VIA DEVIA: THE BY-WAY: Mis-leading the weak and unstable into dangerous paths of Error, by colourable shows of Apocryphal Scriptures, unwritten Traditions, doubtful Fathers, ambiguous Counsels, and pretended Catholic Church.  
Discovered By HUMPHREY LIND, Knight.  Scriptura Regula credendi certissima tutissimáque est. Bell de Verb. Dei 40 1 cap 2. 
LONDON, Printed by Aug. M. for ROB. MILBOURNE, and are to be sold at his Shop at the Grayhound in Paul's Churchyard. 1630.   

TO THE INGENVOUS AND Moderate Romanists of this Kingdom; H. L. Wisheth the knowledge of the Safe way, that leadeth to eternal Happiness.  
CHristian is my name, and Catholic is my Surname: the one I challenge from my Baptism in Christ's Church; the other from my profession of All saving Truth in God's Word. If you question this my right or claim, I will produce my Evidence out of ancient and undoubted Records, and join Issue with you upon the marks of your own Church; 
Antiquity. Universality. Succession.  and if I prove not the Faith which I profess to be Ancient, and Catholic, I will neither refuse the name, nor punishment due to Heresy.  
As touching the visibility of our Church, I have answered your jesuites Challenge by the Title of Via Tuta, the Safe Way: wherein I have appealed to the best learned of your own side, both for the Antiquity of our Religion, and the Novelty of your own. If you require further satisfaction in this point, read & peruse the Articles of our Church, & tell me, without a prejudicate opinion, if our Church was not Ancient & Visible long before Luther's days. Our 22. Books of Canonical Scripture, were they not published and received in all ages before Luther? Our three Creeds, 
The Apostles, Nicene, Athanatius Creed.  were they not anciently believed, and generally received in the Church before Luther? Our Liturgy, and Book of Common Prayer, was it not the same for substance which was taught and professed in the bosom of the Roman Church before Luther? Our two Sacraments of Baptism and the Lords Supper, were they not instituted by Christ; were they not published and received in all ages before Luther? These are the Foundations of our Church, and all these in despite of malice itself, must be acknowledged by our adversaries, that they are taught by us, and were universally received long before Luther's days. And as touching the particular tenets of our Church (opposite to your Trent Creed,) our spiritual receiving of Christ by faith (only,) whereby we are made truly and really partakers of Christ's body crucified, is agreeable to all Christian Confessions, and taught by all antiquity before Luther. Our public Communion of Priest with people, had Antiquity and Universality in the best and first ages, 
Bel. de Missa. lib. 2. ca 9 & 10.  by Bellarmine's confession long before Luther. Our Prayer and Service in a known tongue, was publicly delivered, and anciently taught (by Bellarmine's confession) long before Luther. 
Bell de verbo Dei lib. 2. cap. 16.  Our Communion in both kinds, was instituted by Christ, and continued in the Primitive Churches (by Bellarmine's confession) long before Luther. 
Idem de Euch. lib. 4 cap. 24.  Nay more, the Psalms of David, which we sing, (and some of you blasphemously term Geneva jigs) were in ancient use amongst the common people long before Luther. In Bethlem, where Christ was borne, turn whither thou wilt (saith Hierome) the Husbandman holding his Plough, 
Hier. in 1. Epist 17. add Marcel.  continually singeth Alleluia: the Mower when he sweateth (and is weary) refresheth himself with Psalms: the Gardener, as he dresseth his Vine with his hook, hath some piece of David in his mouth. These (I say) are the chief principles of our Religion: these we hold under the Charter of the great King; and all these by the testimonies of our adversaries themselves, were publicly known, and generally practised long before Luther's days. Do you look for an outward Form of a glorious and Visible Church in obscure ages? Do you look for A City upon a Hill in the dark night of error and ignorance? I appeal to your own consciences; to what purpose were the prophecies of Christ and his Apostles, that the Church should fly into the wilderness, and lie hid there? that Faith should not be found on the earth: that the time will come, when they will not suffer wholesome doctrine, but shall be given to (Legends &) fables? that some should give heed to the spirit of error, and doctrine of Devils? that after a thousand years Satan should be let lose, and deceive the four quarters of the earth? were all these things foretold, that it might be fulfilled what was spoken, & are the thousand years long since expired, and yet shall we think that none of these prophecies are accomplished?  
Admit the man of Sin be not revealed, yet the Mystery of iniquity began to work in the Apostles time; and the Evangelist tells us, the tares which the thief fowed in the night, had almost choked the good corn; and lest there might be some expectation of a great multitude, which should assume the Title of an eminent and glorious Church, our Saviour himself by way of prevention, calls his Church by the name of A little flock, 
Luke. 12.32  as if a small number were the ancient Character of the true Church. The malignant Church hath many heretics and hypocrites, which indeed make a great noise for a visible Church, when as those wicked persons (saith Austen) although they seem to be in the Church, 
August. de Bapt. lib. 6. cap. 3.  yet they appertain not to the true Church. That many are called, is the Church visible: that few are chosen, is the Church invisible. Neither do we hereby make two churches, when we consider this Church after a two fold manner. 
Bellar. de Eccles. li. 3. cap. 15.  In the Church something is believed, some thing is seen; we see that company of men which is the Church, but that this company is the true Church, we do not see it, but believe it: this is Bellarmine's confession, this is ours. Again, look back, and take a brief Survey of the Church in several ages. It began with two in Paradise; there remained in the flood but eight persons, & in that number there was an accursed Cham. In Sodom not ten persons, nay scarce three righteous to be found; there was but one joshua and Caleb, of many thousands that entered the land of Canaan: In the fiery trial, but three children, at the coming of Christ, there was Simeon and Anna, joseph, and Mary, Zacharie, and Elizabeth, and not many more known to be sincere professors of God's Truth, in the Church of Jerusalem. In the College of the Apostles, there were but twelve, and one was the son of perdition. In the time of persecution for three hundred years after Christ, Eusebius tells us, 
Euseb lib. 8 cap 2.  the Church was overwhelmed to the ground, and the Pastors of the Churches hid themselves here & there. In the ages following for 300 years more, the Arrian heresy so infected the Church, that the ship of the Church was almost sunk, 
Hieron. ad Lucif.  saith Hierome.) If therefore in the first and best ages the Church was much darkened and obscured, what splendour and visibility should we expect in these latter days, wherein the devil is let lose, seeking to deceive if it were possible the very Elect themselves.  
Let it suffice, as God himself first planted his church in Eden with two; so he hath watered it in the Garden of his Spouse, with the increase of many, best known unto himself, and hath promised a continual preservation of it, where two or three are gathered together in his Name; and according to this Rule, (which our adversaries cannot deny) we have at this day, a Church in Spain, in Italy, in the East and West Indies, in every place where the Inquisition reigneth, although the outward face of the Church do not visibly appear.  
Your Church of Rome is too too visible in this Kingdom, although you have not toleration of public Exercise, nor is your Idol of the Mass set up in the Temple, (which our good God, and gracious King forbidden) I speak not this in any sort to decline the visibility of our Church; for the Church is like the Moon, which hath often waxings & wanings, and we know the Moon at full, and and the Moon at the wain, is one and the same Moon, although not alike conspicuous It was a Quaere in the days of Solomon, Who can find a virtuous woman? 
August. de Tempore. Serm 217.  but (saith Austen) in that he said, who can find her, shown the difficulty, not the impossibitie of finding her: and this woman was the Church. He that made that question, was the wisest among men; and he that expounded his meaning, knew well how to distinguish the right woman from the counterfeit; yet both agree in this, that the true Church was not easy to be discerned Saint john tells us, this woman took her flight into the wilderness, and there she was fed. If the Apostle had foretold the place as well as her flight, happily she had been pursued and found of many; but the place was a desert, obscure and unfrequented, and therefore known to few; and for certain she was found of some, for otherwise she had not been fed. In vain (I must confess) had Christ commanded us to tell the Church, if there had been no Church to hear, and his precept had been needless to bid us hear the Church, if there had been no Church to speak; yet he that warned us to hear the Church, forwarned us, that after his departure Grievous wolves would enter into the church and speak perverse things. 
Acts 20.29.  He that taught his Disciples to observe to do according to all the Scribes and pharisees should teach them, enters this cave at against their false glosses: 
Math. 23.3  Beware of the leaven of the pharisees. He that said, Blindness in part was happened to Israel, told us also, that the Church of Rome, if she did not continue in her goodness, 
Rom. 11.22  she should also be cut off. And it is observable, the same Church of jerusalem, which the Prophet David called the City of God, 
Psal. 48.19.  was termed an Harlot by the Prophet Isay in his time; and that Temple which Solomon termed a House of Prayer in his days, 
1 Kin. 8.20.  was afterward by Christ called a den of thiefs, 
Math. 21.14  the one shown what the Church was, the other how it was altered, yet both agree, they were one & the same church.  
The Christian church was never brought to a lower ebb, than was the jewish Synagogue at the coming of Christ, & yet a man at that time might have seen Simeon and Zachary, joseph and Mary, Anna & Elizabeth, the true servants of Christ standing together with the Sadduces in the same Temple, which might well be accounted as the house of Saints, in regard of the one; so a den of thiefs in respect of the other. If therefore we have corrected the errors of the Roman church (as Christ whipped the thiefs and money changers out of the Temple) we do not hereby make a new Church, but renew that house of Prayer, and restore it to the ancient and true service of Christ. If we had left our Mother, when we first found her sick, she might have justly taxed us of disobedience, and want of duty towards her; but when the Priest saw her, and passed by, when the Levite looked on her, and forsook her, Luther and Caluin performed the office of the good Samaritan, they came near unto her, and saw her, and took care to cure her wounded soul; and from that time her children became Physicians, to heal, not parents to beget a new Church. To heal a sore, to purge a sick and diseased body, is not to make a new body, but to renew it, and restore it to his former health: let me give you but one familiar example of your own in this latter age. Saint Francis established the Order of franciscans, and they according to the meaning of their first Founders, did for a long time follow the Institution of their first Orders: afterwards, when certain errors and corruptions had crept in among them, they separated themselves from the rest, and were called the Recollects. Upon this occasion a suit was commenced, to decide whether the Recollects, or the other Franciscans did adhere to the true orders of S. Francis. After examination, & deliberation had, the Recollects were found to adhere to the ancient Institutions of their Order, and thereupon judgement was published on their behalf, and they were afterwards called the Reformed Franciscans. Such is the state of the Reformed Churches at this day; the true Church was first planted and established by Christ and his Apostles; continued sound in Head & members for many ages: afterwards when error and superstition had crept in, and gotten the upper hand, there were certain Recollects, which complained of the corruptions and errors, which had sprung up in the Roman church; whereupon after mature deliberation had of the true doctrine of Christ and his Apostles, publication was made in the behalf of the Recollects, that they were found to adhere to the ancient Institutions of Christ and his Apostles, and from and after that time they were called the Reformed Churches.  
Will you bring a Quo Warranto, and examine for what cause, and by what authority the Protestants have reform the errors of your Church? I will tell you in brief. If for no other cause, yet for this alone, because you are taught to eat your God, 
Mariana.  and kill your King, they might justly seek a reformation in doctrine and manners: but the truth is, 
1. john 4.1.  there were false Prophets gone out into the world; and for that cause Christ gave his commission to try the spirits, whether they were of God; and accordingly they proceeded to examination of the doctrine of the Scriptures, by Fathers, & counsels, and after publication of witnesses, they received warranty from the ancient Bish. of Rome, and your own famous Council of Trent, the one commending that doctrine to the Christians of their days, which we now profess; the other commanding a reformation (in the Roman church) of such errors in faith & manners as we condemn. I will give you instances in both.  
Your worship of Images, (which you receive as an article of faith) for fear of Idolatry we have reform, if you require warranty from the Roman Church, Gregory Bishop of Rome proclaims it to the Christians of his time: 
Greg lib. 9 Epist 9  Let the children of the Church be called together & taught by the testimonies of holy scriptures, that nothing made with hands may be worshipped. Your doctrine of Transubstantiation, which you have decreed for an Article of Faith, we have reform; if you expect warranty from the Roman church, Gelasius Bish. of Rome published and professed our doctrine flat contrary to the faith of Transubst In the Sacrament is celebrated an image, 
Gelas' cont. Eutych. & Nestor.  or resemblance of the body & blood of Christ, and there ceaseth not to be the substance and nature of bread and wine. Your half Communion we have reform; if you require warranty from the Roman Church, julius Bish. of Rome, speaking of the delivering to the people, a sop dipped in wine, for the whole Communion, tells us: 
De Consecrat. Dist. cum omne.  In Christ's institution there is recited the delivering of the bread by itself, & the cup by itself, lest inordinate and perverse devices weaken the soundness of our faith. These are fundamental points, & agreeable to the tenets of our Church, and are warranted to us by the ancient Bishops of Rome themselves; and if the Pope's doctrine be infallible in points of faith, (which you teach and profess) without doubt they may be sufficient warranties for you to allow this Reformation.  
I will come nearer unto you, & descend from the ancient Bishops of Rome, to your late Council of Trent, which intended & wished a Reformation in faith and manners, even of those things which we have reform: your Prayer & Service in an unknown tongue, we have restored to the understanding of the hearer; if you expect warranty from your own Church, your Council of Trent, (although they reform not this doctrine) yet for the better satisfaction and instruction of the ignorant, lest (say they) the sheep of Christ should thirst, 
Conc. Trid. Sess. 22. c. 8.  & the children crave bread, and none should be ready to give it them, it was decreed, that the Priests & Pastors should frequently expound, and declare the mystery (of that unknown Service to the people.) Your superstitious ceremonies of many lights and candles, and your certain number of Masses, we have reform. If you expect warranty from your own Church, 
Quarundan verò Missarun et Candelarun certum numerum qui magis à superstitioso cultu quam à veram Religione inventus est, omninò ab Ecclesia removeant. Idem cap. 9  your Council of Trent confesseth, They were first invented rather out of superstitious devotion, then true religion; and therefore say they, let them be altogether removed from the Church. Your Indulgences, (which are made an article of Faith) we have reform; if you expect warranty from your own Church, you may answer with the Fathers of the Trent Council: 
Quastorum abusus ut corum emendationi spes nulla relicta videatur, etc.  The Pope's Officers in collecting money for Indulgences, gave a scandal to all faithful Christians, which might seem to be without hope of Reformation; and therefore we have reform them. 
Ab Ecclesiis verò Musicas eas, ubi sive organo, sive cantus lascivum, aut impurum aliquid miscetur—  Your lascivious & wanton songs which are mingled with your Church Music, we have reform; if you expect warranty from your own church, your own Council complained of it, and wished it might be reform, and they give the reason for it: 
 Domus Dei verè domus orationis esse videatur. Idem ibid.  That the House of God may appear to be the house of prayer. Your Superstition, your Idolatry, your Covetousness, which you confess to have crept into the Mass, by the error of time, and wickedness of men, we have reform; if you require warranty from your own church, 
Ordinarii locorum Episcopi ea omnia prohibere atque è medio tollere sedulò curent ac teneantur, quae vel avaritia idolorum seruitus, vel superstitio induxit. Idem Can. 9  your Council decreed, That the Ordinary should be very careful to remove all those things, which either covetousness, or worship of idols, or superstition had brought in. Lastly, your private Mass we have reform, and restored to the Communion of Priest and people; if you expect warranty from your own Church, Anacletus, and Calixtus, (both Bishops of Rome) decreed; that after Consecration all present should communicate, 
Dist 1. Episcopus &. 2. Peracta.  or else be thrust out of the Church. And your late Council of Trent, although they reform not this doctrine, yet Optaret quidem sacrosancta Synodus; The Council could wish, that the people might communicate with the Priest; and there they give the reason for it: Because it would be more fruitful and more profitable. 
Sess. 22. c. 6.   
If therefore we have changed your Sacrifice into a Sacrament; your carnal and gross eating of Christ, into a spiritual receiving by faith; your half Communion into the whole Sacrament of the body and blood of Christ; your private Mass, into the public communion of Priest and people: your adoration of Images, into the true worship of God in spirit and truth; your prayer and service in an unknown tongue, into the vulgar language to be understood of the common people; your lascivious & wanton songs, into David's Psalms: we have done nothing herein, but what the Apostles, what the holy Fathers, what the ancient Bish. of Rome taught in the first & best ages, and what your grand Council of Trent intended, and wished to be reform in this latter age. Nay more, since your Council hath made several Decrees for Reformation; 
The Council of Trent began An 1545 and ended Ann. 1563. Bell. Chro. pa. 121. 123.  since they can neither plead want of Authority, nor want of time, during the lives of ●ight Popes, and eighteen years continuance, why they did not proceed, & put in execution those Decrees. I hope we shall deserve the greater thanks from your Popes and Cardinals, for rectifying those abuses which they themselves condemned, and from their own Decrees and fair pretences, may justly arrogate to ourselves that honourable Title of Reformed Churches.  
Give me leave therefore by way of counter-challenge to your jesuit, to use the words of soberness & truth: Where was your Church & Trent doctrine before Luther? for I call God and his heavenly Angels to witness, that notwithstanding you obtrude the invisibility of our church as a stumbling block to the ignorant, notwithstanding your great brags of an outward face of an eminent, and glorious Roman Church; yet your Trent faith and doctrine was far from the knowledge of Christ & his Apostles: nay more, if any jesuite, or all the jesuites alive, can prove your Roman Faith had Antiquity, Universality, and Succession, in all ages, and that your Trent Articles were plainly, commonly and continually taught, & received the Fide, as Articles of Faith, before Luther, let all the anathemas in your Trent Council fall upon my head. And as touching the great noise and rumours of your Catholic Church, if you will consider and weigh it with wisdom and moderation, you shall find, it wholly depends upon two doubtful and uncertain conclusions (viz.) The Infallibility of the Pope, and the Intention of the Priest. These are but two slender threads to uphold the Universal faith of all Christians; and therefore blame not us, if such things seem harsh and untunable in our ears, that many millions of souls should depend upon the Infallibility of one man; & that man by your own supposal, may draw with him innumerable souls to hell. That man who hath the name and nature of Antichrist in his person; in the one as he is against Christ and his doctrine; in the other as he claims to be Christ's Vicar, & sit in his stead, (for the very name of Antichrist imports both. 
Antichrist signifies, Against Christ, and to be in the place of Christ. ) That man upon whose forehead, (by the testimonies of learned Authors) the word Mystery, 
Dr. james in his Epist. Dedicatory of the Corruption of the Fathers etc.  the very mark of the Beast was sometimes written. That man who is pointed at by the Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be that Antichrist, by his habitation seated upon seven hills. 
Reuel. 17.  That man, who hath the character of the man of sin, 
2. Thess. 2.4  which advamceth himself above all that are called Gods; 
I have said you are God's Psal. 82.6.  (viz) the Kings and Princes of the earth. That man, who hath published the doctrine of Devils, 
1. Tim 4.  by forbidding of meats, and Marriage unto Priests. Lastly, that man whose Infallibility, 
Conc. Flor. in Decret. Eugenij.  whose Succession, whose Orders, whose Baptism, and Christianity itself, depends upon the Intention of a silly Priest, 
Bell de justif. li 3. ●. 8.  of whose Intention none can be assured by your own confessions.  
It is not the great sound of a visible Church that must outface the truth; (for the emptiest vessels make the greatest sound) neither is it the name of Catholic, (which you wholly appropriate to yourselves) sufficient to prove your Church Catholic: nay more, your pretences of Scriptures, of Traditions, of Fathers, of Counsels, of an Infallible Church, are but figge-leaves, to cover the nakedness of your new born faith: for it shall appear, (by this small Treatise) that your chiefest scriptures, on which you build your Trent doctrine, are Apocryphal; your Traditions, which you have equalled to the Scriptures, are Apostatical: your Fathers, which you assume for Interpreters of the Scriptures, are spurious and counterfeit: your Counsels, which depend upon the Infallibility of the Pope's judgement, are erroneous & doubtful; and your pretended Catholic Church, which is made the only rule of Faith, is neither a whole, nor yet a sound member of the Catholic and Universal Body. This way therefore which you take, is a cloak & colour to darken truth, by outward shows, and specious pretences, and therefore Via Devia, a wand'ring and By-way.  
Neither is it your bitterness and invectives against a Lay man, shall make me silent in God's cause; for I say with Moses, 
Num. 12.29  Would God all the Lords people could prophesy: and I hope there will never be wanting a Mildab, & a Medab, to assist Moses and Aaron, that may be able to vindicate God's Honour and Truth, & ease our painful Pastors and Ministers, which most laboriously perform the work of an Evangelist, and convert souls by preaching, which yours pervert by Controversies of Disputations: I hope, I say, there willbe always some, who will publish to the shame of your Romish Pastors, the palpable ignorance of the Laity, who with an implicit faith, & involved obedience, resign up their sight and senses to blind guides. Let the Truth of God and his Church flourish, & no railing accusation of an Adversary shall deter me from my service to his cause. In the mean time I will appeal to your own consciences, whether it be Catholic doctrine, or savour of Christian Charity, which your jesuites teach, (viz. 
Haereticos non magis audiendos esse etiamsi vera et sacris literis consentanea dicant aut doceant quam Diobolum. Mald. in Math. 16.6 ) That the Reformed Churches are no more to be heard, than the devil himself, although they speak truth, and agreeable to the Scriptures; nay more, I speak it with shame and grief, 
Discept. T●●ol. Sect. 2.  the Pope at this day allows the Talmud of the jews, and yet prohibits the Books of Protestants.  
Give me leave therefore to speak to you, as sometime S. Austen spoke to the Donatists: 
Aug. contr. Petal lib. 3. cap. 59  If you will be wise, & understand the truth, it is well; if otherwise, it shall not grieve me, that I have taken this pains for you for though your hearts return not to the peace of the Church, yet my peace shall return to me in the Church. The cause is Gods, the labour is mine; if you will read it impartially, and can show me any error clearly, faithfully, and moderately, I will make a work of Retractations, and profess openly with righteous job: 
job 31.35, 36.  O that mine adversary would write a Book against me, I would take it upon my shoulder, and bind it as a Crown unto me.  
H. L.   

The Contents.  
Sect. 1. 
THe safest and only infallible way to find out the true Church, is by the Scriptures. Pag. 1.  Sect. 2. 
Our Adversary's pretences, from the obscurity of Scriptures, and inconveniences of the Lay people's reading them, answered. p. 16.  Sect. 3. 
The Scripture, according to the judgement of the ancient Fathers, is the sole judge of Controversies, and Interpreter of itself. p. 43.  Sect. 4. 
Our Adversaries, howsoever they pretend by taking an oath, to make the Father's Interpreters of the Scriptures, yet indeed they make themselves sole Interpreters of Scriptures and Fathers. p. 58  Sect. 5. 
The entire Canon of Scriptures which we profess (without the Apocryphal additions) is confirmed by pregnant testimonies in all ages, and most of them acknowledged by the Romanists themselves. p. 86  Sect. 6. 
Our Adversary's pretences from the Authorities of Fathers, and Counsels, to prove the Apocryphal Books Canonical, answered. p. 122  Sect. 7. 
The Romanists in point of Traditions, contradict the truth and themselves: grounding most of their erroneous. Doctrine upon unwritten Traditions, and yet frequently allege the written Word for them. p. 144  Sect. 8. 
The most general pretended Traditions of the Roman Church, were utterly unknown to the Greek Church, and want Antiquity, Universality, and Succession, the proper marks of true Traditions in the Roman Church. p. 167  Sect. 9 
The Scriptures are a certain, safe and evident direction to the right way of Salvation, and consequently to ground Faith upon unwritten Traditions, is an obscure, uncertain and dangerous By way. p. 245  Sect. 10. 
Our Adversaries make great boast of the Testimonies of the ancient Fathers in general, yet when they come to fifting particular points, either by secret evasion they decline them, or openly reject them. p. 280  Sect. 11. 
The most substantial points of Roman Faith and Doctrine, as they are now taught and received in the Church of Rome, were never taught by the Primitive Church, nor received by the ancient Fathers. p. 307  Sect. 12. 
Saint Augustine in particular is much disparaged by the Romanists; and for instance in many several points of moment, wherein he professedly concurreth with us, is expressly rejected by them. p. 335  Sect. 13. 
Saint Gregory, pretended to be the Founder of the Roman Religion in England, by sending Austen the Monk, for conversion of this nation, in his undoubted writings, directly opposeth the Romish Faith in the main points thereof. p. 347  Sect. 14. 
Counsels which are so highly extolled, and opposed against us, were neither called by lawful authority, or to the right ends, as is confessed by the ingenuous Romanists. p. 370  Sect. 15. 
Counsels, which our Adversaries pretend, as a chief Bulwark of their faith, give no support at all to the Romish Religion, as it is proved by particular objections made against several Counsels in all ages, by the Romanists themselves. p. 386  Sect. 16. 
The Council of Trent, which is the main Pillar, and last resolution of the Roman faith, is of small or no credit at all, because it was neither lawfully called, nor free, nor general, nor generally received by the Romanists themselves. p. 420  Sect. 17. 
In the Roman Church, which our adversaries so highly extol above the Scriptures, there is neither safety nor certainty, whether they understand the Essential, or Representative, or the Virtual, or the consistorial Church. p. 452  Sect. 18. 
The most common Plea of the Romanists drawn from the Infallibility, Authority, and Title of the Catholic Church, is proved to be false, vain, and frivolous. p. 468  Sect. 19 
The Church which our Adversaries so much magnify among themselves, is finally resolved into the Pope, whom they make both the Husband and the Spouse, the Head and the Body of the Church. p. 496  Sect. 20. 
The Church is finally resolved into the Pope, who wants both Personal and Doctrinal succession, as appears by several instances, and exceptions, both in matters of Fact, and matters of Faith. p. 513  Sect. 21. 
The infallibility of the Pope's judgement, which is made the Rule of Faith, to determine all Controversies, is not yet determined by the learned Romanistes amongst themselves. p. 545  Sect. 22. 
The Church upon which the learned Romanists ground their Faith, is no other than the Pope: and the Church upon which the unlearned Romanists do rely, is no other than their Parish Priest. p. 572  Sect. 23. 
Eminent and perpetual visibility, is no certain Note of the true Church, but the contrary rather, as it is proved by instances from Adam to Christ. p. 592  Sect 24. 
The latency and obscurity of the true Church is proved by pregnant testimonies of such who complained of corruptions and abuses, and withal decreed a Reformation in all ages, from the time of Christ and his Apostles, to the days of Luther. p. 610  Sect. 25. 
The aforenamed corruptions, and most remarkable declination of the Church of Rome in the later ages, was foretold by Christ and his Apostles in the first Age. p. 666  Sect. 26. 
The Conclusion of this Treatise, showing in sundry particulars, the certainty and safety of the Protestant, and the uncertainty and danger of the Romish Way. p. 675    

VIA DEVIA: THE BY-WAY.  

SECT. I. The safest, and only infallible way to find out the true Church, is by the Scripture.  
WHen the Donatists, in the most flourishing times of Christian Religion, arrogantly and presumptuously appropriated the Catholic and Universal Church, to their haereticall and particular faction: St. Austen encountering them, 
Quaestio est ubi sit Ecclesia: quid ergo facturi sumus? an inverbis nostris eam qua situri, an in verbis capitis sui Dom. nostri jesu Christi? Puto quod in illius potius verbis eam quaerere debemus, quia veritas est, & novit corpus suum. Aug. de unit. Eccles. cap. 2.  states the point of Controversy in this manner. The question is where the Church should be, what then shall we do? shall we seek it in our own words, or in the words of our Lord jesus? In my judgement we ought rather to seek the Church in his own words, for that he is the truth, and knoweth his own body.  
You have heard the question propounded, and answered by the Oracle of that age. Such is the difference at this day, betwixt the Church of Rome and us; and I hearty wish, we might join issue with them upon the like terms, and both agree with one unanimous consent to seek the Church of God in the word of God; then should we be gathered, as sheep to one sheep-fold, and the weak in faith should be received, not to doubtful disputations, but to the reading of the Scriptures: and they that now question the visibility of our Church before Luther, would first examine the infallibility of their own, by the Touchstone of the Gospel; and the rather, because it is agreed on both sides, that whatsoever Church professeth, that faith and doctrine, which Christ and his Apostles taught in the first age, the same Church and doctrine hath continued more or less visible in all ages. But to return to the Donatists.  

Cant. 1.7.  When Christ in the Canticles, demanded of his Spouse where she rested Meridie, at Noonday, the Donatists concluded Christ's question with their own answer, that the Church did rest Meridie, and that was in the South: & from this ground, excluded all other Churches, but their own in the South of afric: The Donatists' claim, was seemingly derived from the authority of the Scriptures (for Donatus, and Austen, heretic and Catholic, both urge the Scriptures;) but observe the difference; Saint Austen puts the whole issue of his cause upon the Scripture: the Donatists claimed their doctrine by the public voices of the Africans, they assumed to themselves the title of the Catholic Church: they magnified the Counsels of their Bishops; they gloried in their frequent, though feigned miracles: these were the principal grounds of their Church, 
Remotis ergo omnibus talibus, Ecclesiam svam demonstrant si possunt, non in sermonibus & rumoribus Afrorum, non in Conciliis Episcoporun, non in literis quorum libet disputatorum, non in signis & prodigiis fallacibus, quia etiam contra ista verbo Dom. praeparati et cautired diti sumus sed in praescripto Legis, in Prophetarum praedictis, in Psalmorum cantibus, in ipsius Pastoris vocibus, in Euangelistarun praedicationibus et laboribus (hoc est) in omnibus Canonicis Sanctorum librorum authoritatibus. Aug. de unit. Eccles. cap. 16.  and upon these they challenged that great Champion: but hear what answer he makes them. Let the Donatists, if they can, show their Church, not in rumours and speeches of the men of Africa, not in the Counsels of their Bishops, not in discourses of any Writers whatsoever, not in signs and miracles that may be forged, for we are forewarned by God's word, and therefore fore-armed against those things: but in the prescript of the Law, in the prediction of the Prophets, in the verses of the Psalms, in the voices of the Shepherd himself, in the preaching and works of the Evangelists, that is in all the Canonical authorities of the sacred Scriptures.  
If Saint Austen had been living in these days, either he must have retracted this Protestant doctrine, or he would have been reputed for an heretic; for all these marks, which were anciently maintained by the Donatists, are proclaimed by our adversaries to be visible characters of the true Church: neither did this learned father require more of the Donatist, than the Catholics of those times were willing to perform on their parts; and therefore he binds himself to the same conditions which he required of his adversaries, and withal renders the reason of his demand. 
Nec nos proptareà dicimus nobis credere oportere ad in Ecclesia Christi sumus quia ipsam quam tenemus, commendavit Milevitanus Optatus, vel Mediolanensis Ambrose, vel alii innumerabilis nostra communionis Episcopi, aut quia nostrorum Collegarum Conciliis praedicata est aut quia per totum orbem in locis sanctis qua frequentat nostra communi●tant● mirabilia fiunt. Aug. de unit. Eccles. cap. 16.  Quia nec nos propterea dicimus, etc. Because we ourselves do not say we must therefore be believed, for that we are in the Church of Christ, or else for that Optatus and Ambrose, and infinite other Bishops of our Communion, have commended the Church which we hold, or because our Church hath been published in the Counsels of our Colleagues, or because in all places of the world where our Communion is frequented, there are so many miracles wrought. This was the doctrine of Saint Austen, and the ancient Fathers, and this is ours; they required no more of the Donatists, but to lay apart all pretended titles, and rely only upon the word of God, we offer to the Romanists, no less then to accept the same conditions upon trial of that title, and rely only upon that word.  
I must confess, I think a more speedy way might have been found to have given an answer to the Controversies of that age: for Saint Austen might have pointed at the Church in the West, which was then as conspicuous as the Sun at Noon day; he might have answered them, it was a City upon a hill, which was visible to all. He might have produced the Apostle for a witness, that her faith was published throughout the whole world: he might have confuted them with sacred Counsels, and Doctrine of the ancient Fathers, and confirmed his truth with the death of constant Martyrs, which sealed their doctrine with their blood in the testimony of the true faith. Certainly, all these proofs were pregnant in his time, and he might easily have produced them in behalf of his Church (as our adversaries in these days do for theirs:) but he left these brags to these latter times, and sends them to the Law, to the Testimonies, to the word of Christ, that speaketh better things than was possible for man to utter; 
Ne in Ecclesia errares, ne quis tibi diceret Christus est qui non est Christus, aut Ecclesia est quae non est Ecclesia, audi vocem Pastoris— ostendit Ecclesiam ne quis te fallat in nomine Ecclesiae. Aug. Psal. 69.  and to that end (saith he) thou mightest not err in the Church, and lest any man should say this is Christ, who is not Christ, or this is the Church which is not the Church, hear the voice of the Shepherd, he hath showed thee the Church, that the name of the Church may not deceive thee. The sum and substance therefore of St. Austin's doctrine was this, that neither Bishops, nor Counsels, nor Miracles, nor rumours of the Catholic name, do demonstrate the Church of God to be Catholic (for all these are common to heretics, as well as Catholics;) but the holy Scriptures which bear the testimony of jesus, they only carry the infallible marks of his truth, 
In Scriptures didicimus Christum, in Scriptures didicimus ecclesiam. Aug. ep. 166  and in them (faith he) we have known Christ, in them we have known the Church.  
Neither was this the opinion of Saint Austen only; for Saint Hierom tells us, that in his days the Church was not gone out of her limits of the holy Scriptures, 
Non est egressa de finibus suis, id est de Scriptures sanctis. Hier. lib. 1. c. 1. in Mich.  and from thence the timber and materials must be taken, with which the house of wisdom is to be built. And Saint chrysostom as a wise Masterbuilder in this house, gave this Caveat to the workmen in after ages; 
Chrys. in opere imperfecto. Hom. 49.  It can no way be known which is the true Church (nisi tantummodó per Scripturas) but only by the Scriptures; 
Non enim per alios dispositionem salutis nostra cognovimꝰ, quam per ees per quos evangelium pervenit ad nos quod quidem tunc praeconiaverunt, posteà verò per Dei voluntatem in scriptures nobis tradiderunt fundamentum et Columnam fidei nostrae futurum. I●en. advers. haeres. l. 3. c. 1.  otherwise if they had regard to other things, they should be offended and perish, and not understand which is the true Church. And lastly, the learned Father Irenaeus assures us; Non per alios, etc. by no other have we known the way of our salvation, but by them, by whom the Gospel came to us, which verily they then preached, and afterwards by the will of God delivered the same to us in the Scriptures, to be the Foundation, and Pillar of our Faith.  
Tell me then in this latter age and time of Controversy, wherein it is commonly voiced in our ears, Lo here is Christ, and there is Christ, this is the true Church, and that is the true Church; how shall the religious man, which loveth truth, and seeketh comfort, resolve himself? to which Church shall he safely join himself, when perhaps he wants the learning, perhaps the leisure to look backward for 1600 years, and rightly examine the doctrine of both Churches? If he seek the Protestant Church, behold she being poor, & despised for want of continued eminency, is become a stumbling block to the ignorant. If he look on the Roman Church, behold, 
Reu. 17.2, etc.  She is arrayed in purple and scarlet colour, and decked with gold and precious stones, and the inhabitants of the earth have been made drunk with the wine of her fornications, and they that follow her, wonder with great admiration. And without doubt the Pope's triple Crowns, the golden crosses, the Legend of Saints, the multitude of professed Orders, their pomp in Processions, their rich clothing of Images, their pretended power of their Priesthood, the great rumour of their Catholic cause, their jubilies, and Pardons, their Merits and Miracles do so dazzle the eyes of the ignorant and common people, that they think there is no Church true and visible but the Roman Church: and certainly the case thus standing, we have no better plea for our Church, 
Vtrum nos schismatici sumus an vos, nec ego, nec tu sed Christus interrogetur ut indicet ecclesiam suam. Aug. count. lit Pet lib. 2. c. 85.  than the holy Father Saint Austen, sometimes made to Petilian the Donatian heretic; Whether of us be Schismatics, we or you, ask you not me, I will not ask you; let Christ be asked, that he may show us his own Church.   

