaction to God thus described, we confess: and think ourselves blameless though we admit no more, because we have some Papists on our side herein. And touching offences against our brethren, we think it necessary that we satisfy such as we have offended, by confession, restitution, suffering punishment, as the case shall require: yea we believe 
r job. 36 8. Act 1●. 22. li●. 2●. Heb. 12.6.  that God in this life, by temporal afflictions, punisheth not only the reprobate, but even his own children whose sins he hath remitted, thereby to humble and mortify them, and exercise their faith and whole sanctification by opening their eyes. This is it we hold touching satisfaction, wherein we acknowledge an absolute condition of working and suffering, but deny the merit of the work so done, and believe no virtue therein ordained to expiate our sin.  
29 Now compare this with that which themselves say, and so you shall see the point they quarrel at. 
s Sess. 4. sub lui. c. 8 C●t●ch. R●m tra●●●●e ●●●isfac●ione.  The Council of Trent defineth, that when God forgiveth a sinner, yet he forgiveth not all the punishment, but leaveth the party by his own works, to satisfy till it be washed away. 
t Greg de Valent. tom 4. disp 7 q. 14 punct. 3. Bell. de poenit. l. 4. c 6. Herinq. Sum. l. 5 c. 19 n. 8.  The works, whereby this satisfaction is to be made, are said to be all good actions proceeding from virtue, either inward or outward: all penance enjoined by the Priest at confession, as prayer, alms, and fasting; and all the sufferings that befall men either in this life or in Purgatory. The things which by these works we are supposed to satisfy God for, are holden to be 
u Bellar. & commu●●ter o●●es  the temporal punishment, 
x C●nci●. T●●d. & Catech. Ro. ubi s●pr.  the relics of sin, 
y T●●pe● expl. art. Lo●●a●● 6 Vega 〈◊〉 c. 36.  the fault itself, yea 
z T●●●h. ●e poenit. 4. c. 1. Ca●●t. 1. qu. 4. de cont●●t.  the same punishment that should be suffered in hell, excepting the eternity. Caietan 
a 21. qq. Quoli. qu●●●●  saith The canonical punishment enjoined by the Priest, for satisfaction, includeth the punishment which is due to sin before the presence of God's justice. And Gregory of Valence 
b Vbi 1. ●●a. pun●. 1. § Quod si vero.  writeth, The recompense made by satisfaction, respecteth not only the temporal punishment that is to be paid, but some part of the offence also, and the wrath of God which by the said recompense must be turned away. The thing that giveth the works their condition to be satisfactory 
c Rhem. Col. 1.24.  they say is Christ's grace, but they add, that the passion of Christ and they together, make but one mass of passions, our sufrings applying the medicine of his merits to us. 
d Bell. de purge. l. 1. c. 1● §. Tertius tamen.  Not that his satisfaction itself taketh away the punishment due to us, but in that it removeth it, so far forth as we have grace from thence to make our own satisfaction of power. The plain meaning whereof may be known by two other speeches of theirs. The first is 
e 3 d. 19 art. 2. concl. 5.  Biels: Though the passion of Christ be the principal merit for which the grace of God, and the opening of heaven, and the glory thereof be given, yet it is never the sole nor total meritorious cause, but always there concurreth some work of him that receiveth the grace. The second is 
f De purgat. l. 1 c. 14.  Bellarmine's, That a righteous man hath right to the same glory by a twofold title: one of the merits of Christ by grace communicated to him, and another of his own merits. Which he could not have said, but that he thought our own works to be satisfactory and effectual as Christ's are, and able to do the same that his death can.  
30 So then the Papists condemn us in this point, because we believe not the merit of our works, and their union with Christ's sufferings, for the satisfying of God's justice due to our sins; but think Christ satisfied for all, both sin and punishment, and our own works are no more but dispositions, or conditions, whereunto God hath tied us upon other terms. And what they think, more than this that I have touched, the Lord knoweth: but they speak desperately, 
g Soto. Palud. Caiet. Ruard. & nonnulli ex recentioribus: quos refert Suar tom. 1. d. 4. l 9  That a sinner, by the grace of God, may satisfy for his sin condignly and equally, and by that satisfaction obtain pardon. Caietan 
h In 3. Tho. q. 1 art. 2. ad 4. dub.  saith: For so much as Christ the head, and we the members make one mystical person, therefore my satisfaction being conjoined with Christ's satisfaction, is made simply equal as it is the satisfaction of a mystical person: yea sometime it is greater than the fault. 
i Tom. 1. disp. 41 sect 3. §. Vltimo tandem.  Suarez saith, When the souls in purgatory obtain remission of punishment, not by pardons, or suffrages, 
* Quae potius est solutio quam remissio poenae; quia fit per condignam satispassionem.  for so much as then it is by a condign suffering of the whole punishment, there is no reason why it should be an effect of Christ's merits, because there the man hath paid God as much suffering as he oweth him. There be finally 
k Scot Duran. Biel. quos refert Suar. tom. 1 disp. 4. sect. 11.  some that hold a man by the power of nature, without grace, may be able to satisfy for venial sins, & expel them. These men, in their ordinary books made for the people to read, 
l Hopk. memor tract. of satisfact. ●. 1.  sometime (no doubt to conceal their impiety) speak bitterly of us for saying, they teach a man may satisfy by his own natural power, and in the state of sin, and for the fault of sin, and the eternal punishment as well as for the temporal pain, which satisfaction is equal to God's justice, and united with Christ's merits: yet by this that I have showed, it appeareth they mean no less; and are our enemies in this question for no other cause but for that we believe it not, knowing well enough we teach true repentance, and satisfaction, as I have described it, though we think our works have no power to expiate, nor the Priest authority to enjoin them, nor a pardon any virtue to absolve us by applying any satisfaction to us.  
31 Wherein we do justly both reprehend and refuse them as vile and sacrilegious blasphemers of the cross of Christ, climbing (under 
m Procul dubio enim magnopere à peccato revocant, & quasi fraeno quodam coërcent hae satisfactoriae poenae. Conc. Trident. ses. 4. c. 8. sub. jul.  pretence of bridling men from sin) after him 
n Esa. 14 14.  that said, I will ascend above the height of the clouds, and I will be like the most high. For first 
o Esa. 53.5. Psa. 32.2. Heb. 1 3. Rom. 8.1. 1. Pet 2.24.  the Scripture attributeth our whole redemption and reconciliation to Christ, wherein is included our deliverance both from sin and punishment. Inasmuch as there is no sin or punishment so small but the breach and curse of the law containeth it, 
p Rom. 10.4. 2. Cor. 5.21. Gal. 3.13.  which Christ took upon him to satisfy. And to join our own penance with this satisfaction, maketh two satisfactions, the one that Christ did, the other that ourselves do, whereby God shall be made unjust in punishing one sin twice over. Or if, as some say, the satisfaction be but one, it is Christ's, & so we satisfy not: or ours, and so Christ satisfieth not: or Christ's and ours both, and so we divide the honour with him, which is blasphemy.  
32 Next, a work before it can satisfy must have three qualities, which are so necessary, 
q Suar. tom. 1. disp. 4. sect 6.  that Christ's own obedience could not have satisfied his Father without them. First, that it be our own goods, and not the gift of God For his free gift cannot tie him to reward it every time it is used: and all our good deeds 
r 1. Cor. 4.7. & 2. Cor. 3.5. Phil. 2 13.  are the free gift of God, we being unable to do them by our own will or power. Next, that it be due no other way: which our works are not, for 
s Eph 2.10. Luc. 17.10.  we are created to walk in them, and if we had never sinned, yet we own them all to the law of God: and it is madness to think, that may satisfy an offence which was due to the law if the offence had never been done. Thirdly, that it be of equal proportion with the trespass. Which no work is, because no work is of infinite goodness, as 
t Peccatum ve●●●l●e e●t insi ●●tae m●●. iae. Alm 〈◊〉. Moral. tract. 3. c. 2●.  every sin is of infinite wickedness, and every punishment due to sin of infinite effect, if it be not stayed. The Protestants therefore have reason to disclaim all confidence in such works, as the ancient fathers in all ages have done. For Chrysostome 
u Homil. de Philogo.  saith, If thou depart from thy former sins with all thy heart, and truly promise God that thou wilt turn no more to them, he will require nothing else for any further satisfaction. And 
x In Luc. 22. ser. 46.  Ambrose, I have read of Peter's tears, but his satisfaction I read not, And 
y De domo inter. c. 1.  Bernard, This is a condign satisfaction to amend our lives, and when they are mended to sin no more.  
33 And I do not believe the Papists in good earnest hold their satisfaction of such necessity, though sometime they speak zealously for it when the pardoner wanteth money. For than their Church would never have 
z Aperta est in ecclesia ●anua poenitentiae redemptionis. Baro. tom. 11. an. 1055. n. 9  opened her doors so wide to let satisfaction out and pardons in: which is a sign she loveth the price of a pardon better than her doctrine of satisfaction. And the opening of this door letteth in more liberty than the Protestants refusal of satisfaction; specially as the Pope's use to open it. For 
a Theod. à Niem. de scism. l. 1. c. 68 pag. 29.  it is written of Boniface the ninth, That he sent into divers kingdoms, his treasurers with pardons and Bulls, who extorted thereby very great sums of money from the simple people: that in some one Province they would get together an hundred thousand Florenes, releasing all offences whatsoever without any penance, and dispensing with all irregularities. For it is a ruled case, 
b Suar. tom. 4. disp. 50. sect. 3. & inde. Henriq. summor. l. 7. tract. de indulgent.  That all satisfactory punishments may be released by a pardon, and 
c Tax. Cancel. apostolic.  the Court of Rome hath an order containing the price to be paid for all kind of sins, murder, incest, parricide, sodomy, sacrilege, etc. Aquinas 
d Supplem. in 3. part. q. 25. art 1.  saith, Christ might release the fault without any satisfaction, and so might Paul, therefore so may the Pope. Yea 
e Magist. l. 4. d. 17. § Quid ergo. Boz. de sign eccl. l. 16 c. 7.  they hold a man may be released without a pardon, also by contrition and humility of heart. Panormitan 
f De penitent. & remiss c. Novit qui.  saith, A man may be inwardly so penitent and contrite, that he shall need no satisfaction at all, but may be absolved presently without any penance doing. And another 
g Glossator. Panorm. c. licet de poenit. & remiss,  saith, He hath heard of many Divines, that a sinner may be so sorrowful for his sin, that without any other satisfaction in this world, and without any liberality of his Prelate, or punishment in Purgatory, he shall obtain eternal life through the great mercy of God. Thus they that so zealouslly reprehend us for teaching repentance and faith in the sole merits of Christ against human satisfaction, are driven to the same point themselves, and yet will not confess it.  
34 The which truth in all ages hath so prevailed against them, that labouring, by their conceit of satisfaction, to obscure it, yet could they never agree in teaching it, nor for their lives offer us any certainty: but dazzled therewith, like birds in the snow, or as the Sodomites smitten with blindness at Lot's door, they know not which way to go. Only they agree in this, to rail at the Protestants, but what they would have us believe, themselves know not. For by what works must we satisfy? 
h Paludens. 4. d. 15.  One answereth, by none that are otherwise due. Yes saith 
i Navarr: man. c. 3 nu 4.  another, If a man do them, not only to pay his debt thereby, but also to satisfy: as if our intent could give the work any other condition than the law requireth? And who hath the appointing of the satisfactory works? 
k Catech. Rom. p. 342.  One saith, the Priest at shrift by virtue of his keys: nay 
l Scot 4. d. 15. q. 1. & d. 18. Biel d. 16. q. 2. art. 3. dub 5. Ouand. 4. d. 16. pro. 40.  saith another, the penitent is not bound to do that which he enjoineth him, but may reserve himself to Purgatory, or have satisfied before he came to confession. But who are the persons in state to satisfy? 
m Scot 4. d. 21. q. 1. Biel. 4. d. 16. q 5. art. 1.  One saith, A man without grace by the power of nature can satisfy for venial sin. 
n Suar. tom. 1. disp. 4. sect 11. Hopk. memor. tract of satisfact. §. 1.  Another denieth this, and calleth it heresy, holding it necessary he be endued with grace and charity. But what are the things that our works make satisfaction for? 
o Satisfactio est compensatio poenae temporalis debitae. Greg. Valent. tom. 4. d. 7. q. 14 punct. 1 Hopkins ubi supra. pag. 385.  One saith, only the temporal punishment due in this life. 
p Vega l. 13. c. 36.  Another saith, the sin also. 
q Tapper. expl. artic. Lovanien. art. 6.  A third saith, The sin and the eternal punishment also. And how do these works satisfy, whether of condignity meriting, or only of congruity begging the release obtained by them? 
r Bayus de indulge. c. vlt.  One answereth, They do not properly satisfy, but only do some thing in respect whereof Christ's satisfaction is applied to us. 
s Indic de lib. concorn. Luthe ran. mendac, 8.  And Bellarmine writeth, that he ascribeth no merit of condignity to any works done by faith and the help of God, that in justice the reward should answer them, but only the merit of congruity. But 
t Suar. tom. 1. disp. 4. ●ect. 12.  another saith, that even in the rigour of God's justice, they satisfy, and merit remission. But what if I make no satisfaction, or have no pardon to release me? 
u Surius comment. rerum in orb. gest p. 450.  One in a fury answereth, I am damned: The Lutherans, saith he, need no pardons, because relying upon their barren faith, they go right down to the pit of hell. But 
x Mag. 4. d. 17 Host. de poenit. & rem●ss. cap. Deus qu. archdeacon. apud Gloss. Panorm. ubi supra.  others say, that by contrition only, without confession, or payment of outward punishment, or liberality of the Prelate, or pains in purgatory, I may go strait to heaven. And touching the pardons, whereby satisfaction is released, 
y Caieta. tract. de indulgent c. 1. Durand 4 d. 20. q. 3.  they confess, that neither the Scripture nor the ancient Doctors mention them; which showeth them to be monsters, that talking so much of the necessity of satisfaction, yet omit it upon a device of such uncertainty. Again, 
z Tho. 4 d. 2. q. 1 art. 3. Allen tract. of pardons p. 281. Bellarm. de indulge. l. 1. c. 2. Sum. Syluest. v. indulge. n. 4.  some think these pardons to be grounded on the merits of the Saints joined with Christ's merits, that by virtue of both these together the party may be released. But 
a Sum. Angel. verbo, indulge. n. 9 Duran. 4. d. 20. q. 3. quem referunt. Ouan. Grego. de Valent. Caietan. & Suarez.  others deny this, and say, the merits of the Saints have been already rewarded, yea beyond their desert, and so are exhausted and spent, and the pardons are given out of the treasury of Christ's passion alone. But 
b Fr. Mayro 4. d. 19 q. 2. Quem sic exponunt Valent. tom. 4. p. 1457. Caiet. de indulge. quaesit. 3. Henriqn. Sum. pag. 490.  some think there is no such treasury at all, neither of the merits of the Saints nor of Christ. Whereby we may see what account they make of satisfaction, that dare release it by a device whereof they have so small assurance, that they know not whence it receiveth his effect.  
35 And to show yet more fully how basely they think of it, we must call to mind how they have taught the people, to whom satisfaction belongeth, to redeem the same by saying over certain prayers, (very jests to make a man laugh) that they have printed in their ordinary Primers. Would they have sold it at so vile a rate, if it had been in their own conceits, of any worth? or is it possible for us to exchange it for any thing base than these shreds? I will lay them down as I find them in 
c Nicol. Salicet. Antidote. animae And the Salisbury Primer, called Horae B. Mariae.  their own books. There is a short prayer which whosoever saith devoutly, shall have three thousand days pardon of mortal sins, and twenty thousand days of venials, given by Pope john the two and twentieth. And if that prayer be too long, and the pardon too short, let him say five Pater nosters before the vernacle, and he shall have ten thousand days pardon, granted by the same Pope. Or if so many Pater's nosters be too tedious, there is a shorter cut, about the scantling of an ave, which if a man say at the Levation, he shall obtain pardon for twenty thousand days, of the grant of Pope Innocent the sixth. Or if he had rather have it for years than days, though he take the more pains for it, there is a prayer made by Pope Gregory, about the length of a Creed, which whosoever saith devoutly, shall receive five hundred years pardon: provided alway that at the end of every verse, he say a Pater noster, and an Aue. Or if he would have some odd days cast into his hundreds and thousands, he must kneel before the crucifix and say a prayer as long as three Aves, and he shall have pardon for six thousand, six hundred, threescore and six days, of the grant of Gregory the third; just so many days as Christ had wounds in his body: save that our Lord on a day appeared to S. Bridget at Rome, and told her his wounds were but five thousand, four hundred, and fourscore (or as 
d Ludolf. vit. Christi part. 2. c. 58. Eck ser. de Passione.  other authors tell it, five thousand, four hundred, fourscore and ten, not reckoning possible the pricks of his crown, 
e Suar. tom. 2. pag. 347.  which were threescore and twelve) in honour whereof if she would say every day of the year fifteen Pater nosters, and fifteen Aves, so she should worship every wound, if she missed it not in Arithmetic, once a year. But if she would take pains to use fifteen other prayers, which he taught her and are set down in the book, adding them in order to the foresaid fifteen Pater nosters, than she should deliver out of Purgatory fifteen of her kindred, and fifteen more should be confirmed in grace, and fifteen sinners converted to God: with many other prerogatives which it were too long to rehearse, as my author speaketh. But what say you to forty thousand years of pardon? Pope Sixtus the fourth granted it to whosoever will say a prayer of his making not five above forty words long: that his Catholics might not complain, the Protestants satisfaction was easier than theirs. And there is another prayer somewhat longer, which Saint Bernard upon a time saying before the Rood, so pleased the said Rood, that bowing itself, it embraced him in his arms: being belike of the same good nature that the Rood of Naples was, 
f Anton. Chro. part. 3. tit. 23. c. 7. § 11. p. 206.  which spoke so kindly to Thomas Aquin, or of the same metal that the crucifix was of, 
g Sibi or anti crucifixi imaginem inclinare caput aspexit. Baron. annal. to. 11. an. 1051. nu. 1.  which nodded his head to the monk Gualbertus. Now such a prayer as this, that like 
h Dictus & Amphion, Thebanae conditor urbis, Saxa movere sono testudinio, & prece blanda Ducere quò vellet. Horat. art. Poet.  Amphion's harp could make stones move, by all likelihood would pierce further than the straightest satisfaction that could be taught. Or if the Protestants have an easier way, yet at last they must give place to one peculiar kind of devotion, thoroughly plied in our country, which is, to have the arms of Christ's passion, the cross, nails, whip, lance, heart and hands of Christ for example painted, and them devoutly to worship. For this kind of satisfaction hath wonderful privileges granted it by one and thirty Popes, and an hundred twenty eight Bishops. The first Pope granting three years pardon to them that use it, the other thirty adding every one a hundred days more, and each Bishop forty.  
36 And so I conclude, that the premises considered, our adversaries have no cause to disgrace the Protestants with their penance, or any longer to rail upon them for putting it away; for as much as their own doctors have spoken so coldly and uncertainly thereof, and contrary one to another, and allowed such qualifications by contrition & pardons, as make it a thousand times easier than an hypocrites repentance. Which they would never have done, being wary and wise, but that they thought in their conscience, the repentance taught in our Church to be the truth, and their penance a discipline of their own invention. And so from henceforward we will take their angry words about this matter, as spoken in zeal of their cause, and jealousy of their pardons, but never think they mean in good earnest to condemn us thereby, though they speak somewhat rigorously for fear of the worst, lest their people should suspect them, and buy no more pardons   

Digression. 40. Wherein the doctrine of justification by faith only, is expounded and defended.  
37 The ninth point whereof he accuseth us, is for teaching that by only faith our sins be not imputed to us: the which we teach indeed, or rather have learned of him that teacheth all truth, the Spirit of God, who 
i Psal. 32.1. Rom. 4.6.  saith, Blessed are they whose iniquities are forgiven, and whose sin is covered: blessed is the man to whom the Lord imputeth no sin. Now I never knew but 
k Sixt. Senens. biblioth l. 6. annot. 216.  it was always lawful for Catholic men to use the Catholic phrase of the Scripture, and speak as it doth. For to say, they are not imputed, and by faith only they are not imputed, is all one: because the not imputing of sin is a mercy of God, 
l Nazian. orat. in sanct. bapt.  whereby he ascribeth it not to us, nor deputeth it to condemnation, but as if we had never done it, he forgiveth it, and esteemeth us no sinners. The which mercy being in God alone, supposeth somewhat on our behalf that may receive it, which can be nothing but faith alone, the Scripture saying, 
m Gal 3.14.  We receive the promise of the spirit by faith: and 
n Rom. 4.11.  righteousness is imputed to all them that believe: as 
o V 3. Gen. 15.6.  Abraham believed, and it was imputed to him for righteousness. The which our exposition, making faith alone the instrument, and not penance or works, if our adversaries mislike, then let them hearken what some of the learnedst among themselves have written. Forsomuch (
p 4. d. 15. q. 1.  saith Bonaventure) as man was not able to satisfy for so great offence, therefore God gave him a mediator who should satisfy for it: whence it cometh to pass, that by only faith in his passion, all the fault is remitted, and without his faith no man is justified. And 
q In joh. 19 ●. 30.  Ferus: Our salvation is consummate, not fully, but in hope: by reason man beginneth to be justified & healed so, that whilst he is justified, the rest of his sin remaining in his flesh, through Christ is not imputed to him. And 
r Antididagm. Colonienf. tit. de justif. hom. pag. 29.  Gropper: By faith we are justified as by the apprehensive cause: that faith whereby without doubting we firmly believe, that having true repentance, our sins are forgiven us for Christ: whereof notwithstanding it behoveth us by faith to have the inward testimony of the holy Ghost. Whereby we see that justification, or not imputation of sin, by faith only, is good divinity among our adversaries themselves.  
38 But because, either through ignorance or malice, it is misreported to the people, who are made believe that thereby we exclude the necessity of a godly life: therefore I will briefly expound the meaning of this proposition, By faith only we are justified. Wherein there are three terms: the first is justification; and thereby we mean God's acceptation of a sinner to grace and glory. For man being guilty of the breach of God's law, and so subject to the penalty thereof, which is condemnation, cannot be restored again unless he bring a righteousness to satisfy this law again; that is to say, which may answer both the obedience that it requireth, and the punishment that it inflicteth. The reason hereof is, because the law being part of God's will, and being given to man out of the justice of God, must take his effect: else God should leave his justice unsatisfied, and departed from his nature, 
s Mat. 5 18.  which is unpossible. This righteousness we affirm to be not our own inherent justice, but the obedience of Christ alone, whereby he fulfilled the whole law most perfectly for us. We deny not but every servant of God hath in him true sanctification and holiness, enabling him to repentance, satisfaction, faith, hope and charity; but we deny these or any of them to be the justice whereby the bond of God's law is answered, and we appear righteous before God's judgement seat, partly because they are unperfect, and partly for that we do them not by our own strength. But the very thing that maketh us accepted as just, is the obedience of Christ, whereby he fulfilled the law, and satisfied the punishment in his life and death for us: which obedience both merited the remission of our sins, and effectually wrought the righteousness of the law. For the deriving whereof unto us, two things must be done: one on God's behalf, another on our own. That which God doth, is called imputation of Christ's obedience to us for the pardon of our sins, and the making of our persons acceptable, as if ourselves had never sinned. That which we do, is believing in Christ, and so receiving that which God offereth: both which actions when they meet, Gods offering Christ, and our receiving him, the justification of a sinner is then formally accomplished.  
39 The next term is faith: whereby we do not mean either a fleeting opinion of God's favour standing only in imagination, nor yet, as our adversaries define it only an assent unto all those things which God hath revealed, believing them to be true: but we hold it to be over and besides this, 
* Nec fides excludit omnem dubitationem; sed dubitationem vincentem & trahentem in oppositum credibilis. Scot 3. d. 23.  an infallible knowledge and apprehension of God's good will towards us in particular, whereby we apply the special promises of the Gospel to our own selves: the which knowledge we hold is obtained two ways: one is by the inward testimony of God's spirit witnessing with our spirit, that God doth now accept us for his sons in Christ: the other leading hereunto, is by the revelation of the Gospel, promising justification to all that do the things required therein, whereto, when we by the grace of God and a living faith perform them, our conscience enlightened with the truth, answereth, We have done them. By this means we say a man may be able to believe Christ to be his Saviour, and so believing he apprehendeth the promise, and is justified by his faith as by an instrument; that is to say, this his consent and obedient yielding himself to believe Christ jesus his Saviour and his special promises, is as it were the hand whereby a sinner must receive Christ's obedience for his justification. And if it be obicted, that no man can thus believe, because he knoweth not the will of God, or if he do believe thus, he may deceive himself: I answer, that it is in no man's power to attain to this knowledge of himself, but as God revealeth it and worketh it in us by his word and Spirit, infusing it secretly into our consciences by the preaching of the Gospel, and our faith and obedience thereunto, as a man heareth his friend telling him a secret in his ear: wherein if one be diligent and faithful, it will work three effects in him. First it will humble him and show him his misery, and so drive him to Christ for help. Secondly it will convert his life, and of a profane person make him a godly man. Thirdly it will infuse and drop into him by degrees the feeling of God's good will toward him, and so inspire him with comfort: from all which he may as infallibly by faith conclude his redemption, as if his name were written in the Bible. Which I declare by a similitude of a King, who sending a pardon to forty thousand rebels, setteth not down their names in particular, but putteth in a condition, that all they shall be pardoned that will lay by their weapons and come to him: the which he sendeth a herald to proclaim, and the people hearing it do accordingly, and thereby know infallibly they are pardoned: and if any man would molest them because their name is not expressly written in the pardon, they might contemn him, and securely conclude their deliverance from the condition that is expressed. In the same manner do we apprehend our justification by faith. For all men being sinners against God, he hath sent out the pardon of his Gospel, not writing any man's name therein particularly, but putting in a condition, that so many as will be saved by Christ, repent, believe and obey him: the which being published by preaching, as soon as the elect hear, they receive, and so know infallibly they are pardoned. And if any man would molest them, as the Papists for example do, because their name is not expressly written in the Creed, they might despise them, and both against theirs and the devils accusations securely conclude their salvation from the condition expressed, thus: He that repenteth and forsaketh his sins, and believeth and obeyeth the Gospel unfeignedly, shall be saved: But I repent and forsake my sins, I believe and obey unfeignedly: Therefore I shall be saved. The first proposition is expressly contained in the Scripture: the second is the perpetual and constant testimony of the conscience in such as are called. 
* The Schoolmen confess, they are conclusions of faith, which arise from two premises, the one whereof is immediately revealed in the Scripture, the other deduced by good consequence, or naturally known and added to that which is revealed. Greg. de Val. tom. 3. pa 34. A. B. Medin. in 1. 2. q 112. art. 5. pag 627.  The conclusion therefore must needs be true and cannot deceive, because it is extracted out of the word of God, and perfected by the work of his own spirit in the conscience, where all the general propositions of the law and Gospel are applied. If the second proposition be false, as it is in all that abide in their wicked life, and impenitency and infidelity; there is no way but to amend and use the means of reformation, until the conscience may without error assume it. This conclusion thus grounded, is that faith that we mean, when we say, we are justified by faith: and it is so far from giving liberty to sin, and excluding a good life, that you see a good life and the promise made thereunto, are the premises that beget it, yea of absolute necessity they must reform themselves afore they have it, and persevere in all good works if they will maintain it.  
40 The third term is Only: whereby the meaning is not to debar repentance and good works, but to exclude them from being either the righteousness that maketh us accepted to eternal life, or the means whereby that righteousness is applied to us: though they have their use and absolute necessity otherwise; repentance in preparing and making us fit to be justified by faith, and afterward the same with good works, in the life of man. For the elect are brought to glory not by justification alone, but by vocation and sanctification also. In the former we say, our works have no room at all, in as much as it standeth in the clearing of a sinner from the law, and the making of him perfectly just in the sight of God's judgement, which no man's works can do, but only the obedience of Christ communicated to us by faith. In the two other they are required, because it is the ordinance of God, that if any man come and be in Christ, he should repent and be a new creature, walking not according to the flesh, but according to the spirit. Neither when we say, faith only, do we think that the faith whereby we are justified is alone, and without love and works, any more than he that saith, the heat only of the fire burneth, meaneth thereby that the heat is without light: but we hold that justifying faith is alway accompanied with works, as the Sun is with his light, and trees with their fruit, and causes with their effects; though the works themselves justify not, but being the effects of justification, have their proper use to sanctify us, which is a condition in his due time and order necessarily required to save us as well as justification, because as I said, God bringeth no man to glory by justifying him alone, but by sanctifying him also: for whom he electeth, them he calleth, and justifieth and sanctifieth both.  
41 And this is it we mean by saying our sins are not imputed, or we are justified by faith only: whereat as often as our adversaries wonder, they should be put in mind of that which Erasmus told them long since, This word Only, which now adays they shout at so in Luther, is reverently heard and read in the writings of the Fathers. For Saint Ambrose 
t Comment. 1. Cor. 1.  saith, This is the work of God, that he which believeth in Christ should be saved WITHOUT WORKS, FREELY BY GRACE. ONLY receiving the pardon of his sins. Chrysostome 
u Hom. 7. Rom. 3.  saith, But what is the law of faith? Even to be saved by grace: here the Apostle showeth the goodness of God, who not only saveth us, but also justifieth and glorifieth us, using no works hereunto, but requiring FAITH ONLY. Basil 
x Hom. de humil.  saith, This is true and perfect rejoicing in God, when a man is not lifted up with his own righteousness, but knoweth himself to be void of true righteousness, and to be justified by FAITH ONLY in Christ. 
Comment. 2. Eph.  Theodoret ʸ saith, We have not believed of our own accord, but being called, we came, and being come, he exacteth not purity and innocency of life at our hands, but by FAITH ONLY he forgave our sins. Bernard 
z Cant. ser. 22.  saith, Whosoever is touched with his sins, and hungereth after righteousness, let him believe in God that justifieth sinners, and being justified by FAITH ONLY, he shall have peace with God. Thus the Fathers, in their time, spoke according to 
a Rom. 3.28. & 4 5. Gal. 2.16.  the Scriptures, whereupon we ground ourselves, whose words can no way be so wrested, but they will yield our very opinion, and plainly show, that in this point they held the same thing that we do.  
42 And out of all question our adversaries themselves in times past have thought it the truth. For Aquinas hath left 
b Rom. 3. lect. 4. & Gal. 3. lect. 4.  written, that works be not the cause why a man is just before God, but rather they are the execution and manifestation of his justice: for no man is justified by works, but by the HABIT OF FAITH infused: yea JUSTIFICATION IS DONE BY FAITH ONLY. And 
c jac. 2.  the ordinary Gloss, Abraham was not justified by the works he did, but by FAITH ONLY, his oblation being a work of his faith, and a testimony of his righteousness. But Gropper with the Divines of Colen 
d Antididagm. pag. 29.  speak more fully, that By the faith of God's word, working in us contrition and repentance, and other works of preventing grace, we are justified as by a certain preparative and disposing cause: but by faith, whereby without doubt we firmly believe our sins to be forgiven for Christ, we are JUSTIFIED AS BY THE APPREHENDING CAUSE. So God justifieth us by a double righteousness, as by formal and essential causes; whereof one and the chief is the perfect righteousness of Christ; not as it is out of us in him, but as and when the same being apprehended by faith, is imputed to us for righteousness. And this imputed justice of Christ is the chief and special cause of our justification, whereunto we are principally to rely and trust.  
43 And thus we see the Protestants doctrine of only faith and the not imputing our sins unto us, was thought sound divinity among our adversaries themselves, till within these threescore years, that the Trent Council began to look asquint at it, which was no marvel: for it is an ordinary thing that a man marrying a latter wife, looketh strangely on his own children had by a former, yea giveth his land from them to their younger brethren, though once the time were when he was of another mind. And so no wonder if the Church of Rome now begin to turn away her loving countenance from her former faith, when she hath about her so many brats of latter opinions begotten by the Friars and Jesuits, her new lovers, that would have no nay. Otherwise, faith only is a doctrine that might have inherited her mother's lands, even this day in Rome, had she not in her widowhood played the wanton. And yet seeing in ancient times it was holden, in the days of the Church of Rome's first husband, our adversaries, for reverence of their schools, and credit of the Doctors, should handle the matter as gently as might be, and not so intemperately revile their mother's elder son, calling it, as this jesuit doth, a doctrine drawing men to lewdness, or as 
e Rom. 3.22.  the Rhemists do, a new no-iustice, a fantastical apprehension; nor as 
f Whright. art. 9  another doth, a Solifidian portion; nor as 
g Apolog. ep. sect. 8.  another doth, a desolation of order, a doctrine against a common wealth: because such foul words as these will touch the Scripture itself, and all the ancient Fathers, and many Roman Catholics as well as us: and they that are so lavish of their tongue in using them, if they take not good heed may chance to have his hap that threw a stone at a dog, and unawares hit his stepmother.   

Digression. 41. Entreating of Predestination and , as the Protestants hold them: and showing that their doctrine, concerning these points, doth neither make God the author of sin, nor lead men to be careless of their lives, nor infer any absolute necessity constraining us that we cannot do otherwise then we do.  
43 In the last place he mentioneth our doctrine touching Predestination and free-will, as if thereby we led men to be careless in their actions: because (as this jesuit urgeth it) God having predestinate all things, man's free will is lost thereby, that he cannot do otherwise then he doth, but God himself is the author of sin. Wherein he showeth his unsatiable desire of contention; and that besides 
h P●●. 30.15.  the grave, the barren womb, the earth, and the fire, which never say, I have enough, there is a fifth thing as unsatiable as they, the contentious spirit of an adversary, never satisfied with lying and contradiction. For let them say directly, what is the point they mislike? Is it our doctrine of predestination? Why you shall see presently the learned of their own side teach it as we do. Is it because we deny free will? why they bely their own knowledge; they know we deny it but only in part. Is it because we teach God is the author of sin? why 
i Suar. Opusc. l. 2. c. 2.  their own Jesuits confess, The Protestants know well that God intendeth not that which is formal in sin himself, nor inclineth the will of man that he should intend it. Or is it finally because we hold some fatal necessity constraining the will of man, that he cannot do otherwise then he doth, that so all care and consultation should be to no purpose? Why, we teach the contrary. These and such like, being malicious and base imputations devised by men in their fury and desperate adventures against us, to seduce the ignorant, and to make our cause odious, which even their own people would embrace if they knew it.  
44 For first touching Predestination, we hold according to 
k Rom. 9 Eph. 1 4.5. 1. Thes. 5.9. 2. Tim 2.20. 1. Pet. 2 8.  the Scripture, that God from all eternity, before the world was made, hath not only foreseen all things that could be or should be upon his appointment or permission, but also by an unchangeable decree hath foreordained all things and persons to certain determinate ends, for his own glory: and that neither the Saints were elected in Christ to infallible and persevering grace and eternal glory for their foreseen righteousness, nor the reprobate refused or not elected to the same for their foreseen wickedness; but both the one and the other were predestinated to those their several estates, according to the counsel of Gods own will, which was not moved thereunto by any thing that he foresaw in the parties, but most freely decreed it, according to his own pleasure, and absolute dominion that he hath over the creature. And this decree of Gods will is the first and highest mover of all other wills and things in the creature, whereupon 
l Pr●ma radix contingentiae rerum, est voluntas divina, efficacissima ad faciendum res, non solum quantum ad substantiam, sed etiam quantum ad omnem modum ipsarum, quantum ad fieri & quantum ad esse See Tho. 1. part. q. 19 & ibi Caiet. Capreol. 1. d. 38 con. 2.  the smallest, and most contingent or casual things also that fall out, depend, as upon their universal cause, whose influence into the second causes directeth, produceth, inclineth, and ordinateth them to their effects: not by enforcing them (as the will of man for example) by any natural necessity or constraint, but by inclining them to work according to their condition, 
m Deus ita voluit, ut effectus egrederentur à causis secundis secundum modum ipsarum. D ban. part. 1. p. 333. f.  so as the said effects shall proceed out of them according to their own manner, as a contingent effect shall go forth of a contingent cause, and a free effect issue out of a voluntary and free cause. This is the sum of that we hold touching predestination, and the influence thereof into the actions of men.  
45 Whereby it is plain, that whatsoever we hold against free-will, yet do we not lay the bondage thereof on God's predestination, but upon Adam's fall, which is the proper root and foundation whence that impotency that is in our will ariseth. For the decree and providence of God began not after Adam's fall, but before, and yet we think Adam's will was perfectly free: which showeth our opinion to be, that free-will (though we want it) may well stand with God's predestination, because Adam in his innocency had it, & yet was ruled by God's predestination. And therefore our adversaries belly us, when they say, our opinion touching predestination maketh us deny free-will: for we think indeed our will is moved effectually by God's will in all our actions; which being the most effectual and universal cause of all things, qualifieth our will, and inclineth it to the action; yet doth it not follow hereupon, that therefore we think our own will hath no freedom, but only that the freedom thereof dependeth upon a former freedom, which is the freedom of Gods will. And if we hold further, as some Divines do, that Gods will determineth ours, and his decree floweth into all the effects of our will, so that we do nothing but as he directeth our will and purpose: yet this excludeth not our own freedom, neither maketh God the author of sin, nor implieth any inevitable necessity in our doing. The reason is, because God moveth not our will violently, nor enforceth it, but leaveth our inward motive within ourselves that stirreth it up, which is the act of our understanding, whereby we judge the thing good or evil, that we will or nill. For in the proceeding of our will, first the mind apprehendeth some object and offereth it to the will, then upon the full and perfect judgement of the understanding the liberty of the will concurring or going therewithal, the will followeth or refuseth it, as the understanding judgeth it good or bad. And so this act or judgement of our understanding, is the root from whence the free choice of our will ariseth, in such manner as whatsoever it be that goeth before the act of our will, or setteth in with it, to incline it, (as Gods will doth) as long as it destroyeth not, or enforceth this practical judgement of reason, the liberty of our will is not taken away. And herein standeth the true 
* Concordia liberi arb. cum divina praedest.  concord between God's predestination and man's will: that the free and immutable counsel of God's will, goeth indeed in order before the operation of our will, or at least together with it, and determineth and circumscribeth it: but forsomuch as it neither enforceth our will, nor taketh away our judgement, but permitteth it freely to lead and persuade the will, it expelleth not our liberty, but rather cherisheth and upholdeth it: For wheresoever these two concur, freedom from violence and necessity, and the full consent of reason, there is the whole and true reason of liberty.  
46 Neither could I ever perceive that our adversaries durst directly gainsay this. For it is a conclusion in their schools, that 
n Gabr. 2 d. 28. notab. 2. Anton. Sum. Moral. part. 1. tit. 5. c. 1. §. 8.  no second cause can work without the agency of the first: and the first cause floweth into the effect of the second cause, more than the second cause itself doth: and thereupon God being the first cause of all things, the effects of second causes, whether they be natural, or whether they proceed from free-will, are more subjecteth to God then to their second causes. Yea 
o Almain Moral. tract. 1. c. 1.  they writ, that the first cause is not only the cause of the effect produced by the second cause, but also the cause why the second cause produceth such an effect. Shall we from these speeches conclude against them, as the jesuite doth against us, that man therefore hath no free-will, and that he cannot do otherwise then he doth, and that God is the author of sin? And yet no Papist alive can show any doctrine or writing of ours that more vehemently insinuateth such conclusions than these speeches do; for they ascribe unto Gods will an absolute sovereignty over ours, to move, determine, and restrain it, and the actions thereof; which is all that we say, and the very point the jesuite cavilleth at.  
47 But it is objected, that if our will be no freer than thus, how can it be possible we should do otherwise then we do? for God moveth and inclineth it, yea determineth and limiteth it. I answer, that if the saying, our will is limited by God, give any occasion of danger, our enemies that accuse us, are as guilty thereof as we. For these are their words, besides that I have set down immediately before: 
p Occam. 1. d. 38. quem sic refert. Alm. c. 1.  that when our will produceth any act, it is not in the power thereof, at that instant, not to produce it. 
q Almain. Moral. c. 1. tract 2.  That the will can do nothing but God will have it so to do. 
r Vall. de lib. arb. quem refert, Chemnit. loc. tom. 1. p. 440.  That there is no power at all in our will, but Gods will worketh and effecteth all things. 
s Dom Ban. 1. part. q. 19 art. 10.  That God determineth our will by his immutable counsel, etc. 
t A●im. 2 d. 26. q. 1.  That all men need the special help of God's grace to do any thing that good is. This determination of our will by the government of God's will, goeth as far against freewill as any thing that we say; and therefore if our doctrine lead men to be careless and desperate, how will they excuse their own? The meaning therefore is not, that God by his providence infuseth any constraint into the mind of man to enforce it, or any error to seduce it, or imposeth any necessity to bind it; but only that he inclineth and ordereth it to work freely that which he hath foreseen and determined for his own glory, and besides his preserving the faculty thereof, moveth and apply it to the object and work that it willeth or nilleth. Which manner of inclining I think no Papist will deny. For Thomas 
u Contra. Gent l. 3. c. 89.  saith, Man cannot use the power of his will but so far forth as he worketh in the power of God. 
x Ib. c. 91.  And all our choice and will is immediately disposed of God. And 
y Bell de lib. arb. l. 3. c. 18.  the Jesuits confess, that whether men will or no, yet can they not pervert the order of God's providence set down from all eternity, to do at any time that which God absolutely will not, or not to do what he absolutely willeth. Which words you see restrain all our liberty to God's pleasure, and exclude not the precedency of his will to determine ours. Yet are not our actions made necessary thereby, so that we cannot do otherwise then we do: because Gods will is the first moving cause, willing no effect in the creature of absolute necessity, but according to the condition of the second causes; and no effect is called necessary of the first and remote causes, but only of the second and nearer; as 
z Tho. count Gent. l. 1. c. 86. & l. 3 c. 72. Capreol. 1. d. 40. art. 3. concl. 3.  the Schoolmen teach in this question.  
48 By this that I have said you may perceive, that though our adversaries take upon them to be great patrons of freewill, yet when the matter cometh to scanning, they are forced to subject it again to God's providence, as much as any Protestant doth; and their so doing is liable to the same difficulties that the jesuite objecteth against us. For 
a De gr. & lib. arb. l. 4 c. 11.  the Jesuits say, Man is not holden to have free-will in choosing and consulting, because he can do it of his own strength, but because the cooperation of God being allowed, he can do it. And 
b Greg Arimin 2. d 26. q. 1. & 2.  the best learned Schoolmen they have, think, Our will unable to any good, till God send his special grace thereunto. Shall I now conclude, they debar all care in consultations, and make men desperate, because the will is unable when grace is wanting? and we can do nothing of ourselves till God enable us? If I should, my conclusion were the very same against them, that theirs is against us, that is to say, wrongly inferred. 
c Vide Dom. Bannes. 22. qu. 10. art 1. pag. ●90 lit. c.  For though I cannot by mine own strength, rise up from sin, nor do any good till God's grace prevent my will, yet an earnest care whereby I deliberate, is that means which the spirit useth to prevent me; and therefore if I will be saved, or reclaimed from sin, or confirmed in grace, I must admit deliberation, as the first motion that God casteth into my mind for the effecting hereof: and not stay till I find some violent and sensible compunctions enforcing me, but accept even that small motion of care and consultation, the which to cast away, is to reject Gods offer inviting us to our uprising. Next, though we have no power to convert ourselves, yet all men have power to use the outward means, and liberty to hear the voice of God's word and spirit, inviting them to consider of their estate: which is sufficient to make them unexcusable if they resist it. God worketh some things in us without us, some things in us and with us, some things in us and by us. In us, without us, good motions which by his spirit he casteth into us, as we lie plunged in sin, whereby he awaketh us and biddeth us think of our uprising. In us and with us, a good will to receive those motions, and not to resist the spirit. In us and by us, all such good works as the motion of his spirit teacheth us to do. And thus in the greatest bondage of our will we make room for care and consultation even in spiritual things, otherwise then the most of our adversaries do, in 
c Whereof read in the next Digressed. 62.  their doctrine of the merit of congruity: whereof 
d Bav. de vi●●. imp. l. 2. c. vlt.  one of themselves saith truly, They go not the right way to work, who aspiring to walk after the spirit, place the hope of a better reformed life, in the commadement of the law, and freedom of their own will.  
49 Or if the jesuite, according to the common error among the vulgar of his side, imagine we make men desperate and careless in their actions, because we teach no man is elected or reprobated because of his works good or evil, that God foresaw he should do: he is deceived likewise; and the former difficulties return upon him. For the most judicious and learned in the Church of Rome are of the same mind. Touching election there are 
e Magist. 1. d. 41 & ibi Occam. A●im. Camerac. Capreol. Dur. Mayro. & alij. Bell. de gr. & lib. arb l. 2. c. 10. Valent. tom. 1. p. 364. Tolet. in Rom. 9  few but grant, it is of the free mercy of God without any respect to our merits. 
f Tract. de Praedest l. 1 p. 38.  And Catharinus saith, the contrary is Pelagianisme and deserveth to be hissed at. Touching reprobation the opinion is more currant, that it should pass upon the foresight of sin which God beheld in the wicked. But this, in reprobation negative especially, is also crossed by the 
g Altisio. l. 1. c. 9 qu. 1. & 2. Arim. Dur. Camerac. Capreol. ubi supra. Tho. contra Gentil. l. 3. c. 161. & 163. & lect. 2. in Rom. 9  chiefest Schoolmen that ever writ, and 
h Bell. ubi supra c 16. Valent. tom. 1. p. 404. Tolet. ubi supra  the Jesuits themselves shrink from it. Ariminensis saith, No man is reprobated because of the evil use of his free-will, or final resistance of grace, which God foresaw in him. 
i Part. 1. q 23. art. 5.  Dominus Bannes confuteth them that hold otherwise, and saith, that considering the reprobate absolutely, there can no cause or reason of their reprobation be given on their own behalf. But all the effects of reprobation are ordinated to this one end, to show the justice of God, and his mercy towards the elect. Our adversaries therefore communicating with us in our doctrine touching the cause of reprobation, are as guilty of making men careless thereby as we.  
50 But I wonder most what should drive this jesuite to say, we make God the author of sin. I know he might hear and read the imputation laid upon us by 
k Possevin. bib. select. l. 8. c. 11. Bellar. de amiss. great. l. 2. c. 3.  the Jesuits, but it is very strange any man of understanding should not discern the foolery. For I challenge any man that listeth to try it, let him show if he can that the Church of England holdeth any more touching this matter then the Papists themselves have expressly written. Occam saith, 
l 2. q. 5. lit. k.  God is immediately the first cause of all things produced by the second causes. But of things evil, he is the mediate cause, in that he produceth and preserveth the creature that is the mediate cause of evil. And 
m 3. q. 12. lit. yy.  again, if we speak of the sins of commission, not only the will of the creature is the efficient cause of every such act, but even God himself who immediately causeth every act. And if you reply, that then God should sin by causing an act of such deformity, as the will of the creature sins when it causeth such an act: I answer, that God is debtor to no man, and therefore he is bound neither to cause that act, nor the contrary; nor yet not to cause it; but the will of the creature, by God's law is bound not to cause the act, and so consequently sins by doing it. To the very same effect writeth 
n 2. d. 34. q. 1. art. 3.  Gregorius Ariminensis, & 
o Pag. 126. ad 7.  addeth further, that some Doctors of his time affirmed, that albeit the sinful act were of God, yet the sin was not: which saying, saith he, may have a good sense, not by conceiving the deformity to be any thing distinct from the act, which is not caused of God; but understanding, that although the sinful act be of God, yet as it is sinful it is not of God, who doth nothing against that which right reason judgeth should be done. Cardinal Cameracensis 
p 1. q. 13. art. 1. pag. 193.  saith, Many solemn Doctors confess, that God is the cause of sin, and that he can cause and will sin. Medina 
q Bartol. Med. in 1 2 q 93. art. 6. pag. 496.  saith, A sinner when he sinneth, doth against the will and law of God in one sense, and in another, not. He doth indeed against his signified will, and against his precepts and prohibitions, which by a figurative speech, are called his will; but against the will of his good pleasure he doth not, nor against the effectual ordination of God. In the same manner 
r Mayr 2 d. 43. q 1. Duran. 2. d. 37. q. 1 & 1. d. 46. q 2. Altisio● l. 2. p. 79. Feli●. in decal. pag. 69 T●o. in 9 Rom.  write others: and such as are busiest in accusing Luther and Caluin touching this point, yet by strength of argument, and evidence of the Scriptures, are driven to say, 
s ban. 1. part. q. 49. art. 2.  That no sin falleth out beside the will and intention of God: 
t Bell. de amiss. great. l 2. c. 13.  but that by a figure he commandeth it, and exciteth men unto it, as a huntsman setteth the dog upon a hare, by letting go the slip that held the dog. God therefore not only permitteth the wicked to do many evils, neither doth he only forsake the godly, that they may be constrained to suffer the things done against them by the wicked: but he also overseeth their evil wills, and ruleth, and governeth them, and boweth, and bendeth them by working invisibly in them. And not only inclineth evil wills to one evil rather than another, by permitting them to be carried into one evil, and not permitting them to be carried into another: but also positively he bendeth them, by inclining them to one evil and turning them from another, occasionally and morally, etc. Let our adversaries look well into these speeches, and they shall find we say, in effect, no more: and if they will expound ours as gently as they do their own, there will appear no difference.  
51 For we hold first in general, that 
u Ps. 5.4. Habb. 1.13. ●●h. 3 5. Zach 8.17. eccl. 7, 31. lac. 1.13.  God is not the author of sin, but the devil and man's own corrupt will; the contrary whereof we defy as blasphemy. Next, more particularly, we believe that God willeth nothing that is formally sin, as he willeth that which is good, but hateth it ra●her: whence it followeth, that he inspireth it into no man, neither doth he create any corruption in our will which was not there before: but forbiddeth it absolutely, 
x Esa. 30.21. Rom. 2.15.  within us by the light of his Spirit, 
y Deut. 27.26.  without us by the commandment: and the first entrance of sin into the world, and the continuance of it in the world, was by the voluntary action of man's will corrupting itself, God infusing no evil into it. That which he doth about and concerning sin, are three actions. First, as the universal cause of all things, 
z Act. 17.28.  he sustaineth mankind and upholdeth his being, yea the being and moving of all his actions good and bad: so that no man could either move to an action, or have being himself, if God sustained not. Whence it followeth, that 
* The Schoolmen call it, Substratum peccati & pars materialis quae subest ipsi malitiae  the very positive act, called the material part of sin, whereunto sin cleaveth, is of God in the same sort that all other actions of the creature are. Secondly, 
a Esa. 6.9. joh. 12.39. Rom. 9.18. & 2.5. 1. Sam. 2.25.  he withholdeth his grace, being bound to no man, and leaveth the wicked to themselves, whereupon it followeth that their hearts harden, and they cannot but sin: the manner how he hardeneth, is not by creating the sin, as he doth grace in the elect, but by denying them the power of his grace which should mollify them, and by offering them sundry objects, which they convert into occasions of sin, and ruin; whereby they stand exposed to the temptations of Satan, and have neither power nor will to stay themselves. Thirdly, he ordinateth the sin, which is nothing else but the directing of it in such manner as he pleaseth, that it proceed no further, or otherwise then his good pleasure willeth. Sometime he restraineth it, that it shall reach no further than he willeth; sometime he turneth it to another end then the person doing it thought of: sometime he maketh way for it to pass to punish one sin with another. And this is all we hold touching this point; and I dare undertake to show every parcel thereof in the Papists own books, as I have said already. And therefore their writing, that the Protestants make God the author of sin, are but clamours, and verbal quarrels arising from malice. For they may understand if they will, that when we say God willeth, or worketh sin, and positively ordaineth it, or any such like; we mean not this of God's formal will, but of the three inferior actions that I have here briefly touched, whereby he governeth it.   