SECT. II. Our adversary's pretences from the obscurity of Scriptures, and inconveniences of the Lay people's reading them, answered.  
I Speak not this, as if the Romanists of these times did wholly wave the Scriptures: for if we may credit Doctor Sanders; There are most plain Scriptures in all points for the Catholic Faith, 
Rock of the Church cap 8. p. 193  and none at all against the same. And their own Bristol would make the world believe, 
Brist. Mot. 48.  from the beginning of Genesis, to the end of the Apocalypse, there is no text that makes for us against them, but all for them. If these men have spoken the truth, let them bear witness of the truth, only let me tell you, the Rhemists in their Annotations upon the Gospel, profess in the name of their Church, that, if we should, 
Rhem. Annot. in 1. Cor. 1.5.  when we came to years of discretion, be set to pick our Faith out of the Scriptures, there would be a mad work, and many Faiths among us. And their fellow Ecchius proclaims to all the world, 
Ecch. Euchirid c. 4.  that the Lutherans are dolts, which will have nothing believed, but that which is express Scripture: for all things are not delivered manifestly in the Scriptures, but very many are left to the determination of the Church. 
Haeresin esse si quis dicit necessarium esse ut Scripturae in vulgares linguas convertantur. Sand. visib. Monar. haeres. 191.  And their Proselyte Sanders, who pretends such evident testimonies of the Scriptures in behalf of his Church, accounts it no better than heresy to translate them. And Peresius his fellow jesuite, complains; It is the Devil's invention to permit the people to read them. 
Diaboli inventum esse ut populus Biblia legere permitteretur. Peres. de Tra. part. 1. assert 3.  And it is the general vote of the best learned Romanists, The reading of the Bible makes more heretical Lutherans, than Roman Catholics. If therefore the Scriptures are such pregnant & plain testimonies in behalf of the Roman Faith (as some Romanists pretend) why do they condemn the translating of them? why do they not permit the people to read them? and if all places of Scripture make for them, and none for us, how comes it to pass, that by reading them, many Papists by their own confession become Protestants?  
It is the blasphemous assertion of Albertus Pigghius; 
Non ut scriptu illa praeessent fidei et Religioni nostrae, sed potiùs ut subessent. Pig Hierar. lib. 1. c. 2.  that the Apostles have written certain things, but not to that end their writings should rule our faith, but rather that they should be under, and ruled by our faith and Religion. And hereupon he quarrels with all those that submit their knowledge to the authority of the Gospel: 
Si dixeris haec referri oportere ad iudicium Scripturarum communis te sensus ignarum esse comprobat, sunt enim scriptura muti judices. Pigh. cont. 3. de Eccles.  If thou shalt teach (saith he) that those things must be put to the judgement of the Scriptures, thou showest thyself to be void of common reason: for the Scriptures are dumb judges, & cannot speak. Neither is this the opinion of some private spirits, which of late have declined the authority of the Scriptures: but if we look beyond Luther, we shall find that almost 300 years before his days, the Romanists did endeavour by all means to extinguish the light of the Gospel.  
About the year 1255, there was a great contention betwixt the University of Paris, and the Order of Franciscan Friars, in which dissension the Friar Mendicants published a book called Euangelium aeternum, 
Mat. Paris. in Hist. An. 1256.  the eternal Gospel: in this Book it was declared, that the Gospel of Christ was not the everlasting Gospel; that it was to cease and determine as the old Law did at the coming of Christ, that the Gospel of Christ should from that time continue but 50 years, and that their new Gospel did contain as much or more, than the whole Bible, that theirs was the Gospel of Christ, and the eternal Gospel. Neither was this wicked blasphemy published by one man, but by a whole Order of Monks and Friars. Neither were they upstart opinions (like mushrooms grown up in a night) but they were set afoot fifty five years before that time. This and much more of the like doctrine is to be read in Matthew Paris, 
B. Usher de Eccles. success & statu cap 9 p. 278  and more particularly in that excellent Treatise of the Succession and state of Christian Churches.  
Thus the Romish Priests of the former and latter ages, agree like Pilate and Herod, both to the condemnation of Christ & his Word; and as Herod (saith Ambrose) burned the Scriptures, 
Ambr. in Luc. lib 3.  lest by means of such ancient Records, some doubt might afterwards be made of his posterity; In like manner our late Romanistes have silenced the Scriptures, lest by such ancient Evidences their new Articles of Faith should be discovered; and had it not been for fear or shame, I am verily persuaded, they had fulfilled in a sense to literal the words of the Apostle: The fire shall try every man's work, of what sort it is. Now can any man imagine why these men should be so angry with Christ and his Apostles? Can they say the Scriptures are subject to errors, and need an Index Expurgatorius? No, they dare not, they will not say so; but they say, 
Lind. lib. 2. Strom. c. 2. etc.  they are dead characters, a kill letter without life, a matter of contention, a wood of thiefs, a shop of heretics, imperfect, doubtful, fall of perplexities, not to be permitted to the common people: 

Laicis lectionem scripturarum permittere esset sanctum dare canibus & Margaritas antè porcos proiicere.  
Hos. de express verbo Dei.   for this were all one (saith Hosius) as to give that which is holy unto dogs, and cast pearls before swine. Nay more, Cardinal Bellarmine assures us, that the people will not only reap no benefit, but detriment, by reading them: for they would easily take occasion to err both in manners and doctrine. 
Populus non solum non caperet fructum ex Scriptures, sed etiam caperet detrimentum. Bell. de verbo Dei lib. 2 cap. 15. Bell. ibid.  And for confirmation of his assertion among other proofs he gives this instance: If an ignorant layman should read of the adultery of David, of the incest of Thamar, of the lies of judith, and many such like things contained in the Scriptures, either it would cause him to imitate their examples, or he would think them to be lying inventions, or being not able to resolve them, would be in danger to believe nothing at all. These & the like examples (which in truth concern the lives and manners of men, not the doctrine,) are registered by the will and mercy of that good God, to prevent despair in others, who may unhappily fall into the like sins; and yet that no man might presume to commit the like sins, by their examples; he who reads of the adultery of David, shall read likewise of the punishment allotted to his sins: and he that reads the particular examples of Thamar and judith, shall find such severe and fearful judgements in general denounced against those sins, that he shall have little cause or comfort to follow their examples in such particulars; but from hence rather we may observe the sincerity of the Penmen of the holy Ghost, who impartially set down the vices of the best men, and greatest Patriarches, as well as their virtues: and by this declaration of the sins of the regenerate, and best servants of Christ, we are taught to humble ourselves, and to fly to our Saviour for mercy and grace, that every tongue may confess to thee, O God, Thou only art holy: And certainly from hence (I mean from these & the like examples,) Saint Austen, Saint Hierom, and the ancient Fathers, confuted the Pelagian Heretics, who with Bellarmine and his associates maintained the perfection of righteousness in this life. But admit these and many such like places were hard to be understood in Scriptures, 
Est flwius planus et altus, in quo agnus ambulet, et elephas natet. Greg. ad Leand. praef. joh. cap. 4.  yet there is milk for babes, as well as stronger meat for stronger men there is depth (saith Gregory) for the Elephant to swim, and shallow fords for the lamb to wade in. He that gave a heart and wisdom to the Apostles to preach that heavenly word, opened the heart of Lydia, (a poor ignorant woman) to understand it: and for that purpose (saith chrysostom) the Spirit of God hath so ordered and disposed the Scriptures, 
Chrys. in Conc. 3. de Lazaro.  that Publicans, and Fishers, and Tent-makers, and Shepherds, Apostles and unlearned men, should be saved by those books: and to that end no ignorant man should pretend obscurity for his excuse, it is ordained that the labourer and servant, the widow woman, and the most unlearned man, by hearing them, should reap some benefit. Nay more (saith he) to whom are the Scriptures obscure, who is there that heareth the words, Blessed are the meek, Blessed are the merciful, Blessed are the pure in heart, and the like, that shall need an Expositor? Besides the words, the Miracles, the Histories, they are known and evident to all: and lastly he concludes, that the difficulty and obscurity of the Scriptures, (which the Romanists pretend at this day) Is but a veil and pretext to cloak idleness. 
Praetextus est et causatio pigritiaeque velamentum. Chrysost. Nos libē●èr f●emur tunc temporis Laicos in Scripturarum lectione fuisse versatos. Azor. Tom. 1. Moral. li. 8 cap 26 Ita providit dulcis paterneminē esse tam rudem et imperitum, quin si humilitèr legat multa illie utilia veraque intelligat, neminem tam doctum quin illic multo plura ignoret quam sciat. A● of l. 2 de Christo Revel. c. ●.  This doctrine was so frequent & general among the Ancients in the Primitive church, that Azorius the jesuite is enforced to confess, We willingly grant, that in those days the lay people were conversant in the reading of the Scriptures. And if we look upon the lay persons of their times, Acosta his fellow jesuite ingenuously professeth, that Our gracious God hath so provided in holy Writ, that there is none so rude and ignorant, but by reading the Scriptures in humility, may understand many things both profitable and true, as likewise there is none so learned, but he may still be ignorant of more than he knows: nay more (saith he) I have seen some men utterly unlearned, 
Vidi viros prorsus illiteratos, etc. Idem. cap. 5.  and scarce knowing Latin, have gathered out of the Scriptures such profound knowledge, that I have wondered at them. But the spiritual man judgeth all things. Hear is a free confession, and a fair evidence from two learned jesuites: the one testifieth that the scriptures were usually read by the Lay people in the Primitive Church; the other witnesseth of his own knowledge, that an ignorant man hath received great benefit, and likewise that great profit may redound to the people by reading them in these days.  
But put the case a Lay man should not understand those things which are contained in the Scriptures: notwithstanding (ex ipsà Lectione) out of the very reading of them, there will arise great holiness and sanctity of life. Admit many things are hard to be understood in the Scriptures, (which never any Protestant denied) yet saith Hierome, 
Hiero. in Epist. ad Paulinum.  there is the Book of Genesis, most plain for every man's understanding; therein you may see the creation of the World, the beginning of Mankind, the confusion of Languages plainly described: and as touching the book of job, there you may learn a pattern for Patience, and there you may see the Resurrection plainly deciphered: 
Magna utilitatis est ipsa obscuritas eloquiorum Dei quia exereet sensum ut fatigatione ditatetur, etc. Greg. lib. 1. Hom. 6. in Ezek.  nay more, The obscurity of the Scripture is very profitable (saith Gregory) for it doth exercise the senses, whereby one may understand that which otherwise he would be ignorant of: for if the sacred Scriptures were easy and familiar in all places, they would be neglected: which obscure places, by study and industry being known, and understood, do comfort and revive the Reader, by how much the more they are with industry and difficulty sought and understood.  
But that which is observable, these men, who so much complain of the obscurity of the Scriptures, do both wittingly and willingly endeavour in their Translations, to make them abstruse, and hard to be understood, by their strange & uncouth phrases: look upon their old Testament in their Douai Translation, instead of Foreskin, 
Gene. 17. Exod 12. 2. King. 15. 1 Chron. 6.  they have put Praepuce; for Passeover, Phase; for unleavened bread, Azyms; for high places, excelces; for the Holy of Holiest, Sancta Sanctorum. Again, look upon their Rhemist Testament, and there you shall observe these strange words, Depositum, 
Rhem. Test. in M. Fulks Preface to the Reader.  Exinanited, Parasceve, Didragmes, Neophyte, and the like, which shows, that albeit the Scripture of itself were never so plain and perspicuous to every man's understanding, yet there need an expositor: for these inkhorn terms, whereas in truth, although those words were most agreeable to the Hebrew, Greek, or Latin, yet ought they rather to give the most significant and plain terms (the true sense of Scripture always premised) that stands best for the capacity and understanding of the Reader.  
It is not then the pretended obscurity of the Scriptures, which gives a just cause of restraint to the lay people, for not reading of them: (for this is but a colour and a vain pretext of them, saith chrysostom) the truth is, they fear, lest by reading of them, their Trent doctrine, and new Articles of Faith should be discovered: for it would trouble the best learned Priest, to show his disciples, in what place of Scripture they are commanded to worship Images, to call upon dead Saints, to pray in an unknown tongue, to forbid the Scriptures to the Laity, to deny Marriage to Priests, to adore the relics of Saints; by what Scriptute his Holiness hath power to depose Kings, to free souls out of Purgatory, to gather into the Treasury of the Church, the superabundant satisfaction of Saints? It is a crime worthy of the Inquisition with them to have a Bible; but for the ignorant lay man to make such enquiry after Scriptures, for that doctrine which was not conceived in the Scripture, is a sin worthy of death.  
Look upon the Tenets of their own Church, and take but their own confessions. The Church of Rome doth represent God the Father, by the image of an old man: yet Vasques the jesuit confesseth: 
Vasq. lib. 2. de Adorat. c. 3. disp. 4. n. 74.  The Scripture saith plainly, God did forbid the jews to represent Him by an Image. The Church of Rome doth ordinarily make vows to Saints: 
Cum scriberentur Scripturae sanctae nondum caeperat usus vovendi sanctis. Bell. lib. de cultu Sanct. cap. 5.  yet Cardinal Bellarmine professeth: When the Scriptures were written, it was not the use to vow to Saints. The Church of Rome hath defined, and declared Indulgences for an article of faith; yet their Sylvester Prierias, tells us: 
Indulgentiae authoritate Scripturae non innotuêre nobis, sed etc. Prior. count. Luther. pro Indulg.  They are not made known to us by the authority of Scriptures: The Church of Rome teacheth, that the words of Christ, This is my body, do effect Transubstantiation, yet Cardinal Caietan confesseth; 
In 3 part. Tho. super quae 75. art. 1. ut joseph Ang. Flores Theol. quae. in 4. sent q. 4.  Non apparet ex Evangelio: It doth not appear that those words are properly to be understood by force of Scriptures: but which is more to be lamented, these men are so fare from building their Church upon the Scriptures, that, as it were in despite of Christ's precept, they decree their half Communion for an article of Faith, with a Non obstante. Notwithstanding, Christ did institute in both kinds: 
Conc. Const Sess. 13.  And their Council of Trent acknowledgeth that the Apostle called concupiscence sin: 
Hanc concupiscentiam quam aliquando Apostolus peccatum appellat, sancta Synodus acclarat, etc. Conc. Trid. Sess. 5.  but withal commands the contrary belief, with a curse to them that teach the Apostles doctrine; in so much as their own Possevinus confesseth in sober sadness: 
Apostolus concupis●ētiam peccatum vocat, at non licet nolis ita loqui. P●st. Appar. Sac. Ver Patr. antiqui.  The Apostle calls concupiscence sin, but (saith he) it is not lawful for us so to do. This is so truly known and understood of those who have a dispensation to read the Scriptures, that Petrus Suitor, a Carthusian Monk, amongst other inconveniences for which he would have the people debarred from reading of them, allegeth this, 
Cum multa palam tradantur obseruamda quae sacris in literis expresse non habentur, nonnè Idiotae haec animaduertentes faci●è murmurabunt?— Nóne et facilè retrahentur ab obseruatione Institutionun Ecclesiasticarum quandò eas in lege Christi animaduerterint non continers? Suitor de Translat. Bib. cap. 22.  in special for one; Whereas many things are openly taught to be observed, which are not to be expressly had in the whole Scriptures, the simple people observing these things, will quickly murmur and complain, that so great burdens should be imposed upon them, whereby the liberty of the Gospel is so greatly impaired, and they also will be easily drawn away from the observation of the ordinance of the Church, when they shall observe that they are not contained in the Law of Christ. It is not then the obscurity of the Scriptures; but a fear by their own confessions of some strange discovery that would be made by reading of them, and in that fear they rather intimate a plainness and easiness in the understanding them: for otherwise what need they fear the people's reading them, if they were so full of obscurity (as they pretend) that they could not understand them.  
As therefore we deny not that there is difficulty and obscurity in the Scriptures, 
In iis quae aperiè in scriptures posita sunt, inveniuntur illa omnia quae continent fidem moresque vivendi. Aug. de doctr. Christ. lib. 2. cap. 9  so we profess likewise, that there are plain and evident testimonies, which illustrate those difficult and obscure places, and that in those plain and evident places all things cocerning faith and good manners are contained: This was Saint Austin's doctrine, this is ours; let us therefore follow that sweet counsel, which that holy and ancient Father, by way of prevention, gave the Christians of his time. We are brethren, why do we strive? 
Aug in Psa. 21. expos. 2.  Our Father died not untestate, he made a Testament and so died. Men do strive about the goods of the dead, till the Testament be brought forth, then that is brought, they yield to have it opened and read: the judge doth hearken, the Counsellors be silent, the crier biddeth peace, all the people are attentive, that the words of the dead may be read and heard. He lieth void of life, and feeling in his grave, and his words prevail, Christ doth sit in heaven, and is his Testament gainsaid? Open it, let us read, we are brethren, why do we strive? Let our minds be pacified, our Father hath not left us without a Testament, he that made the Testament, is living for ever. He doth hear our words, he doth know his own words, let us read why do we strive?   

SECT. III. The Scripture, according to the judgement of the ancient Fathers, is the sole judge of Controversies, and Interpreter of itself.  
BVsaeus the jesuite, knowing that the Scriptures were not such evident testimonies of the Roman faith, 
Si non potes effugere vel disputationem, vel collationem de rebus fidei cum haeretico (cui tamen de doctrinâ inferiorem non esse existimas) primum ab eo percunctare unde argumenta suav lit depromere contrà fidem Catholicam, si respondeat ut solent ex scripturis divinis, oppone illi, nul lanvel incertan ex Scripturis sperari victoria, nisi prius constet veri sint possessores scripturae illi an nos? & ubi sit vera fides et potestas exponendi scripturas. Busaeus in Panatio Tit. Haeres.  as his fellows pretended; by way of prevention gives this caveat to his disciples; If you cannot avoid disputation with an heretic, touching points of faith; although you find you are able to match him, yet first demand of him, from whence he will derive his arguments against the Catholic faith; if he answer, as commonly they do, Out of the sacred Scriptures: tell him, there is no victory, at least but uncertain, to be hoped for from them, unless it may appear who hath best right to the Scriptures, and to whom belongs authority to expound them. By this jesuits' confession, the points in controversy, are sub judice in question, to which side the right of Scriptures do belong, and to whom authority to expound them; and sooth to say, the controversies of this age, are now brought to this narrow issue, that our adversaries are well content, to try their cause by Scriptures, if the Reformed Churches would grant them but this one poor request, That they may be sole judges and Interpreters of the Scripture.  
A request no doubt, which in most men's understanding, will seem unreasonable, that Christ and his Apostles should be judged by man, or that a man should be Plaintiff, and judge in his own cause. It was the constant profession of Saint Austen; 
August lib. Confess. 13. c. 23.  Men spiritual, whether they rule or be ruled, judge according to the Spirit, but they judge not of the spiritual knowledge, which shineth in the firmament (of the Scriptures,) for it is not lawful for any man to judge over so high authority: for be the man never so spiritual, yet must he be a doer, not a judge of the Law. And in the conclusion of the Chapter, he gives his special reason for it: There a man is said to be judge, where he hath power and authority to correct. He therefore who shall first dare to correct the scripture, let that man by S Austin's rule assume authority to judge them: and as touching that Tenet, that a man should be Plaintiff, and judge in his own cause, it was a doctrine so different from the Primitive Church, that in the midst of heresies; I say, in the first and best ages, wherein Saint Austen and Epiphanius mention above fourscore heresies; even then when the Fathers had greatest reason to stand upon the privilege of their Church, they never made answer (like the Romanists) You must hear the Church, and our Church is that Catholic Church that is the sole judge of controversies, and according to our Interpretation (whose right it is to judge of the Scriptures) it is so and so; but on the contrary, they made the Scriptures sole judges of their cause, and withal professed, the Text of Scripture was the truest Gloss in expounding of itself.  
I speak not this, as if our reuerened Divines did make the Scriptures sole judges of our cause, excluding the testimony of the Church: for we have a church as well as they, we have churchmen as well versed in Scriptures, and Fathers as themselves: neither do we deny the authority of the Fathers, which jointly agree in points of faith, for the right expounding of the Scriptures; only we say, the Author of the Word who best knew his own meaning, was best able to expound himself: and in this manner the ancient Fathers, as they grounded their Church upon the Scriptures, so likewise they referred back the meaning of the Scriptures unto the Author of them, as if he that was judge of all men, should be judged of none, and such we know is the wisdom and goodness of God, 
Eaverò quae in mysteriis occultat, nec ipsa eloquio superbo erigit quo non audeat accedere mens cardiuscula et in erudita, quasi pauper ad divitem, sed invitat omnes humili sermone, quos non solum manifestâ pascat sed etiam secretâ exerceat veritate hoc in promptis qd ●●reconditis habens. Aug. Ep. 3.  that he hath oftentimes hid these things from the wise and learned, which he hath revealed unto babes and sucklings; and, as for those things which it hideth in miseries (saith Austen) it lifteth them up, not with stately speech, whereby an unlearned mind should not presume to approach as a poor man to a rich, but with a lowly speech inviteth all men, that it might not only feed them with manifest, but also exercise with obscure truth, having that in manifest, that it hath in obscure places: and as concerning obscure places, the same holy Father tells us, 
Illi verò qui ea quae in divinislibris obscura sunt intueri nequiverint, arbitrentur se digitum quidem meum ineuers posse sydera verò quibus demonstrandis intenditur videre no posse et illi ergo et isto me reprohendere desinant et lumen oculorum divinitùs sibi praeberi depreceantur. Aug. de doct. Chris. l. 1. Prologue.  that, if they cannot see the things which are obscure and dark in the Scriptures, the fault is in themselves, not in the precepts, as if I should point with my finger at a star, which they would gladly see, and their eyesight were so weak, that although they did see my finger, yet they could not see the star, at which I point: let them cease to blame me, and let them pray to God, that he will give them eyesight. And in his four Books of Christian Doctrine, where he purposely treateth of expounding the Scriptures, he plainly proveth, that the meaning of the Word, is learned out of the Word, and the obscure places are expounded by the manifest: and herein he toucheth the freehold of the Roman Church: 
Magnificè et salubritèr spiritus sanctus ita Scripturas sanctas modisi avit ut locis apertioribus fami occurreret, obscurioribus autem fastidia detergeret. Nihil enim fere de illis obscuritatibus eruitur, qd●●on planissimè dictum alibi reperitur. Aug. de doct. Chris. lib. 2. ●a. 6.  for (saith he) In this great plenty of Scriptures, we are fed with plain things, and exercised with obscure, those drive away hunger, these contempt, the holy Ghost having tempered them so of purpose: and then he concludeth with the Tenet of our church; There is scarce any thing drawn out of these obscure places, which hath not been spoken, (quod non planissimè) most plainly some other where. Neither was this the opinion of this learned Father only, but it was the confession of S Ambrose, 
Multa obscuritas in Scriptures propheticis, ●●d si●● anu ●●●ā mē●●●ā● 〈◊〉 a scr● tu●arū, ●●ā●e● qua sunt occulta diligentèr examines, paulatim incipies rationem colligere dictorum et operietur tibi, Non ab alio sed à verbo Dei. Amb. in Psal. 118. Serm. 8.  There is much obscurity in the Scriptures, but withal, if thou knock at the door with the hand of thy understanding, thou shalt gather by little and little the reason of that which is there spoken, and the door shall be opened unto thee, (non ab alio, sed à verbo Dei) and that by no other but by the Word of God itself. And with these Doctors of the Latin Church, agreeth the Greek Fathers. Behold (saith Basil) and hear the Scripture expounding itself, 
Basil. Hexan. Hom. 4.  Yea (saith he) what things be or seem to be covertly spoken in some places of holy Scripture, 

Quae ambigua sunt & tectè dicta esse in quibusdam divinae scripturae locis, videntu●, ab aliis locis manifestis declarantur. Idem. quaest. comp. Expl. quaest. 267.  
Ad ipsum divina Script. scopun incedamus quaeseipsam interpretatur, quamuis sacra Scriptura cum nos tale quiddam docere vult, seipsan exponit et auditorem errare non sinit. Chrys Hom. 13. in Gen. Chrys. in 1. Thes. Hon 7. Siquiden empturus vesten, quamuis artis Textoriae imperitus sis, haec verba non dicis. Nescio emere illudunt mihi, sed facis omnia ut discas— fac illa quae facienda et rectâ ratione quaere à Deo et ille tibi omnino reue●abit. Idem Homil. 33. in Act.   the same are expounded by other plain places elsewhere. And (saith chrysostom) Let us follow the scope of the holy Scripture in interpreting of itself, when it teacheth some hard thing, it expoundeth itself, and suffereth not the hearer to err. Let us not fear therefore (saith he) to put ourselves with full sail into the sea of Scriptures, because we shall be sure to find the Word of God for our Pilot. And lastly, as it were forestall that Popish opinion; (that the Scriptures are obscure, and therefore not to be read by the vulgar people) he elegantly incites a Gentile to the reading of the Scripture, by a familiar and common reason; When thou buyest a garment, though thou have no skill in weaving, yet thou sayest not, I cannot buy it, they will deceive me: but thou dost use all means to learn how to know it: do therefore those things which are to be done, seek all those things of God, and he altogether will reveal it unto thee: So that if any doubt or difference happened in the Primitive church amongst the true believing Christians, they referred the determination of it to the Inquest of Christ & his 12 Apostles, and they only were made the sole judges of the question. And that we might know this Protestant doctrine continued for many ages in the Church, Pope Clement the first almost six hundred years since, professed it for the Catholic doctrine of his time, 
Integra & firma regula veritatis ex Scriptures. Dist. 37. cap 14.  that a man must take the sense of truth from the Scripture itself, seeing that every man may have the full and firm rule of faith and truth in the Scriptures. If we descend from the Pope to the great Council of Basil, it was the general vote of many B. and Cardinals, and confirmed likewise by the Pope himself. The Divine Law, (or holy Scripture) the practice of Christ, of his Apostles, 
Lex divina, praxu Christi, Apostolica, et Ecclesia primitina unâ cum Conciliis Doctoribusque fundantibus se veracitèr in eadem, pro verissimo et indifferente judice in hoc Basiliensi Consilia admittatur Conc. Basil. Sess. 4.  and the Primitive Church, together with Counsels and Doctors, grounding themselves truly upon the Scriptures, shall be admitted, for the most true and indifferent judge in the Council of Basil. The resolution of the ancient Father Optatus, in the question betwixt the Catholics and the heretics, whether one should be twice baptised, may serve for a proof, and a full conclusion of the premises; You say it is lawful, we say it is not lawful, (between yours it is lawful, and ours it is not lawful) the people's souls do doubt and waver, 
De coelo quaerendus est Index, sed ut quid pulsamus ad coelum, cum habemus in Euangelio Testamentum. Opt. lib. 5. contr. Parmen. Donat.  let none believe you nor us, we are all contending parties, judges must be sought for: if Christians, they cannot be given on both sides, (for truth is hindered by affections.) A judge without must be sought for; if a Paynim, he cannot know the Christian mysteries; if a jew, he is an enemy to Christian Baptism: no judgement therefore of this matter can be found on earth, a judge in heaven must be sought for. But why knock we at heaven, when we have the Testament of Christ in the Gospel. And thus I have briefly showed you the deputed judges, and Interpreters of the Scripture in the Primitive Church: now let us observe by what Rule the Scriptures are expounded in the Roman Church.   

SECT. FOUR Our adversaries, howsoever they pretend by taking an oath to make the Father's Interpreters of the Scriptures, yet indeed they make themselves sole Interpreters of Scriptures and Fathers.  

Bulla Pij quarti Art. 2.  IT is an Article of the Romame Creed, published by Pope Pius the fourth, and by the oath their Foreman hath taken, all Priests and I suits are sworn, Not to receive or interpret the Scriptures, but according to the uniform consent of Fathers. It is a large and fair promise, and delivered upon oath: and for my part, if the church of Rome can make good the uniform consent of Fathers, for all their twelve new Articles of Faith, (which hath been often promised, but never as yet by any one performed,) I shall willingly listen to their interpretation, and prefer it before any private, or latter Exposition.  
It was the profession of our late King of famous memory, 
Apolog. for the oath of Alleag. pa. 36.  What ever the Fathers of the first four hundred years did with one unanime consent agree upon, to be believed as a necessary point of salvation, I will believe it also, or at leastwise will be humbly silent, not taking upon me to condemn the same.  
I speak not this, as if we should decline the practice of the ancient Church in expounding Scripture by Scripture, 
Concil. Trid. Sess. 1.  but to demonstrate to the world, that our adversaries in this point of their faith, have neither followed the ancient Church, nor the Decree of their Trent Council; whereby it shall appear, that either this Article was newly created, or the former Popes and Counsels have disagreed from the latter.  
Cardinal Caietan was so fare from subscribing to the Pope's Creed in this point, that on the contrary he gives this Praemonition to the Reader of the Scriptures; Not to loathe the new sense of the holy Scriptures for this, 
Nullus itaque detestetur nowm sacra scripturae sensum, ex hoc qd dissonat à priscis Doctoribus, sed fcrutetur perspicacius textum ac cótextum Scripturae, & si quadrare invenerit, laudet Deum, qui non alligavit expositionem Scripturarum sacrarum priscorum Doctorum sensibus Caiet. in Genes 1.  that it dissenteth from the ancient Doctors, but to search more exactly the Text and coherence of the Scriptures; and if he find it agree, to praise God, that hath not tied the exposition of the Scriptures, to the sense of the ancient Doctors. This Protestant doctrine is fare different from the Tenet of the Roman Church, insomuch that Bishop Canus his fellow Romanist was much troubled, that a prime Cardinal should oppose an Article of the Roman Creed: one while he chargeth him, that acutiùs multò quam foelicius: he expounded the Scriptures in some places more wittily then happily: an other while he would so seem to excuse him, that he might be convinced by this or the like argument, To follow the Fathers in all, 
Canus ibid.  were to condemn our own wits, and deprive ourselves of the means to find out the truth. What arguments might prevail with the Cardinal, I cannot tell, but sure I am, his doctrine disagreed from the Article of the Roman faith. And Doctor Payna Andradius, a principal Pillar of the Trent Council, rebuketh Canus for his rash reprooving of Caictan, and defendeth his Tenet with the same doctrine. 
Andra. def. fid Tricen lib 2.  He teacheth, that when the Fathers seek the literal sense of the Scriptures, they do not always find them, but give diverse senses, one unlike to an other. He professeth; We may forsake their senses all, and bring a new unlike to theirs. He addeth further; that experience forceth us to confess, unless we will be unthankful to most excellent wits, that very many things in Moses and the Prophets, are in this our age expounded more exactly, through the diligence of learned men, than ever they were before: And thereupon he concludeth, that the holy Ghost (the only and faithful Interpreter of the Scriptures) would have many things to be known to us, which our Ancestors known not, and hath wrought by means unknown to us, known to him, that the Fathers noted good and godly mysteries out of very many places of the Scriptures, whereof the right and natural sense hath been found out by posterity. And thus Canus against Cajetan, and Andradius against Canus, and Cajetan and Andradius both against the Trent Article, allow the Exposition of Scripture by Scripture, and sometimes against the stream of Fathers. I proceed to the examination of more witnesses, and I call Cardinal Bellarmine to testify the same doctrine, that neither he, nor his associates, do hold themselves tied by their new Article of faith, to the Exposition of the Fathers; It is one thing (saith he) to interpret the Law as a Doctor, 
Aliud est interpretari legem more Doctoris, a lived more judicis etc. Bell. de verbo Dei. lib. 3. cap. 10.  an other thing as a judge: of the one is required Learning, of the other Authority: the opinion of the Doctors is to be followed according to reason; but the judge's opinion is to be followed of necessity. Saint Austen, and the Fathers in their Expositions, supplied the places of Doctors, 
Scripta Patrum non sunt Regulae, nec habent authoritatem obligandi. Idem ibid.  which we may follow as we see cause, the Pope and Council supply the places of judges, with a Commission from God, and therefore they must be observed and followed of necessity.  
Thus we have seen three several judges and Expositors of the Scriptures. First the ancient Fathers made the Scriptures the only judges, and true Interpreters of themselves, next the Trent Doctors, decreed the ancient Fathers for Interpreters: and now at length, the later Schoolmen have proclaimed their Popes and Counsels, for their chiefest judges, and best Interpreters of the Scriptures: and These (say they) must be followed of necessity. 
Durum telum Necessitas.  Pardon them, Necessity is a deadly dart; there is no necessity by their doctrine to obey the expositions of Fathers, which is the second Article of their Faith) but there is a necessity to obey the authority of their late Popes and Counsels, in their Exposition, which is but matter of opinion; and from hence it will follow, that either the Articles of the R●man Creed were newly created by Pope Pius the fourth, and that creation was not in his power; or that those Doctors, and Cardinals had not the oath administered unto them; or we may justly suspect they have forsworn themselves. Neither was this the opinion of these particular men only, but the Roman Church, (notwithstanding their solemn protestation, by which they are enjoined to interpret the Scriptures) doth in many things, by her own confession, wave the Interpretation of the Fathers. 
Sanctissimos Patres quos Doctores Ecclesiae ob illorum sublimem eruditionem meritò nominamus, quantunlibet spiritus sancti gratia prae aliis imbutos liqueat, in interpretatione scripturarum non semper ac in omnibus Catholica Ecclesia sequitur. Baron. Ann. Tom▪ 1 ad ann. 34 nu. mar. 213  It is the testimony of Cardinal Baronius, Although the most holy Fathers, whom for their great learning we rightly term the Doctors of the Church, were endued above others with the grace of God's holy Spirit, yet the Catholic Roman Church doth not follow them always, and in all things expounding of the Scriptures. Here is an other confession of a great Cardinal, (who was not ignorant of the Articles of his faith, that (notwithstanding the Trent Decree, and the Pope's Bull, the Church did not always follow the exposition of the Fathers. Now if any shall require a reason why the Pope and Cardinals of former ages descent from others of these later times, in expounding of the Scriptures, Friar Stella, who doth not condemn the Exposition given by the ancient Doctors, 
Benè tamen scimus Pygmaeos gygantum humeris impositos plusquam ipsos gygantes videre. Stel. enarrat in Luc. ca 10.  protesteth, He knoweth full well, that Pygmeis being put upon Giant's shoulders, do see further than the Giants themselves. But Bishop Fisher doth more warily excuse it, and with plausible reasons assure us, that Many things, 
Nec cuiquam obscurum est quin posterioribus ingeniis multa sint, tam ex Euangeliis quam ex scriptures etc. Roffeas Consur. Assert. Luther Art. 18.  as well in Gospels, as in the rest of the Scriptures, are now more exquisitely discussed by later wits, and more clearly understood, than they have been heretofore; either by reason that the ye was not as then broken unto the Ancients, neither did their age suffice to weigh exactly that whole sea of Scriptures, or because in this most large field of Scriptures, even after the most diligent reapers, some ears will remain to be gathered, as yet untouched.  
How forcible motives, these reasons may seem to other men, I will not here dispute: sure I am, they are vain excuses for Roman Bishops and Cardinals, who are bound by their general Council, and the Pope's Bull, to obey the Exposition of Fathers, as an Article of their faith.  
But admit these opinions should be excused for the particular Tenets of some private men, let us see how faithfully the Popes & Pastors of these latter times have interpreted the Scriptures, with the uniform consent of Fathers.  
Moses saith, 
Whit. & Durae ●s in Camp 9 Reason pag. 269.  God made man after his Image: Pope Adrian interpreteth; therefore Images must be set up in Churches.  
Saint Peter saith, Behold, 
De obed. & maior unam sanctam etc.  here are two sword's; Pope Boniface concludes: Therefore the Pope hath power over the spiritual, and the temporal.  
Saint Matthew saith, Give not that which is holy unto dogs. 
jewels Defence, p ●2.  Mr. Harding expounds it: 
Fiet unum ouile et unꝰ Pastor quod quidem de Christo intelligi non potest s●d d●●liquo alio Ministroq●● bres●t loco eius. joh de Par s●de pot. Reg & Papati c. 30.  therefore it is not lawful for the vulgar people to read the Scriptures.  
Saint john saith, There shall be one Fold, and one Shepherd. johannes de Parisijs tells us: This place cannot be expounded of Christ, but must be taken for some Minister ruling in his stead.  
The Prophet David saith, Thou hast put all things under his feet: Antoninus expounds it: 
Anton. in sum. part. 3. tit. 22. c. 5. Haebr. 2.  Thou hast made all things subject to the Pope, the cattle of the field, that is to say, men living in the earth: the fishes of the sea, that is to say, the souls in Purgatory: the fowls of the air, that is to say, the souls of the blessed in heaven. And lastly, whereas our Saviour Christ witnesseth of himself: 
In Concil. Later. sub Leo 10. p. 671.  All power is given to me both in heaven and earth. Stephen Archbishop of Patraca, applied it to Pope Leo the tenth in the Council of Lateran, in the audience of the Pope himself, who thankfully accepted it, and suffered it to be published and printed: and as it is rightly observed by learned Du Moulin, Pope Innocent the third, in his Book of the Mysteries of the Mass; 
Buckler of faith. pa. 30.  the book of sacred Ceremonies, Durants rationals, Tolet, and Titleman, and others do most ridiculously wrest the Scriptures, altogether different from their right meaning, and the Expositions of the Fathers: as for instance: The Scripture saith, The Rock was Christ: therefore say they, the Altar must be of stone. It is written, I am the light of the world: therefore Tapers must be set upon the Altar: It is written: Let him kiss me with the kisses of his mouth: therefore the Priest must kiss the Altar. It is written: Thou shalt see my back parts: 
Exod. 33.23  therefore the Priest must turn his back to the people. It is written: 
Lava me ampliús. Psal. 51.  Wash me again, therefore the Priest must wash his hands twice. It is written, 
Exod. 3.5.  Put off thy shoes, for this place is holy: therefore the Bishop at Mass changeth his hose and shoes. And lastly, the Pope himself, at the time of his coronation, casteth certain copper money amongst the people, using the words of Peter: Silver and gold have I none, but that which I have, I give thee.  
These and the like Expositions do much resemble the strict order of Monks, who reading the words in Matthew, 
Districtissimi Monachorun— simplicitèr intelligentes fecerunt sibi cruces ligneas easque sibi iugiter humeru circumferentes, &c joh. de Polemar. orat in Concil. Basil. pag. 385.  (He that taketh not up his cross and followeth me, is not worthy of me) made themselves wooden crosses, and so carried them on their backs continually, causing all the world to laugh at them: for howsoever they may seem to be the expositions of some private spirits, yet he that makes oath in verbo Sacerdotis, to receive & expound the Scriptures, with the uniform consent of Fathers, and shall render such Expositions of the Text, can be no true Catholic: 
Hieron. 24. q 3. cap. Haeresis.  For whosoever doth otherwise understand the Scripture (saith Hierome) than the sense of the holy Ghost (who is the Penman of the Scripture) requires, although he hath not departed from the Church, yet he may be termed an heretic. But (as the Friar said wittily in his Sermon) the truth which he preached, was like holy water, which every one called for apace, yet when the Sexton cast it on them, they let it fall on their backs: in like manner the Romanists seemingly call for the Scriptures, they commonly vaunt that they expound and receive them according to the uniform consent of Fathers; but (as Vincentius Lyrinensis said of the heretics of his time,) When they shall begin not only to utter those sayings, 
Vbi caeperunt illas voces non iam proferre sedetiam exponere non ad etc. Vincent. Lyrin. c. 36.  but also to expound them, than the bitterness, than the sourness and madness is perceived; then a new devised poison will be breathed out, then are profane Novelties disclosed, then may you see the bounds of the ancient Fathers to be removed, the Catholic Faith to be then butchered, and the doctrine of the Church torn in pieces.  
Pope Pius the fourth who first published the Articles of the Creed, was not ignorant, that the Scriptures must be fare fetched, and hardly strained, to make them speak for the Trent doctrine: he well understood, that it was too general and strict a tie upon every Mass Priest, to receive and interpret the Scriptures with the uniform consent of Fathers, (knowing well, that many Mass Priests were utterly ignorant of the Fathers,) and therefore to qualify the rigour of that oath, adjoined these words to the aforesaid Article; 
Artic. 2.  Also that sacred Scripture, according to that sense which the Mother Church hath holden, (whose right is to judge of the true sense and interpretation of holy Scripture) I do admit: so that by the latter part of the Article, they allow the Fathers to be interpreters of the Scriptures; and by the first part, they make themselves sole interpreters of the Fathers; to which addition an ignorant Priest will swear, with a mental reservation, that he doth not receive nor expound the Scripture, but with the uniform consent of Fathers, that is, according to the sense and judgement of the Roman church: for it is not to be doubted, but the Church will allow of that sense which is most agreeable to that doctrine, and of that interpretation, (although it be fare different from the Ancients,) which is most consonant to their Religion, and the rather I incline to this opinion; for that Cardinal Hosius doth protest it for a universal and Catholic doctrine of his Church. 
Si quis habet interpretationem Ecclesia Romana de loco aliquo Scriptura, etiamsi nec sciat nec intelligat an & quomodo cum Scriptura verbis conveniat, tamen habet ipsissimum verbum Dei. Hos. de expresso verb. Dei.  If a man have the Interpretation of the Church of Rome, of any place of Scripture, he hath the very words of God, though he neither know nor understand, whether and how it agreeth with the words of Scripture. Now if it happen that those which are better instructed, by comparing of Scriptures and Fathers, do make a doubt of some place of Scripture, which the Church teacheth different from the Fathers, Cardinal Cusanus, by way of prevention, gives him to understand, 
Non est mirum si praxis Ecclesiae uno tempore interpretetur Scripturam uno modo et alio tempore alio modo, nam intellectus currit cum praxi, intellectus enim qui cum praxi concurrit est spiritus vinificans, sequuntur ergo scripturae ecclesiam et non è converso. Nich. Cusan. ad Bohem. Epist. 7.  that there is Fides Temporum, a faith that followeth the time: Neither is it any marvel (saith he) though the practice of the Church expound the Scripture at one time one way, and at an other time another way, for the understanding or sense of the Scripture runneth with the practice, and that sense so agreeing with the practice, is the quickening Spirit; and therefore the Scriptures follow the Church, but contrariwise the Church followeth not the Scriptures. This learned Romanist tells us, it is no wonder that the Scripture is at diverse times diversely expounded: he tells us, the Scripture attends the Church's pleasure: and lastly, which is most true, he professeth the Romish Church followeth not the Scripture, but the times.  
That this Cardinal speaketh truth, I think no Protestant doth make a question: but that you may be witness also of the practice of these times, you shall observe how fitly these men have applied the Scripture to their Church: whereas it is said to Peter in a vision, Arise, 
In voto Baronij contrà Venetos.  kill and eat: Cardinal Baronius being Interpreter, will tell you: The Pope is Peter, and the Venetians are the meat which must be killed and devoured. In like manner, whereas Saint Paul saith, Haereticum devitâ, Avoid an heretic: the silly Friar applies it to times and persons with this Exposition: 
Erasm. Encom. Moriae  Haereticum de-vitâ tolle: kill the heretic, meaning the Protestant: and in this manner according to the times, the sense runneth with the practice; or at leastwise I am sure, this practice runneth with these times.  
Thus than you have Fides Ecclesia, an Exposition of Scriptures according to the Article of the Romish Creed, and Fides temp●rum, an Exposition suitable to the times, and their own doctrine. If therefore we appeal to Scriptures, they account them dumb judges, without the Exposition of their Church: if we require an Exposition with the consent of Fathers, they tell us we must admit that sense which the Church holdeth, whose right is to judge of the true sense of Scriptures: If we show them, that their Expositions are senseless, and disagreeing from the Ancients; they tell us the Scriptures may receive different Expositions according to the times. And thus they make the Scriptures sound like Bells, according to their fancies, and violate their oath with a Saluo jure, saving a right to the sense and meaning of their own Church. This way therefore is Via Devia, a Wand'ring and By-way.  
It resteth in the last and chiefest place, to observe the difference betwixt the Church of Rome and us, touching the entire Canon of Scriptures (for without doubt this is the only and infallible rule of faith,) and there is a curse denounced by God himself against all those that add to his word, 
Deut. 4.2. Reu. 22.18.  or diminish aught from it. It shall appear therefore by many pregnant and infallible testimonies of our adversaries themselves, that the Canon of Scripture which we profess and believe, was the same which was taught and declared by Christ and his Apostles in the first age; the same which was published, & generally received by the ancient Fathers in succeeding ages; the same which continued in the bosom of the Roman Church in all ages, till the days of Luther.   