Digression. 42. Again touching free-will, wherein the doctrine of our Church is methodically propounded, & in every point compared with that which the Papists hold: that the several questions between them and us, and the manner how, and where they rise, may be seen distinctly set down.  
52 When we speak of free-will, the question may be laid either touching that freedom which man had before his fall, in the state of innocency; or touching that which remaineth with us now in the state of corruption. Concerning that which man had before his fall, there is no question but he had a perfect free-will both to good and evil, the which was natural to him, and given him with his creation: by the strength whereof he had power in himself to persevere in grace, because the grace whereby he might persevere, was in the power of his will. Only he was created mutable, that is, such as albeit he were every way perfect, yet he might fall from that perfection if he would: and he needed the general help of God to preserve his nature, and to move him to his actions, the which he had from the instant of his creation to his fall: neither of which impaired the liberty of his will, but rather perfected it. In this matter there lieth no question: for it is 
a Tho. 1.2. q. 109 ar. 2. ad 1. Arim. 2. d. 29. art. 1.  a School point, that man before his fall needed the influence of God's grace to move his will, which he had.  
53 The question is touching our will now in this corrupted nature. And we are all agreed, that the faculty or power of man's mind called the will, is not lost by his fall, no more than the parts of his body are: but the controversy is about the NATURE first, and then the STRENGTH of it. And touching the nature of our will, we hold two things: first, that although Adam's will, by nature, was free, as well in things spiritual concerning God, as in things natural concerning this life; yet ours is not so: but in things spiritual it is stark dead till God create spiritual life and liberty in it; and so that freedom it hath, is in it by grace and not by nature. By nature we have power to will natural things but till grace come there is no faculty to will heavenly things, concerning the saving of our soul, or once to mind them. This is the first point, and the Papists dedenie it, saying, that will by Adam's fall was not extinguished or lost outright, but only maimed or weakened, and left destitute of that which guided it: and the grace of God approaching doth only heal it again, or as it were waken it out of sleep; and they liken it to 
b Andr. orth. l. 4 Salm. & Rhem. in Luc. 10.30.  a man wounded, that still hath life in him, though physic and cure bring perfect health. And 
c Bell. de gra. & lib. arb. l. 6. c. 15. § Dices quom.  the Jesuits hold, that before any grace come, it is free to do good, but this freedom is as it were bound and stopped till God give it power. As a man having the sight of his eyes, yet seethe not till some sensible form come, which form is not the cause he seethe, but that which perfecteth the sight. And 
d Bell. de great. p●●m hom. c. 5. & 7. & de great. & lib. arb l. 5. c. 13. § Decimus.  they writ, that all our naturals are as whole in us as ever they were in Adam, and we only want a supernatural gift to guide them, which he had. To this purpose 
e Occhan 1. d. 17. q. 2. lit. c.  they writ, that it exceedeth not the faculty of man's nature to do the acts of charity, which may even merit at God's hands, and 
f Andrad. orth. l. 3.  that all the works of the very Gentiles are not sin, and 
g Gabr. 2. d. 28.  that by doing what is in our own power, even by nature, without any grace, we may merit God's grace of congruity; as I shall show hereafter. The which assertions of theirs, show what they hold touching the nature of our will, namely that even by nature, afore any grace come, it hath some freedom to good; but if God do but prevent it, than it is able to do much more. Wherein we refuse them, because the Scripture saith, 
h Col. 2.13.  a natural man is dead in sin, and 
i 1. Cor. 2.14.  perceiveth not the things of God's spirit, neither can know them, for they are spiritually discerned.  
54 The second point touching the nature of free-will, is, that as some Divines think, it standeth not in freedom from all necessity, but from all external constraint. For I have showed before, that Gods will ordereth and determineth all wills, from which determination no creature is free: but they all depend on God, and can do nothing but what he pleaseth: yet for so much as this will of God taketh not away the judgement of our own reason, nor constraineth us, but so directeth us, that we alway in choosing or refusing follow the direction also of our understanding; our will hereby is left free; as if a man invite me to a banquet, he is indeed the first mover of my will thereunto, and he leadeth me by the hand towards the place, and in a sort determineth my will to that house rather than to any other; yet for so much as I allow of his motion, and find reason in myself to go, I go freely, and with full liberty, though this freedom is not from all necessity, but from coaction only. And so we describe free-will to be the operation of the will in choosing or refusing whatsoever the full and perfect judgement of our understanding offereth: which judgement going before, is sufficient to make the will free, because where it is, there is no constraint. Others contrariwise dispute, our will to be free, not in this respect, but because it is subordinate to no necessity. For man, say they, hath such a sovereign dominion over his actions that what he doth, he not only doth unconstrained, but he absolutely may and can do otherwise, 
* Voluntas a Deo determinata, non liberè sed necessariò agit. Bellar. de great. & lib. arb. l. 4. c. 14. § Deinde.  being no ways constrained by Gods will. But such an absolute freedom there seemeth not to be; for I have showed before, that Gods will is above ours, and sloweth into it, and moveth it, and determineth it; whereupon it followeth that our will of infallible necessity must needs be moved and determined, for God's will cannot be in vain. And this is allowed by many of our adversaries, though some others condemn it. For Alphonsus defining free will, saith, 
k Aduer. haeres. l. 7. verbo Gratia.  there is a liberty which is opposed against necessity; or more truly against coaction, because some things are necessary which yet are done freely though necessarily, but not of constraint or violence and of this liberty we call man's will free. And 
l Altisiod. l. 2. tract. 11. pag. 70 Anton. part. 1. tit. 4. c. 2. § 7.  others showing how free will standeth in liberty from necessity, yet define that necessity to be nothing else but compulsive and external constraint: whereby it is like they think, the will is no otherwise free but from compulsion. Again, 
m Almain. Mor. pag. 2.  they say, God by his concourse determineth the action of man's will: whereupon the will cannot but work, and yet is free, 
n Dom. ban. part. 1. q. 19 art. 10.  because it followeth the judgement of reason, which is the root of free-will. And as often as the act of willing ariseth from this root of judgement, it is alway free. And 
o Tom. 1. lib. 1. art. 1. c. 25. p. 41.  Waldensis writeth, that great clerks in his time did place this precedent necessity, which is the cause that the thing is, in human works, and that it flowed from Gods wil Which showeth, that they thought our will is not freed from necessity, but coaction only. And finally those speeches of theirs, 
p Anton. part. 1. tit. 4. c. 2.  Our will is inclined, changed, determined by God: he maketh that one inclination shall succeed another. 
q Tho. contra Gentil. l. 3. c. 89.  Man cannot use the virtue of his own will, but so far forth as he worketh in the power of Gods will. 
r Bellar. de great. & lib arb. l 3. c. 18.  And as a man by device should let birds fly, and yet causeth them all to go to such places as himself would. so doth God rule the will, 
s Ib. l. 4. c. 16.  yea move and apply it to that it willeth. I say these and such like speeches cannot be cleared so, but they subject the will to necessity as much as we do.  
55 This being the nature of our will, the next point to be inquired, is touching the strength thereof, which is not alike in all actions. For the things whereabout the will is occupied are of three sorts, natural, civil and spiritual: natural and civil things concern this life only, but spiritual things touch the life to come; and therefore man's will hath not a like power in them all. By natural things we mean such as appertain to all living creatures for their exercise and preservation, and of their natures, as to eat, drink, sleep, move themselves, and such like. By civil things we mean all human actions tending to society, and the outward government of man's life, which the light of nature and use of reason leadeth us to, as speaking, buying, selling, going this or that way, the learning and practising of a trade or profession; whereunto we also refer moral things, that is, the governing of our external actions and members, according to the rules of outward discipline, without the inclination or consent of the conscience renewed; as the exercise of all civil virtues, and many external works in their kind appertaining to God's worship, to be temperate, bountiful, faithful in word, chaste, courteous, to speak and hear things good and honest, to go to Church: 
t Rom. 2.14. Act 23.1. Phil. 3.4. Psal. 50.16. 2. Tim. 3.5.  in things of which kind, man hath natural free-will, that he can voluntarily follow what his understanding showeth him, and apply himself thereunto by choosing or refusing. And in this point we all agree, 
u Habere quidem hominem liberum arb ad actiones civiles & externas, quae spectant ad communem convictum & societatem hominum, docuit Luther. Melanct. Chemnit. & alij passion. Valen. to. 1. pag 1058. b.  as our adversaries confess. But we set down three limitations: first, 
x Mat. 10.29. jac. 4.15. Exod. 35.31. Esa. 54.16  that our will in all these things needeth Gods general help to move and apply it to the work; without which help, the bare faculty of our mind can do nothing: for unless he sustain the power of my will, and apply and direct it, I cannot so much as put a morsel of bread to my mouth. Secondly, this general concourse of Gods, help being granted, 
y Esa. 26.12. jer. 10.23.  yet we can will none of these things perfectly, but in much weakness, and are often hindered, by reason our nature through sin is depraved, whereupon the mind is obscured with error, the judgement corrupted with blindness, the affections disturbed, the will distracted, and the reason hindered by Satan and uncertain objects. Thirdly in the smallest things that are, and wherein our liberty is greatest, 
z Mat. 10.29. Nu. 22.18.  yet the will of God going before, determineth ours, that we can will no more than God pleaseth. These limitations are also consented to by 
a Biel. 2. d. 28. lit. n. Bellar. de great. & lib. arb. l. 4. c. 4. & 11. Ban. part. 1. c. 19 art. 10.  our adversaries: and so in things natural, civil, and pertaining to moral discipline, we have free-will.  
56 But in spiritual things concerning the salvation of our souls, the case is otherwise: for the manifesting whereof, we must consider that there are two states or degrees of our life. The first is called the state of sin, containing that part of our life which is before regeneration and justification: in which state they are which are not justified till God call them; and then they enter into the second degree, called the state of grace, because then the grace of God freeth them from the bondage of their former corruption. Now the question is, what power man's will hath in spiritual things, so long as he abideth in the state of sin? and whether by the strength of his own will only, without faith and the special help of God, he be able to yield obedience to God's law, or to do any thing available to the pleasing of God and the saving of his soul? We answer negatively, that he is not: because 
b 1. Cor. 2.14. Eph. 4.17.  his understanding and judgement in such things is stark blind, and 
c Gen. 6.5. Rom. 8.7.  the will by nature is turned from God, that it can follow nothing but that which is evil and repugnant to God's will, 
d Rom. 7.14. & 8.8.  whose law being spiritual, cannot be obeyed by such as are carnal, living in the flesh; but 
e Rom. 14.23. Eph. 2.5. Col. 2 13. Gal. 3.10. Deut. 6.5.  all that they do is sin, till the grace of justification come and renew them. And although God call none thereunto but by means and secondary causes, yet these causes are the inward light of the spirit, and the outward preaching of the Gospel; the will of man being merely passive in the first act of conversion.  
57 But the Papists hold otherwise, whose several assertions against this doctrine I will briefly collect, and set down in order, that you may see what they ascribe to man's will in spiritual things in the state of unregeneration, and view the differences between us. But first I must put you in mind, that the warier sort of them, in words seem to join God's grace with our will to help it, in all such actions as they hold it can do in this state; & require the aid thereof, as if without it they would grant it could do nothing. So 
f De great. & lib. arb. l. 6. c. 4. in titulo.  Bellarmine saith, Man's will in things appertaining to piety and salvation, can will nothing without the assistance of God's grace, yea 
g Ib. § Nos tres  the special assistance. And sometime they revile us for charging them with the contrary: but this is but a fetch to deceive the ignorant, and a dram of their wit to make their Pelagianisme go down the easilier. For 
h Gabr. 2. d. 28. lit. l. & n. Ockan 1. d. 17. q. 3. ad 2. Altisiod. l. 2. pag 70.  many require no such assisting grace, as shall appear; and some say we need it not, as if free-will were absolutely unable without it, but of God's liberality it is infused into the will, being disposed before, to make it will the more easily: which was the very heresy of Pelagius. They define this grace to be no more but the general help which we need in natural things, and such as the very Pagans have. They maintain the merit of congruity, wherein of all hands it is confessed, there is the influence of no special grace, it only consisting in doing that which is in our own power, and 
i Actus ille tanquam dispositio praecedit gratiae infusionem. Gabr ubi supra.  going before the infusion of all grace, at least in nature. Yea the jesuite himself, that seemeth so religiously to ascribe the power of our will to God's grace, 
k Bella. de great. & lib. arb. l. 5. c. 4 § Intra. hos.  censureth certain Schoolmen because they had writ, that the general influence of God's grace being admitted, yet no man by his natural free-will could do any good without his special help: and contrary to that he said before, writeth expressly, 
l Lib. 6. cap. vlt.  Man, before all grace, hath freewill, not only to things moral and natural, but even to the works of piety, and to things supernatural. The which kind of proceeding, how it can be reconciled with that they pretend touching the uniting of Gods special grace with our will, it passeth my understanding to conceive; for they are contrary. And this was necessary to be observed in the dealing of our adversaries, because this show of words, that God's grace must go with our will, is the veil whereby they hide their deceit, and the vizard that covereth their Pelagian faces, that the ignorant should not know them; and carrieth so good semblance of reason, that, as Saint Austin said of the like words used by the Pelagians, we would receive them without scruple, but that they speak them, whose meaning is well enough known unto us. Now I will set down what they ascribe to free-will in the state of sin.  
58 First, that thereby a man may avoid sin when he is tempted to it; which the word of God 
m 1. joh. 5 4. 1 Pet. 5.9. Eph. 6.11.  ascribeth to grace only. Biel 
n 2. d. 28. lit. k.  saith, free-will by it own nature, without the gift of grace, can eschew every new mortal sin: and the habits of grace, infused or attained, cooperate with the will, to help it to will delightfully, readily and easily: and no otherwise. And that this is a common opinion among the School men, it appeareth by Ariminensis, 
o 2. d. 26. pag. 95  who confuteth it. And 
p Bell. de great. & lib. arb. l. 5. c. 7  the Jesuits say, that for the overcoming of temptations (so that no sin be committed) they do not alway require Gods special help, properly so called; that is to say, internal illumination, and his supernatural motion; but any help whatsoever.  
59 Secondly, they hold that a man by his own natural strength can know and do that which is morally good, according to the moral law and precept of true reason, and wherein there is no sin. 
q Greg. de Val. to 2. pag 815. b. idem Bellar. l. 5. c. 4. & 9  One saith, Some moral works of the easier sort may thus be done, when no great temptation riseth against us. But this is nothing. 
r Bella. l. 5. c. 14.  Another saith, Man in the state of corrupted nature, hath free-will touching things moral: and 
s Lib. 6. c. 15.  before any grace come to him he hath a remote and unperfect power to do the works of godliness: otherwise it cannot be conceived how man's will should actively concur to the works of godliness. And yet further, they say, 
t Scot 2 d 28. Dur. ib. q. 4 Abulent. Mat. 19 q. 178.  All the commandments that are natural, may be observed throughout the whole life of man, without the help of God's grace, only by the strength of nature, and all mortal sins against them may be avoided. 
u Occhan 1. d. 17 q. 2. lit. c etc.  The works of merit and charity exceed not the whole faculty of man's nature, though it stand in God's liberality to accept such works at meritorious: God of his grace may accept the good motion of our will, proceeding from our pure naturals, and so consequently such an act may be meritorious. And that which goeth beyond all this, 
x Andrad. orth. explic. l. 3. pag. 277. & inde.  they hold the very Gentiles, some of them, knew God, and did many things wherein was no sin, and this was sufficient to justify and save them: an opinion so vile and prodigious, that 
y Greg. Arim. 2. d. 26. q. 1. Bayns de virt. imp. c. 2  some of their own side confute it.  
60 Thirdly 
z Refert Greg. Arim. 2. d. 29. art. 2. in sin. Scot 2. d. 28. Dur. 2. d. 28. q. 4  they writ, that in the state of sin, without the special aid of God's grace, by free-will alone, we may love God above all, and easily keep his commandments. Andradius 
a Orth. expl. l 3. pag. 280.  saith, Even such as are aliens from the true knowledge of Christ, may do works that shall be polluted with no fault, but deserve exceeding commendation. And it should seem this opinion had many patrons in the Church of Rome: for Gregorius Ariminensis, who misliketh it, disputing against it, saith, 
b 2. d. 26. pag. 99  It is yet more to be wondered, that any man should absolutely pronounce, that a man by his pure naturals alone, without the special help of God, can will, and do well; when they that say thus, exclude thereby the necessity of God's help, which is by teaching and knowledge, and so give less to grace then Pelagius himself. Where reporting the opinion so vehemently, and charging some of his own fellows with it, he maketh it plain, how currant it was. And the 
c Bell. l. 5. c. 4. de great. & lib. arb.  Jesuits censuring him for his labour, show they also have a months mind to the conceit.  
61 Now if we reject these opinions, and deny free-will in these cases, we are to be excused. For the very Church of Rome itself never wanted some therein that denied it as well as we, and with great passion confuted it. Ariminensis 
d 2. d. 29. art. 2.  answered a Doctor that held it against him, that saving his reverence it was Pelagianisme. And Dom. Bannes 
e 2. 2. q. 24.  saith, he thinketh it false and worse than false, that any man without the special and supernatural help of God, can be able to do a supernatural act. And 
f Bayus de virt. imp. c. 8.  a late professor at Lovan: free-will without God's help is of power to nothing but sin, and it draweth towards iniquity so much the faster, by how much the sharplier it is bend to action. And 
g L. 2. d. 25. g.  the Master of Sentences: free-will, before grace repair it, is pressed and overcome with concupiscence: and hath weakness in evil, but no grace in good, and therefore may sin, and cannot but sin, even damnably. So that our mislike of free-will in this case, is true doctrine even by the judgement of our adversaries.  
62 But there are yet two other points which advance the will of man, even in the state of sin more than all this. The first is the merit of congruity, whereby they teach that a man doing what is in himself by the only power of his nature, so can dispose and prepare himself to his justification. Antoninus 
h Part. 1. tit 4. c. 2. §. 2.  saith, Albeit no man by his free-will can merit grace whereby he may do works meritorious, yet he may dispose himself to the obtaining of such grace; which God will not deny him if he do that which is in himself. And therefore it is not altogether without the compass of our will to do works meritorious. And Alexander Hales, 
i 3. part. q. 69. n● 5. art. 3 p. 249.  It must be confessed that if man do what is in himself, God giveth his grace necessarily, that is, immutably, as the Sun giveth his light to all that will receive it, and as we say, it is of necessity that God be immortal. And Altisiodorensis, 
k Sum. l. 2. p. 71.  The proportion between a corporal and spiritual blind man, holdeth not: because the spiritual blind hath a power preparative and operative to his seeing, because he can do something which being done he shall see: & when grace is powered into him bringing forth the act of seeing from the faculty of seeing, there is no new faculty bestowed upon him. And 
l 2. d 28. q. 5. & 1 d. 17. q. 2 lit. n.  Durand, All men grant, and good reason, that a man without any new habitual grace infused from God, can prepare himself to grace. He saith all men grant it, and so I think they do, because I find the merit of congruity taught and maintained by 
m Tho. 1.2. q. 114. art. 3. & 6. Bonaven. compend. Theol. l. 5 c. 12. Biel 2. d. 27. & 28 Scot 2. d. 28. & 4. d. 14. q. 2. art. 2. Mayr 2. d. 28. Occh. 1. d. 17. q. 2. Turrecrem. 23. q. 4. Nabuchodon.  the greatest clerk in the Church of Rome: which yet is the very heresy of Pelagius. And it is no matter though the jesuits now begin to say, this kind of merit is now rejected. For themselves and their peers, teach the very same disposing of ourselves to our own justification, that the Schoolmen meant by it. Hosius 
n Confess. Petricou. c. 73.  saith, The Council of Trent chose rather to call good works going before justification, dispositions or preparations to grace, then merits of any sort. They are content to lay by the name, he saith, but the thing they hold as fast as ever any did. For Suar. 
o Homil. 2. in Apoc.  saith, Our works before we have attained grace, dispose and prepare us to grace. And 
p Wind. de effic. mort. Christi p. 173.  another very lately, According to Scotus opinion, which I neither defend, NOR DISALLOW, the Gentiles, by their works morally good, and by the common influence of nature, might merit of congruity, the effectual grace of God, seeing his goodness suffereth no man to perish who doth that which is in himself. The like is holden by 
q Euerard. Bill. defence. iudic. Colon. p. 267. & 269. Conra. Cling. loc. l. 1. c. 8.  others long after the Schoolmen: & yet it is the heresy of Pelagius, by the confession of their own fellows. This 
r Relect. 1. de potest. Eccl. sect. 3. p. 16.  saith Victoria, is a good part of Pelagius his error, if I have any skill, and the like say 
s ban. 22. p. 390. Bellar. de great. l. 6. c. 6.  others; though the Church of Rome still embrace it. And so it is clear, that our adversaries hold the first grace, whereby man is led forward to his justification, may be, and necessarily is, attained by the power of his own free-will, which is the most presumptuous conceit that ever entered the mind of men: seeing our Saviour 
t joh. 15.5.  saith, Without me ye can do nothing, and 
u 1. Cor. 4.7.  the Apostle demandeth, Who hath separated thee? what hast thou which thou hast not received? Whereunto, this opinion of free-will being true, I may answer, I have separated myself by doing that which was in myself to do, and so meriting, of congruity, my justification: which power I received from no grace of God, but had it by nature, in my own will. And finally our very prayers and thanksgiving to God, show, we can do nothing of ourselves. For what is more foolish then to pray for that which I have in my own power? 
x De nat. & gr. c. 18.  saith Saint Austin.  
63 Thus having showed what is to be thought of free-will in the state of sin, let us now come to the state of grace, and see what is to be attributed to it there. Wherein we must again distinguish between the instant, or beginning of regeneration called our uprising, and the time after, when our regeneration is accomplished and we stand justified, and see what the freedom of the will is in these two. And touching the beginning of our regeneration, what time we rise up from sin, and enter into our first conversion, we say, that as our will could no way dispose itself, nor remove the impediments, whereby it might be made capable of grace, 
y Rom. 10.20. Heb. 10.16. 2. Cor. 4.6. 1. Cor. 4.7. Ph. 2.13. joh. 1.13. Mat. 11.36. Rom 9.16.  so when grace first entereth, it is merely passive, till grace have renewed it, & no more but the subject wherein God worketh. The meaning whereof is, that what time the Spirit of God, by means of the word preached, or otherwise, first layeth hold, and setteth upon our will to convert it, it findeth nothing therein to help his grace in the conversion; but in order of working, first grace giveth life and quality to the dead will, and then being renewed it willeth the conversion, and becometh a voluntary instrument of God, both to apprehend his grace offered, and to work forward with it. But as I said, this it doth not by it own natural strength, but by virtue of the seed of grace, and new life that God hath put into it. And as my paper whereon I am writing, receiveth the ink passively, and bringeth nothing of it own to the writing (for I could have writ upon another) but being written it becometh an instrument with me of the writing, and as I writ more and more, so it still cooperateth with me, though in itself there be no natural beginning of the writing: so is it in the will of man at his first conversion. Whence it followeth, that in those whom God effectually will renew, their will can make no resistance, as my paper cannot reject my writing. 
z Mat. 23.37.  The will of man may refuse the outward calling of God, by reason such calling is not alway joined with the effectual calling of his grace, and so the reprobate may have it, but the efficacy of grace cannot be resisted: not because man's will of itself hath no property to refuse, but because effectual grace taketh away this property, and maketh it unable to resist: whence it followeth again, that no man is converted against his will, because grace in the instant of conversion taketh away unwillingness and maketh us willing.  
64 Against this our adversaries hold, 
a Wind. de effic mortis chr. p. 174.  that human will hath some power, which being breathed upon by God's Spirit, doth not a little work, with working grace in his conversion. The manner how it worketh, they say is by concurring with God's grace in our uprising. The efficacy of which grace dependeth on the free consent of our will. For first they compare our will to things defective, which yet have in themselves an inward condition of their own, whereby they can receive perfection, whensoever any help cometh. Thus they liken it 
b Altisi●d. Sum l. 2. tract 11. q. 4 art. 2. Alex. part 3. m. 1. art. 2. ad 1.  to the eye, which though it see not in the dark, yet can see as soon as light cometh, because in itself it hath the faculty of seeing. 
c Andrad. Orth explic. l. 4. Rhen, in Luc. 10.30.  And to a man half mad, who yet hath life in him, and thereby can recover when help cometh to cure him. And to a man in prison, that can come out, if the door be opened, and his fetters taken off. Next they say, the efficacy of the grace whereby we uprise, lieth in the cooperation of our will with it, as if our will and God's grace were two several agents in the uprising, as for example, when two men carry a burden between them, which neither of them alone carrieth. Thus Andradius 
d Vbi supra. p. 350.  saith, God's grace and our freewill make one cause of our application to justice. 
e Contr. Gent. l. 3. c. 159.  And Thomas, It is in the power of our free-will to hinder, or not to hinder, the receiving of divine grace: as if it had the office of a Porter in the soul of man, to let in, and shut out. 
f De great. l 6. c. 15 & l. 4. c. 16.  And Bellarmine: God's motion leaveth man altogether free, to be converted or not be. His will is truly free, and determineth itself, though God move and apply it to the work, in that God's motion is in the power thereof. 
g Tom. 2. disp. 8. q. 3. punct. 4. §. 2  And Gregory of Valentia, That man is converted and answereth God's calling, this is to be ascribed to his own free-will and God's grace. And yet more fully 
h Ruard. art. 7. pro 10. expl. art: Lovan. quē●efert. D. ban.  the Dean of Lovan, with whom, though not in so full words, the two former Jesuits agree. The help of God being given alike to both, yet one man is converted, and the other not. And if it be demanded what the reason is, why this man is converted and that man is not? it is not because he that is converted received greater help of God whereby he might effectually be converted: but the reason is to be assigned on the behalf of his free-will: namely that being assisted with equal help, the one would be converted, and the other would not be converted. This is nigh to the heresy of Pelagius. And thus we see the most noble gift whereby we uprise from sin, is not thought to be the superabounding grace of God flowing from our election, which in a singular manner, more deeply and secretly, enlighteneth, inspireth, persuadeth, impelleth us: but I know not what servile motion that standeth waiting at the door of our heart for answer, whether free-will will let it in or no. An assertion so unreasonable, that some of their own Doctors have forsaken it, and embraced the doctrine of our Church. Our own strength, 
i Corn. Mus. contion. tom. 1. pag. 252.  saith a Bishop of theirs, is not sufficient to bring us back from death. We cannot be converted and saved by our own power. The exciting grace, which disposeth thee to thy conversion, God worketh in thee without thee, God soweth it in us, without us, but he reapeth it with us: not that our cooperation is needful, but that our consent is required, when that, first stirring us up, is gone before our consent: not the works of our will therefore dispose us to justification, but the grace of God, which is against the merit of congruity: and the efficacy of that grace dependeth not on our consent, but goeth before it, and worketh consent.  
65 Touching the state of regeneration, when a man is justified and adopted, we think the will is set at liberty, and hath received a new condition, that it can will and cooperate with God's Spirit all the days of our life: as an instrument of music being set in tune, can afterward yield good music which before it could not: and all the good that a man, elevated into this state, doth, are the works of his renewed will, as things outwardly wrought by an artificer, are the works of his own hands. Yet this must be expounded with three limitations, every one whereof the Church of Rome denieth. 
k Psal. 127.1.  First, that it still needeth the grace of God to protect it, as before adoption came it needed his power to create it. This protection standeth in showing the mind what is good and evil, in directing and applying it to the actions, in governing and strengthening it that it faint not, and putting away temptations which else would hinder it being mutable. Against this 
l Refert ban. 22. q. 24. art. 6. concl. 5.  our adversaries hold; that a men endued with the habit of charity, needeth no more but God's general help to the acts and exercises of his charity. And that which is worse, he may increase in charity without any further help, yea that God by his providence preventeth not the will to the doing of such an act, but it is the man himself that first deliberateth of it. The second limitation is, that perseverance in good beginneth not in the will, but in God's protecting grace that upholdeth the will from desisting: whence it followeth, 
m Mat. 6.10. Psal. 94.16.  that to every new work the will needeth a new grace; as Organs give sound no longer than while the bellows are blowing. Against this 
n Bell. de great. & lib. arb. l. 6. c. vlt.  our adversaries teach, that a just man, when himself will, can practise any righteousness internal or external, by doing good works, and keeping God's law. Neither needeth he, ordinarily any new grace to excite him, but only to help him. 
o Anton. part. 1. tit. 4. c. 2. § 6.  And in case of falling into sin, When it is said the will cannot cooperate to rise again, the meaning is, that it cannot do it so easily: There are, among the Papists, 
p ban. ubi supra.  that think this impious blasphemy, and savouring of Pelagianisme. Alphonsus 
q Aduer. haeres. l. 7. verbo Gratia.  saith, When our will by God's help, hath begun to do any good, it cannot without the same special help, prosecute the good begun, nor persevere in it. And Gregorius Ariminensis 
r 2. d. 26. p. 95.  writeth, that every man, in this present state, is so weak and infirm to each good work, falling under God's law; that not only to do it better and more easily, but even simply to do it he needeth, by reason of his infirmity, the special aid of God's grace: so far forth that without this aid he can do no good.  
66 The third limitation is, that the will being freed, and upholden by the grace of God, in manner aforesaid, 
s Rom. 7.14. & 23. & 8.18.  yet can it perform no perfect obedience to God's commandments, nor do any thing that shall have no sin in it: much less can it do works meritorious; but all that regenerate will can do, is unperfect, and needeth forgiveness, as I have showed 
t Digress. 35. & 36.  before. And although 
u Deut. 32.4  God's works be perfect and undefiled, which himself alone worketh out of us, yet the things he worketh in us by his Spirit, in this life, are unperfect, because of our flesh, till the time of the next life come, when that which is unperfect shall be done away. And some Papists seem to be of this mind. Altisiodorensis 
x Sum. l. 2. tract. 11. p. 70.  saith, Liberty from sin, is only in good men, whom God's grace hath set free, not that they cannot sin, but that sin shall bear no dominion over them. But the Church of Rome holdeth the contrary, 
y Greg. à Valent. tom 2. p. 993.  That God's grace so healeth our nature, that we do not only receive thereby a condition to be able to avoid all mortal sins all our life long, but also by our works merit the increase of grace and eternal life. 
z Ib. 1061. & 1077.  
a Occam. 1 d. 17. q. 2. Biel. 2. d 27. dub. 2.  The substance of which works proceedeth from our own free-will, the grace of God doing no more but adding to them a certain condition or respect that maketh them meritorious: because, as they imagine, although it exceed not the faculty of our nature to do a good work, yet it is not in us to make the same meritorious, unless God of his bounty will accept it.  
67 And hitherto I have laid down what is to be holden of free-will, and how the Papists differ from us, wherein it is singularly to be observed, that we have in every point, the voice of one or other, among themselves, on our side: and that we have not, as, 
b Bell. praefat. de lib. ●●b. Apolog. epist.  they maliciously report us, turned men into beasts or stones, by taking away free-will, but acknowledge it so far as to make all flesh unexcusable before God's judgement seat. And truly had we ascribed somewhat too little to it, and taken from it to give the more to God's grace, yet were our error on the better hand, and deserved not to be set upon the stage with such outcries, as if all our Church were proved unholy thereby: for a Saint of their own, by 
c Consult. ad Maximil. art. de lib. arb.  the testimony of Cassander (who was also of his mind) saith, This is the part of godly minded men, to attribute nothing to themselves but all to God's grace. Whence it followeth, that how much soever a man give to grace, yet in so doing he departeth not from piety; though to do it he should detract something from the power of nature and free-will. But when any thing is taken from God's grace, and given to nature, which belongeth to grace, that cannot be without eminent danger. But whatsoever we have done in the point, this I am sure of, that our adversaries are gone too far, even by their own confession. There have not been wanting Divines in our times, 
d 22. p. 390.  saith Dom. Bannes, who have given too much to free-will, and the power of nature: and while they thought to eschew the error of Lutherans, they fell into the proud heresy of Pelagians. And 
* Et 393.  to make men free they have made them proud, & filled them with sacrilege. This is the truth. For free-will hath of itself either some strength, though small, or none at all. If any, than Christ said not true, without me ye can do nothing. If none, then where is free-will, and the cooperation thereof with God's grace? I will end the point with Saints Augustine's complaint: 
e De verb. Apost. Ser. 2.  Unthankful men to ascribe so much to weak & wounded nature: true it is, that man, when he was made, had great strength of free-will, but by sin he lost it. But 
f Sixt. Senens. praefat. l. 5. Staplet. de justif. l. 2. c. vlt.  our adversaries think Saint Austin went too far in this question, attributing too little to man's will.  
§. 41. In the Roman Church I confess there be some bad and sinful folk. For the Church is called nigra & formosa, black and fair. Cant. 1. because in it are mixed good and bad; as out of diverse parables of our Saviour I proved before: but there are two differences betwixt the sinful which are in the Roman Church, and among the sectaries. And first of those that are among the sectaries, there are none truly Holy, of which, as of the better or more worthy part, their Church may be denominated and termed Holy, as the Roman Church may be. It may perhaps be that divers of them abstain from grosser sins, as swearing, backbiting, stealing, etc. and that they do sometimes many works morally good, as give alms, erect hospitals, live, at least in outward show, in modest and moderate sort: but alas these be not sufficient, or certain signs of sanctity: all this and perhaps much more we may find in the heathen Philosophers. These outward actions may proceed from natural, and sometimes from vicious and sinful motives, and consequently may be very far from true holiness, which must proceed of true charity; without which charity, to distribute all that one hath to feed the poor, or to give one's body to burn, doth nothing profit. 1. Cor. 13. The which charity must proceed de cord puro, & conscientia bona, & fide non ficta, 1. Tim. 1. The which things being most inward, and consequently hidden and secret, cannot sufficiently be showed to be present by those outward actions. Nay they cannot be infallibly known of the party himself (for, Nemo scit utrum amore an odio dignus sit: & quis potest dicere, mundum est cor meum. Pro. 20.) but are reserved to him only qui scrutatur corda, to wit, almighty God; and it cannot be perfectly known of us who have them truly; and consequently who be truly Saints, unless it please him to reveal it by miracle, or some other certain way unto us.   

The Answer.  
1 To prove we are not the holy Church of God, the jesuite objected our sinful lives, as if we had been of worse conversation than the professors of the true faith could be. But forsomuch as he wisely foresaw, that if we fell to comparing the lives of one another, his own Church would receive as much disgrace thereby as ours, and his argument bend against us, in the discharge would recoil upon himself, and roll in the fall upon the heads of his own people, because they are as bad and sinful as their fellows: therefore now he answereth that difficulty, by assigning a difference between the people of his Church and the people of ours in this point: and the difference, he saith, is this, that although in his Roman Church there be some bad and sinful, yet all are not so; whereas with us there are none good, but all are wicked. A proud and ridiculous brag; but yet I answer it. True holiness consisteth in the concourse of the righteousness of justification and sanctification. The former of justification is wheresover Christ with all his merits, is imputed, and apprehended by faith, for the pardon of our sins, and accepting of us again to eternal life. 
a Rom. 4.11. & 3.24.  This is called the righteousness of faith, and they which have it are truly holy thereby, and our Church teacheth it against the Church of Rome that hath renounced it, and so deprived her children of all true holiness. The second of sanctification, is when we bring forth fruits worthy of amendment of life, not walking after the flesh, but after the spirit. And we affirm, that in our Church this also is joined with the former, though we all confess it be in great weakness, and far from that perfection which we desire: and such as walk in it 
b 1. joh. 3.7. Mat. 7.16. & 12.33. Rom. 8.9. Gal. 5.22. Eph. 5.9. 2. Pet. 1.5.  are proved thereby to be truly holy.  
2 Against this external righteousness of our sanctification, the jesuite objecteth, that though we abstain from grosser sins, and do many good moral works, etc. yet this is no certain sign we are holy: for this and much more may proceed from sinful motions, and be found among the very Gentiles. Whereto I answer, that this were a good argument against us, if we had no righteousness among us but such as he hath herein described. For this moral holiness is no holiness indeed, neither do we thereby declare the holiness of our Church; but say, the good works done among us proceed from faith and love, and are directed to the glory of God, according to the rules of sanctification, and so are sufficient to testify for us. And we grant, as the jesuit requireth, that many great and plausible works of morality may proceed from natural, yea sinful motives, and that therefore there is no true holiness unless it proceed from charity, grounded on a pure heart and a good conscience, and faith unfeigned: but we add withal, that the works of our Church proceed from this charity, and thence receive their condition of holiness.  
3 And how doth the jesuite know the contrary, because he saith so confidently, the holiness found among us ariseth not from charity? What is the ground whereupon he saith so? He answereth, true charity, a good conscience, and faith, be things inward and secret; and therefore cannot by our outward actions be showed to be present: nay he saith, the party himself, without revelation or miracle, cannot be sure he hath them. The which if it be true, I desire him to answer plainly, how he knoweth his own good works proceed from faith and charity? and by what means he will demonstrate it to me that doubt it? for revelation and miracle, I am sure he can show none: because the miracles of his Legend, which is all he can plead, concern not him that never had them; and yet he thinketh his holiness and the holiness of his people, is a good mark of the Catholic Church. It is false therefore that he saith, No man by his outward works without miracle, can be certain he hath faith or charity. For 
c 1. joh. 3.7.  Saint john saith, He that doth righteousness, is righteous as God is righteous. And Saint james, 
d jac. 2.18.  Show me thy faith by thy works, and I will show thee my faith by my works. And our blessed Saviour, 
e Mat. 7.16.  By their fruits ye shall know them. 
f Luc. 6 43.  It is not a good tree that bringeth forth evil fruit, nor an evil tree that bringeth forth good fruit. For men gather not figs of thorns, nor grapes of thistles. A good man, out of the good treasury of his heart, bringeth forth good things: and an evil man, out of the evil treasure of his heart, bringeth forth evil. And if charity cannot be proved to be present by our works, because it is a thing hidden secretly within us, than no cause can be proved or known by the effects, and no physician can know the inward state of the body by the outward signs: which were absurd. And the word of God calling upon us 
g Mat. 5.16.  to let our light so shine afore men, that they may see our good works: and 
h 2. Pet. 1.10.  bidding us thereby to make our election sure, and promising an abundant entrance into Christ's kingdom to all that follow virtue, temperance, patience, etc. should deceive us, if when we had taken pains in so doing, we could not be assured that our works arise from faith: without which faith no work were good, nor could minister any argument of our salvation to us.  
4 Our works therefore being not founded on men's traditions, as popish works are; nor directed to a false end, but done according to the direction of the word, and for the glory of God, in the faith of jesus Christ, without any opinion of perfection, either to justify us, or to merit, or satisfy thereby, are good works, and infallibly secure the doers that they have true charity, and are the true Saints of God, though they have no miracles, nor other revelation than this of God's spirit renewing them. For of such works our adversaries themselves say, 
i Tho. lect. 4. in Gal. 3.  They are the execution and manifestation of our righteousness. Yea the Divines of Colen affirm expressly against that which the jesuite here saith, 
k Antididag. Colon. pag 30.  that we rely not principally upon our inherent righteousness, because it is unperfect: but thereby, as by a certain inward experiment, we are certified of the remission of our sins (who feel and prove in ourselves such a renovation of our spirit) and that the perfect justice of Christ is imputed to us, and that so Christ by faith dwelleth in us. In which words affirming the experiment and certificate that God's children have within them, and the feeling of their renovation, and Christ dwelling in them by faith, all which, they say, ariseth from their works; they make it plain, how false and frivolous it is that the jesuite assumeth, that no man without revelation or miracles, can infallibly know whether he have true faith and love or not. And I will make it yet plainer in the Digression following.   

Digression. 43. Proving that God's children without miracles or extraordinary revelation, may be and are infallibly assured that they have grace, and are in the state of salvation.  
5 For to the place of Eccles. 9.1. I answer, first the jesuite hath misalledged it. For the Hebrew is thus, No man knoweth love or hatred, all things are before him. And I care not though his Trent-vulgar-latine be as he allegeth it, for the Hebrew is the only authentical text, and not the Latin, whereof themselves have a base conceit, though the Council of Trent have canonised it. For Dominicus Bannez 
l In 1. par. The. q. 1. art. 8. dub. 4  reporteth, that since this decree, there are not wanting many great men in the Church of Rome, that take upon them to correct and censure it, and say, the interpreter miss it foully in many things. And himself is of the same mind, and acknowledgeth, that being at last convinced by his own experience, he judgeth the Hebrew text uncorrupt. What vanity therefore is it in our adversaries, to allege a translation which themselves despise as corrupt and vicious? Secondly, to the words I answer, that Solomon doth not say, that No man can simply know the love or hatred of God to him; but in a compound sense, that No man can know it by the outward events of this life: the which hindereth not but it may be known by the testimony of God's spirit renewing us; as Catharinus himself a Papist, expoundeth it: and this is it that we say, 
m Rom. 5.5. Gal. 4.6.  God's love is shed in our hearts, and made known to us by the holy Ghost.  
6 To the place of Prou. 20.9. I say briefly, that it proveth evidently against the jesuit, that no man can keep God's commandments, because he cannot make his heart clean from sin: but it toucheth not the assurance of grace, because grace is, and infallibly known to be, where the heart beginneth to be cleansed, though yet (as it never shall be in this life) it be not perfectly clean. For we are not assured that charity and faith dwell in us by this, that our hearts are perfectly clean: for then the text had been against us: but by this, that they are free from hypocrisy, and begin to be cleansed, and daily increase therein.  
7 The manner how we know we have grace and shall be saved, is by the means of the holy Ghost, whose work it is to assure us; the which he doth, first by producing in us the effects of saving grace and predestination, which is the constant reforming of our life within and without. Whereupon it followeth, that he which giveth himself effectually and steadfastly to a godly life, may infallibly be secured thereby of his salvation, because God, whose promises are infallible, 
n Rom. 8.13. Heb. 5.9.  hath vowed salvation to all such. Next by infusing or inspiring into us the motion of assurance, and by inclining our heart to give consent to the promises of the Gospel. The which inspiration is a supernatural work of God, created in us by the outward means of the word, and the inward operation of his Spirit, consisting in a certain knowledge and feeling that we have of God's good pleasure toward us, when once we truly believe. And as the eye in seeing hath a certain property annexed, that it knoweth it seethe: so faith and grace, in whom soever it is, hath this condition, that it knoweth itself to be such; and it not only worketh outwardly the things that are good, but by a reciprocal aspect it seethe itself, and yieldeth assurance to the subject. In which sense Saint Austin 
o De trinit. l. 13 c. 1.  saith, Every man, if he have faith seethe it in his heart, or seethe it not if he have none. And again, 
p Lib. 8. c. 8.  He that loveth his brother, knoweth the charity wherewith he loveth him, better than he knoweth his brother whom he loveth.  
8 This is proved by the saying of Saint Paul, 
q Rom. 8.15.  We have received, not the spirit of bondage to fear any more, but the spirit of adoption, whereby we cry Abba, Father: and the same spirit beareth witness with our spirit, that we are the sons of God. Whereunto it is ridiculous to answer, that this testimony which God giveth unto us by his spirit, is but conjectural, that is to say, such as stirreth up our understanding, only upon probable conjectures, to believe, which yet are subject to error. For so God's spirit should manifestly deceive us, and the spirit of bondage to fear should remain still, and his spirit should teach us to cry Father, when we are not his children; and finally, in giving testimony, be subject to the same fallibility that ours is. The same Apostle 
r 2. Cor. 13.5.  saith, Prove yourselves whether you are in the faith: examine yourselves: know ye not that Christ is in you, except ye be reprobates? To what purpose should men examine themselves if they can find no infallible certainty? for they might reply again, we have tried ourselves, and find Christ to be in us by faith and charity: but we are never the near: we may be reprobates for all this, and thy preaching hath done us no good; for the Papists tell us, our knowledge is but conjectural, and our examination cannot secure us from fear or error: which were absurd. Again he saith, 
s Eph. 1.13.  After ye believed the Gospel, ye were sealed with the holy spirit of promise: and Saint john, 
t 1. joh. 3.19.  We know that we are of the truth, and before him we shall make our hearts confident. 
u 4.13.  Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit. 
x 5.13.  I have written unto you that believe, that ye may know ye have eternal life. This sealing showeth, that the elect have the very mark of God upon them, whereby they are infallibly distinguished from the world: and the knowledge thereof, which is attributed to them, declareth that they see the seal, and so consequently cannot be deceived; as he that seethe his seal upon his goods, thereby infallibly, and not by conjecture only, knoweth them to be his own. But saying, we know we have the truth, we dwell in him, we have eternal life, we make our hearts confident; he showeth plainly how false it is, that faith and love cannot be known to be present without revelation. For all this, he saith, we know by that which is written: and if we knew it but morally and probably without full assurance, than we should be confident, even by Gods own appointment, in that which might deceive us. Again, Stapleton 
y De justificat. l. 9 c. 13. in marg.  confesseth, that Saint Paul pronounceth the same certainty of other men's salvation, that he doth of his own: and therefore we may have assurance of grace and perseverance as well as he had; for 
z 1. Cor. 7.40. Rom. 8.38. 2. Tim. 4.8.  in divers places he showeth, that he was assured of God's spirit, and grace, and eternal life.  
9 You shall hear what the ancient Fathers say touching this matter. 
a Hom. 17. pag. 248.  Macarius saith, Although they are not as yet entered into the whole inheritance prepared for them in the world to come, yet through the earnest which they now receive, they are as certain of it, as if they were already crowned and reigning. Neither do they think it strange, that they shall thus reign together with Christ, by reason of the abundance and confidence of the spirit. And why so? Even because, being yet in the flesh, they have the taste of the sweetness and the efficacy of the power thereof. The devil covered the soul of man with a dark veil, but afterward cometh grace and putteth off that veil wholly, whereby hereafter the soul is purified, and made able with pureness to behold the glory of true light, and the true Sun of righteousness, as it were lightning in his heart. Saint Austin 
b In Psal. 149. post med.  saith, There is a kind of glorying in the conscience, when thou knowest thy faith is sincere, thy hope certain, thy love without dissembling. Saint Austin therefore took it for granted, that these things might be known. Hierome, not the ordinary doctor of that name, but a Greek writer, 
c De baptism. pag. 3.  saith, that as a woman with child feeleth the springing thereof in her womb within her, so the baptised by the joy, and comfort, and rejoicing which is wrought in the heart, know that the spirit of God dwelleth in them, the which they received in their baptism. Gregory the Bishop of Rome 
d Dial l. 1. c. 1.  saith, The mind filled with God's spirit, hath her most evident signs, even virtue and humility, the which if they perfectly meet in the mind, than it is plain they give testimony that the holy Ghost is present. Bernard 
e Epist. 107.  saith, Who is just, but he that returneth love to God who hath loved him? The which is done, when the spirit by faith, revealeth to a man the eternal purpose of God concerning his future salvation. Which revelation is nothing else but the infusion of spiritual grace, whereby the deeds of the flesh are mortified, and the man prepared to the kingdom of heaven. Let these speeches of the ancient be well looked into, and it will appear they contain all that I have affirmed touching the certainty of grace and salvation.  
10 And to what purpose do our adversaries take such pains, and devise such shifts to answer them? They say, these and such like places prove there is a certainty on God's behalf, but not on ours: as if God, revealing his certainty to us, did not thereby create in us the like; as when a man looketh his face in a glass, he imprinteth in the glass the same form that is in his face. They say, we have an experimental or moral knowledge, but not an infallible certainty, not assurance of faith, and such like. This they answer, and their friends sit down contented with it: whereas notwithstanding when they have wrangled what they can, they say the very same that I have laid down; and if their words show it not, I am content you believe me no more. For first touching the discerning of ourselves, whether we be in grace, 
f Altisiod. sum. l. 3. pag. 165. Alexan. 3. part. pag. 254.  the eldest and best learned Schoolmen that I have seen affirm, we may know it by our good desire, comfort of mind, and good works. Scotus 
g 3 d. 23. pag. 46  saith, As I believe God is three in person and one in essence, so do I also believe myself to have faith infused, whereby I believe this. Dominicus Bannes 
h In Tho. 22. p. 359. c.  saith, Every one that believeth, seethe that he doth believe. And 
i 1. 2. q. 112. art. 5.  Medina, with whom he and 
k Caiet. ib. Ban. ubi supra.  others consent, saith, A Christian man, by the infallible certainty of faith which cannot be deceived, certainly knoweth himself to have supernatural faith. Vega 
l Refert. Greg. de Valent to 2. pag. 957.  saith, Some spiritual men may be so certain that they are in grace, that this their assurance shall be free from all fear and staggering. 
m Dom. Soto. apol. c. 2.  Others hold that a man may attain to that certainty of his own grace, that he may without all doubting be as sure thereof, as he is that there is a city called Rome. And some hold 
n Catharin. assert. & apolog.  the very certainty of faith as we teach and define it. Next touching the remission of sins and eternal life, they say, 
o Medin. ubi supra. pag. 630.  I would have every believer certainly to hope he shall obtain eternal life. Doctor Stapleton 
p De justify. pag. 341.  saith, We leave not a sinner hanging in the midst of wavering doubtfulness, but we place him in good and firm hope, when once his conscience witnesseth with him that he hath truly repent. I grant indeed that some of these disallow the certainty of faith in this case, and admit a man only to hope; but this is but contention about words, and they had as good have said, Faith, confidence or trust, as hope, but for the prejudice of their stomachs. For 
q Stapl. l. 9 c. 11 de iustif. Dom. Ban. 22. q 18. art. 4.  they confess, the certainty of hope is not any doubtfulness, wavering one while to this side, another while to that, as a man thinketh himself sometime accepted of God, and sometime not: but it is a certainty in the will of him that hopeth, both firm and assured, excluding all doubtfulness touching remission of sins. The which in effect is as much as we say, and full opposite to the Jesuits assertion. Again, seeing 
r Medin. p. 627.  themselves grant that all conclusions are the conclusions of faith, which arise from one proposition contained in the Scripture, and another by good consequence added unto it: why should they deny this to be a conclusion of faith, My sins are forgiven me? For the first proposition is express Scripture, He that repenteth is pardoned. The next, assumed to it, is evidently known in the conscience, But I repent. The conclusion therefore is of faith, Therefore I am forgiven, or such like. For no man knoweth he hath faith or any grace, but by such and the same discourse that this is. The evidence of which reasons have driven some Papists to allow us the name also as well as the thing. For I showed even now, that Catharinus at the Council of Trent defended our very assertion, that the child of God, by the certainty of faith, knoweth himself to be in the state of grace. The like is written by the 
s Enchirid. Christian. instit in Concil. Colon. pag. 139.  Divines of Colen, It is true, and required for a man's justification, that he certainly believe, not only in general, that such as are truly penitent shall obtain forgiveness by Christ, but also that the man himself which believeth shall be forgiven through faith in Christ. And again, This is true, that no man's sins are forgiven him unless he believe that he hath obtained forgiveness through Christ. And a Friar in the time of the Council of Trent, 
u Refert Innocent. gentle. exam. Concil. Trident.  preached thus before the Council, Let man (saith he) abhorring the vain confidence of his own worthiness, depend wholly on God's mercy. Let him make account that God, as a most loving father, is present with him, from whom let him alway expect things joyful and happy: and let him never suffer that persuasion to be stricken out of his mind: though the difficulties be infinite which the world, the flesh, and the devil procure: thereby to lead us from the confidence of God, and his most religious service. Wherefore they do not wander in the maze of doubtfulness, which through Christ have obtained righteousness, but in the security of their mind, and peace of their conscience, and joy of their heart, being taught by the Spirit which testifieth with them that they are the sons of God, they cry Abba, Father.  
11 Why strive they then so bitterly against us in this title? and why do they rack & torment the consciences of men, by telling them, that without miracle it cannot be known who standeth in grace, when vanquished by the truth, they are forced, in the end, to ear their own words, and confess it may be known by the testimony of God's Spirit within us? You shall see the peevishness that is among them: I will, 
x Bart. Medina: ubi supra. pag. 630.  saith one of them, allow every faithful man to hope certainly that he shall obtain eternal life, but to be confident therein with the Lutheran confidence, I utterly forbidden him. Mark the vanity and stomach of our adversaries: they will allow us to be certain and confident, and we require no more, but not with the Lutheran confidence: they will communicate with the doctrine upon a little parley, but they will first give it a new name to make it Roman-Catholike. Luther belike did them some shrewd turn, that they would endure his terms no longer in their church. They seem to be in the same taking with him, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that the man in ʸ Suidas was toward his Cat for eating up his Partridge: he loved his bird well, as the Pope did his crown, and therefore the Cat that devoured it, must look to dwell no longer in his house, but be packing.  
§. 42. But hitherto it was never heard that almighty God did by miracle, or any such certain way, give testimony that either Luther, or Caluin, or any of their fellows had this true holiness, or that they were Saints. Whereas it hath pleased him to give testimony, by miracles, of the holiness of diverse that professed the Roman faith, as of S. Benedict, S. Anthony, S. Greg. Thaumaturgus, S. Bernard, S. Francis, & divers others: who all professed the Roman faith; and diverse of them were religious men, and founders of religious orders, which Protestants reject and seek by all means to disgrace.   

The Answer.  
1 The first part of this is answered before, sect. 39 num. 1. where I have showed how, and in what manner God giveth testimony that we are his Saints and our works holy: whither I refer the Reader. The next point containeth never a true word. For not one of the persons named, professed the Roman faith as it is now held. 
a Trithem.  For Thaumaturgus lived in the year 240. Anthony in the year 330. and Benet in the year 500 All which time the present religion of the Roman Church was unborn, except a very few points of small moment brought in by the superstition of a few, and controlled by the general doctrine of the Church, as I shall clearly prove in the sections following. Bernard lived later by 500 years, but he knew not the present Roman faith. He was indeed a Monk, & in many things superstitious, (& what marvel, living above a thousand years after Christ?) but he was a Papist in none of the principal points of the religion. For he held the sufficiency of the Scripture without traditions, justification by faith alone, that our works merit not, that no man can keep the Law, that a man, by the testimony of God's Spirit within him, may be certain of grace; that there is no such free-will as the Popish Schoolmen teach; he stood against the pride of the Pope, and the opinion touching the conception of the blessed Virgin without original sin: as I will make good against the jesuite or any that will take his part. Who if he would deal faithfully and to the point, should not say Bernard professed the Roman faith, and was a Monk; but he should have showed, that he professed the present Roman faith, as the Council of Trent and the jesuits have set it down, at least in the fundamental points thereof, which he can never do. As for Francis of Assize, who lived about the same time, neither was he of the present Roman faith, because it was not holden then as now it is: though I confess the matter be not great what that 
b Ecquis credat D. Franciscum pediculos semel excussos in seipsum solitum esse immittere? Can. loc. l. 11. c. 7.  Lousy Saint were.  
2 And as concerning the miracles, whereby this jesuite saith it pleased God to give testimony of these men's holiness, I answer, that what is reported of Bernard, and Francis, and Dominicke, and others of that rank, are lies and devices. Which I demonstrate by this, that they are found no where but in the Legends and lives of Saints, written by the Friars, whose authority our adversaries themselves despise, as I will show in the next Digression. The things written of Gregory, & Benet, and Anthony, and some others of that time, have more antiquity, but no more certainty, as I will likewise demonstrate in the same Digression: though allowing much thereof to be true, yet the Roman faith is not justified thereby, because, as I said before, they were done when yet it was unhatched, and Rome professed another religion.  
3 And whereas he saith, diverse of these were religious men, and founded religious orders, which Protestants reject; this is easily answered by telling him again, first that if they were religious men & founded orders, yet their so doing convinceth not that they were of the same faith: for there might be orders and professions erected in a contrary religion, as the Essens for example, had their peculiar order of religion, and yet were, I think, no Papists; who would be loath to be tied to the rigour which they professed: A solitary nation, 
c Plin. l. 5. c. 17. Solin. Polyhist. c. 38.  saith the story of them, and admirable beyond all others in the world. No woman among them, nor venery: without money, dwelling among the trees: it is incredible to speak it; the nation is eternal, through thousands of ages; wherein no man is borne; so fruitful unto them is other men's repentance of their lives. Next, it followeth not, because they founded orders of Monks, that therefore they were the same which the Church of Rome now retaineth: for they may be altered, as indeed they are, by the confession of our adversaries themselves. Thirdly, such as Anthony, and Benet, and Eustathius were, erecting professions and orders of life without warrant from the word, or at least not by commandment thereof, it was lawful for us to use our liberty in putting them away again, without incurring the censure laid upon us by the jesuite. And yet he might have remembered, that a Cardinal of his own Church was the first that put down Abbeys in England.   

Digression 44. Answering that which the Papists object touching the miracles of their Church, and the Saints therein.  
4 We deny not but the gift of miracles was in the Church at the first revealing of the Gospel and long after, very commonly; whose proper end was to revoke the minds of men to the marking of the doctrine that accompanied them, that by marking it, (which they would not so easily have done, had not the same of the preachers miraculous works alured them) the efficacy thereof might lay hold upon them, and convert them, which it did. Whereby it appeareth, that all their strength arose from the doctrine confirmed by them; in as much as it distinguished them from delusions, and such like wonders as may be done by natural causes, and the conveyance of Satan, and assured the beholders that their concurrence with so pure and holy teaching showed them to be of God. For 
d Bell. de not. eccl. c. 14. & de great. & lib. arb. l. 6. c. 1.  our adversaries confess, that No miracle can certainly be known to be so afore the Church approve it, & unless the will, by some mean be inclined to believe it. Whereby it appeareth concerning the purest miracles that ever were, that although as a sign they invited men to come and see, yet the men being come, were assured by the efficacy of the doctrine, that what they saw was a true miracle; and when God withheld this efficacy, that it inclined not the mind, than 
e As appeareth in the unbelieving jews.  the men believed not, but said they were delusions.  
5 This I say to show our adversaries, that that they must not be offended if we examine the miracles offered, by the doctrine of the Scriptures. For if they confirm any other doctrine, we may safely reject them as lying wonders: But we have an other issue with them, easier to be tried then this, touching the credit and certainty of their miracles: such I mean as they have to stand upon. For all that they can allege for themselves are either the miracles of Christ and his Apostles, or of the Saints in the Primitive Church, or of their Legends. Touching the two first, we answer in a word, that they do but trifle away the time in talking of them, till they have proved their religion the same that those men taught: for the miracles must be adjudged to that side that retains the same doctrine. Whence it followeth that the jesuit hath no portion in the miracles of the Primitive Church, because he is not of that faith: the which if he will deny, than the trial must be made by the Scriptures, and he must no longer say, we have the true faith, because it was confirmed by miracles in the Primitive Church; but he must prove the faith of the Primitive, and his present Roman Church all one, that afterward he may boast of the miracles. This I say touching all those miracles that are true, and were done indeed in the Primitive Church.  
6 The things therefore whereupon, with most probability, they can stand, and wherein indeed they put most confidence, are the miracles of their Legend Saints, Anthony, Benet, Francis, Dominicke, and such like; which thick & threefold they use to allege against us. But we except two things against them. First, that supposing much thereof were true, yet the Roman faith is not necessarily proved thereby to be the truth, for heretics, yea pagans, may do wonderful things to confirm their error. D. Stapleton 
f Promptuat. moral. part. aestin. pag. 627.  saith, that for the more trial of the godly, not only Antichrist himself, and his forerunners, but all heretics also, may do true miracles, by the permission of God, as the sorcerers of Pharaoh did. The which is proved to be true by all stories divine and human. That which Pharaohs sorcerers, and Simon Magus did, is well known. 
g Baro. An. 68 n. 22.  The stories add touching Simon, that he made images to walk, and would lie in the fire without hurt, and fly in the air, and make bread of stones. He could open doors fast shut, and unloose bands of iron, and had many shadows following him, as it had been men, etc. 
h Tacit. l. 4.  The Emperor Vespasian, at Alexandria, restored a blind man to his sight. 
i Holy ●h. in vit. Philo●oph.  Empedocles the Philosopher, raised up a dead woman to life. 
k 〈◊〉. host. l. 4.  The like did Apollonius Tyaneus, of whom 
l Lib 4 & 5.  Philostratus and 
m Compend. pag. 202.  Cedrenus report great things: that he could deliver cities from scorpions & serpents, and earthquakes: and that being dead many miracles were wrought at his grave. And Cedrenus addeth, that the same time there was one Manetho, which in these works went beyond him, and by his very words could do what he listed. These things I grant, as the same author affirmeth, were done by the efficacy of Satan, God permitting him, for the trial of men's faith, and punishing of their sins; yet do they well prove that the false Church may have as strange miracles in it, as the Church of Rome hath; and therefore such things are but a weak argument to prove the truth by, unless the evidence of the Scripture go before.  
7 Secondly, we think the Legends that report these miracles, to be lies, & the mere devices of men's idle wits; the which is proved by this, that I cannot remember one writer of that sort, whom the Papists themselves do not challenge for a liar. And though at the first my speech may seem hard, yet let the reasons be looked into, whereupon I say it, and it will prove itself again to be the truth. Claudius' Espencaeus 
n 2. Tim. 4. digr. 21.  saith, No stable is so full of dung, as the legends are full of fables; yea very fictions are contained in their portesses. 
o Loc. l. 11 c 6.  Canus hath a whole discourse of this matter, & among other things he writeth as followeth: The Pagan Historiographers writ more truly than Christians have done the lives of Saints: and Suetonius, with far less corruption set forth the lives of the Emperors, than Catholics have done the facts of Martyrs, Virgins and Confessors: they either follow their affections so, or of set purpose devise so many fictions, that it not only shameth me, but irketh me to see them. It is certain also that all their narration is devised either for gain or error: and it is a just complaint of Ludovicus vives, touching certain histories devised in the Church: who wisely & gravely reproveth such who thought it a great part of piety to coin lies for religion, and following overmuch their affection, to write things, not as the truth, but as their fancy told them; they present us now and then with such Saints, as the Saints themselves, if they might, would not be. The Church of God therefore is greatly hurt by these men, who think they cannot sufficiently set forth the lives of Saints, unless they deck them up with feigned miracles and revelations. Wherein their impudency hath spared neither the blessed Virgin, nor our Lord himself. To this day I could never yet see one story that I could allow, neither do I sift the author of that story which is called the Golden legend, for in him you may read monsters of miracles rather than true miracles: he that writ this was a man of a brazen face, and a leaden heart. Let it be noted well what this man saith of all the Saint-stories, without exception, and then see upon what goodly grounds the revelations of Francis and the rest are builded, that they should be such an infallible testimony for the Church of Rome. And let any Papist show, if he be able, that their miracles are written in any better authority than this that Canus chargeth with lying & falsehood. Would our adversaries have us such fools as to believe what themselves believe not? For I make this offer to the jesuit freely, that if he can prove his Saint-miracle by such an author as the learned of his own side giveth credit to in all things, and refuseth in nothing, the said miracle shall be admitted, and all the consequences thereof: but if himself think his author faulty in some things, I may by the same liberty refuse him in others.  
8 And I add further, that there is nothing more common with our adversaries, then at home among themselves, to reject these very miracles, which abroad in the Fair of fools, they set out to sale so buisily. 
p Opusc. de concept. virg. c. 1.  Caietan saith, It cannot be known infallibly, that the miracles whereupon the Church groundeth the canonisation of Saints, be true, by reason the credit thereof dependeth on the report of men, who may deceive others, and be deceived themselves. And I have showed before, that a vision of Bernard, and another of Bridget, being objected in the question of the virgin Maries conception, 
q Part. 1. tit. 8. c. 2.  Antoninus, the Archbishop of Florence answereth, they are fantastic visions, and men's dreams. And mark what Canus 
r Loc. l. 11. c. 6.  saith of Gregory's Dialogues, and Bedes History, reputed to be of the best sorts of stories that they have: The same (saith he) may I say of Gregory and Bede, truly and rightly, they miss it now and then, etc. who writ miracles, talked of and believed among the vulgar: which the censors of this age will think to be untrue. For my own part I could better allow those stories, if the authors, with severity of judgement, had joined more care in choice. This censure touching Gregory and Bede may well be enlarged to many things written of Anthony, 
* As that which Gregory Nyssen writeth touching Thaumaturgus, how the virgin Maerie, & Saint john came down from heaven to him, and taught him his Creed. Nyssen orat. de vit. Greg. Thau.  and others of elder time, though the men that writ them (if the books be theirs whose titles they bear) were godly men. For is it likely to be true, that 
s Vit. Pauli.  Jerome writeth, how Anthony traveling in the wilderness to seek out Paul the hermit, met with a Centaur (half a man, and half a horse) who spoke to him, and showed him the way. And by and by when the Centaur was gone, meeteth him another monster (like a Satire) with a hook nose, and horns on his head, the lower part of his body like a Goat, offering him a branch of palm: whom Anthony ask who he was, he answered, I am a mortal creature, an inhabitant of the wilderness, such a one as the Gentiles deluded with error, call satires: and I come as an Ambassador from my flock to beseech you to pray to God for us, whom we know to be come for the salvation of the world, whose sound is gone through out the earth. If the jesuit think it reason we believe this (for it is a part of Saint Anthony's miracles) and that such monsters of beasts should be, and believe in Christ, let us play the good fellows, and believe all the rest too: 
t Baron. an. 1028. n. 5.  that the virgin Marie came from heaven to visit Saint Fulbert, when he was sick, and gave him her breasts to suck, 
u Vit. Bern. l. 1. c. 13.  and that she visited Bernard likewise in his sickness, being attended with Saint Laurence and Benedict. And that Saint Francis 
x Lib. confor. Anton. 3. part. tit. 24. c. 2. §. 8. Boz. de sign. l. 15. c. 3.  had the five wounds of Christ, made in his flesh by an Angel, with the nails sticking therein, and continually bleeding till his dying day. That he used to ride in the air, in a fiery chariot, talking with Christ, and Marie, and john, and accompanied with innumerable Angels. That the image of the crucifix used to speak to him, Francis go repair my house 
y Boz. de sign. l. 14. c 3. . That he had a cade Lamb which used to go to mass, and would duly kneel down and adore at the elevation. 
z Gold. Leg.  That he used to preach to birds, & instruct them, which heard him with great devotion. 
a Anton. part. ●●●t. 23. c. 1. §. 1.  And that a little afore Friar Dominicke was borne, there were found two Images in a Church at Venice, the one of Dominick, the other of S. Paul: on Paul's image was written, By this man you may come to Christ: on Dominicks, But by this man you may do it easilier: because Paul's doctrine led but to faith and the observation of the commandments, but Dominicke taught the observing of Counsels, which is the easier way. 
b Boz. ubi supr. Bellarm.  That Antony of Padua converted an heretic, by making his horse adore the host. 
c Boz. ib. pa. 129  And that a certain devout woman, to cure her Bees of the murrain, and to make them fruitful, put a consecrated host into the hive, and when after a time she took it up, she not only found a miraculous increase, but saw also that the bees had built a chapel in the hive, with an altar, and windows and doors, and a steeple with bells, and that the Bees had laid the host upon the altar, and with a heavenly noise flew about it, and sung their Canonical hours, and kept watch by night, as Monks use to do in their cloisters. These, and others of the same strain are part of the miracles whereby the holiness of the Roman Saints is testified: and it will not serve the turn to reply, these are the basest part, which is now put out of the stories, or that the Church alloweth them not, or that there is better stuff than this: for this, as vile as it is, hath the same authors that the other hath, and in the days of Popery was read and preached publicly to the people, and at this day is alleged by our adversaries in their books against us, and remain in the stories as before. And no doubt they possess the minds of the vulgar as much as ever they did, who, among them, is of the same mind that Canus 
d Loc. pag. 336.  saith he knew a Priest of, who was fully persuaded that nothing could be false that was once put in print. Yea 
e Brist. mot. 6.  they shame not to write (and our countrymen believe it, because it is printed) that these very miracles of Thomas Aquinas, Thomas Becket, Bernard, Francis, Dominick and the rest, cannot be checked (though Canus checked them afore Bristo was hatched) No man being able to put any difference between the miracles of Christ with his Apostles, and of these men. Polybius a heathen author, 
f Hist. l. 16.  mentioning in his story some such like wonders as these Legend miracles are, which the Gentiles believed; saith, they seemed to him altogether childish, absurd, and impossible: yet notwithstanding (saith he) as long as they nourish, in the vulgar, piety toward the gods, the writers must be pardoned though they speak monsters. This belike is the policy of the Church of Rome, to coin lies for religion, as I noted out of Canus, and to bear with monsters of miracles for piety's sake.  
9 But leaving them to do with their own what they will, let the discreet reader now remember where the cause sticketh: namely at the certainty and credit of the Legend miracles. For other they have none, which they can properly challenge: and these are grounded on such authority, as not only shameth itself, but also is discredited by the learnedst among themselves. And so still, for any thing our adversaries can allege, the Protestants faith is better proved by the consent thereof with the Scriptures, than their adversaries is by the miracles of Antony and Francis.   

Digress. 45. Touching Monks and religious orders holden among the Papists, and which, they say, we have rejected and forsaken.  
10 First our adversaries are bound to prove that the law of God and course of true religion bindeth us to follow these professions: for if some private men in the Primitive Church began such a thing without commandment, only upon their own voluntary liberty; it is lawful for us by the same liberty to leave it again. Next, let them show if they can, that poverty, chastity and obedience, as they define them, are counsels of such perfection, that they cannot be fulfilled, as much as God requireth, but by going to a Cloister, and turning Friar: or that a man under the pretence of following such counsels, may lawfully forsake his parents, and calling wherein God hath placed him, to live in an Abbey, professing a rule devised by men. The which things we say, God hath tied no man to, neither by word nor example in all the Scripture. Thirdly, the disgrace of religious orders, as this jesuite speaketh, began not in the Protestants, but themselves, as I will show presently, and the first that moved and effected the plucking down of Abbeys in England, was not the Protestants, but Cardinal Wolsey, 
g Onuphr. vit. Pont. Sand. de schism. Angl.  the scum and scandal of mankind: and what the Protestants afterwards did, the uncleanness of the Monks deserved.  
11 And though we grant, that Antony and Benet, and others of that time, practised a certain kind of monachism, and lived solitary; yet were they Monks of another kind, as far from these of the Church of Rome, as the time is distant wherein they lived. Their religion was not the same, their manners were better, their conversation every way was of another sort. And the religious orders among the Papists have nothing of theirs but the names only, whereby, as the Ass with the Lion's skin on his back, they gull the ignorant, that think every thing is the same that hath the same name. For those ancient Monks betook themselves to solitude at the first, not with any opinion of perfection, but 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Soz. l. 1. c. 12. Niceph. l. 8. c. 39  to escape persecution, and to hide themselves. And when they found by experience that the life fitted their austerity, and rid them of many worldly cares, they increased it the more, and followed certain rules for study, and behaviour, & religious exercises, much like as is used this day in Colleges. In which course of life 
i Antidida. Colon pag. 131. Dion. eccl. hier. c. 6.  some were lay men, not meddling with Ecclesiastical matters: 
k Athan. ep. ad Dracont.  some were married, and lived in that state: 
l Eras vit. jeron.  they bond themselves with no vows, 
m Aug. de mor. eccl. l. 1. c. 33. Niceph. l. 9 c. 14  nor made any distinction of meats: 
n Vitas patrum. part. 2. § 51. Niceph ubi supra.  they laboured with their hands, 
o Sozo. l. 1. c. 12 jeron. ep. 13. ad Paulin.  and lived not in cities, but alone and remote from men: with many other customs which the Monks of this time observe not, whereby they prove themselves to be as far from Antony and Benet as we are. Yea divers among themselves complain, 
p Polyd. hist. Angl. l. 6.  that it is incredible to speak how much they are degenerated. And 
q Alua. Pelag. planct. pag. 130.  though they have the likeness of the Apostles, yet they are removed far from their life. Let the Church lament her Monks, and say, Where be my ancient Monks which founded the Church, and held the holy life of the primitive Church? This showeth 
* Liber pater praeponitur libro patrum. Calicibus epotandis, non codicibus emendandis indulget hody studium monachorum: quibus lascivam musicam Timothei pudicis moribus aemulam non verentur adiungere: sicque cantus ludentis non planctus lugentis officium efficitur monachale. Greges & vellera, fruges & horrea, porri & olera, potus & patera, lectiones sunt hody, & studia monachorum. Rich. Dunelm. Philobibl. c. 5.  the religious men of the Roman Church are of another cut then in the time of Antony and Benet they were; and therefore disgracing them, we touch not the old Monks of that time, but birds of another feather.  
12 And if we have thought and spoken hardly of them touching their conversation, and so disgraced them; what marvel? when the very savour of their cloisters bewrayed them, and the stink of their hypocrisy was such, that all the world was annoyed with it, and their own writers chronicled it? Must the holiness of Monks and Nuns be a sign of the true Church, and laid in as an argument against us; and must we be condemned for suppressing them, and yet may we not be allowed to look a little into it, and see if it were so indeed, or otherwise? I see no reason but we may lawfully, and without any suspicion of malice, examine that holiness, that upon so great terms is put upon us, and see whether it be so or no, and let the shame be theirs that are guilty, and the fault be laid upon them that first cold the tales out of the school. For we for our parts are confident, that in all their Church they could have found no holiness which they might worse have stood upon then this of their cloisters: of whom their own 
r Invent. l. 7. c. 5.  Polydore saith, It were behoveful that these dregs of men were cut off and burnt, that with their filth they should no longer defile God's service. And Aluarus Pelagius 
s De planct. l. 2. ar. 2 & 73. & 83.  writeth of such things done in them, as are not meet to be named, and I think shall never be met with again but in hell or in another cloister.  
13 I would have stirred this dunghill no further, but that as I was writing these things, there came to my hands 
t Rule of good life  a little book, made by a Papist, such as our country is full of, to seduce the vulgar, under pretence of exercising them in devotion: wherein teaching his Catholics how to bring up their children, I must (
u Cap. 9 pag. 74  saith he) tell them often of the Abbeys, and the virtue of the old Monks, and Friars, and Priests, and the religious men and women: and of the truth and honesty of that time, and the iniquity of ours. And therefore accordingly let us tell our children a little more of this matter, and let none tell it but Papists themselves, that the children may believe them. Clemangis a Doctor of Paris that lived 200. years ago, when the old time was, 
x De stat. eccles pag. 47. & inde.  saith, Concerning Monks and Abbeys, what can I say that is commendable? being so slippery, indisciplinated, dissolute, unquiet, running up and down into common and dishonest places, hating nothing so much as their cells and cloisters, their reading and praying, their rule and religion. Monks they are in external habit, but in life and works far from their professed perfection. This of Monks. And touching Friars he saith, 
* pag. 53.  They are worse than the pharisees, ravening wolves in sheeps clothing, who in words pretend the forsaking of the world, and in deeds, with all possible fraud, deceit and lying hunt after it: making semblance in outward show of austerity, chastity, humility, holy simplicity; but secretly in exquisite delicates and variety of pleasures, going beyond the luxuriousness of all worldly men, and like Bells priests devouring the oblations of the people, and though not with their wives, yet with their brats, filling themselves greedily with wine and good cheer, and polluting every thing with lust, whose beat burneth them. And of Nuns he saith, 
* pag. 56:  Shame forbiddeth me to speak of them, lest I should mention, not a company of virgins dedicated to God, but showed, deceitful, impudent whores, with their fornications and incestuous works. For what I pray you, are Nunneries now adays, but the execrable brothel houses of Venus? the harbours of wanton young men, where they satisfy their lust: that now the veiling of a Nun is all one, as if you prostituted her openly to be a whore. This is some part of the virtue of Abbeys, and honesty of the old time, from which the iniquity of our new time is declined. But this is not all. For we must tell the children what Cornelius Agrippa saith also: There be (
y De●anit. c. ●●  saith he) in the Church, Monks, Friars and Anchorites of divers sorts, which the Church had not then when it was best. They which at this day take upon them the name of religious men, profess indeed hard rules, and holy duties of life, bearing the names of Basil, Benet, Bernard, Austin and Francis: but few among them are good, the company of those which are nought being exceeding great. For hither, into this profession, as it were into a sanctuary of all mischief, come flocking all such as being terrified with the conscience of their villainies, can no where else escape the vengeance of law, which have committed crimes needful to be purged by punishment: whose filthy life have brought them to infamy: which having spent their substance upon whores and dice, and surfeiting, through debt and neediness are constrained to beg. This crew hath dissembled holiness, and a hooded habit, and strong beggary joined together. From hence start out so many Stoical apes, 
* Insolentissima poscinummia, palliata mendicabula, cucullata monstra, barbigeri, funigeri, restigeti, saccoge●uli, loripedes, lignipedes, nudipedes, atrati, nigritae, grisones, versicolores, linostolij, multipelles, tetiarij, palliati, clamydati, paludati, pullati, praecincti, bracchati, etc.  such insolent money beggars, patched rogues, cowled monsters, bush beards, rope bearers, halter carriers, 'twil wearers, wry legs, woodden-legs, bare legs: dusky, sooty, collied, peckled, changeable, linsey, net wearing, cloaked, mantled, iacketing, swart, girt, breeched stage players: who having no credit left in things human, yet for their monstrous habit sake, are put in trust with the things of God. Whose life being most lewd, and filled with all villainy, is yet left unpunished through pretence of religion. These people's vanities and error, if I should set down with my pen, all the skins in Madian would not contain them. Their cowl outwardly professeth holiness, but inwardly they carry detestable manners: and yet their cowl, as it were a buckler, keepeth off all the darts of Fortune and danger. In idleness and beggary they live upon other men's labours, and going outwardly in course apparel like clowns, tied with cords like thieves, their head knotted like fools, their cowl hanging like a naturals coxcomb about their ears, with other marks of ignominy, which they pretend to bear for Christ, yet ambition overcometh them, and all things are referred to most arrogant titles. etc. This you see is the virtue that was in Monks and Friars, and religious men and women, and the truth and honesty of the old time, as it is reported by our adversaries own mouths who best knew it. So that, in my judgement, the Catholics of our country were as good tell their children somewhat else as it, if they will tell the truth; unless they will teach them virtue, as the 
y Plat. Lycurg.  Lacedæmonians taught their children sobriety, that is, by showing them the vilest drunkenness that can be, and making their religious houses the sampler. But you shall hear a witness or two more, speak what they observed in the midst of Italy, touching this matter: whose verses, because they are Poets, I have followed to help the children's memory, whom the book mentioned would have so often put in mind of this matter. Thus writeth Palingenius.  

z ●eo.  But chief see no Monk or Friar approach within thy door,  
Avoid them well, no greater plague, I warn thee this before:  
The scum of mankind, folly's spring, the sink of every sin,  
Wolves clad in sheep skin, serving God, their gain thereby to win.  
The vulgar sort, with show of good, they cousin and delude,  
And under show of piety, their villainies obtrude.  
Thus do they shroud a thousand sins, and thousand things forbidden,  
Thus lust is cloaked, and thus their rapes and Sodomies are hidden.  
Chase far away then from thy house these cosining foxes well,  
The very slaves of glut and lust, for which the heavens they sell.  

a Virg:  In steed of vowed chastity, with harlots they indent,  
In virgins, boys and matrons lust; thus night and day is spent.  

b Sagitt.  O shame! how can the Church endure such two legged swine as these?  
Whom nought but sleep and bellycheare, and Venus' tricks can please.  
And Ariosto expressing how an Angel upon occasion visited a religious house, telleth, according to the manner of Italy belike, what virtues he found there, that the Catholics might tell their children, and encourage them to the like. Thus he 
c Orland. Fur. cant. 14. stan. 69.  writes.  

Wherefore into an Abbey he doth go,  
Making no question Silence there to find,  
And Peace, and Charity, and Love also,  
And Lowly thoughts, and Well contented minds;  
But soon he was aware it was not so:  
All contrary their humours were inclined.  
Silence in that same Abbey did not host,  
Only his name was written on a post.   

Nor Quietness, nor Humbleness, nor Peace,  
Nor Charity, nor Godly love was there;  
They were sometimes, but now those times did cease.  
Now Covetise, and Ease, and Belly cheer,  
Pride, Envy, Sloth, and Anger so increase:  
Silence is banished, and comes not near:  
And wondering much the Angel them doth view,  
And findeth Discord in this cursed crew.   
The which things being thus reported by themselves, one of another, let any man judge who hath most disgraced religious orders; and if we had not just cause to reject and reform such abuses? And our adversaries are too childish to think their confident words and devout persuasions to the simple, can abolish the memory of them. The blood of so many thousand infants as have been murdered in Cloisters, and their bones buried in privies and fish pools, will cry vengeance against them, and disclose their hypocrisy while the world endureth, let the Priests and their favourers smooth up the matter how they can. And here in England, 
d See Bal●, in his epistle before his book de vitis Pont. where he sets down some part of the confessions for an example.  the commission sitten about the dissolution of Abbeys, for the examination of the lives of the votaries, because the rumour was loud concerning them; tainted so many in every Cloister, and discovered such iniquity, that it cannot be forgotten: save that the things proved and confessed, were so soul and abominable, that they had been fit to have lain still in darkness, and to have been covered with an eternal night. Yet nothing will stay our adversaries from boasting of their Monks for all this, but their holiness at every turn must be cast in the Protestants teeth. So 
e Trithem. in Bened. Apolog. epist. pag 83.  they have a solemn brag that the only order of Bennet hath yielded them twenty kings and Emperors, above a hundred great Princes, eighteen Popes, 200. Cardinals, 1600. Archbishops, 4000 Bishops, 15700. Abbots, 15600. canonised Saints: such arrogant brags as this, have given us occasion to inquire after the manners of votaries more than else we would have done. And our good hap is, that what we say that way, is verbatim the report of their own writers, and the experience of all among us that lived when Abbeys stood.  
§. 43. The second difference is, that the doctrine itself, which the Protestants teach, induceth men to liberty, & consequently to lewd life. Whereas the doctrine of the Roman Church, both expressly forbiddeth all vice, and prescribeth laws and rules, contrary to liberty and looseness of life; and lastly containeth most sovereign means to incite a man to all perfect virtue and holiness of life. As for example, it teacheth, that notwithstanding the prescience or predestination of God, man hath free will, wherewith, being aided by God's grace, which is ready for all that with humble, devout, and perseverant prayer will ask for it, he may avoid sin, and embrace virtue. And it teacheth that God's commandments be neither impossible nor hard, but the yoke of Christ is sweet, and his burden (with the help of his grace) light. It teacheth, that as a man may, by grace, avoid sin if he will, and easily keep God's commandments, and by doing good works live well: so these good works are pleasant and acceptable unto God, and such for which God will give, to all that do perseverantly do them, exceeding grace & everlasting reward in heaven. And contrary, that for neglecting good deeds, or which is worse, doing sinful deeds, God hath prepared intolerable and endless pains in hell. It prescribeth men to fast and to pray, and to use other means to keep the flesh subject to the spirit, and the spirit to God. It maintaineth confession of sins to a Priest, as commanded by our Saviour in the Gospel: which both is a great bridle to withdraw men from vice, as experience teacheth, and a special means whereby the Pastor of the Church, knowing the inward conscience of their flocks, may better apply fit remedies to their spiritual diseases, and prescribe to every one fit exercises for their practice and progress in virtue. Finally the profession of this Church is such, that even simple Protestants, when they see a Catholic do any thing amiss, will ordinarily say, You should not do thus. So that these that sin in this Church cannot any way ascribe their sins to any defect or perversity of the doctrine of the Church; but must needs acknowledge them to proceed from their own frailty or malice, contrary to the teaching of the Church; and sometime even against their own conscience & actual knowledge. Wherefore notwithstanding that there be some sinful persons in the Roman Church, yet it may be called Holy, both because the doctrine and profession thereof leadeth of itself to Holiness, and consequently is Holy; and also because there be many holy persons, or Saints, in it, of which, as of the better, and worthy and principal part, it may well, and is termed Holy: as a tree which having some branches that have life, though others be dead, yet of those, as of the better and more respected part, is absolutely said to be alive, which if we could not outwardly perceive to have any branches alive, we would absolutely affirm to be dead, and not alive.   

The Answer.  
1 Here you see this jesuit preferreth the holiness of his Church before ours, because it floweth from their doctrine, which ours, he saith, doth not. Wherein I blame his memory, that 
a §. 24.  having before denied the doctrine to be a mark of the Church, and made holiness the mark in stead thereof, yet now he cannot prove his holiness but by the doctrine. For, saith he, it is according to the doctrine. Wherein he forgetteth himself much: for if he cannot prove his holiness, nor distinguish it from the holiness of a false Church, as he conceiteth ours to be, but by the doctrine; then the doctrine is better known and more apparent, and consequently, a better mark, by 
b §. 26.  his own rules. The like error he committeth in his three others marks, unity, antiquity, and succession, or else let us see how he will shift himself.  
2 Next, he forgetteth himself again where he saith, the Protestants doctrine induceth men to liberty and lewdness. For I have showed before that our adversaries confess, we absolutely bind men to a godly life. Stapletons' 
c De justify. pag 334.  words are these: Even the Protestant themselves, albeit they distinguish sanctification and new obedience from our formal righteousness whereby we are justified, that it should be no essential part thereof, yet they teach that it must certainly and infallibly be present to all God's children, as an inseparable companion of justifying faith, & as the proper note of God's children. Let the jesuite look upon this, and bridle the liberty of his tongue. For can the teaching of sanctification and obedience induce men to liberty and lewdness? yea when it is required to be present certainly and infallibly to all that will be counted the children of God? And whereas notwithstanding they reply, that the consequence of our doctrine leadeth men to liberty: I demand, how can the consequence of this point do it, which Stapleton acknowledgeth we teach, concerning sanctification? for it bindeth them in all their life to avoid sin upon pain of condemnation. Whence it followeth, that neither can the consequence of any other point we teach, do it, or intent it of it own nature, because the force and reason of this floweth into them all. But if any man will pervert that we teach, as 
d Mat. 5.17.  our blessed Saviour and his 
e Rom. 6.1. & 15.  Apostles teaching was perverted in the like case, and receive with the left hand what we offer with the right, 
f Apoc. 22.11.  Let him that is filthy be more filthy, and let such libertines and our perverse adversaries go together: for God's truth must not be shaped, as the Church of Rome hath shaped it, to qualify such humours. It is sufficient that our doctrine in itself, and the preaching thereof, contain obedience and debar the contrary, which it doth; as I have demonstrated in all the points that this jesuite excepted against, in the fortieth section: and yet further will do.  
3 For it is untrue that this jesuite saith, The doctrine of his Roman Church is against all vice, and that no man's sins can be ascribed to it: for even the points which he reckoneth, free-will, ableness to keep the law, the merit of men's works, fasting, praying, and shriving, as the Church of Rome teacheth them, are so many heresies, and directly lead men to sin, inspiring them with pride of their own works, and filling them with hypocrisy, idolatry, and sensuality: as I have showed particularly in them all, in the digressions under the 40. section: whereas being rightly understood and practised, they are the doctrine of our Church also, as I have showed before. And for confession, we think it lawful for any man (excluding the opinion of necessity) to reveal his secret sin to his Pastor, that so he may receive particular instruction, when his conscience is troubled therewith; so the same be done wisely and discreetly. And that which he addeth touching the saying of Protestants, when they see a Papist do amiss, You should not do thus: is a weak proof that we think Popery directeth them to no evil. For we speak to them, either as to hypocrites going against their proud profession, or as to ignorant persons transgressing God's law. And our words with this relation, are so far from showing that we think they do against their religion, that they prove, we think the contrary. For saying, You should not do thus, we show them their hypocrisy in taking upon them a profession that hath no power in it to reform their lives, and therefore advise them to embrace the truth that may direct them better. I would not have mentioned this objection, it is so contemptible, but that I perceive they are enamoured of it. For Campian, in 
g Concertat. Eccl. cathol. in Angl. pag 24.  an epistle to the General of the jesuits, sendeth it, with other news out of England, to give hope of good success to the Catholic religion.  
4 The conclusion therefore, that the Roman Church is the holy Church, because the doctrine thereof is holy, and leadeth to holiness, and the holy Saints are in it, etc. is denied, because the reasons whereupon it is grounded are false, and have failed in the trial. Yet it soundeth, you see, sweet in his ear, like his sacring bell, for he repeateth it often.   

Digress. 46. Naming certain points of the Popish religion, which directly tend to the maintenance of open sin, and liberty of life.  
5 But yet in this I commend this Jesuits wit, that declaring the holiness of his doctrine, he mentioneth only certain of the plausiblest points thereof, free-will, keeping the law, merit, fasting, praying, shriving; and concealeth the rest. For they which commend Moils, never mention the Ass that begat them, who yet is the one half of their pedigree, but talk all of the Mares that bear them. So play our adversaries in this point, for some parts of their doctrine are so fowl and profane, even at the first sight without any discourse, that they may not, I think for shame, offer them as patterns of their holy doctrine. I name these for example that follow. The 
h Azor. Instit. mor. tom. 1. p. 663. Aquipontan. de Antich. pag. 72.  depriving of kings, and 
i Turrecr. Sum. de eccles. l. 2. c. 114. prop. 5.  absolving subjects from their obedience, yea 
k Baron. ann. 1089 11.  the murdering of them whensoever it shall be the Pope's pleasure. Which doctrine hath filled all parts of the world with treason, and allowed any man to be a traitor against his sovereign, in case he be a Protestant Prince. The worship of images whereby the people may easily be drawn to idolatry, as 
l Durand. ratio. p. 13. Polyd. Invent l 6. c. 13.  some of themselves deny not, and 
m Concil. Mogunt. tom. 3. con. pag. 938.  their own experience hath showed them. The doctrine of pardons, 
n Tho. supplem. q. 25. art. 1.  whereby they hold any sin may be forgiven without satisfaction. This emboldened certain 
o Chemnit. exam. de poenit.  Germans to rob the Pope's pardoner, because he had given them a pardon to remit the next sin they should commit, though it were a great sin. And it is not likely, but in the abundance of pardons, some will take courage to sin, if it be but to taste their bounty. 
p Staphyl. p. 53.  The Collier's faith, to believe as the Church believeth, induceth the world to brutish ignorance. Their doctrine touching the sacrament, 
q Suar. tom. 3. pag. 783.  that a dog or a swine, eating a consecrated host, eateth the very flesh of our Saviour, of itself is blasphemy and atheism. 
r Altisiod. l. 1. p. 27. Worril. 1. d. 43. & 4. d. 21. & 26. Durand. 4. p. 462. c.  Some teach that souls damned long since in hell, may be delivered and return into the body again, and do penance, and be saved, as divers have been. This giveth hope to the worst livers that be, and in part confirmeth the error of Origen. 
s Hard. confut. apol d. 161. Graff. part. 1. l. 2. c. 75. nu. 3. Tho. Bergom. rab. v. meretrix.  They say the stews are for a commonwealth. This maintaineth open whoredom. Yea the Pope alloweth the Courtesans in Rome, and other places, upon a rent, to profess bawdry. They forbidden the marriage of Priests: that directly leadeth many of them to hell. For Panormitan 
t part. 3. cum olim. de clericis coniugat.  saith, It were for the good and salvation of their souls who cannot contain, if they were suffered to marry. For experience showeth, that the law of continency hath produced contrary effects, in that men live not therein chastened, but grievously sin by whoredom, whereas it were chastity if they had to do with their own wives. 
u Fr. Ouand. 4. d. 13 p. 347.  They hold that all heretics stand deprived of the right of dominion, both natural, economical, and civil. This teacheth all inhumanity, and overthroweth all society. For first 
x Ouand. ib.  no father hath any longer command over his child, nor master over his servant, if once the Church of Rome repute him for an heretic. Secondly, Princes lose their kingdoms, as I said before. Thirdly, all Catholics, as Papists call themselves, are discharged of all bond toward them: 
y Concil. Constant. pag. 528. edit. Crab.  so that no promise or oath, bindeth them any longer: neither are they bound to pay them any debts. 
z Ouand. ibid. Sum. Angel. p. 101. n. 15.  For he that is bound by oath, or otherwise to make payment at a certain day, if he fail, yet he sinneth not, because the other man's heresy hath discharged him. Debtors may excuse themselves by excepting against their creditors, that they are heretics. This is cozenage. Fourthly, 
a Tolet. Sum. pag. 700.  it is lawful to equivocate, by reserving another meaning to himself of his words than he that heareth him shall conceive. 
b Rhem. art. 23. 12.  Yea to speak contrary to his oath, if it be to detect a Papist. This is lying and perjury.  
6 Again their doctrine not only inferreth, but expressly alloweth most palpable wickedness, directly tending to the desolation of public government, and private honesty. 
c Caiet 22. pag 144. Tolet. Sum p. 700. Graff. part. 1. p. 349.  As that prisoners may break the jail, and use what means they can to escape, though they be lawfully committed. A point well practised by Priests in England. That 
d Tolet. Sum. pag. 548.  children may marry without consent of parents. 
e Greg. à Val. tom. 3. p. 1090.  That parents cursing or banning their own children, sin but venially, as long as they do it without deliberation. 
f Tolet. p. 583.  That women, or servants, scolding, or railing one at another, sin not. 
g Tolet. p. 540.  That it is lawful on the Sabbath day to follow fuites, travel, hunt, dance, keep fairs, and such like. This is it that hath made Papists the most notorious Sabbath breakers that live. Infinite other doctrines of this sort might be added: but I will end with that which a 
h Co●nel. Agripp. de van. c. 64.  Papist himself saith of Shrift, because the jesuite standeth so confidently for the holiness of it, and offereth it for so sovereign a medicine: I could, saith he, by many examples fresh in memory show how fit this shriving is for bawdry; for Priests, Monks, and Nuns, have this special prerogative, that under pretence of religion, they may go up and down, when, and whither they will, & under colour of confession, talk with any woman, whom they oftentimes entertain but homely. And thus closely they go to the Stews, ravish virgins and widows; yea many times, which myself have seen and known, run away with men's wives, and carry them to their fellows. And thus whose souls they should win to God, their bodies they sacrifice to the devil.  
7 By this you may see what doctrine lieth in the Church of Rome, veiled with the title of the Catholic faith, whereby their hypocrisy is noted that so blasphemously have charged the truth of Christ, which we profess, with liberty. And whosoever shall attentively consider the whole course of Papistry, I mean the doctrine and government both, in the Church of Rome, with the rising and progress thereof, and the manner of advancing it forward; shall find it to be nothing else but a very jest wittily devised to delude the world, and in every point providing for the satisfying of the ambition, covetousness, and sensuality of such as should have the greatest stroke in that Church. And let any man make the trial, & compare one part of the religion with another, marking the coherence, and how one point issueth out of another, and the policies whereby the world is inhibited to listen to it, and they shall easily perceive it driveth all at this, to make the Pope and his clergy absolute Lords of the world, and of all the greatness and pleasures therein. For the effecting whereof it was an easy matter for them to set learned men awork, and with fair rewards to make them show their wit in persuading men; which they have done in all ages accordingly, but never better than now of late by the Jesuits. Hence it is, that in the course of Popery you see the Pope himself Lord of all, his clergy above the temporalty, his Bishops the peers of Princes, 
i See Palmer. Floren. Chron. ann. 1334. touching the wealth of john. 22.  his treasury richer than any in the world beside; the consciences of men at his devotion, their substance, obedience, and very looks at his command; and to effect this, first he slideth into the consciences of men under the fair pretence of being Saint Peter's successor, than he blindeth their eyes by taking away the Scriptures, and preaching; and stoppeth their ears by dissuading them from hearing any but himself. Then he plotteth them a religion fitting men's carnal affection every way, the greatest part whereof standeth in easing them from taking any pains in spiritual things, which of all other are most burdensome to flesh and blood. They must indeed serve God (if they should say otherwise, no man would believe them) but there be ways to dispense, and to turn the spiritual service into corporal, which is easier. And sinners must have God's pardon, or they cannot be saved; but the dispensation thereof is committed, with the keys, to Christ's vicar, who hath power to release them, by applying the sacraments of the Altar and Penance to their sins. Nothing in all the religion but it standeth them in good stead. Their Latin service, and prayers to blindfold men for seeing the fraud. The massing pomp, and Church music to delight the senses, the images and relics, and Pilgrimages to bring in their offerings, the shrift to discover the secret inclinations of people, which would serve them for a thousand purposes, whereof this was one, that thereby the Pope knew the counsels of kings, and secrets of every state, and wrought upon them. Their fasting days and prohibition of marriage to some persons, to draw money for dispensations. Their merits, to make men frank toward religious houses; their purgatory to supply the Pope's kitchen. Their holidays to please youth, and renew their offerings; their pardons to deliver men from the fear of sin, and to draw money when they would. And the stir they keep with writing and pleading, in their schools and abroad, about religion is, lest the world should think they have no religion.  
§. 44. Thirdly the Protestants Church is not Catholic, that is to say, universal: neither in Time, nor in Place: for it came up but of late, and is but in few places of Christendom, Neither in points of doctrine: for it consisteth chief of Negatives, that is to say, in denying of diverse points of doctrine which have been held for truth in all former ages, by the ancient Fathers; as appeareth by the Chronicles made by the Magdeburgenses, the Protestants own Doctors, who confess in their Centuries, that the Fathers held this and that, which they deny.   

The Answer.  
1 That our Church came up of late, the jesuite saith, but showeth not: as the jews 
a joh 8.57.  said to Christ, Thou art not yet fifty years old, and hast thou seen Abraham? And 
b Nunc dogma nobis Christianum nascitur, post evolutos mill demum consuls. Prud. Peristep. him. 10.  the Gentiles to the Christians, that Now after I know not how many thousand years, their religion was sprung up. But against his speech I reply two things. First, that our faith is in all points the same that is contained in the Scripture, and so consequently of the same antiquity; and therefore all they that say, it came up but of late, should first prove it contrary to the word of God, or else hold their peace. Secondly, as it agreeth with the Scriptures, so hath it had in all ages those which have professed it, as I have showed 
c Sect. 17. digr. 17.  already, and more distinctly will show in the fiftieth section. In the mean time let it suffice for this place which our adversaries themselves unawares have written. The first is Bristo, who 
d Mot. pref. & mot. 45.  saith, The truth is, that some there have been in many ages, in some points, of the Protestants opinion: in so much that scarce any piece, or article, there is of our whole faith, but by one or other, first or last, it hath been called in question: and that with such liking for the time, that they have all in a manner, drawn after them great herds of followers. I know Bristo meaneth they were heretics that in all ages did this, but that can he never prove: yet in the mean time belike he saw some that were of the Protestants faith before of late. The second is Reynerius that lived three hundred years ago, who discoursing of the Waldenses, a people for substance, of the Protestants religion, 
e Refert Illyric. cattle. tom. 2. p. 543.  saith, They are in all the cities of Lombardy and Province, and other countries and kingdoms. They have many followers, and dispute publicly; we have numbered forty Churches of theirs, and ten schools in Parish. No sect hath continued so long: some say it hath been since the time of Sylvester, some since the Apostles; and there is almost no country wherein it spreadeth not. They have great show of piety, living uprightly before men, and believing all things aright concerning God, and all the articles in the Creed: only they hate and blaspheme the Church of Rome. etc. In this testimony of Reynerius, you may see our Church was Catholic both in place, and persons, and time, and doctrine: and that the Church of Rome was resisted, and the religion thereof refused afore Luther. The true cause why it was not so frequent and public as now it is, either in place or persons, was the persecution of the Pope, and the general corruption of the Papacy, which as a leprosy infected, and as a mist obscured well-nigh all places and persons, that sometimes not the true believers themselves (such I mean as are come to our knowledge) were void of error in every point, though they firmly held the foundation, as these Waldenses did. And if it pleased God in process of time to give more liberty to the persons, and more purity to the doctrine, what just occasion is this to say, we are not all one Church, when the true faith of Christ is not always alike visibly and purely professed? Minutius Felix 
f Octau. pa. 401.  saith, Why are we unthankful? and why envy we if the truth of God hath grown ripe in our age? let us enjoy our good, and let superstition be bridled, and wickedness expiated, and true religion maintained.  
2 The next point, that our Church is but in few places of Christendom, is both false and impertinent. First impertinent: for if it were so, yet were it no hindrance to the note of universality. For God's Church under the law, was shut up within the narrow bounds of judaea, and 
g Digr. 17. nu. 31  the Papists say, theirs (in the days of their supposed Antichrist) shall be openly seen but in few places, and 
h Dried. dogm. eccl. l. 4. c. 2 par. 2. Bellar. not. eccl. c. 7.  confess, it is not required to the universality of the Church, that of necessity there be at all times in every country some believers: it sufficeth if there be successively. Whence it followeth, that if only one province did retain the true faith, yet should it truly and properly be called the Catholic Church, as long as it might be showed that it were the same which it was at other times in other places of the world: the which we can show of our Church, how small soever the compass thereof may fall out to be at some time. Next it is false: for there is no place in Christendom, but there are some of our religion therein, as not only experience, but our adversaries own reports bear witness, wherein they 
i Boz. sign. eccl. l. 19 c. 1. Bell. de Rom. Pont. praefat. & li. 3. c. 21. item de verb. Dei. praefat. habit. in Gymn. Rom.  complain how our heresy (so heretics style it) possesseth many and large provinces, England, Scotland, Denmark, Norwey, Sweden, Germany, Pole, Boheme, Hungary, Prussia, Lituania, Livonia; whereto they may add France and the Low countries, yea Italy and Spain itself, where the barbarous Inquisition daily findeth the profession of our religion even at their doors.  
3 The third point, that our Church is not Catholic in doctrine neither, is as ill proved as the former. For negative doctrine, so far as it is evil, standeth not in denying some points which the fathers held, but in denying that which they held according to the Scriptures, and which they taught and maintained to be certain and necessary matter of faith delivered in the Scriptures: wherein neither we nor the Centuries ever refused them. Neither have we denied any one point which they held in all ages for the truth, as our adversaries have. For though the Centuries reject this and that, which the Fathers held, yet they deny neither this nor that, which was holden for the truth in all ages, as appeareth by their history, wherein they show the succession of our faith in all ages, and note how it was many times corrupted and mistaken, even by some of the ancient Fathers; which is all for substance, that the Magdeburgenses can be charged with: wherein they have neither denied the doctrine of the Catholic Church, nor offered the Fathers any wrong, to say, they had some errors, as all men have, and themselves confess, which gave occasion to others to err likewise: which errors the Centuries sometimes more than was cause noting, they did not thereby notwithstanding accuse the whole Church of error, because every thing was not the Church's doctrine that some particular men therein held: and what they noted of some particular Fathers, must not be stretched to be meant against them all; as their censuring sometimes overmuch of many together, for some things written against the truth, must not be expounded to be the denial of all they held beside: for if it be, and the Centuries be thus censured, let this jesuite say directly without shrinking, why doth 
k Catarrh. tract. de concep. virg. Suar. to. 2. disp. 3 sect. 6.  the Church of Rome hold the virgin Marie was conceived without sin, 
l Capreol. 3. d. 3. Ban. par. 1. p. 75. Paul. Cortes. in sent.  which all the Fathers with one consent deny? Let them look my demand in the face, that think it heresy to deny the Fathers, yea all the father's consenting in one.   