SECT. V The entire Canon of Scriptures which we profess (without the Apocryphal additions) is confirmed by pregnant testimonies in all ages, and most of them acknowledged by the Romanists themselves.  
IT was the complaint of Campian the jesuite, that the ancient Canon of Scripture was altered at the coming of Luther; and thereupon as a man enraged against the Lutherans, 
Camp. Rat. 1.  he makes this open outcry: What incensed Luther's whelps, to put out of the true Canon of Scripture, Tobias, Ecclesiasticus, and the two books of Maccabees? Desperation: for by these heavenly oracles, they are expressly convinced, as often as they dispute against the defence of Angels, as often as they dispute against Freewill, as often as they dispute against Praying for the dead, as often as they dispute against Praying to the Saints. Surely, if this Romanist had been as real in his proofs, as he was vain glorious in his speeches, he had gone beyond all the Romish Proselytes of our age: for never man made greater flourishes with poorer proofs: for it shall appear, that we have published no other Canon of Scripture, than Christ and his Apostles taught, and received no other than the ancient Fathers declared to be divinely Canonical (and those only Canonical) none other then the learned Doctors and Professors, entirely preserved in the bosom of the Roman Church in all ages: so that if any curse be denounced against us, for renouncing doctrines of faith, deduced from Apocryphal Scriptures, I say it shall appear by the same Decree, they have laid an Anathema upon Christ and his Apostles, and have cursed the ancient Fathers, and the principal members of their own Church.  

In the first age, to Ann. 100  
First then we must observe, 
Rom. 3.2. Factique sunt (judaei) depositarii et custodes Eloquiorun Dei. Tolet. comment. in Rom. 3.2.  according to Saint Paul's testimony: Unto the jews were committed the Oracles of God: these Oracles, as God's pledges, were preserved by them, (saith Cardinal Tolet) and according to the number of the Hebrew letters, they were divided into two and twenty Books, which is the Canon of Scripture now taught and received by the reformed Churches. The other Books, (which we term Apocryphal) were never received of the jews for Canonical, 
Bell de verbo Dei lib. 1. cap. 10.  as Bellarmine himself doth testify. This Canon of the jews was so true and perfect at Christ's coming, that neither Christ, nor any of his Apostles complained of it: nay more, they cited many things out of the Canonical Books of Scripture, for proof of their doctrine, with this special character, As it is written: when as in all the Gospel of Christ, there is not so much as one authority cited by Christ or his Apostles, out of the Books which we term Apocryphal. This Canon of the jews, as it was entirely preserved by them, and is now received by us, so it is likewise warranted by Christ himself: for Saint Luke tells us, that our Saviour after his Resurrection, beginning at Moses and all the Prophets, 
Luk. 24.27.  expounded in all the Scriptures the things concerning himself; and what he meant by all the Scriptures, he afterwards expounds in the 44. verse of the same chapter: 
Ibid. ver. 44.  These are the words which I speak unto you, which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me; and he gives the reason in Saint Luke; 
Luk. 24.44.  That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning me. Here then is the true Canon of Scripture delivered, and rightly divided by Christ himself, into three several ranks; into the Law, the Prophets, and the Psalms, under all or any of which ranks the Books which we term Apocryphal, neither are, nor ever were contained. And this was the constant Tenet of the Primitive Church, touching the true Canon of the Scriptures in the first Age.   

In the second Age, An. 100 to 200.  

Euseb. hist. Eccles. li. 4 c. 25.  Melito Bishop of Sardis] In an Epistle to Onesimus, numbereth the Books of the Old Testament, wherein he maketh no mention of judith, Tobit, Ecclesiasticus, nor the Maccabees: and this is likewise confessed by Bellarmine: 
Bell de verbo Dei. li. 1. cap. 20.  Many Ancients (saith he) as namely Melito, did follow the Hebrew Canon of the jews. 
Cum diligenter de omnibus exploraverat, omni inuestigatione comperit hos libros esse à veteris Testamenti Canone reticiendos. Eus. li. 4. ca 26.  And Eusebius more plainly tells us, that when he had made diligent search of all the Books of Scripture, he accounted those books (which we term Apocryphal) to be rejected from the Canon.   

In the third Age. An. 200. to 300.  
Origen] in his Exposition upon the first Psalm, saith; We may not be ignorant, there are two and twenty books of the Old Testament after the Hebrews, which is the number of the letters among them. This is likewise witnessed by Eusebius, that as Origen received the Canon of the jews, 
Euseb. lib. 6 cap. 18.  so likewise he rejected those six books which we term Apocryphal with the jews.   

In the fourth Age, An. 300. to 400.  
Hilary Bishop of Poitiers] tells us, The Law of the Old Testament is contained in two and twenty books, 
In viginti duos libros lex Testamenti veteris deputetur, ut cum literarum numero convenirent: qui ita secundum Traditiones veterum dep●tantur: ut Mosi sint libri quinque jesu Naue sextus, judicum & Ruth septimus, etc. Hilar. in Prologue. in Psal explanationem.  according to the number of the Hebrew letters. And there he tells us further, how they are disposed, and put in order according to the tradition of the Ancients, (in this manner) There are five books of Moses, josuah is the sixth, the judges and Ruth the seventh, the first and second of Kings the eight, the third and fourth of Kings the ninth, the two books of Chronicles the tenth, Esdras the eleventh, Psalms the twelfth, Solomon's Proverbes, Ecclesiastes, Canticles, 13. 14. 15. the twel●e Prophets the sixteenth, Esay, jeremy with the Lamentations, Daniel, Ezechiel, job and Hester, do make up the number of 22. books.  
Cyril of Jerusalem] gives the like lesson to the Reader. 
Veteris Testamenti libros meditare duos et viginti. Tu itaque cum sis filius Ecclesia non transgredi eris illius terminos. Cyril. Catech. 4.  Peruse the two and twenty books, but meddle not with the Apocrypha; meditate diligently upon those Scriptures, which the Church doth confidently read, and use no other.  
Athanasius] tells us, 
Sunt itaque Canonici veteris Testamentilibri 22. literis Hebraicis numero pares, praetèr istos autem sunt adhuc alii etusdem veteris instrumenti libri non sunt Canonici, qui Catechumenis tantum leguntur Sapientia Solomonis etc. Athanas in Synops Nec ab hâc sententia alienus fuit Damascenus et Athanasius, quos Theologi multi secuti sunt. Canus loc. Theol. lib. 2. ca 10. Euse. Chro. li. 2. ex Hier. version. Eusebio atque reliquis licuit aliquando dubitare. Can. lib. 2. ca 10.  The Christians had at that time a definite number of books comprehended in a Canon, and of that Canon touching the Old Testament, they were twenty two books, equal to the number of the Hebrew letters: and as touching the Apocryphal books, as namely, the book of Wisdom, Maccabees, and the rest, libri non sunt Canonici; they are read only to the Catechumen, but are not Canonical. This testimony is so true, that Canus confesseth, he was not only of our opinion, but also drew many Divines after him to this opinion.  
Eusebius Bishop of Caesarea] saith; The Hebrew History of the Maccabees, reckons from thence, the reign of the Grecians; but those books are not received among the divine Scriptures. This Author is likewise acknowledged in this Tenet to be ours. 
Haec sunt quae Patres intra Canonem concluserunt, ex quibus fidei nostrae assertiones constare volueruut, sciendum tamen est, qd et alii libri sunt qui non sunt Canonici, sed Ecclesiastici à maioribus appellati sunt ut sapientia Solomonis et alia Sapientia quae dicitur filii Syrach, eiusdem ordinis est liber Tobiae, et judith, et Machabaeorum libri— qua omnia legi quidem in Ecclesiis voluerunt, non tamen proferri ad authoritatem ex his fidei confirmandam. Ruff. siue Cypt. in explic. Symb. Bell. de verbo Dei lib. 1. cap. 20. Quod verò Ruffinus asserit ex patrum Traditione eos libros à canone reiiciendos pace Lectoris dictum sit, patrum traditiones ignoravit. Can. lib. 2. c. 11. Sicut Iudith et Tobiae, & Macabaeorun libros legit Ecclesia, sed eos inter Canonicas scripturas non recipit; sic et haec duo volumina sapientia Solomonis et Syrach legit ad adificationem plebis non authoritatem dogmatum confirmandum. In Praefat. lib Solom. Admitto Hieronymum ea fuisse opinione quia nondum generale Concilium de his libris aliquid statuerat, etc. Bell de verbo Dei lib. 1. cap. 10. Ipso ergo sacra Codicis 〈◊〉 pandam tibi, Omnes libellos etc. ultimum nomen duplex cui est Angelum Malachiam. Greg. Naz. Car. jamb. ad Seleucum jamb. 3. De quibus tamen nunc dubitare nefa● est, antequam autem ab Ecclesiâ communi consensu recepti essent, nihil piaculi fuit eos in Canonicorun numerum ac sedem minimè admittere. jacob. Bill. in jam. 3. Nazian. Non oportet libros qui sunt extrà Canonem legere nisi solos Canonicos Novi et Veteris Testamenti Concil. Laod. Can. 59   
Ruffinus] as some say Cyprian, in reciting the Canon of the Scripture, testifies the like in this age; These be the books which our Fathers have included within the Canon, out of which they would have the assertions of our faith to appear: but yet we must know, that there be also other books, which are not Canonical, but are called of our Ancestors, Ecclesiastical; as is the Wisdom of Solomon, Ecclesiasticus, Tobias, judith, and the books of Maccabees: all which they will indeed have to be read in the Church, but not to be alleged for confirmation of faith. Bellarmine confesseth (with us) that Ruffinus did follow the Hebrew Canon: but his fellow Canus is not contented with such a moderate confession, but returns this answer, Although Ruffinus did affirm, that the books of Maccabees were to be rejected by the tradition of the Fathers, yet by the Readers leave he was ignorant of that Tradition.  
Saint Hierome] is our witness; As the Church readeth judith, Tobias, and the Maccabees, but receiveth them not for Canonical Scriptures: so these two books (namely) the Wisdom of Solomon, and jesus the son of Syrach, doth the Church read for the edification of the people, not to confirm thereby the authority of any doctrine in the Church. This is likewise confessed by Bellarmine, I admit (saith he) that Hierome was of that opinion, because as yet in those days a general Council had decreed nothing touching those books, except the book of judith, which Hierom afterwards received.  
Gregory Nazianzen] writing to Seleucus, promiseth him, that he will show him a catalogue of the Canonical books, and accordingly beginning from Genesis, cities the books in order to Malachi, the last of the Prophets. This authority in our behalf is likewise confessed by jacobus Billius, a Romanist in his Commentary upon those verses, but he excuseth him in this manner, That he omitted other books, as namely judith, the Maccabees, etc. of which notwithstanding to make a doubt in these days, would be accounted a wicked thing: but before they were generally received of the Church, it was no sin not to admit them amongst the number of Canonical Scriptures.  
The Council of Laodicea] We ought to read only the books of the Old and New Testament: and in that 59 Canon, the Council recites only those Canonical Books of Scripture which we allow; and the Canons of this Council are confirmed by the sixth General Council in Trullo, and Binius himself confesseth, that the book of judith, by the authority of this Council, is rejected amongst the Apocrypha. And this was the constant opinion of the Primitive Church, 
Can. 2. Liber Iudith authoritate huius Provincialis Concilii inter Apocrhyphos reiicitur. Binius in Concil. Rom. sub sylvest Not.  touching the entire rule of Scripture in the fourth Age.   

In the fifth Age, An. 400. to 500  
Epiphanius] after he had reckoned up the Canon of two and twenty Books, 
Vtiles quidem sunt et commodi sed in numerum receptorum non referuntur quare neque in Aaron, neque in Testamenti Arcam repositi sunt. Epiph. li. de Mens. & Ponder.  censureth the Books of Wisdom, and Ecclesiasticus, in these words: They are fit and profitable, but not reckoned amongst those books which are received by our Church, and therefore were neither laid up with Aaron, nor in the Ark of the new Testament.  


In Machabaeorun libris etsi aliquid Mirabilium numero inserendum conveniens fuisse ordini inveniatur, de hâc tamen nullá curâ fatigabimur quiae tantum agere proposuimus ut de Divini Canonis Mirabilibus exiguam expositionem tangeremus. Aug. de Mirab. sacrae Scrip. l. 2. c. 34.  
Has supputatio non in Scriptures sanctis quae appellantur Canonica, said in aliis invenitur in quibus sunt et Machabaeorum libri. De civ. Dei l. 18. c. 36.   Saint Austen] Although there may something be found in the books of Maccabees meet for this order of writing, and worthy to be joined with the number of Miracles, yet we will not we●ry ourselves with any care thereof, for that we have intended only to touch a short rehearsal of the miracles contained in the divine Canon; And for a further explanation of the true Canon, different from the Apocryphal Scriptures, he tells us, This reckoning is not found in the holy Scriptures that are called Canonical, but in certain other books, amongst which are the books of the Maccabees. And as concerning the authority of these books, when it was objected against him, that Razis killed himself, and therefore it was lawful by the Scripture for a man to kill himself: amongst other answers he returns this for one; The jews do not esteem this Scripture called the Maccabees, in such sort, 
Scriptura quae appell● tur Machabaorum recepta est ab Ecclesia non in●tilitè● si sobrie legatur vel audiatur maximè propter illos Machabaeos qui pro Dei lege indigna perpess. sunt. Aug. contra Secundun Ep. Gaud. li. 2. c. 23.  as the Law, the Prophets, and the Psalms, to which Christ giveth testimony, as to them that bear that witness of him, saying, It behoved that all these things should be fulfilled that are written of me in the Law, the Prophets, and the Psalms: but it is received of the Church not unprofitably, so that it be read and heard with sobriety, especially because of these Maccabees, which endured grievous persecutions for the Law of God.   

In the sixth Age, An. 500 to 600.  

Quarehi libri non inter Canonicas Scripturas currunt. M. Quoniam apud Haebreos quoque super hac differentia recipiebantur sicut Hier. caterique testantur. jun. de part. divinae legis lib. 1. cap. 3. Suntpratereà alii quidem libri ut Sapientia Solo monis, liber jesu filii Syrach, et lib. judith et Tobiae, et libri Machabaeorqui leguntur quidem sed non scribuntur in canon. Isid. Praenot. Elucid. de script. & Scriptures sac. c. 6 & 7.  junilius Bishop of Africa] excludeth from the Canonical books, judith, the Maccabees, and the book of Wisdom: and concerning them, he puts this question, and resolves it: Why are not these books inserted amongst the Canonical Scriptures? Because (saith he) the jews did make a difference of them, as S. Hierom and others do testify.  
Isidore] is a witness, that our doctrine was professed in the church in his days: there are other books, as namely, the Wisdom of Solomon, the book of jesus the son of Syrach, the books of judith, and Tobias, and the Maccabees, which are read, but not written in the Canon.   

In the seventh Age, An. 600. to 700.  
Gregory the Great] did account the books of Maccabees Apocryphal: 

De qua re non inordinate agimus si ex libris licet non Canonicis, sed tamen ad aedificationem ecclesiae editis testimonium proferimus. In job. lib. 19 cap. 13.  
B. Gregorius authoritate ut opinor Higher motu● videtur concedere illos non esse Canonicos cum tamen de tis producat testimonia. Cathat. opusc. de lib. Canonicis. Secundum Greg. in Moralibus liber judith, Tob. et Machabeorun, Ecclas. atque lib. Sapientiae non sunt recipiendi ad cōfirmādū aliquid de fide. Occ. Dial. part 3 tract. 1. l. 3. c. 16.   We do not amiss (saith he) if we produce a testimony out of the books of Maccabees, though not Canonical, yet published for the instruction of the Church. This is witnessed also by Catharinus their own Scholeman: Gregory (saith he) led as I conceive, by the authority of Saint Hierome, did seem to grant; that those books were not Canonical, although he produced testimonies out of them. But learned Occam more plainly declares his opinion touching Gregory; According to Gregory's doctrine (saith he) the book of judith, Tobias, the Maccabees, Ecclesiasticus, and the book of Wisdom, are not to be received for the confirmation of any doctrine of faith.   

In the eighth Age, An. 700. to 800.  
Damascene.] who was canonised a Saint, for his service at the 2.d. Council of Nice, tells us, it is operae preti●m, &c worth our pains, to search and know, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. Orth. fid. l. 4. c. 18.  that there are two and twenty books of Canonical Scripture; and as touching the Apocryphal, he terms them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are full of virtuous instructions, but are not numbered amongst the Prophets, neither were they laid up in the Ark. 
Nec ab hâc sententia alienus fuit Damascenus quos Theologi multi secuti sunt. Canus loc. Theol. lib. 2. cap. 10.  This Author is confessed to be ours in this point: insomuch as Canus professeth, that Damascene and Athanasius were of his opinion, and were followed in this by many Divines.   

In the ninth Age, An. 800 to 900.  
Nicephorus, Patriarch of Constantinople] gives us to understand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. Patr. C.P. Canon Script. in operibus Pithei. In libro jesu filii Syrach hac praefata sententia legitur quem librum B. Hier. atque Isidorus inter Apochry. (id est) dubias scripturas deputatum esse abque dubita tione testantur. Qui etiam liber non tempore Prophetarum sed sacerdotum sub Simone Pont. Max. regnante Pto lemao Euergete conscriptus est. Al●. adverse. Elip. l. 1. col. 941  that the books of the Old Testament were twenty and two. And in treating of the Apocryphal books, he mentioneth in particular, the books of Maccabees, the Wisdom of Solomon, Ester, judith, Susanna, Tobit.  
Alcuinus, Abbot of Saint martin's at Tours in France,] writing against Elipantus, Bishop of Toledo, tells him, that he urged authorities out of the book of jesus the son of Syrach: but (saith he) Saint Hierome did testify, that without question it was to be reputed amongst the Apocryphal and doubtful books; and withal addeth: This book was not written in the time of the Prophets, but under the ●●igne of Ptolomey, and Simon the high Priest.   

In the tenth Age, An 900. to 1000  
Aelfrick Abb●t of Malmsbury] in his Saxon treaty of the old Testament, 
Aelfrick of the old Testament. pa. 17. 22. 23.  tells us, There are two books more placed with Solomon's works, as if he had made them, which for likeness of style, and profitable use, have gone for his, but jesus the son of Syrach composed them: one is called Liber Sapientiae, the book of Wisdom; and the other Ecclesiasticus, very large books, and read in the Church of long custom, for much good instruction: amongst these books the Church hath accustomed to place two other, tending to the glory of God, and entitled, Maccabeorum, I have turned them into English, and so read them you may if you please, for your own instruction.   

In the eleventh Age, An. 1000 to 1100.  
Petrus Cluniacensis] after the recital of the Canonical books, saith, There are beside the authentical books, six others not to be rejected, as namely, judith, Tobias, Wisdom, Ecclesiasticus, and the two books of Maccabees, which though they attain not to the high dignity of the former, yet they are received of the Church, 
De author. veter. Test. Epist. contr Petro Bus●●nos.  as containing necessary and profitable doctrine.   

In the twelfth Age, 

Omnes ergo fiunt numero 22, sunt praterea alit quidem libri ut Sapientia Solo●monis, liber jesu filis Syrach, et liber judith, et Tob. et libri Machab qui legunturqui dem, sed non scribuntur in Canone. Hugo de S. Vict. Praeno. Elucid de scrip. et scrip sacris. ca 6. & cap 7.  
Omnes sunt numero 22 sunt pratereà et alii libri ut sapientia etc. Rich. Except li. 2. cap. 9   An. 1100. to 1200.  
Hugo de Sancto Victore] All the Canonical books of the Old Testament, are twenty two: there are other books also, (as namely) the Wisdom of Solomon, the book of jesus the son of Syrach, the books of judith, Tobias, and the Maccabees, which are read, but not written in the Canon.  
Richardus de S. Victore] was living at this time, and hath the same words, All the books are twenty two: there are other books also, (as namely) the book of Wisdom and Maccabees, and which are read in the Church, but not written in the Canon.   

In the thirteenth Age, An. 1200. to 1300.  
Hugo Cardinalis] speaking of the books rejected by us, 
Hugo in Prologum Galeatum.  saith, These books are not received by the Church for proof of doctrine, but for information of manners. And in his Preface to Tobias (he saith) they are not accounted amongst the Canonical Scriptures. 
Prologue. in Tobiam.   
Bonaventure] in his Preface before the Exposition of the Psalter, showeth which are the Canonical books of Scripture: and passing by the books of the New Testament, he reckoneth all those, and those only that Hierome doth, sorting them into their several ranks and orders as the Hebrews do.   

In the fourteenth Age, An. 1300. to 1400.  
Gul. Occam] saith, According to Hierome in his Prologue before the book of Proverbs; and Gregory in his Morals, the books of judith, Tobias, and the Maccabees, Ecclesiasticus, and the book of Wisdom, are not to be received for confirmation of any matter of faith: 
Occam Dial. part. 3 Pract. 1. li. 3. cap. 16.  so also it readeth those two volumes of Ecclesiasticus, and Wisdom, for the edification of the people, but not for confirmation of points of faith and religion. 
Postquam auxiliante Deo scripsi super libros sacrae scripturae Canonicos— alios intendo scribere qui non sunt de Canone, scil. liber Sapientiae, Ecclus. judith, Tobias, et libri Machabaorum. In Praefat. Tobiae.   
Nicholas Lyra] After that (by the assistance of God) I have handled the Canonical books of Scripture, beginning from Genesis, and proceeding to the end of the Apocalypse; being confident of the same aid and assistance, I purpose to write of those books, which are not in the Canon, as namely the book of Wisdom, Ecclesiasticus, judith, Tobias, and the books of Maccabees. This Author is so truly ours in this point, 
Nicholas Lyra in prafatione in librum Tobia dicit, neque eum, neque judith, neque Machabaorum, neque Sapientiae, neque Ecclesiasticum, neque Baruch neque ultimos Esdrae in Canone haberi, recipi tamen in Ecclesia, legique ad mores informandos, quanquaem eorum authoritas ad probanda ea quae in contentionem veniunt minus idonea reputetur. joh. Fr. Pic. Mirand. Theorem. 5.  that Picus Mirandula professeth, Lyra saith, Neither the books of Tobit, nor judith, nor the Maccabees, nor Wisdom, nor Ecclesiasticus, nor Baruch, nor the last books of Esdras, are to be reckoned in the Canon; but notwithstanding they are received of the Church, and are read for rectifying of manners, although their authority is of less account for proof of those things which are in controversy.   

In the fifteenth Age, An. 1400. to 1500.  
Alphonsus Tostatus] gives his voice with the reformed Churches. 
Quanquam isti libri ab Ecclesia recipiantur nullius authóritatis solidae sunt, ideò ad confirmandum et probandum ea quae in dubium venerint inutiles sunt &c Tost. praef. in lib. Paralip. q. 2. Denique liber iste non est de Canone id est inter Scripturas Canonicas computandus, quamuis de eius veritate non dubitatur. Dyonis. Carth. prolog. in Ecclesiast. Perer. in Dan. lib. 16. p. 742.  Although (saith he) the books (in question) be received of the Church, yet are they not of any solid authority; and therefore they are improfitable to prove, and confirm those things which are called in question, according to Saint Hierom.  
Dionysius Carthusianus] in writing upon Ecclesiasticus, (saith) That book is not of the Canon, (that is) amongst the Canonical Scriptures, although there be no doubt made of the truth of that book. This is confessed likewise by our adversaries: Dyonisius Carthusianus, and Lyra, do not deny the History of Susanna to be true, but they deny the books of judith, Tobit, and the Maccabees do appertain to the canonical Scriptures.  

Ita 22 volumina supputantur quibus quasi literis et exordiis in Dei doctrina etc. Wald. doct. fidei lib 2. art. 2. circa initium. Anton. par. 3. tit 18. ca 6. juxt. finem.  Thomas Waldensis] cities out of Hierome, the Canon of the old Testament in these words, As there are twenty two letters, by which we writ in Hebrew all that we speak, so there are accounted twenty two books, by which as letters, we are instructed in the doctrine of God; and withal addeth, 
Dicit Thomas 2.2. Nichol de Lyra super Tobiam, scil. isti non sunt tanta authoritatis quòd ex dictis eorum posset efficaciter argumentari, in his quae sunt fidei, sicut ex aliis libris sacrae scripturae, undè fortè habent authoritatem talem qualem habent dicta sanctorum Doctorum approbato ab Ecc●esia.  that the whole Canonical Scripture is contained in the two and twenty books.  
Antoninus'] tells us, that Aquinas, and Nicholas de Lyra say, the Apocryphal books rejected by the Hebrews, are not of that authority that a man may argue from their sayings as efficaciously touching points of faith, as from other writings of the sacred Scriptures; and therefore happily they have such authority as the sayings of holy Fathers, which are approved by the Church, but not as the Canonical Scriptures themselves.   

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

Reliqui, viz. judith, Tobiae, Machabeorun libri, cum Sapientia et Ecclesiastico à Divo Hier. inter Apocrypha locantur. Nec turberis (Novitie) si alicubi reperias libros istos inter Canonicos supputari vel in sacris Conciliis, vel in sacris doctoribus Nam ad Hieronymi lineam reducenda sunt, tanverba Conciliorum quam Doctorun, sic ut libri isti non sint Canonici, id est regulares ad firmand●m ea quae sunt fidei, possunt tamen dici Canonici, id est regulares ad aedificationem Fidelium. Caiet. in finecom. Hist. veter. Testament.  Cardinal Cajetan] tells us, The books in question betwixt us (as namely) judith, Tobit, the Maccabees, the books of Wisdom, and Ecclesiasticus, are reckoned by Hierome amongst the Apocryphal books; neither be thou troubled, (saith he) O Novice, if elsewhere you find these books reckoned amongst the Canonical Scriptures, both by sacred Counsels, or by the holy Doctors of the Church, for they are to be reduced to the rule of Hierome, that those books may not be accounted Canonical, that is, to regulate our faith, but they may be termed Canonical for the edification of the faithful. This testimony of Cajetan, against the Tenet of the Church of Rome, fully agrees with us, in so much that Ambrose Catharinus, a Romanist professeth, that Cajetan in this point committed almost as many sins as he delivered words. And his fellow Canus protesteth, that he is ashamed, that a man otherwise ingenious and learned, and a godly pillar of their Church, 
In huius vero confirmatione argumenti Ambrose Cath●rinus, Caietanum affirmat tot peccata admisisse, quot verba penè effudit. Can lib. 2. cap. 11.  should so much degenerate from the learned professors of the Roman Faith, that when all Writers agree, that the name of Canonical is sacred and divine, only Cajetan should say the Bishops and Counsels did otherwise understand it. And for a conclusion, Arias Montanus, in his Edition of the Bible, 
Accesserunt et huic Editioni libri Graecè scripti quos Ecclesia Orthodoxa Hebraorum Canonem secuta inte Apochryphos recenset. Aria's Mon. in the Frontispiece of the Bible Edit. Antwerp. ex Offic. Plant. Ann. 1584.  tells us, there are added to that Edition books written in Greek, (as namely, Toby, judith, Hester, the Book of Wisdom, Ecclesiasticus, Baruch, the Additions to Daniel, and the two books of Maccabees) the which books (sayeth he) the Orthodox Church following the Hebrew Canon, reckons amongst the Apocrypha. And thus by our adversaries own confessions, the true and Orthodox Church did reject those Apocryphal books which our Church refuseth, which the Trent Council allows at this day for Canonical. And thus briefly I have produced a Catalogue of ancient Fathers, and modern Writers in the Roman Church, who have witnessed with us the same Canon of Scripture which we profess at this day, whereby I have given you a taste of that challenge, (which God willing I purpose hereafter to make good in the principal points of our Religion) that our Church and doctrine hath continued Visible in all ages, even to the days of Luther.    

SECT. VI Our Adversary's pretences from the authorities of Fathers, and Counsels, to prove the Apocryphal books Canonical, answered.  
THe former Testimonies are so true, and pregnant in our behalf, that our learned adversaries are enforced to confess, that most of those Authors did reject the books in question for Apocryphal. To say nothing of the Trent Anathema, laid upon those reverend Fathers, and learned Doctors, of the ancient and modern Churches, who rejected those books in all ages; let us weigh their chiefest reasons and arguments for defence of their cause, and it will appear, there are no solid and certain authorities, to prove the Apocryphal books in question for canonical: 
Bell. lib. 1. de verbo Dei c. 12.  To instance in particulars: Bellarmine saith, the book of judith was held by Hierome for Canonical; and withal pretended this reason for it, This book hath a singular testimony from the famous and first general Council of Nice. It is true, that both contending parties subscribe to this first and best Council of Nice; but I pray where is that Canon to be found? and sure I am there is no such testimony extant, 
Asseruit esse Apocryphun. Salm. Com. in Hebr. disp. 2. Accost. lib 2. de Christo Revel c. 13. Quod mihi dubituntis suspicionem subindieare videtur, nam Nicena Synodus olim hunc librum in Canonem redegerat cur annis 80 post non accenset eum Synodus Laodicena? cur Nazianzenus, eius non meminit? quid sibi vult quod idem etc. Lind. Panopl lib. 3. cap 3.  as is pretended by the Cardinal: nay more, Salmeron his fellow jesuite protesteth, Saint Hierome affirmed the book of judith Apocryphal. And Acosta the jesuite professeth, (è Canone exemit) he exempted it out of the Canon: and as touching the Council of Nice, their own Lindanus proclaimeth, that this assertion gives him great cause of doubting: for if the Nicene Council did anciently reckon the book of judith in the Canon, why did not the Council of Laodicea reckon it? why did not Nazianzene make mention of it? what meant he to say, the Church at that time did read the books of judith, Toby, and the Maccabees, but did not receive them amongst the Canonical Scriptures.  
Again, look upon the Council of Laodicea, called in the year 364, there you shall find the book of judith, 
Bin. Not. in Concil. Rom sub sylvest  by the testimony of Binius himself, rejected for Apocryphal, and this Council is confirmed by the second Canon, of the sixth General Council of Trullo; which the Fathers of that Council would never have done, if the first General Council of Nice had decreed the contrary.  
I proceed to the examination of the chiefest ground and principal cause of their Trent Decree; The third Council of Carthage, called in the time of Siricius Bishop of Rome, about the year 399, 
Placuit ut praeter scripturas Canocas nihil in Ecclesiâ legatur sub nomine divinarum scripturarum: sunt autem Canonicae Scripturae, Tobias, judith, Hester, Esdrae libri duo Machabeorum libri duo. Conc. Carth. 3. circa tempora Syri●ij Canone 47.  touching the Apocryphal books, makes this declaration; It pleaseth us, that nothing be read in the Church, besides the Canonical Scriptures: and there they publish for the Canonical books, Toby, judith, Hester, Esdras, and the two books of Maccabees: And to this Council (say the Romanists) Saint Austen subscribed. This testimony I confess, is extant in the 47. Canon of this Council; but give me leave to tell you, the Church of Rome doth not generally avow that Canon of that Council. It is the confession of Cardinal Baronius; Haud omnes, 
Haudomnes Canon's in hâc Synodo sanciti probantur, sed diversisaliis conciliis Carthaginensibus, ut inter alios iste, quo sacrorum librorum certus numerus definitur. Baron. An. 397. num. 46. Canon's 50. quorun tituli hîc assignantur non omnes in hâc Synodo, sed diversisaliis conciliis Carthaginensibus sanciti probantur inter alios 19.30. et 47. which last Canon is the Canon in question. Bin. in Concil. Carth. 3.  etc. Not all the Canons of this Council are established, but they are allowed in diverse other Counsels of Carthage, as namely, that Canon wherein the number of sacred books were defined. And Binius the publisher of the Counsels, makes the like acknowledgement, that the 50 Canons, which were entitled to that Council, were not all confirmed by it, but by other Counsels of Carthage, (as namely) the 47 Canon: and that which argues suspicion of a forged Canon, the books of Maccabees, which are inserted in the Latin copy of that Council, are not to be found in all, or any of the ancient Greek copies or Manuscripts. 