Digression. 47. Of the authority of the ancient Fathers in matters of our faith and religion. Wherein it is showed what we ascribe to them, and how far forth we depend upon them. And the practice of our adversaries in contemning, eluding and refusing both them and their own writers, is plainly discovered.  
4 But this is a point that must be further looked into, and not suffered to pass away thus. Our adversaries never make an end of boasting of the Fathers, and by that their impudency more than by any other device, they have seduced the world. 
m Greg. a Val. to. 3. pag. 291. d.  One of them saith, The Protestants in the questions of faith, should inquire on what side the Fathers stand, that it being known, immediately without any other examination, they might embrace that doctrine which the Fathers of old judged to be true. Let us therefore see who they be that most stick to the Fathers.  
5 But first it is to be noted, that of all hands it is agreed, the Fathers were not of infallible judgement, but had their errors: so they say themselves. Austin 
n D. 9 Negaro.  saith, I cannot deny but there are many things in my works, as there are in the writings of my ancestors, which justly and with good discretion may be blamed. And thus they all confess: yea Anselme 
o Comment. in 2. Cor.  writeth, that in their books which the Church readeth, many times are found things corrupt and heretical: yet neither the books nor the authors are condemned for this. Let the wise Reader peruse their books, and he shall find this true that I say. Thus 
p Refert Bellar. de Chr. l. 4 c. 8.  Hilary denied that Christ in his sufferings had any sorrow. 
q Strom. l. 6. & l. 3.  Clemens Alexandrinus saith, that Christ did not eat and drink of any necessity, but only to show he had a true body: and that he and his Apostles after their death, preached to the damned in hell, and converted many. 
r Epiph de Not.  Origen taught many things against the faith, and wrong expounded the most things in Scripture. 
s Ep. add jubaian.  Cyprian held rebaptisation, and 
t Adverse. Prax.  Tertullian Montanisme. 
u Legat.  Athenagoras condemneth second marriage. And none is free.  
6 Yea many Fathers have erred together with one consent: as appeareth in general Counsels, 
x Turrecr. sum. l. 3. c. 58. concls. 2. Panor. de elect. & elect pot. Signif.  which have erred and may err, by our adversaries own confession. 
y Euseb. l. 7. c. 5.  With Cyprian in his error of rebaptisation took part many great Counsels. 
z Refert Bellar.  justine, Irenaeus, Papias, Tertullian, Victorinus, Lactantius, Severus, Apollinaris, Nepos, and many more held the error of the Millenarians. And 
a ban. part. 1. pag. 75.  our adversaries grant, that the more part of Doctors, if some few be against them, make no infallible argument in matters of faith, but in things not concerning faith, the consent of all together maketh but probability, and no certainty. Which assumeth it for true, that many fathers may err together with one consent. Hence it followeth evidently, that every thing is not undoubtedly true, which a father or many fathers have written, but may with good discretion be examined by the Scripture, and if it agree not therewith, it may be rejected. Yea this ought to be so without any prejudice to their faith that do it. For though 
b Eph. 4.11.  God send them for the teaching of his Church, yet that sending was no otherwise, nor with any greater authority than he sendeth the present Pastors now living, who have the same authority to teach, and freedom from error that they had, and differ nothing from them but in antiquity, which time may bring to them as well as it did to the fathers: and yet who doubteth but they may err in their teaching, and without injury to the faith, be examined in that they say?  
7 Upon this ground it is, that the Protestants think, they are not absolutely tied to every thing that the fathers have written. They reverence the fathers, and study their writings, and thereby attain to great knowledge in things concerning our faith, and account their books as most excellent monuments of antiquity; but they allow the Scripture only to be judge, whereby they try both the fathers and themselves. And they think it most absurd which the Papists, to gull the world with, have written, that 
c Noli meis. d. 9 glos. §. In istis.  the writings of the fathers must be observed at a nails breadth. The writings of Austin and of the other Doctors, must be holden to the uttermost tittle. 
d Onuph. prim. Pap. part. 1. c. 6.  It is rash and foolish, and terrible rashness to go against a sense given by the Fathers for the understanding of the Scriptures: I say, we think such speeches as these gross and absurd, and we contemn them. For 
e Plut. in Agesil  when one told Agesilaus he would bring him where he should hear a man whistle for all the world like the singing of a Nightingale, he answered, It should not need, for he had heard the Nightingale herself. So we have heard the Scripture itself, more lively, and less subject to error then the purest writings of the Doctors. Wherein we are content our adversaries themselves be judges. For Andradius 
f Def. Trid. l. 2.  saith, there can nothing be devised more superstitious, then to count those things for divine oracles, which the Fathers delivered only as probable. And he addeth, that God hath revealed many things to us, that they never saw, etc. And whereas it is sometime busily objected against us, that the Doctors living so near the Apostles times, were likely to see more than we that live so far off: Dominicus Bannes a Doctor of their own, denieth this, It is not (
g 22. pag. 58. & 59  saith he) necessary, that by how much the more the Church is remote from the Apostles times, by so much there should be the less perfect knowledge of the mysteries of faith therein: because after the Apostles time there were not the most learned men in the Church which had dexterity in understanding and expounding the matters of faith. We are not therefore involved in the more darkness, by how much the more, in respect of the time, we are distant from Christ, but rather the Doctors of these later times being godly, and insisting in the steps of the ancient Fathers, have attained more express understanding in some things than they had. For they are like children standing on the shoulders of giants, who being lifted up by the tallness of the giants, no marvel if they see further than they themselves. Thus you see that our adversaries, notwithstanding their cavilling at us, yet take the same liberty in reading the Fathers that we do, and think it reason sometimes to prefer their own judgement afore theirs.  
8 Neither were it so heinous a matter for us to deny things written by the fathers, if prejudice and malice, one at another, were set aside. For 
h Augus. contra Cresco. l. 2. c. 32. & contra Maximian. l. 3. c. 14.  the fathers themselves denied what some had holden before them; and I know few Papists of any wit but allow it, because the fathers have their errors, and take it for granted, that they held many things against the Scriptures. Marsilius 
i Defence. p. 413.  saith, he will receive whatsoever they bring consonant to the Scripture: but what they bring dissonant from it, he will reject with reverence, upon the authority of the Scripture, whereto he will lean. Turrecremata saith, 
k In c. Sancta Romana d. 15 n. 12.  The writings of the Doctors are to be received with reverence, yet they bind us not to believe them in all their opinions, but we may lawfully contradict them, where by good reason it appeareth they speak against the Scripture or the truth. 
l D. 9 Noli mei●. nu 4.  And even at this day there may some things be found in the Doctor's worthy of reproof, and deserving no credit, etc. And 
m Loc. l. 7. c. 3.  Canus, Every one of the Saints, except the writers of the Scripture, spoke with a human spirit, and erred sometime in things which afterward have appeared to appertain to the faith. And 
n Bibliot. select. l. 12. c. 23.  Posseuine, Some things in the Fathers, wherein unwittingly they dissented from the Church, are judged and rejected. Whereby we see, not only that the fathers have their errors, but also that we by the Scripture may be able to discern and judge of them, and many times though unwittingly they dissented from the doctrine of the Church; that it is no such perilous matter if the Centuries denied sometime what they held. The fathers themselves allowed us this liberty. Dionysius Alexandrinus 
o Apud Euseb. hist. l. 7. c. 24.  saith, Let it be commended, and without envy assented to, which is rightly spoken; but if any thing be unsoundly written, let that be looked into and corrected. And 
p Hom. 13. 2. Cor.  Chrysostom, I pray & beseech you all, that leaving this and that man's opinion, you will search all these things out of the Scripture. And Saint Austin, 
q Ep. 112.  I will not have you follow my authority, to think it necessary you believe any thing therefore, because I say it. And put the state of this question as the jesuits themselves do, and this will answer it. Gregory of Valenza 
r Tom. 3. p. 291.  saith, The question is, whether at this day in the controversies of faith, the Christian people should assent to Saint Cyprian for example, or to Saint Austin, judging their opinion to be agreeable with the Scripture; or to Luther and Caluin, and the sectaries, thinking the same of their opinion? notwithstanding that as well Luther and Caluin, as Cyprian and Austin, might err, and sometime in other things did err? In this case we pronounce that we must rather assent to Cyprian and Austin. Wherein he speaketh absurdly, and against that which not only Austin and Cyprian, but his own Doctors also permit. For you see it is agreed, first that the fathers may err, then that many of them may err together, thirdly that the learned of this present time in many things have more understanding than they had; and lastly that therefore with reverence they may in some things be refused. Which showeth manifestly that we hold the truth, and the same which the Papists themselves practise, when we say, Luther, or Caluine, or the Centuries are sometime to be believed rather than Cyprian and Austin. The reason is, because sometime they have better means to see the truth than they had: the which if it be denied, than all liberty and possibility of discerning human judgements by the Scripture, is taken away, even from our adversaries and all. For if the Papists in expounding the text or determining a question, require sometime to be believed before a father, yea many fathers, yea all the fathers (which they very ordinarily do, as I will plainly demonstrate by and by) why may not we take the same liberty?  
9 This being our judgement touching the fathers, now let us proceed to see what our adversaries ascribe unto them: and indeed it cannot be denied, but they profess much subjection to them. 
s Brist. mot. 14.  They cry, What they believed, I believe; what they held, I hold; what they taught, I teach; what they preached, I preach. But let us inquire how they perform this. Wherein the first point you have to observe is, who they mean by the fathers? And 
t Greg. à. Val. tom. 3. pag. 29●.  the jesuits answer, not only the ancient Doctors that lived in the Primitive Church, but such also as every age hath yielded for the time present, who are presumed never to have swerved from the common consent of the ancient fathers. And thus the Schoolmen are also to be put in the number. And so to begin with, you have the Friars and Schoolmen, Thomas, Scot, Biel, Durand, and such like, that lived but yesterday, and were parties which our adversaries, canonised for Saints, and made them of the same company with the ancient fathers; that following their late conceits, they shall yet be said to follow the fathers. And indeed 
u Henriq. sum. mor. prooem.  they say, Thomas of Aquine is the first Doctor of the Latin Church, and the light of all the world, who yet lived not four hundred years since: and shame not to say, 
x Ban. part. 1. pag. 79.  the School Doctors are the masters of the Church in things of faith: and it is error, in matter concerning faith or manners, to contradict their sayings: yea the matters wherein all of them agree, may be defined as points of faith. This is more than ridiculous, first to talk so gravely of the ancient fathers, and then to clap such Novices into the definition.  
10 Next you shall observe what they mean when they say, All the Doctors or the father's consenting in one. For 
y Greg. à Val. ubi supra. p. 293  the meaning is not that they know the judgement at any time, unless it be very rare, of all: but this is it, They are to be counted All the Doctors, whose authority is such, that the circumstances of their learning, piety, and multitude considered, they alone may justly be regarded, and the rest neglected as no body, if they be compared with these. And thus one or more Doctors erring, may be pressed with the authority of the rest. Thus you see another device, that although they brag of all the fathers, and say they will refuse nothing wherein they all consent, yet when it cometh to scanning, they have no hope so much as to find this consent of all, but refer it to their own discretion, wisely to judge by circumstances who are all, and what the consent is: that so when the stream of Doctors runneth against them, they may turn it aside by this device.  
11 Thirdly, you shall observe, that having defined their Doctors who they be, then in the next place they give sovereign authority to the Pope over them, to explain their meaning, to allow them, dissallow them, purge them, and fit them to their purpose; and by his good permission, every Catholic man may frame a fit exposition to that they say. 
z Alua. Pelag. planct. l 1. art 6.  One saith, We are to stand to the Pope's judgement alone, rather than to the judgement of all the world besides. 
a Greg. à Val. to. 3. pag. 293.  Another, that when the question cannot be fitly decided by the opinion of the Doctors, than it is free for the Pope to interpose his authority. Another, 
b Turrecrem. Sum. l 3. c 44. Bell. de conc. l. 2 c. 17.  that the Pope is above all Counsels, and the universal Church, and acknowledgeth no judge upon earth over him. 
c Quanto. de translat. Episc. in Gloss.  Another, that he hath a heavenly judgement, and maketh that to be the meaning that is not. 
d Caiet. 27. q. 1. art 9  Another, that the authority of the universal Church, and of a Council, and of the Pope, is reputed to be all one. Whereby you may see, that whatsoever the fathers say, or howsoever they consent, yet it is in the Pope's power to assign the meaning. And as if all this were too little, 
e Index expu●gat. Belg. p. 12.  they openly profess, that in the ancient Catholic writers they tolerate many errors, they extenuate and excuse them, and oftentimes deny them, by devising a shift, and feigning some handsome sense to give them, when in disputations they are opposed against them, and in conflicts with their adversaries. What needed all this, if they followed the fathers as they pretend? and why use they this excusing, shifting, denying, eluding them? and why are they feign to call in the Pope to charm them, if they think they have their universal consent, as they pretend? Nay let them say bona fide, why have they purged, and razed, and changed the writings of their own Schoolmen, and later Divines, and in later impressions changed them in infinite places from that which the authors writ; but that their conscience telleth them, they are shrunk from that which the Church of Rome held even in their days.  
12 But all this will not serve their turn neither, though men not acquainted with the practice of heretics, would have little looked for it at their hands that so insolently brag of the fathers. You shall now see, in that which followeth, that they openly reject them also, and deny their doctrine as ordinarily as ever any did. And judge thereby, if it were possible the Centuries should be more negative than themselves. In the question touching the cause of Predestination, 
f Sixt. Sen. bib. l. 6. annot. 251.  one of them having reckoned up eleven fathers, chargeth them that they held the prescience of merits: The which opinion, saith he, was condemned in Palagius. 
g Mich. Medin. Orig. sacr. hom. l. 1. c. 5.  Another saith, that Hierome, Austin, Ambrose, Sedulius, Primasius, Chrysostome, Theodoret, Oecumenius, & Theophylact, which are the chiefest of the fathers, in the question concerning the difference between a Priest and a Bishop, held the same opinion that Aërius, the Waldenses, and Wickliff did, whom he counteth for heretics, and chargeth those fathers with the same heresy. In the matter touching the baptism of Constantine the great, 
h Baron an. 324 n. 43. & 50. & inde.  they reject Eusebius, Ambrose, Hierom, Theodoret, Socrates, Sozomen, and the whole Council of Ariminum, and say, They deserve no credit, because they have written the truth, that he was baptised by Eusebius the Bishop of Nicomedia. In the question about the conception of the virgin Mary, 
i Almain. potest Eccl. c. 16. Clictou. super Damascen. l. 3. c. 2. Fra. Titl. joh. 2.  they hold she had no original sin, and that it is a point of our faith so to believe, and that it is impiety to think otherwise: and yet 
k ban. part. 1. pag 75.  they acknowledge, all the fathers with one consent held the contrary. 
l An. 395. n. 42.  Baronius censureth all the Historiographers of the fourth age, both human & divine. He saith, Though there were abundance of them, yet some were too obscure, some too short, some wanted order, some diligence, some piety and truth, and some for private affection writ lies. Thus they encounter whole troops of fathers together.  
13 Now you shall see how they entertain them at single hand, one by one, or a few together, as they meet them. 
m Stapl. iustif. lib. 2. c. vlt.  Austin went beyond all good measure in this dispute, with the Pelagians: 
n Sixt. Sen. bibl. lib. 5. pref.  he attributeth sometime too little to man's will. 
o Alphons. adu haer. verb. Episcopus.  I will believe Anacletus (a notable counterfeit) better than either Jerome or Austin. No marvel if Jerome were deceived, when good Homer sometime is taken napping. 
p Turrian. scol. Graec. in const. p. 172.  Though Chrysostome, and Austin, and some other fathers say, judas received the sacrament, yet the constitution of Clement (
q Balsam. resp. apud ius Graecorum. tom. 1. p. 363.  another egregious counterfeit) is rather to be believed. 
r Ban. 22. p. 630  Certain modern Divines have forsaken Saint Austin and Thomas in a matter of great weight, and have followed their own false imaginations. 
s Tolet. Rom. 9 p. 421.  I do not in this point allow the doctrine of Austin, Ambrose, Chrysostome, Theodoret, and Photius. 
t Maldonat. joh. 6.  Let the reader beware, that when he readeth Chrysostome upon this place, he fall not into Pelagianisme. 
u Baro. an. 216. n. 16.  An evil spirit so carried Tertullian, that of evil being made worse, and most filthy, he spewed out most horrible blasphemies. 
x Bellar. Rom. Pont. l. 4. c. 8.  Little credit is to be given Tertullian in this matter, for he was a Montanist. And yet 
y Baron. ann. 201. n. 7.  I would not deny Saint Jerome's authority, but that Tertullian saith otherwise. 
z Errores articulate. à Parrhisiens'. p 139.  Cyprian and Jerome writ erroneous and heretical opinions, which we do not read they ever retracted. 
a Ibid.  It is plain that Jerome's doctrine was erroneous in some part, and that in things pertaining to the faith, and teaching of the Apostles. 
b Can. loc. l. 11. c 6.  Pope Gregory, and Bede, the one in his dialogues, the other in his English history, miss it now and then. 
c Baron. ann. 433. n. 30.  They are deceived which think Cassian was, in every part, a Catholic. And Gennadius was a Pelagian as well as he. 
d Bellar. purge. l. 2. c 8.  Origen was seen in hell, burning with Arrius and Nestorius. 
e Baron. ann. 256. n. 40.  I wonder certain new writers dare still put forth apologies for him. 
f Possevin. bibl. sell. l. 1. c 25.  Eusebius was an Arrian in all his works, & a man of a double mind. 
g Baron annal. tom 1. prefat.  He lied in many things, he was full of Arianisme. 
h Baron. ann. 324. n. 48.  No remedy but we must needs say, Eusebius lied falsely. 
i Baron. ann. 395. n. 41. & an. 400. n. 42.  Ruffin runneth over all things idly, and in many things he saith not truly. He putteth on the guise of heretics, he persisteth joining sottishness with his fury which is peculiar to all heretics. 
k Bell. cleric. c. 20  Socrates, to omit the rest, in the 21. chapter of his 5. book, maketh three notable lies. Both he and Sozomen were heretics. 
l Bell. ib. & de poenit. l. 3. c. 14.  Sozomens story is full of lies, therefore S. Gregory rejecteth it. 
m Baron. an. 56 n. 26.  There is as much credit to be given Socrates, reporting the fact of Nectarius putting down penance, as all other heretics deserve when they handle their own opinions. And because it is certain that Sozomen also maintained the same matter, with the novatians, it is easy to show how manifestly both of them doted. 
n Baron. ann. 325. n. 6.  Nicephorus heapeth greater lies than these together. 
o Baron. ann. 774. n. 10. 12. 13  Sigebert is to be called to account as touching a point of great weight: and, reader, when thou hearest it, it will constrain thee tragically to cry out, o villainy, o fraud, o cozenage: he lieth too shamefully. The things he writeth are forgeries, deserving to be blown away and execrated with their author. 
p Bell. de Pont. Rom l. 2. c. 5.  We contemn Fasciculus temporum, and the Passionall (two of their own stories) specially seeing Fasciculus followeth Marianus, who manifestly contradicteth both himself and the truth. 
q Baron. ann. 996. nu. 54.  Aventine, a beast infected with the scab of heresy, whom Onuphrius a Catholic, most unworthily claweth with an ivory comb, when he calleth him an eloquent man. 
r Index expurgator. Toletan. pag. 121.  Let this commendation of Aventine (john Aventine a man famous in the knowledge of things, and a diligent writer, etc.) be wiped out of Cuspinian. 
s Possevin. bibl. l. 12. c. 16.  Photius, and Balsamon, and the imperial Constitutions must be read warily. 
t Baro. an. 853. n. 61.  Turpin is a shop of fables. 
u Bellar. Pont. Rom. l. 4. c. 7.  Benno the Cardinal's book is full of most impudent lies, there is no credit to be given to him. 
x Baron. ann. 1048. n. 1.  His lies are more than his words. He is not a Historiographer but a Satirist, weaving falsehoods, and patching fables together. He taketh liberty to himself to lie, carp, detract, and feign monstrous things of godly men. 
y Baron. ann. 774. n. 13.  Gratian, by his leave, was too credulous, and improvidently writ out in so many words, sigebert's imposture; and as if it had been some firm decree or canon, writ it into his book of Decrees, when it deserved rather with the author have to been execrated. 
z Erro. artic. Parrhis. p. 140.  Gratians work in some part thereof is erroneous, and so is the Master of the Sentences, and Anselme, and Hugo. 
a Aquipontan. de antich. p. 72.  Would ye well knew, we make no more account of the Gloss upon the canon Law, than the Caluinists of Heidelberg do of Brentius Catechism. 
b Victo. relect. 4. p. 138.  Gerson was an enemy to the Pope's authority, and infected many with his poison. His opinion differeth but little from schism. I will easily grant, that sometime these authors, whom you see they cast off so contumeliously, give cause indeed to be refused; but why do not our adversaries deal plainly then, and bear with us if we do the like? and why do 
c Camp. rat. 5. & 7.  they muster up the catologues of all the authors they can find, and yet when they have done, fall out with them about some thing or other that they have written, and give them this entertainment? For they should boast of no more than they have to stand upon, neither should they use that as an argument against us, that they are guilty of themselves.  
14 And as they use the fathers, and the ancient histories, and their own elder authors, so you shall see they use one another to this day. I said before, how greatly, in words, they magnify their Thomas; and Posseuine the jesuit 
d Biblio. select. l. 1. c. 10.  saith, His doctrine is embraced in all their universities: yet when he fitteth not their turn, they cast him off as lightly as any other. 
e Erro. articul. ubi prius. c. 3.  The university of Paris saith, It cannot be proved that Thomas his doctrine is allowed in all things: the Church hath not allowed it so that we are bound to believe there is no erroneous or heretical matter in it. For there is some doctrine more approved than his, which yet is erroneous and heretical in points of faith. It must not be thought strange, or any rashness if younger doctors reprehend him, when they show he erreth in matter of faith. Peter Lombard, Gratian, Anselm, Hugo, and others are more authentical than he. And therefore (thus the Doctors of Paris conclude) it is presumption to extol his doctrine so as if we might not aver, that he erred in faith as well as others did. And his canonisation, which some pretend for a great colour, hindereth not this, etc. Have ye seen a Saint of their own making thus entertained? but it is ordinary with all the learned men they have. Turrecremata 
d De consecrat. d. 4. Firmissime nu. 11. p. 101.  saith, that almost all the Schoolmen hold, the virgin Mary had original sin, yea that it is the common opinion among the famousest of them, and he hath collected a 100 of that mind, and yet now the Jesuits hold the contrary: who censure all that lived before them, and 
* Confutatur opinio Bellar. Saith Carer. pot. Pon. l. 2. c. 5  are daily censured themselves by others. Scot Durand, and Gabriel, 
e De great. & lib. arb. l. 5. c 4.  saith Bellarmine, three of the chiefest Schoolmen, dispute more freely for man's will then were fit; and Ariminensis, Capreolus and Marsilius, three more, ascribe too little to it. 
f Possevin. bibl. l. 2. c 8.  the Divines of the inquisition commanded somethings to be wiped out of Andreas Masius his commentaries upon josua, that savoured of heresy. 
g Posse. ib. c. 18.  Some things in jansenius upon the Gospels, are not approved of by learned men. 
h Bell. ●c imag. l. 2 c. 8.  It is to be noted that Carranza erred. 
i Baron. ann. 432. n. 36.  Valla was but a Grammarian altogether unskilful in matters of the Church; a dead fly that must be blown away. Thus contemptibly they speak one of another, to quit that which they object against us, touching the dissension between the Lutherans and Caluinists, and some hasty words that have passed between them. Alas 
k Relect. 1. p. 39  saith Victoria, the Glosers of the Canon Law flattered the Pope, because they were poor, both in learning and substance. And the hair of our head is scarce grown since Baronius and Bellarmine themselves were confuted by 
l Defence. joan. Marsil. Respon. docto. theolo. Apolo. P. Pauli.  the Divines of Venice in the main point of the Pope's supremacy; and 
m Apol. P. Pauli. p. 479.  one of the confuters telleth Bellarmine, that he bringeth against him no other doctrine, but the same which the Apostles and holy Doctors taught in all ages successively. Which if it be true, than the doctrine of the Cardinals was false and erroneous.  
15 But if you would see them in their kind, yet a little better, look into the story of Honorius, concerning his falling into the heresy of the Monothelites, and you shall see them without all shame & respect, cast off most violently whatsoever is brought to prove it, only because they will not be said to have yielded. Counsels, fathers, histories, their own writers are no body with them, but like a hunted Boar they break through with one answer, they are all forged or deceived. First, we object the sixth general Council. Turrecremata 
n Sum. de eccl. l. 2. c. 93. §. Tertia via.  answereth, They condemned him through false information that deceived them. But 
o Pigh. diatrib. de act 6. Synod. Bell. Pon. Rom. l. 4 c 11. Baron. an. 681 nu. 13.  others say, that part of the Council, which containeth his condemnation, is forged by the Greeks. Then we object the second Council of Nice. And 
p Pigh. & Bell. ubi supra.  they answer as before, either that the Council is forged, or that it condemned him erroneously. Thirdly we allege the eight general Council. But they reply, that it was deceived by the false copies of the sixth Synod. Fourthly, we allege two epistles of Honorius, which contain the heresy wherewith he is charged. Bellarmine saith, Possible those epistle were devised by heretics against him. Fiftly, we allege an epistle of Leo, wherein he writeth to the Emperor Constantinus Pogonatus, the same that we say, and 
q Baron. ann. 683. n 5. Bell. ubi supra.  they answer, that epistle is forged. Sixtly, we allege divers authentic stories that say it. 
r Bell. ib.  To all which they answer in a word by denying their authority, and saying that Honorius name was so foisted in among others whom the stories had registered. Lastly, we allege some of their own writers that acknowledge it, as Canus for example; but Baronius rejecteth him, and 
* Quem voluissem sensibus potius canum quàm nomine: an. 681. nu. 31.  descanting upon his name, wisheth he had had more wit, then to be so headlong in giving his verdict upon so great a matter. By this one example, if there were no more, you may see what reckoning they make of antiquity, if it run against them never so little. And that notwithstanding their big pretences of the ancient fathers, they are feign to reject them at every turn, and fall into the same inconvenience wherewith the jesuit chargeth the Centuries. And therefore sometime they stick not plainly to give it out, that the controversies are to be determined by the present Church at Rome. Allen 
s Apol. pro jesuit. p. 99 & Bell. de effect. Sacr. c. 25. Testimonium Concilij Trid. etiam si nullum haberemus aliud, deberet sufficere. Nam si tollamus authoritatem praesentis Ecclesiae, & praesentis Concilij, in dubium revocati poterunt omnium aliorum Conciliorum decreta & tota sides Christiana.  saith, the Apostolic sea, with the Rulers and Counsels of our time, must be reputed for our judges, to whose power and jurisdiction all Christian people this day are subject. Which showeth that the fathers are not the main thing whereupon they rely, but the Pope's will, whereby they can qualify the fathers when they will: the which liberty, so to do, being allowed them, they may boldly cry out, 
t Greg. à Valent. tom. 3 p. 290.  The Catholics, in the questions this day controverted, have on their side the judgement of the fathers, yea the common judgement of all the father's consenting in one. I say they may be the more confident in bragging thus, if the liberty, thus to correct and usher them, be allowed them, as in every question they are driven to use it.  
§. 45. And all the learned of them will confess, that they cannot assign a visible company of men, professing the same faith that they do, ever since Christ's time without interruption till now: and consequently, will they, nill they, they must confess that theirs is not universal, and therefore not the Catholic Church. For the true Catholic Church of Christ must, as I have proved before out of Scripture, be continually from Christ's time, all the days, until the end of the world; and being, must needs always visibly profess that faith which it doth hold. Now theirs not being thus universally and visibly in all times, it cannot be that Church which Christ our Saviour in Scripture described and assigned for his. The Protestants Church therefore is not Catholic.   

The Answer.  
1 In the affirmative, that is, in matters of faith and godly life, necessary to salvation, we hold the very same that alway was held: but in the negative, which denieth many points as false & superstitious, or not certain of divine faith, & necessary to salvation, we confess we cannot show a perpetual continuance. And the reason is, because the things that we deny came in by degrees in later times one after another; and were not held anciently as matters of faith needful to salvation, but were either wholly unknown, or at the most, the fathers delivered them only as probable opinions and human conjectures. The which distinction being laid, my mind is, that it be understood in all my answers to this objection throughout this book. And thus the learned among us confess and prove against all that contradict it, that ever since Christ's time without interruption, there have been a company of men, visibly professing the same faith that we do; though the Church of Rome, degenerating into the seat of Antichrist, persecuted them, and so, many times, drove them out of the sight of the world, that to it they were not visible, but only as the persecutors of every age light upon them, and suppressed them; by reason whereof, when they were seen, the world, which cannot discern the children of light, knew them not to be the Church of God. And this we prove by the consent of our doctrine in every point with the Scriptures (for such doctrine must needs be granted to have always been without interruption) and in every substantial point with the doctrine of some that are known to have lived in every age. Other visibility than this the Church is not always bound unto, as I have showed 
a Sect. 17. & inde.  in place, where all that the jesuite here saith is answered.   

Digression. 48. containing a brief and direct answer to our adversaries, when they say, we cannot assign a visible company, professing the same faith, in every point, that we do; ever since Christ, till now, without interruption.  
2 Gregory of Valenza, teaching that it is one property of the Church, to be alway visible, 
b Tom. 3. pag. 142.  saith, this troubleth us exceedingly; in as much as we are not able to show any company of people, which in times past was known in the world to hold that form of doctrine and religion, that now we have brought in. And I have observed in all my acquaintance with persons affected to Popery, in this country where I dwell, that they object nothing against us more willingly than this. And therefore I will answer it fully and directly. And touching the time immediately after Christ, and so forward till 800. years were ended; I name the Primitive Church and the other Churches throughout the world professing the faith of Christ; and affirm that they were of our religion, though some corruptions, especially laterward, came in withal. And if our adversaries deny this, we offer to make the trial by the new Testament, and writings of all the said ages successively; out of which we will show, that our faith is the same which the Apostles preached, and the fathers, for all that time, believed: & whatsoever came in beside, was resisted and disallowed; all the difficulty is touching the ages following till Luther's time. And we say, that all that time also, in every age successively, there was a Church of our religion. Our adversaries bid us show it, and name the place and persons; whereto I answer two things: That touching the place, the Church of Rome itself was it. For in every part thereof, there were some that held our faith, and that which was called the Church of Rome, was but a contagion outwardly cleaving to it, and by reason of the multitude prevailing against it, in a sort, and obscuring it. Concerning the persons and particular companies, we lay down two things: first, it must needs be granted, that such there were, because the names of some are extant; as for example, the Waldenses, Wickliff, and the Bohemians, which agreed with us in the substance of our religion. Next, we are not bound to show an exact catalogue from time to time precisely, of every such person and company, so that unless we do it, we lose our cause: for first, it was the time of Antichrist, wherein the Church must be persecuted, and by that persecution be diminished and obscured; which is the cause why the professors could not ordinarily possess whole cities, and countries wherein they might profess their faith openly, but in all places they lived oppressed with the tyranny, and obscured with the greatness of Rome, that their names and places, with other circumstances, whereby their memory should have been preserved, could not so easily come unto us. Next it is certain that the Church may be in places where none can see it, as 
c 2. Reg. 19, 18.  in Elias his time there were seven thousand in Israel, and yet he saw never a one of them. Whence it followeth that they argue but weakly against us, that say our religion was not, because we can show no professors; for Elias could show none, and yet there were seven thousand. Thirdly, the want of histories is a hindrance. For things past can be showed by no other means; and the most of those times were exceeding barren of good writers. Baronius 
d An. 90●. n. 1.  noteth such want of writers in the nine hundredth year, that therefore it is called the obscure age. So that many things might appear at those present times, which for want of stories could never come to our knowledge. And the consideration of this one point may justly stay the discreet from being too confident against us, when they shall see many things to be done that are not written to the posterity, but he forgotten. And more than this we assure ourselves, that the Church of Rome would in all those ages do her best to deface the memory of any thing that might witness for us; whereby it came to pass that so little was written of the men of our religion. For what they writ themselves, it was easy for their enemies to suppress; and what their enemies wrote of them, is of as much credit as that which the Jesuits writ this day of us. This that I say is more than probable. For if at this day our adversaries 
e Azor. instit. tom. 1. l. 8. c. 16. Posseu. biblioth select. pa. 130. a.  wipe our very names out of books, and command that no man shall name us but in contempt, and charge us with horrible opinions that we hold not, as that we make God the author of sin, deny fasting, praying and good works, etc. we may with good discretion assure ourselves, their ancestors have done the like in former ages to the men of our religion. Hence it cometh to pass, that their memory is very scant in Popish stories, as the matters of the jews are rarely mentioned in the writings of the Gentiles, though they were famous: and where they are remembered, it is with contempt and slander; and hence it is that Wickliff and the Waldenses are charged with such vile opinions. For if the Jesuits thus charge and bely us at this day, why might not their forefathers bely them in like manner, and deface their memory? The man that readeth but Wickliff's own books, and compareth them with that which Friar Walden most impudently chargeth him with, shall find this to be true that I say. And every body knoweth what monsters are written touching jerom of prague by his adversaries: and yet Poggius, the Popes own Secretary, that was an eye-witness of his death and trial at the Council of Constance, saith, 
f Epist. ad Leonard. Aretin. inter epist. Pij 2 ●p. 425.  he was a man worthy eternal memory, there was no just cause of death in him, he spoke nothing in all his trial unworthy a good man: and he maketh question, whether the things objected against him were true or no. So then the practice of the Papists this day with us, defacing our names, belying our opinions, burying our memory, corrupting our books, suppressing the truth of things, purging and razing all manner of evidence, maketh us assure ourselves, that in the same manner our ancestors were used, and that it is a principal reason why we yield not so perfect a catalogue, as else we might do.  
3 That which is more to be said touching this point, shall be handled below, sect. 50.  
§. 46. But the Roman Church is: for it hath been continually without interruption since Christ and his Apostles time; still visible, professing the same faith without change, which now it hath: and therefore is Catholic or universal in Time. It hath had, and hath at this day, at least some of every country where there are any Christians, which is almost, if not absolutely, every where, that communicateth and agreeth in profession of faith with it; therefore it is Catholic and universal in Place. It teacheth a most ample and universal doctrine of God, of Angels, of all other creatures, & specially of man: of his first framing, of his final end, and of all things pertaining to his nature; of his fall by sin, of his reparation by grace; of laws prescribed unto him, of virtues which he ought to embrace, of vices which he ought to eschew, of Christ our redeemer, his incarnation, life and passion, and his coming to judgement, of the Sacraments; and all other points that any way pertain to Christian religion.   

The Answer.  
1 That the Jesuits Roman Church hath continually held the present faith it now professeth, is false, and confuted 
a Sect. 35. Digr. 22. & 23.  already. And I wonder he might for shame say it. For is any so mad as to believe his Pope's supremacy, his Latin service, his real presence, hath alway been visible from the beginning, when there is not so much as any mention of them in antiquity? All that religion therefore which the Roman Church maintaineth against us, came in by piece-meal, through the faction & conveyance of certain persons which in all ages corrupted the truth, and increased the corruptions by degrees, till at length they obtained the name of the Roman faith.  
2 Next, whereas he saith, it is proved Catholic in place by this, that it hath, and alway had, some in every coast that communicate in profession with it: we must distinguish the times. For in the Primitive Church, and long after, the Christian world indeed communicated with the faith professed in the Roman Church, but than it was not the same it is now, and so the present Church of Rome is not justified by this communion, but condemned rather. Afterward the nations of the world joined in profession with it likewise, as it degenerated and grew up in corruption: but mark how. One part being the smaller and obscurer, lived in the midst thereof, and communicated with no more than was the truth, excepting some small errors, like 
b 1 Cor. 3.12.  hay or stubble builded on the foundation: and this is not properly any communion with the Papacy, but with the true Church, whereto the Papacy in the Church of Rome grew as a scab or as a disease. Another part communicated with it in the errors also as they grew, and embraced the Papacy; 
c Apo. 17.2.4.15 & 13.14. & 18.9. 2. Thess. 2.11.  but this was the seduced world, which the whore of Babylon made drunk with the wine of her fornication, and deceived with strong delusions. And yet this communion was not so great, but that many famous Churches in the world refused it, and departed from it as soon as the alteration into the faith it now holdeth, began visibly to appear; as the Churches of Greece and Armenia for example, which to this day would never communicate with it. Maginus 
d Geogr. descr. pag. 166.  saith, The Greeks long since departed from the Church of Rome, and appointed themselves patriarchs, whom they acknowledge to be their heads: and not only the Greeks obey them, but all the Provinces also that follow the Greeks religion, Circassia, Walachia, Bulgaria, Moscovia, Russia, the more part of Pole, Mingrelia, Brosina, Albania, Illyricum, part of Tartary, Servia, Croatia, and all the Provinces lying upon the Euxin sea. Whereby it is plain, that many famous countries, and infinite people never allowed of the Roman faith, but have kept possession against it to this day: though many received it, as in times past, many communicated with Arius and Mahomet, and yet they are not proved Catholic thereby.  
3 To the last point, concerning the universal doctrine taught in the Roman Church, I answer, that it is not the holding of certain heads and articles of religion which maketh a Church Catholic, but the holding them truly according to the Scripture. Which truth being removed, the more is holden, the worse and less Catholic is the Church that holdeth them. For as much therefore as the Roman Church, by adding and detracting, hath corrupted the universal doctrine of Christian religion, and especially the points mentioned by the jesuite, and patched thereunto innumerable abuses, errors and superstitions, to the certain damnation of all that believe them; it is not proved Catholic by teaching all the doctrine of religion, but manifestly Antichristian, because it teacheth every point untruly.  
§. 47. Neither doth it at this day deny any one point of doctrine which in former times was universally received for verity or the Catholic Church. The which if any will take upon him to deny, let him show and prove first what point of doctrine the Catholic Roman Church doth deny or hold contrary to that which by the Church hath been universally held, as we can show the Protestants do.   

The Answer.  
1 The jesuit needed not to have bidden us show the points holden in his Church against that which the Church of Christ universally held in former ages: for we name and show every point of his faith, wherein he dissenteth from us, and prove that it came in contrary to the doctrine of the Church, through the conveyance of some therein, being never universally received of all, but maintained and advanced by the power and contention of some against the rest, which either resisted it, or received it doubtfully. And I UNDERTAKE TO SHOW THIS IN ANY QUESTION OF HIS RELIGION THAT HE WILL NAME UNTO ME, BY PROVING THE SAME TO BE AGAINST THE SCRIPTURE FIRST, AND THAN CONTRARY TO THE PRIMITIVE CHURCH, AND FINALLY TAUGHT BY THE SHOOLMEN AND OTHERS IN THE ROMAN CHURCH ITSELF, OTHERWISE THAN NOW THE JESVITES AND TRENT COUNCIL DELIVER IT. This is enough to answer the present challenge, and I have performed it in every question handled in this book, and namely Digress. 32. to 42.   

Digression. 49. Objecting eight points for example, wherein the Church of Rome holdeth contrary to that which formerly was holden: The conception of the virgin Marie, Latin service, Reading the Scriptures, Priests marriage, Images, Supremacy, Communion in one kind, Transubstantiation.  
1 First, touching the conception of the virgin Marie: which all the ancient fathers believed to be in original sin, and the elder Schoolmen universally, as I showed upon another occasion out of Dominicus 
a Part. 1. in Tho. q. 1. art 8. dub. 5.  Bannes, and 
b De consecr. d. 4 Firmissime. nu. 11.  Turrecremata: contrary to 
c Sixt. 4. c. Cum prae excelsa. & Grave nimis. in Extrau. common. Concil. Trid. sess. 5. § Declarat tamen haec. Galatin. Arcan. l. 3 pag. 490.  the present belief of the Church of Rome.  
2 Next, touching Latin service, which is used in the Church of Rome against all antiquity, and the judgement of many. 
d 1. Cor. 14.  The Apostle saith, If an instrument of music make no distinction in the sound, how shall it be known what is piped? So likewise you, except by the language you utter words that have signification, how shall it be understood what is spoken? For you shall speak in the air. I will pray and sing with the spirit, and I will pray and sing with the understanding also. And Origen 
e Cont. Cells. l. 8  saith, Let every man make his prayer to God in his native mother tongue. And many learned Papists confess, 
f Lyra. & Tho. & Caiet. upon 1. Cor. 14. Eras. declare. ad Cens. pag. 153.  that in the Primitive Church, and long after, the prayers and service were done in the mother tongue: and that it were better for the church's edification to have it so still. Cassander a great Papist, 
g Liturgic. c. 28. & penult.  showeth this at large, and addeth, that divers nations to this day retain the ancient custom still, and never used any strange language in their prayers. See justinian Novel. 123.  
3 Thirdly, touching the forbidding of lay people to read the Scriptures, and to have them in their mother tongue. For 
h joh. 5.39.  Christ bade the people search the Scriptures, and 
i Act. 17.11.  the Christians of Thessalonica searched them daily, and 
k Deut. 6.7.  Moses commanded all householders to rehearse them continually to their family, and 
l 2. Tim. 3.15.  Timothy of a child was trained up in them. And 
m Corn. Agrip. vanit. c. 100  the Council of Nice decreed, that no Christian should be without a Bible. And Chrysostome 
n Homil. 3 in Laz.  biddeth the lay people take the Bible into their hand and read it: and 
o Homil. 2. in Mat.  saith, the reading thereof is more needful to them then to the Monks. And Jerome 
p Epitaph. Paul.  commendeth it in women of his time, that it was not lawful for them to be ignorant in the Psalms, or to pass over any day without learning something out of the holy Scriptures. The which things the Church of Rome at this day will not follow.  
4 Fourthly, touching the marriage of Ministers. For in 
q levit. 21.7. 2. Reg. 4.1. Ezek 24.18. Luc. 1.13  the old law, Priests and Prophets had wives, and 
r Heb. 13.4.  the doctrine of Saint Paul is, that marriage is honourable among all 
s Paphnut. apud Sozom. l. 1. c. 22. Theophyl. in Heb. 13.4.  men; 
t 1. Tim. 3.2. Tit. 1.6. Chrys. hom 1. in Tit.  who also giveth order concerning the wives and children of Bishops, which were needless if they might have none. And that they were ordinarily married in the Primitive Church, appeareth by many examples. Mantuan 
u Fast. l. 1.  saith, Hilary a French Bishop was married, and that in his time it was lawful. Nazianzene 
x Monod.  reporteth of Basils' father, who was a Bishop, that in the state of marriage he held the life and order of a Bishop. And Synesius the Bishop of Ptolemais 
y Epist. ad Euopt. & Niceph. l. 14. c. 55.  writeth thus of himself: The sacred hand of Theophylus hath given me a wife; and hereupon I testify to all men that I will neither forsake her, nor yet privily as an adulterer keep her company, but I will pray God to send me by her many and good children. Athanasius 
z Epist. ad Dracont.  reporteth that Bishops and Monks lived married, and had children. And the Ecclesiastical histories 
a Euseb. l 4. c. 23 Socrat. l. 5. c. 22. Niceph. l. 12. c. 34.  say expressly, that in the Eastern Churches it was counted a yoke too heavy to be laid on the Churchmen, to bind them from marriage: and therefore they might, if it pleased themselves, avoid the company of their wives, but no law constrained them. And therefore many executing the place of Bishops, even in the houses where Bishops used to dwell, begat many children of the wives which before time they had lawfully married: and at this present day no Bishop sleeping with his wife, is counted unchaste. Finally, our adversaries themselves confess, that 
b Scot 4. d. 37. Polyd. invent. l. 5. c. 4. Antidid. Colon. pag. 128. Coster. Enchir. pag. 517. Greg. a Valen tom 4. disp. 9 q. 5. punct. 5. § 1.  in the most ancient times of the Church, and after the Apostles death, they had their wives: 
c 26. q. 2. Sors.  that they are forbidden marriage by no divine law, but only by a human constitution: 
d Ouan. 4. d 25. pro 9 Bellar. cleric. c. 18.  that this constitution may be dispensed with, by releasing the vow. 
e Caiet. quod. lib. 1. q. 12. pag. 236. in fine comment. in 3. part. Thom.  That excluding the Church laws (made by the Pope) and standing only to that which we have from Christ and his Apostles, it cannot be proved by any reason or authority, that speaking absolutely, a Priest sinneth in marrying; but reason rather leadeth to the contrary, in that holy orders, neither as they are orders, nor as they are holy, can hinder marriage. 
f Pius 2. epist. 321.  That it is better for a Priest to marry then to burn, though he have vowed not to marry. 
g Pius 2. apud Platin. in eius vita. Erasm. declarat. ad Censur. Paris. pag. 200.  That there be many reasons to forbid Priests marriage, but more to allow it.  
5 Fiftly, touching Images. For the Church of Rome 
h Conc. Nicen. 2. act. 7. Concil. Trid. sess. 25.  not only worshippeth them, but commandeth also to do it 
i Conc. Trid. ib. Suar. to. 1. d. 54. s. 4. though 3. q. 25. art. 3. & 4.  with divine honour, the very same that is due to God himself: contrary to the commandment which saith, 
k Exod. 20.4.  Thou shalt make to thyself no image, nor the likeness of any thing; thou shalt not bow down to it, nor worship it. And Saint Paul 
l Rom. 1.23.  reproveth such as changed the glory of God into the similitude of men, and beasts, and fowls. And 
m Apoc. 19.10. & 22.8.  the Apostle was rebuked for offering to have worshipped the Angel. The Council of Eliberis 
n Can. 38.  decreed, that no picture should be made in the Church, lest that were adored which is painted on walls. 
o Ep. ad joan.  And Epiphanius, finding an Image painted on a cloth, hanging in a Church, rend it down, and said, it was against the authority of the Scripture that any image should be in the Church. And Origen 
p Contra Cells. l. 7.  saith of his time, We worship no Images: 
q Clem. Alexand. hort. ad Gent pag. 14. graec. Minut. Felix octou. Athenag. Lega●.  and the ancient Christians of the Primitive Church had none. Yea eight hundred years after Christ, when 
r Zon. Cedrens. & alij.  the second Nicene Council had set up Images, 
s Ouand. 4. d. 2. pro. 8. Baron. ann. 794. n. 1.  a general Council holden at Frankford, 
t Abb. Vrsperg. ann. 793. Rhegin. ann. 794.  where the Pope's Legates also were, abrogated the decree thereof, and by 
u Opus illust. Caroli Mag. contra Synod.  a book purposely written, confuted it. In that book it is said, 
* pag. 486. lib. 4. cap. 2.  the Catholic Church professeth, that mortal men are to worship God, not by images and Angels, but by Christ the Lord. Epiphanius 
x L. 3. aduer●us haeret.  saith, the virgin Mary was a virgin and honourable, but not given for us to worship, but herself worshipped him that took flesh of her. Finally, many learned Papists are of our side in this point. For 
y Peres. de trad. part. 3.  some condemn all divine adoration given unto them. 
z Gers. compend. Theol. praecep. 1. Holk. in Sap. lect. 157. b.  Some condemn all worship whatsoever, even the bowing before them. 
a Polyd. invent l 6. c. 13.  Some acknowledge that all the ancient fathers condemned them. 
b Duran. ration l. 1. c. 3. n. 4. Catarrh. tract. de cult. imag. Polyd. ibid.  Some think their use to be dangerous. And they which have gone furthest in defending them, yet confess, 
d Can. 6. Nilus' primate.  that they which teach they may be worshipped with divine honour, are constrained to use such nice distinctions, as neither themselves nor the people understand, and if they conceive them, yet they cannot but err in doing it. 
c Peres. ubi supra. Bell de imag. c. 22.   
6 Sixtly, touching the supremacy. For 
d Can. 6. Nilus' primate.  the Council of Nice appointed bounds and limits, as well for the Pope's jurisdiction, as for other Bishops, and the Counsels 
e Act. 16.  of Chalcedon and 
f Sext. Synod. i●. T●ull. can. 36.  Constantinople make the B. of Constantinople equal in all things, that concern authority and jurisdiction, with the Bishop of Rome. And 
g Cusan. conce. l. 2 c 12. Ma●sil. defen. pac. part. 2. c. 18. Duaren. de benefic. l. 3. c. 2.  some Papists do not deny, but the Pope's Primacy is much larger than it was in the Primitive Church; wherein they say the truth. For the Counsels of 
h Cap. 9  Chalcedon, 
i Cap. 105.  Africa, 
k Can. 22  Milevi, and 
l Synod. 8. can. 26.  Constantinople, forbidden all appeals to him from foreign places: yea that of Africa rejected his claim, and writ unto him, that he should forbear the taking upon him any such pre-eminence, Lest, say they, the smoky pomp of the world be brought into Christ's Church: and Gregory, who himself was Pope of Rome, 
m Regist. l. 6. ep. 194.  writeth, that he dares confidently say, he is the forerunner of Antichrist, in his pride, whosoever he be that calleth himself the universal Bishop, or desireth so to be called; because he putteth himself before others. For at that time 
n Harmenop. epit. sacr. cano. tit. 7. de Synod.  the name of universal was forbidden all the patriarchs, as it signified the chief above the rest. And 1000 years after Christ, it was thought, 
o Glab. Rodolf. quem refert. & taxat Baro. an. 996. n. 24.  that although the Bishop of the Roman Church, for the dignity of the Apostolic sea, were more reverenced than the rest, yet it was not lawful for him in any thing to go beyond the tenor of the Canons. For as every Bishop in his own sea uniformly beareth the image of our Saviour; so generally it befitteth none busily to do any thing in another's diocese. And when the Pope, but 500 years since practised against the Emperor, as now he doth against kings, 
p Sigeb. chron. pag. 129. ann. 1088.  the stories noted it as novelty and heresy, that Priests should teach the people to yield no subjection to evil Princes; and should absolve them from sin and perjury that practised against them: whereas now 
q Decretal. Greg. 9 de Mayor. & obed. c. Solitae. Extravag. Commun. c. unam sanctam de maior. & obed.  the authority to depose and molest Princes, and absolve subjects from their obedience, is made one of the principal parts of the supremacy. And touching his temporalties which he now possesseth, the stories have observed, how by fraud and treason he cozened secular Princes of them, from time to time, as occasion served. And so his whole Primacy got in by steps into the Church, and yet 
r Turrecrem. tract. 73. qu. è Tho. q. 5.  they would make us believe the denial thereof were heresy.  
7 In the seventh place I name the communion in one kind. For the Church of Rome useth and defendeth it, contrary to 
s Cyrill. catech. mystag. 5. Liturg. Marc pag. 62. Constitur. Clement. pag. 145. graec. ordo Rom. pag. 23.  all antiquity, and the very form of their own Liturgies. For the most ancient Liturgies that they have, show how the people received the wine as well as bread. And Caietan 
t 3. part. Thom. qu 80. art. 12. q. 3.  faith, This custom endured long in the Church, and that they had ministering cups for the nonce to serve the people with wine. And I think no Papist will deny this. And some 
u Ouand 4 p. 221.  say, It were better if this custom were renewed again.  
8 Lastly, I name transubstantiation. For 
x Censur. Colo. pag. 267.  our adversaries say, The true Church hath alway taught, that as soon as the Priest hath pronounced the words of consecration, the former substance of bread & wine is changed into the body & blood of Christ, so that no other substance remains but only Christ's body and blood, the accidents, by a supernatural power, abiding without a subject. The which how false it is, appeareth by the word of God, 
y Luc. 22.18. 1. Cor. 10.16. & 11.26.  calling it bread, & the fruit of the vine, after the blessing; and 
z Luc. ●2. 20.  saying of the cup, in the same form of words that is used of the bread, This cup is the new Testament in my blood: and teaching that without bread there can be no sacrament: and that Christ had a body of the same nature that ours is, which cannot be without his dimensions, in many places at once. And it is plain that herein they have altered the faith of the ancient fathers. For Saint Austin 
a De Doctr. Christ. l. 3. c. 16.  saith, These words, unless ye eat the flesh of the son of man, and drink his blood: are a figure, commanding us to partake the passion of Christ, and profitably to remember that his flesh was crucified for us. Chrysostom 
b Ad Caesar. Monach.  saith, The bread, before it be sanctified, we call bread; but when the divine grace sanctifieth it, it is delivered from the name of bread, and is thought worthy the name of the Lords body, though the nature of bread remain still, Gelasius a Bishop of Rome 
c De duabus nat. Christi.  saith, The bread and wine pass into the substance of the body and blood of Christ, yet so as the nature of bread & wine ceaseth not, & they are turned into the divine substance, yet the bread & wine remain still in the property of their nature. Theodoret saith, 
d Dial. immuta.  Our Saviour, in delivering the sacrament, called his body bread, and that which is in the cup, he called his blood. He changed the names, & gave his body that name which belonged to the sign, and to the sign, that name which belonged to his body. The reason why he thus changed the names, was, because he would have such as partake the divine sacraments, not to heed the nature of those things which are seen, but, for the change sake of the names, to believe the change that is made by grace. For he called it wheat and bread, which by nature is his body, and again on the other side he called himself a vine: thus honouring the Symbols and signs which are seen, with the name of his body and blood; not by changing their nature, but by adding grace to nature. 
e Dial. inconfusus.  For the mystical signs, after consecration, do not departed from their nature, but they abide still in their former substance, and figure, and form, and may be seen and touched as before. These testimonies are so plain that they cannot be shifted. For they contain the very speeches used by the Protestants; he changed but the name, he honoured the signs with the name of his body, not changing their nature: they depart not from their nature, but abide still in their former substance, their former kind, their former form: the substance or nature of bread and wine ceaseth not. They are a figure, etc. And the fathers hereby confuted Eutyches the heretic holding that Christ had but one nature, and that by reason of the union, the humanity was turned into the deity: against which error they opposed the doctrine of the Eucharist, showing that as therein bread and wine after consecration were honoured with the name of his body and blood, and received grace unto their nature, to be a holy sacrament: though still they remained in their former substance and property: so the humanity of Christ received grace by the hypostatical uniting it to the Godhead, and yet still retained the former property, to be human flesh. And had they believed as our adversaries do touching the sacrament, they not only could not thereby have thus confuted Eutyches, but Eutyches might by that very doctrine most probably have confuted them. For thus he might have reasoned: You Theodoret, and Gelasius and the rest of your Church, think the sacrament is a resemblance of the incarnation of Christ, and the union of his two natures. But in the sacrament the bread and wine after consecration remain no more, but are turned into the flesh and blood of Christ, and so there is but one substance. Therefore likewise in the incarnation, after the union, the humanity remaineth no more, but is turned into the divinity, and the nature is but one: as I say. What could they have answered to this reason, if they had held transubstantiation? Yea Eutyches made this argument, in part, against them. For from the sacramental change of the signs, whereby, of common bread and wine, they were changed to be holy signs and instruments of God's grace unto us, (which change is it that the father's mention, and no other) he could prove a change in Christ's human nature: but Theodoret answereth him thus; Now are you catched in your own net: for the mystical signs depart not from their nature, but abide still in their former substance, etc. Which showeth apparently that he believed not the transubstantiation  
9 Neither had it been possible the elder sort of Papists should have spoken so waveringly and uncertainly touching the point, if it had been alway so universally received in the church. Concerning things alway believed indeed, they speak resolutely, they are certain, and stick not: as when they speak of the Trinity, of the mysteries of the incarnation: but when they come to entreat of this transubstantiation, it is strange to see how they interfere in their words, that they are able to make the resolutest Papist alive doubt, whether ever they believed it in good earnest or no. I will set down the words of some of them, because they deserve noting, and I had their books ready at my hand to allege them First there is no certainty among them, whether the bread remain or no. For Petrus de Alliaco, the Cardinal, 
f 4. q. 6. art. 2. f.  saith, That manner, which supposeth the substance of bread to remain still, is possible. Neither is it contrary to reason, or to the authority of the Scripture: nay it is easier to conceive, and more reasonable than that which saith, the substance doth leave the accidents. And of this opinion no inconvenience doth seem to ensue, if it could be accorded with the Church's determination. And he addeh, that the opinion, which holdeth the substance of bread not to remain, doth not evidently follow of the Scripture, nor, in his seeming, of the Church's determination. And 
g Occh. centil. q. 39 c. Cum Marthae. de celeb miss gl. §. Sanguinis. Panor. ibid.  it appeareth evidently that it was a common opinion in the Church of Rome, even of late, that the bread in the sacrament remaineth still, and that transubstantiation is no article of faith. Next, among such as held the real presence there was no certainty. For 
h Tom. 3. d. 47. sect. 3 &. d. 49. sect. 2.  Suarez relateth the opinion of some which held the change in the sacrament to consist in this, that the bread and wine were assumed and united to the person of Christ. And 
i Occh. 4. q. 6. k. Gabr. 4. d. 11 q. 1 Sum. Angel. verbo Eucharistia 1. n. 31.  divers of the chiefest Schoolmen hold the bread is not converted, substance into substance, but annihilated, by ceasing to be. And this matter was so uncertain in Peter Lombard's time, that it seemeth he knew not what to hold: If, 
k L. 4. d. 11. ●.  saith he, it be demanded what manner of conversion it is, whether formal, or substantial, or of another kind, I am not able to define. Which is a sign that transubstantiation was not universally believed in his days. And generally it is confessed, that before the Council of Lateran, not yet four hundred years since, no man was bound to believe it, Tonstal 
l De verit. corp & fang p. 46.  saith, It was free for all men, till that time, to follow their own conjecture as concerning the manner of the presence. They were not therefore bound to believe transubstantiation. And Scotus and Biel are reported by 
m Soto. 4. d. 9 q. 2. art. 2. & 4. Suar. tom. 3. d. ●. s. 1.  the later Schoolmen, to have been of mind, that the opinion is very new, and lately brought into the Church, and believed only upon the authority of the Lateran Council: and indeed their words sound no less. From the beginning, 
n Script. Oxon. 4. d. 10. q. 1. §. Quantum ergo ad istum.  saith Scotus, since the matter of this sacrament was believed, it hath ever been believed, that Christ's body is not moved out of his place into heaven, that it might be here in the sacrament: & yet it was not in the beginning so manifestly believed as concerning this conversion. 
o D. 11. q. 3. §. Quantum ergo ad istum.  But principally this seemeth to move us to hold transubstantiation, because concerning the sacraments we are to hold as the Church of Rome doth: where in the margin it is noted, that our faith as concerning this sacrament, is only by reason of the Church's determination. And he 
p §. Ad argumenta pro prima &.  addeth, We must say the Church, in the Creed of the Lateran Council, under Innocent the third, which beginneth with these words, FIRMITER CREDIMUS, declared this sense concerning transubstantiation, to belong to the verity of our faith. And if you demand, why would the Church make choice of so difficult a sense of this article, when the words of the Scripture, This is my body, might be upholden after an easy sense, and in appearance more true? I say, the Scriptures were expounded by the same spirit that made them: and so it is to be supposed that the Catholic Church expounded them by the same spirit whereby the faith was delivered us, namely being taught by the spirit of truth, and therefore it chose this sense because it was true. 
q Canon. lect. 41.  biel's words are to the same effect. Which showeth the point was neither holden, nor known universally in the Church before the Lateran Council, and that then it began to be received as a matter of our faith. And yet since that time, these men inquiring so boldly into the congruencie of the opinion, and casting so many dangers about it, they show plainly that they mistrust the proceeding of the Council, though they may not disclaim it. Durand 
r 4. d. 11. q. 1.  saith, It is great rashness to think the body of Christ, by his divine power, cannot be in the sacrament, unless the bread be converted into it. But if this way which supposeth the bread to remain still, were true de facto, many doubts which meet us about the sacrament, holding that the substance of bread remaineth not, were dissolved. But forsomuch as this way must not, de facto, be holden, since the Church hath determined the contrary, which is presumed not to err in such matters, therefore I answer the arguments made to the contrary, holding the other part which saith the bread is changed. Would our adversaries thus backwardly come into the opinion, if they had seen it to have been holden in all ages before in the Church? or is it not rather an infallible sign, that it was brought into the Church by the strength of some men's conceits, without all warrant either of Scripture or fathers? the want whereof so dazzled those that embraced it, that they could see no reason for it, but are all glad to lay it upon the neck of a silly Pope in his Lateran Council. Besides, 
s Scot 4. d 11. q. 3. Bell Euchar. l. 3. c. 23.  they confess, There is no Scriptare to enforce it, unless ye bring the Church of Rome's exposition. that is to say, the Pope's authority, in whom, 
t Turrect. tract. 73. quest q. 49.  they think, the power of the universal Church, in determining matters of faith: principally resides, if not alone. 
u 3. part. q. 75. art. 1. p. 153.  Caietan layeth down divers opinions holden among the Schoolmen touching the conversion, never a one whereof reacheth the transubstantiation: and disallowing such as expounded Christ's words, This is my body, metaphorically, he saith, his reason is, because the Church hath understood them properly: I say the Church, saith he, because in the Gospel there is nothing that compelleth us to understand them properly: & headdeth, that the conversion of the bread into Christ's body, we have received of the Church. Now put all this together, that we believe transubstantiation upon the authority of the Church, and this Church was Pope Innocent in the Council of Lateran, before which time there was no certainty, nor necessity of believing it, and the Council might have chosen another sense of Christ's words more easy and in all appearance more true; for there is no Scripture sufficient to convince it; and the contrary were liable to fewer difficulties: let this, I say, be put together, and it will plainly show, that this point came in contrary to that which was universally holden in the ancient Church: because things universally holden, were certainly known and expressly believed without all this ado.  
§. 48. Let him show also what country there is, or hath been, where Christian faith either was first planted or continued, where some at least have not holden the Roman faith, as we can show them diverse places, especially in the Indies, japonia, and China, countries where theirs is scarce heard of.   

The Answer.  
1 This is answered before, sect. 46. nu. 2. where I showed that when countries were first converted from Paganism, which was for the most part in the Primitive Church, the present Roman faith was not known: but the Church of Rome in those days professed the same that we do, and consequently the nations converted by it, and professing the faith thereof, were converted to our religion, and professed it. For the jesuite deceiveth himself with the name of Roman faith, wherewith in the beginning all nations indeed under heaven communicated, but than it was not the same that now it is: as I have plainly demonstrated in the former sect. digress. 49. And although since the change many nations have still retained the same faith with it, yet that justifieth not the faith, because the said faith growing on by steps and piecemeal, was a general apostasy, and the mystery of iniquity working throughout the whole Church, so that of necessity there must be some in all places to follow it. As when a general rebellion groweth throughout a kingdom, the rebels have partakers in every town, and yet the possession is not proved theirs by that; but only the greatness and strength of the rebelling faction is showed. The Papacy, that is to say, the Roman faith, in as much as it differeth from us, is not imagined by us to be in another Church, distinct in place and countries from the true Church of Christ; but we affirm it to be a contagion reigning in the midst of the Church of Christ itself, and spreading throughout the parts thereof wheresoever, and annoying the whole body like a leprosy; in which disease though all the parts be affected, yet the inward and vital parts retain their operation, and still work to expel the leprosy, which at the length they do. In this case the man is possessed indeed with a vile contagion, but yet the man remaineth there still, though the contagion be not the man. And the contagion possesseth every part of him, some more, some less; being universally spread over the body: and yet hereby it is not proved to be the true nature and sound constitution of the body, but a prevailing humour: and when the body after a long time hath shaken it off, and looked through it, by reason the vital parts kept out the poison; we do not call it a new body; for that were absurd, as our adversaries call the Protestants a new Church, but a body recovered and delivered from a leprosy. In the same manner we compare the Church and the Papacy.  
2 To the second part, wherein the jesuite saith, he can show divers places where our religion is scarce heard of: specially the Indies, japonia and China: I answer, he doth wisely to carry his Reader into his new world, because he knew the old world hath Protestant's in every part of it, as I have said: and 
a Engl. voyage●  the Spanish Inquisition hath found some there too, and may daily find more for any thing they know yet; the time being under 120. years since their first discovery. And if the jesuite were well put to it, it would be exceeding hard for him to show so many of his Roman faith in those countries as is pretended. The Spaniards I grant, that dwell and traffic there, profess it, but the question is of the inhabitants. For I hold him a weak man and easy of belief, that giveth any credit to the jesuits reports and their Indian news concerning this matter: the which I say upon evident grounds. For Franciscus Victoria in his public lectures at Salmantica, 
b Relect. 5. pag. 201.  affirmed, that the Barbarians by war could not be moved to believe, but to feign they believed and received the faith, which is horrible and sacrilegious: 
c Pag. 200.  and he addeth, that the Christian religion was never yet sufficiently offered them. And Bartolomaeus Casas that was a Bishop in the Indies, and saw all that was done, 
d Span. Colon●  informed the king of Spain, that the cruelty of the Spaniards toward the people, and the lewdness of the Priests was such, that the Indians believed nothing, but mocked at all that was showed them of God, being rooted in this conceit, that our God is the worst, and the most wicked and unjust of all gods, because he hath such servants. But I will handle this point at large in the 50. Digression, where I doubt not but to give the jesuite enough of his Indies conversion.  
3 And whereas the jesuite saith, our faith was scarce ever heard of among the Indians, this is rashly spoken, and more than he knoweth. For Bishop jewel hath 
e Def. Apolog. pag. 37.  showed out of Vesputius, that in the East Indies there were many godly Bishops, and sundry whole countries converted and baptised before the Portugals came there, or the Pope's name was heard of. And if it be true that 
f Osor. gest. Eman. l. 3. pag. 83. & 107. Fred. Lumnius de extreme. Indic. l. 2. c. 8. Sur. comen. an. 1565. Baron an. 57 n 113.  the Jesuits own histories report, that the Apostle Thomas lieth buried in a city there, and that he converted them to the faith of Christ, and that the people of the country by his doctrine have Bishops and patriarchs to this day, and married Priests, and the Scriptures, and the Eucharist in both kinds: then belike there were at least some steps of the Protestants religion there, afore the Pope's authority was heard of. And unless he can prove out of the scriptures that Saint Thomas was a Papist (which is hard to do) he must grant also that their first conversion was to our faith; for Saint Thomas converted them, and we believe the same that he preached.  
§. 49. Nay even our own Chronicles can bear witness, that our dear country England was converted by Austin a Monk, sent from S. Gregory, the Pope: and continued in that faith, without any knowledge of the Protestants religion, which then was unhatched, for diverse hundred years. The like record in other countries converted by means of those only, who did communicate and were members of the Roman Church, we may find in other histories. See Socrat. l. 1. c. 29. & cap. 28. & 30. Sozom. l. 2 c. 23. Niceph. l. 14. c. 40. Platina in vitis Pontificum Steph. 7. Adrian. 4. Aeneas Silvius de origine Bohemorum, cap. 16. Baronius his Annals, the Indian and japonian histories & letters, & other particular histories of peculiar Christian countries.   