Hic Canon Carthaginensis Concilii extat in collectione Canonun Cresconii Africani Episcopi nondum edita sed ibi Machabeerum libri non recensentur ne in omnibus Graces' codicibus editis, & Mss.  
Christ. justellus obseru. & Not. in Cod. Canonun Eccle. Africanae. Bell. de Roman. Pont. lib. 2. ca 31. Quintum. Bell. de Concil. author. lib. 2. cap 8. Decimo.   Neither is this Council of that authority as the Romanists themselves pretend: for when our learned Protestants do otherwise produce this Council against the head of their Church, Bellarmine makes answer, This Provincial Council ought not to bind the Bishop of Rome, nor the Bishops of other Provinces. If we oppose against it the Council of Laodicea, which decreed those books for Apocryphal: Bellarmine makes answer, The Council of Carthage is of greater authority then that of Laodicea, because it is later, and because it was Nationall; but the Council of Laodicea was provincial. In the one place, when it seemingly makes for him, he terms it a Nationall Council, in the other, when it plainly makes against him, he terms it Provincial. But, Oportet esse memorem, Falsehood had need have a good memory. It is usual with Bellarmine, with Canus, with Costerus, and the best learned Romanists, to excuse, Saint Hierome, Saint Austen, Saint Gregory, and many others, which denied the Apocrypha for part of the divine Canon, with this general Answer: It was no sin, 
Bell de verbo Dei lib. 1. cap. 10.  no heresy in them to reject those books, because no General Council in their days had decreed any thing touching them. If therefore no General Council had decreed the true Canon of Scripture in their days, how comes it to pass, that Bellarmine cities the Council of Nice for the book of judith? Why do the Romanists claim the antiquity of their Canon from the Council of Carthage? Why do they profess in honour of that Council, that it was generally received, and that S. Austen subscribed to it: when as that Canon touching the Apocryphal Scriptures was not decreed, nor confirmed by that Council by their own confessions? But admit the Council of Carthage had decreed it, yet can any man prove that the Church at that time did receive the books of judith, of Hester, of the Maccabees, and the rest, for the rule of faith? Shall we think that Saint Austen maintained the Canon of Scriptures contrary to Saint Hierom? must we believe that the Council of Carthage, within less than thirty years did decree contrary to the Council of Laodicea? nay more, is it so much as probable, that both those Counsels should be confirmed by one and the same general Council of Trullo; and yet one should decree a contrary Canon of Faith against the other? And as touching Saint Austin's subscription to that Council, it is a sufficient allegation against it, that the 47 Canon was never decreed in that Council; and the rather it appears by this, for that St. Austen did not allow the book of judith, of Wisdom, of Ecclesiasticus, and the Maccabees for Canonical, (all which are expressly decreed in the Council of Carthage for Canonical.) Touching the book of judith, 
St. Aug. de Civit. Dei. lib. 18. c. 26. & l. 17. c. 20  he tells us, the pews never received it in to the Canon of Scriptures; & withal there he professeth, that the Canon of the jews was most authentical. Touching the books of Wisdom and Ecclesiasticus, he tells us, Solomon was a Prophet, as his works (namely) the Proverbes, the Canticles, and Ecclesiastes do witness, all which are Canonical, 
August. de Civit. Dei. lib. 17. c. 20.  but Ecclesiasticus, and the book of Wisdom, were only called his for some likeness of style: but all the learned affirm them none of his: yet the Western Churches held them anciently of great authority. And lastly, touching the books of Maccabees, he declareth by pregnant and several reasons, that they are Apocryphal; First, by way of distinction he tells us, this reckoning is not found in the Canonical Scriptures, but in other books, which the Church receiveth for Canonical Secondly, he tells us, they are accounted Canonical for the suffering of holy Martyrs; whereas the Canonical books are simply and absolutely of themselves and for themselves Canonical. Thirdly, he tells us, the Church did receive them not unprofitably, which is as poor a testimony as he could have given of his own works. Fourthly, they are received (with this condition) if they be soberly read in the Church. And lastly, he giveth this special reason in behalf of the true Canon of Scripture; Christ giveth his Testimony to those books, as namely, to the Law, to the Prophets, to the Psalms, because all they bear witness of him: but the Apocryphal books, neither witness any thing of Christ, neither are they contained under all, or any of those books, which Christ himself divided into the Law, the Prophets, and the Psalms.  
It is true, 
Proto canonici. Deuterocanonici.  there was Canon Ecclesiastical, wherein all, or most part of the Apocryphal books, which are now read and received in our Churches, were anciently read for example of life, and instruction of manners, and for that cause were commonly called Canonical: and in this manner Saint Austen speaking of th● Maccabees, tells us, 
Hos libros non judai, sed Ecclesia habet pro Canonicis. Aug. de ci vit. Dei lib. 18. cap. 36.  These books the Church did account Canonical, which the jews did not: yet withal he professeth in the same Tract, that those books which were not in the jews Canon, and yet were received of the Church for Canonical, were of less force and authoriritie; when as it cannot be denied, that all the books truly and divinely Canonical, were always reputed of equal force and authority. Again, there was Canon divinus, 
Aug de Civit. Dei. lib. 17 cap. 20.  a divine Canon, which was held the rule of Faith, wherein was numbered only the twenty two books of Scripture committed to the jews; and this Canon, St. Austen (who termed the books of Maccabees Canonical) doth distinguish from the Canon Ecclesiastical, and gives his very instance in the books of Maccabees: 
In Machabaeorum libris etsi aliquid Mirabilium de divini Canonis Mirabilibus exiguam expositionem tangeremus. Aug. de Mirabil. sacrae Scrip. lib. 2. cap. 34.  There may be something (saith he) found in the books of Maccabees, worthy to be joined with the number of those miracles; yet hereof will we have no care, for that we intent the miracles, Divini Canonis, which are contained in the divine Canon. And thus he distinguished the books of Maccabees, which he termed Canonical, for instruction of life, from the divine Canon of Scriptures, 
Canon Morun, Canon Fidei. Caiet.  which were received for confirmation of faith: and that divine Canon only, he acknowledgeth to be given by inspiration from God, and to be of most certain credit and highest authority in the Church; and for that cause he gives this further rule, 
Bell de verbo Dei lib. 1. cap. 10.  The books which were received of all Churches (such as were in the divine Canon among the jews) were of greatest authority, and aught to be preferred before those which were not generally received of the all Churches: 
Diwm Augustinum fuisse certissimum omnes libros Canonico●esse infallibilis veritatis, sed non fuisse aequè certum de omnibus libris quos enumeraverat qui essent canonici, na si ità sentiebat, rem non fuisse adhuc à generali Concilio definitam et proptereà potuisse sine labe haeresios quosdanlibros ab aliis non recipi. Idem ibidem.  and thereupon, Bellarmine confesseth, by way of solution; That Saint Austen was most certain, that all Canonical books were of infallible truth, but was not alike certain, that all the books of Scripture were Canonical: for if he did think so, yet he knew the point was not as yet defined by a general Council; and therefore without any stain of heresy, some books might not be received of some persons for Apocryphal.  
Since therefore the pretended Canon of the Nicene Council is not extant, since their suggested Canon of the third Council of Carthage, by their own confessions, is not confirmed in that Council; since the books of Maccabees, which are joined with the Apocryphal books, in the Latin copies are not to be found in the Manuscripts of the ancient Greek copies: nay more, since contrariwise, we have the testimony of Christ and his Apostles for the entire Canon comprehended in the Law, in the Prophets, and in the Psalms: since we have the Council of Laodicca, in the Primitive Church, generally received, and aftewards confirmed by a general Council; since we have the consent of the ancient Fathers, and the ample testimonies of Bishops and Cardinals, and learned Writers, in the bosom of the Roman Church, who witness with us the Antiquity and Universality of our Canon in all ages; I hope we may with good reason reject the Apocryphal Scriptures, as often as they are produced against us for Freewill, for Purgatory, for Prayer for the dead, for Invocation of Saints, for Worshipping of Angels, and the like: these things I say rightly considered, and patiently heard on both sides, I shall appeal to their own learned Cardinal Cajetans' confession, who concludes for the antiquity of our doctrine, and the Universality of the jews Canon, 
Duas maximas utilitates ex Iudaeorum obstinacia percipimus:— altera est fides librorum sacrorum. Si enim omnes conversi essent ad Christum putaret iam mundus Iudaeorum ad inventionem fuisse— quod fuerit promiss●s Messiis, sed ubi inimici Christi Iudai perseverant et testantur nullos alios apud Patres fuisse libros canonicè sacro●nisi istos. Cajet. Comment. in Rom c 11. Bell. de verbo Dei. lib. 1. cap. 2.  with one and the same reason: All Christians receive a double benefit by the Apostasy and obstinacy of the jews; one is to know which are the true books of the Old Testament: for if all the jews had been converted to the faith of Christ, then would the world have suspected that the jews had invented those promises which are of Christ the Messiah: but now for as much as the jews are enemies unto Christ, they bear witness unto us, that there are no books Canonical, but those only which the jews themselves acknowledged to be Canonical.  
To conclude therefore this first point, since the Scripture is the most certain and safest rule of Faith, by our adversaries own confession, since the Canonical books of Scripture, (which are the only rule of Faith) are contained in the Law, in the Prophets, and the Psalms, under all or any of which the Apocryphal books are not contained, I say, to leave this certain and safe way, and receive Apocryphal additions to that Word, 
Deut. 4.2. etc. 12.32. Prou. 30.6. Revel. 22.18  when it is strictly forbidden by God himself: Thou shalt not add to this Word; this is Via dubia, a doubtful and uncertain way; this is Via Devia, a wand'ring and By-way.  
But because our adversaries insist upon an other ground, (viz. 
Non aliundè nos habere Scripturam esse divinam, et qui sunt libri sacri, quam ex Traditionius non scriptis. Bel. de verb. Dei lib. 4. c. 4. ) That by no other means we can know the Scriptures to be divine, nor the books to be holy and (Canonical) but only from unwritten Tradition, I will leave them to their Apocryphal Scriptures, and pursue them in their unwritten traditions in the next place.   

SECT. VII. The Romanists in point of Traditions contradict the truth, and themselves; grounding most of their erroneous Doctrine upon unwritten Traditions, and yet frequently allege the written Word for them.  
IT is the first Article of the Roman Creed, to which all Bishops and Priests are sworn: 
Bulla Pij 4. Art. 1.  I admit and embrace the Apostolical and Ecclesiastical Traditions, and the other observations and constitutions of the Church. What are meant by those Observations and Constitutions of the Church, and how the Priests are bound to embrace them. The Council of Trent declareth in this manner. 
Necnon Traditiones ipsas tum ad fidem tum ad mo res pertinentes— pari pietutis affectu ac reverentia suscipit & veneratur Conc. Tried Sess. 4. Decret. 1.  Traditions appertaining to faith and manners, as if they were dictated by Christ himself with his own mouth, or by the holy spirit; and preserved by a continual succession in the Catholic Church, the Council receiveth with equal reverence and religious affection, as she receives the holy Scriptures themselves.  
Hear was the first alteration made, touching the rule of Faith; and from the Decree of this Council, Bellarmine's doctrine began to take place. 
Regula partialis non totalis. Bell.  The Scripture is but a partial, not a total rule of Faith: for certainly till this time, Traditions concerning faith and manners, were never reputed of equal authority with the Scriptures, nor a part of the Rule of Faith. It was the Tenet of Aquinas, (and the later Schoolmen knew no other doctrine, till the Council of Trent. 
Aquin. in 1. ad Tim. cap. 6. ) The doctrine of the Prophets and Apostles is called Canonical, because it is the rule of our understanding, and therefore no man ought to teach otherwise. But you shall observe from, and after this time, the Romanists performed their oath (Ex abundanti) I may say more then enough. Cardinal Baronius tells us, Tradition is the foundation of Scriptures, 
Baron. An. 58. n. 11. — and excels them in this, that the Scriptures cannot subsist, unless they be strengthened by Traditions, but Tradition hath strength enough without the Scriptures. And that the world may know it is usual with our adversaries, not only to equal their unwritten Traditions, but also to advance them above the Scriptures, let their sayings be weighed by any indifferent man, and it will appear, the Scriptures are of so little use or esteem with them, as if they were not worthy to be named in points of controversy betwixt us. 
Lindan Panopl. l. 1. c. 22. l. 5. c. 4. l. 1. c. 6. etc.  Traditions (saith Lindan) are the most certain foundations of Faith, the most sure ground of the sacred Scriptures, the impenetrable buckler of Ajax, the suppresser of all heresies. On the other side, the Scripture (saith he) is a nose of wax, a dead and kill letter without life, a mere shell without a kernel, a leaden rule, a wood of thiefs, a shop of heretics, and the like. Costerus the jesuite tells us for certain. It was never the mind of Christ, either to commit his mysteries to parchment, or that his Church should depend on paper writings: but say the Rhemists, 
Rhem. Test. in 2. Thess. 2. v. 19  We have plain Scriptures, all the Fathers, most evident reasons, that we must either believe Traditions, or nothing at all: nay more, saith Costerus, The excellency of the unwritten word doth far surpass the Scriptures, which the Apostles left us in parchments; 
Coster. Euchrist. cap. 1 pag. 44.  the one is written by the finger of God, the other by the pen of the Apostles; the Scripture is a dead letter written in paper or parchment, which may be razed or wrested at pleasure: but Tradition is written in men's hearts, which cannot be altered: the Scripture is like a scabbard, which will receive any sword, either leaden, or wooden, or brazen, and suffereth itself to be drawn by any interpretation. Tradition retains the true sword in the scabbard; that is, the true sense of the Scripture in the sheath of the letter. The Scriptures do not contain clearly all the mysteries of Religion, for they were not given to that end, to prescribe an absolute form of faith; but Tradition contains in it all truth, it comprehends all the mysteries of faith, and all the estate of Christian Religion, and resolves all doubts which may arise concerning faith, and from hence it will follow, that Tradition is the Interpreter of all Scriptures, the judge of all Controversies, the Remover of all errors, and from whose judgement we ought not to appeal to an other judge, yea rather all judges are bound both to regard and follow her judgement.  
Now if we look back, and consider those blasphemous speeches used against the Scriptures, and compare those passages, with the reverend regard they give unto Traditions, we cannot but conceive there were some special reasons that induced the Pope & Trent Council to set Traditions in the first place. 
Quam Traditionum authoritatem si tollas nutare iam & vacillare videbuntur Andrad. de Orth. expli. lib. 2.  Andradius who well understood the state of the Church of Rome, being present at the making of that decree, gives this general lesson in their behalf: Many points (of Roman doctrine) would reel and totter, if they were not supported by the help of Traditions. But it may not be forgotten, 
Suitor. de Translat. Bibl. c. 22.  their own Monk Petrus de Suitor more particularly shows one special cause why the Scriptures were denied unto the lay people. (viz.) Because many things being taught by the Roman Church, and not contained in the Scriptures, would more easily draw the people from the traditions and observances of their Church. And another reason why Traditions are in that special request above the Scriptures, is rendered by their own Bishop Canus: 
Canus. loc. Theol lib. 3. cap. 3.  Because Tradition is not only of greater force against heretics, than the Scripture, but almost all disputation with heretics, is to be referred to Traditions. Thus you see by the confessions of two learned Romanists, there was great cause why traditions should have the first place amongst the Articles of the Creed; for the one saith, they prevent the reading of the Scriptures, which otherwise would discover the doctrine of their Church: the other saith, they are more available than the Scriptures, to confute the doctrine of heretics.  
These testimonies premised for the honour and authority of Papal Traditions, let us examine what are meant by Traditions; and next, which are those Traditions, that are of that high esteem in the Roman Church: for if their Traditions be of equal authority with the Scriptures, and yet are not contained in the Scriptures, there is great reason they should be approved by testimonies and witnesses aequivalent to the Scriptures.  

Kellis. Survey. l. 8. c. 3.  Doctor Kellison tells us, that Tradition is nothing else, but an opinion or custom of the Church, not written in holy Scriptures, but yet delivered by the hands of the Church from time to time, from Christians to Christians even to the last age. And Saint Austen declareth more properly: Whatsoever the Universal Church doth hold, 
Aug. lib 4. contra Donat. c. 24.  not being ordained by Counsels, but hath been ever held, that is believed most rightly to be an Apostolical Tradition.  
It appears therefore that Papal Traditions, which are of equal authority with the Scriptures, must have Universality of Churches, and consent of ages, (or to use the words of their Trent Council, Such as are preserved by a continual succession in the Catholic Church. All doctrinal Traditions of this nature, are received by the Reformed Churches; for we all profess with the same Father: 
Conc. Trid. Sess. 4.  Whatsoever is used by the Church throughout all the world, is to be observed, and it would be most insolent madness to dispute against the same. Let us hear therefore out of their own mouths, what are those Traditions which are not written in any Apostolic Author, and yet have those requisite conditions, and special characters of the Roman Church, viz. Antiquity, Universality and Succession.  

Pet. à Soto in lib. cont. Brentium.  Petrus à Soto gives us to understand, that the sacrifice of the Altar, the unction of Chrism, Invocation of Saints, Prayers for the dead, the Pope's Supremacy, Consecration of water in Baptism, the whole Sacrament of Confirmation, Orders, Matrimony, Penance, Extreme unction, Merit of works, Necessity of satisfaction, and confession to a Priest, are all Traditions of the Roman Church. 
Canis in Catech. c. 5. de precept. Eccles. Coster. in refut. script. Wallesij antith 6. Canus loc. Theol. li 3. ca 3.  Canisius and Costerus refer to Traditions, the worship of Images, set times of fasting, all the Ceremonies of the Mass. Melchior Canus tells us, the imploring help of holy Martyrs, and celebrating their memories, the worshipping of Images, the consecrating and receiving of the body and blood of Christ by the Priest, the Sacraments of Confirmation and Orders not to be reiterated, are no where happily to be found in Scriptures: but amongst all the Romanists, as it is observed by reverend Whitakers, there is none doth so fully and punctually set down the Traditions of the Roman Church; as their Bishop Lindan, who amongst other Traditions, 
Whit. x 1. c. 5. quest. 6.  mentions the Real presence, the Communion under one kind, private Mass, Indulgences, Purgatory, Peter's living and dying at Rome. All or most of these Traditions are substantial and fundamental points, and the denial of them makes a man an heretic in their Church. Now it is very observable in the first place, that no unwritten Tradition hath any ground or foundation in the Scripture: 
Peres. de Tradit. p 4.  for Tradition is so taken (saith Peresius) that it is distinguished against the doctrine, which is found in the Canonical books of Scripture; and consequently touching all, or any of the Papal Traditions, there is no use at all of Scriptures. Herein then stands the difference betwixt the Church of Rome and us: 
Multa pertinere ad Christianorum doctrinam et fidem, quae nec apertè nec obscu●è in sacris literis continentur. Canus loc. Theol. ca 3. fund. 3.  There are many things (saith Canus) belonging to the doctrine & faith of Christians, which are neither contained in the sacred Scriptures, manifestly or obscurely: and this he understands by the Traditions of his own Church: There is no point of Faith taught in our Church, which is not expressly contained in the Scriptures, or by necessary consequence deduced from thence; and if we receive the witness of men, yet the witness of God is greater. 1. joh. 5.9. But that which is incongruous to common sense, and altogether different from the Romish doctrine, those men which generally profess, that unwritten Traditions are so called, because they are distinguished from the word written: & as Bellarmine confesseth, 
Bell de verbo Dei. lib. 4. c 2.  do signify that doctrine which is not written by the first Author, in any Apostolic Book, (either for want of a continued succession in their Traditions, or to make the ignorant believe, the Scripture makes in all points for them, I say for those very points (which they term Traditions unwritten) they produce the Word written: 
See the Gag of the Gospel.  as for instance, Purgatory is termed an unwritten Tradition, and therefore by Bellarmine's testimony is not to be found in any Apostolic Author: yet the Cardinal, 
Bel. de Purgatorio.  for this very point, cities twenty several places in the written Word to prove it. Invocation of Saints, is a Tradition unwritten (and therefore not to be found in Scripture) yet the Cardinal proves it out of the Word written: 
Bell. de sancta. B●at. l. 1. c. 20.  Go to my servant job, and he will pray for thee. The Communion in one kind is a Tradition unwritten, (and therefore not to be found in any Apostolic Author) yet Fisher Bishop of Rochester, proves it out of the Word written: 
Roffen advers. Luth. A●t. 16.  Give us this day our daily bread. Prayer and Service in an unknown tongue, is a Tradition unwritten, and therefore not to be found in Scripture, 
Ledes. de diuin. scrip. quavis lin●uâ non legendâ. c. 22.  yet Ledesma the jesuite proves it strongly out of the Word written: Our Saviour opened the book of the Prophet Esay, and afterwards closed it. How poor and weak are these and the like authorities deduced from the Scriptures, I leave to every man's judgement: but sure I am, the number of their Traditions is uncertain, and the nature of them is destroyed by their own Tenets, when they confound the written word with their unwritten Doctrines.  
It was the ancient rule of Vincentius Lyrinensis, 
In ipsâ Catholicâ Ecclesia magnopere curandum est, ut id teneamus, qd ubique qd semper quod ab omnibus creditum, hóc est enim verè proprieque Catholicum qd ipsa vis nominis raticque declarat Vincent. Lyrin. c. 3.  In the Catholic Church we ought to be careful, to hold that which hath been believed in all places, at all times, and of all persons, for that is truly and properly Catholic, which the force and reason of the name doth declare. Those men therefore which assume the name of Catholic, and accurse all those, who receive not Traditions with equal reverence and authority with the Scriptures; let them prove that their doctrinal Traditions, (before named) have been ever held and believed at all times, in all places, and of all persons; let them prove they were received with the uniform consent of Fathers, let them prove they were decreed in a constant succession from age to age, from Christians to Christians throughout the whole universal Church. These are requisite conditions, and ancient characters of Apostolic Traditions: But that there are any such, or ever were in the Church of Rome, excepting those only which are expressly, or by necessary consequence deduced from the word of God, although they are daily pretended by them, yet to this day were never proved. And hence it is, that for want of sure footing and foundation in the Scriptures, many Ritual Traditions, and Observations of the ancient Church are changed, and many doctrinal Traditions and Constitutions of the Roman Church are newly brought in, which are pretended to be ancient.  
Touching Ritual Traditions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bass. de Spirit. sanct. ca 27.  Saint Basil tells us: It was not lawful for any man to kneel in the Church upon the Sunday: and this Traditionn (saith he) was given unto us in secret charge by the Apostles of Christ. Yet this Tradition is altered. St. Austen saith, Between Easter and Whitsuntide it was not lawful for any man to fast, 
Aug. ad Casulanum.  by the Tradition of the Apostles: yet this Tradition is abrogated. 
Sententiae haec infantibus Eucharistiam esse necessariam cercitèr sexentos annos viguit in Ecclesia. Mald. Com. in john 6.  The giving of the Eucharist to Infants, was an ancient Tradition, & continued in the Church six hundred years after Christ, saith Maldonat: yet this Tradition is abolished. And as touching the doctrinal Traditions and Constitutions of their Church, (which are made of equal authority with the Scripture,) you shall scarcely find any of them; I say confidently, you shall find none of them to have been received de Fide, as Articles of faith, with the Universality of Churches, the consent of Fathers, and continued succession of the now received doctrine in all ages.  
That this may the more plainly appear, I will examine the Tenets of the Papal Traditions ab Initio, and see what the Roman Church in general, and the Greek Church in particular, (which for many hundred years communicated in the same Faith with the Roman) hath taught and believed concerning their doctrine.   

SECT. VIII. The most general pretended Traditions of the Roman Church, were utterly unknown to the Greek Church, and want Antiquity, Universality, and Succession, the proper marks of true Traditions in the Roman Church.  
TO examine the foundation of the Greek Church, let us look up to the time of the Apostles, where we shall find S. john writing to the seven Churches in Asia; 
Reuel. 1 11  and Saint Paul sending his Epistles to the Corinthians, to the Ephesians, to the Thessalonians, all principal members of the Greek Church. In these Churches, according to the doctrine of the Apostles, there is nothing that makes for the now Roman Faith and Doctrine, but rather against it: and that the Romanists may not vainly arrogate to themselves the title of Catholic and Universal Church, (as if the whole Christian Faith were confined to the Bishop of Rome and his Diocese) it is plain and evident, that Saint Peter taught the word at Antioch, Saint Andrew in Greece and Muscovie, Saint james in judea, Saint john in Asia, Saint Philip in Assyria, Saint Thomas in India, Saint Matthew in Aethiopia, Saint Thaddeus in Armenia, Saint Paul in all the countries from Arabia to Slavonia, St. Bartholomew in Scythia, Saint Simon in Persia, joseph of Arimathea in Great Britain: and all these published the same Faith for substance which we at this day profess in the Church of England.  
Look upon the Greek Church in general: 
Terra Graecorum undique destinata est fides. Aug. Ep. 178. & Ep. 170.  Saint Austen tells us, From the land of Grecia, the faith into all places was spread abroad: and in particular, Saint chrysostom tells us, The name of Christians beginning first from the city of Antioch, as from a spring, hath flowed over the whole world. And without doubt, that famous City in Greece gave the first name and title to the Christians, and therefore was called, Theopolis, 
Antioch.  the City of God.  
It cannot be denied, that the Eastern Church is before Rome in time, she hath larger bounds, and multitudes of people, almost all the Apostolic Seas, most of the Patriarches, seven Universal Counsels, the Syrian language wherein Christ spoke, the Greek, wherein the Scripture of the New Testament was written, and withal a personal Succession, even from the Apostles themselves without interruption; and that which is known to the meanest Grecian, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the words of Church, of Bishop, of Priest, of Deacon, of Baptism, of Eucharist, of Christian, are all derived from the Greeks', and prove that Religion came from them, from whom those terms were borrowed. This doctrine is so true, that it enforced the Bishop of Bitonto to profess openly in the Council of Trent. 
Eia igitur, Graecia Mater nostra, cui id totum debet quod habet Latina Ecclesia. Conc. Trid. orat. Episc. Bitont.  It is our Mother Grecia, unto whom the Latin Church (or the Church of Rome) is beholding for all that ever she hath. And thus much touching the foundation of the Greek Church. Now that we may the better discern the Antiquity of our Religion, and the Novelty of the Roman, let us examine the Tenets of the Greek Church, and by them we shall discern whether the Roman church hath continued visible in that doctrine which she now teacheth, and consequently whether their pretended Apostolic Traditions have Antiquity, Universality, and Succession in all ages.  
Mathias Illiricus, being borne in Dalmatia, not fare from the confines of Graecia, and therefore may be thought to be well acquainted with their orders, tells us: The Churches of Grecia, the Churches of Asia, Macedonia, Misia, Valachia, Russia, Muscovia, and Africa joined thereunto, that is to say, in a manner the whole world, or at least the greater part thereof, never granted the Pope's Supremacy, never allowed either Purgatory, or Private Masses, or the Communion under one kind; we may add to these, Transubstantiation, Prayer in an unknown tongue, Forbidding of marriage to Priests, and Popish Invocation of Saints, (as it is now believed) were utterly unknown to the Greek Church, and consequently want Antiquity, Universality and Succession, the proper marks of true Traditions in the Roman Church. To examine them in order.  
The Pope's Supremacy] is a Tradition Apostolical, and declared for an Article of Faith in the Roman Church; yet this Tradition wants Antiquity, Universality and Succession.  

Nemo decessorum meorum hoc tam prophano vocabulo uti cōsueuit-Nullus Romanorum Pontificum hoc singula ritatis nomen assumpsit. Greg. lib. 4. ep. 76. & 80  Touching Antiquity,] Pope Gregory 600 years after Christ, professeth publicly, That none of his predecessors did ever assume that profane (Universal) title.  
Touching Universality] Aluarez tells us, that Prester john sent unto him, to know why the Pope divided the Churches of Antioch and & Rome, seeing the Church of Antioch was in a manner the chief, and head of all Churches, 
Cathol. Trad. pag.  wherein St. Peter governed & dwelled 5 years. Whereunto when he answered, they were obliged by an Article of their faith; he replied; If the Pope would usurp so great a prerogative, as to command things unlawful, they would make no reckoning of it: and if by such means their Abuna, (their Primate) would presume so far, they would burn the copy of such a command. In like manner Nilus' Archbishop of Thessalonica, tells us, 
Nilus' lib. 1. de Primate. Papae.  The Greek Church, though it never denied the primacy of Order to the Pope of Rome, yet their assumed predominance of authority it always resisted.  
Touching Succession] Bellarmine himself confesseth, 
Bell. in Praefat. de Rom. Pontif.  The first who most earnestly withstood the Supremacy of the Bishops of Rome, seem to be the Grecian Fathers: for since the year 381, they laboured to prefer the Bishop of Constantinople, the three Patriarches of the East, in the second place next to the Bishop of Rome; and this (saith he) may be understood by the second General Council. And as in this Council of Constantinople, there was a resistance made against the power and jurisdiction of the Bishop of Rome: so likewise he telleth us further, that in the year 451, 
Bell. ibidem.  the Greek Fathers not being content with their determination, laboured to make the Bishop of Constantinople equal with the Bishop of Rome: for in the Council of Chalcedon, the Greek Fathers decreed it, (but deceitfully) in the absence of the Pope's Legate, that the Bishop of Constantinople should have the second place after the Bishop of Rome: notwithstanding he should have equal privileges with the other. Thus two general Counsels, the one consisting of 150 Bishops, the other of 630, by the testimonies of the Pope's Cardinal, opposed the Supremacy of the Bishop of Rome, the which Supremacy (if in those days) it had been received for an Article of faith, or a Tradition Apostolic, without doubt those two famous Counsels would have subscribed to it, without any resistance or opposition to the universal Head of the Church. And that you may yet further know the Churches of Asia, and Grecia, continued their Resolution in this point, 
Conc. Florentinum. An. 1436.  look upon the late Council of Florence, and there you shall observe, 
Paulus Aemilius Pantalcon.  that Michael Palaeologus, by reason he submitted himself to the Pope in that Council, was hated of all the people while he lived, and being dead, was forbidden Christian burial. And Isidorus, the Archbishop of Kiovia in Russia, 
Math à Michonia in Novo Orb jewel. p. 411  for that he began for Unities sake, to move the people to the like submission, was therefore deposed of his Bishopric and put to death.  
Thus the Pope's Supremacy, wants Antiquity, Universality, and Succession, the proper marks of Roman Traditions, and consequently can be no Article of Faith, no Apostolic Tradition, as is pretended in this first point.  
Purgatory] is reputed a Tradition Apostolical, and received in the Roman Church for an Article of Faith; yet this doctrine wants Antiquity, Universality and Succession.  
Touching Antiquity] Nilus Archbishop of Thessalonica, professeth in the name of the Greek Church, that it could be no Tradition Apostolical: for (saith he) We have not received by Tradition from our Fathers, 
Nil. de Purgat. igne. C●th. Trad. q. 16.  that there is any fire of Purgatory, or any temporal punishment; and we know that the Eastern Church doth not believe it. And amongst other reasons why Purgatory was not received by them, 
Marcus Ephes in Graecorum Apolog. de igne Purgatorio ad Concil. Florentinum.  they render this for one: that whereas their Fathers had delivered unto them many visions and dreams, and other wonders concerning the everlasting punishment (in hell) yet none of them had declared any thing concerning the temporary fire of Purgatory.  

Legat qui velit Graecorum veterum Commentarios et nullum quantum opinor aut quam rarissimè de Purgatorio sermonem inveniet. Sed neque Latini simul omnes at sensim huius rei veritatem conceperunt neque tam necessaria fuit, sive Purgatorii, five Indulgentiarun fides in Primitiuâ Ecclesia at que nunc est Roffen A●t. 18 p. 496.  Touching Universality] It is the confession of Fisher, their own Bishop of Rochester: Whosoever will read the Commentaries of the ancient Greeks', so fare as I see, he shall find very seldom mention of Purgatory, or none at all: and the Latins (in the Western Church) did not receive the truth of this matter altogether, but by little and little; neither indeed was the faith, either of Purgatory, or Indulgences so needful in the Primitive Church, as now it is. A strange confession of a learned Bishop, that two principal Articles of Faith (viz.) Purgatory, and Indulgences, were scarce known in the ancient Church, nor yet very necessary to be received at all times, and of all persons. Let it suffice, many points of the now Roman Religion were utterly unknown to the Greek Church, (which in the first ages did wholly communicate with the ancient Roman Faith:) and therefore their Alphonsus à Castro, thinks it the best way to solve the point in question with this answer: 
Vnus ex notissimis erroribus Graecorun et Armenorun est, quo docent nullum esse purgatorium locum quo animae ab hac luce migrantes purgentur à sordibus. Alph. à Cas. adverse. haeres. lib. 12.  It is one of the most known errors of the Grecians, and Armenians, whereby they teach there is no place for Purgatory, where souls after this life are purged from their offences.  
Touching Succession] St. chrysostom, Gregory, Neocaesaria, Olympiodorus, and diverse ancient Fathers were utterly ignorant of it; and Saint Austen a Latin Father was so fare from receiving it as a point of Faith, that doubtingly he professeth, 
Tale aliquid etiam post hanc vitam fieri incredibile non est, et utrù ita s● quaer● potest, & aut ●●en●●●u●latere. Aug. in Enchirid. ad Laurent. cap. 69.  It is not incredible, that some such thing should be after this life; and whether it be so or no, it may be● a question: and it may be either found, or be hidden. 〈◊〉 we all know, and confess, that if Saint Austen and the Roman Church, had received the doctrine of Purgatory in his days, (as it is now taught for an Article of Faith) certainly he would never have told us, perhaps it is so, it may be, or it may not be; and it is a doubt whether there be any such place or no. And howsoever it is pretended, that the Greek Church at the Council of Florence, for peace sake, was content to yield, that the middle sort of souls were in a place of punishment; but whether that were fire, or darkness, and tempest, or something else, they would not contend: yet, I say, if they had assented to this or the like doctrine, it was (1400) years after Christ, and therefore most unfit to be received for an Article of Faith: but the truth is, Marcus Bishop of Ephesus, who was one of the Legates of the Patriarches of Antioch & Jerusalem, would never consent to this Doctrine; neither could the Greek Church afterwards by any means be drawn to yield to it. Besides, within two years after, Cardinal Cusanus, and the Deputies of the Council of Basil, in the year 1438, do sufficiently manifest the opinion of the Greek Church; wherein the Grecians begin their disputation in this manner: 
Mart. Crus. in Turc. Graec. p. 186  A Purgatory fire, and a punishment by fire which is temporal, and shall at last have an end; neither have we received from our Doctors, neither do we know that the Church of the East death maintain it. And from these and the like propositions, they make this peremptory conclusion. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Sacran. c. 2.  For these reasons therefore, neither have we hitherto affirmed any such thing, neither will we at all affirm it. I may add to these Testimonies the opinions of the Muscovites, who affirm that there is no Purgatory, but only two receptacles for souls, Heaven and Hell. Again, the Cophites, and the Abyssines, the Georgians, and Armenians, together with the Syrians and Chaldeans, that are subject to the Patriarches of Antioch and Babylon, from Cyprus and Palestina, unto the East Indies, never made discovery of the new found land of Purgatory.  
This doctrine therefore wants the proper marks of the Roman Church, (viz.) Antiquity, Universality, and Succession, and therefore can be no Article of faith, no Apostolic Tradition, as is pretended in the second point.  
Private Mass] wherein the Priest alone doth communicate without the people, hath neither Antiquity, Universality, nor Consent, and consequently hath not the true marks of Romish Traditions.  
Touching Antiquity] it is the confession of their own Cochleus; 
Coch. de sacrif. Missae contra Musculum.  Anciently all the Priests and people did communicate together, as appeareth by the Canons of the Apostles, and writings of ancient Fathers. 
Odo in Exposit. Canonis.  And Odo Cameracensis professeth, that in the Primitive Church they never had Masses without the convention of the people to communicate together.  
Touching Universality] it is the confession of johannes Hoffmeistenus: 
Cassand. Consult. de solit. Miss. pag. 906.  The thing itself doth speak and cry aloud, both in the Greek and Latin Church, that not only the sacrificing Priest, but the other Priests and Deacons, and the rest of the people, or at least some part of the people, did communicate together: and how this custom ceased, it is to be wondered, and it is to be endeavoured, that this good custom may be restored to the Church.  
Touching Succession] St. chrysostom speaking to the lay people of his time, 
Chrys in 2. Thessaly. Hom. 4.  saith: Neither do we receive more, and you less of the holy table, but we taste thereof equally both together. And St. Basil an other Greek Father witnesseth the common union of Priests and people expressly in these words: 
Liturg. Basilii.  All we receiving of one bread and one cup, etc. the Choir singeth the Communion, and so they communicate together. I will add to these the confessions of their own learned Authors: Cardinal Bessarion, a Greek borne, declareth the manner of the Communion in his time; 
Primum consecrare, deinde frangere postea distribuere, quod nos in praesenti facimus Bessar. de sacr. Euch. An 1450.  The very order of the things required: first that we should consecrate, (or bless bread:) next, that we should break it, last of all, that we should divide (or deliver it to the people) which thing we (Grecians) do at this present day. And for a conclusion of this point, justinian and Durand publicly declare and profess, that in ancient times, 
justin. in 1. Cor 10. Durand. Rat. 4 c. 53.  diverse parts of one consecrated loaf were distributed to all, (the which the Greek Church useth at this day) that by their Communion, their union with Christ might be more plainly expressed.  
Thus Private Mass wants the requisite conditions of the Roman Church, (viz.) Antiquity, Universality, and Succession; and therefore can be no Catholic doctrine, no Apostolic Tradition, as is pretended in the third place.  
The Communion in one kind] is reputed a Tradition Apostolical, and received in the Roman Church for an Article of Faith; yet this doctrine wants Antiquity, Universality, and Succession.  
Touching Antiquity] It is the confession of the Council of Constance (where the Cup was taken from the people) that Christ did institute in both kinds, 
Concil. Const. 1414.  and the Primitive Church did continue it to the faithful in both kinds. And Alphonsus à Castro tells us, 
Alphons à Castr. count ●aeres. li. 6.  that anciently for many ages, the Communion in both kinds was used among all Catholics.  
Touching Universality] Cassander witnesseth, 
Satis compertum est universalem Christi Ecclesiam mille ampliùs. Cassand. Consult. de utraque specie.  that the universal Church at this day, and the Roman Church for more than a thousand years after Christ, did exhibit the Sacrament in both kinds, as it is most evident by innumerable testimonies both of Greek and Latin Fathers.  
Touching Succession] In later ages, Salmeron the jesuite professeth, 
Salmer. Tract. 35.  It was the general custom for lay people to communicate under both kinds, as at this day it is used among the Grecians, and was used in times passed among the Corinthians, and in Africa. And jeremy the Ecumenical Patriarch, returns this answer to the defenders of the Faith in both kinds: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Patr. resp. 1. c. 21.  Dicitis, you say, that all aught to communicate under both kinds, and you say well: for we do so when we participate of the venerable mysteries.  