The Answer.  
1 Touching the conversion of England by Austin the Monk (wherewith our adversaries make so much ado) I answer two things. First, that supposing he did convert it, yet was it not to the present Roman faith, but to that which was the faith at that time. For neither was Gregory that sent him, such a Pope as now the Pope is, invested with his supremacy, nor his doctrine, in the chief things, suitable to that which is now holden, as may be showed by that which he hath left written against 
a L. 4. ep 76. 80. 83. & l. 6. ep. 88 194.  Images, 
b L. 7. ep. 109.  the supremacy, 
c Super 7 psal. penitent.  the merit of works, and divers other points: though I will not deny but the contagion of some errors were got in in his time; and Austin arriving in England, might do his best to scatter them. Which being granted, our adversaries are never the nearer that they shoot at, because we can show the said things, so brought in, to be errors, and different from that which the Church believed long before Augustine's coming. And for trial hereof, let any man set down what Austin taught in this his imaginated conversion of the country, and contrary to our faith, and I will demonstrate it to have been against the teaching of the Primitive Church before him.  
2 Secondly, I say he converted not our country at all, excepting the planting of some trifling ceremonies. For Gildas 
d An. 580. Polyd praefat. ad Tonstal. praefixa Gildae. Austin came an. 597. Baro an. 597. n. 20.  who lived afore Augustine's coming, writeth, that the Britain's received the Christian faith from the first beginning. And this appeareth to be true, in that the Apostles themselves, or some of that time, preached in the country. Baronius 
e An. 58. n. 51.  thinketh, Saint Peter was here. Theodoret 
f De Curand. Graec. affect. l. 9  saith, Saint Paul. Nicephorus 
g L. 2. c. 40.  saith, Simon Zelotes. 
h Baron. an. 35. n. 5.  Some, joseph of Arimathea: but whosoever they were, certain it is, that very timely in the Primitive Church the Gospel was planted: for so 
i Tertul. adverse. judae. Origen. hom. 4. in Ezek. Theod. hist. l. 4. c. 3.  the ancient writers agree; whereby it appeareth, that Austin is not the Apostle of our land, as 
k Three convers. par. 1. c. 8.  some vainly give it out. It is 
l Alan. Cope. l. 5. c. 18. & 19  objected, that the faith thus planted at the first, was extinguished again by heresy and paganism, in that part of the land which was inhabited by the English Saxons, whom Austin converted. Whereto I answer three things: first, that if religion were among the Britain's, and extinguished no where but in Kent, where Austin arrived, than he converted not the land, but one poor country in it; and must be called no longer the Apostle of England, but the Apostle of Kent, which compass I think our ambitious adversaries will not be content with, because it is too narrow for their turns. Next 
m Three convers. part. 1. c. 11 n. 4  the busiest adversaries that we have in this matter, say, all the land was converted about that time. For Austin converted the kingdoms of Kent & the East Saxons, and all the rest were converted within less than threescore years after, being seven States in all. The which narration ascribeth the same want of the true faith to all the land, that in the objection is laid to Kent alone. Whence it followeth, that the faith was not extinct in Kent, because it was remaining still in the other six kingdoms. The which to be true, appeareth by Bede, who 
n L. 1. c. 8.17.21.  writeth, that afore Augustine's coming, the Britain's were troubled with Arrianisme and Pelagianisme, but Germanus, Lupus and Severus, three French Bishops delivered them. Whereby it is plainly proved, that the whole land was not converted by Austin, but had the faith long before he came. Thirdly, touching Kent itself, where Austin arrived, over and besides that it cannot be proved to have wanted the faith any more than the rest of the land did: Bede 
o L. 1. c. 25.26.  saith, that the Queen thereof was a French woman, called Bertha, a good Christian, and had a Christian Bishop, even at that time when Austin came. 
p L. 2. c. 2.  And he addeth further, that when he arrived, he found divers Briton Bishops, and learned men, with a Monastery at Bangor, all which were Christians, and refused Austin for his pride, which they found in him contrary to Christ's humility. And touching the Britain's, our adversaries 
q Three convers. par. 1. c. 9 n. 1.  write, that from king Lucius time until the coming of Austin, which was four hundred years and more, they did not alter their faith, but it remained among them when he entered: for 
r Lib. 1. c. 17.  Bede saith, that when a certain Bishop's son broached the heresy of Pelagius in the land, yet the people would not receive it. Which constraineth us to think that Austin brought not the faith into the land with him, but found it there when he came. His errand (as it may probably be thought) was about the planting of certain ceremonies, and the dealing with our countrymen about the observation of Easter: and 
s Cassand. ordo Rom. praefat.  Gregory that sent him, about that time was busy in changing the Liturgies used in these Western parts, and did change them, and thrust his new ones upon all the places he could. It may be this was a part of the Monks business into Kent.  
3 And as the jesuite untruly ascribeth the conversion of England to the Monk, so hath he as absurdly written, that the Protestants religion was unhatched for I know not how many hundred years after. Which he would not have said, but that Papists are famous for their adventures. For before the conquest, 
t Homil. Saxonic. A Elfrici.  Aelfricus an Archbishop of Canterbury caused the people of the land to be taught the same doctrine, touching the sacrament, that we hold; and 
u H. Huntingd. l. 7. Fab. chron.  the Priests were married, as now they be, and 
x Bed. l. 1. c. 1.  the Scriptures were used in the mother tongue. And after the conquest lived john Wickliff, and the Lollards, who held the same faith that we do, and suffered persecution for it.  
4 That which he saith of other countries converted by means of such as were members of the Roman Church, proveth not Papistry to be either ancient or universal. For the three first authors, in the places alleged, speak of the time within the first five hundred years, when the Church of Rome was of our religion: and that which they report is not of any whom the Bishop of Rome sent or procured to convert the countries, but this, 
y Socr. l. 1. c. 19.20. Soz. l. 2 c. 24  that Frumentius being sent by Athanasius the Bishop of Alexandria, converted the Indians, 
z Niceph. l. 14. c. 40.  and a captive woman converted the Iberians, and a sort of jews in Crete were converted by the inhabitants, and the Burgundians instructed by a French Bishop. In all which there is neither mention of the Church of Rome, nor of the present faith now professed therein: but our adversaries think, that whatsoever is found in antiquity concerning the ancient Church of Rome, should belong to them; wherein they find themselves deceived as often as the matter is put to trial, and this one example may show it; for allowing all these countries to have been converted by such as were members of the Church of Rome, yet this was a thousand years ago, when that Church was the same that ours is, and so the conversions were wrought by persons adhering to the Protestants faith. The three last authors, Platina, Aeneas, and Baronius, are Papists, living, one of them, at this day, the other within the memory of our fathers; and therefore I regard not what they writ touching this question, because we have more ancient records against them. And yet whatsoever they have written, the present Roman faith is not justified thereby. For heretics may convert nations to heresy, as 
a Oros. hist. l. 7. c. 19  the Arrians and 
b Cedrens compend. pag. 347.  Mahomet have done. Therefore it is necessary that first they prove their faith to be agreeable with the word of God, by comparing them together, afore they boast of their conversions.   

Digression. 50. Of the conversion of the Indies to the Roman faith by the Jesuits.  
5 But that which he urgeth concerning the Indies, must be a little further looked into. For 
c Epist. Indic. Bellar. not. eccl. c. 12. Hard. confut. apol. p. 18.  our adversaries make much ado, and tell wonders of their miracles and conversions there. But mark the words of Franciscus Victoria their own writer: It doth not (
d Relect. 5. pag. 200.  saith he) sufficiently appear to me, that the Christian faith hath hitherto been so offered and preached to the Indies, that they should under the pain of sin be bound to believe it. This I say, because they are not bound to believe, unless the faith be propounded to them with probable persuasion. But miracles or signs I hear of none, nor examples of life so religious; nay the contrary, I hear of many scandals and villainies, and many impieties. Whence it appeareth, that the Christian religion hath not been preached to them conveniently nor godlily. The which how true it is, you may perceive by that which followeth concerning the prodigious cruelty of the Spaniards, and impious behaviour of the Priests in those countries, ever since their first discovery. And although the Jesuits send packets of news abroad touching the miracles and huge conversions daily wrought by their Priests, and touching their holiness, and the multitudes which they baptise, and the planting of their faith; yet that is but a fetch of their wit, to make fools enamoured of them, and to increase their reputation. For such as have lived there, and seen all that hath been done, have written the contrary, and to this day report things far otherwise: that any man may see the Papists invaded those countries, & took all that pains to possess them, only to satisfy their covetousness, and exercise their cruelty and lust upon them, and made religion and the converting of them the pretence to cover it. Let any man judge if I say untruly by this that their own writer's report, concerning the incredible havoc which they have made of the inhabitants, such as was never heard of since the world was created. Metellus Sequanus 
e Prefat. ad Anton. August. praefixa ante Osor. de gest. Eman. pag. 15.  writeth, that of two thousand thousand persons inhabiting one country, Hispaniola, in the year 1580. there were not left at the most above five hundred, or an hundred and fifty, but the Spanish cruelty had destroyed them all. And 
f Pag. 17.  he addeth, that in one particular country, the inhabitants whereof received the Spaniards as men fallen from heaven, with great worship and rich rewards; they massacred them up so, that you might go seven hundred miles, and find almost no living wight, who before the Spaniards arrival, were very populous: and 
g Pag. 16.  saith he, the Spanish soldiers made a prey of the people as if they had come but to hunt or hawk.  
6 And indeed the report is, that the Spaniard at his first coming, found so many people inhabiting as is incredible. Bartolomaeus Casas, a Bishop that lived in the country, 
h Span. Colo. pag. 1.  saith it swarmed with multitudes as an Emmet hill doth with Emmets, 
i Pag. 27.  and was more replenished with people then Civil, or Toledo, or Valladolyd, in Spain. And he saith, 
k Pag. 12.  that during all the time they were murdered and made away so cruelly, they never committed any one offence against the Spaniards, that deserved punishment by the law of man: yet did I never read of such cruelty as they used toward them; in relating whereof, I will say no more than the said Casas hath written verbatim, in detestation thereof, to the king of Spain. He 
l Pag. 2.  saith, the Spaniards as soon as the nation was discovered, like wolves, and lions, and tigers long famished, entered, and did nothing but tear them in pieces, and murder, and torment them by cruelties never read or heard of before. 
m Pag. 13.  They whipped them, and struck them with fists and bastinadoes, cursing and tormenting them, that it would affright any man to hear it. 
n Pag. 55.  The acts which they committed (he saith) are the deeds neither of Christians, nor of men, but of devils. 
o Pag. 92.  And it had been better the Indies had been given to the devils of hell, then to the Spaniards. 
p Pag. 17.  And he protesteth there is no tongue, skill, knowledge, or industry of man able to recount the dreadful doings of these enemies of mankind, in Hispaniola alone. 
q Pag. 56.  The miserable people dying upon the high ways for feebleness as they carried the Spaniards stuff, like horse, when they were laid on with staves, and had their teeth broken with the pommels of their swords, to make them rise from the ground where they lay for faintness, would say, I can do no more, kill me here outright, I desire to die. And he telleth admirable things of particular cruelties used: 
r Pag. 6.  They spared neither children nor old folk nor women with child, nor such as lay in childbed, but would rip up their bellies, and chop them in pieces, as if they had been butchering lambs. They would lay wagers who should most readily and nimbly thus butcher men. They would pluck infants sucking from their mother's paps, and taking them by the heels, dash out their brains against the rocks, or hurl them into the rivers. 
s Pag. 92. & 47.  They trained up mastiff dogs of purpose to rend in pieces and devour the people, and for that purpose fed them with man's flesh, having a great number of Indians fettered in chains, whom they murdered like swine, as their dogs needed, to feed them. 
t Pag 48.  And he telleth of one that wanting dogs meat, took a child from the mother, and chopping the same in pieces fed his dogs therewith. 
u Pag. 47.  And of a woman who being sick, to escape from the dogs, hanged herself, having tied her child, about a year old, at her foot, which the dogs dispatched. And one peculiar punishment they used, 
x Pag. 6.  to set up low gibbets, and (as they used to speak it) in the honour of Christ and his twelve Apostles, to hang thirteen persons upon every gibbet, and so burn them with fire. 
y Pag. 46.  They used to buy and sell the people, as they did all other merchandise, giving young men and damsels for wine, or cheese, or such like; and sometime an hundred persons for a horse. 
z Pag. 89.  They have thrown down from the top of a steep mountain seven hundred men together, who as a cloud have fallen to the ground and been battered in pieces. 
a Pag. 115.  In three months they famished seven thousand children. 
b Pag. 8. 83.  They ravished and murdered great Queens. And 
c Pag. 31.  at one time they massacred two thousand gentlemen that were Lords sons, and the flower of all the nobility in that country.  
7 This cruelty wrought lamentable effects. For when the miserable people saw there was no hope it would end, 
d Pag. 16.  they would hang themselves, husbands with their wives and children, only to be rid of their misery. 
e Pag. 99  A certain woman having her husband taken from her, in grief and despair dashed out her own child's brains against the stones. And it was ordinary, that 
f Pag. 115.  women would murder their own children, and destroy their conception, only to rid them from the bondage of the Spaniards. Thus the goodliest nation of the world was depopulated under pretence of religion. 
g Pag. 3.  More than ten realms greater than all Spain, with Arragon, and Portugal, and containing twice as much ground as lieth between Seville and jerusalem, are turned into a wilderness. 
h Pag. 4.  Twenty seven millions of souls perished within the space of one forty years. 
i Pag. 3.  In Hispaniola three millions. In five other small Isles near unto it, five hundred thousand. 
k Pag. 40.  In another country five millions in fifteen years. 
l Pag. 68  In another, five millions, where they laid waste above four hundred leagues of fertile soil. 
m Pag. 83.  In Peru above four millions. And this proportion belike holdeth throughout all the West Indies. For they seek not to win the people to God, as our foolish Priests give it out, but to get gold, and root out the natural inhabitants, whom most unmercifully they wear out in the mines. Sequanus 
n Praefat. ib. pag. 16.  telleth their manner: that when the Indies, which have been labouring all day in the gold mines, come home in the evening, in stead of their supper, they are stripped naked and bound hand and foot to a form, and whipped with whipcord or a Bulls pizle. Then scalding pitch or oil is powered upon them, and lastly, their body thus rend with stripes, and scalded, is washed all over with salt water, and so they lie save that sometime to heal them again, as their masters in derision will tell them, they are put into the ground in a hole up to the neck, and so stand all night. This is the manner of the conversion of the West Indies, by the Papists own report that saw it, and detested it. In the relating whereof I want words of mine own to lament it; I will use the words of 
o Niceph. Greg pag. 254.  a good Historiographer: O heavens, open your doors, and send thunder that may worthily sound out this horrible calamity: astonish the nature of things awhile, that the nature of things senseless may feel, and all God's creatures may help this unhappy nation to bewail their misery. For no mortal tongue is sufficient, and the Jesuits increase it, by giving it out, that all this while they are in converting, and the Priests are baptizing them into the Roman faith, when the Spaniards are butchering them, as 
p Paul. Fag. annot. in Chald. paraph. Leuit. 18.21.  the Priests of Moloch, when they burned men's children to the Idol, danced and played upon drums to make a noise, that no body should hear the pitiful cry of the child frying in the fire.  
8 And the Priests themselves that are sent over to convert them, are worst of all. For Acosta the jesuite 
q De Ind. salut. procur. l. 4. c 3.  saith, They teach the Indies to no purpose, but twice or thrice a week repeat unto them the Creed and a few prayers, in the Spanish tongue, whereof they understand not a syllable. And this, he saith, is the exquisitest manner that is used, to teach them a form of Catechism in the Indian tongue, without either explaining it, or examining the party what he learns. Their teaching is but a jest and a shadow, like as when one singeth a song to get money, and careth not greatly what he singeth, nor how soon he getteth it done, so he may have his money: So the Priests greatly care not whether the Indian hearken his catechizing or no, when he hath gotten his money. And he saith further of them, that they follow covetousness, dicing, hunting, whoredom, concubinage, and such like, whereby baptism is made a scorn among the Indians, insomuch that many times they are feign to be baptised against their wills. Hereupon it was, 
r Pag. 11.  saith Sequanus, that the king of Spain was counseled, that he should suffer no more Priests to go into America, because of their unbridled and dissolute life: whereof the Bishop, whom I mentioned before, writeth more at large. 
s Pag 12.  He saith, they which take upon them the cure of souls, are commonly all idiots, and utterly ignorant, and barbarous, and extremely covetous and vicious. 
t Pag. 107.  And he telleth of one whom himself examined, so fantastical and ignorant, that he could not tell how to bless himself; and being demanded how he taught the Indians committed to his charge, he said, he gave them to the devil, and that it was enough for him to say, Per signum sancti crucis: and yet this man had a town in commendam to oversee their souls. He telleth 
u Pag. 4.  that millions of the people die without faith or sacraments; and 
x Pag. 93.  that from the beginning they have had no more care to procure the people to be taught in the faith of Christ, then if they had been dogs, but have forbidden it rather: so that there is no more knowledge of God throughout the Indies, except it be in Hispaniola, then there was an 100 years since. Yea 
y Pag. 111.  he saith, the Spaniards have purposely and effectually hindered the teaching of religion, and driven away such as should have done it: 
z Pag. 19  and he showeth how they taught it; for when they went a foraging to rob and spoil the country people, when they came near any town, they used to make proclamation, O yes, you Indians, be it known unto you, that there is one God, one Pope, one king of Castille who is Lord of all these lands, come in and do your homage, etc. The which being done, they would run upon the town, and most cruelly burn it and all therein, men, women, and children, before ever they knew of their approach. This is it that made Victoria in his public readings in Spain, to say, the faith was never as yet sufficiently offered the Indians to convert them.  
9 And that we might yet more certainly know what kind of persons they be who are boasted to have converted the new world, where the Protestants religion is scarce heard of, he saith, they are such gluttons, 
a Pag. 5.  that one useth to eat and spoil in a day as much as would suffice 3. households a month, accounting ten persons to a household: and 
b Pag. 40.  writeth, that armies of Spaniards did live sometime like Cannibals, eating nothing but the flesh of the Indians, for the provision whereof an ordinary shambles was kept in the camp, of the flesh of men and young children which they roasted and fed upon, and many times men must be cruelly butchered, only to have their hands and feet which the Spaniards counted a dainty dish. And touching their fleshliness 
c Pag. 5.  he saith, any Captain durst adventure to ravish the greatest Queen or Lady in the country: 
d Pag. 48.  & some among them made a practice to get as many of the country women with child as they could, to the end that being with child, they might sell them the dearer for bondslaves: yea 
e Pag. 108.  some had 14. wives apiece, or more. And so greedy were they of gold, 
f Pag. 78.  that he thinketh, if the devil had any for them, they would set upon him to rob him: 
g Pag. 51.  for the obtaining whereof an infinite sort have turned Pagan, & renounced jesus Christ. By which execrable behaviour, saith the Bishop, 
h Pag. 111.  in stead of religion, they taught the people many odious vices, which before they knew not, blasphemy, usury, lying: so that the committing them to the Spaniards, is the giving them over to such as destroy both their bodies and their souls. And briefly, 
i Pag. 108.  saith he, they believe nothing, but mock at all that is showed them of God, being rooted in this opinion touching our God, that he is the worst, and most unjust, and wicked of all gods, because he hath such servants. And 
k Pag. 15.  he telleth of a Prince in the Isle of Cuba, who calling his people together, showed them a casket full of gold and jewels, and told them, it was the Spaniards god; and after they had danced a while about it, he threw it into a river, because, saith he, if they once get him from us, they will kill us: this man was afterward taken by them, and burned quick: who being fastened to the stake, a Friar cometh to him, and telleth him of God, and the matters of our faith; the which if he would believe, he might go to heaven; if not, he must go to hell, there to be tormented for ever. The Prince after a little pause, asked the Friar, if the Spaniards went to heaven, who answering, yea they did: the Prince answered again, without any further deliberation, that then he would not go to heaven, but to hell where he might once be free from that cruel nation.  
10 All this, and much more writeth Bartolomaeus Casas, protesting oftentimes over, that he setteth not down the thousandth part of the cruelties used: and we are enforced to believe it, because we read the like in divers others that have written of the discovery and conquest of those nations; and the best friends the Pope hath had, have complained of it. Victoria reading in the schools 
l Relect. 5.  said, We hear of many harmless people murdered and spoiled, & many Lords thrust out of their possessions, and deprived of their territories: the like is noted by others: and the Priests and Friars are charged to be both accessary and principal in it: and the matters contained in the Priests Indian letters, touching their miracles and holiness, are but fictions spread abroad to ward off this infamy: the which if it be unjustly laid upon them, let them not blame me, but their own writers who protest they saw it, and whose narrations I have only related: being ready to show ten times as much out of other authors likewise, as occasion shall serve. In the mean time I make this use of it, that when I read our adversaries importunate brags of their 
m Possevin. bibl. select. l. 9 c 9  catechizing the Indies, and baptizing them, such as this is, 
n Sur. comen. ann. 1565.  Many of the Isles, and countries of the Indies, greedily embrace the faith, and oftentimes whole cities are baptised; 15000. converted to Christin one week: to think they have learned the lesson which Thales Milesius taught an adulterer, to forswear the adultery when he had committed it: 
o Diog. Laert. lib. 1. in Thalet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, saith he, the perjury is no worse than the adultery. So think our adversaries, that they may boldly forswear their cruelties and bloodshed committed among the Indies, because the perjury and forgery whereby they deny it, is no worse than the murder. But this is a desperate shift.  
§. 50. Lastly, let them show some space of time in which the Roman Church was not since Christ and his Apostles: or in which is was not visible and known, as we can show them many hundred years in which theirs was not, or else at least, by their own confession, was not visible; as I proved Christ's true Church must alway be. Let them show when the profession of the ancient faith, in any substantial point, did fail in the Roman Church, and when, and by whom, the profession of a new faith began in it, as we can show when and by whom this new faith of others began. Certain it is, that once the Roman Church had the true faith, and was the true Church, to wit, when S. Paul said to them, Vestra fides annuntiatur in universo orb. Rom. 1. Your faith is renowned in the whole world: But when (as the learned and glorious martyr Campian in Rationibus redditis academicis, ratione septima, urgeth) when, I say, did Rome change the belief and profession of faith, so renowned, which once it had? Quo tempore, quo Pontifice, qua via, qua vi, quibus incrementis urbem & orbem religio pervasit aliena? quas voces, quas turbas, quae lamenta progenuit? Omnes orb reliquo fopiti sunt dum Roma, Roma inquam, nova sacramentae, nowm sacrificium, nowm religionis dogma procuderet? Nullus extitit historicus neque Latinus, neque Graecus, neque remotus, neque citimus, qui rem tantam vel obscure iaceret in commentarios? At what time? underwhat Pope? what way? with what force? with what augmentation or increase did a strange religion overflow the City and the whole world? What speeches? what rumours? what tumults? what troubles? what lamentations, at least, did it breed? Was all the world asleep when Rome, Rome I say, the imperial and mother City, did coin new sacraments, a new sacrifice, a new doctrine of faith and religion? Was there no historiographer, neither Latin nor Greek, neither far off nor near, who would at least obscurely cast into his commentaries such a matter as this is? Certainly it is not possible that if such a thing had happened, but it should have been resisted, or at the least recorded by some. For suppose it were true which the Protestants imagine, that some points of that religion which Rome holdeth at this day were as contrary to that which was in it when S. Paul commended the Roman faith, as white is to black, light to darkness; or so absurd as were now adays judaisme or paganism, or as Holinshead saith, it were the bringing them out of God's blessing into the warm Sun: Holinsh. descript. Britan. fol. 11. then I demand if it were now possible that any Prince, in any Christian City, much more the Pope in Rome, the mother City, could at this day, bring in any notable absurd rite, or form, of jewish or paganish religion; for example, to offer up an Ox in sacrifice, or to worship a Cow as God; and not to practise it privately in his own chapel, but to get it publicly preached and practised in all Churches; not only of Rome but of the rest of the Christian world, and that none should, in Christian zeal, oppose themselves, no Bishop preach, no Doctor write against this horrible innovation of faith, nor the author thereof? That none should have that Christian constancy, which hath been alway seen when any persecution was, to suffer martyrdom, in defence of their ancient faith? That there should be never a true hearty Christian that would lament it? None that would speak of it? No historiographer that would at least make some obscure mention of it? Can all be so asleep that they could not note it? or so cold and negligent of their souls good, as generally, without any care, to yield to it? No certainly, though there were no promise to the Church of Christ's continual presence, no assurance of his holy Spirits infallible assistance, yet it is not possible that such a gross heresy could arise and overwhelm the whole world without some resistance. The Bishops and Pastors could not be so simple or so unmindful of their duty, but they would first note such an evident contrariety to the ancient and universally received faith; and noting it would, with common consent, resist, contradict, and finally according to S. Paul's rule, Gal. 1. accurse it. If therefore this could not happen, nor never did, at any time in like case, that any such gross error, or heresy, did or could arise without noting and resisting: what reason can any one have to say, that this hath happened at Rome? and yet can bring no writer that did note the thing, the time, and person, and what opposition was made against it, as in all heresies that have truly sprung up of new, we can do. If there could not a little ceremony be added to the Mass, but that it was set down in history when, and by whom; how could the whole substance of the Mass, which consisteth in consecration, oblation, consumption of the sacred host be newly invented, and no mention made when, where, or by whom; or that there was such an invention at all? If also historiographers were not afraid to note personal and private vices of Popes, which they might well think those Popes would not willingly have had published, why should they have feared to have recorded any alteration in religion? which (if it had been) had been a thing done by themselves publicly in the view of the whole world. So that we may well conclude, that if Christian religion had, since the Apostles time, altered in Rome, it would have been recorded in histories, as other such alterations are, and, if they should now happen, would be. But no mention being made in any story that such an alteration was, it is sure no such was at all; no such change of religion being at all, it is evident that the same faith and religion which was in S Paul's time, hath alway continued and is there; now that which was there then was the true faith, as appeareth by that high commendation which S. Paul hath left written of it: therefore that which is there now must needs be the true Catholic faith, and that company which professeth it, must needs be the true Catholic Church.   

The Answer.  
1 It must be remembered, that the point which the jesuit, in this place, driveth at, is to prove his Romish Church Catholic, that is, denying no point of doctrine which in former times was universally received of the Catholic Church, but holding the very same without any change. To prove this, he hath here furnished a popular speech, well conceited, it seemeth, by himself, and much reported, I perceive, by the vulgar of his side: and because it fully expresseth the conceit of our country Papists, touching the antiquity of their religion, and containeth many speeches used by them in maintenance of their heresy; and omitteth nothing of that which can be said against us in this point: therefore I will answer it from point to point, plainly and directly: desiring the reader to mark me diligently, and entreating my adversary, whosoever he be in the cause, not to shut his eyes against reason, when it is ready to convince him, nor to mistake any thing that I shall say, but to apply it and compare it to that which is objected, as all Christian and moderate minded men, in pursuit of the truth and peace ought to do.  
2 The whole is thus contracted: 
There never was in times past, nor never shall be in times present or to come, any alteration from the true faith to gross heresy, such as the Roman religion is supposed to be, but four things fall out withal. 1. Some space of time may be showed in which the said heresy was not visibly known. 2. The time may be assigned when it began to rise, and the truth to fail. 3. The persons are recorded that brought it in. 4. The Bishops and people are known that note it, resist, lament, and curse it.  
But there is no record extant that any of these things happened to the faith of the present Church of Rome.   
Ergo, It is the ancient Catholic faith without any change.  
I answer, that both the Propositions are false. The first, because many times the truth hath been changed into error, where the circumstances mentioned cannot be given. The second, because in many things holden by the Church of Rome at this day, we can, out of good records, assign the time of the alteration, with the circumstances. This my answer I will apply particularly to all that the jesuite saith, as it lieth in order, and so confirm it, reducing every thing to one of the Propositions, whereto it belongeth.  
3 First, he requireth us to show some space of time wherein the Roman Church was not visibly known, ever since Christ, as he can show many hundred years wherein our Church was not. This demand is satisfied already in the 47. sect. and shall be further answered in that which followeth, where that which he saith to prove it, is disproved. And though the Protestants confess their Church to have been invisible (as I have expounded Digression 17.) yet that will do the jesuite no good; because we object more against his Church then so: which objection he may easily assail with brags and confidence, but can never answer with truth and good divinity, as shall appear.  
4 Next, he biddeth us show when the Roman Church failed in the profession of the ancient faith which once it had, Rom. 1.8. and who began the new: whereto I answer, that these two circumstances, when, and by whom, may be showed in divers points; which is sufficient to disprove all the rest. See below, nu. 8. & inde, where I name both the time and persons that changed some points: which being so, there is no reason why the remainder of that religion, the authors whereof are unknown, should be justified under pretence that we show not the precise circumstances of the alteration; for we give sound and sufficient reason why we need not do it: and to prepare the jesuite and his partakers to the hearing thereof, I propound 
a Plutarch.  that famous problem which in times past the Greeks debated so curiously. The ship Argos, wherein jason sailed for the golden fleece, at his return, the voyage being ended, was laid up in the road for a monument: where decaying by little and little, they always peeced it anew where it wore away; till in the end the whole substance of the old vessel was gone, and nothing remained thereof, but only the reparations successively made in the room of the old. Now the question was this, whether this ship (say it were Saint Peter, to gratify the jesuite) were the same that he sailed in, when he lived, or another new one, divers from it? And whether my wise Athenian could precisely tell, when and by what workman every piece was supplied, till the old was wholly gone? for if that could not be showed, then by the Jesuits reason, it must be reputed for the very Argosme wherein jason made his voyage, without any alteration.  
5 But he saith, it is not possible that so gross heresy, as we account Papistry to be, could arise and overwhelm the world, without some resistance: the Bishops and Pastors of the Church could not be so careless, but they would note and resist it, as the bringing in of any heathen or jewish rite this day into the Church, would be. Whereto I answer, that the jesuite mistaketh himself grossly, if he think his faith came in without resistance, or imagine that we grant so much. For it was gainsaid in the rising, with Campians own circumstances; the Pastors of God's Church opposed themselves, the people lamented, the writers mentioned it, as I plainly show in that which followeth. And although the particular circumstances of Time, Place and Persons appertaining to this resistance, do not so evidently appear to us that now live so far off from the change, yet that is by reason the said change was not made in an instant, all at once, but came slily and slowly in: and we that now live, have not records of all that fell out so long ago. We have sufficient records of many things, but not of all particulars; the want whereof, arising either from the scarcity of writers in some ages, or the changers tyranny suppressing all that was written, is the cause why the jesuite may the boldlier insult: Was there no historiographer that would mention such a matter? It is one thing therefore to think there was no resistance at all, and another to say, the particular circumstances of the resistances made against every several point are not now extant. The former we utterly deny, the latter may be granted; and of necessity must for these considerations, namely that a change may have been in many points of the Romish faith, though we be not able to yield the history or record of every particular circumstance that accompanied it; for first we have no means to know what hath been done formerly but by histories and writings, which we want, or have in that scarcity, that we may safely resolve ourselves, many things are wanting that were done. Secondly, we have pregnant testimony of the change of some things, and as sufficient as we desire; which is an undoubted reason that all the rest was changed also, forasmuch as it standeth all upon one ground, and one part thereof draweth another with it by necessary consequence. Thirdly it is agreed, that all error whatsoever consisteth in changing from the truth, yet some there be, the particular circumstances whereof are unknown. As for example, The Scribes and pharisees caught many things against the law, and Christ reproved them; yet the time when those corruptions first came in, and the persons that devised them, are unknown to us. 
b Alphons. haer. l. 4. verb. Christ. haeres. 4.  In the Primitive Church there were a kind of heretics called Acephali, because no man was found to be their head and master. Our adversaries suppose the rejecting of Images to be a great heresy: yet can they not tell when it began, nor who first brought it in. 
c Alphons. haer. l. 8. verb. imag.  Some think Felix Orgelitanus, about the year 794. 
d Sand. de imag l. 1. c. vlt. Vazq. adorat. l. 2. disp. 2. c. 1.  Some say, the Marcionites and Manichees long before. 
e Niceph. l. 16. c. 27.  Some, Xenaias a Persian. 
f Bell. de Imag. c. 6.  Some think the jews in their Talmud were the first. And our adversaries cannot deny but themselves practise some things in their Church which were not used in ancient times, and yet they cannot tell when they began, nor who brought them in. Touching pardons, the case is clear. For Caietan 
g Tract. de indulge. c. 1.  saith, There is no certainty when they began. And concerning the use of Organs in Churches, 
h Baron an. 60. nu. 37. Bella de Missa. l. 2. c. 15.  it is unknown when and by whom it came in; save that 
i Caiet. 22. q 91. Greg. Val to. 3. pa. 1427. Navar. de hotis canon. c. 16.  the most judicious Papists think that in the days of Thomas Aquinas, which was 1300. years after Christ, the Church had them not. The which instances make plain demonstration of that which I have answered, that there maybe a change when the circumstances of time, place and persons are unknown to us that live after.  
6 The reason of this is yet further to be expounded. For the Romish faith came into the Church as sickness doth into the body, and ruin to a house; which appeareth not by and by, at the first, but then when it is ripened: for the children of God abiding still in the communion of the Roman Church (which they did, not by allowing the material corruptions in faith whereinto she fell, but by embracing that truth and good which she yet retained, and wanting means to reform what was amiss) the changes which successively she made in the faith, were not so easily discovered, by reason there was yet no notable separation, which is the only and most visible resistance that can be made. I say, God's children in all ages preserved themselves from consenting to the changes that fell out in the substance of faith, but they did not always abandon the communion of the Roman Church, which made the change: first, because she changed not in an instant, but by degrees; and so consequently still held many good things wherewith they communicated. Next, because the tyranny of Rome suppressed them, so that they could not manifest abroad to the world their mislike, whereby it might come to us; but by force and violence were constrained to devour their own sorrow in the society of their adversaries. The want of which departure from the Church of Rome, giveth great colour to her innovations. When Arius and Nestorius, and such like heretics arose, they violently and suddenly broke out of the Church, and forsook all communion: and when Mahomet came from without, he visibly assaulted the whole Church: this their sudden violence and separation, made them easily known to all the world: but the Papacy breeding as a gangrene in the Church within, and corrupting the pure doctrine but by little and little, was not so easily marked and discerned, that it could so solemnly be resisted and registered, till it were ripened, and Gods true Church mingled therewith, had means to discover it. So we read in 
k Mat. 13.25.  the parable of our Saviour, how the tars were sown among the wheat: but who the man was that sew them, and when, did not appear. The party, whosoever he were, did it when the labourers were asleep, and so went his way: the tars he left behind him, but himself was not seen: and when the husbandman was told of it, he stood not disputing the matter as the jesuite doth here, with quo tempore? quo Pontifice? qua via? qua vi? quibus incrementis? Were the workmen all asleep? were they all so cold and negligent? For by this argument the tars might have been proved to be good corn: but it was sufficient for him to espy them when he came into the field, and to discern them from the wheat, and to give charge to his servants, that they should not bind them up therewith. And thus came the change of religion into the church of Rome as these tars were sown in the husbandman's field.  
7 Thus I have sufficiently showed, that forsomuch as we find the Romish faith to be against the Scriptures, we have justly condemned it as heresy against the Catholic faith; though we were not able to note any time when it began, or person that first delivered it, or people that resisted it. But we have another issue with our adversaries about the second proposition: wherein the jesuite, you see, with much confidence assumeth it, that there can be no proof made of any time or persons wherein his Church altered the ancient faith. He biddeth us show who brought in the profession of a new faith, and when the old failed? He asketh, at what time? under what Pope? what rumours, what lamentations did it breed? what resistance was made against it? what historiographer writ it? did none oppose themselves? and so concludeth, that no mention being made in any story, that such an alteration was, it is sure there was no such at all. In which words, containing the sum of all that remaineth in this section, he requireth us to show two points: first, when the Church of Rome changed her religion, and who they were therein that brought in a new faith. Next, what resistance was made against her when she did so. Wherein I am resolved the jesuite speaketh against his own knowledge, only to set a good face on the matter. For is it possible he should be so ignorant as to imagine these demands cannot be satisfied? Such as he is may speak boldly and peremptorily, but they that trust them will be deceived; as I will plainly show in the two next digressions, wherein I will out of sufficient records make direct proof; first, that the beginning of many principal points of the Romish faith may be showed, both concerning the time and the persons that began them. Secondly, that in all ages the corruptions of that Church have been resisted as they came in. The showing of which two points will fully answer all that is contained in this section.   

Digression. 51. Naming seven points of the Popish religion, with the time when, and manner how they gate into the Church: thereby to show, that there is sufficient record to detect the novelty of the present Roman faith.  
8 This point in the matter of PARDONS is so clear, that it cannot be denied: for the most learned Papists that are, acknowledge the use of them to be come very lately into the Church. Which being so, it must necessarily be granted, there is some thing altered and begun among them since the Apostles time. Durand 
l 4. d. 20. q. 3.  saith, There are few things to be affirmed for certainty concerning Pardons: because the Scripture speaketh not expressly of them, and the Saints, Ambrose, Hilary, Austin, Jerome, speak not of them at all. Caietan 
m Tract. de indulge. c. 1.  saith, there can no certainty be found touching the beginning of Pardons: there is no authority of the Scripture, or ancient fathers, Greek or Latin, that bringeth it to our knowledge. Alphonsus 
n Haeres. verbo Indulgen.  saith, Their use seemeth to have come but lately into the Church. And Henriquez the jesuite 
o Sum. moral. l. 7. c. 3. Scol.  saith, There be certain late Divines which affirm, it is no rashness if a man say, the use and practise of Indulgences is not from the Apostles times. If there be no mention of them in the Scriptures, nor Fathers, nor in the ancient Church, how can it be shifted off, but they had a late beginning, and so are not Catholic?  
9 The beginning of THE POPE'S SUPREMACY usurped over other Bishops, was in Boniface the third. For Fr. Duarenus a Papist 
p De sacris eccl benefic. l. 1. c. 10.  writeth, that with great ado he obtained of Phocas that he might be made the universal and ecumenical Bishop: which authority (saith he) his successors have wonderfully enlarged: whereas in the beginning, as 
q Respons. de privileg. patriar charum. in iure Graecoroman. tom. 1.  Balsamon a Greek writer witnesseth, the five patriarchs were of equal honour, and stood all in steed of one head over the whole body of the universal Church. The beginning of his supremacy over Counsels, was of late, since the Counsels of 
r Sess. 4. & 5.  Constance and 
s Sess. 2 & 18.  Basil; decreed within these hundred years, in the Council of 
t Sess. 11.  Lateran by a few Italian Bishops: whereas in the ancient Church it was otherwise. For Cedrenus a Greek historiographer 
u Annal. p. 361. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  writeth, that the ecumenical or general Counsels were so called, for that by the command of the Emperor, the chief Bishops throughout the Roman Empire were assembled. And 
x Concord. l. 2. c. 25.  Cusanus a late Cardinal of the Church of Rome, saith, how all the eight general Counsels were gathered by the Emperor. The beginning of his supremacy claimed over Princes, was but of late. For Sigebert mentioning the Pope's proceeding against Henry the Emperor, about 300. years since, 
y Chron. ann. 1088. pag. 129. Idem Auentin. annal. Boio. l. 5. pag. 470.  saith, Be it spoken with the leave of all good men, this novelty, that I say not heresy, had not as yet sprung up in the world, that God's Priests should teach the people, that they own no subjection to evil Princes: and though they have sworn allegiance to him, yet they own him no fidelity, neither shall be counted perjured which think against the King: yea he that obeyeth him shall be counted for excommunicate; and he that doth against the King, shall be absolved from the guilt of injustice and perjury. In which words we see how a Friar of their own, 300. years since, calleth that novelty and heresy that now is cherished among our adversaries, and maintained for a piece of the Catholic faith; and the jesuite possible calleth Campian a glorious Martyr, because he was tied up for the practice thereof. For it is well enough known, that neither he nor any other Priest were ever executed in the Queen's time, but only for publishing and practising that which here you see Sigebert calleth Novelty. Besides, the Pope's clawbacks (is it because they are beggarly both in wealth and learning? as Fr. Victoria 
z Relect. 1. de potest. eccles. pag. 39  noteth of them) now adays publish in print, 
a Carer. potest. Rom. Pont. l 2. c. 9 pag 131.  that the power imperial dependeth upon the Pope's authority, and is subordinate to it: and that the Pope hath power to remove, revoke, correct, and punish Kings: whose secular government is not merely necessary or expedient, but when the Church cannot: and this (they say) is to be holden with the right faith, as the natural, moral and divine law of God. This is a piece of the present faith of the Church of Rome, the execution and practice whereof affordeth her such store of Martyrs in every kingdom. But that you may see how vainly they brag of their uncontrolled antiquity, mark what Waldensis hath left written, almost three hundred years ago: he 
b Tom. 1. p. 196. lib. 2. art. 3. c. 78.  saith, The regal power of Princes, is not by our mother the Church, used to be set behind the priestly power, as if it were nothing of itself, but sprang from it, and were the second after it. They err (he saith) that affirm, the root of earthly power hangeth so much on the Pope, that by his commission the execution of the same is derived to the Prince. Thus he writeth in that book which he calleth the DOCTRINE OF THE ANCIENT FAITH, that we might see the Church of Rome holdeth some things, which in the records of her own Court are noted for Novelties, and late incrochments against the ancient faith.  
10 The first restraint that ever was made of Priest's marriage, was by Siritius the Bishop of Rome, 380. years after Christ. For before that time it was believed and practised, that Priests might have wives as all other men, and Siritius was the first that ever forbade it. The first part of this which I say, that before his time married men exercised the ministery, is proved before Digress. 49. num. 4. and is further proved by the confession of our adversaries themselves. For Alphonsus 
c Adverse. haeres. verb. Sacerdot. haeres. 4.  writeth, that in the Primitive Church it was observed, that he which was married might be promoted to priesthood, though it were not required of him that he should first be married. And he addeth, that this custom prevailed till the times of the Nicene Council. The second part, that Siritius was the first that forbade married Priests, appeareth, first by the decree itself, extant in 
d D. 82. plurim.  the Canon law, next by the confession of our adversaries. For 
e Inuen. l. 5. c. 4.  Polydore affirmeth it, and the Gloss upon the 
f D. 84. Cum in praeterito. Glos. §. Qui sacramen.  Canon law saith, Siritius brought in the continency of Priests and Deacons, yea some affirm, that of old, before the time of Siritius, Priests might contract marriage. 
g Index Expur. pag. 308. nu. 26.  This Gloss, Pius Quintus, the late Pope, hath commanded to be wiped out, because it is clear against the Papacy: but Nauclerus 
h Tom. 2. generat. 13. pag. 537.  saith in effect as much, that Siritius commanded Deacons to be continent. And Clictoveus 
i De continen. sacerdot. c. 4. Quem refert● Bellar. & Greg. Valent.  writeth, that it is a commandment of the Church, first brought in by Siritius, that married men should not be ordained Priests, unless from that time forward they would contain. Here he confesseth, that Siritius brought in that 
k Greg. Valent. to. 4. d. 9 q. 5. p. 5. § 1. p. 1571. a.  which the Jesuits think to be the chiefest thing, whereunto the law of single life bindeth. Thus Siritius began the matter, but yet (
l Inuen. l. 5. c. 4.  saith Polydore) it could never be effected, that their marriage should be taken away till Gregory the seventh came to be Pope, in the year 1074. The which thing when he attempted in Germany, as 
m Sigeb. anno 1074. Lambert pag. 201 & 207. Auentin. annal. l. 5 Naucler. vol. 2. generat. 36. Baron. an. 1074. n. 37. Sigon. reg Ital. l. 9 anno 1074.  the stories with one consent record, he was resisted, as one that brought in a new custom, never received before. Aventine writeth, 
n Pag. 448.  that in those days Priests had wives openly as other men had, and begat children, their wives being called by a seemly name, Presbyterissae. 
o Pag. 460.  And when the Pope forbade them marriage, this, to many Bishops and other learned and good men, seemed a new doctrine and a pestilent heresy as ever troubled any Christian kingdom. And he saith, the Bishops of Italy, Germany and France met together, and for this cause decreed, that he had done against Christian piety, and deposed him, for that, among divers other things, he divorced men and their wives, denying such as had their lawful wives, to be Priests, when yet in the mean time he admitted to the altars whoremongers, adulterers, and incestuous persons. Let any man judge if it had been possible the Bishops and Clergy of Italy, France and Germany should thus bitterly have censured and withstood this doctrine of Hildebrand, if the Church had received it always before?  
11 The Images of the Trinity, 
p Posse●in. biblioth. l. 8. c. 16. Vasq. adorat. l. 2 disp. 3. c. 3. Bellar. c. 8.  which the Church of Rome now useth and adoreth, came not in of seven hundred years after Christ. For 
q Can. 82. Carranz ibi.  the sixth general Council, holden anno 687. forbiddeth the making of the holy Ghost in the likeness of a Dove: and 
r Apud Baron. an. 726. pag. 87.  Gregory the second, living anno 726. in an Epistle to Leo Isauricus, writeth, that in his time they used not to paint or represent God the Father. Upon which words Baronius hath noted in the margin, that AFTERWARDS the custom grew to paint God the Father, and the holy Ghost, in the Church. If it grew afterwards, than it was not used at the first.  
12 So likewise the beginning of all image worship was in the second Nicen Council: for 
s Act. 7. Zonar. tom. 3. pag. 95. Geo. Cedrens. Compen. p. 387  that decreed it. Whereas but a little before, when Serenus a Bishop in France, in detestation thereof, had cast out of a Church, and broken certain images, Gregory the Bishop of Rome 
t Lib 7. Ep. 109  wrote unto him: The zeal which you had that nothing made with hands should be worshipped, we commend, but we are of mind that you should not have broken those images: for painting is therefore used in Churches, that they which are unlearned might by sight read upon the walls that which in books they cannot. Your brotherhood should therefore have spared the breaking of them, and yet withal have kept the people from worshipping them; that such as are simple might have had means whereby to come to the knowledge of the story, and yet the people not sin in worshipping the picture. Which words show, that howsoever he favoured the historical use of images (which we deny not to have been brought into the Church before his time) yet he condemned all worship of them, as sin; which he could not have done, if the Church had believed the contrary. And the proceeding of the Council of Frankford against the Nicen, immediately after it was done, with the mislike that most men, then living, had thereof, and the general grudge of all the Christian world against it, showeth this to be true that I say. 
u Opus illustriss Caroli magni, etc. An. 1549.  The book of Charles the great, 
x Bell. de imag. c. 14. Baron. an. 794. nu. 31.  containing the acts of the Council of Frankford, and confuting that of Nice, is extant. And as soon as the decree of the Nicen Council came abroad and was known, the faithful refused it, and spoke against it, as against a new conceit never heard of before: 
y Hoveden. continuat. Bedae ann. 792.  a good Historiographer writeth, that Charles the king of France sent over into England a book, containing the acts of a Synod (he meaneth the second Nicen Council) directed to him from Constantinople; wherein, out alas for grief, many things are found inconvenient, and contrary to the true faith. Specially because, by the uniform consent almost of all the Eastern Bishops, no less than three hunndred, or more, it is confirmed, that images should be adored. Which thing God's Church altogether detesteth. Against which book Albinus wrote an Epistle, marvelously confirmed by the authority of the Scriptures; and, together with the book offered it to the king of France, in the name of our Bishops and Nobles. The Bishop of Rheims living at the same time, 
z Refert Alan. Cope. dial. 4. c. 18. p. 564.  writeth thus: In the time of the Emperor Charles, by the commandment of the Apostolic sea there was a general Council celebrated, the said Emperor calling it, wherein, according to the path way of the Scriptures and tradition of our ancestors, that false Synod of the Greeks was destroyed and wholly abrogated. And the Bishop of Orleans, at the same time likewise, 
a jonas de cult imag. lib. 1.  writeth, that the images of Saints, and stories of divine things may be painted in the Church, not to be worshipped, but to be an ornament, and to bring into the minds of simple people, things done and passed. But, saith he, to adore the creature, or to give it any portion of divine honour, we count a vile wickedness, and detest the doer of such a wickedness, and with open mouth we proclaim him worthy to be accursed. Would so great Peers of the Church, and that so universally, have thus bitterly taxed the Nicen Council, if it had not brought in and begun a new doctrine? Did the Christian world thus exclaim when nothing was altered? Weigh their words well, and you will not think it.  
13 The doctrine touching the merit of works, was begun lately by the Schoolmen, for Waldensis 
b Sacramental. tit. 1. cap. 7. p. 30  saith, it is Pelagianisme, and chargeth them to have invented the terms of condignity, and congruity, thereby to utter it. And it may easily be known to be to by this, that the said Schoolmen agree no better in it. For it were not possible they should be so contrary one to another therein, if it had been a Catholic truth received from the beginning without alteration.  
14 The Mass began not all at once, but by degrees. For the Latin language came not in where the people understood it not, till the time of Gregory, six hundred years after Christ, as 
c Declarat. ad censur. theol. Paris. p. 153.  Erasmus affirmeth: the Church, in former times, using the Service in the vulgar tongue. The transubstantiation, now believed to be therein, is acknowledged by Scotus and Biel, to be no elder than the Council of Lateran. For so 
d Tom. 3. d 50 s●ct. 1. p. 628. c.  Suarez the jesuite reporteth of them: which report our adversaries are bound to credit, coming from the mouth of so great a man of their own side. The sacrifice conceited to be made therein, in the judgement of divers learned Papists, was not done by Christ. For 
e Instit. moral. l. 1●. c. 8.  Azorius the jesuite writeth, that some Catholics deny that Christ offered up himself under the form of bread and wine, in his last Supper. The which is true indeed, and thence it followeth that the opinion of such a sacrifice is not founded on Christ's deed, but upon some later invention since him. And it is very plain, that Thomas of Aquin three hundred years since knew it not. For 
f Qu. 83. art. 1.  disputing how Christ is sacrificed in the Eucharist, he answereth, that he is said so to be in two respects. First, because the ministration of the sacrament is an image representing the passion of Christ, which is his true immolation: and images use to be called by the names of those things whereof they are images. Secondly, in respect of the effect of his passion, because by the sacrament we are made partakers of the fruit of his passion: and, saith he, as concerning this second manner, it is proper to this sacrament, that Christ is immolated, or sacrificed therein. These reasons of his, show that he knew no such kind of sacrifice as the Church of Rome now defendeth, because the celebration of the Eucharist being, in his opinion, but an image of the true sacrifice of Christ, he could think it to be no true sacrifice univocally so called, but only by external relation. And saying again, that Christ is sacrificed therein, by reason we are made partakers of the fruit of his passion, he showeth clearly he knew no real sacrifice, because we are made partakers of that even in Baptism also, where no man imagines Christ to be sacrificed. They that are acquainted with Thomas manner of writing, will soon perceive, that had he know nor believed such a sacrifice in the Mass as is now conceited, he would have uttered it in other more effectual terms, and expressed it as fully as the Jesuits have done since him. And touching the outward form of the Mass, I need say no more than Cusanus the Cardinal hath confessed. 
g Ep 7. p. 857.  He saith, The Apostles made the sacrament of the Eucharist by saying the Pater noster, as Saint Gregory affirmeth: and that divers forms were used before one Scolasticus came, who composed that which at this day our Church useth. The which also is divers according to the diversity of places. But we which live under the Church of Rome have received the order of the Mass from the Bishops of Rome themselves, who successively have added thereunto, one after another, and so it cometh to be a perfect Service or liturgy. This confession is enough to show when many substantial points were brought, against former antiquity, into the Mass. For at this day the Liturgy and rites thereof contain many substantial errors, invocation of the dead, commemoration, and intercession for souls in Purgatory, adoration, crossing, etc. all which by this confession must necessarily be granted, to have been added successively since the Apostles time.  
15 I am weary of collecting these particulars, albeit the like may be done in many more. And therefore I will show one way whereby any point of Papistry whatsoever may be manifestly showed to be an alteration from that which was first holden by the true Church, though the particular circumstances of the change cannot be named: and that is the uncertainty and contradictions among our adversaries touching the same, and the holding of it at one time in a far other manner than they do at another: the which is a strong evidence to show that it is but the invention of man's wit; for were it the old Catholic truth without alteration, they could neither remove, nor contradict it among themselves no more than they do the doctrine of the Trinity, or incarnation. Hereof I will set down only two examples, that our adversaries may see their turpitude, and young students in the controversies may be admonished what to observe in reading the books of Papists, both old and new.  
16 Touching the worship of images, the Church of Rome at this day, useth it, teaching that all images must be adored; but the images of God and of Christ, in a special manner, with the same worship wherewith we honour God himself, which is divine honour. And this, 
h Azo. instit. l. 9 c 6  the Jesuits say, is the constant opinion of all their Divines: yea 
i Sess 25. Azo 〈◊〉 supra. Suat. co●. ●●●●p. 54. sect. 4.  the Council of Trent hath so decreed it. But mark how long it was before this opinion was ripe, and what uncertainty there is among themselves touching it. For first, there was a time when the Church had no images at all, as I have showed, Digress. 49. nu. 5. then, in process of time, through the faction of private men, they got in, against the minds and good liking of the godly, as appeareth manifestly by the 36. Canon of the Elibertin Council, and the fact of Epiphanius. And when they began thus to be let in, yet was it only for an historical use, and to adorn their Churches, no worship at all being at the first allowed them, more than we allow the pictures that are in the glass windows of our Churches this day in England. This is proved by the records of those times convincing our very adversaries. For Cassander, persuaded by a discourse of Saint Augustine's, 
k Consult.  concludeth thereupon, that there were no images in all the Churches of his diocese. And Polydore 
l Invent. l. 6. c. ●3.  writeth, that by the testimony of Hierome it appeareth how in a manner all the ancient holy fathers condemned the worship of images, for fear of idolatry. 
m Index. expur Belg. in Polyd. Vergil.  The which words the Papists, in the later editions of his book, have blotted out. And Erasmus 
n Cateches.  saith, that by the testimony of sound and approved stories, it is clear, that till Hieromes time, such as were of sound religion would endure no image, either painted, or graven, to be set up in Churches, no not the Image of Christ himself. And to put this that I say out of controversy, our adversaries are not able to bring one testimony out of all antiquity, whereby it may be convinced that the images of God, or Christ, or any Saint, were carved in statues, and set up in the Churches to be adored and offered unto, as now they are. They may show certain pictures and paintings in walls and windows for other purposes; and they may muster up the fables of Christ's and his mother's picture made by Saint Luke, the image that Christ sent to Abgarus, the image erected by the woman of Syrophaenissa, the image made by Nicodemus, and such like which are either untrue or impertinent: but one solid authority cannot be given against that which I have said: our adversaries have long searched to find it, and have wearied themselves with contending about it, but whatsoever they bring proveth nothing when it cometh to the scanning. Afterward, in the second Nicen Council, by a faction of unlearned and simple persons conspiring together, at the suggestion of a graceless Empress, and upon silly grounds, a decree passed to worship them: the which notwithstanding was refused as impious, by the Bishops of England, France, and Germany, in the Council of Frankford, which was a general and full Council, 
o Abb. Vrsperg. an. 793. p. 1●7.  consisting of many Bishops out of all the Provinces of the Empire, 
p Rhegnio. an. 794 p. 30.  and the Popes own Legates, if any would deny it to be a lawful general Council. Yea this worship thus decreed was not allowed long after, nor is not to this day, by many great and skilful Papists, for among the Schoolmen and later divines of the Church of Rome, there be 
q Ho●k Sect. 137. ●. in Sap. Dura. 3. d. 9 q. 2. Alex. 3. q. 30. art. 3. Mirand. apoloog qu. 3. Alphons. Haeres. verb. Adoratio. haer. 2. Concil. Mog●nt. an. 1549. sub Sebast. c. 41 & 42.  divers that say, No worship at all is due to an image, neither is it lawful to worship it. But for so much as by the Image of Christ we are stirred up to ado●e Christ, and before it make our adoration to him, therefore we are said to adore the image. And yet 
r Act. 4. & 7.  the worship, allowed by that Council, was far short of that which the Church of Rome now giveth. For it was not that which is called Latria, divine honour, but the lesser worship consisting in the external reverence, and being inferior to that which is given to the sampler. And 
s Gabr. 3. d. 9 q. unica. concl. 7. & lect. in Can. 49. R. Aquil. 3. d 9 Petes. tract. de imag. p. 228. Catharin. opusc. de cult. imag. de Consecr. d. 3. Venerabiles. gl. §. Cultu. Sand. imag. c. 17.  many of the Schoolmen and others go no further. Till at the last, in the days of Thomas Aquinas 
t though part. 3. q. 25. art. 3. & ibi Caiet. Suar. Grego. valent.  the conceit waxed bigger, and grew to that which it now is, that the crucifix, and image of Christ, must be adored with the same honour that himself is, yea that honour stayeth in the very image. And by this one example the reader may perceive how the several articles of Papistry have increased by degrees, and how they have been held at one time otherwise then at another, the learned of that Church alway removing them, that it is unpossible they should be certain what to hold.  
17 Another example shall be touching original sin. For our first parents Adam & Eve, having sinned against God, left the effect of that their sin in all mankind, their posterity; whereby they are born the children of wrath, as the Apostle testifieth, Eph. 2.3. This effect we call original sin, and our adversaries, at this day, define it to be no more but 
u Bell. de amiss. gra. l. 5. c. 17. Andrad. Ortho. expl. l. 3. p. 217.  the want of original justice, and a certain crookedness of the will wherein he is borne, which maketh him odious to God by nature: exempting the concupiscence and corruption of nature that remaineth in the regenerate, and all that are baptised, as if it were no part of this, or any sin. Which is but a late device set abroach to maintain the perfection and merit of our works. For the Master of Sentences, in his time, 
x L. 2. d. 30. §. Nunc superest. & inde.  held it to be our natural concupiscence; expounding this concupiscence to be a quality in the soul, arising from our flesh, propagated to us from our parents, and stirring us up to sin. Thus according to the truth (wherein the jesuits now refuse him) teaching original sin to be a habit distinguished from the natural faculties of the soul, and coming into them through the fall of Adam, and there dwelling positively as a corrupt quality. This opinion had 
y Al●i●●ou. l. 2. tract. 2● c 2. Greg. Arim 2. q. 30 art. 2. Hen. Gandau. quodl. 2. q. 11.  divers partakers: and Ariminensis, that himself held it, saith, many both of his time and of old, favoured it. Whereby it appeareth that the modern opinion of our adversaries was not the Catholic received doctrine of that time. And because then they were not so confident in their opinions as now they are, there were othersome that held original sin to be nothing else but the sin of Adam derived to us by the effects, whereby we are made culpable, by bearing the imputation of that which he did. The which opinion is defective only in this, that it restraineth the sin to that which is but one part thereof. For it consisteth in this and more. Yet it was holden in Lombard's time, as himself reporteth, and since, by 
z Pigh contr. 1. p. 32 Catharin. de casu hom. & peccat. orig. p. 182  no small men in the Church of Rome: and Occam so liked it, that he 
a 2. qu. vlt. v.  professeth he would hold it, but for the reverence of some holy men, which seem to say, that original sin is the want of that justice which should be in us. And Catharinus saith, that having conferred it with many men exactly learned, and good Catholics, they liked it exceedingly. Whereby we may see the present opinion, offered us at this day by the Jesuits, is not so universal as they say it is, when the former ages so little favoured it; and if Catharinus say true, the very age now running may also be jealous of it for any thing we know, and remove it again, when the masters of their Schools please, as they formerly have done.   