Cassand. Liturg. c. 11 p. 28.  Franciscus Aluarez tells us, that in the kingdom of Prester john, they use in their Church to make a cake of honey, meal, and oil, and pour wine into the cup, and all that communicate of the body of Christ, communicate also of the Cup.  
The Christians in Armenia, 
Idem Liturg c. 14. p 32.  after they have communicated with bread, in lieu of the cup, by reason there is no wine in India, they take dried grapes, and put them into water; and before the time they are to communicate, they press them, and strain them, and use that liquor instead of wine.  
This doctrine therefore wants the requisite conditions of Antiquity, Universality, and Succession; and therefore can be no Article of Faith, no Apostolic Tradition, as is presented in the fourth place.  

Transubstantiation.  
TRansubstantiation] is reputed a Tradition Apostolical, and received in the Roman Church for an Article of Faith, yet this doctrine, if you respect the name, or nature of it, wants Antiquity, Universality, and Succession.  

In Primitiuâ Ecclesiâ de substantia fidei erat corpus Christi sub speciebus contineri, tamen non erat de fide, substantiam panisin corpus Christi converti etc. Io. Yribarne in 4. d. 11. q. 3. disp. 42. Vnum addit Scotus quod minimeprobandum qd ante Lateranense Concilium non fuisset dogma fidei. Bell. li. 3. de Euch. c. 23.  Touching Antiquity] It is the confession of learned Yribarne: In the Primitive Church, it was believed for a point of faith, that the body of Christ was contained under the forms of bread and wine, but it was not believed as a matter of faith, that after consecratition, the substance of the bread was converted into the body of Christ. And their learned Scotus professeth, that before the Council of Lateran (which was twelve hundred years after Christ) Transubstantiation was not believed as a point of faith.  
Touching Universality] Eusebius a Greek Father, paraphrasing upon the words of Christ; (The words which I speak unto you, are spirit and life) delivers this doctrine flat contrary to Transubstantiation: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. l. 3. Eccl. Theol. cont. Marcel. Ancyr. M ss. in Oxon. Bibli. publicâ.  Do not think that I speak of that flesh wherewith I am compassed, as if you must eat of that; neither imagine that I command you to drink my sensible and bodily blood, but understand well, the words which I have spoken unto you, are spirit and life. And Saint Chrisostom a principal member of the Greek Church, in his Epistle written to Caesarius, hath these words; 
Etiamsi natura panis in ipso permansit. Chrys. ad Caesarium Monachum  As before the bread be sanctified, we call it bread, but when God's grace hath sanctified it, by the means of the Priest, it is delivered from the name of bread, and is reputed worthy the name of the Lords body, although the nature of the bread remain still in it. And to prevent that gross opinion, that after consecration, there remain only the shows and accidents of bread and wine; Theodoret concludeth against the heretic with this Catholic doctrine: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod. in Dial. 2. Inconf.  The mystical signs, after the consecration, depart not from their own nature; for they remain in their former substance.  
Euphraemius Patriarch of Antioch, gives his joint assent with us flatly against the doctrine of Transubstantiation, he tells us: 
Ephrae de sacr. Antio. legibus lib. 1. in Phocij Biblio●hecâ Cod. 229.  The Sacrament of the body of Christ doth neither depart from his sensible substance, and yet remaineth undivided from intelligible grace: and Baptism being wholly made spiritual, and remaining one, doth retain the property of his sensible substance (of water I mean) and yet loseth not that which it is made. This holy Father, by comparing the Sacraments together, doth demonstrate the faith of both; and as he proves that in the Sacrament of Baptism, the substance of water still remaineth after consecration, (which both Papists and Protestants acknowledge) in like manner (saith he) the substance of bread remains in the Sacrament of the Eucharist after consecration, which the Protestants confess, and the Papists deny.  
To omit many other proofs touching the universality of our doctrine, let Pope Gelasius be heard for the Catholic doctrine of the Roman Church in his time. 
Gelas. count. Eutich.  An Image or similitude (saith he) of the body and blood of Christ, is celebrated in the action of the mysteries: It is therefore apparent and evident enough, that we must hold the same opinion of Christ the Lord which we profess, celebrate and receive in his image: that as those signs by the working of the holy Ghost pass into the divine substance, and yet remain in the propriety of their own nature: even so that very principal mystery itself, whose force and truth that Image assuredly representeth, doth demonstrate one whole and true Christ, to continue the two natures, of which he consisteth properly remaining. And that we might the better understand what he meant by those words, (viz.) The signs still abide in the propriety of their own nature, he expoundeth himself in these words, which utterly overthrew the doctrine of Transubstantiation: Non desinit esse substantia, vel natura panis & vini: the substance or nature of bread ceaseth not, or perisheth not. Thus briefly I have given you a taste of the general doctrine of the Fathers in the first ages, who publicly professed the Protestant Faith, that the Eucharist was altogether a spiritual food, and that the nature of bread, and the very substance of bread did remain after consecration.  
Touching Succession] To let pass many Writers of eminent note in the Roman Church, who in the later ages opposed Transubstantiation, as namely Bertram, Aelfrick, Rupertus, Rabanus Maurus, and diverse others, who were never condemned by their own Church: Look upon the doctrine of the Greek Church, and you shall find they have kept the ancient faith of the Sacrament successively from their Predecessors. Pope Eugenius, after he had answered the Grecians at the Council of Florence, that he was well satisfied by them touching the Procession of the holy Ghost: 
Operae pretium est ut de Purgatorio igne, & de summo Pontificis principatu, et de Azimo et fermentato pane agamus, ut omni ex parte coniunctio nostra sit absoluta. Con. Florent. Sess. 25.  tells them further, it was well worth the labour, to treat of other points in difference, as namely, of Purgatory, of the Supremacy, of Leavened bread, and of Transubstantiation, that their agreement might stand absolute in all respects. If Transubstantiation, and the other points of doctrine had been successively received with the uniform consent of the Greek Church, there had needed no reconciliation at that time between the Eastern and Western Churches for those Tenets: and that we might yet farther understand, the difference betwixt them was great in this very question; Marcus the Archbishop of Ephesus, speaking of the Roman Mass, 
Casaub. answ. to the Ep. of C. Peron p. 42.  affirms: It is manifestly repugnant to the Expositions and interpretations, which we have received by Tradition, and to the words of our Lord, and to the meaning of those words. And those which defend the Roman Rites concerning this matter, the same Marcus pronounceth: that they deserve to be pitied, both in regard of their double ignorance, and their profound sottishness.  
It is true, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Greek Church doth hold there is a mystical transmutation in the Sacrament; but withal, they deny a Transubstantiation: they deny that any alteration is made by the words of consecration, (which is the general Tenet of the Roman Church:) nay more, they call it bread after the words of Consecration are uttered. Touching the first, Salmeron the jesuite, speaking in the person of the Grecians, delivers their opinion in this manner. 
Dan. Chan. Panstr. lib. 6 de Euch. c. 7  Forasmuch as the Benediction is not superfluous or vain, neither gave Christ simply bread, it followeth, that when he gave it, the transmutation was already made, and those words, (This is my body) did demonstrate what was contained in the bread, not what was made by them. 
De divino denique sacrificio quaesitum est â latinis, quomodò prolatum Christi verbù, accipite et comedite, hoc est enim corpus meum— vos hanc posteà orationem additis dicentes. Et fac quidem hunc panem pretiosum corpus Christi tui sancto tuo spiritu transmutans. Concil. Florent. Sess. 25. p. 595. Binius.  This confession is agreeable to that question the Romanists put to the Grecians at the Council of Florence, (viz.) Why they used to pray after the words of Consecration in this manner? Make this bread the precious Body of Christ; and so call it bread after Consecration? To which the Grecians made answer. We confess, by these words, (This is my body) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bread is consecrated, (which Binius most falsely hath translated, Transubstantiated) and becomes the body of Christ, and we pray that the holy Ghost may descend upon us, and change the bread, and make it the body of Christ to us, to the spiritual food of our souls. 
Transubstantiari.  And that we may know what is meant by that change or transmutation in the Sacrament, 
Binius in Conc. Flor. Sess. 25. p. 695.  the Patriarch tells us: The body and blood of Christ are truly mysteries; 
Patr Resp. 1 ca 10. & 13.  not that these (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are changed into humane flesh, but we into them. And for further confirmation of our doctrine, that it is not the real and substantial flesh of Christ which is offered: but the Sacrament of his flesh; 
Nec data est t●c ●aro Domini quam gestebat Apostolis comedenda, neque sanguis bibendus, nec etiam nunc in sacro hoc ritu descendit Dominicum corpus de coelo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blasphemia enim hoc esset. patr Resp. 1 cap. 10. de Coenâ Domini.  he tells us: The flesh of Christ which he carried about him, was not given to his Apostles to be eaten, nor his blood to be drunk, neither doth the body of our Lord at this day descend from heaven in the Sacrament; for this (saith he) were blasphemy. And certainly, if neither Christ's Body in which he suffered, nor his body glorified be present in the Sacrament, (as this Patriarch professeth) there can be no corporal, no real and substantial presence of that or any other body, and consequently no Transubstantiation, no Article of Faith, no Apostolic Tradition, as is pretended in the fift place.   

Prayer in an unknown tongue.  
PRayer and Service in an unknown tongue] is a Tradition of the Roman Church, and reputed of equal authority with the Scripture, yet this doctrine wants Antiquity, Universality and Succession.  
Touching Antiquity] Cassander tells us; 
Cassan. Liturg. c. 28.  The Canonical prayers, especially the words of Consecration of the body and blood of Christ, the ancient Fathers did so read it, that all the people might understand it, and say Amen. And it is the confession of Mr. Harding to Bishop jewel: 
jewel. in 3. A●t Diu●s 28.  Verily in the primitive Church, (prayer and service in a known tongue) was necessary when faith was a learning, and therefore the prayers were made then in a common tongue known to the people, for cause of their instruction. And Card. Bellarmine professeth, 
Bell. de ver. Dei. l. 2. c. 16  that all the people in the first ages, in the time of divine Service did answer one Amen, as understanding the Priest, and joining with him in prayer.  
Touching Universality] It was the custom of the ancient Church (as appeareth by the Pope's Decretals) whereby it was publicly proclaimed: 
Decr. Greg. lib. tit. 31. de office jud. Ord. ca 14.  We command that the Bishops of such cities and Dioceses, (where nations are mingled together) provide meet men to minister the holy Service, according to the diversity of their manners and languages.  
Touching Succession] Bellarmine confesseth, 
Bell. de ver. Dei. l. 2. c. 16.  that the custom of celebrating divine Service in a known tongue, whereby the people answered the Priest, continued long in the East and West Churches. And it plainly appears by the ancient Liturgies, ascribed to chrysostom and Basil, (which are in use at this day) the divine Service in the Greek Church was publicly delivered in a known tongue. And agreeably to this custom, the Armenians, Egyptians, Acthiopians, Muscovites, and generally all the Eastern Churches, do consecrate the Sacrament in the language of their own country.  
This doctrine therefore wants the requisite conditions of Antiquity, Universality, and Succession; and therefore can be no Apostolic Tradition, no Catholic doctrine, as is pretended in the sixth place.   

Single life in the Clergy.  
Single life in the Clergy] is reputed a Tradition in the Roman Church, and made of equal authority with the Scripture, yet this doctrine wants Antiquity, Universality and succession.  
Touching Antiquity,] Their own Doctors tell us, 

Dist. 84. § Cum in praeterito, & Nichol. Cusan. ad Boem. Ep. 2. post aliquot tempora visum fuit etc.  
Nec ratione nec authoritate probatur quòd absolutè loquendo Ordo Sacerdotalis vel in quantum est Ordo, vel in quantum sacer est, impeditivus est matrimonii siuè antè, siuè post, seclusis omnibus legibus, stando tantum his quae à Christo & Apostolis haebentur.  
Caiet Tom 1. tract. 27.   that until the time of Pope Syricius, that is to say, for the space wellnear of four hundred years after Christ, it was lawful for all Priests to marry, without exception, neither vow, nor promise, nor Law, nor ordinance, nor other restraint being then to the contrary. And their learned Cardinan Cajetan professeth. If we stand only to the Tradition of Christ and his Apostles, it cannot appear by any authority or reason, that holy Order can be any hindrance to marriage, either as it is an order, or as it is holy.  
Touching Universality] It is the confession of Pope Stephen the second. The Tradition of the Eastern Churches is one, the Tradition of the holy Church of Rome is an other, for the Priests, Deacons, and Subdeacons of the Eastern Churches are joined in Matrimony. 
Dist. 31. Aliter.  This confession is agreeable to the Decree of the ancient Council holden at Ancyra, where it was ordained, 
Hii, si post modum vxoores duxerint, in Ministerio maneant. Concil. Ancyr. Can. 9  That Deacons, as many as be ordered, if at the time of receiving their Orders, they made protestation, and said that they would marry, for that they find not themselves able so to continue without Marriage, if they afterwards marry, let them continue in the Ministry.  
Touching Succession] This doctrine was not generally received, no not in the Western Churches, a thousand years after Christ: for in the time of King Rufus, Anselme Archbishop of Canterbury, in a Dialogue between the Master, and the Scholar, makes this Quaere: 
Desideramus certificari tuâ solutio ne super vul gari in toto orbe, quaestine; quae ab omnibus quotidie ventilatur, (scil.) An liceat Presbyteris post acceptum Ordinem ux ores ducere. Anselm. Di al. Inquisitione primâ.  We are desirous by your answer, to be certified about this common question, that is now tossed through the world, and yet lieth undiscussed, (I mean) Whether a Priest being within Orders may marry a wife. Whereby it appears, that the Law of Single life, was a point questionable, and not resolved for an Apostolic Tradition in the Roman Church for many ages. About 400 years after, 
Bell. de scri Eccles. ab An. 1400. to 1500. p. 288.  Panormitan, an Archbishop, a Cardinal, and a principal Proctor for the Pope, resolves the question about marriage in this manner. 
Si clare constet de matrimonio Papa, tunc aut uxor inducetur ad continentiam, aut si noluerit, reddaet debitum, & nihilo minùs stet in Papatù, quià non repugnat substantiae Papatus, seu Clericatus, nam et Petrus habebat uxorem cum promoveretur in Papam— unde videmus qd Presbyteri Graeci sine peccato contrahunt matrimoni 'em. Extr. ce Elect. C. licet de vitand Abb. Patriarch. resp. 1. c. 21.  If it may clearly appear (saith he) that the Pope hath a wife, (as having married her before he was Pope) then either his wife must be persuaded to live single, or if she will not, let the Pope yield her marriage duties; and yet nevertheless remain in the Popedom still. For marriage duty is not contrary to the substance and Office, neither of Popedom, nor of Priesthood: for Peter had a wife when he was promoted to be Pope. As for the rule of single life, it was brought in by the Ordinance of the Church. Hence is it, that we see the Priests of Graecia being within Orders, do marry wives, and we see they do it (sine peccato) without sin, or breach of Law, either of God or man.  
Look upon the confession of the Greek Patriarch since Luther's time. We allow (saith he) marriage to Priests before Ordination. Look upon the confession of their own Cardinal Caietan: 
Caiet. tract 27. test. Greg. de Val. disp. 9 q 5.  It was held lawful in the Eastern Church, to marry after Ordination. Add to these the Traditions of other Countries, as namely the Priests in India, in Armenia, in Syria, in Russia, in Cyprus, in Muscovia, daily marry, and execute their offices of Priesthood, being married persons.  
The Law therefore of single life wants the requisite conditions of Antiquity, universality, and Succession, and consequently can be no Apostolical Tradition, no Catholic Doctrine, as is pretended in the seventh place.   

Invocation and worship of Saints.  
Invocation and Worship of Saints] Is reputed a Tradition Apostolical, and is received for an Article of faith in the Roman Church: yet this faith, (notwithstanding their great brags of Catholic doctrine) wants Antiquity, Universality, and Succession.  

Apostoli scribere hoc in sacris literis noluerunt ne ambitiosi viderentur honorem istum sibi ipsis ambire, ne sub cultu illo defūctorum Gentilium cultum inferre viderentur. Ecch. Ench. cap. de vener. Sanct.  Touching Antiquity] I appeal to their own Ecchius: The Apostles (saith he) would not insert this doctrine into the written word, lest they should seem ambitiously to assume that honour to themselves, and under pretence of worshipping the dead, might bring in the worship of the Gentiles. This doctrine then, as it wants a foundation in scripture, (which a point of faith ought to have) so likewise it is most certain, for the same reason, the Apostles would not deliver it by Tradition: for without doubt they would never teach that doctrine of faith by word of mouth, which they refused to publish by their writings. This is not only probable, but certain true; and therefore Ignatius, the Apostle St. john's Scholar, who could not be ignorant of a point of Faith, teacheth the virgins of that time another lesson, he doth not teach them to direct their prayers and supplications to Saints and Angels, but to the Trinity (only.) O ye Virgins (saith he) in your prayers set Christ (only) before your eyes, 
Virgins solum Christum in precibus vestris antè oculos habete et Patren illius, illuminata à spiritu. Ignat. ad Philadelph.  and his Father, being enlightened by the Spirit. And the Church of Rome being conscious of such an ancient Evidence against their Angel-worship, in the Greek Original have turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers into Souls. 
Ignat Lugd impress. An. 1572.   
Touching Vniversalitic] Iraeneus Bishop of Lions, tells us, that in his days, the Church per universum mundum, 
Ecclesia per universum mundum— nec Inuocationibus Angelicis facit aliquid, nec etc. Iren. l. 2. c. 57  throughout the whole world, doth nothing by Invocations of Angels, nor by Incantations, nor any wicked curiosity, but decently, comely and manifestly directeth her prayers to God which hath made all, and calls upon the Name of our Lord jesus. And Tertullian, a learned Father in the Church of Africa, makes this open profession of his faith. 
Quacunque hominis & Caesaris vota sunt haec ab alio orare, non possum, quam à quo scio me consequaturun, quoniam et ipse est qui so● praesta●● et ego famulus eius qui eum solum obseruo. In Apol. ca 30.  Whatsoever are the wishes of man or Prince, these things I can ask of no other, then of him, from whom I know I shall obtain them, because he alone it is, who performeth these things, and I am his servant, who depend upon him alone.  
Touching Succession] In origen's time this Trent faith was unknown: for when Celsus the Philosopher (began to play the Romanists) and said of Angels: They belong to God, and in that respect we are to put our trust in them, and make oblations to them, according to the Laws, and pray unto them, and that they may be favourable unto us. Origen makes him this answer: 
Origen. li. 8 contr. Celsum  Away with Celsus his counsel, saying, We must pray to Angels; let us not so much as afford any little audience to it. For we must pray to him alone, who is God over all; and we must pray to the Word of God his only begotten, and the first borne of all creatures, and we must entreat him, that he as high Priest, would present our prayer (when it is come to him) unto his God, and our God, and unto his Father, and the Father of them that frame their life according to the word of God.  
In the succeeding Age, the ancient Council of Laodicea decreed, 
Conc. Laodic. Can 36.  We ought not to leave the Church of God, and invocate Angels. And the Roman Church being likewise conscious of this Evidence against their Invocation of Angels, have turned Angelos into Angulos: saying, 
Merlin. fol. 68 Edit. 1530 & Crabbe fol. 226 Edit. 1538.  We must not leave the Church of God, and have recourse to Angles (or corners.) This Council was called in the year 364, in Laodicea, a capital City in Phrygia, where this Angel-worship was frequent, wherein they had Oratories & Chapels to pray to St. Michael, the chief Captain of God's host among them. This Canon of the Council, Photius doth note to have been made against the Angelites, 
Phot. Nomocanon. tit. 12. c. 9 Aug. de haeres. cap. 39  those heretics that were inclined to the worship of Angels. And Theodoret, a Greek Father, more particularly makes twice mention of this Canon, and declares the meaning of it in these words. 
Theod. in Colos. 3. & in Col. 2.  Whatsoever ye do in word or deed, do all in the name of the Lord jesus, giving thankes to God, and the Father by him.— The Synod of Laodicea also following this rule, and desiring to heal that old disease, made a law, that they should not pray unto Angels, nor forsake our Lord jesus Christ. Cardinal Baronius is not well pleased with Theodoret, for delivering his opinion touching the sense of that council. 
Ex hic videas Theodoretum haud foelicitèr (eius pa●e dictum sit assecutum esse Pauli verborum sensum. Baron. An. Tom. 1. An. 60.  By this you may see (saith he) that Theodoret did not well understand the meaning of Saint Paul's words. But that which is most observable, the pretence which the heretics made in those days for their Angel-worship, is the chief reason alleged for their doctrine of faith by the Romanists in these times. 
Ambr. in Rom. cap. 1.  We have recourse (say they) to Angels and Saints, with devotion and humility, that by their intercession, God may be more favourable unto us. Now Saint Ambrose complains, that the Heathen Idolaters, to cover their shame for their neglecting of God, were wont to use this miserable excuse, that by these they might go to God, as by Officers we go to the King. But hear what answer he makes to the vanity of such worshippers: 
Ambr. ad Rom. ca 1.  Go to, is any man so mad, or so unmindful of his salvation, as to give the King's honour to an Officer?— For therefore do men go to the King by Tribunes or Officers, because the King is but a man, and knoweth not to whem to commit the state of the Common wealth: but to procure the favour of God, from whom nothing is hid, (for he knoweth the works of all men) we need no spokesman, but a devout mind: for wheresoever such a one shall speak unto him, he will answer him. But of all the Fathers, Saint chrysostom is most plentiful in refuting this pretended reason, of Intercession by Saints and Angels: 
Chrysost. Serm. 7. de Penitent.  When thou hast need to sue unto men, (saith he) thou art forced first to deal with doorkeepers, and to entreat parasites and flatterers, and to go a long way. But with God there is no such matter, without an Intercessor he is entreated, without money, without cost he yields to the prayer. Lastly, for an example he sets before us the woman of Canaan: 
Chrys. in dimissione Chananaeae. tom, 5. Edit. Savil. p. 195.  She intreateth not same's (saith he) she beseecheth not john, neither doth she come to Peter, but break through the whole company of them, saying, I have no need of a Mediator, but taking repentance with me for a spokesman, I come to the Fountain itself. For this cause did he descend, for this cause did he take flesh, that I might have the boldness to speak unto him: I have no need of a Mediator, have thou mercy upon me.  
It is true, that about this time Invocation of Saints was practised by some particular persons, but never till this later age received for an Article of faith. Gregory Nazianzene was one of the first, who called unto, rather than called upon the spirits of dead men, in his Invectives which he wrote against julian the Emperor, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  makes this Invocation, Hear, O thou soul of Great Constantine, (if that thou hast any understanding of these things.) And in his funeral Oration, which he made upon his sister Gorgonia, he speaketh unto her in this manner: 
Greg. Naz. Orat. 11 in Gorgon.  If thou hast any care of the things done by us; if holy souls receive this honour from God, that they have any feeling of such things as these, receive this Oration of ours, instead of many, and before many funeral obsequies. The first Invocations than were but Apostrophes at the Tombs of Saints, and those also delivered doubtingly, with this supposition, If thou hearest, if thou dost understand. Besides, Invocations at first were but wishes, and no prayers. But if any (sayeth Cassander) would have such compellations to be taken also for a direct speaking to them, 
Cass. Ep. 19 ad joh. Molinaeum p. 1109. Idem Scholar in Hymn. Eccles operum. pag. 242.  I do not gainsay it; notwithstanding I would think that a tacit condition ought to be understood in such an intimation, as was used by Gregory Nazianzene, that is, (if they do hear, if they do understand) or otherwise, that is to say, All ye Saints pray unto God for me, should import as much, as if it were said, Would to God that all the Saints should pray to God for me.  
But that which is remarkable, and as I conceive, is worthy of all men's obserseruation: Our adversaries confess, there was no Invocation of Saints before the coming of Christ, because they were in Limbo, and did not see God: and therefore, it is to be noted, 
Bellar. de Sanct. Beat. lib. 1. c. 19  (saith Bellarmine) Because the Saints which died before the coming of Christ, did not enter into heaven, neither did see God, nor could ordinarily take knowledge of the prayers of such as should petition unto them: therefore it was not the use in the Old Testament to say, Saint Abraham, pray for me. If this were the only reason, why Invocation was not used in the old Law, for the same reason we may confidently aver they ought not to produce the testimonies of ancient Fathers since the New: for most of the Greek and Latin Fathers, did hold that the faithful after death remained till the day of Resurrection, in certain receptacles of Rest, without attaining the blessed vision of God. 
Iren. lib. 5. Aug. Euchi. c. 108. Hill. in Psál. 120. Ambr. de Cain & Abel. l. 2. c. 2. Bet n. Ser. 3. de omnibus Sanctis.  Iraeneus terms them, Invisible holds, Saint Austen, Hidden Receptacles; Saint Hyllarie, The bosom of Rest; Ambrose, Places of suspense; Bernard, Atria, Outward Porches, or Courts. And for a further testimony of these and other particulars, their learned Stapleton professeth, 
Tot illi et tam celebres antiqui patres Tertullianus etc. huic sententiae (quae nunc in Concilio Florentino magnâ de mum conquisitione factà ut dogma fidei definita est) quod iustorum animae antè diem iudicii Dei visione fruuntur, non sunt assensi, sed sententiam contrariam tradiderunt Stapl def●s. Ecclesiast. authorit. count. Whitak. l. 1. c. 2.  That many famous ancient Fathers, (as namely) Tertullian, Irenaeus, Origen, chrysostom, Theodoret, Oecumenius, Theophylact, Ambrose, Clemens, Romanus, and Bernard, did not assent unto this Sentence, (which now in the Council of Florence, was at length, after much disputing, defined as doctrine of faith) that the souls of the righteous enjoy the sight of God before the day of judgement; but did deliver the contrary sentence thereunto. From hence therefore I may infallibly conclude, that such as held that the Saints were not admitted to the sight of God, could not well hold, that men should pray unto them in such manner as the Romanists use now to do; because the Saints not enjoying the sight of God, are not able ordinarily to take notice of the prayers that are put up unto them.  
Saint Austen tells us, that in his time it was a great question, 
Respondeo magnam quidem esse quaestionum— verum vel quatenùs, vel quomodò ea quaecircà nos aguntur, noverint spiritus mortuorum. Aug. in Psal. 108. Enarrat. 1.  (and not easily to be determined) Whether at all, or how fare, or after what manner, the spirits of the dead did know the things that concerned us here. And Anselmus Laudunensis, in his interlineal gloss upon that text; Abraham is ignorant of us, and Israel knoweth us not, Esa. 63. noteth, that Saint Austen saith, that the dead, even the Saints, do not know what the living do, no not their own sons.  

Non propriè invocamus Sanctos sed Deum, non enim aut Petrus aut Paulus audit Inuocantes, sed gratiae quam habent (viz. apud Deum Resp Patr ad Ger. c. 21  Add to these testimonies, the confession of the Greek Church: We do not properly invocate Saints, but God: for neither Peter, nor Paul, hear any of those that invocate them, but the grace and gift that they have, according to the promise; I am with you until the end of the world: meaning, (as it may be conceived) that the Saints hear not them that invocate them; but Christ the Son of God, who was given unto them, and promised to be with them unto the world's end. Add to these opinions, the sayings of their own Schoolmen: 
Scotus in 4. dist 45. quaest. 4. Pet. Lomb. Sentent lib. 4 dist. 45.  Scotus saith, it is probable; Peter Lombard saith, It is not incredible, that the Saints should hear our prayers. Add to the uncertainty of the Father's opinions; some did use wishes, and compellations, not Invocations: others denied the Saints could take notice of their prayers, by reason they did not as yet see God; others doubted whether they did hear when they were called upon; 
Altissid. in Sum. part. 4. l 3. tract. 7. c. de orat. quaest 6. Biel. in Cancrone. Missa Sect. 30.  others, (as namely Guilielmus Altisidorensis, and Gabriel Biel) resolved, that neither the Saints do pray for us, neither are we to pray to them. These, (I say) and the like reasons considered, I may safely conclude, that Invocation of Saints wants Antiquity, Universality, and Succession; and that opinions doubtful and uncertain, reasons probable and not incredible, are no sure grounds for the salvation of a Christian; and therefore it is no Article of faith, no Catholic doctrine, no Apostolic Tradition, as is pretended in the eighth place.  
Thus briefly I have showed you, that the Trent Traditions, (which are received with the same reverence as the Scriptures themselves) want the proper marks of their own Church. I have showed you likewise, that the Greek Church in the principal points of controversy, is altogether different from the Roman, and in the chiefest of those points agreeth wholly with the Protestants. And for this cause the Greek Patriarch congratulates with the Reformed Churches in this manner: 
Nunc Deo omnis gratia authori gratias agimus, et latamur cum multis aliis tum non minimum in hoc quod in multis vestra doctrina cum nostra consonat Ecclesia. Patr. resp 2. in init. & resp. 1. p. 148.  We give thankes to God the Author of all grace, and we rejoice with many others, but especially in this, that in many things your doctrine is agreeable to our Church. And certainly, we likewise have great cause to rejoice in our own behalf and theirs, that the Greek Church hath continued the truth of our doctrine in all ages, which plainly shows the Antiquity and visibility of our Church, in the affirmative points which we maintain, and the Novelty of the Roman, in those Negative opinions, which we condemn.  
If we look beyond Luther, we shall easily discern, that the Muscovites, Armenians, Egyptians, Aethiopians, and diverse other countries and Nations, (all members of the Greek Church) taught our Doctrine from the Apostles time to ours. This is so true an Evidence in our behalf, that Bellarmine, as it were in disdain of the Churches, 
Bell. de ver. Dei. l 2. ca vlt. in fine.  makes this answer: We are no more moved with the examples of Muscovites, Armenians, Egyptians and Aethiopians, then with the examples of Lutherans, or Anabaptists, and Caluinists: for they are either heretics, or Schismatics. So that all Churches (be they never so Catholic and ancient) if they subscribe not to the now Roman Faith, are either schismatical or heretical.  
But let these men observe what Rules they list, let them brag of Antiquity, Universality and Succession; let them reject the confessions of all Christian Churches but their own, yet shall they never be able to prove those unwritten Traditions Apostolic, and of equal authority with the Scriptures, which contrary the doctrine of the Apostles, or by consequence overthrow the foundation of the written Word. If the Apostle teach us to pray with the spirit, 
1. Cor. 14.  and to pray with the understanding also: how can prayer in an unknown tongue, without understanding, be proved a Tradition Apostolical? If the Apostle teach us by the written Word, that the Communion in both kinds extend to all believers, by the general words of Christ: Drink ye all of this. How can the Communion in one kind be termed a Tradition Apostolical, which imposeth the contrary on the Non Conficient Priest, and the lay people, Drink ye none of this? If the holy Spirit dictate by the mouth of an Apostle: Search the Scriptures: how can that doctrine be said to be Apostolical, which injoines the contrary to the lay people, Search not the Scriptures? If the written Word proclaim it for an Apostolic doctrine: 
Vtrumque est malum et nubere et uri imò ●eius est nubere quic quid reclament adversarii etc. Bell. de Monach. l. 2. c. 30.  It is better marry then burn: how can that unwritten Word be termed a Tradition Apostolical, which teacheth the contrary: It is better for a Priest to burn then marry? If an Angel from heaven proclaim of the real presence of Christ's body: He is risen, he is not here: and the Apostle declares it for an Article of belief, The Heavens contain him till his second coming. How can the corporal and real presence of Christ in the Sacrament, be a Tradition Apostolical, which affirmeth that Christ's body is contained in the heavens, and in a Pix at one and the same time? If the Communion of the body and blood of Christ, be a common union of Priest and people, and by the Apostles written Word We are all partakers of one Bread, and one Cup: how can Private Mass be termed a Tradition Apostolical, wherein the Priest receives the Bread and Cup alone without the people? If God himself forbidden by his Moral Law, the worshipping of Images; and the same Law stood in force with Christ and his Apostles; how can that doctrine be made a point of Faith, and termed a Tradition Apostolical, which on the contrary gives adoration to Images? Lastly, if an Angel from heaven forbids the worshipping of Angels by a particular instance in himself: Worship not me, for I am thy fellow servant: How can it be reputed a Tradition Apostolical, and an Article of Faith, 
Art. 8.  that the Saints reigning with Christ, are to be worshipped and prayed unto? These Papal Traditions unwritten, are different, if not flatly opposite to the Word written; and therefore I will say with Tertullian, who answered the heretics in his days: 
Tert. praesc. advers. haeres. c. 32.  Their very doctrine itself being compared with the Apostolic, by the diversity and contrariety thereof, will pronounce, that it had neither any Apostle for an Author, nor any man Apostolic. Now if any Romanist shall take that poor exception, and say their Tenets are not flat contrary to the Scriptures; let him take his answer from Saint chrysostom: 
Non dixit si contraria annutiaverint, aut si totum Euangelium sub verterint, sed si vel paulum Euamgelizaverint prarer Euangelium qd accepistis etiansi quidvis labefactaverint. Anathema sint. Chrys. in Galat. c. 1 & Aug. in joh. Tra. 98  Saint Paul teacheth not (saith he) if any man preach contrary to the Gospel, or overthrew the whole Gospel; but if they preach any little thing besides the Gospel he hath received, if he overthrew any thing, whatsoever it be, let him be accursed. I say therefore, if this or the like unwritten Traditions be found praeterquàm, or contraquàm, either besides or contrary to the Scriptures (as certainly most of their Traditions are) I say, it is impossible to reconcile them for Apostolic Traditions, and consequently more absurd to equal them with the Scriptures, and make them a partial rule of faith: for Although (saith Tertullian, 
Tertul. de praesc●. c. 26. ) the Apostles did deliver some things unto their domestical friends (as I may call them) yet we must not believe, that they delivered any such things as should bring in another rule of Faith, different and repugnant to that, which they generally propounded in public, as though they had preached one Lord in the Church, another in their lodging.  
To leave therefore a certainty for an uncertainty, to forsake the written Word, which is the safest and surest rule of belief; for unwritten Traditions which have neither Antiquity for their leader, nor Universality for their assurance, nor Succession for their evidence; this I say, is Via dubia, a doubtful and uncertain way, this is Via Devia, a wand'ring and By-way.    

SECT. IX. The Scriptures are a certain, safe, and evident direction to the right way of Salvation; and consequently, to ground Faith upon unwritten Traditions, is an obscure, uncertain, and dangerous By-way.  
I Confess it for a truth, that in the first ages of the world, the Ancients had the knowledge of God without writing, and their memories, by reason of their long lives, were Registers, instead of Books: but afterwards, when God had taken the posterity of jacob to be his peculiar people, the lives of men were shortened; and therefore he gave them their laws in writing, which writing was so true and perfect, 
Non desunt aliqui Catholicorum qui negant nullum fuisse Traditionem non scriptam apud judaeos Bell. de verbo Dei non scrip. l. 4. c. 8  that some Romanists confess, the jews had nothing pertaining to the knowledge and service of God, that was not written. And as in the creation of the world, before the Sun was made, the light was sustained and spread abroad by the incomprehensible power of God; yet after the Sun was created, God conveied the whole light of the world into the body of the Sun: so that though the Moon and Stars should give light, yet they should shine with no other light, but what they received from the Sun; Even so in the constituti-of the Church, howsoever God at first preserved and continued the knowledge of his truth, by immediate revelation from himself to some chosen men, by whose ministry he would have the same communicated to the rest, yet when he gave his word in writing, he conveyed into the body of the Scriptures, the whole light of his Church, so that albeit there should be Pastors & Teachers therein, to shine as stars, to give light to others, yet they should give no other light, but what by the beams of the written Law was cast upon them. And that we might have good warranty for the written Word, God himself shown the first way by his own example, who with his own finger wrote the Decalogue in tables of stone; and (saith Moses) The Tables was the work of God, 
Exod. 32.16  and the writing was the writing of God upon the Tables. And as God was the first Author of writing in the old Law: so our Saviour Christ, God and Man, taught the same lesson by his own example and direction in the New: For when the Disciples wrote (saith Austen) what Christ shown and said unto them, 
Cum illi scripserunt, qua ille ostendit et dixit, nequaquam dicendum est, quod ipse non scripserit, etc. Aug. de consens Euangel. lib. 1. c. 35.  it is not to be said that he did not write, because the members wrought that which they learned by the inditing of the Head. For whatsoever he would have us to read of the things which he did and said, he gave in charge to them, as his hands to write the same. And thus one and the same Spirit, that prescribed the old Law to Moses, gave also express charge to the Evangelist Saint john: Scribe, 
Reuel. 1.11.19.  writ these things. And lastly, the reason of this writing, Saint Luke renders to Theophilus, 
Luke 1.4.  That thou mightst know the certainty of those things wherein thou hast been instructed. Now as things written are of longer continuance, and better assurance, whereby we have the certainty of our faith and doctrine: so likewise by that certainty we enjoy the more safety: and for that cause the Apostle Saint Paul tells the Philippians, that which he delivered by word of mouth being present: 
Phil. 3.1.  To write the same things (saith he) to me it is not grievous, but for you it is safe. And this may be a good comfort for all believing Protestants, that we have these two benefits of the written Word, (by the doctrine of two Apostles) Certainty and Safety.  

Scriptura Regula credendi certissima tutissimaque est. Bell. de verbo Dei. lib. 1. cap. 2 Euseb. li. 2. cap. 14.  This doctrine was rightly observed, and earnestly pursued by the true believers in the Primitive Church, in so much, as it is observed by Eusebius, that the faithful who had heard the preaching of Saint Peter, not thinking that sufficient, nor contented with the doctrine of that divine preaching unwritten, most earnestly entreated Mark, that he would leave them in writing, the Commentaries (or records) of the doctrine which they had delivered unto them br word; and ceased not till they had persuaded him thereto. Now it is reported (saith he) when the Apostle understood this to have been done by the revelation of the holy Ghost, he joyed much in the desire of those men, & by his authority warranted this Gospel in writing to the reading of the Church. Here was a memorable example, both for the Certainty, and Safety of the Christian Faith; the faithful hear the Word of God, yet fearing the uncertainty of that which might be delivered upon report, from hand to hand, they entreat Mark the Scholar and follower of Peter, that he would commit the same to writing: this was performed accordingly, and Saint Peter joyed in the performance of it; and withal testified by his approbation, that their good motion proceeded from the Holy Ghost.  
In like manner you shall observe, as the Apostle St. Paul wrote those things which he delivered by word of mouth to the Philippians: so likewise he delivers the same things to the Corinthians, 
1. Cor. 15.3.  which he received according to the Scriptures. And from hence will arise a third benefit, (which is the grand point in question) The Scriptures are alone sufficient without the help of Traditions: for that which Saint Paul hath testified of the Church at Corinth and Philippi, the same Nicephorus expresseth more particularly in these words: 
Niceph. Eccles. Hist. lib. 2. ca 34.  What Saint Paul being present, taught by word of mouth amongst the Corinthians, Ephesians, Galathians, Colossians, Philippians, Thessalonians, jews, Romans, and many other persons, whereunto the holy Ghost sent him, and whom he begat in the faith of Christ, the same things in his absence be compendiously revoketh into their memory by his Epistles written unto them. If therefore St. Paul set down in his Epistles all that doctrine which he delivered by word of mouth to those several Churches, & withal taught that doctrine which he received according to the Scriptures, it will follow of necessity, that all things necessary to salvation, are contained in the Scriptures: for he witnessed of himself: I have not shunned to declare (all) the Council of God. 
Acts 20.27.   
Let us appeal to him, touching the sufficiency of the Scriptures: First, he exhorts Timothy, 
2. Tim. 3.14  to continue in those things which he had learned, and had been assured of: neither doth he tell him, he was assured of Traditions, but plainly expresseth in that place his meaning of the Holy Scriptures; and that it might appear the Scriptures were not denied by the Apostles to children and ignorant persons, (as it is now used in the Church of Rome) he testifieth in his behalf, that from a child he had known the holy Scriptures: 
Verse 15.  and that it might yet further appear the Scriptures were sufficient for his saving knowledge, without the help of Traditions, he protesteth to him, 
Ibidem.  that they were able to make him wise unto salvation. And lastly, lest it might be thought a particular instruction to Timothy alone, and not to the rest of the faithful, he proclaims the written Word as a general rule, and conclusion for all believers: 
Vers. 16.17.  All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished to all good works. So that, if you regard the authority of the written word, it came from God by inspiration; if the use of it, it teacheth, correcteth, improveth; if the end and perfection of it, that the man of God might be throughly furnished to every good work. Now whatsoever is so profitable unto all these ends, to make a man wise unto salvation; must needs be sufficient of itself, and the rather, because there is nothing can be wished for, either to soundness and sincerity of Faith, or to integrity and godliness of life, that is, to man's perfection, & the way of salvation, which, the Scripture given by inspiration of God doth not teach the faithful servants of Christ: nay more, if that which is written, be not sufficient by the belief whereof we may attain to eternal life; without doubt, Saint john, the beloved Disciple of Christ would never have told us: 
john 20 31.  These things are written, that we may believe, and believing we may have eternal life.  
I proceed to the examination of the ancient Fathers, that out of the mouth of two or three witnesses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. orat cont. Gen. in init. Sufficiebat quidem credentibus Dei sermo, qui in aures nostras Euangelistae testimonie-trāsfusus est? quid enim in eodem Sacramento salutis humanae non continetur? aut quid fit qd reliquum est, aut obseurum? Plena sunt omnia ut à pleno et perfecto facta. Hil. de Trin. l. 2 Tert. contr. Hermo. c. 22  that written Word may be established.  
Athanasius] the holy Father tells us: The holy Scriptures given by inspiration of God, are of themselves sufficient to the discovery of the truth. And as concerning the fullness of all truth, which is revealed in the Scriptures. Saint Hillary assures us, that in his days The word of God did suffice the believers; yea, (saith he) what is there concerning man's salvation, that is not contained in the Word of the Evangelist? What doth it want? What is there obscure in it? All things there are full and perfect. And Tertullian himself professeth, that he honoureth the fullness of the Scriptures, and denounceth a woe to Hermogenes the heretic, if he take aught from those things which are written, or addeth to them. And Saint Cyrill more expressly, 
Non omnia qua Dominus fecit conscript● sunt sed qua scribentes sufficere puturunt tam ad mores quam ad dogmata, ut rectâ fide et operibus et virtute rutilantes ad regnum coelorum perveniamus. Cyr. in joh. li. 12 c. 68 In iis quae apertè in Scripturâ posita sunt, inveniuntur illa omnia quae cōueninient fidem moresque vivendi. Aug. de doct. Christ. lib. 2. cap. 9  All things (saith he) which Christ did, are not written, but those things are written, which the Writers thought sufficient, as well touching conversation, as Doctrine, that shining with right faith, and virtuous works, we may attain to the Kingdom of Heaven. And Saint Austen gives his consent with the rest of the holy and ancient Fathers: that In those things which are laid down plainly in the Scriptures, all those things are found which appertain to Faith, and direction of life. And thus by the testimonies of the blessed Apostles, and the consent of holy Fathers, we have certainty, we have safety, we have assurance, we have all sufficiency in the Scriptures.  
Surely the ancient Fathers did little dream, that the precious stones and timber, on which the Church of Rome was first built, should be repaired in her decaying age, with straw and stubble of unwritten doctrines, and unknown Traditions. Saint Cyprian, that blessed Martyr, was so fare from allowing Ecclesiastical Traditions for a point of Faith, that he makes this Quaere: Whence is this Tradition? 
Vnde ista Traditio? utrumne de Dominica, &c ea enim facienda esse qua scripta sunt Deus testatur. Cypr Epist. 74. ad Pomp.  is it derived from the Lords authority, or from the precepts of the Apostles? for God willeth us to do those things which are written. But this quaere is so distasted by Bellarmine, that to this short demand, he returns this sharp answer: 
Respond●o Cyprianum haec scripsisse eum errorem suum tuer● veilet & ideò si more errantium tunc ratiocinaretur etc. B●● 〈◊〉 vet Dei li 4. ca 11.  Cyprian spoke this when he thought to defend his own error, and therefore it is no marvel, if he erred in so reasoning: yet we may see what time and errors have brought to pass, those authorities of Scripture which the heretics pretended for their unwritten Traditions in the ancient Church, are the very same which the Romanists at this day assume in behalf of their Traditions. Irenaeus tells us, that in his time the heretics complained, 
Iren. l. 3. c. 2  that they who were ignorant of Traditions, could not find the truth in the Scriptures, for the truth was not delivered by writing, but by word of mouth. And for proof of their assertion, they cite the words of Saint Paul. We speak wisdom amongst them that be perfect. 
1. Cor. 2.  Bellarmine allegeth in this very Text, 
Bell. de ver. Dei. l. 4. c. 8.  to prove, that many mysteries require silence, that it is unmeet they should be explained by the Scriptures, and therefore are only learned by Traditions. Tertullian tells us, that the heretics confessed indeed, 
Tertul. de praescip. advers. haeres. cap. 25.  that the Apostles were ignorant of nothing,— but they say the Apostles revealed not all things unto all men. And for proof, they cite the Word written: O Timothy, keep that which is committed to thy trust. In like manner Saint Austen tells us, that All foolish heretics do seek to colour their devices by the pretext of this Gospel; 
Aug. in joh. Tract. 97. & 96.  I have yet many things to say unto you, but ye cannot bear them now. But (saith he) seeing Christ himself hath been silent of those things, who of us can say they are these and these? or if he dare say it, how doth he prove it? These and the like places are cited by Bellarmine, and the Romanists, 
Bell de vervo Dei. li. 4. cap. 5.  for the honour and authority of their unwritten Traditions: nay more, they are urged with such eagerness in defence of their doctrine, that some of them publicly professed. Si Paulus ille Tharsensis, etc. 
Favour. Antiq. pag. 275  If that same Paul of Tharsus, the chief instrument of divine Philosophy, should condemn any Traditions of the Catholic (Roman) Church, I would confidently prescribe him; abandon him, pronounce Anathema, with direful execrations against this Saul.  
Waltram Bishop of Naumburg, a principal member of the Roman Church, and conversant amongst the Monks of former ages, gives the reason which occasioned the Romanists of these later times to stand upon justification of their Traditions. About the time the Devil was let lose, (that is to say, a thousand years after Christ) certain Monks (saith he) for the upholding of Pope Hildebrands faction, desired other doctrines, 
Alienas doctrinas appetunt & magisteria humana institutionis inducunt. Lib. de unit. Eccles. p. 233.  and brought in masteries of humane Institution: and to prevent the knowledge of the truth, they permitted not young men in their Monasteries, to study the saving knowledge (of the Scriptures,) to the end, 
 inde ingenium nutriatur siliquis daemoniorum qua sunt consuetudines humanarum Traditionun Ibid. p. 228.  that their rude wit might be nourished with the husks of devils, which are the customs of humane Traditions, that being accustomed to such filth, they might not taste how sweet the Lord was. This learned Author gives us to understand, that the unwritten doctrines in the Roman Church, were but filth and husks of Devils, which without doubt the heretics of former ages had scattered and left behind them. And thus the Priests and Friars have received the doctrine of Traditions from the Monks, the Monks from the heretics, and both jointly sympathise with the heretic Eutyches in the general Council of Chalcedon, and make one and the same general acclamation. 
Concil. Cham Act. 1  Thus I have received of my forefathers, thus I have believed, in this faith I was baptised and signed, in the same have I lived till this day, and in the same I wish to die.  
I speak not this to decline the authority of Apostolic Traditions: for I know well, the same Apostle, who tells, the Scriptures are able to make us wise unto salvation, gives also this warning to the Church of Thessalonica: stand fast, 
2. Thess. 2.15.  and hold the Traditions which ye have been taught, whether by word or our Epistle. Here the Apostle calls his own written Epistle a Tradition; and for aught can appear, that which he taught by word of mouth, was but the word written; (for a man may teach one and the same doctrine diverse ways) but what Protestant, I pray, did ever refuse to hold the traditions which Saint Paul and the rest of the Apostles taught by word of mouth? We generally confess, that they were of equal authority with the Word written; but who can tell us what Traditions those were, if they were not written? We may grant without prejudice to our cause, that Saint Paul delivered more to the Thessalonians by word of mouth than was contained in that Epistle (although the words alleged, enforce no such thing,) for we take not upon us to maintain that the first Epistle to the Thessalonians contained all the doctrine to salvation; but doth it therefore follow, that he delivered more unto them then was contained in the whole Scriptures?  
When Paul came to Thessalonica, three Sabbath days (saith the Text) he reasoned with them out of the Scriptures: He taught them, 
Acts 17.2.  that it behoved Christ to suffer, and rise again from the dead, and that jesus was Christ: and after that, 
Acts 26.22.  he witnesseth both to small and great, saying none other things than those which the Prophets and Moses did say should come. Therefore whatsoever he delivered to the Thessalonians, although it be not found in his written Epistle, yet it must needs be contained in the holy Scriptures. Again, if the Thessalonians had insisted only upon unwritten Traditions, yet the Apostle would by no means approve of it: for he professeth that the jews of Beraea, were more noble, than those of Thessalonica, and there he gives the reason for it: 
Acts 17.11.  In that they received the Word with all readiness of mind, and searched the Scriptures daily, whether those things were so. And hence we have an example of the undoubted Traditions of the Apostles themselves, which were examined by the touchstone of the Scriptures: but no man can show me that ever the Scriptures were examined by unwritten Traditions.  
We say therefore that all unwritten Traditions which concern the salvation of the believer, are either immediately, or at least by sound inference, derived from the Scriptures, and those also have a manifest and perpetual testimony of the Primitive Church, and the uniform consent of succeeding Christians in all ages. And whereas our adversaries charge us, that we likewise hold doctrinal Traditions, which have no foundation in the Scriptures, as namely the Canon of the Scriptures, the keeping of the Sabbath, the baptising of Infants, and the perpetual Virginity of the blessed Virgin; it is sufficiently apparent, that these things are also derived from the Scriptures: for as we deny not, that the Canon of the Scripture may be termed a Tradition in a large sense; yet we say, even that Tradition is derived also from the testimony of the Apostle Saint Paul, yea and of Christ himself, who witnesseth, that whatsoever he spoke, was written in the Law, in the Prophets, & the Psalms, under which none of the Apocryphal Books are contained. Touching the Sabbath day, we hold the observation of it to be perpetual, 
Acts 20.7. 1. Cor. 16.2. Reve. 1.10.  and unchangeable, because we find it noted in the Scriptures. Touching baptism of Infants, Bellarmine himself proves it; first from the proportion between Baptism and Circumcision: secondly, from two places of Scripture. 
john. 3.5. Math. 19.14  Lastly, concerning the perpetual Virginity of Marie, although for the honour and sanctity of that blessed Virgin we believe it, 
Index Biblicus in Regiis Biblus vocabulo (Maria) multis scripturae locis significari perpetuam virginitatem Maria ostendit.  yet this doctrine is not the necessitate, but de pietate fidei; it is more for pious credulity, then for necessity; and yet if we require Scripture for it, the Fathers prove it out of the 44 of Ezech. 2. as Hierome showeth in his Commentaries upon that place.  
Now if any man list to be contentious, and demand of us, where it is written that the Son of God is of the same substance with the Father? Where is it written, that Christ is God and man, subsisting in one person? Where is it written, that the holy Ghost proceedeth from the Son as well as from the Father? or where is the word Trinity to be found written in the whole body of the Scripture? If any man shall deny the truth of these things, because they are not plainly in the same words delivered in the Scriptures, what can his question argue less than a plain cavilling, and shifting of a known truth; for as Athanasius in the like case answered the Arrians, touching the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (of the substance with the Father. 
Athan. Ep. quod decreta Synodi Nicaenae congruis verbis sunt exposita. ) Albeit the word be not found in the Scriptures, yet it hath the same meaning that the Scriptures intent, and import the same with them whose ears are entirely affected towards Religion. And in like manner Saint Austen made the like answer: 
Quia etsi fortassè nomen ipsum non inveniret, res tamen ipsa inveniretur; quid est enim contentiosius, quá ubi de re constat certare de nomine. Aug. Epist. 174.  Albeit the word perhaps be not found there, yet the thing itself is found; and what more frivolous quarrel is it, then to contend about the word, when there is a certainty of the thing? I will not require of our adversaries to show me in the Scriptures, the word of Transubstantiation, of Mass, of Supremacy, and the like, because they receive them as Traditions which are not contained in the Scriptures: but on the other side, if any Romanist will deny, that the Articles of the Apostles Creed are not contained in the Scriptures, and yet will show me in express words, I believe in God the Father Almighty, maker of heaven and earth: or that, the holy Catholic Church and Communion of Saints, are the express words contained in the Scriptures, I will subscribe to the Articles of the new Roman Creed, and allow all Papal Traditions for Apostolical. For we do not say that nothing is to be believed the fide, but what is written in the Scriptures in express terms, but we profess it must be directly, or by necessary consequence deduced from the Scriptures. It was the answer of Epiphanius to the disciples of Arius in the Primitive Church. We all of us do confess the Father to be unbegotten, 
Epiphan. haeres. 69. nu. 71.  & increate; and it is surely an admirable saying, but show me if you can, where this saying is written: for neither doth the Law of Moses, nor the Prophets, nor yet the Apostles make any mention thereof. If then we do piously acknowledge this saying, though it were not written any where; 
Idem. haeres. 75.  who can find fault with us, though the word Coessential, or Consubstantial be not written. As therefore we confess the words, Unbegotten, Increate, Consubstantial, the word Trinity, and the like, are not found in Scriptures: so I think no Romanists will or can deny, but that all those words are employed in the Scripture, or by necessary inference deduced from them.  
To conclude therefore this second point, and first Article of the Roman Creed, since Papal Traditions have no foundation in the Scripture, nor are contained in any Apostolic author (by our adversary's confession) since they want a continued succession from the Apostles time, with universality of Churches, & consent of Fathers, since they are not resolved of a certain and definite number of doctrinal Traditions, (which ought to be resolved in points of Faith.) Lastly, since the Scriptures by the testimonies of both sides, is the safest and furest rule for all believers: and since many Papal Traditions are different, if not contrary to the Scriptures. To follow unknown, and unwritten doctrines, for known and written verities, is Via dubia, a doubtful and uncertain way; it is Via devia, a wand'ring and By-way.  
I proceed in the next place to the examination of the ancient Fathers, whereby it shall appear, the Romish faith and doctrine, as it wants Antiquity and Universality of Churches, so likewise it is utterly destitute of the consent of ancient Fathers.   

SECT. X. Our Adversaries make great boast of the testimonies of the ancient Fathers in general, yet when they come to sifting particular points, either by secret evasion they decline them, or openly reject them.  

Cant. 1.7. and 6.1.  TEll me then, O thou whom my soul loveth, where thou feedest, whither is thy beloved turned side, that we may seek him with thee? Shall we seek him in the Fathers? Oh (saith Campian) If we once name the Fathers, 
Camp. Rat. 5.  the field is fought, the wager is won on our side, for they are all ours. Yea, (saith Bristol) In most matters of Controversy they are so plain on our side, 
Brist. Mot. 14.  that it cannot with any colour be denied, or called in question. Yea Duraeus the jesuit claims a peculiar interest in the behalf of the Roman Church: 
Nos Patrum veri filii sumus. Dur. coutr. Whitak p. 125. & 140.  We only are the true sons of the Fathers, we do not cite them by the halves, sometimes allowing one part of their doctrine, sometimes rejecting another, but we embrace them all. And for confirmation of this assertion, the Romanists in their Apology, or Petition of Lay Catholics, make this general acclamation: 
Apolog. or Pet. of Lay Cath. 1604. cap. 4.  For one place of a Father, sometimes ill cited, sometimes falsified, sometimes mutilated, and sometimes wholly corrupted, (by Protestant's) we can produce a thousand, not by patches and mammocks, as they do, but whole pages, whole chapters, whole books, and the uniform consent of all the ancient Fathers, and Catholic Church.  
Thus the wicked jews claimed Abraham for their Father; and thus the frantic Grecian claimed all the ships in Athens to be his, 
Thrasilaus.  when the poor man had least interest in them. If Campian and his fellow jesuites had been living in the days of the ancient Fathers, surely they had been branded with the marks of heretics for their false alarms: for Carosus the Eutychian heretic, although his claim reach not to all the Fathers, 
Ego secundum expositionem trecentum octodecem Patrum, sic credo etc. Concil. Chalc. Act. 4 p. 877.  yet (saith he) according to the Exposition of three hundred and eighteen Fathers, so I believe, and in this faith was I baptised; what should ye say more to me, I cannot tell. And Dioscorus the heretic, much like the jesuit, makes an open outcry in the Council of Chalcedon: 
Ego cum Patribus eiicior, ego defendo Patrum dogmata, ego horum habeo testimonia non simpliciter aut transitoriè, sed in ipsorum libris expressum. Concil. Chalc. Act. 1.  I have the testimonies of the holy Fathers, Athanasius, Gregory, Cyril, I  not from them in any point, I am thrown forth and banished with the Fathers, I defend the Father's doctrine, I have their judgement uttered, not by chance, or unadvisedly, but remaining expressed in their books. Thus Paynims & heretics, jews and jesuits claim Antiquity and Universality in Traditions and Fathers: yea, the heretics did glory and vaunt of the Fathers in the two famous Counsels of Nice and Chalcedon, in the very presence of the Fathers themselves; yea Pelagius the heretic, when he disagreed from the doctrine of the Fathers, (like a true Romanist, thought to advance his own heresy, by magnifying the Faith of Ambrose an ancient Father: Blessed St. Ambrose (saith he) that Bishop, 
Pelag. lib. 3. de lib. Arbitrio. q.  in whose books the Roman faith especially appeareth, who like a beautiful flower shined amongst the Latin Writers, whose faith and most pure understanding of the scriptures, the enemy himself dares not reprehend. This is the very practice of the Roman church in these days. They glory in the name of the Fathers, as if they were the true children, & only heirs of their doctrine, when as in truth their chiefest points of faith were scarce known, much less believed de fide, in their days. Neither do I conceive that the Romanists do thus vaunt of the Fathers, because they are favourable to their cause, but because they know the common people can learn nothing of the Fathers, but what they hear and understand from the report of their own Priests.  
Look upon the practice of the greatest champions in the Roman church: doth not Andradius, Card. Bellarmine, and Card. Caietan (contrary to the Article of the Roman Creed) decline the Exposition of the ancient Fathers? Doth not Cardinal Baronius profess that the Church of Rome doth not always follow the consent of Fathers? Doth not their own Lyra witness, that the sayings of the holy Fathers are not of so great authority, 
Nam dicta Sanctorum Patrum non sunt tantae authoritatis, quin liceat contrarium tenere in 'tis quae per Scripturas non determinantur Lyra. in Math. 1.  but that it is lawful to hold the contrary to them, in those things which are not determined by the Scriptures? Doth not their Bishop Canus acknowledge, that the ancient Fathers sometimes err, and against the ordinary course of Nature bring forth a monster? 
Canus loc. Theol lib. 7 c. 3 n. 7.  Nay more, do not their own Divines at Douai make this public declaration: 
Cum igitur in Catholicis veteribus aliis plurimos feramus errores, & extenuemus, excusemus, excogitato commento persaepe negemus, & commodum iis sensum affingamus, cum opponuntur in disputationibus aut in confictionibus cum adversariis. Ind. Expur. Belgic. p. 5. Edit. Antw. An 1. 1571.  We bear with many errors in the old Catholic Writers, we extenuate them, we excuse them, and by inventing some devised shift, we oftentimes deny them, and fain some commodious sense for them, when they are objected in disputations, or conflicts with our adversaries? If therefore the best learned Romanists, sometimes excuse them, sometimes decline them, sometimes condemn them, shall we think the Fathers are all theirs? I appeal to their own confessions. First, touching the words of Christ. Thou art Peter, and upon this Rock I will build my Church. Maldonat the jesuite makes this confession. The meaning of these words (viz. 
Mald. in Math. 16.19. p. 352. ) That the Rock is Christ) seems not to me to be the true meaning, which all the Fathers think to be so, whom ever I remember to have read, Hillary excepted. In like manner touching the words; Whatsoever thou losest on earth, shall be loosed in Heaven, etc. he makes this public profession; I will not interpret, 
Idem. Ibid.  that this which is here spoken to Peter, is spoken also in the same sense to the other Apostles, although I see all Interpreters to be of that mind, 
Communis sententia Theologorum admittit simplicitèr meritum de condigno, quae sententia verissima est. Bell. de justif. l. 5. c. 16  Origen only excepted. Will you have instances without exception? It is the common sentence of all Divines (sayeth Bellarmine) simply to admit merit of condignity, which sentence is most true. Yet their own Friar Walden protested confidently, 
Sicut omnes sancti priores usque ad recentes Catholicos & communis scripsit Ecclesia. Wal. Tom. 3 de Sacram. tit. 1. cap. 7.  that he was the sounder Divine, and more faithful Catholic, who doth simply deny such merit,— as all the former Saints, that is, (all the ancient Fathers) and the universal Church (until the late Schoolmen) have written. Again, it is the general vote of the later Romanists, that the words (This is my body) are the very formal and efficient cause of Transubstantiation: yet their own Archb. of Caesarea witnesseth, 
Christoph. li. 1. pa. 115.  that all the orthodox Fathers both Greek and Latin, teach that Consecration is made by Christ's prayer and benediction, and not by those words, This is my body. Lastly, it is the general Tenet of the Roman Church at this day, that the blessed Virgin was conceived without original sin: in so much as Bellarmine professeth, 
Inter Catholices non sunt numerandi. Bell. de Amissa gra. l. 4. c. 15  they are not to be numbered amongst Catholics that think the contrary: and yet their own Bishop Canus witnesseth with us, that Sansti omnes, 
Sancti omnes uno ore asseverarunt beatam virginem in peccato originali conceptam fuisse. Canus loc. Theol lib. 7 c. 1 n. 1. n. 3.  All the holy Fathers, (uno ore) with one consent affirm, the blessed virgin to have been conceived in original sin. The Fathers then, by their good leave, are not all theirs; & in some capital points, by their own confessions they are none of theirs, nay, they are reputed no good Catholics by their own Tenets that teach not contrary to the Uniform consent of Fathers. I proceed to the examinanation of more witnesses in the fundamental points of their Roman faith. Touching the Communion in one kind, 
Patres & Primitiva Ecclesia populum à Communione calicis non prohibebant nos arcemus. Aene. Syl. Epist. 130.  it is the confession of Aeneas Silvius: The Fathers in the Primitive Church did not forbid the people to drink of the Cup, but we drive them from it.  
Touching the doctrine of Transubstantiation, it is the confession of Card. Cusanus: Certain of the ancient Fathers are found of this mind, 
Cusan. exercit. lib. 6.  that the bread in the Sacrament is not transubstantiated, nor changed in nature.  
Touching Private Mass, it is the confession of Cardinal Bellarmine: 
Bell. de Missa. lib. 2. c. 9  There is no express testimony amongst the ancient Fathers, but it may be gathered by conjectures.  
Touching Prayer & Service in an unknown tongue, it is the confession of Cassander: 
Cassand. Liturg. cap. 28.  The Canonical Prayers, and especially the words of Consecration, the ancient Fathers did so read it, that all the people might understand, and say Amen.  
Touching Adoration of Images, it is the confession of Massonus, a learned Papist: 
E Bibliothecâ Papirii Massoni ●●eius libellis de picturis et imaginibus.  There is no example in Scriptures or Fathers, for Adoration of Images: they ought to be taken for ornament to please the sight, not to instruct the people.  
Touching Indulgences, and Pardons, it is the confession of Cardinal Caietan: There is no authority of Scriptures or Fathers, 
Caiet. opusc. 16. c. 1.  Greek or Latin that bring them to our knowledge.  
Touching Purgatory, it is the confession of Fisher Bishop of Rochester: 
Roff Art. 18. contra Lutherum.  Of Purgatory there is very little or no mention amongst the ancient Fathers.  
Touching the number of seven Sacraments, it is Bellarmine's confession: 
Bell. de effect. Sacrament. lib. 2. cap. 24.  The Protestants ought not to require of us to show the number of seven Sacraments in Scriptures or Fathers.  
Lastly, touching the Exposition of the Scriptures, Cardinal Baronius makes this ingenious acknowledgement: 
Baron. Annal. ad An. 34. nu. mar. 213.  Although the holy Fathers for their great learning be rightly termed the Doctors of the Church: yet the Catholic Roman Church doth not follow them always, and in all things, in expounding of the Scriptures.  
These men therefore, which so much magnify the Antiquity of their Church, and doctrine of the ancient Fathers, upon examination and trial of their cause, plainly intimate unto us, that the most substantial points, and chiefest articles of the Roman Faith, were altogether unknown, or at leastwise did want the uniform consent of Fathers: And that you may yet further know, notwithstanding they seemingly magnify the Fathers amongst the common people; yet there is scarce any ancient Father of note, but either they cite him by the halves, or condemn him as erroneous, or reject him for a counterfeit at their pleasure. Nay more, there is scarce any point of the Roman Faith, which is not ratified and confirmed by our adversaries from the authorities of some pretended ancient Father; the which authorities upon other occasions are decreed by their own fellow Romanist for upstart and counterfeit opinions: as for instance.  
Linus the pretended successor of St. Peter, is cited by Coccius for proof of Purgatory: 
Cocc. tom. 1 l. 5. de sanct. art. 9  Upon an other occasion his fellow Bellarmine makes answer: 
Bell. de Pont. lib. 2. c. 9  The history of Linus is truly counterfeit, and therefore of no authority at all.  

Pig. Hier. lib. 6. c. 6.  Anacletus Epistles are cited by Pigghius and Stapleton for proof of the Supremacy: 
Cusan. Concord. Cath. li. 2. c. 34.  their fellow Cardinal Cusanus pronounceth them to be a matter of forgery.  
Primasius upon the Hebrews, is cited by Bellarmine for the Carnal presence, 
Bell. li. 2. de Euch. c 31.  and the Sacrifice of the Mass: his fellow Salmeron makes answer: 
Salm. lib. 1. de Miss. c. 6.  Primasius never wrote them, but Haymo a late Bishop in Germany.  

Rhem. in Rom. 3.20.  St. Hierom upon the Epistles is cited by the Rhemists for justification by works: Their associate Bellarmine elsewhere declareth: That this book is a shameless counterfeit, 
Bell. li. 4. de verbo Dei cap. 5.  and hath for his Author, rather the heretic Pelagius, than such an holy Father.  
St. Austen de Ecclesiae dogmatibus, 
Rhem. in 1. Cor. 11.28.  is cited by the Rhemists for Auricular confession: 
Alph. haeres. 10. tit. Bapt.  Alphonsus à Castro denies the Tract to be Austin's, and condemns it for a crafty counterfeit.  
Athanasius Sermon, 
Bell li. 3. de Sanct. c. 16.  De Sanctissimâ Deiparâ, is cited by Bellarmine for Invocation of Saints: 
Baron. tom. 1. ad 48. num. 19  his fellow Baronius professeth that the Sermon is a mere counterfeit.  
Anselme in his Commentaries, 
Bellar. de Purge lib. 1. cap. 6. Lib. 2. de Euch. c. 36.  is cited by Bellarmine for Purgatory, for the Real presence, for the blessed Virgins immaculate Conception, for Freewill: yet his fellow Possevine professeth, 
Lib. 4. de amissa. great. cap. 15. Lib. 5. de great. & lib. arbit. c. 26. Posseu. Appar. verbo Herucus.  that one Herueus Natalis, living about 250 years since, is the writer of those Commentaries falsely ascribed to Anselme. And thus the Romanists resemble bad debtors, who would satisfy their creditors, some with light gold, some with cracked, some with soldered, some with counterfeit; protesting, that if they be not all English Angels, yet they be Flemish: at least they are stamped with the image of an Angel. But that which is most proper for every man's observation (especially for those that study the Controversies of these times) let them peruse the works of their greatest Champion Cardinal Bellarmine, and they shall find, as in every point of Controversy the Fathers are cited plentifully by him, in behalf of the Roman faith: so likewise upon other occasions, when the same Fathers in the same Tractates are produced against them in our behalf, he rejects the same Fathers and their authorities as counterfeit, and accounts them rather as children, then ancient Fathers. As for example.  
Dionysius the Areopagite is cited by Bellarmine for Invocation of Saints, for Pugatory, 
Bell. lib. 1. de Sanct. cap. 19 Idem l. 1. de Purg. c. 6. Idem lib. 2. de Monach. cap. 5. Idem de confirm. l. 2. c. 7.  for Monastical life: yet elsewhere he confesseth, it is uncertain whether the book be St. Denys, whose name it bears.  

Bel. de great. & lib. arb. l. 5. c. 25. Idem lib. 2. de Pont. c. 2  Clemens Recognitions is cited by Bellarmine for : yet when they are alleged against the Pope's Succession, showing that Peter died not at Rome, he disclaimeth them as Apocryphal books.  

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

Bell. li. 3 de Euch. l ●0. Lib. 2. de Miss. c. 2. Lib. 1. de Purge c. 6. Bell. li. 4. de Euch. c. 26. § Tertius locus. (v)  Cyprian de Coena Domini is alleged by Bellarmine for the Sacrifice of the Mass, for Purgatory, for Transubstantiation: but when it is produced by us for the Cup to the Lay people, he disclaimeth the Sermon to be Cyprians.  
Abdias his works are cited by Bellarmine for Monastical life: 
Bell. l. 2 de Mon. c. 27.  yet elsewhere he confesseth that the learned of his own Church hold the same for counterfeit; 
Ego certe nullum ab eo testimonium petii. Idem de bonis oper. l. 2 c. 24.  and for my part (saith he) Ego nullum, etc. I have had no testimony from him.  
Amphilochius his Vita St. Basilij is cited by Bellarmine, 
Bell. li. 4. de Euch c 24.  to prove the Eucharist was given to the sick in one kind: 
Haud dubio falsa vel. supposititia. Idem de Scrip. Eccle. de Amphil. Ann. 380.  and yet in his Catalogue of Ecclesiastical Authors, he pronounceth the same book to be false and counterfeit.  
Damasus Pontifical, is cited by Bellarmine for Images, 
Bell. li. 2. de Imag. c. 9  and to prove, that Election of Bishops only belongeth to the Pope: 
Idem lib. 1. de Cler. c. 8. Bellar de Scrip. Eccle.  and yet in his Catalogue aforesaid, he saith, It is known that Damasus was never the writer of that book, but Anastasius only the Master of the Pope's Library.  