Digression. 52. Showing that the present religion of the Roman Church was observed and resisted in all ages, as it came in and increased: naming withal, the Persons that made the resistance; and the Points wherein; and the Time when; from fifty years to fifty, throughout all ages since Christ: compendiously observed out of history, for the satisfying of their error that so much conceit the antiquity of Papistry, and think it was never controlled till Luther's time.  
18 Again the jesuite, with much rhetoric and confidence, asketh, What voices, what stirs, what lamentations were heard when Rome brought in a new faith? Were all asleep? did none resist? no Bishop preach? no Doctor write against the alteration? none to suffer martyrdom? never a true hearted Christian to lament it? no Historiographer, neither Greek nor Latin, far nor near, to make at least some obscure mention of such a matter in his commentaries? You see what a face he setteth on the matter, and yet all Histories confute him; for I never saw ancient history Greek or Latin (and yet I have seen and read those 
b Camp. rat. 7. Possen. bibliot. select. l 7. c. 23.  which our adversaries reckon up for the best & most ancient) but it containeth some notable memory of alterations made in the Roman Church, observed and lamented by some or other then living. For which cause our adversaries, at this day have taken exception against every one of them, and charged each particular author either with falsifying the truth themselves, or with being falsified by others; which needed not if they contained nothing in disproof of that which here the jesuit hath boasted. Yea the jesuite himself would lay this very imputation upon them, if he should be driven to answer that which is produced out of them. And then the case would be altered, for he might say no more, was there no Historiographer ᵗ Greek or Latin? but you should see he would answer in another tune, There are Historiographers, Greek and Latin, far and near, that have mentioned such a matter, but they are all liars. For Eusebius, Socrates, and Sozomen were all 3. of them heretics and liars. Nicephorus a liar. Benno full of impudent lies. Aventine a beastly liar. Marianus Scotus a manifest liar. Sigebert a liar for the whetstone, O the fraud, imposture, villainy of that he hath written! And thus they will entertain whatsoever is produced against them, as I have noted Digression 47. nu. 12. and for the further manifestation of that I say, there is not one of seventeen histories, reckoned up by Possevin for the chief, but Caesar Baronius, in his late Annals, hath attainted him.  
19 Again, what need they make the matter so fair, and so insolently call upon us to show who resisted them, when themselves have destroyed & corrupted many authors whereby it should be shown? Aventine 
b Annal. Be●●. l. 5. pag. 455.  writeth of Pope Hildebrand, that for the cloaking of his ambition, he devised fables, corrupted chronicles, razed out the things that were done, and adulterated the sacred oracles. Thus they make away the evidence, and then bid us show who resisted them. Let them restore us the writings of Wickliff, Dantes, Ockam, Marsilius and others, out of their ashes, and Italian libraries, where they lie buried, and we will answer them. For in the Pope's own Library are books both Latin and Greek, written against his primacy, as is testified by 
c Dial. 4. c. 19  Alan Cope; which is sign sufficient that the Papacy was resisted before Luther was borne: yea Bristo in the preface of his Motives, writeth, that scarce any piece or article of the Roman faith, but by one or other first or last, it hath been called in question.  
20 This I will show particularly in every age, so far as the title of this Digression bindeth me, and the Jesuits demand requireth: WAS THERE NONE THAT WOULD SPEAK AGAINST IT? NONE THAT NOTED IT? For in the first 600 years there was no substantial or fundamental innovation received into the Church; the present Roman faith, touching such points, being yet either unhatched, or received by known heretics: only the mystery of iniquity, 
d 2. Thess. 2.7.  that began to work in the Apostles time, increased by the heresy and ignorance, and superstition of some that daily corrupted 
e Euseb. hist l. 3. c. 32. & l. 4. c. 22. Niceph. l. 4. c. 7.  the truth. For the stories remember us of a saying of Hegesippus, that the Church continued a virgin undefiled, as long as the Apostles lived: but when that generation was passed, the conspiracy of wicked heresy, through the seducement of those which taught other doctrine, took beginning. But hereof 
f Act. 20.28. Phil. 3.18.  the Apostles gave warning, even with tears, and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ep. 70.  the ancient Fathers complained, that we may see the Papacy to have been resisted when it was yet in the Cockatrice egg.  
21 After 600. years were expired, that the several points of the true faith began, one after another, to be more grossly corrupted and changed by the Church of Rome; in the first fifty, I name 
h Alphons. v. imago.  Serenus the bishop of Marsils in France, who broke the Images that began to be set up in his Diocese. And Gregory the Bishop of Rome, 
i L. 4. ep. 32.34.38.39.  resisting the supremacy: and 
k Plat. Bonif. 3.  the whole Greek Church complaining when Phocas had first conferred it on Boniface.  
22 After 650. to 700, I name the sixth general Council, 
l Sext. Syn. Can. 13.  decreeing the marriage of Priests, against the Church of Rome labouring to restrain it, 
m Carranz. in Can. 82.  and forbidding to make the holy Ghost in the likeness of a Dove. 
n Concil. Bracar. 3. c. 1.  The Council holden in Portugal, where the cup is appointed to be ministered to the people in the Sacrament, against the practice of some that used to dip the bread, and so give it; which was one beginning of the half Communion.  
23 After 700. to 750, I name 
o Synod. c. 138. Zon. tom. 3. pag. 84.  the general Council of Constantinople, under Leo Isaurus, against Images: 
p Illyric. cattle. test. tom. 1. pag. 633.  and Clemens, Scotus, and Adelbartus, who preached against the supremacy, traditions, images, & in the defence of Priest's marriage, also against Purgatory and Masses for the dead; and were therefore persecuted by Zachary the Pope: which is the reason why in some histories they are so hardly censured.  
24 After 750. to 800, I name 
q Zon. tom. 3. pag. 88 Synod. c. 141.  the Council of Constantinople under Constantinus Copronymus, and 
r Rhegino. chro. l. 2.  of Frankford under Charles the great, against images: and the book yet extant that he caused to be made against the second Nicene Council; with another set forth by Ludovicus his son, to the same effect: both which are to be seen at this day.  
25 After 800. to 850, I name joannes Scotus, a great learned man, 
s Danae. resp. de Euchar. l. 1. c. 1.  who resisting the real presence, which in that time some private men began to set on foot, was therefore murdered. The same time Bertram also writ against it, whose book is extant. Tr●heinius 
t Catal. script.  saith of him, that he was a man very skilful in the Scriptures, exceedingly learned, and of a holy life. 
u jonas Aurel. de cult. imag.  Claudius' the Bishop of Towers in France, resisted Images, worship of Saints, and pilgrimage. 
x Anast. vit. Pont. in Serg. 2.  Lotharius the Emperor reduced the Pope to the obedience of the Empire, for which cause he sent three Archbishops, twenty Bishops, and divers noble men to Rome, who disputed against him and confuted him.  
26 After 850. to 900, I name Volutianus a Bishop, that wrote to Nicolas the first, in the defence of Priest's marriage. 
y Ep. Nicol ad Michael.  Michael the Emperor, and Phorius the Patriarch of Constantinople, resisting the Pope's supremacy: 
z Anast. in Nicol 1.  as also did the Bishop of Ravenna.  
27 After 900. to 950, and so forward, such abuses were noted in the Church of Rome, that 
a Fascic. temp. pag. 68  an ancient history mentioning the same, complaineth, Alas, alas, Lord God, how is gold obscured, and the colour changed! What offences do we read to have happened about these times, even in the holy Apostolic seat, which hitherto with such zeal thou preservedst! What contentions, emulations, sects, envies, ambitions, intrusions, persecutions! O the worst time that ever was, wherein the holy failed, and truths are diminished from the sons of men. To the same effect 
b An. 912. nu. 8.  writeth Baronius: What was then the face of the holy Roman Church? how filthy was it when potent and withal base whores bore all the sway at Rome? at whose lust seas were changed, Bishops were bestowed, and that which is horrible to hear, and not to be uttered, their lovers were thrust into Saint Peter's chair. In such times as these were, the Reader may easily think there was matter enough in the Roman Church that deserved resistance. As 
c Osbern. vit. S. Odonis. quem refert Fox. in Martyrol. pag. 1039.  certain of the English Clergy maintained the Sacrament to be only a figure of the body and blood of Christ, against the real presence then increasing.  
28 After 950. to 1000, we have 
d Sigon. Reg. Ital. l. 7. an 963.  Otho the great, that deposed john the Pope, and assumed into his hands the nominating and making of Popes hereafter; which was a manifest resistance made against the growth of the Primacy. 
e Homil. Saxon Aelfr.  Aelfricus the Archbishop of Canterbury, that preached and published his homilies against the real presence coming in. And I name 
f Refert Baron. an. 992. nu. 22.  Arnulphus, who in a Synod holden at Rheims, noted the Pope to be Antichrist: O Rome (saith he) to be lamented, which to our ancestors yeeldedst shining lights of Fathers, in our time sendest monstrous darkness, which in the age to come shall be infamous. What, o ye reverend fathers, what (I say) think ye him to be, which sitteth thus in a lofty throne, in purple robes and glittering gold? Certainly if he be void of charity, lifted and puffed up only with knowledge, he is Antichrist, sitting in the temple of God, and showing himself as if he were God: but if he want both charity and knowledge, then is he an idol, and to seek to him for answer, is to inquire of the marble stones.  
29 After 1000 to 1050, I name Rodulfus Ardeus, preaching against 
g Homil. Dominic. in Sept. & 18. Dominic. post Trin. ho. 1.  merits, and 
h 18. Dom Trin. hom. 2.  ability to keep the law. 
i His. l. 2. c. 4. quem refert Baron.  Glaber Rodulphus, that wrote how the Bishop of Rome should have nothing to do in another man's Diocese; the which he also saith was the opinion of all the Prelates in France. 
k Baron. an. 100 4. nu. 5.  Leuthericus an Archbishop in France, denying the real presence.  
30 After 1050. to 1100, I name 
l D. 31. omnino. Gl.  Nicetas an Abbot, and 
m Avent. annal. Bo●o. l. 5.  the Bishops of Italy, France and Germany resisting Hildebrand, and deposing him, when he would restrain the Clergy from marriage. 
n Sigeb chron. an. 1077.  Henry the third, the Emperor, with his Council of Nobles and Bishops, holden at Worms, withstood the Pope's supremacy now usurped, and judged him to be deposed. And Sigebert a writer living at that time, 
o Chron. an. 1088.  noted the Pope's excommunicating of Princes, and absolving their subjects from obedience, and calleth it novelty and heresy. The same time 
p Naucler. vol. 2. gener. 36. Sigeb. an. 1051.  Berengarius, in France, resisted the real presence: and though the tyranny of the Pope oppressed him, 
q Refert Baron. an. 1079 nu. 2.  yet many were still of his mind, 
r De Sacram. c. 19 pag. 17.  but they could not so easily be noted, saith Waldensis. 
s Hildeb. Cenon. epitaph. Beren. apud Malmesb. l. 3.  This Berengarius was reputed a good man and holy, though his enemies the Pope's creatures, have railed upon him.  
31 After 1100. to 1150, I name 
t Naucle. vol. 2. gen. 37. pa. ●07. Sigon reg. Ital. an. 11 11. l. 10.  Henry the fift, the Emperor, who against Paschalis then being Pope, maintained his right of making Bishops, and other privileges that belonged to his ancestors, which now the Pope usurpeth. I name Bernard, who though he were superstitious in some points, yet freely noted divers corruptions then coming in, whereby we know they arose not without resistance. He is clear against 
u Ep. 174. ad Can Lugd.  the feast of the Conception; whereby the conceit of the virgin Maries freedom from sin should be maintained: against 
x Se●. 1. de Annunt.  merits, 
y Cant. ser. 22. & ep. 19●.  justification by works, 
z De gr●t & lib arb.  free-will, 
a Cant. s●r. 5●.  keeping the law, 
b Se●. 1. de ●oena Dom.  seven sacraments, and 
c Ep. 107.  uncertainty of our salvation, and 
d L. 2. consid ad Eugen.  the Pope's greatness in temporalties. The same time, saith 
e In Honorio 2.  Platina, Arnulful a famous preacher was murdered at Rome by the Clergy there, because he bitterly inveighed against their lust and wantonness, and reproved their pomp, and raking together of riches: hence it was that their hatred and anger was stirred up, to the destruction of him that meant well. 
f Chr. Massae. chro. l. 16. ann. 1124.  The same time one preached in Antwerp against the real presence. And Honorius noted the bringing in of wafers into the Sacrament, the which thing (
g Cassand. Liturgic. c. 27. pag 66. 68  saith Cassander) the author of the exposition of the Roman order took most grievously, that the loaves of bread offered in certain Churches for the use of the sacrifice, after the custom of the ancient Church, should thus be brought from the form of true bread to so slight and slender a form, after the likeness of plates or pieces of money: and (saith he) in contempt he calleth them 
* Minutias num mulariarum oblatarum.  scraps of offered plate, and ascribeth to them a lightness like an image or shadow, and thinketh them for their slenderness unworthy the name of bread: thus prosecuting them with more bitter words then these.  
32 After 1150. to 1200, I name 
h Naucler. vol. 2 pag. 83●. gen. 39  the Emperor Frederick Barbarossa, forbidding appeals to Rome, and the coming of Legates from Rome into Germany, and other tricks of the Pope's pride. I name Lincolniensis, that noted the novelty and heresy of Friars. 
i Refert Wickl. in Trialog. l. 4. c. 26. 143.  He said, the definition of a Friar was, a dead carcase risen out of his grave, wrapped in a winding sheet, and carried among men by the devil. I name the Waldenses, dispersed over all this part of the world, who in the most substantial points resisted the Papacy to the shedding of their blood. 
k Naucler. vol. 2 gen. 47. p. 1033. Hosiand. Cent. 12. c. 5.  Their opinions were these, among some errors 
l Io. Marian. Hisp. de reb. Hisp. l. 12. c. 1.  that are falsely imposed upon them: that the Pope is no greater than another Bishop: that there is no Purgatory: that it is in vain to pray for the dead: that Masses for the dead were the invention of covetous Priests: that Images should be abolished, and the hallowing of water and other creatures: that the word of God should be freely preached to all men: that friars shrift, and the use of oil in Baptism, were the inventions of men. They contemned the Mass, and all that belongeth to it, and prayer to Saints, and Canonical hours, and thought a man might work any day except the Lords. They misliked fasting days and distinction of meats, and the single life of votaries. They defended the reading of the Scripture by the laity, and received it as the judge of controversies, and thought there were but two sacraments, as we do: and that the Communion should be ministered in both kinds to the people: and that Rome was Babylon, and the Pope had no right to the supremacy.  
33 After 1200. to 1250, I name Almaricus a Doctor of Paris, 
m Cairo. chron. an. 1202.  that was burned for withstanding altars, images, invocation of Saints, and Transubstantiation. 
n Math. Paris.  Robert the Bishop of Lincoln, that withstood the Pope's proceed in England. joachim Abbas 
o Rog. Houed. an. 1190.  said, Antichrist was borne in Rome, and should sit in the Apostolic sea. 
p Avent. annal. Boi. l. 7. pa. 535.  Frederick the second, as his ancestors had done before him, resisted the Pope's usurped supremacy. 
q Magd. Cent. 13. c. 5. Hosiand Cent. 13. c. 10. lib. 1.  Arnoldus Villanovanus spoke against the Friars, and the sacrifice of the Mass, and Papal decrees. Euerardus an Archbishop in Germany, in an assembly of Bishops at Regenspurge, 
r Avent. l. 7. pag. 546.  spoke thus of the Pope: Hildebrand, under colour of religion, laid the foundations of the kingdom of Antichrist. He was the first that began this mischievous war, which his successors have continued to this day. These Priests of Babylon will reign alone, they can bear no equal, they will never rest till they have trampled all things under their feet, and sit in the temple of God, and be exalted above every thing that is worshipped. He which is the servant of servants, coveteth to be the Lord of Lords, as if he were God: his brethren's counsel, yea the counsel of his master he despiseth. He speaketh great things as if he were God. In his breast he casteth new devices, whereby to raise a kingdom to himself. He changeth laws, and confirmeth his own: he defileth, plucketh down, spoileth, deceiveth, murdereth: thus doth that child of perdition (whom they use to call Antichrist) in whose forehead is written the name of blasphemy, I am God, I cannot err; he sitteth in the temple of God, and beareth rule far and near.  
34 After 1250. to 1300, I name 
s Magd. Cent. 13. c. 5.  Gulielmus de S. Amore. withstanding the Friars and their abuses. 
t Crantz. Metrop. l. 8. c. 16. Refert Illyr. Catal.  The Preachers in Sweden that publicly taught, the Pope and his Bishops to be heretics. 
u Panor. de judicijs. c. Novit ille. Naucler. vol. 2. gen. 45.  Dantes the Florentine wrote in a book, that the Empire descended not from the Pope; for the which cause, after his death they condemned him of heresy. About the same time also lived Gulielmus Altisiodorensis an ancient schoolman, in whose Sums are found many things confuted, that then were coming in, and maintained by others; the which because I have partly observed throughout this my answer, by alleging him against the jesuite, I will not now stand to produce.  
35 After 1300. to 1350, I name Marsilius Patavinus, that writ against the Pope's supremacy: 
x Defensor pacis.  in which book is to be seen the confutation of all such reasons as were made to prove him the head of the Church. I name Occam the schoolman, 
y Beside his own works see Sleid. comment. l. 2. Avent. annal. l. 7. p. 628 Naucl. vol. 2. gen. 45. p. 1003.  who exceeding vehemently writ against the Pope's authority over Kings (a great article of the Roman faith this day in England) and Counsels: 
z Trithem. de Scriptor.  he told the Emperor, that if he would defend him with the sword, he again would defend him with the word. And as he resisted the Primacy, so did he confute many errors now holden by the Church of Rome, and confirmeth that which is our faith in not a few points, as may be seen in his book upon the Sentences. I name Gregorius Ariminensis, who in his book upon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination, Original sin, free-will, the merit of works, and other matters. 
a Illyr. cattle. tom. 2. pag. 797.  The same time the University of Paris condemned the Pope's pardons.  
36 After 1350. to 1400, I name Aluarus Pelagius, who wrote a book 
b De Planctu ecclesiae.  of the lamentation of the Church, wherein he reproveth divers abuses of his time. 
c Fox acts and mon. pag. 38●.  And Mountziger, who in the University of Vlms, openly disputed against Transubstantiation, and adoration of the Sacrament. I name Michael Cesenas, 
d Illyr. cattle. tom. 2.  who said, the Pope was Antichrist, and Rome Babylon, and held there were two Churches; one of the wicked, wherein the Pope reigned, which was a flourishing Church; the other of the godly, an afflicted Church: and he complained that the truth was almost extinguished. The same time also lived john Wickliff, and infinite more with him in England, whom in that time they called Lolards, resisting Papistry to the shedding of their blood.  
37 After 1400. to 1450, I name again the Lolards in England, as Purvey, Badby, Thorp, Browne, Beverly, and the rest that were persecuted at that time. I name Chaucer, who expressly 
e Ploughman's tale.  writ, the Pope and his Clergy to be Antichrist. The same time Nilus wrote his book against Purgatory and the Pope's supremacy: and john Hus, Jerome of prague, and the Churches in Bohemia notoriously resisted the Papacy. 
f Naucler. vol. 2 gen. 47. p. 1033.  Their doctrine was the same with that of the Waldenses.  
38 After 1450. to 1500, I name Savonarola the Florentine, 
g Bucholch. chronol. Naucler vol. 2. gen. 51. Illyr. cattle. tom. 2. p. 890.  who preached that the time was come wherein God would renew his Church, that the Church needed reformation; he affirmed that the Pope taught not the doctrine of Christ, he maintained the communion under both kinds, and held against traditions, justification by works, and the Pope's supremacy. The same time Wesselus Groningensis, and joannes de Vesalia were famous for holding against merits, free-will, traditions, pardons, shrift, fasting days, pilgrimages, extreme unction, confirmation, and the primacy. In England also and Bohemia lived those which followed the doctrine of Wickliff and Hus, continuing the same till Luther.  
39 And when 1500. years were expired, arose Luther, Zuinglius, tindal, and divers others, whom God raised up to call his people out of Babylon, who you see were not the first that misliked the Papacy, many in all ages grudging at it before them: and the reformation which they brought in, was wished for and desired long before.  
40 And touching the catalogue that I have set down, I warn the Reader of two things: 
Note.  first, that I have not set down all, either that lived or are recorded in the several ages nominated; but only some few for example, to answer the Jesuits demand: by which few you may easily gather there were many more, when so learned men never use to want partakers, howsoever the tyranny and oppression of their adverse part may keep them under. Next, my meaning is not to justify every one that I have named to have been free from error, and a full Protestant in every point, (though many were so in every point fundamental) but only to show that the Papacy in all ages was resisted as it came forward, which the jesuite denieth. If it be replied, that these persons were heretics condemned by the Church; I answer, first the jesuite biddeth us name, who resisted Rome, were all asleep, none to observe the change? etc. and I name these; whereunto it is no sufficient answer to say, they were heretics, because it upholdeth not the question; and one heretic may be able to detect another; and the jesuite should not make his challenge so broad as to say, No mention is made in any story of such an alteration. Next, it cannot be proved that these were heretics. For one part of them is the Greek Church, another part is some ancient Divines of their own Church, a third part is such as the Roman Church persecuted. The second are sound and lawful witnesses, being the true Church of God to this day, though polluted with some errors. The second, though Papists in many points, yet show against all exception, those points wherein they were no Papists, to have been no part of the Catholic faith, so called, in their time; for than they would not have resisted them, but embrace them as they do all the rest. The third part I grant the Church of Rome then persecuted, and now calleth heretics, but that is the question, whether they or their persecutors were the essential parts of the Church: & this must be decided by the Scriptures only. For our adversaries say, they are the true Church, and prove it by their antiquity without resistance: both which we deny, showing the contrary in the precedent catalogue, which catalogue when they will disprove again, by replying, the men contained therein were condemned for heretics by the Roman Church; who seethe not this to be a retiring back again to the question, when that is brought to maintain the question which is the question itself?  
§. 51. Neither do I see what answer can with probability be forged against this reason. For to say, that the errors of the Church of Rome crept in by little and little, and so were not espied for the littleness of the thing, or for the negligence of the Pastors that lived in those days, is refuted already. For first those matters, which the Protestants call errors in the Roman Church, be not so little matters, but that less in the like kind are ordinarily recorded in stories. Nay some of them, in their conceits, (and consequently if men of old time had been Protestants, they would have been so also in their conceits) as gross superstition as was in paganism itself: namely to adore Christ as present in the Eucharist, which Protestants hold Really to be but a bare piece of bread: also their use of Images, which they account to be idolatry, and say, very ignorantly and maliciously, that we adore stocks and stones as the paynim did; the which things could not have crept in so by little and little, but they must needs be espied. Neither could the Pastors of any time be so simple or ignorant, so sleepy or negligent, but they must needs have seen, and seeing must needs, in some sort, have resisted, as before I said. For, to imagine all the Pastors of any one age at once to have been in such a deep Lethargical sleep, that they could not only not perceive when the enemy did oversow the cockle secretly in the hearts of some, but also when it grew to outward action and public practice, and so could not be but most apparent, (as the cockle secretly sown, when it grew and brought forth fruit, did appear and was well known and perceived, Matth. 13.) I say, to imagine all the Pastors to be so simple and sleepy not to mark it then, or not to resist it, is rather a dream of a proud man in his sleep, who is apt to think all fools besides himself, than a judicial conceit of a waking man of any understanding, who ought to think of things passed either according to the verity recorded in stories; or when this faileth, by consideration of the likelihood of that which he thinketh was done by men of that time, with that which most men would now do in the like case. Finally, if this were so that the Church did universally err, Neglexerit officium Spiritus sanctus (as Tertullian speaketh lib. de prescript. refuting the same cavil of heretics) the holy Ghost should have neglected his office, which is, as we have out of Scripture, not to permit the universal Church to fall into any error, but to suggest all things that Christ said unto it, and to teach it all truth.   

The Answer.  
1 The jesuite hath said, that if religion had altered in Rome since the Apostles time, it would have been recorded in some story, that such an alteration was: But there is no mention in any story of any such alteration. Therefore it is sure no such was at all. In which argument I have showed both Propositions to be false, in my answer to it in the whole former section. But the jesuite supposeth only two things can be objected against it: either that the errors as they grew were small, coming in by little and little, and so were not espied for their smallness; or else that the Pastors, which should have espied them, were all asleep, which he saith could not be. Whereunto I answer.  
2 And first to his last exception. For I grant the Pastors, nor people neither, were not all asleep, but waking, and saw the corruptions, at least when they came to public practice, as I have showed by induction of all ages, in the former section. Only we say, the number both of Pastors and people decayed daily through the Pope's tyranny, that, after eight hundred years were expired, increased exceedingly, and oppressed the true servants of Christ. Which oppression used against the Saints, joined with his strong delusions, and the multitude seduced thereby, caused that the warning they gave could not be heard, and what was heard could not be credited, and what was heard and credited, could not, the one half, come to our ears that live now so long after them. It is one thing therefore to say: the Pastors were asleep and saw it not, when the enemy first meditated and devised the point of Papistry that was sown; and another to think they were all asleep when it grew up and showed itself. The former we grant: the later we utterly deny. Again, it is one thing to say, the world was asleep when the Pastors gave warning, and another thing to hold the Pastors were all asleep that should give warning. This later is but the Jesuits conceit, for we never said it: the former is the truth, and he cannot disprove it. Whence it followeth, that still the holy Ghost performed his office, and evermore led the Catholic Church into all truth, and gave it warning of error, and suggested the words of Christ unto it: but the Papacy was not that Church, whose children had no ears to hear and receive the warning.  
3 Next, to the first exception: I answer, the jesuite hath falsified our saying; for we do not say, the corruptions were not espied for the littleness of the things, as if they had been so small that they could not be seen; for by that reason, as himself well observeth, the worship of the sacrament and images should be no small matter: but we affirm that these great corruptions, and all the rest whatsoever, came in first one after another, not all at once. And secondly were broached not in their full perfection at the first, but by degrees, as come at the first sight beareth no ear, and plants in the first spring show neither fruit nor blossom, in which sense we may say the corn and fruit came in by little and little. For who dreamt images should have been worshipped, when they were first brought in for memory? or who suspected the sacrament should have been adored, when they first used kneeling at the communion? Therefore when we say, the errors of the Roman Church came in by little and little, this is our meaning, and thus our words must be expounded. Which is a sufficient reason why some things, thus coming in, were, at the first, the less excepted against, when no great danger was misdoubted by their entrance.  
4 But if it were granted that some lesser alteration, consisting in ceremonies and Church-canons, came in uncontrolled, or some points of doctrine having at the first no show of evil, yet were it not proved thereby, that the godly then living & allowing them were of another mind than we. For if ourselves had then lived and seen no more danger ensuing upon them than they did, we would possible have said as little against them as they did. Prayer for the dead, the sign of the cross, & the opinion of free-will, at the first coming in, were so far from being applied to those vile purposes whereto the Church of Rome now bendeth them, that they might endure them, and we refuse them, and yet be both of one religion.  
5 But why doth the jesuite assume adoration, and images, for examples of that which came in without controllement? was he disposed thus to prostitute his own cause? was there no example he could make choice of but these, when the world never knew any innovation more famously and visibly noted then these? Did not 
a Can. 36.  the Elibertine Council, and 
b Epist. ad joan.  Epiphanius sufficiently point at the coming in of Images? And when the Nicen Council had allowed them to be worshipped, did not Charles the great, in a general Council of three hundred Bishops holden at Frankford, abrogate the decrees of Nice again, and writ a book against them? And did not, 
c An. 794. nu. 39  by Baronius his own confession, the most learned men and famous of that age speak against the Nicen Council, Walafridus Strabo, jonas the Archbishop of Orleans, Hincmarus the Archbishop of Rheims, yea another whole Synod under Lewis the first? I know he excuseth it, and 
d Geneb. chronol. an 744. Bellar. ●mag c. 14.  others with him, by this that the Counsels of Frankford and Paris, and these learned men did mistake the definition of the Nicen Council: but this is a bankrupt shift confuted by 
e Suar. tom. 1. d. 54. sect. 3. Vasqu. adorat. l. 2. nu. 228.  as learned of their own side as themselves. And therefore the Protestants condemning the worship of images, follow the ancient Church that resisted it.  
6 And when we say, the use of images in the Church of Rome is idolatry, and that the Papists worship stocks and stones as the paynim did; this is neither ignorantly nor maliciously spoken. Not maliciously, though merrily; for 
f Ad●. valen c. 6  Tertullian saith, touching such like absurdities of the Valentinian heretics, the matter itself sometime requireth that we laugh at it. Many things deserve to be convinced, that with our grave doing thereof we seem not to reverence them: Vanity and mirth are near sib. Let the truth laugh, because she is joyful, and jest with her adversaries, because she is secure: that when we say merrily, the Papists worship stocks and stones, our words be not taken as uttered in malice. And we speak not ignorantly, but know what we say, and can give a reason for it. For 
g Exod. 20.4. Deut. 4 15. Rom. 1.23.  to erect and worship images of the invisible God, is idolatry: or if that be denied, yet unlawful by 
h Duran. 3. d. 9 q. 2. ad. 4. Peres. de tradit. part. 3 pag. 222.  the confession of learned Papists themselves, though 
i Bell. imag. c. 8.  the Church of Rome now use it.  
7 Again, I think no Papist will deny, but his cross and crucifix, for example, is a stock, or a stone, or such a like metal; and yet the Jesuits say, 
k Coster. Ench.  that all the honour that is due to the sampler, is given to the image; 
l Bell. imag. c. 22  and it is so given that the image stayeth and limiteth it in itself, as it is an image, and not only as it representeth the sampler: 
m Greg. Val. tom. 4. 345.  themselves, after their manner, being properly 
* Terminus.  the compass of the worship, though not of themselves, but in respect of the sampler: and thus the images of Christ must be adored with divine honour per aliud. The which is now the current doctrine of the Church of Rome, save that 
n Bell. imag. c. 22. Suar. tom. 1. d. 54. sect. 4.  some wiser than other some, and possible their conscience checking them, think it no wholesome form of words for the pulpit. Again in the mass-book is a prayer to the cross: All hail o cross, our only hope, etc. Wherein some things being spoken which can be meant of nothing but the very wood itself: as this, Thou only wert worthy to bear the ransom of the world, o faithful cross, only thou art the noble tree among all: it is plain that even a block and a stock is adored with God's honour, as was used among the paynim. For even they, in much of their idolatry, did no more, in that many of their idols were the image of the true God, and so reputed and worshipped by them, respectively, 
o Act. 17.23.  and with relation to God. For 
p Ba●o. an. 52. nu 9 Peres. tradit. part. 3. pag. 225.  the altar at Athens, was dedicated to 
p Ba●o. an. 52. nu 9 Peres. tradit. part. 3. pag. 225.  the same God whom Paul preached: and it is the profession of 
q Dion Chrys. ser. 12. Olymp. Sozo. l. 7. c. 15. Athenag. Leg. pag. 20  the learned Gentiles, that their images were dedicated to the true God the author of life, and giver of all good things, the common Father and Saviour of mankind: whom in those images they worshipped, reputing the images themselves but stocks and stones. Seneca 
r Qu. natural. l. 2. c. 45.  saith, By jupiter standing in the Capitol with lightning in his hand, they understand the Preserver and Governor of all things; the Soul and Spirit, the Master and Maker of all the world, to whom every name agreeth: Few or none among them, 
s Vbi supra.  saith Peresius, thought the matter of their idols so graven, to be Gods. They had many idols whereby they represented the true God. Yea 
t Ortho. expl. l. 3. pag. 289.  saith Andradius, many among them vehemently abhorred the multitude of gods, and in their mind and thought religiously worshipped that one God, whom, with daily meditation, and all the power of their mind they sought, in him they put all their hope, him they always studied to please. With this conceit the paynim worshipped their images, 
u Rom. 1.23.  and yet are condemned of idolatry. Now I assume. But the Papists do the very same in the worship of their images; acknowledging them indeed to be but images of God and his Saints, but yet worshipping them as much as the Gentiles did theirs. The Papists therefore in the use of their images commit idolatry, and worship stocks and stones, as the Gentiles did.  
8 But the jesuite needeth not take this unkindly. For his 
x Vasqu. adora. l. 3. disp. 1. c. 2. & 3.  Jesuits writ, that not an image only, or a holy thing, may be worshipped with the same adoration that is given to God; but even any other thing in the world, whether living or without life. As for example, an Angel, a man, the Sun, Moon, and Stars, the earth, yea 
* Ipso ligno, Lapides, de modulo straminis.  a stock, a stone, or a little straw: that the jesuite no longer scorn the imputation of worshipping stocks and stones. Yea Cornelius Agrippa hath left 
y De occult. Philosoph l. 3. c. 15.  written, that certain (I dare scarce report it, my adversaries are so impatient in hearing such things, but yet I will say it again) Cornelius Agrippa, a great learned Papist hath left it written, that certain of the Schoolmen, naming Thomas of Aquin, and Aureolus, defended, that the very stars in the firmament might be worshipped and called upon to help us, but only for doubt of giving occasion to idolatry: not that it were idolatry (in their conceit) so to do, but it might give occasion of idolatry, possible as cutting of throats giveth occasion of murder.  
9 Touching adoration of the sacrament, (which is the Jesuits other example of things reputed by the Protestants for no small errors in the Church of Rome) we count is gross superstition indeed, and show the time when it came in. For it is a late invention following upon the conceit of the real presence, and prescribed 1220. years after Christ, by 
z C Sa●e. de celebrat. missarum.  Honorius the third, and so was resisted by all those that withstood the real presence. And if we call it heathenish superstition, thus to adore bread and wine, we are to be borne with. For if the oblation of bread and wine, 
a jul. Firmic. de erro●e profa. relig. justin. Mart. apol. 2.  used by the Gentiles, in their sacrifices to Mithra, were idolatry: what is the worshipping, even with divine honour, of that which is no other, for substance, then that which the Gentiles offered? Besides, the lawfulness of adoration dependeth upon the truth of real presence, which being overthrown, the adoration cannot be excused. And that which is more, supposing there were such a presence in the sacrament, yet, according to the doctrine of the Church of Rome, no man can be certain when it is, that he might adore without error. For 
b Sum. rosel. verbo Euchar. 3. nu. 47.  they teach, that the Priest's intention is it that worketh. For if he should say the words of consecration, without intention to consecrate the bread and wine, he should effect nothing: 
c Fr. Ouand. 4.  or if he intent to consecrate but one host, and there chance to be two, or more, than nothing is consecrated at al. In which cases, and the like, there must needs be idolatry, at least sometimes in the adoration, because though there be no doubt but Christ is really present under the form rightly consecrated, yet it may be doubted whether they be consecrated effectually or no; for if they be not, then nothing is worshipped but the bare bread. For remedy whereof 
d H●lens. 8. q. 30 memb 3. art. 1. §. 3. Bonave. 3. d. 24. art. 1. q. 1  they teach this poor shift, to adore upon condition, if the due form in consecrating be observed. 
e Panorm. c. Sane de celebr missarum.  And they give the Priest an Item, that if he be called in the night season to houzell the sick, and there spend all his hosts, then, as he cometh homeward, he must put out the candle and go darklong, lest the people adore the empty tabernacle. Again, it is 
f Omnes enim eodem modo de speciebus sacramenti, sicut de imaginibus philosophari debent. Vasq. adorat. l. 2. nu. 357.  confessed that the supposed forms of bread and wine, are adored with the same honour that is given to Christ; yea 
g Vasqu. ib. nu. 359. Resert.  some think, without referring that honour to Christ contained under them, but staying it in the forms. The which being so, than the adoration of the sacrament is culpable of the same idolatry every way, that the worship of images is, which I have proved to be heathenish.  
10 That which the jesuite toucheth by the way, how the Protestants hold the Eucharist really to be but a bare piece of bread, is a lie, because they hold the Eucharist to consist of two parts: the outward elements, and the inward matter thereby conferred to us. This last we call neither bare bread, nor bread at all, but the flesh of Christ that was given for us, and it is infallibly conjoined with the bread, by a sacramental relation; being as truly present therewith, to the worthy receiver, as the bread itself, though not in the same manner. For when land is conveyed by writing and seal, though it be not really contained in the wax and parchment, but lieth peradventure an hundred miles off: yet is it truly present, and thereby infallibly given to him with whom the covenant is made. And he that should account such a conveyance executed, but bare parchment, would be refuted by every tenant in the country, who esteem their leases to have the ground so united to them, by virtue of the bargain passed between their Lord and them, that thereby they can occupy it safely, and maintain their right against all intruders that would molest them. So is it in the sacrament: whose outward element, if we call bread, so did our Saviour, and his Apostles, and the ancient Church before us. For Saint Paul saith, 
h 2. Cor. 1●. 16.  the bread that we break, is the communion of the body of Christ: and, 
i 1. Cor. 11.  so often as ye eat this bread. And justin Martyr 
i Apol. 2. pa●. 76.  saith, the Ministers deliver to all that are present, of the sanctified bread. But bare bread we call it not, save only in respect of the natural substance, which it retaineth even after consecration; and when it is ministered to persons unworthy. For if a conveyance made to Peter, lying upon the table, be given to Richard; or if Richard fraudulently take it away, he receiveth nothing but bare wax and parchment, by reason the covenant was not made with him, but Peter. He is not the party that hath the right; though to Peter it be a further matter then bare parchment.  
11 But if the jesuite would needs have been censuring such as speak undecently of the Eucharist, he might have looked nearer home, in his own Church, 
k Verum esse huiusmodi apparitiones posse saepe fieri virtute daemonis. Suar. tom. 3. l. 55. sect. 1.  where it is holden, that those very apparitions of flesh and blood in the Sacrament (which they say are sometime seen, and are used as an argument to prove the real presence) may be done by the power of the devil. And 
l Ca●telae Missae.  where they teach, that a man having received his maker, may vomit him up again: and 
m Tho. 3. q. 80. art. 3. ad. 3. Suar. tom. 3. d. 62. s. 2.  where it goeth for currant, that a brute beast, as a dog, may eat the body of Christ. These speeches are foul, and deserve more reproof then that which saith, the external element in the Eucharist, for natural substance, is but bare bread, as the water in baptism, for natural substance, is but bare water, though by divine institution they be elevated to be the sacred mysteries of the flesh of Christ  
§. 52. Fourthly the Protestants Church is not apostolic, because they cannot derive their pedigree lineally without interruption from the Apostles, as the Roman Church can from S. Peter, but are enforced to acknowledge some other, as Luther or Caluin, or some such, from whom mediately or immediately they have received, by succession, the Preachers of their faith: Luther and Caluin themselves being not sent of any to teach this new faith, nor succeeding lawfully to any apostolic Bishop, or Pastor; but being, as Optatus Milevitanus said, lib. 2. contra Parmen. Victor the Donatist, an heretic, was, filii sine patre, & discipuli sine magistro. Children without a father, scholars without a master. Or as S. Cyprian lib. 1. Epist. writeth of Novatus: Nemini succ●dentes à seipsis Episcopi ordinati sunt. Succeeding to none, were ordained Bishops of themselves.   

The Answer.  
1 Our answer is, that the succession required to make a Church Apostolic, must be defined by the doctrine, and not by the place or persons: that is to say, they must be reputed the Apostles successors which believe the Apostles doctrine, although they have not this outward succession of Pastors, visibly following one another in one place, throughout all ages, as the jesuite saith, it is in the Roman Church. For Saint Paul 
a Ephes. 2.20.  telleth the Ephesians, they are built upon the foundation of the Apostles and Prophets, in respect of their calling to the knowledge of the Gospel; and yet they had not lineally (as the jesuite meaneth it) descended from the Prophets. And Nazianzene saith, 
b Laud. Athan.  Succession in godliness, is properly to be accounted succession. For he that holdeth the same doctrine, is also partaker of the same succession; as he that is against the doctrine, must be reputed to be also out of the succession. Which being granted, the Jesuits discourse about succession is soon answered. To the same effect speaketh his own 
c D. 4. Non est facile.  Canon, They are not the children of the Saints that sit in their places, but which do their works. Yea the Jesuits confess this. For Posseuine 
d Not. verbi Dei. pag. 328. ad interrog. 11.  writeth, that the true Church is called Apostolic, not only for the succession of Bishops from the Apostles, but also for the consanguinity of doctrine. And Gregory of Valenza, 
e Tom. 3. pag. 141. proprietas 4.  telling why the Church is called Apostolic in the Nicene Creed, giveth only three reasons: First, because it began in the Apostles: next, because by them it was spread all over the world: thirdly, because it still followeth their faith and authority. Waldensis 
f Tom. 1. doctrinal. l. 2. art. 2. cap. 18.  saith, The Apostles filled the whole Church with wholesome doctrine: and in that respect the whole Catholic Church is also called Apostolic. By all which it is plain, that for the being of an Apostolic Church, it is sufficient if it hold the Apostles faith, though it want the Jesuits succession mentioned.  
2 Whence it followeth, that although it were granted, the Roman Church could show a perpetual succession of Prelates, without interruption from S. Peter (which the jesuit saith may be showed, but 
g See digress.  I deny) yet were it not thereby proved apostolic, unless these Prelates had also retained S. Peter's doctrine: that the reader may see, all other marks of the Church must be tried by the doctrine; and that the jesuits succession, and unity, and universality, prove nothing unless the true faith concur therewith.  
3 Whence it followeth again, that it is no disadvantage to the Protestant Churches, if holding the Apostles doctrine, they want external succession of place & persons, such as the jesuite boasteth of: because the Apostolicknesse of the Church is not to be defined by it, but wheresoever the true faith contained in the Scriptures is professed and embraced, there is the whole and full nature of an Apostolic Church.  
4 And so I answer the Jesuits discourse in particular, that we can derive our faith from the Apostles, and that without interruption, in that to this day it was never interrupted, though such as succeeded visibly in bishops thrones did not alway profess it; it is sufficient that their malice could never extinguish it, and the professors and teachers thereof lived in the Roman Church itself; which, beside all other testimonies, we know by this, that it is the faith of the Scriptures, which cannot be extinguished, but groweth in the midst of all her enemies.  
5 And touching Luther and Caluin, I answer, 
Touching the calling of Luther.  that whatsoever is said against them, dependeth upon another point, which is, the faith that they taught. For if that were the truth, them no doubt they were sent of God to teach it, & we hearing them, received it of them no otherwise then God's faithful people are bound to receive the Gospel of their Pastors. And whereas he saith, they succeeded no Apostolic Bishop, neither had any calling to preach that new faith; I answer, that for the external succession, whereof I have spoken, we care not; it is sufficient that in doctrine they succeeded the Apostles and Primitive Churches, and those faithful witnesses which in all ages since embraced the same in persecution, though they succeeded not in that open manner that was used afore heresy and persecution grew. And albeit the Roman Church would not hear them, yet had they a lawful calling. First inwardly from God, who stirred them up, gave them gifts, directed them by his spirit, and blessed their labour: then outwardly in the Church of Rome itself, where they were created Doctors of Divinity, and Pastors to teach the people, as they were baptised: by virtue whereof they might lawfully preach afterward that which by the Scriptures they found to be the truth, and did lineally succeed the true Pastors of the Church that lived before them. If it be objected, that having their calling in the Church of Rome, it will follow thereupon, that only the Church of Rome is the true Church; this is easily answered, by denying the consequence. For the Church of God and the Papacy were mingled together, and were both called by one name, the church of Rome, by reason that in divers things that were good and indifferent, they communicated. So that even in the Papacy many of the things of God's Church remained, as the Scripture, Baptism, and these callings; which the Pope and his Clergy occupying, did as pirates that occupy another man's ship, and his goods therein: and therefore conferring baptism and callings to divers persons that afterwards forsook the Pope, the said persons notwithstanding rightly inherited them as the true Churches goods which the Papacy usurped. And whereas the jesuite saith, they were not sent to preach this new faith; I answer him, that this new faith, as he styleth it, is the true faith: & therefore even that sending which they had, bound them to preach it, though at the first it revealed it not to them, but God did it by means of the Scriptures, and faithful professors, that lay secretly hidden in the midst of the Papacy; and when they saw the truth, they needed no other outward allowance to preach, then that which they had to preach the Gospel: as the jesuite will think, that himself being baptised in the Church of England, after the order thereof, with intent that he should also profess that faith, yet afterward falling to Papistry, needeth no other baptism, but by virtue of it may use the liberty of other Christians. The very same we say of Luther and Caluins' callings; whereby they are freed from the imputations that Cyprian and Optatus lay upon the Donatists. For such as have no lawful admission, are children indeed without a father, and scholars without a master, and Bishops without succession, or what the jesuite will: but these men had a calling, else let us see what will be said to that I have answered.  
§. 53. This succession of Priests and Bishops continually from the Apostles, which we have and the Protestants want, the ancient Fathers did much esteem, and use as an argument, partly to confound the heretics of those days, partly to confirm themselves to continue in the Catholic Church, proving by the succession of Pastors, succession of Apostolical doctrine still to have continued in the Church. Hereupon S. Irenaeus lib. 3. ca 3. saith, Traditionem ab Apostolis & annuntiatam hominibus fidem, per successionem Episcoporum pervenientem usque ad nos, indicantes; confundimus omnes eos qui quoquo modo, vel per sui placentiam malam, vel vanam gloriam, vel per coecitatem colligunt praeterquam oportet. Showing the tradition from the Apostles and the faith preached unto men, coming unto us by succession of Bishops, we confound all them, who any way either through evil complacence of themselves, or through vainglory, or through blindness, and evil opinion, do collect and conclude otherwise then they ought. Hereupon also saith Tertullian, writing against heretics: Edant origines suarum Ecclesiarum, evoluant ordinem Episcoporun, ista per successionem ab initio decurrentes, ut primus ille Episcopus aliquem ex Apostolis, vel Apostolicis viris, qui tamen cum Apostolis perseveraverit, authorem habuerit vel antecessorem. Lib. de prescript. Let them set forth the beginning of their Church, let them unfold or declare the order of Bishops, so running from the beginning by succession, that the first Bishop of their sect had some of the Apostles or Apostolic men, who persevered with the Apostles, for his author or predecessor. Also S. Austin contra Epist. Fundam. c. 4. saith, Tenet me in Ecclesia Catholica ab ipsa sede Petri Apostoli, cui pascendas oves suas Dominus commendavit, usque ad praesentem Episcopum successio Sacerdotum. The succession of Priests from the seat of S. Peter the Apostle, to whom our Lord commended his sheep to be fed, until this present Bishop, doth hold me in the Catholic Church. The same S. Austin Epist. 105. doth dispute in the same manner. In which Epistle he reckoneth up all the Bishops of Rome until Anastasius, who was in his time Bishop in S. Peter's seat. Cypr. lib. 1. Epist. 6. Optat. lib. 2. cont. Parmen. The which argument those Fathers would never so much have urged if they had not thought that this succession was a sure mark of the true Church, and that with this outward succession of Doctors and Pastors was alway infallibly conjoined the true doctrine of the Catholic faith.   

The Answer.  
1 How much soever the within named Fathers, or any other, stood upon the outward succession of Bishops in their days, yet that will do the Roman Church no good at this day. The reason is, because than none had succeeded but such as kept the Apostles faith: which now is otherwise. For many Popes since that time have succeeded which have been heretics, as I have showed, Digress. 28. This difference between their times and ours, must be diligently observed, that the father's speeches, concerning succession, may be rightly understood, and the Papists arguments grounded on them, may directly be answered. For Irenaeus in the place quoted, saith, the Apostolic tradition or doctrine, and faith, which they preached to men, was come to them by succession of Bishops. Whereby it appeareth, they had not yet discovered that apostasy in Bishop's thrones which afterward ensued; but the true faith remained still, which now in the Church of Rome it doth not. Let our adversaries therefore bring those times back again, and restore us the Bishops that then succeeded, and we will allow them the same argument of succession that the fathers made, or else not. For Hegesippus speaking of that time, 
a Euseb. hist. l. 4. c. 22.  saith, that as the law and the Prophets, and the Lord himself had taught, so was it in every succession, and every city. Now it is contrary: as the Friars and Jesuits, and the Pope himself have devised, so is it in every succession, and every city of the Church of Rome. Which is a manifest reason why the Father's argument, drawn from succession, cannot benefit the external succession of Popes in that Church at this day.  
2 Again, they used succession as an argument to prove their Church, but not in that manner that our adversaries use it to prove theirs. For first the jesuit would make us believe, that by the succession of Pastors, the succession of Apostolical doctrine is proved to continue; yea, he saith, that with outward succession of doctors and Pastors was alway infallibly conjoined the true doctrine. This the Fathers never said, as shall appear in my special answer to their words. Neither would the jesuite have said it himself, if he had remembered the Greek Churches, which have as lineal succession from Saint Mark and Saint Andrew, as Rome hath from Saint Peter, and yet 
b Can. loc. l. 4. c. vlt. pag. 143.  they are counted heretical. Yea Bellarmine 
c Not. eccl. c. 8.  saith, It is not necessarily gathered that the Church is alway there where there is succession; which showeth the jesuits rashness in his assertion. For if the true faith were infallibly conjoined with the outward succession, than it would necessarily follow, that the true Church is alway there where succession is, which Bellarmine denieth.  
3 But with succession of persons, the Fathers alway joined succession of doctrine, and by them both together confuted schismatics. Thus doth Irenaeus in the very words alleged, and 
d L. 4. c. 43.  in another place more fully: We must (saith he) obey those elders which have succession from the Apostles, which with the succession of their Bishoprics, have received the certain gift of truth: as for the rest which want this principal succession, we must suspect them. Mark how he directeth you to embrace that succession which holdeth the doctrine also, and refuse that which hath it not: which had been idle, if the doctrine had been so united to succession, that it could not have been without it. Now our adversaries say otherwise.  
4 Secondly, the Fathers insisted on the succession of other Churches as well as the Church of Rome; which proveth manifestly that the succession which they assumed, proveth not the Church of Rome to be the Church of God, because it proveth not other Churches so to be. Our adversaries have 
e Possevin. noc. verbi Dei. pag. 329.  written, that the ancient Fathers reckoned not up the successors of other Bishops alike, as they did the successors of the Roman chair: but this is an untruth, proceeding of desperation: for Irenaeus in the chapter alleged, mentioneth the Churches of Smyrna, Ephesus, Asia: and in 
f L. 1. c. 3.  another place, the Churches of Germany, Spain, France, Egypt, Lybia and others. And Tertullian 
g Prescript.  referreth us to Corinth, Philippi, Thessalonica, Ephesus & Rome. Whereby it is plain, that if Rome be now the true Church, because the Father's mention the succession thereof, than the Churches of Greece must be granted to be the true Church also, because the Father's mention their succession also, which in Constantinople and Alexandria is preserved to this day. But in that they reckon up the succession of other Churches as well as of Rome, it appeareth that they thought it was tied no more to Rome then to others.  
5 Out of all this that I have said, I answer to the places alleged. And first to Irenaeus, that he saith not simply he convinced heretics by showing succession, but by showing the faith which successively had continued to his time: and we are contented the jesuite convince us so too, if he can. Tertullian biddeth heretics, if they can, deduce the succession of their Churches and sectmasters: which he might well do, although it would not follow thereupon, that wheresoever outward succession were, there should be also true doctrine. And he had reason to make them this challenge, for though every company be not the true Church that hath outward succession, yet they pretend themselves so to be; therefore he provoketh them to put the succession in trial, and show if they can that the first author of their sect was an Apostles successor. This was a good trial then, but now it is not, when not only new seas are erected, but the successors in ancient thrones are corrupted. Austin saith, the succession of Bishops retained him in the Church of Rome. And good reason, when they succeeded in faith as well as in sea. If he were now alive, he would say otherwise, when the succession, such as it is, remaineth without the faith: it was not the succession alone that retained him, but other motives joined with it, and mentioned in the same place, which now are wanting. So likewise 
h Ep. 165.  in his epistle to Generosus, he reckoneth up the Bishops of Rome that had been till his time; not using their succession as an argument to prove it the true Church, but naming those that had succeeded therein, and persevered in the truth: which he then well might do, but the jesuit now cannot, in as much as the Pope's following declined from the faith of their ancestors. Optatus mentioneth the Roman succession as Austin doth, reckoning up a catalogue of the Bishops that had been in that sea till Siritius time, to show the Donatists that the Church was in other places as well as in Africa; and to admonish them that their Churches wanted succession also, and not the true faith only. This is no advantage to the Jesuits cause. For as some heretics want succession, so all that have it are not proved thereby to be true Catholics, for any thing that Austin or Optatus say. That which Cyprian saith, receiveth the same answer that I have given to the rest.  
§. 54. The which to be conjoined may evidently be proved out of S. Paul himself, Ephes. 4. who saith that our Saviour Dedit pastors & doctores ad consummationem sanctorum, in opus ministerij, in edificationem corporis Christi, donec occurramus omnes in unitatem fidei & agnitionis filii Dei, in virum perfectum, in mensuram aetatis plenitudinis Christi, etc. Signifying that Christ appointed these outward functions of Pastors in the Church to continue for the edification and perfection thereof until the world's end; especially for this purpose, as is said in the same place, ut non simus paruidi fluctuantes, & non circumferamur omni vento doctrinae: that we may not be little ones, wavering and carried away with every wind of doctrine. Therefore that this ordinance and intention of our Saviour might have the purposed effect, he must provide so to assist and direct these Pastors in teaching the true faith, that the people, their flock may always, by hearing them, be preserved from wavering in the ancient faith, and from error of new doctrine: the which cannot be, unless with succession of the Pastors lawfully succeeding be conjoined true doctrine, in such sort that all true Pastors shall never universally err, or fail to teach the ancient and Apostolic doctrine. For if they should thus universally err, than all the people, who do, and aught like sheep, follow the voice of their Pastors, should also generally waver and err from true faith, and be carried about with the wind of new doctrine, contrary to this purpose of almighty God, expressed in this place by S. Paul. Yea the whole Church, which according to S. Gregory Nazianzene, orat de moderate in disput. habend consisteth of sheep and Pastors, should universally err, contrary to diverse express promises of our Saviour Christ, of which I have spoken somewhat before. Since therefore these promises cannot be false, nor the purpose of almighty God fail, it followeth that the people hearing their Pastors, may also infallibly alway learn and continue in the true apostolic faith: consequently that these ordinary Pastors, appointed by almighty God of purpose to instruct and confirm the people in true faith, shall never, at least universally, fail to teach the true faith. And therefore the succession of this external function of ordinary Pastors must needs be conjoined with the succession of one, and the same, true, holy, Catholic, and apostolic faith.   