Ann. 367. Bell. li. 4 de great & lib. arb c. 14. Idem de Script Eccles an. 380 Obseru 3 Libri non videntur esse S. Greg. Nyss.  
Lib. 2. de Imag. c. 28. Li. de scrip Eccles. ann. 290.   Gregory Nyssen his eight Books De Philosophia, are cited by Bellarmine for : yet in his Catalogue aforesaid, he confesseth they seem not to be the books of Gregory Nyssen.  
Lactantius Verses are cited by Bellarmine for Adoration of the Cross: and yet he confesseth elsewhere, that it is doubted whether Lactantius were the Author.  

Bell. li 1. de ver. Dei. ca 14. Nec librum illum esse Augustini ut erudit fatentur. Bell. de Mis. lib. 2. c. 12.) Ad locum.  Saint Austen is cited ad Orosium by Bellarmine, to prove Ecclesiasticus Canonical Scripture: but elsewhere when he is objected in our behalf in that Tract, he answers it is not Saint Austin's work, as learned men confess.  
justin Martyr, 
Bell lib de Bap c. 25. Idem lib. de Confir. c. 5. Idem lib. de Euch. c. 2. Idem lib. 1. de Sanct. 1. 4 § 3.  his Questions are alleged by Bellarmine for Unction in baptism, for the Sacrament of Confirmation, for Transubstantiation: but elsewhere he declareth them to be the work of some new Author, and not the works of justin Martyr.  
Origen in his Homilies on the Gospels, 
Lib. 2. de Euch. c. 8. lib 3. de paenit. ca 7.  is cited by Bellarmine for the Real presence, and his Homilies on the Psalms he cities for Auricular confession: 
In lib. de Script Eccles.  yet the one he disclaimeth as none of origen's, the other he freely confesseth, it is doubted of who is the Author.  
Cassianus is cited by Bellarmine for an ancient Author, 
Bell de justif. l. 1. c. 13  for the point of justification, 
Idem de bon. oper. cap. 2. lib. 2.  and set times of fasting: yet elsewhere he acknowledgeth the book for Apocryphal and counterfeit, 
Bell li. 6. de lib. arb. ca 4 § accedat.  and condemned in a Roman Council under Pope Gelasius.  

Bell li. 2. de Pont. c. 14.  Eusebius, his third Epistle is cited by Bellarmine for the Supremacy: yet he professeth elsewhere, 
Idem de Confirm. lib. 2. c. 7.  it is not certain who is the Author thereof.  
He that shall read these and many such like authorities of pretended Fathers in behalf of the Roman Religion, might at first sight happily be induced to believe, that all or most of the ancient Doctors of the Church belong to them, when as in truth our adversaries use them but as Merchants use their Counters, sometimes they stand with them for pence, sometimes for pounds, as they be next and readiest at hand to make up their account.  
Thus one while they muster up their forces by multitudes of authorities, as if they would make that good by number, which they want in weight. Sometimes they condemn them as counterfeit, sometimes they purge them, as if they were full of corruptions, & according to several occasions they have their several devices, to produce them, or avoid them at their pleasure: 
Si conficta historia non est ullius authoritatis Bell. lib. 2. de Pont. cap. 9  whereas, if they be counterfeit, (as they are confessed to be) they are of no authority: if Catholic and Orthodox, they make nothing for the points in Controversy, as shall be presented in the next place.   

SECT. XI. The most substantial points of Roman Faith and Doctrine, (as they are now taught and received in the Church of Rome) were never taught by the Primitive Church, nor received by the ancient Fathers.  
NEither are these men content to challenge a right to all the Fathers, (although they confess they are not all orthodox and true Fathers) but they likewise charge us, that, 
Sebast. Flash. in profess. Cath.  we make no more account of them, than we do of the Turks Koran, or Aesop's Fables. Nay (saith Bristol) it is well known to such as hear the Protestants Sermons, 
Bristol. Mot. 14.  or be in place to hear them, talk boldly and familiarly among themselves, are not afraid to confess plainly, that the Fathers are all Papists. A strange and senseless fiction devised by these men, when not only our learned Divines, but the vulgar people, are all eye-witnesses, that the Book written by the jewel of our age, is published in all the Churches of our kingdom, whose challenge for the principal points of our Religion is made good, and will ever remain unanswerable out of the Writings and Authorities of the ancient Fathers. But admit some Protestants were so ignorant or senseless, as to say privately, All the Fathers were Papists: what stupidity then may we think it in the chief Pastors of the Roman Church, which by their public writings, and open confession acknowledge the principal points of Controversy; yea, their chief Articles of Faith, were unknown to the ancient Fathers.  
We confess it for a truth, that the ancient Fathers, St. Austen, S. Ambrose, St. Hierome and the rest were learned men, they were Instruments of Grace, and Mercy: we read them, we reverence them, we give God thankes for them: but withal we learn this lesson from them: We weigh not the writings of men, 
August ad Fortunat. Epist. 111.  be they never so worthy, and Catholic, as we weigh the Canonical Scriptures, but yielding that reverence that is due unto them. We may mislike and refuse something in their writings, if we find they have thought otherwise then the truth may bear: and such (saith Austen) am I in the writings of others, and such I would wish others to be in mine. Saint Austen thought it no prejudice to the Roman Church, nor disparagement to his own learning, to have his writings examined by the rule of Scripture. Nay more (saith he) that which in my books thou thinkest to be undoubtedly true, 
Quod certum non habebis nisi certum intellexeris noli firmè retinere. Aug in Proae. lib 3. de Trinit.  unless thou perceive it to be true indeed, hold it not resolutely: St. Ambrose was so fare from wishing Prince or people to rely upon his doctrine, that by way of prevention he writes to Gratian the Emperor: 
Nolo argumento eredas sancte Imperator & nostrae disputationi Scripturas interrogemus. etc. Ambros de Fide ad Grat l 1 c. 4  Believe not (O Emperor) our Arguments and our Disputations, let us ask the Apostles, let us ask the Prophets, let us ask Christ. Now admit a doubtful Recusant at this day repair for instruction to a Romish Priest or Bishop, will he answer him with Austen, Examine my doctrine by the rule of Scripture, and if you find it not agreeable to that Word, hold it not resolutely? or will he answer him with Ambrose, Hear not my arguments, believe not us that are the professed Priests and Pastors of the Church; but read the Scriptures, consult with the Oracles of God, let Christ the Head of the Church resolve the doubts and controversies of Religion? Surely nothing is more to be wished for by us, nothing is less to be hoped for from them.  
True it is, that St. Hierome in the question betwixt him and St. Austen, (whether St. Paul reproved Peter colourably, or in earnest) allegeth seven Fathers against St. Austen; and withal desires him, to give him leave to err with seven Fathers. But what answer maketh Austen? He appeals to St. Paul, 
Ipse mihi pro his omnibus et suprà hos omnes Apostolus Paulus occurrit ad ipsum confugio, ad ipsum ab omnibus qui aliter sentiunt literarum tractaetoribus provoco Aug. Ep. 19  and (saith he) Instead of all, and above all, I have Paul the Apostle, to him do I run, to him I appeal from all Writers that think otherwise. Here we see seven principal members of the Church against the meaning of one Apostle, and yet all they were not able to remove St. Austen from that one authority; which was prevalent against all; and I think it cannot be denied, but that this Father went the right way to the Gospel. Again, when he was pressed by Cresconius a Grammarian, with a testimony out of Cyprian, he returns this answer, I am not bound to be tied to that Epistle, because I do not account of Cyprians Epistles as of the Canonical Scriptures, 
Ego Epistola huius authoritate non teneor, quia etc. Aug. contr. Cres. lib. 2. c. 32.  but I examine them by the Canonical Scriptures, and what I find in them agreeable to that word, I receive it with commendations; what I find to disagree from it, with his good leave, I leave it.  
This was the account the ancient Fathers made of their own writings, and their fellow Bishops, even at that time when the Church was most visible, and when the Fathers were in chiefest estimation in the Christian world.  
I speak not these things, as if there were less hope to find the truth in the writings of the ancient Fathers, then in new and upstart opinions of some private spirits. It is the voice of God and Nature: Ask thy father, 
Deut. 32.7.  and he will show thee, thine ancients, and they shall tell thee: and herein we are obedient children, and according to our duty, 
Leu. 19.23.  We rise up before the hoary head, and honour the person of the aged. We agree with the Fathers, wherein they agree with the Scriptures, and with themselves; and if in some particular points we descent from some particular Fathers, yet it is in those things which want universality and consent, or are doubtfully uttered, or are delivered as private opinions, and not as Articles of Faith: we follow the Anciens as Leaders, not as Masters: for their writings are no rules of faith, 
Scriptae Patrum non sunt regulae fidei, nec habent authoritatem obligandi. Bell. de Concil. author. lib. 2. c. 12.  neither have they authority to bind: This is Bellarmine's confession, this is ours. And that the world may know our adversaries have no such cause (as they pretend) to brag of the authorities of the Fathers, let any Protestant or Romanist, examine the substantial points of Controversy, as they are now published, 
Bulla Pij 4.  and decreed by the Pope's Bull, and Council of Trent, let them I say, observe the questions, as they are now stated with Anathemas, for Articles of faith, & compare them with the doctrines of the ancient Fathers, and they shall easily discern, that our adversaries oftentimes obtrude the Tenets of particular persons for the general consent of Fathers, and produce doubtful opinions, to prove Articles of faith: for I dare confidently avow, that in all fundamental points of difference, either they want Antiquity to supply their first ages; or Universality, to make good the consent of Christian Churches: or unity of opinions, to prove their Trent Articles of belief. And for the better manifestation of this my assertion, I will give you instance in the principal points of the Roman faith and doctrine, that by comparing the doctrine of the Fathers in the first place, with the Tenets of the Romanists in the later, it shall appear, that the Northern and Southern Poles shall sooner meet together, than their opinions, standing as they do, can be reconciled.  
He therefore that will take upon him to prove out of the ancient Fathers, that Christ is really present in the Sacrament to all faithful Communicants, let him spare the labour, I will confess it: (for we acknowledge that Christ is really present, both spiritually by faith, and effectually by grace conferred upon all worthy receivers.) But let him prove, that Christ's body is substantially, corporally, and carnally in the Sacrament, under the accidents of bread and wine; and that Reprobates, and creatures void of reason, much more of faith, may really partake of his flesh and blood, as is now taught and believed de fide in the Roman Church, and I will subscribe.  
He that will prove out of the ancient Fathers, that the Sacramental bread and cup were carried home to men's houses, in the time of persecution, and sometime privately received, let him spare the labour, I will confess it: but let him show me, that private Masses, that is, the receiving of the Eucharist by the Priest alone, without a competent number of Communicants, was the pulique practice of the ancient Church, as it is now used in the Roman, and I will subscribe.  
Haet at will prove out of the ancient Fathers, that the consecrated bread was sometimes given without the cup to sick folks, to impotent, and abstenious persons; let him spare the labour, I will confess it: but let him prove that the Fathers did generally forbid the Lay people, and the communicating Priest, to partake of the Sacramental cup, and that the bread alone was adjudged sufficient without the Cup, as it is now received in the Roman Church De fide, as an Article of Faith, and I will subscribe.  
He that will prove out of the ancient Fathers, that Prayers and Service in the Roman Church was commonly taught and practised in the Latin tongue, let him spare the labour, I will confess it; (for it was the common and known language of the Latin Church) but let him show me that Prayers and Service was delivered in a tongue unknown, and not understood of the common people, as it is now used and received with Anathema in the Roman church, and I will subscribe.  
He that will prove out of the ancient Fathers, that Images were allowed for memory, for history, for ornament, let him spare the labour, I will confess it: but let him prove that they were allowed by the Fathers for public and private veneration, or religious worship; and that such worship was established as a doctrine of Faith, as it is now used in the Roman Church, and I will subscribe.  
He that will prove out of the ancient Fathers, that the Bishop of Rome, and all other Bishops had power to dispense with the rigour of Ecclesiastical Penance, by Pardons, and Indulgences, let him spare the labour, I will confess it: but let him prove that those Indulgences were the treasure of the Church, by the application of Saints merits, and that private satisfactions which were left to the discretion of every Bishop were transferred wholly to the power of the Pope, and so received de Fide, as an article of faith, as it is now used in the Roman Church, and I will subscribe.  
He that will prove out of the ancient Fathers, that Confirmation, Penance, Orders, Matrimony, are oftentimes called by the name of Sacraments, let him spare the labour, I will confess it: But let him prove the point in question, that all those Sacraments were instituted by Christ in the new Testament, and that there are neither more nor less, than seven termed by the name of Sacraments, and those only were properly so called, and that number of seven was received de fide, as an Article of faith, and I will subscribe.  
He that will prove out of the ancient Fathers, that St. Peter had a primacy of Order amongst the Apostles, and that the Bishop of Rome had the first place amongst other Bishops; let him spare the labour, I will confess it: but let him prove that Peter had jurisdiction over the Apostles, and that the Bishop of Rome was held Christ's Vicar general, and Head of the Universal Church, and that such his power and Supremacy was received de fide, as an article of faith, as it is now taught in the Roman Church, and I will subscribe.  
Lastly, he that will prove out of the ancient Fathers, that out of the Cath. church there is no salvation, let him spare the labour, I will confess it: but let him prove, that the present Roman Church, is that Catholic Church, as it is decreed de fide, by their last Article of their Creed, and I will subscribe.  
Thus briefly I have given you my poor opinion how to examine the Trent Faith and doctrine, whereby you may easily discover the vanity of those men, who challenge an interest in all the Fathers, in behalf of their Religion: and certainly if this rule be rightly observed, and pursued by any indifferent judge, he shall find there is not greater distance in the times, then difference in their doctrine.  
This is so well known to the best learned on their side, that when we charge them, that they have created new Articles of Faith, unknown to the first and best ages: by way of prevention they give this solution; that true it is, many points of doctrine were not explicitè revealed, and publicly declared, as Articles of faith in the days of the ancient Fathers, because no heretics did then oppose them: but (say they) they were, implicitè, obscurely, secretly, reservedly known, and received of the Ancients, with an implicit faith: by which confession, their later error will be greater than the first; for as one way they would seemingly avoid the creating of new Articles of faith: so by acknowledgement of an implicit faith, they overthrow by consequence the visibility of their Church: for if the Church of Rome had but an implicit belief in those things which are now publicly declared, without doubt the Church at that time was not visible in the faith, it was not like a City upon a hill, known and conspicuous to all persons; and thereupon the grand point of visibility, (which they so much magnify among themselves) will easily be called in question.  
For a conclusion of this point, I will give you but one instance, whereby you may the better judge of the rest. Look upon the learned Treatise of the right Reverend Bishop of Meath, (now Primate of Armach) wherein the judgement of the ancient Fathers, 
An Answer to a challenge made by a jesuite in Ireland. 1624.  touching several points of controversy, is faithfully delivered in our behalf: what Reply (might we think) could be made by our adversaries, to those Authorities so rightly produced▪ Behold, a jesuite by Order, W. Malone by name, 
A Reply to Mr. Ushers answer.  hath made a Reply, wherein he hath produced in number many more authorities of Fathers, in behalf of the Roman Church, and Trent Doctrine. The encounter being made, the end of the victory may seem doubtful: for the Fathers are produced by both contending parties, and seemingly they adhere to both sides, as if they made both for Papist and Protestant, in one and the same substantial points of doctrine. The reason being examined, it will appear the Fathers do not vary from themselves, nor from us in points of faith: but the jesuite produceth Authorities impertinent to the point in question: As for instance in the first Article of Traditions.  
Our Reverend Bishop tells the jesuite by way of prevention, 
B Usher cap. Traditions p. 35.  that Traditions of all sorts, are not promiscuously struck at by us, but such unwritten traditions which are obtruded for Articles of Religion: As for example. It is the first part of the Article of the Roman Creed: I admit and embrace the Apostolical and Ecclesiesticall Traditions. To this first part of the article, the reformed Churches do subscribe: but the other Observances and Constitutions of the Church, which is the latter part of the Article, we think it great reason to gainsay: for under the pretence of (other Observances) the Church of Rome doth uphold her private Mass, her Latin Service, her half Communion, her Invocation of Saints, her worship of Images, & the like: all which are admitted for part of God's worship, and accepted by them for Apostolic Traditions, when as in truth they are flat contrary to the doctrine of the written Word. The question than is not whether the doctrine delivered by Christ or his Apostles by word of mouth were of equal authority with the Word written (for this never any Protestant denied:) but whether the unwritten Doctrine now taught in the Roman Church, were delivered by Christ and his Apostles: whether their Ecclesiastical Observations and Constitutions now used, be of equal authority with the written Word: whether their Papal Traditions were always, or ever admitted into the rule of faith: and lastly, whether the Scriptures are not sufficient for the salvation of the believer, without the help of those Traditions. Let these questions be rightly propounded in our behalf, and the multitude of the jesuites authorities will fall to ground of themselves: for what Father hath he produced to prove that the Papal Traditions now received de fide, in the Church of Rome, were delivered by word of mouth by the Apostles? what Father hath he cited, to prove that the Constitutions of their Church had a constant and continual succession from the time of the Apostles, (as Articles of faith ought to have?) what Fa her hath he urged, that admitted doctrinal Traditions unwritten into the Rule of faith? Lastly, what ancient Father hath he truly alleged, that denies the Scriptures to be sufficient for all believers, without the help of Romish Traditions?  
It were no difficult matter as I conceive, to give a full answer to the jesuits reply in the right stating of the Questions, whereby it might easily appear, that he and his associates have taken great pains to little purpose: but I submit my opinion to the judgement of the learned, & proceed from the Fathers in general, to particulars, wherein I will instance in two principal Lights of the Western Church, St. Austen, and St. Gregory, the one Bishop of Hippo, the other Bishop of Rome, whereby you shall plainly discern how the later Popes and Bishops do differ from the former, and how these two Fathers of the Church concur expressly with the doctrine professed in the Reformed Churches, different from the Roman.   

SECT. XII. Saint Austen in particular is much disparaged by the Romanists, and for instance in many several points of moment, wherein he professedly concurreth with us, is expressly rejected by them.  
TOrrensis the jesuite hath abbreviated all St. Austin's works, and published them in honour of his Church, by the name of Augustiniana Confessio, Austin's Confession. Brerely the Priest hath contracted his doctrine into a lesser model, and more particularly applied it to the Roman faith, by the name of Saint Austin's Religion, as if Saint Austen and the Romanists did profess one and the same Religion, & made one and the same confession of their faith. To say little of their great brags of this holy Father, I will give you but one instance, and so descend into particulars, 
Is Author est Augustinus, ut eius sententia si vel nulla scriptura, nulla ratione, nullis aliis authoribus probaretur sola personae reverentia satis magna authoritatem meretur. Mal. in joh. 6. num. 68  Maldonat the jesuite tells us, that Saint Austen is an Author of that esteem, that his opinion, were it neither proved by scripture, nor reason, nor any other Author, yet the sole reverence of his person deserves sufficient authority of itself. Here is an ample testimony touching the great light of the western Church: but look we back to the jesuits proceeding, in that very Tract upon the same Chap. within six foregoing Verses of the same Text, (where he gives this free & full approbation of this learned Father) and finding that S. Austin's Exposition of an other Scripture did disagree from the Roman Church, 
Non nego me huim interpretationis authorem neminem habere, sed hanc eò magis probo quam illam alteram Augustini, caetera●ūalioqui probatissimam, quòd haec cum Caluinistarum sensu magis pugnat. Mald. in joh. 6 n 62.  and accord wholly with the Protestant faith, instantly, as it were with the same breath, cries out against him: I confess, I have no author for my Exposition, but I rather allow it, then that of Austin's, (although his of the rest be most probable) because this of mine doth more cross the sense of the Caluinists. I will descend into particulars, and notwithstanding our adversary's great brags of St. Austen, I will give you instances in many principal points of doctrine, wherein they plainly intimate by their own confessions he is wholly ours.  
1. Touching the proof of Purgatory: whereas Saint Paul saith, 
1 Cor. 3.  The fire shall try every man's work of what sort it is; for the day shall declare it. 
Aug. de fide & oper. c. 16  St. Austen (interprets) by this fire is meant the fire of tribulation in this world: 
Bell de Pur. lib. 1. cap. 5.  but this opinion of his we have rejected, saith Bellarmine.  
2. Saint Austen saith, When Peter received the keys, he represented the holy Church: 
§ Quarto. Aug. Tract. in joh. 50.  and therefore the power of the keys was not given to Peter only. Albertus Pigghius is a witness against him, that he is the only man, 
De Augustino possem dicere quod unus homo fuerit hâc in re, nec firmitèr secum nec cum aliis consentiens Hier. Eccles lib 6 cap. 4.  who in this point neither agreeth constantly with himself, nor with others.  
3. Saint Austen saith, by the daily sacrifice spoken of in the Prophet Malachi, is meant the prayers and praises of Saints. Azorius makes answer: 
Aug. lib. 2 contr lit. cap ●6. Reliquum veterum Patrum coetum atponimus et Concil. Tridentini testimonium Azor. Instit Moral. part. 1. l. ●0 c. 11. Aug contr. Adim. c. 12. jewel. Art. 12 pa 346.  We oppose against him the general consent of other Fathers, and the testimony of the Council of Trent.  
4. St. Austen saith, Christ spoke these words, This is my body, when he gave a sign of his body. Master Hardin makes answer, that St. Austen fight against the Manichees, oftentimes useth not his own sense and meaning, but those things which by some means, howsoever it were, might seem to give him advantage against them, so as he might put them to the worst.  
5. St. Austen saith, Those words of Saint Luke, 
August de Consens. Evang. lib. 3. cap. 1.  I will not henceforth drink of the fruit of the Vine, are to be understood of the Sacramental Cup, and consequently the fruit of the vine, was wine in substance after consecration. 
Dico Augustinum non expendisse hunc locum diligenter. Bellar. de E●ch. li. 1. cap 11.  Bellarmine is a witness against him, that he did not well consider of that text, which appears by this, that he passed it over lightly.  
6. Saint Austen saith, The Israelites eat of the same spiritual meat, 
Aug in joh. Tract. 26.  but not the same corporal which we eat: for they eat Manna, we an other meat, but both the same spiritual meat. Maldonat confesseth, this is the doctrine of the Caluinists: 
Hoc dicopersua 'em me habere● D. Augustinun si nostrâ fuisset aetate longè alitèr censurum. M●ld. in joh. 6. n. 50.  but (saith he) I am verily persuaded, that if Austen had been living in these days, and had seen the Calutnists so interpret Saint Paul, he would have been of an other mind, especially being such an utter enemy to heretics.  
7. Saint Austen saith, 

Sine fide etiam quae videntur bona opera in peccata vertuntur.  
Aug. contr. duas Ep. Pelag. ad Bonif l. 3. c. 5.  
Non sequenda illa opinio quam Tridentinum Concilium nuper merito damnavit (omnia infidelium opera esse peccata) quamuis maximum authorem Diwm Augustinum habuisse videatur. Mald. Com. in Math. 7.18.   The works which are done without faith, though they seem good, are turned into sin. Maldonat answers: We may not defend that opinion which the Council of Trent did of late justly condemn, although the great Father S. Austen seem to be of that opinion.  
8. Saint Austen saith: He crowneth thee, 
Coronat te quia dona sua coronat, non merita tua. Aug. in Psal. 100LS. Bish in his Refor. of a Cathol. deformed.  because he crowneth his own gifts, not thy merits. M. Bishop protesteth, that Saint Austen was too wise to let any such foolish sentence to pass his pen.  
9 Saint Austen saith: I know certain worshippers of Tombs and Pictures, 
August. de Mor. Eccles. li. 1. c. 34. Bell. de Imag. c. 16.  whom the Church condemneth. Bellarmine answers: This book was written in the beginning of his first conversion to the Catholic Faith. 

Aug. de corrept & gra. cap 1. D. Augustinus dum toto spiritus ac verborum ardore pro defensione divinae gratiae pugnat adversus Pelagianos liberum arbitrium cum iniuria divinae gratiae ex●ollētes in alteram quasi foveam dela●s utdetur, minusque interdum iribuere quam par sit liberae hominis vol●tati. Sixt. Sene●●. in Bib. sanct. l. 5 in Prefat. Nos non moveat Augustinus vel tantillum, etc.  
Episc. Bitont. comment in Ep. ad Rom. ca 5. p. 270.    
10. Saint Austen saith, In doing good none can be free in will and act, unless he be free by him that said: If the Son free you, you are truly freed. Sixtus Senensis saith: Whilst Saint Austen doth contend earnestly against the Pelagians, for the defence of divine Grace, he doth seem to fall into an other pit, and sometimes attribute too little to Freewill: But saith the Bishop of Bitonto: Let not Saint Austen move us at all: for it is proper ana peculiar to him, that when he opposetth any error, he doth it with that vehemency, that he seems to favour an other error: even so, when he prosecutes Arrius, he seems to favour Sabellius; when Sabellius, Arrius; when Pelagius, the Manichees; when the Manichees, Pelagius: and this is very considerable, and ought especially to be noted in him.  
Lastly, Saint Austen (upon the words of Christ) saith, Thou art Peter, 
August de verb. Dom. Serm. 13.  and 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— for the Rock was Christ. 
Stapl. princip. doct. lib. 6. c. 3.  Stapleton answers: It was lapsus humanus, an humane error, caused by the diversity of the Greek and Latin tongue, which either he was ignorant of, or marked not. 
Bell. li 1. de Pont. ca 10.  Bellarmine replies: Saint Austen was deceived by the ignorance only of the Hebrew tongue. But Albertus Pigghius concludes with a witness against him: 
Nusquam hanet, nusquam figit, sed ubique explorat, ubique tentat, et suberatur omnia, et quicquid probabile occcurrit alicubi amplectitur, qd continuò post displicet & retractatur— Ociose secum inquirentu et tentantis omnia Alb. Piggh. Hier. Eccles. lib. 3. c. 5.  Nusquam haeret, nusquam figit. He never resolves certainly upon any thing, but (as if he were idle-headed, given to crotchets) he fetcheth about this way, and that way, and at length lighting upon some probability, layeth hold on it, and then dislikes it, and presently retracts it.  
Thus, if we may credit their best learned Romanists, St. Austen did not agree constantly with himself, nor others: his doctrine is opposed by the consent of Fathers in the Trent Council: he used not his own meaning in fight against heretics: If he had been living in these days, he would have been of an other mind: He is inconstant, and fixeth in certain upon nothing, but as an idle-headed man; full of crotchets, one while he resolves, an other while he retracts it.  
You have heard Saint Austin's confession, and our adversary's solution, touching the chief points in question betwixt us; whereby as yet I see no cause why the Romanists should brag of the ancient Fathers in general, nor of St. Austen in particular.  
I proceed in the next place to examine the faith of Austen the Monk, that it may appear, whether that doctrine, which he published here in England, above a thousand years since, be consonant to our Religion, or the doctrine of the Roman Church.   

SECT. XIII. Saint Gregory pretended to be the Founder of the Roman Religion in England, by sending Austen the Monk for conversion of this Nation; in his undoubted writings, directly opposeth the Romish faith, in the main points thereof.  
AVsten the Monk, was sent into England by Gregory the Great, about the year 600, and is termed by the Romanists of this latter age, England's Apostle. To say nothing of the haughtiness of his person, (through whose pride and contempt twelve hundred poor Christians and holy men of Bangor were murdered, as it is related by Venerable Bede, 
Bede. Hist. Ang l. 2. c. 2 ) let us observe the doctrine of that age: and because we have no Records of the Monks doctrine, let us reflect upon Gregory the Great, whose writings are extant; and who without doubt, professed the substance of that Faith, which by his Warrant and Commission was then published in England by Austen the Monk.  
It is the general vote of the Romanists in this latter age, that the Faith which Gregory delivered in his days, was so true and Catholic, that If an Angel from heaven should teach other doctrine, then that we have received from Gregory, we are not to hear him. Canus the Bishop of Canaries well understood, that this Assumpsit was of too large an extent, and therefore wisely by way of prevention, gives this caveat to the Reader: 
Canus li. 11 loc. Theol. c. 6. p. 540.  It is fitting for a Divine to be admonished, and not suddenly to be persuaded, that all things are perfect which great and learned Authors have written: as for example, Gregory and Bede, the one in his History of England, the other in his Books of Dialogues, have published such miracles, commonly received and believed, which the censurers of this age will think to be (doubtful) and uncertain. I speak not this to decline the doctrine of Gregory, 
Quid est hoc quaeso te qd in hi● extremis temporibus t●m multa de animabus, &c Greg. Dial lib 4. cap. 40.  for howsoever many ceremonies and strange opinions, through visions and apparitions of dead men, (which Gregory in his Dialogues complained of) sprung up in his days, yet the principal points of doctrine did as yet remain sound and stable: so that (setting aside his Dialogues, which are but Aniles fabulae, no way fit to prove Articles of Faith:) In his undoubted Writings, there will be found few or no substantial points which are not agreeable to the Tenets of our Church, and altogether different from the Roman: and that this may become more manifest to the Reader, I have compared the Trent Doctrine and ours with Gregory, that by parallelling the Articles on both sides, the Antiquity of the true Church may visibly appear by the faith of Gregory.  

The Canonical Books of Scripture.  
Gregory] We do not amiss, 
Non inordinatè agimus si ex libris licet non Canonicis, sed tamen ad edificationem Ecclesia editis testimonium proferamus. Greg. Moral lib. 19 ca 13. Artic 6.  if we bring forth a testimony out of (the books of Maccabees) which though they are not Canonical, yet are they set forth for the edification and instruction of the Church.  
Church of England] The books of Maccabees the Church doth read for example of life and instruction of manners; but yet it doth not apply them to establish any doctrine.  

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

The sufficiency of the Scriptures.  
Gregory.] Whatsoever serveth for edification and instruction, is contained in the Volume of the Scriptures.  
Church of England.] Holy Scriptures contain all things necessary to salvation.  
Church of Rome] Scriptures, without Traditions, are neither simply necessary, nor sufficient.   

Reading of the Scriptures.  
Gregory.] The Scripture is an Epistle sent from God to his creature, (that is, to Priest and people) If thou receivest a letter from an earthly King, 
Greg. lib. 4. Epist 40. add Theedor. Medicum. This instruction was to a Physician a lay man.  thou wilt never rest nor sleep before thou understand it. The King of Heaven, and God of men and Angels, hath sent his Letters unto thee for the good of thy soul, and yet thou neglectest the reading of them. I pray thee therefore study them, and daily meditate of the words of thy Creator, and learn the heart and mind of God, in the words of God.  
Church of England] The Scriptures are Manna, and gi-given us from heaven, to feed us in the desert of this world. 
jewel in his Treatise of the holy Scriptures pag. 46. 47.  Let us read them, and behold them, and reason of them, and learn one of another, what profit may come to us by them:— for all have right to hear the word of God, all have need to know the word of God.  

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

The Real Presence.  
Gregory. 
Preciosi sanguin● effusione genus humanum Christus redemit, & sacrosancti vi●●sficies car poris sui & sanguinis mysterium membris suis tribu●●, cuius perceptione corpus suum qd est Ecclesia, pascitur & potatur, abluitur & sanctificatur. Greg. in 6 Psal. penitent. ] Christ with the effusion of his most precious blood, redeemed mankind, and giveth unto his members the most holy mysteries of his quickening body and blood, by the participation whereof, his body which is the Church, is nourished with meat and drink, and is washed and sanctified. Here Gregory makes a plain difference between the body of Christ offered on the Cross, and the mystery of that body offered in the Sacrament: and that we might know, it was not a corporal but a mystical body, he tells us, Christ's Body is the Church: and that we might yet further know, the members of Christ were not fed with real flesh and blood: for, there is nothing more absurd, (saith Bellarmin) then to think the substance of our flesh should be nourished with the flesh of Christ: 
Bellar. de Euch. lib. 2. cap 4.  he tells us, they are nourished with meat & drink, and withal are washed and sanctified, by the mystery of his body. And to remove all imaginations of a carnal presence, he proclaims it elsewhere in the words of an Angel: 
Greg. Hom. in Euan 21  He is risen, he is not here: Christ (saith he) is not here in the presence of his flesh, yet he is absent no where, by the presence of his Deity.  
Church of England] The Body of Christ is given, 
jewel Art. 5. p. 238.  taken and eaten in the Supper, only after a heavenly and spiritual manner. We seek Christ above in heaven, and imagine not him to be bodily present upon the earth.  
Church of Rome. 
Conc. Trid. Sess. 13. c. 1. ] In the Sacrament of the Eucharist, after consecration, our Lord jesus Christ, true God and man, is truly, really, and substantially contained under the form of sensible things. 
Si fuissent mille hostiae in mille locis, eo tempore quo Christus perpendit in cruse, Cristus fusset crucifi●ous in mille locis Holcot in Sententque  Insomuch as Holcot the jesuit professeth, If there had been a thousand Hosts in a thousand places, at that very time when Christ hung upon the Cross, than had Christ been crucified in a thousand places.   

Private Mass.  
Gregory.] Let not the Priest alone celebrated Mass: for as he cannot perform it without the presence of the Priest and people: 
Sacerdos Missam solus nequaquam celebret. Greg. in lib. Capitulari cap. 7. apud. Cassand. Liturg. 33. p. 83.  so likewise it ought not to be performed by one alone: for there aught to be present (some) to whom he ought to speak, and who in like manner ought to answer him: and he must withal remember that saying of Christ, Where two or three are gathered together in my name, I will be present with them.  
Church of England.] The breaking of bread which is now used in the Mass, 
jewel. Art. 1. in fine  signifieth a distribution of the Sacrament unto the people; as Saint Austen saith unto Paulinus, It is broken, to the end it may be divided.  
Church of Rome.] If any shall say that Private Masses, in which the Priest alone doth Sacramentally communicate, 
Conc. Trid. Can. 8. Sess. 22.  are unlawful, and therefore aught to be abrogated: let him be accursed.   

Communion in both kinds.  
Gregory.] You have learned what the blood of the Lamb is, not by hearing, 
De Consecrat Dist. 2. Q●i● sit sanguis §.  but by drinking. Again, The blood of Christ is not poured into the hands of unbelievers, but into the mouths of the faithful (people.)  
Church of England.] The Cup of the Lord is not to be denied to the lay people: 
Arti●. 30.  for both the parts of the Lords Sacrament, by Christ's ordinance and commandment ought to be ministered to all Christian men alike.  
Church of Rome.] Although our Saviour did exhibit in both kinds, 
Conc. Trid. cap. 3. Sess. 21.  yet if any shall say, the holy Catholic Church was not induced, for just causes, to communicate the lay people under one kind, and shall say they erred in so doing, let him be accursed.   

Merit of works.  

Sunt nonnulli qui saluos se suis viribus exultant suisque praecedentibus meritis redemptos se esse gloriantur, quorum profectò assertio, invenitur sibinetipsis contraria, quia dum Innocentes see asserunt, et redemptos, hoc ipsum in se redemptionis nomen evacuant. In 28 1. job l. 18. c. 22. Aliud est secundum opera, aliud propter opera reddere. Idem 7. Psal, Poenit.  Gregory.] There are some which glory that they are saved by their own strength, and brag that they are redeemed by their own precedent merits; but herein they contradict themselves: for whilst they affirm that they are innocent, and yet redeemed, they frustrate the name of Redemption in themselves. Again, If the blessedness of the Saints be acquired by mercy, not by merits, how is it said, He will render to every man according to his works? If it be according to his works, how is it given of mercy? It is one thing (saith he) to give according to their works, another thing to give for their works sake. And from this ground he makes this his confession. I pray to be saved, 
Idem in 1. Psal. Paenit.  not trusting to my merits, but presuming to obtain that by thy mercy alone, which I hope not for by merit.  
Church of England.] We are accounted righteous before God only, 
Art. 11.  by the merit of our Lord and Saviour jesus Christ, by Faith, and not our own works: For to have affiance in our works, 
Homily of goodworks  as by merit of them to purchase to ourselves remission of sins, and eternal life, is blasphemy.  
Church of Rome.] Good works are meritorious, 
Rhem. Annot. in Heb. 6. ver. 10.  and the very cause of salvation, so fare that God should be unjust, if he rendered not Heaven for the same. Again, All good works done by God's grace, after the first justification, 
Idem in 2. Tim. 4.8.  be truly and properly meritorious, and fully worthy of everlasting life, and that thereupon Heaven is the due and just stipend, crown or recompense, which God by his justice oweth to the persons so working by his grace, for he rendereth or repayeth heaven, as a just judge, and not only as a merciful Giver; and the Crown which he payeth, is not only of mercy, or favour, or grace, but also of justice.   