The Answer.  
1 The jesuite having said, immediately before, that with the outward succession was alway infallibly conjoined the true faith, now proceedeth to prove it; wherein you may easily conceive he taketh a hard task in hand, because his own Bellarmine confesseth the contrary, 
a Not. eccl. c. ●.  It is not necessarily gathered that there is alway the Church where there is succession: and the Greek Church at this day proveth it invincibly against our adversaries. For they have the succession as entire as Rome itself, and yet 
b Bell. ib. §. Dico secundo, argum. Can. loc. l. 4. c. vlt.  the Papists think them not the Church of God: because, among diverse errors, they will not submit themselves to the Pope's authority. The jesuit therefore hath undertaken to prove that which the learnedst of his own side know and confess to be false. But that is ordinary.  
2 And as his assertion is insolent, so he proveth it as weakly: though I must confess he hath verbatim borrowed his discourse from 
c Greg. Valent. tom. 3 d. 1. q. 1. punct. 7. §. 25.  as learned a jesuite as ever jesuited. But I answer two things. First, that no man denieth but the succession of true doctrine and communication which the true Church of God is unseparably annexed with the succession of Pastors lawfully succeeding. I say not the outward succession of Pastors, but the true succession of Pastors lawfully succeeding, the which are the Jesuits own words: whereto if our adversaries will hold them, and require no more, they shall be yielded unto; and I will grant the same to be sufficiently proved by the text of Eph. 4. But this neither confuteth us, nor justifieth the Church of Rome. It confuteth not us, because 
d §. 52. per totam.  I have showed the teachers of our faith do lawfully succeed, & so alway have done, though not outwardly, and visibly to the world. And it justifieth not the Church of Rome, forasmuch as the ordinary Pastors therein succeed not lawfully. They succeed, in a sort, externally, sitting in the seats where sometime the Apostles and their successors did: but they succeed not lawfully, as I will show in the next section, or any other way then the Greecians now do, or then the pharisees & high Priests did in our saviours time, when they refused him, denying him to be the Son of God, & requiring a murderer to be given unto them: the which they could not have done if the Jesuits assertion were true, that the faith of God's Church is infallibly conjoined with the outward succession. For they had the outward succession from Aaron, lineally without interruption; and yet if the people had obeyed them in all things, they had led them into an universal error, no less than the rejecting of the Son of God. Now if only lawful succession have the truth abiding with it, and that is lawful which succeed principally in doctrine, retaining the ancient faith as well as the place and external show, which our adversaries dare not deny, and Tertullian affirmeth, 
e Praescrip. c 32  where he saith, the Churches that conspire with the Apostles in the same faith, are reputed no less Apostolical, for the consanguinity of the doctrine: if, I say, this lawful succession only have the true faith going with it, let them say freely, and without collusion, to what purpose should they plead their external succession to justify their faith, before they have pleaded their faith to justify their succession? which when they have done (and they can do it no way but by the Scripture) the Protestants will never except against their succession, but embrace it. And what vanity is it to object against us that we want outward succession, when that succession which is to be stood upon, consisteth not in the circumstances of place, and show, but in the retaining of the true faith? which may be done without interruption, when the outward show of places and persons is interrupted.  
3 Secondly, I answer further to the text alleged, and to all his discourse thereupon, granting, first, that the ministery of Pastors is the ordinance of God. Secondly, to continue in his Church for ever. Thirdly, for the teaching of his people. Fourthly, in such sort that they shall never universally err or fail to teach the ancient and Apostolic doctrine. Fiftly, whereupon the people are bound to hear them. And hence it followeth, that sixthly, where such Pastors succeed, the true faith is alway conjoined. This is granted. But then our adverries should consider, that such Pastors, furnished with these promises, do not alway succeed openly, or in one place, without interruption of the external succession; but they may arise and successively continue when the world seethe them not, or seeing them, driveth them from the Episcopal seas, that they shall be constrained to teach the Church in secret. S. Paul saith, Pastors and Doctors shall succeed, and succeeding teach the true faith, but he saith not, all that have outward succession hold the true faith: neither is there any thing in his words that proveth this succession to be of that nature which our adversaries require. Now the question between us is, not whether there be a perpetual succession of Pastors in the Church of Christ, that infallibly teach his truth; for we deny not that: but whether these Pastors be only they that continue in one place, one after another outwardly and visibly, at all times, to all the world? & whether Pastors succeeding in this manner be so privileged that they cannot err? which we deny, and in all Saint Paul's discourse there is not a word against us: because whatsoever he saith may be upholden in that kind of succession that I have described. Again, our English Bishops this day succeed lineally, in their places, from the first Apostles of our land: will the jesuit therefore grant we are the true Church? he will not (though indeed we be) because they have changed that which the precedent Bishops held for the true faith: the which being thus objected overthroweth himself; for now you see that with Pastors succeeding, the true faith is not alway joined; for one may succeed that will change the ancient doctrine, which the jesuite thinketh our English Bishops have done (though they have not that which is most ancient) but we prove against all exception their Italian Popes have, as I have showed, Digress. 49. 51. 52.  
§. 55. But as I have said before, and by many Catholic writers hath been proved at large, in the Roman Church only is this lawful uninterrupted succession of ordinary Pastors found: therefore the Roman Church, and those that communicate & agree with it, is the true apostolic Church, and hath in it alway taught the true apostolic faith.   

The Answer.  
1 Lawful succession is when the persons succeed in doctrine as well as in place: which, in the Roman Church, at this day, they do not; inasmuch as they are departed from the ancient faith to their own heresies. And this is the principal cause why we deny that which the jesuite saith here touching the Roman succession.  
2 We do not deny but they have a rank of Bishops (whether interrupted or no I will show in the Digression following) externally sitting in Rome one after another, but we deny lawful succession to stand in this. And we deny again that this is found only there and no where else; for it is found in the Greek Church also at this day: as appeareth by 
e Legat. eccl. Alexand. apud Baron. annal. tom. 6. in fine.  the letters which the Patriarch of Alexandria sent to the Pope, about 15. years since, wherein he styles himself thus: Gabriel, by the grace of God, the servant of the seat of Saint Mark, in the city of Alexandria in Egypt, and all other places joining to him, and bordering on the South, or the sea, and Aethiopia, the ninety seventh of the patriarchs, the successor of Saint Mark the Evangelist. Wherein we see the outward succession to remain in that Church as entire as it doth in Rome, and yet the jesuite will not grant the same, and such as communicate with it, to be the true apostolic Church that hath the true faith.  
3 And touching this outward succession, because it is so much stood upon, I say, it is not so entire as is pretended, but certain things may be objected against it, which are sufficient to take it way, and plainly prove it to have been interrupted. The which for the satisfaction of such as are desirous to look into this matter, I will briefly set down in the digression ensuing.   

Digression. 53. Objecting seven things against the succession of Popes in the Sea of Rome, whereby the same is clearly demonstrated to have been interrupted, and not to be any certain or infallible succession.  
4 First, I have showed, Digression 29. nu. 38. that our adversaries themselves have no divine authority, but only such as resteth upon uncertain proofs, to convince that the Bishop of Rome, rather than of Antioch, for example, is Saint Peter's successor. For allow them that Peter himself was Bishop of Rome, and appointed his successor to be the head of his Church after his death, which he never did; yet is there no infallible certainty, that this successor is the Pope. Canus, 
f Loc. l. 6. c. 8.  saith it is proved but either by history or tradition: and 
g Alphons. haeres. l. 1. c. 9  another learned Papist concludeth, that no man is bound to believe this or that Pope to be Saint Peter's successor. The which uncertainty showeth the succession of the Present Pope, or any other before him, to be indemonstrable.  
5 Secondly, supposing Peter were Bishop of Rome, yet there is no certainty who succeeded him, and one another a good while after. 
h Euseb. ch●on. an. 70. Opt. l. 2.  Some say, Linus succeeded Peter. 
i Hier. script. eccl. in Clem. etc. 52. in Esa. Marian. Scot an. 71  Some Clemens. 
k Refert. Baro. an. 69.  Some that neither, but Cletus. 
l 8. q. 1. Si Petr. Maria Scot an. 71. Luit prand. vit. Pont. in Clem.  Others say, Linus and Cletus were Bishops under Peter in his life time, but had no power of binding and losing. 
m Disputat hoc mundus quartus fucritne secundus. Gab. lect. 32.  Touching Clemens, all things are uncertain. 
n Fra. Agricol. de primate.  Some lay the succession thus: Linus, Clemens, Cletus, Anacletus. 
o Baro. ann. 69. n. 42.  Some thus: Linus, Cletus, Clemens, Anacletus. 
p Tertull. carm. l. 3.  Some thus, Linus, Cletus, Anacletus, Clemens. 
q Onuph. annot add Clem.  Some thus, Clemens, Cletus, Anacletus, leaving out Linus. 
r Optat. l. 2. Aug. ep. 165.  Some thus, Linus, Clemens, Anacletus, evaristus, leaving out Cletus. Some thus, Linus, Cletus, Clemens, evaristus, leaving out Anacletus. Here we see all things are intricate, and no certainty can be had. The like may be observed in the lower parts of the succession following.  
6 Thirdly, the Sea hath been void a good space together without any Pope at all. 
s Baro. an. 53. n. 28.  Ann. 253. upon the death of Fabian it was void one year, and some months. 
t Anastas. in Honor.  Anno 638. when Honorius died, it was void one year, seven months, and seventeen days. Ann. 682. 
u Anastas. in Agatho.  upon the death of Agatho, it was void one year, seven months, and five days. Ann. 767. 
x Anastas. in Paul.  upon the death of Paul, it was void one year and a month. Baronius 
y An. 853. n. 63.  saith, It hath fallen out that it hath been void above two years and five months, the election having been delayed through contention. 
z Suppur. ann. 296.  And in Martinus Polonus it is noted in the margin, that the Papacy ceased seven years, six months, and fifteen days. These vacations cannot be denied, and therefore the succession hath been interrupted, because at that time the supposed Head that should succeed was wanting.  
7 Fourthly, about the year, 850, a woman succeeded, that in the habit of a man continued Pope two years, and five months, until, being gotten with child she died in travel, in the open streets as she went on procession. This is recorded by so many 
a Marian Scot an. 854. Martin. Polo. an. 855. Palmer. Floren. an. 854. Sigeb. an. 854. Lao●ic. Chalcocondyl. reb. Tu●c. l 6 p. 411. Anton. hist part. 2. ti●. 16 c. 1. §. 7. Coel. Rho digni. lect. antiqu. l. 8. c. 1.  Historiographers, and all Papists themselves, some few excepted that received it from them, that now it is too late for the Jesuits to control it. And I care not though Anastasius, that lived in Rome the same time when this was, and writ the Pope's lives, mentioneth it not in his book; 
b Onuph annot joan. 8. Bell. Ro. Pont. l. 3 c. vlt. Baron ann. 85●. n. 64.  which is the best argument our adversaries have against it. For Anastasius his book is of small credit with themselves. 
c Praefat. ad lecto.  He that put it forth saith himself, that it is a question among the learned, whether this Anastasius be the true author of all the lives contained in the book. For Platina, Trithemius, and Onuphrius, and others, think Damasus writ their lives that were from S. Peter to himself. Which being true, than it is not certain that Anastasius, living in Rome when joan should be Pope, wrote every thing in that book. He saith, that by reason of the often contradictions contained in the book, Baronius suspecteth it was compiled by more writers than one, & by two at least. He saith, many things are affirmed contrary to the truth, which can be proved by the testimony of no grave or ancient author; many slips in Chronagraphy are therein, and many things repugnant, and not agreeing together: in many places other men have added or detracted. He saith, it may not be denied that in the copy there are places so intricate, that there is no hope to get out. And he confesseth, that after the life of Hadrian the second, the lives of three Popes are omitted that went between him and Stephen the sixth: as the life of joan is omitted, that should have gone between the lives of Leo the fourth, and Bennet the third. Yea 
d an. 739. n. 6.  Baronius, in his own favour, can espy that many things are found in others which Anastasius hath omitted; but we are whooped at for saying so: though we bring the testimony of 
e Martin. Polo. Sigeb. Palmer. Florent. Fascic. temp. Anton. Volateran.  divers authors that say, she was put not in the catalogue of Popes for the turpitude of the thing: which might be the reason why Anastasius, or others, mention not the story. For what should the Pope's Library keeper do writing her life that must be razed out of the catalogue? yea Volateran saith, the story is, by many omitted for the foulness thereof. And if it be objected that Anastasius saith, Leo continued Pope eight years, three months, and five days, and Bennet two years, six months and ten days; that there could be no room for joan to sit between them her 2. years and odd: this is easily answered by that which I have observed already, touching the corruption of the book. An instance whereof I give in Stephen the fift, of whom he saith, that he sat seven years, & seven months, when it was 
f Carranz. in Steph. 5.  but seven months and three days. These things the Papists themselves have objected against Anastasius, if any man think his silence in the matter of Pope joan so great an evidence, that thereupon he would condemn all others that have written it: though it may also be inquired whether they have given him a purgation or no. For 
g Sur. comment rerum. in orb. gest. p. 424.  they writ of their Cardinal Gropper, in praise of his continency, that he threw his bed out of his chamber window, because on a time, he found a woman making it. So when joan a woman had, contrary to the succession, made the Pope's bed, and Anastasius written it; why might not he that set out out the book, be moved with Groppers zeal, and throw the story out of the window? They that remember how much hath been cast of late, since printing came in, out of all authors, by such purgation, may with good discretion inquire into this point. For the Church of Rome is so curious in avoiding suspicions, that if any servant of hers, be it Caietan, or Ferus, or Thomas, or Anastasius himself, make a bed in a wrong chamber, by writing any thing that may justify the Protestants faith, out it shall go at the window, and the book be purged.  
8 Fiftly, divers Popes have been heretics against the faith, and, as Lyra 
h Exposit. in Mat. 16. §. Non praevalebunt.  noteth, revolted from it. This I have showed at large, Digression 28. Yea it is a judgement reported by the skilfullest Divines in the Pope's Church: not only that he hath been an heretic, but also, 
i Greg. Valent. tom. 3. p. 240. 2.  that he may do his best to obtrude his private heresy upon others. Yea 
k Turrecr. ium. eccl. l. 4. part. 2. c. 16 §. Decimus septimus modus.  he may define it solemnly, and avouch that Christians ought to hold it as Catholic: which you may be sure they would not say, but that they have seen the experience of it in former times. Now 
l Tho. 22. q. 39 art. 3. Turrecr. sum. eccl. l 2. c. 112. ad. 7. & l. 4. part. 2. c. 20. Caiet. de authorit. Pap. & Conc. c. 18.  an heretic ceaseth to be Pope, and falling from the faith, he falleth ipso facto from the chair of Peter: whence it followeth, that the succession of the Roman Church hath been so often interrupted as there have been heretics that have succeeded; by our adversaries own doctrine. Yea Bellarmine 
g Not. eccl. c. ●  useth this very reason to disprove the succession of the Greek Churches: Finally, saith he, all those patriarchal Churches have had manifest heretics to their Bishops for a long time, and therefore the succession of the ancient Pastors is interrupted. Will our adversaries now stand to that law which they have given to others?  
9 Sixtly, 
h D. 79. Si quis.  it is the Popes own law, that if any man be installed Pope, through money or favour of men, or by popular or military tumult, without the consent and canonical election of the Cardinals and Clergy, let him not be accounted Pope or Apostolical, but apostatical. By virtue whereof the succession of the Roman Church is wholly overthrown. For it must be granted, that so often as this law hath been broken, so oft the succession was interrupted. But nothing hath been more common then by Simony and violence to obtain the Papacy. 
i Vit. Damasi 2.  Platina noteth it in Damasus the second: The custom grew (saith he) that any ambitious fellow might invade Saint Peter's seat. And 
k Vit. Bonif. 8.  in Boniface the eight, 
l Ingreditur vulpes, regnat Leo, sed canis exit: Re tanden vera, si sic fuit, ecce Chimaera: Mat. Westm. pag. 443.  of whom the saying went, that he entered like a fox, reigned like a lion, died like a dog. 
m Guicciard. hist. l. 1. & 6.  Thus of late years succeeded julius and Alexander. And Platina 
n Vit. Syluest. 3  speaking of the coming of Sylvester the third to the Papacy, saith, At that time it came to pass, that he which most prevailed, not in learning and holy life, but in bribery and ambition, even he alone obtained the Papacy, good men being oppressed and rejected: and he wisheth that this custom were not retained in our times. Caesar Baronius entreating of the Popes that succeeded in the ninth 
o An. 908. n. 6.  age, telleth how about the year 908, Theodora a noble woman, but a notable strumpet, of great beauty and excellent wit, by keeping company with Adelbert the marquess of Tuscia, by whom also she had certain daughters, got the monarchy of the city into her hands, and prostituting her daughters to the Popes, invaders of the Apostolic sea, and to the Marquesses of Tuscia, thereby the command of those strumpets so increased, that at their pleasure they removed the Popes that were lawfully created, and thrust violent and mischievous men into their rooms. 
p An 912. n. ●.  And he addeth a complaint touching the miserable face of the Church at that time: How filthy (saith he) was the face of the Roman Church then, when most powerful, and withal most sordid whores bore all the sway at Rome? at whose lust Seas were changed, Bishops were given, and that which is horrible and not to be uttered, whose lovers the false Popes were thrust into the seat of Peter, which were not to be written in the catalogue of the Roman Bishops but for the noting of such times. For who may say they were lawful Popes, which were thus without right thrust in by such strumpets? No where do we find any mention of Clergy choosing or giving consent afterward: all Canons were put to silence, the Pontifical decrees were choked, ancient traditions proscribed, and the old customs, sacred rite, and former use in choosing the high Bishop, utterly extinguished. Thus had lust gotten every thing into it own hand, etc. Thus themselves write of their own succession, which showeth what we are to think thereof, the rather, if we remember 
q Sigon. Reg. Ital. an. 1046. lib. 8.  that this abuse continued almost 200. years together; that it might appear that if discontinuance of time, or unlawfulness of entrance could interrupt a succession, this of the Papacy, so insolently bragged of, was grossly interrupted. Now take some special examples. 
r Puer fermè decennis. Baron. an. 1033. nu. 6. Glab. Rodulf.  Bennet the ninth was a child about ten years old. 
s Baro. an. 955 nu a. & 3.  john the twelft, a mad lad, eighteen years old at the most. 
t Plat. & Baro. an. 908. 1.  Sergius the third entered violently, casting out his predecessor Christopher, imprisoning him with bands, until he drove him to turn Friar, and so end his days. 
u Baro. an. 912. nu. 7.  john the eleventh was created Pope by Theodora, and violently intruded for his filthy love. 
x Baro. an. 928 nu. 2.  Afterward her daughter Marozia by force of arms expelled him, and caused him to be imprisoned, where he was smothered to death. Leo the sixth succeeded him, 
y Baro. an. 929 1.  and he also was imprisoned and died. The next but one was john the twelft: 
z Baro. an. 931 nu. 1.  he was bastard to Sergius by Madam Marozia, and being yet but a stripling, was violently put into the Popedom by his mother and her husband Wido, the marquess. 
a Baro. an. 940 nu 1.  The next Pope but one was Stephen, chosen by the Romans, without the Cardinal's consent. 
b Baro. an. 955. nu. 4.  john the twelfth was made Pope by the faction of Albericus his father, when for his age he was not yet capable of the order of a Deacon. 
c Luitpr. l. 6. ●. 11.  In the end his Bishops forsook him, and one night as he was in bed with a man's wife, he devil struck him, and he died. About ten years after, 
d Baro. an. 974. nu. 1.  Bennet the sixth was imprisoned and murdered by Boniface that succeeded him, who got the Popedom by violence; 
e An. 975. nu. 1  and was again himself as violently deposed, and john the 15. put in his room: 
f An. 985. nu. 1  but he returned again, and apprehending john, imprisoned and murdered him. This companion is one of the succession, and yet Baronius saith of him, he was a villain and a thief, the murderer of two Popes, the invader of Peter's chair, who had not so much as one hair of a Roman Bishop, whether ye consider his entrance or going forward: but deserveth to be reckoned among famous thieves and ransackers of their country, such as were Sylla and Catiline, all who might cast their cap at this thief. These are a few examples among many of such as have succeeded in the Church of Rome, taken out of our adversaries own writings. May it please them to look back and make a stand a while, and when they have viewed the manner of their coming in, and well beheld their order, to say what they think of the Roman succession in their days, and where it was? And to remember that it is not the badness of their lives that I now urge against them, but the manner of their entrance, which by all laws of God and men, maketh them apostatical; and as Baronius confesseth, not fit to be put into the catalogue: and yet they were above fifty Popes together that thus entered, and this order continued 200. years at that time, beside all other times, wherein the succession may be showed to have been no better.  
10 Lastly, 
g Onupht. cro. Ro. pont. Bozi. sign. eccl. l. 19 c. 1.  there have been thirty schisms, wherein there were two or three Popes at once. As for example, about the year 1044. 
h Baro. an. 1044 nu. 1.2.5. Naucler. vol. 2. gen. 35. Onuph. in Grego. 6. ad Plat.  Bennet the ninth, Sylvester the third, and john, were all Popes at once, and made their abode in three several places of the city, dividing among them the revenues of the Patriarchies, until Gregory the sixth, hiring them with money to give over, himself was created the fourth Pope, and was presently expelled again, and Clement ordained. Again, 
i Theod Niem. l. 1. c. 7.  about the year 1379. began the schism between Vrbane and Clement, which ended not till 70. years after. At the first there were two Popes together, the one in Italy, the other in France; 
k Naucler. vol. 2. gener. 46. joan. Marian. de reb. Hisp. l. 18. c. 1.  what time the most learned men alive could not tell which was the true Pope, but it was doubted throughout the Christian world. 
l Naucler. gen. 47.  Hereupon some thirty years after the schism began, the Cardinal's meeting at the Council of Pisa, elected a third Pope, and so there were three Popes: whereof Bellarmine 
m Rom. pont. l. 4. c. 14.  saith, it could not easily be judged which of them was the true and lawful Pope, every one of them having most learned patrons. 
n Naucler. gen. 48.  Shortly after, the Council of Constance deposed them all three, and created Martin: which yet did not so extinguish the schism, but that in the Council of Basil it broke out again, where the Duke of Savoy was made Pope against Eugenius, and was called Felix, 
o Clement elected, an. 1379. Felix resigned, an. 1449.  between whose resignation, and the election of Clement against Vrban, was 70. years. Here let any man bethink himself what succession this was, wherein so many Popes succeeded all at once, and no man can tell which was the true Pope. For if the jesuite will have me to believe the Roman faith because of the succession of Popes in that Church, than it is needful that he show me who they were that thus succeeded, and prove their entrance lawful: which he cannot do, forasmuch as every one of them will maintain his own right, and as I have noted, had the most learned and conscionable men in the world on their side: that no man could tell who succeeded.  
§. 56. And this conclusion I may also confirm with the authority of the ancient Fathers, who in express words do affirm, the Roman Church, which was then governed by Popes as now it is, to be the lawful and Apostolic Church; Iren. l 3. c. 3.5. August. contra Ep. fundam. c 4. and in diverse other places S. Ambros. serm. 47. de fide Petri. S. Hierome Epist. ad Damas'. de verbo hypost. S. Cyprian l. 1. Ep. 1. ad Cornel. l. 4. Ep ad Papianum, and others. The which since they did affirm for no other reason but because that company of men which were Christians in Rome, and which in their days communicated with the Roman Church, had a lineal succession of people and priests, derived, without interruption from the Primitive Church, which was planted by the Apostles themselves; with which succession of Priests must needs be inseparably joined succession of doctrine: since, I say, for this reason, & no other, they did call the Roman, the apostolic Church: this reason alway holding, as well since the days of these Fathers as before, we may say that in effect, they affirmed the Roman Church, at this day, to be the true apostolic Church. See especially Irenaeus and S. Austin in the place already cited. And Tertullian lib. de prescript. And Optatus lib. 2. contra Parmen.   

The Answer.  
1 The ancient Fathers affirm not one word of all this. First they affirm not that the Roman Church was then governed by Popes, as now it is. For they saw not how it is governed now, and therefore could not affirm it. And that it was not, in their time, thus governed, I have showed, Digression. 27. and 49. num. 6. and 51. num. 9 The Bishops of Rome in their time, I grant, were called Popes and ecumenical, as 
a Ep. Arsen. apud Athan. apol. 2. Basil. ep. 52. justin. Novel 3. & 5. in tit. Balsam. respons. in iure Graecorsi. joan. Aquipont. de Antichr. p. 107.  other Bishops also were, but they had no such authority as now they usurp. Their own 
b Concord. l. 2. c. 12.  Cusanus may teach them, that he is gotten beyond the ancient observations, not having that power belonging to him which certain flatterers give him. And Duarenus, a Papist likewise, yet 
c De sacris eccles. benef. l. 1. c. 16.  confesseth as much as I say, that Phocas made him the universal Bishop, which authority his successors have marvelously increased.  
2 Next, albeit they affirm the Church of Rome to be the lawful and apostolic Church, yet they affirmed not the present Roman Church, which they never saw, so to be. He that affirmed Lais to be a virgin when she was ten years old, did not say, she was so at twenty. Rome since their death hath played the whore, and lost that name and reputation which the fathers had of her. Which answereth all the places cited out of Irenaeus, Austin, Ambrose, Hierome, and Cyprian. For, calling Rome the apostolic Church, they spoke of their own time, and not of ours.  
3 Thirdly, they do not affirm the Roman Church in their days to be lawful and apostolic, for no other reason, but because it had a lineal succession from the primitive Church: but, as I have answered 
d Sect. 53. n. 2. & inde.  before, because it had withal the succession of doctrine, which the present Papacy hath not. Neither did they think that therefore it had succession of doctrine because it had succession of Priests, as if the former must needs be inseparably joined with the later. For their words express no such thing as I have showed. They revoke schismatics to the succession indeed of the Roman Church, as they did likewise of others, and object it against them: but not it alone, nor so as they would assume all succession, for ever, to be joined with the true faith, though then, in the Churches named, it was. Neither did they believe the Priests whom they so called, to be sacrificers, or Massing Priests. They used the name, but they gave it not the definition which the Church of Rome now useth. Upon all which it followeth, that the ancient fathers affirmed not the Roman Church at this day to be the true Apostolic Church, though you see into the places cited an hundred times; the which are answered Sect. 53. principally for this cause, that the reasons whereupon they so commended it then, hold not now in our days as they did in theirs. If our adversaries will take benefit by that which the fathers say in commendation of the Roman Church in their days, they must prove their succession as inviolated, and their doctrine as sound as then it was: which they can never do.  
§. 57 Now to make an end, considering all this which I have said and proved, to wit, that there is but one infallible and entire faith, the which is necessary to salvation to all sorts of men, the which faith every one must learn by some known, infallible, and universal rule, accommodate to the capacity of every one: the which rule can be no other but the doctrine and teaching of the true Church, which Church is alway to continue visible to the world's end, and is to be known by these four marks aforesaid, agreeing only to the Roman Church; whereupon it followeth that it only is the true Church, of which every one must learn that faith which is necessary to salvation: considering, I say, all this. I would demand of the Protestants who will not admit the authority or doctrine of the Church, how they can persuade themselves to have that faith whereby they may be saved? or by what right they can challenge unto themselves the title of the true Church? since, as I now have proved, they have never a one of these four marks, which by the common consent of all, are the true marks of Christ's true Church. How can theirs be the true Church which neither is one, because it hath no means to keep it in unity: nor holy, because neither was there ever man of it which by miracle, or by some other undoubted testimony, can be proved to be truly holy? Neither is their doctrine such as those that most purely observe it, do without fail, become holy; nor catholic, because it teacheth not all true things which have been held in former times, but denieth many of them. Neither is it spread over all the Christian world, but every particular sect is contained in some few corners thereof: neither hath it been ever since Christ, but sprung up of late; the first founder being Martin Luther an apostata friar, a man after his apostasy known both by his writings, words, and deeds, and manner of his death, to have been a notable evil liver; nor apostolic, because the preachers thereof cannot derive their pedigree lineally without interruption from any Apostle, but are forced to begin their line, if they will have any, from Luther or Caluin, or some later. How can they then brag that they only have the true, holy, Catholic and apostolic faith? Since this is not found but only in the true, holy, Catholic, & apostolic Church; and remaining always, as S Augustine said, in ventre Ecclesiae, in the belly of the Church. It is unpossible that they which are not of this Church, should have the true faith, according to the saying of the same Augustin afore cited Quisquis ab hoc ventre separatus est, necesse est ut falsa loquatur: whosoever is separated from this belly of the Church, he must needs speak false For who can once have true faith, unless he first hear it? because fides est ex auditu. Rom. 10. Faith cometh of hearing. But how can one hear it sine praedicante, without one to preach it truly unto him?   

The Answer.  
1 That which the jesuite hath said and proved, is granted him, to wit, that there is indeed but one true faith, which is necessary to salvation to all sorts of men; the which as it must, so it may be learned by that rule which God hath left, infallible, universal and accommodate to the capacity of every one: the which rule is the Scriptures, contained in the books of the old and new Testament, and not that which the jesuit meaneth by the doctrine and teaching of the Church: though no man deny but that is needful for the showing and teaching of the rule to all that shall be saved, expounding the said teaching of the ministery whereby the faithful are directed in the Church. But he hath not proved the Church to be alway visible to the world, nor those four to be the Notes of the Church. He hath said it, but not proved it, as appeareth by my answer.  
2 All which being considered, his demands are soon and shortly answered, that the Protestants admit the authority and doctrine of the Church, though they think not the Papacy to be it, nor the authority thereof to be above the Scripture. And the grounds whereupon they persuade themselves to have the saving faith, are so infallible, that all the Papists in the world cannot confute them. And our title to the true Church is sound, when our adversaries have smattered and wrangled against it what they can: for the doctrine of the Scripture which in all points we profess & believe, prove it. And albeit those four, One, Holy, Catholic, and Apostolic, be not the marks of the Church, but certain qualities therein, yet we have them, at least for any thing the jesuite hath said to the contrary: all whose discourse against us, pretending the want of these things among us, I have fully answered in their proper places, and retorted upon himself, whereby the judicious reader may be satisfied. And therefore when we say, ours is the true faith, we brag not, but maintain and avouch our lawful title, since, as S. Austin saith, the same is not to be found but in the belly of the true Church, which we are. Whereupon we advise all Papists whatsoever to renounce the Papacy if they will hold the truth and be saved. For, according to the saying of the same Austin aforecited, whosoever is separated from this belly of the Church, must needs speak false, because out of the true Church there is neither true preaching, nor lawful sending such as should preach: and I have manifestly showed that the Papacy is not the true Church, but a disease, that by the faction of some, grew unto it.  
3 Thus the whole discourse of this Section is briefly answered. But where he saith, our religion sprang up of late, the first founder being Martin Luther, an apostata friar, a man known by his writings, words, deeds, and death, to have been a notable evil liver: this must be a little more stood upon, because it is the burden of every song among the Papists. And first, it is to no purpose to say, our religion sprang up of late, in Luther, unless our evidence whereby we show it to agree with the Scripture, and to have been taught, in the Church of Rome itself, many hundred years afore Luther was borne, can be disproved. Next, we grant Luther was a Friar, and obtaining the knowledge of the truth, renounced the profession, which was no other apostasy, or fault in him, than it was in S. Paul when he renounced the profession of a Pharisee, and became an Apostle; both the professions being hypocrisy, save that of the Friar was of a deeper tincture, as I have showed, Digress. 45. Then concerning his writings the jesuite is no competent judge. For woe to him and all his Church, if Luther's writings be good. And therefore let them be examined by the Scripture, the touchstone of all men's writings, & not by the witless prejudice of idle companions that never read them. And if they contain some particular things that deserve reproof, yet what disgrace is that to the substance of his writings? What father's writing is so pure but it containeth some error? Yea I challenge the jesuit, let him name, if he can, one writer of his own side, old or new, schoolman, or jesuite, but some or other in the Church of Rome will except against something he writ? Thomas, Caietan, Bellarmine, and Baronius are controlled; yea in the later editions, the Council of Trent hath purged, in a manner, all writers; which maketh it clear, that some errors in Luther's books disadvantage us no more than the errors purged and espied in their own books, disadvantage the Papists. And yet the things that are most excepted against, are no errors, but the ancient truth maintained against Popish innovation. And let the words of Erasmus, a man able to judge, by 
a Antididag. p. 58. Sur. comment p. 288. Staplet. discourse. p. 159.  the Papists own confession, determine this matter. 
b Epist. ad Cardin. Mogent.  He saith, It is observed of a truth that these men (the Papists) condemn many things in Luther's books, as heretical, which in Austin and Bernard are read for godly and good Divinity: and he addeth, That he seethe this, the best men are least offended at his writings. The which is most true, it being their ordinary practice, for the hatred of our persons, to rail upon that, which by their own confession the ancient fathers held before us. So 
c Hosiand hist. eccl. cent. 16. p. 837.  Andreas Masius, in the company of divers, acknowledged there was more Divinity in one page of Luther then sometimes in a whole book of some father. Let his writing therefore rest, and come to his life and death.   

Digression. 54. Containing a brief narration touching the life and death of Martin Luther, with the incredible reports thereof made by his adversaries. And showing how sundry Popes, in the Church of Rome, have lived and died worse than he, supposing all reports were true.  
4 In speaking of this matter, that standeth altogether upon witnesses, I must put the reader in mind of a speech of Bellarmine's: 
d Not. eecls. c. 14. §. Sed respondeamus  That it is the part of a fool rather to believe Caluin and Illyricus touching ancient histories, whereat they were not present, than Bernard, Bonaventure, and Antonine, that were present. Let this law be kept then, that Surius, Lindan, Pontacus, and other railing Papists, that were not present at Luther's life and death, be not credited against them that lived with him, & saw him die: and if any will believe them, let him be the jesuits fool. Now touching his life, Melancthon that was his companion, and lived with him, hath written it, and commended it, to say no more. And Erasmus, that was familiar with him, 
e L. 11. Ep. 1. ad. Card. Eborac.  in a certain Epistle to Cardinal Wolsey, giveth testimony, that his life was approved with great consent of all men. And this, saith he, is no small prejudice, that the integrity of his manners is so great, that his very enemies can find nothing which they may calumniate. As indeed to this day nothing can be produced against him that is substantial. They clamour of his doctrine, because it was against them, and produce some vehement speeches, which his adversaries by their injuries provoked him unto, as Saint Hierome often times useth the like vehemency; but what is that to his conversation? Let them show his life to have been led otherwise then became a Preacher of the Gospel: what murders, riots, whoredoms, perjuries, scandalous courses did he live in, as many Popes have done, and the top-gallant of the Romish clergy?  
5 They say, he married a Nun, after he and she had vowed to the contrary. But this is a silly accusation, for the Pope hath dispensed with many to do the like; and it is a ruled case in the Schools, that the solemn vow of continency may be dispensed with. And therefore in this point they offended no further but in marrying without the Pope's licence, supposing the liberty of marriage depended on his permission: which licence if he had purchased, than the fault should have been none, although he had married his own sister, by the dispensation of Martin the fift. And so all the rest of his faults, if they be inquired into, will prove to be nothing else but certain trespasses against the Pope's corrupt canons.  
6 Touching his death you see the jesuite speaketh suspiciously, read prodigious tales in the books of our adversaries, which I will set down by and by: but they which saw him die, and accompanied him to his gra●e, thus report it, from whose mouths we have it 
f Sleida. comment. l. 16. Lonicer. theat. h●st pag. 244.  written: Being ill at case, yet nowtwithstanding the last day of his life, he came out to dinner, and also to supper, what time he had much comfortable speech concerning the life to come; and this among other; that as ●ldam in Paradise, when the woman was brought unto him, did not ask who she was, or whence she came, but presently knew her to be flesh of his flesh, and bone of his bone, by reason he was filled with the holy Ghost, and endued with the true knowledge of God: So we in the next life, being renewed by Christ, shall know our parents, wives, and children, much more perfectly than Adam at that time knew wife. After supper he prayed, as his custom was, privately by himself; in which time the pain of his breast that had long troubled him, began to increase: but ●●ting laid on his bed, and having taken some of an unicorns horn in wine, he slept sound by the space of two hours: and being awaked, he was had into his own chamber, saying, as he went, into thy hands, o God, do I commend my spirit: for thou o God of truth hast redeemed me. Soon after, he gave himself to rest, but first saluted his friends that were present, saying also to them: Pray God that he will preserve unto us the doctrine of his Gospel, for the Pope and Trent Council are in hand with grievous things. And when he had said this he began to sleep; but the force of his disease awakening him, something after midnight, he began to complain of the stopping in his breast, and to feel death coming upon him, Whereupon he fell to prayer, using these words: Heavenly Father, who art God and the Father of our Lord jesus Christ, and the God of all comfort, I give thee thanks for that thou hast revealed thy Son Christ unto me: in whom I have believed, whom I have professed, loved, and preached, and whom the Bishop of Rome, and the rest of the wicked, persecute and reproach: I beseech thee my Lord jesus Christ receive my poor soul. And heavenly Father, though I be taken out of this life, and shall lay down this my body, yet I believe assuredly that I shall remain for ever with thee, and that none shall be able to pluck me out of thy hands. Having ended this prayer, he repeated the 16. verse of the 3. chapter of Saint john: So God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. And then the 20. verse of the 68 Psalm, Our God is the God that saveth us, even the Lord God that delivereth from death. And not long after this, he commended his soul into the hands of God, two or three times over, with show of much comfort: until, as a man falling asleep, by little and little, he departed this life, the standers by perceiving no pain to vex him. This was the end of that good man, whose memory shall be precious in the Church for ever, and there kept green and flourishing as the rod of Aaron laid up in the tabernacle: the same time being present by him the Earl of Mansfield, and other noble men, justus jonas, Michael Coelius, joannes Aurifaber, and many more, who have testified these things to be true, and accompanied his body to Wittenberg; where by the appointment of the Prince Elector, he was honourably buried in the Tower Church, and with great lamentation of many; Bugenhagius making the funeral Sermon, and Melancthon the Oration.  
7 This the jesuite is bound to believe, because it is testified by such as were present, and not the malicious reports of his deadly enemies that made them on their finger's ends, wherein there is not so much as common likelihood to maintain them. For let it be tried whether the talesensuing be probable: 
g Cocl. vit. Lutheri. Pontac. Bird. an. 1544. Lindan. fuga idol. p. 80. c. 8. Caluinotur cism. pag. 957. Defence of the Cens. p. 66. Bel. etc.  That going to bed merry and drunk, he was found the next morning dead in his bed, his body being black, and his tongue hanging forth as if he had been strangled: which some think was done by the devil, some by his wife. And that, as they bore him to the Church to bury him, his body so smelled, that they were feign to throw it in a ditch, and go their ways. For these things savour of the mint. Thyrraeus the jesuite 
h De Daemo. niac. part. 1. Thes. 99  telleth, how the same day Luther died, many that were possessed of devils, in a town of Brabant, were on a sudden delivered, and not long after possessed again. And when it was demanded of the devils, where they had been? they answered, that by the appointment of their Prince, they were called forth to the funeral of Luther. And this was proved to be true, because a servant of Luther's, that was in the chamber when he died, opening a casement to take in the air, saw near unto him a great number of black spirits hopping and dancing. The which is a merry tale, save that it was made between the devil and the exorcist, and crosseth the former: for if Luther's servant was in the chamber by him when he died, than he was not strangled suddenly by his wife in the night: and if the spirits departed out of the possessed to go to his burial, than belike he was buried and not left in a ditch.  
8 But the fury of his enemies was so great against him, that not able to conceal these tales made against him till he was dead, they published them in print in his life time, which notably convinceth them of slander and malice. The copy of which news I hear set down, that such as have read the reports of railing Papists touching him, may be advertised of the credit thereof, when this was set abroad long before his death. 
i Lonicer. theatrum p. 246.  A horrible miracle, & such as was never heard of before, that God who for ever is to be praised, in the fowl death of Martin Luther, damned in body and soul, showed for the glory of Christ, and the amendment and comfort of the godly. When Martin Luther fell into his disease, he desired the body of our Lord jesus to be communicated to him; which having received, he died soon after. And when he saw his end approach, he desired that his body might be laid on the altar, and worshipped with divine honours. But God willing at the length to make an end of horrible errors, by a huge miracle warned the people to desist from the impiety that Luther had brought in. For his body being laid in the grave, on the sudden such a tumult and terror arose, as if the foundation of the earth had been shaken. Whereupon they that were present at the funeral grew amazed with fear, and lifting up their eyes saw the holy host hanging in the air. Wherefore with great devotion they took it, and laid it in a holy place: which being done, this hellish noise was heard no more. The next night after was heard a noise and cracking about Luther's tomb, much louder than before, which waked all that were in the city out of their sleep, trembling and almost dead for fear. Wherefore in the morning opening the sepulchre where Luther's detestable body was laid, they found neither body, nor bones, nor clothes, but a stink of brimstone coming out of the grave, had well-nigh killed all the standers by. By the which miracle many being terrified, reform their lives to the honour of the Christian faith and the glory of jesus Christ. This merry conceit being spread over Italy, at length a copy came to Luther's hands, which having perused, he writ these words under: I Martin Luther, by this my hand writing confess & testify, that upon the 21. of March I received this fiction, concerning my death, as it was full of malice and madness: and I read it with a glad mind, and a cheerful countenance, but yet detested this blasphemy, whereby a stinking lie is fathered on the divine majesty of God. As concerning the rest, I cannot but rejoice and laugh at the devils malice, wherewith he and his rout, the Pope and his complices, pursue me. And God convert them from this devilish malice. But if this my prayer be for the sin that is unto death, that it cannot be heard, than God grant they may fill up the measure of their sin, and with such lying libels as this let them delight themselves one with another, to the full. Hitherto the libel, with Luther's answer; whereby it appeareth of how shall credit the Papists reports are touching Luther, and what the practice of the Roman Church is against the persons of all that embrace not her errors: and the jesuite is admonished hereby, that Luther's life and death, reported by his enemies, is no indifferent motive why any man should mislike the Protestants religion the more for it. For this report is made the more incredible, because it walked abroad afore he was dead: and the Reader may the easilier believe that I say, because within our own memory, the like was done by Caluin and Beza, in their life time.  
9 But what needed the jesuite labour thus to discredit us by Luther's manner of death and evil life? For supposing he were culpable in some things, yet he might be a Saint in comparison of divers Popes, who are of greater regard in the Romish Church than he could be in ours. For the world never bore such monsters as the Popes have been: that were a man desirous to represent the most complete villainy that could be imagined, his next way were to make the picture of a Pope: whose transcendent wickedness is not our report, as Luther's life is theirs, but the constant narration of his own subjects, the Papists themselves. They writ of Sylvester the second, that 
m Martin. Polo an. 1007. Platin. in Silu 2. Fasci. temp. ann. 1004.  being a Monk, he forsook his monastery, and giving himself to the devil, followed him, and did homage to him, that all things might prosper according to his mind, which thing the devil promised him. And so by bribery he obtained the Archbishoprics of Rheims and Ravenna, and at last the Popedom also, by the help of the devil: upon this condition, that after his death he should be his, body and soul. In the end, as he was saying Mass, by the noise of devils about him, he understood he should die; whereupon confessing his sin before the people, he desired all the members of his body, wherewith he had served the devil, to be cut off, and the trunk of his body to be laid in a waggon, and buried where the horse would draw it. And Caesar Baronius, that laboureth to excuse him, 
n An 991. nu. 7.  yet confesseth, that he forsook his monastery and became a courtier, and in talking, babbling, slandering, detracting, flattery, and doubleness of mind, being made to deceive, he outwent all men. Touching Boniface the seventh, 
o Baron. anu. 985. n. 1.  they writ that he was a very villain, and a church robber, a savage thief, the cruel murderer of two Popes, the invader of Peter's chair, that had not so much as a hair of a Pope, but were to be reckoned among the ransackers and spoilers of their country, such as were Sylla and Catiline, which were not comparable to this thief that murdered two Popes. Have you heard a man thus set forth, as the Pope is here by his own Cardinal? yet he is no body to john the twelfth, whom 
p Platin. in joan. 13. Naucler. an. 956.  the stories call a monster of a man: 
q Platin. in joan. 13.  one from his youth up, defiled with all vice and turpitude; more given to hunting then prayer, when he could tend it for lechery: 
r Sigon. reg. Ital. l. 7. an. 963.  accused and detected before the Emperor, in a Synod of Bishops, of murders, adulteries, incests, perjuries, and other vices of all sorts. 
s Onuph. annot. Plat. an joan 8. Luitpran d. l 6. c. 6. & 7. quem refert Baron. an. 963.  His whores that he kept are named, Reynera a widow, Stephana his father's concubine, and her sister; joan, Anne, and divers others. He turned the Palace of Lateran into a stews. He would forcibly ravish wives, widows, maids, that came from other places to Rome on pilgrimage, the fame whereof made them afraid to come. He would give them Saint Peter's golden chalices and crosses for a reward. He used hunting openly, and dicing and drinking. At dice he would call upon the devil to help him, drink healths to the devil, set men's houses on fire, revel it up and down the city in armour. He ordained a Deacon in his stable among his horses; a Bishop of ten years old, and made Bishops for money. He put out his godfathers eyes, cut off his Cardinal's members, one man's tongue he cut out, and maimed two Cardinals more, cutting off one's nose, and another's hand: 
t Anton. chro. part. 2. tit. 16. c. 1. § 16. Fascic. temp. an 944. Baron. ann. 964. n. 17.  in the end, as he was committing adultery with a man's wife, he was suddenly slain by the devil, and died without repentance.  
10 I could give the like examples of many more, but Alexander the sixth, that was Pope about one hundred years ago, shall serve the turn. Machiavelli 
u De Principe. c. 18.  writeth of him, that he did nothing but play the deceiver of mankind: he gave his mind to nothing but villainy and fraud, whereby to deceive men. 
* Onuph. vit. Alex. vi Guicci. hist. l. 1.  He got the Papacy by Simony, buying the consent of the Cardinals, that after smarted for it. The king of Naples signified to the queen his wife with tears, when he heard of his election, that there was a Pope created who would be the bane of Italy, and of the whole commonweal of Italy: 
y Stultissime Pontificem creatum, exitio tandem cunctis futurum, non falsi vates denuntiarunt. Onuph  the which was also the general conceit of all men. Guicciardin 
z Lib. 6.  saith, He was a Serpent, that with his poisoned infidelity, and horrible examples of cruelty, luxury, and monstrous covetousness, selling, without distinction, things holy and profane, had infected all the world. 
a Lib. 1.  His manners and customs were dishonest, little sincerity in his administrations, no shame in his face, small truth in his words, little faith in his heart, and less religion in his opinions. All his actions were defiled with unsatiable covetousness, immoderate ambition, barbarous cruelty. He was not ashamed contrary to the custom of former Popes (who to cast some colour over their infamy, were wont to call them their nephews) to call his sons, his children, and for such to express them to the world. 
b Lib. 3.  The bruit went, that in the love of his own daughter Lucretia, were concurrent not only his two sons, the Duke of Candy, and the Cardinal of Valence, but himself also, that was her father: who as soon as he was chosen Pope took her from her husband, and married her to the Lord of Pesere: but not able to suffer her husband to be his corrival, he dissolved that marriage also, and took her to himself by virtue of S. Peter's keys. 
c Lib. 6. Onup.  It was, among other graces, his natural custom, to use poysening, not only to be revenged of his enemies, but also to despoil the wealthy Cardinals of their riches. And this he spared not to do against his dearest friends: till at the last, having a purpose, at a banquet, to poison diverse Cardinals, and for that end appointed his cupbearer to give attendance with the wine made ready for the nonce; who mistaking his bottle, gave the poisoned cup to him; was thus himself dispatched, by the just judgement of God, that had purposed to murder his friends, that he might be their heir.  
11 I am afraid I have been to bold in meddling with these matters. For the Church of Rome hath a law within herself, 
d D. 40. Non ncs. glos. §. qui● enim.  that it is sacrilege to reason about the Pope's doings, whose murders are excused like sampson's, and thefts like the Hebrews, and adulteries like jacob's. 
e Qualis qualis autem fuerit Sleidanus sacra mentarius haereticus dignus non fuit qui illum reprehenderet. Sur. comment. an. 1547. saith thus of Sleidan, because be reported such like matter of Paul the third, as Guicciardin doth of Alexander.  And our adversaries think whatsoever their Popes be, yet such sacramentary heretics, as we are, be not worthy to reprove them: and therefore the good and courteous reader shall be at liberty whether he will expound my narration as a reproof of the Pope, which were dangerous: or as a bare report of the conceit which all men, even his best friends, have of his Popes, which I make for no other intent but to show that Luther lived & died an honester man than any Pope of Rome in his days. For Guicciardine 
f Lib. 16.  saith, the goodness of the Pope is then commended, when it exceeds not the wickedness of other men, that we may know how rare a thing it is for the Bishop of Rome to be good. The which when our adversaries see, they should desist from their vein of railing against us, and by holding them close to the argument, they should maintain their cause, or else, for ever, hold their peace.  
§. 58. But how shall one preach truly, at least in all points, nisi mittatur, unless he be sent of God? But how should we know that Luther, or Caluin, or any other, that would needs leap out of the Church, and leave that company, wherein was undoubted lawful succession, and by succession lawful mission, or sending from God? How should we, I say know that these men, teaching new and contrary doctrine, were sent of God? Nay certainly, we may be most sure they were not sent of God. For since almighty God hath, by his Son, planted a Chur●●●n earth, which ever shall be until the world's end, and hath put in his Church a visible succession of ordinary Pastors, which he will always, with the assistance of himself, and of his holy Spirit, as hath been proved, so guide that they shall never universally fail to teach the true faith, and to preserve the people from error; we are not now to expect any sent from God, to instruct the people, but such only as came, in this ordinary manner, by lawful succession, order, and calling, as S Paul saith, Heb. 5. Nec sibi sumat honorem sed qui vocatur â Deo tanquam Aaron: to wit, visibly, and with peculiar consecration as his was, Leuit. 8. to which accordeth that which we read 2. Paralip. 26. vers. 18. whereas Azanas said to Ozias the king, Non est tui officij, Ozia, ut adoleas incensum, sed sacerdotum, hoc est, filiorum Aaron qui consecrati sunt ad huiusmodi ministerium: Egredere de sanctuario, etc. Which bidding when Ozias contemned, and would not obey, he was presently smitten with a leprosy: and then being terrified; feeling the punishment inflicted by our Lord, he hastened away: as in the same place is said. By which place doth plainly appear, that it doth not belong to any other to do priestly functions, as to offer incense, or sacrifice to God, or to take upon them authority to preach, instruct, and teach the people, but only to Priests, called visibly, & consecrated for this peculiar purpose, as Aaron, and his children were. For though the priesthood of the Pastors of the new law, be not aaronical, yet it agreeth with the priesthood of Aaron, according to S. Paul, in the foresaid place, that those that come to it, must not take the honour to themselves, but must be called unto it as Aaron was, to wit, visibly and by peculiar consecration, and must come to it in this ordinary manner, which our Saviour termed to enter in by the door, joh. 10. to wit, by Christ, who visibly sent his Apostles, saying, Euntes docete omnes gentes, baptizantes eos, etc. Matth. vlt. and joh. 20. using a peculiar ceremony, Qui sufflavit in eos, he breathed upon them saying, Accipite Spiritum sanctum, quorum remiseritis peccata, remittuntur eyes, & quorum retinueritis, retenta sunt, and are not forgiven them. By which words visibly was given to the Apostles, both power to absolve from sins, and a virtual commandment to the people to make confession to them of all their mortal sin: since without this confession, they could not tell what to remit, and when to retain sins. The which Apostles, being thus visibly by our Saviour called, consecrated, and sent, did visibly, by imposition of hands, ordain others their successors, and these others, from time to time, without interruption, until this present, men, who now are Priests and Pastors in the Catholic Roman Church. These therefore, I say, enter in by Christ the door, and therefore are true Pastors, and whosoever entereth in any other way, our Saviour, in the same place, hath told us how to account of them, where he saith, Qui non intrat per ostium in ouile ovium, sed ascendit aliunde, fur est & latro, who cometh not to feed the sheep, but to steal, kill, and destroy them. So that we have not to expect any to be sent of God, to teach and instruct us in faith, but such as come in this ordinary manner, as it is certain Luther and Caluin did not come.   

The Answer.  
1 In this place the jesuite, to show we have not the Church, excepteth against our Pastors, and particularly against Luther and Caluin, as if they had no lawful calling to preach as they did. And indeed it is a certain truth, that all true Pastors in the Church of God, taking upon them to instruct his people, must have a calling thereunto, and be sent of God, as the texts alleged do well prove. Heb. 5.4. 2. Chron. 26.18. Mat. 28.19. joh. 10.1. and 20.22. And if any man leap out of the Church, forsaking that company wherein lawful succession undoubtedly is, and with the succession lawful sending from God, he must be reputed a hireling that cometh to destroy. For this is the touchstone whereby true teachers are discerned, and the contrary discovered. And by this we know the Pastors of our Church, against whom the jesuite excepteth, to be legitimate. For the God of heaven sent them, and when they came, they leapt not out of the Church, otherwise then the wheat doth out of the chaff when it is winnowed, neither did they teach any thing that was new, or contrary to the Church, but continued and reform the ancient doctrine which the Papacy, in the Church, had corrupted. And let the reader remember, which I have often answered in this book, that the Popish religion, and abuses of all sorts; in process of time, grew, as a leprosy, upon the Church, and, as I may say, incorporated themselves therewith; by reason whereof things good & evil were mingled together, God's word with man's traditions, the true Sacraments with man's errors, and the external calling of Ministers with foul corruptions: in which case Luther, and our teachers, renouncing the said errors, traditions, and corruptions, and retaining the rest, cannot be said to have gone out of the Church, but to remain perfectly in it still; because that which they left, was not univocally of the church, but only in conceit was reputed so. In the Church of Rome, known by that name, and in no other, in these Western parts, were the true Scriptures, Sacraments, Callings and Successions, & every part of true faith and necessary doctrine: but these things were not the Papacy against which we go; the Papacy was, and is, that which over and besides was, by degrees, added to them. And therefore our Pastors leapt not out of the Church, which always goeth with the truth, but out of the Papacy; and preaching by virtue of that external mission which they received in the Papacy, they had the undoubted commission of Christ whereto they had right. And even as when a fair pool of water becometh in time corrupted, weeds grow, the mud increaseth; and frogs creep into it, the owner thereof cutteth a channel, and leaving the corruption draws the water to another place, and so occupieth it without danger; and the frogs remaining must not complain the water is theirs, because the pit, wherein they remain, is it that first engendered it: no more may the Papacy accuse us for going out of the church of Rome, as long as we left nothing behind us but the frogs and weeds; and that which was the ancient water, before they came, we are; whose growing upon us was the cause that we separated, although they succeeded in the Church as the weeds and frogs did in the pool.  
2 The jesuite objecteth, that God hath planted a Church, to endure in all ages, wherein he will have a visible succession of teachers, preserved from failing in the true faith; & therefore none are sent of God but such as come in this ordinary manner, called, and succeeding, visibly, and with peculiar consecration, which Christ termeth entering in by the door. The Antecedent whereof is false. For though God's ordinance be that he have a Church, and teachers therein, in all ages, succeeding one another, and standing in the truth; yet he hath made no law that this succession shall be visible, or with peculiar consecration, as the jesuite meaneth them. For by visible he understandeth conspicuous, at all times to all the world, which is a foolish assertion, 
a § 17. And so forward to the 24.  confuted in it own place where he disputed it. It is sufficient that the succession of the Pastors in the Church, be visible to the children of the Church. And by peculiar consecration, 
b Dom. ban.  he meaneth the Popish ceremony of Orders, which is a private invention of the later times, and the proper corruption that grew to the outward ordination and calling of Ministers which God appointed. Let these false definitio●s be removed, and the succession, and calling, and consecration, be expounded as God meant them, when he said they should alway be in the Church, and our Pastors have them, as I have answered 
c §. 52. n. 5. & §. 53. and so forward.  before. Yea our very adversaries deny not, but a man may be a lawful Minister though a Bishop never consecrated him; and whereas the common opinion in the Church of Rome is, that a Bishop differeth not from a Priest in order, but in jurisdiction only, hence it followeth, avoidable, that iure divino a simple priest, in some cases, may ordain, because the power of ordaining belongeth not to jurisdiction but to order, as they call it. The which point will serve to avoid all that the jesuite hath said in this section, though we should say no more.  
3 The Texts of Scripture objected are easily answered. To that of Heb. 5. I say it requireth no more but that the party be called of God, which Luther was, as we know by his labour and the fruit of it, though Luther had also a lawful outward calling, as I have showed, Sect. 52. num. 5. For the Apostle speaketh of Christ, who yet had none of the peculiar consecration mentioned by the jesuite, but only a calling from God otherwise testified. All the other places receive the same answer. For they mention nothing but a lawful entrance into the ministery, containing no one syllable that bindeth to such an external kind of succession as our adversaries call for. Whereupon I conclude that Luther and Caluin, and all our ordinary Pastors came in by the door, and satisfied the whole ordinance of God touching a lawful calling. For inwardly God enabled them, and opened their eyes to see the Roman corruptions; and outwardly they were created Pastors, and teachers of Divinity in the Churches where they lived, and where they preached, the magistrate authorized, & the people allowed them; which is sufficient, unless the doctrine they taught could be disproved. And if any other outward ceremony, or custom, were wanting, which is used in the Church of Rome, or hath been used in the purer Church, in former ages; we care not for that, but are ready to maintain, that, all circumstances considered, no such custom, or ceremony, is simply, and by the law of God, or absolutely, necessary.   

Digression. 55. Showing how uncertain, and contrary, the Papists are among themselves, touching the power of Priesthood in remitting sins; and concerning the first institution of Shrift, where it began.  
4 The jesuite alleging the words of Christ, mentioned joh. 20.22. to show the necessity of coming in by a lawful calling: by the way glozeth two things upon them, that deserve to be noted. First, that thereby the power to absolve from sins, was given the Apostles, & so consequently to all Priests. Which I will show to be but a new opinion, and of no certainty, that the reader may see the Church of Rome is not at one with herself touching the principallest points of her faith, and no man can be certain of any thing that the jesuite saith: for these be his words, To the Apostles was given power to absolve from sins. But Fra. Victoria 
d Relect 1. de potest. eccles. sect. 3.  saith, There be many Catholic authors, which to the power of Orders, do not simply attribute the remission of sins, or collation of grace, or any effect, truly spiritual, at all. For they say, mortal sins can never be forgiven but by contrition, and that by the power of the keys sins are never forgiven, or the first grace conferred. Wherein he hath truly reported of many great and ancient Schoolmen. For so thought 
e Lib. 4. d. 18.  the Master of Sentences. And Maior 
f 4 d. 14. q. 2. concl. 3.  saith, The sacrament of Penance doth no way blot out sin, adding, that the Doctors hold this commonly. 
g Mich. Aygnan. Bonon. in Ps. 31  Bononiensis demanding whether a Priest can remit sin by the power of the keys, answereth, that the keys are taken three ways. First for the principal authority simply; and so they belong to God only. Next for authority, not simply principal, but precellent, and so they belong to jesus Christ only. Thirdly for authority, neither principal, nor precellent, but ministerial only: and thus the Pope, and his successors have the keys, as Christ said to Peter, I will give thee the keys. By this ministerial power he means the same that Peter Lombard, whom he allegeth & followeth, doth, 
h Mag. lib. 4. d. 18. Ouand. 4. d. 18. pro. 26.  who is now rejected for holding that the key worketh not any absolution from the sin, but only declareth the party to be absolved. But 
i Altisiod. part. 4. tract 6. cap. 8. q. 2. Alexand. part. 4. q. 80. m. 1 ad 3. Occh. 4. q 8. lit. q. Gabr. 4. d. 14. q. 2. lit. d. & n.  most ancient Schoolmen follow him. Occam saith, I answer according to the Master, that Priests bind and lose, because they declare men to be bound and loosed.  
5 The which exposition, being the truth, as it overthroweth the present conceit holden touching the Priest's absolution, that it is a judicial act, effecting grace, and justifying a sinner, (whether contrite, or not contrite, that is not material to the Priest's authority:) so it inevitably destroyeth the Sacrament of Penance. For this supposed power to remit and retain sin, is the foundation of that Sacrament. For therefore it is believed to be a Sacrament, because the Scripture mentioneth the remitting of sins by the power of the keys; which power being no more but only to declare them to be remitted by true contrition, without conferring any grace to the party, the Sacrament is destroyed for want of conferring grace properly: and so there is no argument in the Scripture that Penance is a Sacrament.  
6 Again, the jesuite saith, that the Apostles had power to absolve from sin, and the people a commandment to confess their sins, given in those words of john: thereby affirming his supposed Sacrament to be instituted by Christ, and in those very words: wherein he falleth again into the former difficulties, and worse. For in the 40. Section he said, the Protestants denying Penance and Satisfaction to be needful, go against that of john Baptist, Do works worthy of penance; and that of our Saviour, Mat. 4. Do penance. Which cannot be so if Penance were not ordained before Christ's resurrection: for howsoever he will think the denial of Penance is against the Scripture, yet if it were not ordained till Christ was risen, he is debarred from saying we do against the words of john Baptist, & Christ, Mat. 4. because those words command no Penance; or if they do, than it was not instituted in john. 20. after Christ's resurrection. Let the jesuite choose which he will.  
7 The truth is, our adversaries and the Church whereof they are, though they make much ado with this sacrament, because it is the net that taketh all their provision, yet can they not tell either when or where it was instituted, or who commanded it. You hear what the jesuite saith, that Christ did it in the 20. Chapter of S. john: which is, I grant, the currant opinion among the Jesuits, since the Council of Trent, but in former times it was not so, afore these men, the Paracelsians of the text, took it in hand. Now (
k Ouand. 4. d. 16 pro. 15.  faith a late Friar) out of the Tridentine Council, proving the necessity of confession by discourse out of the authority of john 20, we have this to be the german sense of that text. He saith, Now since the Tridentine Council this is the sense, but before no such matter was believed. Nay contrary: for, 
l Verb. Confessio. 2. n. 1.  saith Angelus Clavasinus, a truer way (than by john 20.) whereby it is proved that confession is de iure divino, is this, that it must not be thought the Church and the Apostles would have laid so dangerous a burden upon men, if Christ had not given this precept to them, as he did concerning the other sacraments, baptism excepted, whereof it appeareth not when or how they were expressly ordained. Mark how he saith the 20. of john, is not the best way to prove penance by, because the ordination thereof is no where expressed in the Scripture: that the Jesuits have good reason 
m Bellar. de effect. sacram. c. 25.  to be contented with the testimony of the Tridentine Council, albeit they have no other; and to fear lest, if the authority thereof be taken away, their whole Christian faith he called in question. For I assure the Reader, that afore this Council, which was but fifty years since, the sacrament of penance was never known where it was ordained, though as learned Papists had the matter in hammering as any were at Trent, as I will precisely make demonstration.  
8 For one sort of them, 
n Glo. de poenit. d. 5. in poenitentia. Panor. omnes utriusque. de poenit. & remiss.  the Canonists especially, think it was taken up by a custom or tradition of the Church, and not by any authority of the Scripture. And those Schoolmen also incline to this opinion, 
o Alexan. 4. q. 8. m 2 art. 1. & q. 17. m. 3. art. 2. bonavent. quem refert Fr. Ouamd. 4. d. 16. pro. 2.  that have written how Christ ordained it not. The second opinion is, that it was ordained by God, and so is de iure divino. But by what authority was it made known and propounded to us? 
p rosel. verb. confessio 2. n 1. Orbell. 4. d. 17. q 1.  Some say by tradition, without any Scripture. Scotus 
q 4. d. 17. qu. 1. Idem jansen. concord. c. 147.  writeth, that either we must hold it to have been published by the Gospel: or if that be not sufficient, it must be said that it is a positive law published by Christ to his Apostles, & by them to the Church, without any Scripture, as the Church holdeth many other things revealed unto her by word of mouth without all Scripture. And Peresius 
r De tradit. part. 3. consid. 3  saith, the naked and clear manner of this sacramental institution, touching the substance and circumstances thereof, standeth only upon divine tradition, which the holy martyr Clemens revealed, from the mind of Saint Peter, whom he daily heard. But others say, it is contained in the Scripture, written: but they are not agreed where; and therefore let it be inquired where it is written? Some say in the old and new Testament both. For Galatinus 
s De Arcan. l. 10 c. 3  saith, the jews had confession. And Waldensis 
t Tom. 2. c. 140.  writeth, that Christ commanded it not, but confirmed and supplied the ancient custom thereof used in the old law. Nevertheless others deny this, and say, Christ appointed it in the new Testament. But in what place I marvel? The jesuite following 
u Sess 6. c. 14. & 14. c 1.  the Tridentine Council, and 
x Bell. Suarez. Greg. Valent. Baron. in places where they handle this question.  the Jesuits, saith, In the 20. of john. 
y Antididagm. Colon. p. 108.  Others say the 16. and 18. of Matthew, when Christ gave the keys. 
z Dom. Soto. quem refert Ouand. 4. d. 16. pro. 15.  Others say at his last supper when he ordained the Eucharist. 
a Armachan. q. Armen. l 11. c. 14  Others, Luk. 6. and Mark. 3. when he created his Apostles. 
b Tho. 3. part. q. 84. part. 7. & Sent. 4. d. 22. q. 2 art. 3. ad. 3. §. Ad 3. question.  Others think it was not ordained all at once, but by parts, and at several times; the which opinion Victoria 
c Relect. 1. sect. 5. n. 10.  thinketh the most probable: for he saith, the Doctors agree not touching the time when Christ gave the keys: there is no certainty, but only that they had them. All this excludeth the 20. of john.  
9 By all which the Reader may see what an uncertain device the sacrament of Popish Penance is, whose institution cannot be found: and he may judge to what small purpose the jesuite allegeth Scripture, when his own side is so variable and uncertain touching the same, and can agree upon no Scripture in the present controversy that should infallibly decide it among themselves.  
§. 59 Or if it should please God to send any one in an extraordinary manner, it appertaineth to his providence to furnish him with the gift of miracles, as he did our Saviour Christ, or some such evident token, that it may be plainly known he is assuredly sent of God: otherwise the people should not be bound to believe him, but might without sin reject his doctrine and teaching, according as our Saviour said of himself, joh. 10. Si non facio opera Patris mei, nolite credere mihi. And joh. 15. Si non fecissem opera in eyes, quae nemo alius fecit, peccatum non haberent. If I had not done works among them, that no other hath done, they should not have sinned: to wit, in not believing. Nay, unless there were some evident token of this extraordinary mission, (as there is none such in these new men) the people should now, an ordinary course being set down by our Saviour, as I have proved, sin in believing any that shall come and tell them that he is extraordinarily sent of God, if he teach contrary to the doctrine that by ordinary Doctors and Pastors is universally taught: though it should happen the lives of those Pastors should at any time not be so commendable, or be evidently bad: still remembering that saying of our Saviour, Super Cathedram Mosis sederunt Scribae & Pharisaei; omnia ergo quaecunque dixerint vobis, seruate & facite, secundum verò opera eorum nolite facere. Mat. 23.1. Considering that also of Saint Paul, Gal. 1. Si quis vobis euangelizauerit praeter id quod accepistis, anathema sit: Let him be accursed. So that since the people hath received from their ordinary Pastors that doctrine which hath descended by tradition, from hand to hand, from Christ and his Apostles themselves (according to that of Saint Austin, lib. 2. contra julian: Quod invenerunt in Ecclesia tenuerunt, quod didicerunt docuerunt, quod à patribus acceperunt, hoc filijs tradiderunt: That which they found in the Church, they held, etc.) whosoever he is that shall evangelize any thing opposite to this, whether he seem to be an Apostle or an Angel, and much more if he be another, to wit, one of these new men, who fail (to say no more) very much from apostolic perfection, and Angelical purity of life; according to Saint Paul, anathema sit: yea such a one as not only bringeth not this Catholic or general received doctrine, but bringeth in a new and contrary doctrine, we should not according to Saint john, Epist. 2. salute, or say once ave to him: and much less should we give credit to his words, or use him as a rule of our faith, or prefer his teaching before the teaching of the Catholic Church.   

The Answer.  
1 And is it true, that if God send any one in an extraordinary manner, it appertaineth to his providence to furnish him with miracles, or the people should not be bound to believe him? How is it then said of john Baptist, 
a joh. 10 41.  that was thus sent, that he did no miracle, yet all things that he spoke of Christ were true? And what will the jesuite say to his 
b Boz. sign. eccl l. 18. c. 1. Baro an. 34. n. 274.  masters, that so ridiculously have put it in print, that albeit in the Acts of the Apostles it be said that signs and wonders were done by the Apostles, yet there is no sign reported that was done by any but by Peter: the rest of the Apostles therefore either did none at all, or almost none, and very slender in comparison of those which Peter did. And as the fathers say, john Baptist did no miracles, lest any thing should be diminished from Christ's authority, so may it be said of Christ's vicar Peter. A gross and a greasy conceit, and swimming with blasphemy, yet the jesuite must sup it off, because so skilful clerks have given it him: but when he hath done, good reason he recant his present assertion, and bind not the Protestants to that which the Apostles themselves wanted, in a manner, all but Peter. It is incredible how scurrilously the Papists behave themselves in this point of miracles: 
c Staph. apol. part. 1. Hosius. confess. Polon. c. 92.  Not one of these new Gospelers was ever able so much as to cure a lame colt, or a halting bitch: and yet when they will flatter the Pope, they shame not to write, that all the Apostles did as little.  
2 But I will answer the jesuite directly to the point: that ordinarily it appertaineth to God's providence to furnish with miracles such as rise up in an extraordinary manner, whether it be to abrogate, or alter, the ancient doctrine of his Church, as our Saviour, and his Apostles were furnished. And I grant that if Luther's calling were answered by us to be merely extraordinary; or if he had preached against the Catholic Church, or ancient doctrine continued in all ages; the jesuite had made a good passage against us: but he did none of these things. His calling was not extraordinary in that kind which revealeth new doctrine not known before, as Christ's and the Apostles was; only the external government of the Church being corrupted and oppressed by the Papacy, declining from the ancient integrity that was in the beginning, he used that calling which he had, and extraordinarily bend it to the preaching of reformation. I say extraordinarily, first because it was not so visibly done in those ages. Next, the corruptions against which he dealt were ordinarily embraced in the outward practice of the world. Thirdly, he used his calling given him in the Papacy to another end than they meant that gave it him. Lastly, considering those times, his eyes, in an extraordinary measure and manner, were opened to discern the truth, and God enabled him with extraordinary gifts. In all other things, which are properly extraordinary, he differed from the Apostles. For neither did he reveal new doctrine, nor want all vocation of men, nor was taught immediately by revelation. In which case he needed no miracles, but it was sufficient for him to prove his doctrine by the Scriptures.  
3 Whereupon the people were bound to credit him, as far as he taught according to the Scriptures, for they are a token sufficient. And though our Saviour required no man to believe him but upon the evidence of his works, yet that was because his place was merely extraordinary, which Luther's was not, whom our Pastors succeeding, they have the same liberty to prove their calling by the doctrine they teach, and not by miracle. The ordinary course set down by Christ was not that which the Papacy practised, but the same, for substance wherein Luther came; the practice of the Papacy being a corruption that encroached upon that course, against which if Luther preached, he taught nothing contrary to the ordinary doctrine of the true Church, but contrary to the Papacy that oppressed the Church. Which Papacy, if it could be proved to be the true Church, then according to S. Paul, Gal. 1, Let him be accursed that speaketh against it, and as S. john speaketh, Epist. 2, Let no man salute such a preacher, or give credit to him.  
4 Let our adversaries therefore take notice of their errors, in this point, and diligently mark where they lie. First, they assume their Papacy to be the ancient Church, and the doctrine thereof to be the faith holden, taught, and alway delivered in the same, which is false & confuted. Then they assume again, that all men preaching against this their Papacy, preach against the Church, and so consequently are not to be credited, unless they have the gift of miracles. Thirdly, they infer upon this, that therefore all our Pastors are unlawful. The which conclusion standing upon so weak grounds, can be of no more credit than the grounds are whereupon it standeth: all which I have showed to be false in their own places where they were to be handled. Let them prove theirs to be the Church, and show that what Luther taught against them he taught against the Church, and then it will be true that no man should prefer his teaching before them, and not before. Beside we make not our Pastors the rule of our faith, but ground ourselves & them on the Scripture, which is the rule.  
§. 60. And surely me thinks though there were none of these evident proofs which I have brought out of Scripture; yet even reason itself would teach that we ought to give more credit to the universal company of Catholics, which have been in all times, and are spread over the Christian world in all places, then to any one private man, or some few his fellows. It is a proverb common among all men, Vex populi est vox Dei, that which all men say must needs be true. And contrariwise, to a particular man, or his private company that will oppose themselves against this general voice of all men, like Ishmael, of whom it is said, Manus eius contra omnes & manus omnium contra eum. Gen. 16. it may well be objected, which Luther confesseth was objected to himself by his own conscience, or rather principally by the mercy and grace of God almighty, seeking to reclaim him (while there was any hope) from his errors: Num tu solus sapu? Art thou only wise?   

The Answer.  
1 The Protestants will readily yield that we ought to give more credit to the universal company of Catholics that have been in all times, spread over the world in all places, then to one private man, or some few his fellows, as the jesuite requireth: but when they have done, they will tell him again that he and his faction is not that company, nor Luther and themselves those private men. I grant the Papacy was spread over the world, as the frogs were spread over all Egypt, and the multitudes great that followed it: but the Catholic company is not defined by that; as Luther and we are not proved to be private men, either because we were but a few, or because we stood opposed to the Church of Rome.  
2 But the next point is false, Vox populi est vox Dei, It should be Vox populi Dei est vox Dei; but then the jesuite will be troubled to assure us that he and his people are this populus Dei. They are 
a Apoc. 17.15.  populus, & turbae, gentes, & linguae. But that will do them no good, marvel if it condemn them not. But yet he hath englished his vox populi false. For all men say it not, that Papistry is the truth, but as I have showed, in all ages many have misliked it, and at this day do, and most heavily complained under the burden of it, and long wished for the reformation that God wrought in Luther's time. Who opposed himself I grant against many, but not against all, in his time; and much less against the general voice of ancient times, which saw not the Papacy. And the objection mentioned by Luther to have been made unto him in his mind, when he began against the Pope, was not any work of God's spirit to reclaim him from his error, which was none; but it was the temptation of the flesh, that set before his eyes what judgement the world would give of his doings, which always pleadeth for the multitude, and stumbleth at the little flock of Christ. The which thought his heart apprehending, but not following his case was all one with 
b Exod. 4.1.10.  Moses 
c jer. 1.6.  and jeremy, that were not a little troubled when God would send them, so few against so great multitudes. Luther wanted neither the devil nor men to hinder him.  
§. 61. Luther's words be these: Praefat. de abroganda Missa privata ad fratres August. ord. Coenob. Wittenberg. Quoties mihi palpitavit tremulun cor, & reprehendens obiecit fortissimum illud argumentum: Tu solus sapis? Totne errant universi? Tot secula ignoraverunt? Quid si tu errs, & tot tecum in errorem trahis damnandos aeternaliter? How often, said he, did my trembling heart pant, and, reprehending me, did object that most strong & forcible argument; Art thou alone wise? Have there so many universally erred? Have so many ages been blind, & lived in ignorance? What rather if thou thyself err, and drawest so many after thee into errors, who for this cause shall be damned eternally? This did almighty God object to Luther; and this may well be objected to any private man, or any few that, leaving the King's street, or beaten way of the Catholic Church, will seek out a by-path, as being, in their conceit, a better, and easier, and more direct way to heaven: to them I say may be said; Are you only wise? Are all the rest in all former ages fools? Have you only after so many hundred years after Christ found out the true faith and the right way to heaven? Have all the rest lived in blindness, darkness, and errors? And consequently are you only them that please God, and shall be saved? (Sine fide impossibile est placere Deo: Without the right faith it is unpossible to please God. Heb. 11.) And were all the rest, so many millions of our forefathers and ancestors, many of which were most innocent and virtuous livers, and some of which shed their blood for Christ his sake; were, I say, all those hated of God? And did all those perish? Were all those damned? Shall all these endure unspeakable torments in hell for ever? O impious, cruel, and incredible assertion!   

The Answer.  
1 Luther's words, alleged, were nothing else but a suggestion whereby Satan laboured to hold him still in ignorance, by putting fear into his heart, when he should consider the generality and antiquity of the errors against which he was to deal; and the poor conceit that the world, overgrown with the said errors, would have of him. 
d jer. 20 7.  So said jeremy, O God thou hast deceived me, and I am deceived. Thou art stronger than I, and hast prevailed against me. I am in derision all day long, and the whole people mocketh me. The which to be the sense of his words, appeareth by looking into the place. And if Luther had not apprehended the motion in this sense, it had been small discretion for him to reveal it. Besides there is nothing in the words sufficient to induce any man, of reasonable understanding, to Papistry; which is a certain token that God's spirit did not suggest them to draw him thereunto. For if the Papacy were the truth, God would move men thereunto by such reasons as were effectual. Here is the argument 
e Symmach. relat. apud Prud. & Ambr.  that the Pagans used in defence of their Idolatry, word for word: If long continuance may bring authority to religions, our faith, made to so many ages, must be observed; and let us follow our forefathers who so happily have followed theirs: but who seethe not the weakness of such kind of reasoning?  
2 Moreover supposing that which the jesuite saith might be objected to private men, leaving the beaten way of the Catholic Church, to seek out a by-path of their own: yet we deny the Papacy to have been that beaten way, or the religion of the Protestants any by-path. It was I grant much trodden, & bore worn with travel: but let all Papists take heed of that, and be well advised who were the travelers. 
f Mat. 7.13.  For wide is the gate, and spacious is the way that leadeth to destruction, and many there be that go it. Other high way then this we have forsaken none. But when the Church of Rome led men out of that way wherein Christ and his Apostles walked, & the whole Primitive Church after them, into a new way of her own, so craftily misleading them, that few, in comparison, saw the error; the rest, whom God directed, had good reason to call them back again into the true way of the Church; which though it were much grown up and made difficult, for want of use, yet was it the old way still, for all that, wherinto God himself calleth men: 
g jer. 6.16.  Stand by the ways, behold and see, and ask for the old paths, which is the good way, and walk therein, and you shall find rest to your souls.  
3 The which thing when Martin Luther and our fathers did, they found out no new way of their own, but opened the old, which the Papacy had forsaken. Neither do we think they only were wise, and they only found the true faith: but acknowledge the same wisdom and the same faith to have been in all ages before them, as I have showed. Only as that company, how great or how small soever, which embraced our religion, is distinguished against the other which lived and died in the practice of Papistry: so we say confidently, it only was wise and in the right way, and it only had the true faith and pleased God: leaving the other side to his judgement that best knew what they were.  
4 And whereas the jesuit urgeth the matter touching our forefathers so importunately; Were so many millions of our ancestors, many whereof were innocent and virtuous livers, and some whereof shed their blood for Christ's sake, were all these hated of God? did all these perish? were all these damned? I answer, not one of them perished that was thus qualified, but they were undoubtedly saved every mother's son of them that lived thus virtuously, and innocently, shedding their blood for Christ's sake. But is the jesuite, or any man so fantastical as to think these millions were Papists? what Tridentine and jesuited Papists? when the modern Papacy, complete as it is, is not yet an hundred years old, but younger than Martin Luther himself? But whosoever they were that so followed the corruptions of the Church of Rome, that they lived and died in the practice of all the points thereof, and hated and persecuted the faith contrary thereunto; we say as Saint Paul doth, 
h 2. Th. 2.10.  They perished, because they received not the love of the truth that they might be saved; and therefore God sent them strong delusions, to believe lies; that they might all be damned which believed not the truth, but had pleasure in unrighteousness: and forsomuch as the State of the Papacy, the Pope and his religion is Antichrist: we say, all that obeyed the same are eternally damned. For the Scripture teacheth, 
i Apoc. 14 9  That if any man worship the Beast and his image, and receive his mark in his forehead or in his hand: the same shall drink of the wine of the wrath of God, and shall be tormented in fire and brimstone. And this assertion is neither impious, cruel, nor incredible, because God hath spoken it: whose just judgement regardeth not multitudes, if they live in heresy and idolatry, refusing and persecuting the truth offered them, be they never so great and frequent: as it spared not the old world, or Sodom, or the jews in the wilderness, or the Gentiles that knew not God, whose number far exceeded those of the Roman Church.  
5 Again, for a further answer to this question, Were all our forefathers, living under the Papacy, damned? we must distinguish. For the errors of the Church of Rome are of two sorts: Some capital and substantial, not only contrary to the fundamental articles of our faith needful to salvation, but also hindering the means and way which God hath appointed, partly without, partly within ourselves, for the bringing us thereunto. Of which sort are the giving God's honour to images, justification by works, merits, the abolishing of the Scriptures and preaching, and such like. Some are not so principal, but consist only in the denial of smaller truths, like the hay and stubble, which Saint Paul 
k 1. Cor. 3.12.  mentioneth, that is built upon the foundation; and of their own nature, other circumstances removed, destroy no article of faith: as prayer for the dead, pilgrimages, fasting days, vows, and all those customs that stood only in rites and ceremonies. Again, it is one thing to hold an error wilfully and obstinately, joining the profession thereof with the hatred and persecution of the truth: and another thing to err ignorantly, being seduced by such as teach him, with a mind notwithstanding alway ready to embrace the truth, whensoever he shall be further enlightened. These distinctions being premised, I answer, that in all the time of the Papacy the most people erred in the later kind, the greater errors being either not generally received, or not distinctly known by the people. As for example, in the days of king Henry the fift, 
f Sacramental. tit. 1. c. 7.  Waldensis noteth, that the merit of works, was little known. And although, by reason they wanted teaching, they erred in many things, & followed the custom of the times, yet again they saw & misliked many things, & when they died, because they mistrusted the present courses, they would renounce all confidence in Saints, crosses, images, merits, & such like, & confess they looked to be saved by Christ alone; which is a sign that they held the foundation. Besides, they saw into many things that were then done, and in their judgement, condemned them, carrying a mind alway ready to be taught, though the stream of time carried them away. 
m Illyric. cattle. tom. 2. p. 867.  Thus Domitius Calderinus, a learned man, when he went to Mass, had an usual saying, Let us go to the common error: and all stories are full of things showing this to be true. They saw the Pope's tyranny, noted the covetousness, pride, and ambition of the Clergy, they espied the packing of their Priests and Friars, they groaned under innumerable grievances which they could not redress, and very few among them all held Papistry in form. Whereupon neither hath the jesuite any reason to say all were Papists, such as himself, neither are we bound to condemn them all: but as Saint Cyprian 
n Epist. 3.  saith in a certain Epistle, If any that went b fore us, either of ignorance, or simplicity, hath not observed that which the Lord commanded: his simplicity, through the Lord's indulgence, may be pardoned. But we, whom the Lord hath taught & instructed, cannot be pardoned. Out of which words we see what to judge of such multitudes as erred of ignorance, and went after the the Pope, 
o 2. Sam. 15.11.  as David's subjects did after Absalon in his rebellion, in their simplicity knowing nothing. As for the rest that both erred in the foundation, and hated the truth, as our adversaries in our country this day do; blaspheming the way of God, hating instruction, stopping their ears against the word that we offer them, and carrying themselves obstinately and maliciously against us, and so dying in the arms of the whore of Babylon: we say, without impiety, they are gone to eternal fire, according to that which God in his word hath revealed.  
§ 62. Nay surely I am rather to think that you are unwise, who, pretending to travel toward the happy kingdom of heaven, and to go to that glorious City, the heavenly jerusalem, will leave the beaten street, in which all those have walked that ever heretofore went thither: who by miracles, as it were by letters sent from thence, have given testimony to us, who remain behind, that they are safely arrived there: you I say are unwise that will leave this way, to adventure the lives, not of your bodies, but of your souls, in a path found out by yourselves, never tracked before. In which whosoever have gone, yet God knoweth what is become of them, since we never had letter, or miracle, or evident token, or any word from them to assure us that they passed safely that way: I may account you most unwise men that will adventure such a precious jewel as your soul is, to be transported by such an uncertain, and most dangerous way I must needs think that since there is but one way, and that the way of the Catholic Church is a sure and approved way, you are very unwise that leave it.   

The Answer.  
1 They are unwise that leave the way of the Catholic Church, & they are no wiser, but the very same, that follow the way of the Roman Church; the reason is, because the Roman is not the Catholic Church. And therefore we that have left it and the ways thereof, that we might travel towards the heavenly jerusalem, rejoice in the goodness of God that hath called us to this mercy, and daily crave of his heavenly majesty that he will continue us therein, to our lives end, though Papists call us to follow them. Whose miracles, as 
a Digress. 44.  I have showed, give no testimony that any man, in the Popish religion, ever came to heaven. The miracles of Christ, and of his Apostles, and of the Primitive Church belong not to them but us, in that our faith is the same that theirs was that did them. The rest contained in the Legends, and Indian News, which are all that Papists can properly challenge, are the delusions of Satan, and forgeries of men. And so the devil and the Friar playing the Carriers, loaded their packhorse with such stuff: and because the Pope paid them well for the device, they made silly Papists, such as the jesuite is, believe they came from their friends in heaven. This therefore is no sure way to find the truth, unless it be certain that these miracles were sent indeed, and then as certain that they which sent them died in the present Popish religion.  
2 As for ourselves we are not so destitute of letters and tokens, as the jesuite pretendeth; sent us not from men that are departed; but from God that gave them entertainment, whose certificate, to us, is 
b 2. Pet. 1. 1●.  more worth than all the miracles of the world, because he sent it us by his own Son, that best could tell who arrived in his father's house. And these letters are the Scriptures. God our King, 
c Hom. 39  saith Macarius, hath sent the divine Scriptures, as it were letters, unto us. And Saint Austin saith, 
d Enarr. Psal. 90. conc. 2.  These are the letters, which are come to us from that City, whither, like Pilgrims, we are traveling. So that as long as by these Scriptures we can justify our faith, we have letters from heaven sufficient to assure us, that all which embrace and obey the faith we profess, are safely arrived in the kingdom of heaven. This is the reason why the Pope forbiddeth his people the reading of them, lest thereby they should know so much: and knowing it should forsake him and his lying miracles.  
§. 63. I must think that since the Catholic Church is, as I have proved, the light of the world, and rule of faith, the pillar and ground of the truth; that you leaving it, leave the light, and therefore walk in darkness; forsaking the true faith, and therefore are misled in the mist of incredulity into the wilderness of misbelief. Finally, having lost the sure ground of truth, fall into the ditch of many absurdities, & must needs be drowned in the pit of innumerable errors. And erring thus from the way, the verity, & the life, which is Christ residing, according to his promise, in the Catholic Church, must needs, unless you will return to the secure way of the same Catholic Church, incur your own perdition, death, and endless damnation of body and soul: from the which, sweet jesus, deliver us all, to the honour and perpetual praise of his name. Amen.  
Laus Deo, & beatae virgini Mariae.   

The Answer.  
1 The Church of Rome is not the Catholic Church, but the seat of Antichrist: and therefore what danger soever there be in forsaking the Catholic, yet there is none in refusing the Roman Church. Nay 
t 2. Cor. 6.17. Apoc. 18.4.  all such as will be saved must forsake it. And they that will abide therein shall find by experience at the last, that all the inconveniences which the jesuite saith belong to such as leave the Catholic Church, will fall upon them. And therefore blessed be God the Father of lights who hath restored among us the public ministry of the Gospel, for the calling of his people out of the damned errors of the Roman Sea, into his own Church. And let the earth rejoice and every child of God therein, and give him thanks, who hath made the light of his Church to break out, when the tyranny of the Church of Rome had thought to have smothered it in eternal darkness, and with the innumerable errors that it bred, to have seduced, misled, and drowned it for ever; whereby mankind should have incurred perdition, death, and endless damnation of body and soul. And let my dear countrymen know, among whom & unto whom I writ these things, and for whose sake I will expose myself to the undiscreet fury of seducers, and many seduced; refusing no pains or duty that may tend to the enlightening of their conscience and confirming of the undoubted faith of jesus Christ, whereof I am called to be the meanest preacher that liveth among them: LET THEM I SAY, AND ALL THE PEOPLE OF OUR LAND, WHOM THESE HAPPY DAYS HAVE RECLAIMED FROM THE CHURCH OF ROME, COUNT THIS THEIR CHIEFEST HAPPINESS, AND WE ARE IT AS THEIR CROWN, that God hath thus made them partakers of his Gospel: when the other side, even under their eyes, lie plunged in ignorance of mind, error of faith, and vileness of conversation, so horrible and prodigious, that it needeth tears to bewail it rather than a pen to report it. In recompense whereof let them be CONSTANT AND FAITHFUL to the end, and continue in the things that they have learned; making no question but our faith which could bring so visible a reformation of manners into our country, so certain knowledge, so unspeakable comfort into our mind; which could bring the light of Gods own word, the majesty of elder times, the reverent countenance of the first antiquity, and the perpetual testimony of our adversaries themselves, for her justification, will save their souls, if they will obey it. For want of which obedience they may, and shall perish eternally, when the faith itself is in no fault. And let them LABOUR WITH LOVE AND LENITY TO REDUCE AGAIN THEIR SEDUCED NEIGHBOURS, bearing with their frowardness, and praying instantly for their conversion, if at any time it may please God to release them of their errors, and to give them the knowledge of his truth, by delivering them from the Roman Emissaries which have made them their wards, that they might possess them, and prey upon them. And let them finally, with faithfulness and instance, pray God for the state wherein we live, so pitifully vexed with the discontent and fury of those that call themselves Catholics, who if they had any dram of religion or conscience in them, would not thus practise to make their own dear country, a theatre of such tragedies as the world never saw before. But our sins are the cause of these things, and therefore let every man eschewing his own evil, seek that way to confirm himself, and the Church wherein he liveth, in the favour of God, that he may show mercy and peace in our days. Amen.   
FINIS.   

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

A.  
Abbeys See Monks and Monasteries.  
Accidents in the Sacrament: where they inhere. 35 21. how they have power to nourish, breed, corrupt, etc. ibid.  
Adoration of the blessed Sacrament, when it was brought in. 51.9. absurdities about it. ibid.  
Alteration. The Church of Rome is altered from that which it held in ancient times. Digress 23. See Roman Church.  
Anastasius his book de Vitis Rom. Pontificum, censured 55.7.  
Antiquity of the Protestants doctrine demonstrated. 44.1.  
Apocrypha, not canonical Scripture, by the Papists own confession 35 20.  
Appeals to Rome, forbidden 36.27.  
Apostolic, How the Church is Apostolic 52.1.  
Arnulfus his speech of the Pope. 50.28.  
Auricular confession justly rejected by the Protestants. 40.6. The primitive Church used it not, ibid. It was the occasion and means of contriving the horriblest sins that were. 40.9. The saying of Chaucer touching it. ibid. Not agreed upon by the Papists touching the time when it was instituted. 35.20. and 40.6. and 58.7. whether it be simply needful. 40.7.8.  
Austin the monk converted not England. 49.  
Author of sin. God is not the Author of sin. 40.50. How God willeth sin. ibid. Touching this point the Papists have belied us, and say themselves as much as we do. ibid.   

B.  
BErengatius. 50.30.  
Bishops. Lay men sometime made Bishops. 5.11. The Bishop's oath made to the Pope. 31.6. Titular Bishops at the Council of Trent. 31.5.  
Books. The practice of Papists in purging of books. 35.18.  
Boy Pope of Rome 55.7.   

C.  
CAlling of the Protestant Ministers how demonstrated. 52.5. It is necessary that Pastors have a calling. 58.1. What calling the Protestants Pastors had. ib. They need no miracles to confirm it, and why. 59  
Canonizing. See Saints.  
Catholic. The Romish Church not Catholic in place. 46.2. nor in doctrine and time. 46.3.  
Centuries: how they have taken exception against the Fathers. 44.3.  
Certainty of salvation. See Salvation.  
Church. Our faith is not lastly resolved into the authority of the Church. 6.9. How the teaching of the Church is called the rule. 13.1. By the Church the Papists mean the Pope. Digress. 16. Why the Papists devolve all power so to the Church. Digress. 16. How the Church is said to err. 14.2. and 15.6. & 25.2. The Church militant may err. 14.2. & inde & 15.6. The Church is the subordinate means to teach men, and how. 18.5. & 27.1.  
Church visible. The true state of the question between the Papists and us, touching the visibleness of the Church. 17.1. and Digress. 17. & 22. The Papists confess in effect as much, touching the Churches being sometime invisible, as we do. Digress. 17. The Church is not alway visible. 18. The Arguments against this answered from §. 18. to 24. The Papists say the Church, when Christ suffered, was in the virgin Marie alone. 17.3. The Protestants Church hath alway been. Digress. 48. Marks of the Church: the Sacraments and doctrine of the Scripture are the right marks of the Church. 24.1. and Digress. 18. The Arguments against this are answered, from 26. to 32. How the teaching, and doctrine of the Church may be examined. 30. The marks of the Church assigned by the Papists are not sufficient. 32. How the Church moved Saint Austin to believe the Gospel. Digress. 19  
Change of the ancient Roman faith. See Alteration, and Roman Church.  
Clergy. The vileness of the Popish Clergy noted. 38.5. How the Papists excuse it. 38.7.  
Communion. See Sacrament.  
Commandments of God. See Law.  
Congruity. See Merit of congruity.  
Conception of the virgin Mary without sin, a new doctrine. 47.2.  
Consultation not debarred, though man have no free-will. 40.48.  
Conversion of countries, by the Roman Church, how it was. 49.4.  
Contention. What the contentions are, wherewith our Churches can truly be charged. 33.2. The Church was never free from all contention. Digress. 21. Grievous contentions in the Primitive Church. ibid. Discourse touching the contentions in the Roman Church. Digress. 24. They say they contend not in dogmatical points, answered. 35.19.  
Counsels above the Pope. 36.28.30. the Pope not precedent in the ancient Counsels. 36.29. They may err. 15.6. & 44 6. They were called, in ancient times, by the Emperor, or civil Magistrate. 36.28.   

D.  
DEcree of God inclineth and ordereth man's will. 40.47.  
Descension of Christ's soul into hell denied by Papists. 35. ●0.  
Doctrine of the Roman Church. See Papistry.   

E.  
EAster. Contention in the primitive Church about the keeping of it. 33.4. & 36.3.  
Election is not for works foreseen. 40.49. how a man may know if he be elected. 41.7.  
England not first converted by Austin the monk. 49 nor by the Church of Rome. ibid.  
Err. The Church may err, & how. 14.2. & 15.6. & 25.2. the Pope may err, even judicially, and be an heretic. 55.8. and Digress. 28. Counsels may err. 15.6. & 44.6. and so have the Fathers. 44.5.  
Eucharist. How Christ is present therein, explicated. 51.10. Vile speeches of the Papists touching it. 51.11.  
Euerard, the Bishop of Salisborow, his speech of the Pope 50.33.  
Examine. The teaching of the Church and all men to be examined. ●0.   

F  
FAith must be builded on the scripture. 1.1. Papists build their faith on Tradition. 1.3. It must be explicit. 2.1. What enfolded faith is. 2.2. in marg. x. & pag. 6. num. 6. Disputing in matters of faith forbidden by the Papists 2.4. The Collier's faith what. 2.6. The last resolution of our faith is into the authority of the Scriptures. 5.5. And not of the Church. Digress. 6. & 11.  
Faith how a mark of the Church 25 1. See Church.  
Faith only justifieth; expounded and defended. Digress. 40. justifying faith described. 40.39. A man may know if he have faith. 41.3.  
Faith of the ancient Roman Church, how it began to fail. 50 4. How the modern Roman faith grew in the Church. 58.1.  
Fasting. Digress. 32. The Protestants maintain fasting ibid. The Papists as deep in breaking fasting days as the Protestants. ibid. Fasting was an indifferent ceremony in the Primitive Church. ibid. Lent fast was holden diversly. ibid.  
Fathers and Doctors are not the rule of faith. 23.1. They may err ibid. The Papists boast that the Fathers are on their side. 44.4. They had their errors. 44.5. We are not bound to every thing that they have said, but may sometime lawfully dissent from them. 44.7. The Papists themselves do it. ibid. The state of the question touching the authority of the Fathers. 44.8. Who the Papists mean by the Fathers. nu 9 What they mean by all the Father's consenting in one. nu. 10. The Pope ushers the Fathers. nu. 11. The practice of the Papists in rejecting the Fathers. nu. 11. & 12.  
Forefathers how far forth to be followed. 61.2. What is to be thought touching our forefathers that lived and died in the times of Papistry. 6●. 4.  
free-will denied by Papists. 35.20. All the questions touching free-will laid down in order as they rise, with their true states. Digress. 42. The want of free-will debarreth not consultation. 40.48. How it is reconciled with God's predestination. nu. 45. What free-will is, and wherein it standeth. nu. 54.  in natural and civil things expounded. nu. 55. No free-will in spiritual things till grace come. nu. 56. The Papists doctrine to the contrary. nu. 57 Some learned men in the Church of Rome think free-will to be Pelagianisme. nu. 61. The will of man concurreth not with God's grace, in uprising from sin. nu. 64. The Papists doctrine to the contrary. nu. 64. The efficacy of grace dependeth not on our will. ibid. What free-will man hath when he is regenerate. nu. 65.  
friar how defined by Lincolniensis 50.32.   

G.  
GOd not the author of sin. 40.50. See Author of sin.  
Good works necessary to salvation. Digress. 34. They are to be excluded out of our justification, but not out of our sanctification. ibid. They merit not. Digress 35. The Protestants do not say, Good works are sin Digress. 37.  
Grace: The Papists meaning expounded when they say, Man's will, without grace, can do nothing. 40.57. The Papists teach that a man of himself, can do good, before any grace come. ibid. Man cannot dispose himself, it is grace that doth it. 40.63. What that is that maketh grace effectual 40.64. A man may infallibly know if he be in grace. Digress. 43.  
Greeks. They have as good outward succession, as the Romish Church hath. 55.2.  
Gropper the Cardinal: A story of him. 55.7.   

H.  
HIerome of Prague a good man.  
Holiness no note of the Church. 43.1. The holiness of the Roman Church disproved. 38.1. The places of Luther and Smidelin answered that are objected against the holiness of the Protestant Churches. 38.2. The holiness of the Protestants doctrine is justified. 40. ad 49. What holiness the Protestants lay they have. 41.1. Complaints made by Papists against the unholiness of their own Church. Digress. 31. A man may infallibly know if he be truly holy 41.3. and Digress. 43.  
Honorius a Pope that was an heretic 36.34. In that cause of Honorius, you have an example how the Papists deny all authorities. 44.15.   

I  
IGnorance in matters of faith is commended by the Papists. 2.5.  
Images not allowed of in ancient times, and their worship forbidden. 47.5. They are a new device 35.13. The Papists are not at one among themselves touching the first that rejected Images 50.5. Images of the Trinity, when brought in. 50.11. Image worship when it was first brought in. 50. 1●. & 51.5. The Papists are divided among themselves touching the adoration of Images. 50. 16. They worship stocks & stones as the Pagans did. 51.6.  
Imputation of Christ's righteousness for our justification is acknowledged by Papists. 35.20. What this imputation importeth. 40.41.  
Indies not converted by the Jesuits. 48.2. but utterly rooted out by cruelties unspeakable, which are touched at large, Digress. 50. The Protestants religion was in India afore the Papists knew them. 48.3.  
judge of controversies is the Scripture. Digress. 3. Papists will be judges in their own cause. 5.7. The Pope is made judge who is a party. 5.8. The judge of controversies assigned by the Papists, falleth into the ●ame difficulties that are laid against the scripture. 34.2. The Papists will not stand to their own judges. 30.4. & 35.15.  
justification is by faith, and not by works. 35.14. & 20. & Digress. 40. What justification is, and how it is distinguished from sanctification. 40.38.   

K.  
KEeping the commandments. See Law of God.  
Keys given to the rest of the Apostles as well as to Peter. 36.12. They import not the supremacy, evinced by disputation. 36.16. & inde. & Digress. 30. What the keys of the Church mean. 36.18.  
Knowledge very commendable in the people. 2.7. Great among them of the Primitive Church. ibid. By what means the elect know, and are assured of their own salvation. 40.39.   

L.  
LAtin prayers and service misliked by some Papists. 35.20. against antiquity. 47.2.  
Law of God No man's righteousness can satisfy it. Digr. 34. No man can keep it. Digress. 36. Why given when no man can keep it. 40.21. The Papists say absurdly, that the commandments are easy to keep: and a man may live without sin. 40.19.  
Lay people ought to read the Scriptures: and to have them translated. See Scriptures and Translations. Lay men have been made Bishops. 5.11.  
Legend. The miracles recorded therein are of no credit. 42.2. Nor the Legends themselves. 42.7.  
Lent fast not holden in the Primitive Church as now it is. 40.4.  
Liberty. Our faith is falsely charged to be a doctrine of liberty. 43.2.  
Luther. His calling is justified. 52.5. & 59.2. And his writings. 57.3. And his life and death, against the malicious reports of the Papists. Digr. 57 Those reports are touched. ib.   

M.  
Marriage no sacrament. 35.20. The marriage of Priests not restrained in ancient times. 47.4. When the restraint began. 50.10.  
Marks of the Church. See Church.  
Virgin Mary. The Papists say, the Church was in her alone when Christ died. 17.3.  
Mass not offered by Christ at his last supper. 35.20. When it began. 50.14.  
Merits renounced by Papists. 35.20. and 40.15. Merit of works none. 40.12. and 14. When that opinion began. 50.13. The Papists hold it, and what they mean by it. 40.13. The divers opinions that are among the Papists touching merits. 40.16.  
Merits of Christ how far they go, by the Papists doctrine 40.13.29.  
Merit of congruity, what, and how holden in the Church of Rome. 40 62.  
Miracles not now needful. 12.6. Their proper use. 42.4. The time when the Church had them, and the end why. 41.4. The miracles that the Papists stand upon are of no certain credit. 42.5. & inde. The Gentiles had as good miracles as the Church of Rome hath. 42.6. The Legendaries tainted for whetstone liars. 42.7. Incredible reports in the Legends: and some also in the ancient fathers. 42.8.  
Moral works what 40.59. Touching natural free-will in things moral. ibid.  
Monks of ancient time not like ours of this time. 41.3. and 42.11.  
Mortal sin. Digress. 38. See Sin.  
Monasteries were first thrown down by Papists. 42.10. Of vile report in their time. 42.12. The testimonies of divers old writers touching the lives of cloisterers. Digress. 45. A brag that the Papists make touching the order of Bennet 42.13.   

N  
Necessity of good works expounded and handled. Digress. 34.  
Notes of the Church. See Church.   

O  
Obscurity of the Scripture not so great as the Papists object.  
Digress. 8. Why they make folk believe they are so obscure. Digress. 9 See Scripture.  
Occam the Schoolman. 50.35.  
Only faith. See Faith only.  
Opinions. Variable exceedingly among the Papists. 35.21. The saying, that they vary not in dogmatical points, answered. 35.19.  
Original sin. No agreement among the Papists touching the nature of it. 50.17.  
Original text of the Bible is the Hebrew, and Greek, which is free from all corruption. 6.11. and 35.3.   

P  
PAinter. The Painter's jest. 38.6.  
Painting Christ's arms for what use 40.35.  
Papists famous for controlling, rejecting, censuring, and purging one another. 44.14. An example of their impudent denial of all antiquity. 44.15. & 50.18. They wipe our names out of books. 45.2.  
Papistry is a complete doctrine of liberty, and a mere witty device for the maintenance of their ambition and pleasure. 43.3. and Digress. 46. A new religion. 48.1.  
Pardons when and how they came in. 50.8. They release all satisfaction. 40.33. The treasury whence they rise. nu. 34. A view of long pardons granted for short service. nu. 35.  
Penance. The Papists cannot tell when it was ordained, nor by what Scripture it is proved. Digress. 55.  
Peter received no more power over the Church than the other Disciples did; disputed. 36.12. & inde. The Papists are not agreed how his supremacy is proved, or what it containeth. 36.39. & inde.  
Pope made judge of our faith. 5.8. and over the Fathers. 44.11. His judgement was not received, as the rule, in the primitive Church. Digress. 25. but be was resisted. ibid. The Papists themselves will not yield to his judgement. 36.8. Many Popes deposed. nu. 8. What kind of men they commonly are. nu 9 He was tied to his own province in the primitive Church. 36.26. He may err. See Err. He calleth himself S. Peter. 36.38.  
Popes what kind of men, & how they have been chosen. 55.9. Many at once. nu. 10. The lives of some of them described. 57.9. How the Pope's sin is excused. 57.11.  
Pope's succession. He is not S. Peter's successor. Digress. 29. If the Pope be not effectually proved to succeed S. Peter in the conceited primacy, all Papistry will fall. 36.24.  
Prayer in Latin, misliked by some Papists. 35.20. Long pardons promised to short Prayers. 40.35.  
Predestination. Our doctrine touching this point is belied by the Papists. 40.43. The doctrine thereof laid down. n. 44. It imposeth no natural necessity upon the second causes. ibid. The reconciliation of it and Free will. nu. 45, 46. The Papists make the will of man as subject to God's decree as we do. num. 46, 47. It is not for works foreseen num. 49.  
presidency over Counsels belonged not to the Pope of old. 36.29.  
Priest's power to remit sin, denied by learned Papists. 35.20. This power handled. Digress. 55. Their marriage allowed in ancient times. 47.4. The foulness of their lives noted in the Papacy. 38.5. A silly Priest that believed all was true that was printed. 42.8.  
Purging of books, the Papists practice. 35.18.  
Puritans That name doth properly belong to Papists. 40.19.   

Q.  
questions of faith must be decided by the Scriptures. Digres. 3. No end of Questions among the Schoolmen. 35.21.   

R.  
REading the Scriptures forbidden by the Papists. 2.3. The lay people did read them in ancient time 47.3.  
Rebaptization a point wherein there was much contention. 36.4.  
Reprobation not for works foreseen 40.49.  
Religious men & Orders. See Monks.  
Resolution of our faith. See Faith.  
Roman Church. How the world, in former times, communicated with it. 46.2. The Greeks refuse it. ibid. How it increased 47.1. When the faith of the ancient Roman church began to be altered into that which now is therein. 50.4. & inde. Resistance made against the change. nu 5. One means whereby it may evidently be demonstrated that the Roman Church hath changed the old faith. nu. 15. A full demonstration of the resistance made, in all ages, against the Roman Church's alteration. Digress. 52. The objections that are made against the catalogue, are answered. nu. 40. The Roman Church altered the faith by little and little, how it is meant. 51.3. How the Fathers praised the Roman Church. 56.1. How the faith of the Roman Church grew. 58.1. The Papists absurdly call the Catholic Church the Roman Church. 13.3.  
Rule of faith is certain. 3.1. Such a rule is simply necessary. ibid. but not revealed to all. ibid. It hath five properties. 4.1. The Scripture is it. ibid. and the Papists cannot deny it. 4.6. How we call the translated Scriptures the rule. 6.1. The rule is easy, though some means be needful to learn it. 7.2. and 8.10. How the doctrine or teaching of the Church may be called the rule. 13.1. See Church.   

S.  
SAcrament. Seven Sacraments merrily proved, in a Sermon at the Council of Trent. 8.15. How the Sacraments are a mark of the Church. See Church. Sacrament in one kind against antiquity. 35.11. and 47 7. In both kinds best. 35.20 Our doctrine touching the Eucharist laid down, and how Christ is present therein. 51.10. The Papists have no certainty of the presence of Christ in the Sacrament. 47.9.  
Saints. What kind of Saints the Protestants have. 39.1. and what kind the Papists. 39.2. & 41.1. Objections against the Pope's canonizing of Saints. 39.3. The Papists claim kindred of many Saints, that never knew the Popish religion. 42.1.  
Salvation. A man may be assured thereof. 35.20. & by what means 40.39. The Papists not able to deny this. 41.10.  
Sanctification of life absolutely necessary to salvation. Digress. 34.  
Satisfaction. What kind of Satisfaction we require and teach. Digres. 39 and what kind the Papists. ibid. The true state of the question touching Satisfaction. 40.28. Note what the Papists teach concerning the Satisfaction of our works nu. 30. Our works satisfy not. nu. 31. The Papists play with their Satisfaction. nu. 33. Pardons release all Satisfaction. num. 30. A view of the Papists uncertainties and contradictions in this question of Satisfaction. num. 34.  
Scripture. The people allowed to read it in ancient times. 47.3. The Scripture is a letter sent from God to man. 62.2. The Papists forbidden the reading of them. 2.3. and disputing of them. num. 4. The knowledge thereof needful. num. 7. They are easy to such as have the means. 4.2. It only is the rule of faith. 4.1. and 10.1. and 34.1. The true cause why the Papists disable the Scripture from being the rule. Digress. 4 It must be Translated. See Translations. It is not obscure. 7.2. Digress. 8. but only in two cases. 8.1. How the sense thereof is attained. 8.2. It containeth all things needful nu. 3. Why learned men vary in the sense of the Scripture. nu. 4, 7. Digress. 10. How a man may be certain which is the right sense. n. 7, 8, 12. Why many understand not the Scripture. Digress. 10. and 14. and §. 10.1. How the easiness of the Scripture is proved. 8.16. They have the outward authority whereupon our faith is built. Digress. 11. how we know them to be God's word. Digress. 11. and 12. They contain all things needful. 9.1. The Papists say the sense of the Scripture altereth with the time. 9.11. Horrible behaviour of the Papists 'gainst the Scriptures. Digress. 22.  
Shrift. See Auricular confession.  
Sinne. How God willeth it. 40.50. Our uprising from sin is by grace, our own will not disposing thereunto. 40.63. The Papists have no certainty what power the Priest hath in remitting sin. Digress. 55. We do not say all that we do is sin. Digress. 37. Our doctrine touching the sinfulness cleaving to our good works, maketh not men careless. 40.25. Sin mortal and venial an untrue distinction. Digress. 38. How the Papists hold it. ib. They agree not in it. ibid.  
Succession. Wherein true succession standeth. 52.1, 3. How the Protestants doctrine hath succeeded. 52.4. How the fathers insisted upon succession. 53. and 56. It is no note of the Church. 54.1. True faith, how joined with succession and how not. 54.2. The Succession of the Roman Church proveth it not the true Church. 55 2. The Greeks have as good succession as the Romans. ibid. The Romish Church hath no true outward succession. Digress. 53. Such succession as the Papists mean is not needful. 58 2.  
Supremacy of the Pope, against the first antiquity. 35.10. & 47.6. The Papists agree not in it. 35.20. The Pope's Supremacy dependeth on a point that can never be proved. 36.24. The Primitive Church acknowledged it not. Digress. 27. Phocas gave it to Boniface. 36.31. When it began over Bishops and kings. 50.9.   

T  
TEmptation may be overcome without God's grace, as the Papists untruly say. 40.58.  
Traditions made equal to Scripture. 1.3. Yea preferred before it. 1.2. In marg. k. and 5.8.  
Translation of the Scripture forbidden by the Church of Rome. 1.3. How translations are God's word itself, and the rule of faith. 5.2. and how our faith relieth on them. ibid. The Scripture ought to be translated, and read of all. Digress. 5. The Papists disdain this. 5.11. How our English translations may be called erroneous, and how not 6.2. How we know our English translation to be the infallible word of God. 6.3, 8. The amending or changing of our translation, is no discredit to it. 6.6. The Hebrew and Greek originals are free from error. 6.11.  
Transubstantiation a new doctrine. 35.12. and 47.8. The Papists have no certainty of it. 47.9.  
Treasury of the Church, whence pardon, arise, not agreed upon what it should be. 40 34.  
Trent Council what kind of Council, and the proceeding thereof. Digress 20.   

V  
VAcancies of the Roman Sea 55.6 Venial sin what. 40 ●6. Some Papists deny any sin to be venial. num. 27. How done away. ibid.  
visibleness of the Church See Church.  
Unity of the Church wherein it properly consisteth. 33.1. The true Church may be without outward unity. n. 2. It is sometime grievously violated in the Church. Digress. 21. No unity in the Roman Church. 35.1 Digress. 24. What kind of unity the Papists have in their Church. 35.2.  
Universality of the Church how to be expounded. 44.2. Universality of the Romish Church disproved 46.2. Our faith is universal in Time, Place, and Doctrine. 44.  
Uprising from sin is by Grace, without the disposing of the will thereto. 40.63.  
Vulgar translation of the Bible, which the Papists use, canonised by the Trent Council. 6.11. Exceedingly corrupt. Digress. 7.   

W  
Wafer's when brought into the Sacrament. 50.31.  
Waldenses, and their opinions. 50.32.  
Woman Pope 55.7.  
Word of God. See Scriptures. The Papists by God's word mean Traditions, as well as the written word. 1.3  
Works. See Good works; and Merit; and Satisfaction. The Church of Rome joineth our works with Christ's merits, jointly to satisfy therewith. 40.29.    

GOod Reader it may fall out, that in the margin of this book specially, some faults are escaped in the printing, by mistaking or misplacing the figures & other parts of the quotation. Which is no marvel in quotations of this nature, where many figures go together: And I myself, being above 100 miles from the press, that I could not help it. Nevertheless I will maintain the quotation, for substance to be true, though the Printer may have mistaken it: and learned men that will take so much pains, may find that which I intent, I doubt not, by their own knowledge of the place, if the numbers of the quotation deceive them. I know not whether there be any such defects yet or no● but this I admonish, because the Papists, if they find an error in the printing of one of our books, use to exclaim as if an article of our faith were razed out: never remembering the like casualties of their own. It is one thing if I have wilfully forged or falsified a place, and another thing if the Printer only have mistaken the quotation. The latter may be, but the former is not: as I will be ready to satisfy any that will charge me with it.  
FINIS.