Worship of Images.  
Gregory.] In his Epistle to Serenus, Bishop of Masilia, saith: 
Greg. lib. 7. Epist. 109.  Your Brotherhood seeing certain worshippers of Images, broke the said Images, and cast them out of the Church: the zeal which you had, that nothing made with hands should be worshipped, we praise: but we think you should not have broken them down. For Painting is therefore used in Churches, that they which are unlearned, may by sight read that on the walls, which in books they cannot. Your brotherhood should therefore have spared the breaking of them, and yet restrained the people from worshipping them, 
Adorationem omnibus modis devita. Lib. 9 Ep. 5.  that the rude might have had how to come by the knowledge of the Story, and yet the people not sin in worshipping the picture.  
Church of England.] The Romish doctrine concerning the worshipping and adoration, 
Art. 22.  as well of Images, as of Relics, is a fond thing, vainly invented, and grounded upon no Warrant of Scripture, but rather repugnant to the Word of God.  
Church of Rome.] We teach, 
Conc. Trid. Sess. 25.  that the Images of Christ, the Virgin Mother of God, and other Saints, are chiefly in Churches to be had, and retained, and that due honour & worship is to be given unto them.   

The Pope's Supremacy.  
Gregory. 
Ego fidenter dico. Lib. 6. ep. 30 Mauricio Augusto. Idem lib. 6. ep 24. lib. 4. ep 32. 34. 36 38. 39 ] I say confidently, Whosoever calls himself, or desires to be called the (Universal Bishop) in the pride of his heart, is the forerunner of Antichrist. For, the title of (universal Bishop) is the puff of arrogancy, the word of pride, a new, pompous, a perverse, foolish, a rash, a superstitious, a profane, an  and wicked name, a name of singularity, a name of error, a name of hypocrisy, a name of vanity, and a name of blasphemy. And writing to Eulogius Bishop of Alexandria, he makes this profession: For mine own part, 
Greg. lib. 7. ep. 30.  I seek to increase in virtues, and not in words; for if you call me Universal Bishop, you deny yourselves to be that, which you confess to be wholly in me: but God forbidden, let us rather put fare from us these words which puff up pride, and vanity, and wound Charity to the death.  
Church of England.] It is plain, that the Bishop of Rome challengeth this day a title that St. Peter never had, 
jewel. Art. 4 Diuis. 4.  that no holy nor godly man would ever take upon him, that St. Gregory utterly refused, and detested, and called blasphemy.  
Church of Rome.] The Supremacy of the Bishop of Rome may be proved by fifteen several Names or Titles, 
Bell. de Pont. lib. 2. c. 31.  as namely, the Prince of Priests, the High Priest, the Vicar of Christ, the universal Bishop, and the like: and from those high and mighty Titles, they have created this Article of faith. We declare, 
Subesse Romano Pont. omni humanae creaturae declaramus, dicimus, definimus, & pronunciamus omninò esse de necessitate salutis. Bonif. 8. in extran. de Maior. & Obed. Cap. Vnam Sanctan etc.  we pronounce, we define, that every creature upon necessity of salvation, must be subject to the Bishop of Rome.  
Thus briefly I have given you the principal points of doctrine delivered by Gregory; and from these his several confessions, I hope the Romanists will give me leave, to return them their own assertion: If an Angel from heaven teach other doctrine (Touching the books of Maccabees, the all-sufficiency, and reading of the Scriptures, the Real presence, Private Mass, Communion in both kinds, Merit of works, Worship of Images, and the Pope's Supremacy) I say with our adversaries, If an Angel from heaven teach other doctrine then (in these particulars) we have received from Gregory, we are not to hear him.  
I proceed from Fathers to Counsels; and upon a reviewe of the Father's Doctrine, I will here conclude, Since the ancient Doctors are no Rules of our Faith, nor have any power to bind (as Bellarmine▪ confesseth,) since their books are sometimes purged, their authorities sometimes condemned as spurious and counterfeit, as their Inquisitors confess; since their Expositions with an uniform consent, are sometimes decreed for an Article of Faith, 
Bulla Pij 4. Artic. 2.  sometimes declined by their best learned Romanists, as namely, Card. Bellarmine, Andradius, Card. Cajetan, and Card. Baronius profess: And lastly, since the Scripture is the most certain and most safe Rule of faith, 
Scriptura regula credendi certissima, tutissimaque. Bellar.  (as it is acknowledged on both sides:) I say to leave this certain and safe rule, and to follow the Fathers in all, and tread in their steps, as children do in sport, it is Via Dubia, a doubtful and uncertain way, it is Via Devia, a wand'ring and By-way.    

SECT. XIIII. Counsels which are so highly extolled and opposed against us, were neither called by lawful authority, or to the right ends, as is confessed by ingenious Romanists.  
ECckius the Romanist tells us, the authority of Counsels is of that consequence, 
Tollatur Conciliorum authoritas, et omnia in Ecclesia erunt ambigua, dubia, pendentia, incert●, nam omnes mox redibunt haereses. Ecck. Ench. Art. de Council.  that if they should be taken away, All things would become ambiguous, doubtful, wavering, uncertain, and all heresies would revive again. And that the Romish proselyts might know, what obedience ought to be given to Counsels, Gregory de Valentia gives them this caveat: 
Si Synodus Episcopalis aut communis consensus plurium Theologorum statueret aliquam propositionem esse propositam ab Ecclesia ut de fide— tunc talis teneretur, etc. Valent. in Tom. 3. disp. 1. q. 2. punct. 5.  If you find but an Episcopal Synod, or consent of diverse Divines only, affirming such a doctrine to be the sentence of the Church, you are bound to believe it, though it be a lie. Pardon me if I believe them not: for our adversaries give just cause of suspicion, when their chiefest respect tends to the honour of Traditions, of Fathers, of Counsels, and the sacred Word is made a byword of Obscurity and Insufficiency.  
I speak not this, as if our Church did decline the authority of Counsels; for we profess that General Counsels, are the representative Body, and as it were a little Model of the whole Church. We approve the first four General Counsels, confirmed by our Church, 
Eliz. 1. Whitak. Rat. 4. verse. Camp.  and Acts of Parliament: we acknowledge with reverend Whitakers, The name of Counsels is honourable, their credit singular, and their authority of great esteem: nay more, we testify with learned Bellarmine, 
Bell de Eccles. & Concil. li. 1. c. 10 in Initio.  that General Counsels are very profitable, and in some sort necessary (for the suppressing of heresies) yet (saith he) they are not absolutely and simply necessary, and of this I am easily persuaded for this reason. First, because the Primitive Church for the first three hundred years had no General Counsels, and yet perished not: Again, as the Church during those three hundred years continued safe without general Counsels, so without doubt it might have continued three hundred years more, and again six hundred years after that, and so likewise a thousand years more: for in those (first) times, there were many heresies, many schisms, many vices & abuses, all which, notwithstanding they wanted the assistance of general Counsels, could not endanger the Catholic Church.  
But admit that Counsels were simply necessary, (which Bellarmine denies) yet their calling must be answerable to their beginning, and therefore let us first inquire by what authority they were first called, and observe how the Commission hath been executed from time to time, by warranty of the first Author.  
We read in the book of Numbers, 
Num. 10.1, 2.  that the Lord commanded Moses to make two Trumpets of silver, that he might use them for calling of the Assembly. Moses according to God's Law, did assemble the people; and, saith the Text, 
Deut. 33.5.  Moses was king in jesurum, when the heads of the people, and the tribes of Israel gathered together. Moses then had Ius Regale, a Regal power, (although in propriety of speech he were no King) and by this Regal power he assembled the people, and this authority was executed by him as by a King. This right was assumed after him by King David, by king Solomon, by king josiah, by king jehoshaphat, and so from Moses to the Maccabees they all practised the same power of calling assemblies, as Kings & Princes, and there was none of God's Prophets, I say not any one that either opposed, or prohibited these assemblies. At the coming of Christ this commission was renewed, but not altered, there was no new order for calling them, other than had been taken in the old Law, & assoon as kings received the Christian faith, they executed the same power of the Trumpets, which was first granted to Moses.  
The first Council of Nice it was the first and best General Assembly that was summoned in the Christian world, after the Apostles time; and this was called by the Emperor Constantine the Great.  
The 2d. general Council at Constantinople, was called by the Emperor Theodosius the elder.  
The third at Ephesus, by the Emperor Theodosius the younger.  
The fourth at Chalcedon, by the Emperor Valentinian and Martian. These four general Counsels, are likened by Gregory to the four Evangelists, and these had their right calling by Kings and Emperors, and not by the Bishop of Rome.  
If we look upon particular Counsels, it will appear, they were likewise called by Kings and Princes in their several dominions, for many ages. The first Council of Arles was called by Constantine the Great. The Council of Aquileia, was called by the Emperors Valentinian and Theodosius: The first of Orleans, by king Clodoveus: the second of Orleans, by Chidelbert the French King; and this manner of calling assemblies by Kings and Emperors continued from Moses to Constantine, and from Constantine to Arnulphus, above 2400. years: for otherwise if this new assertion must take place: The Pope must call Counsels: the first four General Counsels, which all Christians had in such reverence, not one of them is a lawful Council, nay, saith our Reverend and learned B. Andrew's, 
D. Andrews in his Sermon of calling Assemblies.  The Church of Christ hath to this day never a General Council, Vnâ liturâ, with one wipe we dash them out all, we have never a one, no not one. And that you may know it is not the testimony of the Protestants alone, Cardinal Cusanus doth witness with us, 
Cusan. Concord. Cath. lib. 3. ca 13. & 16.  that all the General Counsels to the eight, inclusively, were all called by the Emperors: and that we may justly charge the Pope of Usurpation, both in calling, and assuming a pre-eminence of place and dignity in Counsels, 
Semper invenio Imperatores et judices suos cum Senatu Primatum habuisse & officium Praesidentia per interlocutiones, et ex consennsu Synod● sine mandato conclusiones et iudicia fecisse. Cusan de Con. lib. 3. c. 16.  the Cardinal makes this confession: I evermore find, that the Emperors and their judges with the Senate, had the government, and Office of Presidence, by hearing and conferring of matters, and that they made Conclusions, and judgements with the consent of the Council, and without any further Commission.  
Those men therefore that are so earnest in calling upon us for Counsels, should first show us the lawful calling of their assemblies. If Demetrius and his fellow craftsmen will assemble together of their own heads, and keep a shouting and crying for the great Diana of their Religion, this rout will prove a riot, and is punishable by the Laws of God and man: away therefore with this confusion, away with Demetrius assemblies. If Pope Innocent the Third will assemble in his own name, contrary to the Commission granted to Kings and Princes, by express warrant from Gods own mouth; if, I say, contrary to God's command, after a continued succession in the right of Kings and Princes for 2400 years, he will usurp the right of calling Counsels, the Pope will not be found Innocent, nor his assemblies lawful: for the Town-clerk of Ephesus could tell Dometrius and his fellows; If they inquire any thing, 
Acts 19.39.  concerning matters, it (must) be determined in a lawful Assembly.  
The promises of Christ, no doubt, are many and gracious to his Church, but they are annexed to a condition, (if they come together in his Name) the condition then being once broken, the Obligation to the Church and Council, becometh void, of none effect. It will not be amiss therefore to understand what it is to assemble in Christ's Name, and then see whether the Church of Rome hath performed that second duty in her assemblies.  
It cannot be denied, that they are said to assemble in Christ's Name, whom neither respect of private gain induceth, nor the ambitious desire of honour inviteth, nor the prick of hatred and envy incite and drive forward, but whom the inflamed love of peace, and the fervent affections of Christianity impel, and not the spirit of contention. Surely these conditions are requisite to their right calling; and these were anciently performed in the first four General Counsels, (to which our Church subscribeth:) but as their own Cardinal Cusanus protested, that the authority of Counsels doth not depend upon the Pope; so likewise their own learned Ferus professeth, that In matters of Faith, and things which concern the conscience, it is not sufficient for them to say, We will and command, but you must consider in what manner the Apostles dealt in their Assemblies: they came together in simplicity of heart, seeking only God's glory, and the salvation of others, 
Nos aliter convenimus nempe cum magnâ pompâ, nosque ipsosquaerimus, atque n●bis ●ollic●●ur, nihil nobis non licere de plenitu dine potestatis, & quomodò spiritus sanctus eiusmodi conventus probare possit. Ferus super Acts 15.  no marvel therefore if the Spirit of God was in that Council: but (saith he) Nos aliter convenimus: Our meeting is in another manner; namely with great pomp, and seeking ourselves, and promising to ourselves licence upon fullness of power to do any thing; and this being so, how is it possible for the Spirit of God to approve such assemblies. Hear than we have our learned Adversary's confessions, that two principal conditions anciently in use, are both abrogated by the latter Counsels; the one is, The Pope calls Counsels, that hath no right to call them: the other is, That they assemble in their own name, and for their own end, not for the Catholic peace, and Christian Charity. And thus much briefly concerning the authority of Calling Counsels.  
Let us take a short view of Counsels in all ages, and withal let us add to the Pope's unlawful Calling, the errors of Counsels, the uncertainty of their Canons, the manifest forgeries of ancient Decrees, the palpable and gross suggestions of new devised Acts, with their senseless condemnation of true Decrees and Canons, that make against their Romish Faith, and Trent Doctrine, and tell me if these men have any cause or reason to equal Counsels with the Scriptures, or to build upon them in matters of Faith, or to claim them all for theirs, when by their own ensuing testimonies, they are doubtful which are right, which are false, which are lawful, which are counterfeit. And lastly, when they are not agreed amongst themselves, whether Counsels rightly called, are infallible, or stand subject unto error.   

SECT. XV. Counsels, which our adversaries pretend, as a chief bulwark of their faith, give no support at all to the Romish Religion as it is proved by particular objections made against several Counsels, in all ages by the Romanists themselves.  
Cardinal Bellarmine, who formerly told us, the Church of God might safely subsist without Counsels, gives us likewise to understand by way of prevention, 
Libri Conciliorun negligenter conseruati sunt, & multis vitiis scatent. Bel. de Concil. l. 3, c. 2.  that the Books of Counsels, being negligently kept, do abound with many errors: and hereby we may guess what is like to be the doctrine of those Counsels that are guilty of such errors; and what will be the issue of that doctrine that depends upon such Counsels. Whether errors have crept in by the negligence of the keepers, I cannot tell, but sure I am, many general and particular Counsels have erred, many Decrees and Canons of Counsels, which are produced for the Roman Religion, are acknowledged by themselves to be spurious, & counterfeit: and many true Canons and Counsels, which make against their Trent faith, are condemned by our adversaries as fallible and erroneous, as shall appear by their own several confessions in all ages, from the time of Christ till the days of Luther.  

The first Age, to 100 years.  In the first Age.] The Council at Jerusalem, gathered under the High Priest, wherein Caiphas was Precedent, 
Mark 14.  sought testimony against jesus: and excommunicated those who confessed jesus to be Christ. 
Erravit in fide perniciosissime Caiphas cum v●iuerso Concilio cum iudicavit jesum blasphemasse. Bellar. de Conc. auth. lib. 2. c. 8.  Bellarmine tells us, Before the coming of Christ, the Counsels of the jews could not err; but (saith he) Caiphas with the whole Council did err most perniciously, when they adjudged Christ a blasphemer. And this may serve for a leading case, to show that Counsels may err, as they have erred in the first Age.  
In the second Age. 
The 2 Age, Ann. 100 to 200. ] In the year 102, the Council of Antioch is cited by Gretzerus, by Turrian, by Baronius, for the Worship of Images: yet neither Merlin, nor Crab, nor Surius, nor Nicholinus, 
Co●e censura Patrun. pag. 237.  publishers of the Counsels ever mention it; and Binius who produceth it, doth acknowledge to have received it from Baronius, and Baronius returns his Author for the jesuite Turrian, and Turrian professeth that Pamphilus found it in origen's Library. And this may serve to show, that some Counsels are devised to prove the Trent doctrine, and the ra●her, because worship of Images requires Antiquity, and Consent of Bishops, to prove it an Article of Faith.  

The 3 Age. Ann. 200. to 300.  In the third Age] In the year 258, the third Council of Carthage had fourscore and seven Bishops; but saith Binius: 
Huius Provincialis  The Catholic Church doth not receive the Decrees of this Council. 
Concilii decreta non recipit Catholica Ecclesia. Bin. in mark Concil. p. 149.  And the reason is pregnant, This Synod toucheth the Pope's Supremacy: for when as Stephanus Bishop of Rome called himself Episcopus Episcoporum, The Bishop of Bishops, Saint Cyprian and the whole Council opposed that new Title. And this may serve to prove that some Counsels rightly called, are discarded by our adversaries, when they make against their Trent faith.  
In the fourth Age] In the year 317, 
The 4. Age Ann. 300. to 400.  the Council of Sinuessa is pretended to consist of 300 Bishops, besides Presbyters and Deacons; and this Council is cited especially for the Pope's Supremacy: yet Binius, the publisher of the Counsels professeth: 
Doctissimorun plurimi hac Acta spuria & nullius ponderis esse, validis sanè argumentis probare conati sunt. Concil. Sinuess. Bin. p. 184.  that this Council Although it deserve great credit for the Martyrologies of the Church, yet very many learned men account the Acts to be spurious, and of no force and validity. And this may show the faith of their Supremacy is grounded upon uncertain & doubtful Counsels.  
The first General Council of Nice was called in the year 325, and is cited by Bellarmine in the 69 Canon, 
Bellar. de Vnct. li. 1. cap 4.  to prove Extreme Unction a Sacrament, and Mr. Hart saith, This Council hath 80 Canons, and in those Canons the Patriarches are said to rule their subjects, as the Pope is head of all the Patriarches, like Peter. Yet 60 of these Canons were denied by Alipius Bishop of Tagasta, by Cyril Bishop of Alexandria, by Atticus Bishop of Constantinople, and by St. Austen, and the Council of Africa, who allowed only twenty; and, 
Raynold. & Hart. cap 9 Diuis. 2. p. 575.  saith Contius their Lawyer: Their bastardy is proved even by this, that no man, no not Gratian himself durst allege them. And this may serve to show, that some counterfeit Canons by their own confessions, are produced for their doctrine of Faith and Sacraments.  
The Council of Eliberis] In the year 328 decreed, 
Placuit picturas in Ecclesia non debere. Canon 36. Suspicor in illo Canone imposturam Bar. An. add an. 57 nu. 121. Bell de Imag. l. 2. c. 9  That no Images should be set up in Churches: Baronius answers: I suspect some juggling in this Canon. Bellarmine answers: It was a Council consisting but of nineteen Bishops, & a Provincial Council, not confirmed, (by the Pope) and it seemeth to have erred in other Decrees. Hear one Cardinal seems to allow the Council, but not the Decree against Images; the other disallows the whole Council as fallible, both in that and other Decrees. Howsoever this may serve to show, that there were Protestant Bishops in those days, who made public protestation against making and worshipping of Images, and yet neither Canons nor Counsels must be allowed, if they make against an Article of their new Creed.  
The Council of Milan was cited in the year 355, and was universal, and consisted of three hundred and more Bishops: and yet this Council did err in the cause of Athanasius: 
Dyonisius. Eusebius. Paulinus. Lucifer. Rodanus. Zozom. l. 4. c. 8.  for (saith Zozomen) Whereas 300 of the Western Bishops had consented that Athanasius should be deposed from his Bishopric, there were only five against fifteen score that withstood it.  
The Council of Ariminum was cited in the year 360, and was universal, and consisted of 600 Bishops: 
Multis paucorum fraude deceptis. Aug. contr● Maxim. lib. 3. cap. 14.  but (saith Austen) Heretical impiety under an heretical Emperor assayed to overthrew the truth, the multitude being deceived by the subtlety of a few. And saith Hierom: 
Nomine unitatis et fidei infidelitas scripta est. Hier. advers. Lucif.  In the name of unity and faith, Infidelity (was decreed) and written. And these are Evidences, that general Counsels have erred, & may err.  
In the fift Age] In the year 455, 
The 5. Age Ann. 400. to 500  the general Council of Chalcedon was called; it consisted of 630 Bishops, and decreed, 
Conc. Chal. Can. 28.  that the Church of Rome should have the primacy, because the city of Rome was the Empire of the whole world. This reason was so unpleasing to Pope Leo at that time and the Romanists in these days, 
Bellar. de Rom. Pont. l. 2. c. 17.  that C. Bellarmine complains: It was the Decree of a great Council, but not lawfully made, and therefore of no force and authority: for (saith he) not only the Pope's Legates rejected that Decree in the Council, but Pope Leo himself, who confirmed the rest of the Decrees, condemned it. And this may serve to show that the reasons and decrees of 630 Bishops, are no decrees, no reasons, if the Pope or his Legates do not allow them.  

The 6. age Ann. 500 to 600.  In the sixth Age] The fift General Council of Constantinople was called, in the year 553, wherein both Pope Vigilius himself, 
Crak. def. Eccl. Angl. cap. 12.  and three Chapters of his Decrees, were condemned as heretical, and accursed. 
Lege Liberati Breviarium ca 22. & Pont. ficale in vitâ Vigilij.  And this may serve to show, that the Pope may be an heretic, that a Council is above the Pope, who have authority to condemn him or his Decrees, as they find occasion; and that the Decrees of former Counsels may be corrected by the latter; and consequently, there is no certainty, no infallibility in Pope or Counsels.  
In the seventh Age] The sixth General Council was called at Constantinople, 
The 7. Age. Ann. 600. to 700.  in the year 681, and is pretended by Crabbe & Surius to have nine Canons, whereof the seventh is cited by Bellarmine for Invocation of Saints, 
Bel de fact. Beat. l 5. c. 19 & l. 2. de Confir. cap 40. Surius Candid. lectori.  yet their own Surius tells us: Those nine Canons are falsely ascribed to the sixth Synod; yea, those Canons are false and counterfeit, 
Caranza Sum Conc. in Council 6 Constant.  saith Caranza. Again, this Synod condemned Pope Honorius for a Monothelite. Put saith Bellarmine, we may safely say, 
Tutò dicere possumus. Bel de Pont. lib 4. c. 11.  the Fathers did undeservedly reckon Honorius amongst heretics, being deceived by false reports, and not understanding the Epistles of Honorius. Hence we may observe, that sometimes an Article of Faith, (as namely, Invocation of Saints) is confirmed by our adversaries, from the authority of a general Council, when it is known and confessed by themselves to be counterfeit: and sometimes the Pope himself is adjudged an heretic by a General Council, when as for the honour of the Pope's Supremacy and Infallibility, the whole Council must be condemned. Lastly, if from the Decrees of this General Council, we shall note the errors of Counsels in general: Albertus Pigghius a learned man (saith Canus) doth demonstrate by many arguments, 
Canus loc. Theol. li. 5. cap. 1.  that the Acts which bear the name of the sixth and seventh (General) Counsels, contain many errors.  
In the eight Age] The second Council of Nic●, 
The 8. Age Ann. 700. to 800.  called in the year 788, and termed (the Seventh General Council:) pronounced Anathema against Pope Honorius. What answer therefore can be made to this Council? 
Bell. de Pont. lib. 4. c. 11.  Bellarmine replies: This Council was deceived by the Precedents of former Counsels. This general Council than did not only err, but by this rule we hath no certainty, that other Counsels are free from error. And to speak plainly and truly, this accursed Council, that by blood and usurpation first set afoot the worship of Images: This Synod (saith Vspergensis) was rejected in the Council of Frankford, 
Vsperg. an. 793. & ●ig. de Act. 6. & 7. Syn. ad Lectorem.  as utterly void, and not to be named the Seventh, nor any thing else.  
In the ninth Age] In the year 867, 
The 9 Age. Ann. 800. to 9●0.  the Eight General Council of Constantinople decreed with the consent of 383 Bishops, that whomsoever Photius, 
Turrian. li. de 6. 7. & 8. Synod p 93  Patriarch of Constantinople did depose or excommunicate, the Pope might not restore nor absolve; and whomsoever the Pope did depose or excommunicate, Photius might not absolve nor restore. Touching this Synod, 
Bellar. de Conc. auth. lib. 2. c. 11.  Bellarmine answers: This Council did err, because the Pope's Legates did contrary to the Pope's instructions. He that shall read the Decrees & Canons of a General Council, ratified and declared by almost 400 Bishops, would think it strange, that they all could err in a point of faith, viz. touching the Pope's Supremacy; and it is no less to be wondered, that the Pope's Legates, (either through ignorance or wilfulness) should so much digress from the Pope's instructions, as to determine things contrary to his command: but the truth is, as the former Council (by the Cardinal's confession) was led by the Precedents of other Counsels, to oppose the Pope's Supremacy: so likewise this Council had power and authority in their days, to create and confirm their Decrees and Canons against Head and members, notwithstanding the Pope or his Legates had imposed contrary instructions.  
In the tenth Age] In the year 963, 
The 10. age Ann. 900. to 1000  a Roman Council under Otho the Emperor was called, wherein Pope john the twelfth was deposed, and Leo the eighth was substituted in his room. This Synod (saith Binius) was unlawful, 
Been Not. in Conc. Rom. sub Ottone. p. 155.  because the Bishops assembled without the Pope's authority. And thus one Council did err, being misled by the precedents of others; a second, for want of good Instructions; a third, for want of a right calling: yet all tend to this, rather to condemn all Counsels of errors, then suffer the Pope's Supremacy, and an Article of Romish Faith, (which almost all Counsels did condemn) should be violated, and infringed.  

The 11. age Ann. 1000 to 1100.  In the eleventh Age] In the year 1059, a Council at Rome was called under Pope Nicholas the Second, 
Conc Rom. sub Nich. 2.  where it was decreed: Not only the Sacrament of Christ's body, but the very body of Christ, was handled, broken, and chewed with the teeth of the faithful. This decree was thought very doubtful, and dangerous by the Romanists themselves; insomuch as the Gloss upon Gratian gives this caveat: 
Grat de Conscer. d●st, 2. cap. Ego Berengarius.  Unless you rightly understand these words of Berengarius Recantation, you will fall into a greater heresy than Berengarius himself. And hence we may learn, that a Council confirmed by the Pope, (which Bellarmine saith, cannot err) decreed that doctrine of faith, which neither the Pope, nor his Church dare avow for Catholic Doctrine at this day.  
In the twelfth Age] In the year 1120, 
The 12. age Ann. 1100. to 1200.  the Council of Turon decreed, That the Eucharist given to sick folks, 
Burchard. lib. 5. c. 9  should be dipped in the cup, that the Priest might truly say, The body (and blood) of our Lord jesus Christ. Bellarmine saith, 
Bellar. de Euch. lib. 4. cap 26.  that this Decree was amended: for in the third Council of Bracara, the bread was forbidden to be dipped; and it is objected, that Christ did give it in both kinds distinctly, the bread apart by itself, and the cup by itself, although the Council did not thereupon conclude it should be given in both kinds. 
Idem. Ibid.  Hear we see Council against Council, and by Bellarmine's testimony, neither of both decreeing an Article of Faith according to Christ's Institution.  

The 13. age Ann. 1200. to 1300.  In the thirteenth Age] In the year 1215, the Council of Lateran was called, and many things (saith Platina) were consulted upon, 
Venêre multa tum quidem in consultationem, nec decerni tamen quicquid apertè potuit Plat. de vitâ Innocent. 3.  but nothing plainly defined, by reason of some wars which Pope Innocentius sought to compose, and died at Perusium. But Math. Paris, who was living at that time, professeth plainly, 
Concilium illud generale qà more Papali grandia fronte primâ praesetulit in visum et scommam desiit. Math Par. Hist. Min.  That the same General Council, which made a great flourish at the first, ended in jests and laughter, whereby all the Archbishops, Bishops, Abbots, Deans, Archdeacon's, and all comers to the Council were deluded. And hence we may learn what certainty of faith the Romanists are like to have for their grand point of Transubstantiation, (where it was first decreed for an Article of belief) when as (by the testimony of their own Writers) there was nothing plainly defined, and the whole Council concluded in jests and laughter.  
In the fourteenth Age] In the year 1302, 
The 14 age Ann. 1300. to 1400.  Pope Boniface the Eight called a Council at Rome, where he excommunicated Philip the French King, and about the same time, the King summons a Council at Paris, and therein appeals from the Pope's sentence, and incites his Prelates and Barons against him, 
Naucl. An. 1300. & Parir. Mass. in vita Bonif. 8.  and withal publicly declares, That the Pope was worthy to be deposed, for heresy, for simony, for murder, and other capital offences. This is witnessed by their own Nauclerus, and Papirius Massonus in the life of Boniface. Here you may see Council against Council, the one contending for the Pope, the other for the Emperor, the Bishops of Italy maintaining Appeals to the Pope, the Bishops of France commanding Appeals to the Council; the one withstanding the Supremacy of the Bishop of Rome, the other obeying it as an Article of Faith, yet both members of one body, and professing one and the same Faith, under one Head, the Pope. And hence we may observe, there is no Unity betwixt Head and Members, no consent among the Bishops, to rely upon Counsels.  
In the fifteenth Age] In the year 1409, 
The 15. age Ann. 1400. to 1500.  the Council of Pisa was called by the Pope, but is now condemned by the Inquisitors in their Catalogue of books forbidden: and the reason is given by their own Authors, Gregory the twelfth, 
Index Expurg. Madrid. p. 22. Platin. in Greg. 12.  and Benedict the thirteenth were deposed, as Heretics and Schismatics: nay more, when Gregory, (who was a true and lawful Pope by the testimony of Binius) had commanded his Cardinals, 
Anton. 3. part. ca 5. & Bin. in Conc. Pisa. & Gobe. Pader. de hoc Conc. & exeo. Bin.  that they should not attempt it: they, not regarding the Pope's Supremacy, appealed from the Pope to a General Council. And hence we may observe, that neither Council, nor the Pope's Cardinals, received the Pope's Supremacy for a point of Faith, (as it is now taught & believed) for then certainly, as they would not have opposed him, so they could never have deposed him. And as concerning the validity of Counsels, it is manifest, that as two Popes were condemned by a Council, so likewise that Council (and the like may befall any Council that tends to the prejudice of the Pope's prerogative:) is rejected by the Inquisitors with a Deleatur, not to be named amongst Counsels. Briefly, there is no infallibility, no certainty in Counsels, nor in their Decrees & Canons; when they may be received or rejected at their pleasure, accordingly as they make for the Pope and his doctrine or against it, as may appear by the ensuing testimonies of this Age.  
The Council of Constance] was called in the year 1414, by john the 23 This Council (saith Bellarmine, touching the first Sessions, where they define the Council above the Pope) was rejected by the Council of Florence, 
Bellar de Concil. & Eccles. lib. 1 c. 7.  and the last Council of Lateran: but touching the last Session, (wherein the Communion in one kind contrary to Christ's Institution) was decreed: Ab omnibus Catholicis recipitur, Pope Martin the Fift, and all Catholics receive them. And herein, if you please, you may likewise credit their own Gregory de Valentia, who affirmeth upon his credit, that the Decrees of the Council of Constance, 
Greg. Analy. Cath. l. 8. c. 7.  have no certain authority, but those only which were approved by Martin the Fift.  
The Council of Florence] was called in the year 1430, whereby it is pretended, that the Christians of Armenia and India, consented to the Roman Church: but Binius the compiler of the Counsels tells v●●t is doubtful and uncertain, Whether the Armenians continued at the Council of Florence; 
Bin. Tom. 4 Conc. p. 503  or whether after the departure of the Grecians, and Armenians, there were some other Sessions of the Council continued, which have not been recorded, or whether there had been an other Synod gathered the same year. Hear is nothing but certain uncertainty in this Council.  
The Council of Basil was called in the year 1431, and is reputed General, yet it is neither generally approved nor received: For the Dominicans object it was no lawful Council; the Minorites on the other side, answered it was true and h●ly, and called the Dominicans Heretics for slandering the authority of the Council: 
jud. Viu. in Aug. lib. 20. de Civit. Dei c. 26.  (and saith Viues) the matter had come to a shrewd pass, if Pope Sixtus had not forbid that dispute any longer. And for a conclusion of this point, Albertus Pigghius confidently affirmeth; 
Piggh. in Hierarch.  That both the Council of Constance, & Council of Basil erred shamefully: they decreed against the order of Nature, against the manifest Scriptures, against the authority of Antiquity, and against the Catholic Faith. 
Conc. Constant. Sess. 4.  And if you require a reason how they fell into this shameful error, 
Conc. Basil Sess. 33.  the reason is pregnant: They decreed the Council above the Pope.  
Thus if we reflect upon the Decrees and Canons of Counsels, many counterfeit and spurious Acts are suggested and forged in behalf of their Roman Doctrine. 
Aquin. in opusc. count. errores Graecorum ad Vrbanum 4. Pont. Maximum.  The Council of Sinuessa is cited by Bellarmine, to prove the Pope above a Council, yet this is condemned (saith Binius) by many learned Writers. The Council of Chalcedon is cited by Aquinas, to prove the Pope universal Patriarch of the world; yet there is no such Decree extant in the Council. The Council of Nice, in the 69 Canon is cited by Bellarmine, to prove Confirmation a Sacrament, yet that Canon is rejected by Baronius. The Council of Constantinople, in the ninth Canon is produced for Invocation of Saints; yet this Canon is rejected as counterfeit (saith Caranza.)  
Again, look upon the true Canons and Decrees of Counsels, if they be found to make against the Roman faith and doctrine, they are rejected or condemned as erroneous. The Council of Eliberis decreed against the making and worshipping of Images: what saith Baronius to this Council: I suspect some juggling in this Canon. The Council of Pisa is condemned by the Inquisitors among the forbidden books: why? the cause is evident, it toucheth the Pope's Supremacy: for Gregory the twelfth, and Benedict the thirteenth, were deposed, saith Platina. The Council of Laodicea is corrupted, and instead of Angels, they have inserted the word Angles: why? the reason is pregnant: it forbids Invocation of Angels. The General Council of Constantinople did err, and the Pope's Legates did contrary to the Pope's Instructions; why? the reason is evident, the Council decreed, that the Pope should not absolve whom the Patriarch did depose. The Council of Constance is condemned of error, only in the first Sessions: Why? they decreed the Council above the Pope. Again, their Canons are received in the latter Sessions: Why? they decreed the half Communion which is now received for an Article of Faith. And thus some Canons and Counsels are forged, some true and Orthodox are condemned, some Sessions are approved by the Pope's Legates, others rejected by the Pope's Cardinals and Prelates, insomuch it was rightly observed by Ludovicus: 
V●v in Aug. de Civit. Dei l. 20. cap. 26.  Then the Counsels are of account with them, when they make for them, but if they make against them, they make no more account of them, then of a Covent of women, prattling in a common bath, or a Weaver's Shop.  
I proceed to the sixteenth Age, wherein the Grand and admired Council of the Papal world; I mean the pretended General Council of Trent shallbe examined.   

SECT. XVI. The Council of Trent, which is the main pillar, and last resolution of the Roman Faith, is of small or no credit at all, because it was neither lawfully called, nor free, nor General, nor generally received by the Romanists themselves.  
AVgustus Thuanus, a chief Senator and Counsellor to the King of France, tells us, that Pope Paul the third summoned a Council at Mantua, and from thence translated it to Vincentia: and, because the Princes of Germany could not agree upon the place, assigned Trent, a city seated upon the confines of Germany and Italy, where this Council was called in the year 1546. This Council than was called by the Pope's usurped power, not by the Emperor, & for that cause falls within the compass of Demetrius assembly, which wanted a right and a lawful calling. But let us see with what esteem and authority this Council is received in the Roman Church. Cardinal Bellarmine tells us: 
Si tollamus authoritatem praesentis Ecclesiae & praesentis Concilii, in dubium revocari possunt omnium aliorum Conciliorum decreta, et totu fides Christiana. Bell. de effect. Sacran lib. 2. c 25.  If we take away the authority and credit of the present Church and Council of Trent, the Decrees of other Counsels, and the whole Christian Faith may be called in question. This jesuite, who first assured us, That the Church might continue safe without Counsels, (if occasion required) at least two thousand years: now, without any regard to the sacred Gospel of Christ, professeth, That if the Roman Church and Trent Council were removed, the Faith of all Christians would be endangered: and Campian his fellow jesuite, as man ravished with the fame of that Synod, proclaims to after ages: The elder that Council waxeth, the more it will flourish: and as a true Romish Proselyte cries out, to the astonishment of poor Protestants: O good Lord, with what diversity of people out of all Countries, with what choice of Bishops throughout all Christendom, with what excellencies of Kings and Commonweals, with what profound Divines, with what devotion, with what lamentations, with what abstinence and fasting, with what flowers of Universities, with what knowledge of strange tongues, with what sharp wits, with what study, with what endless reading, with what store of virtues and exercises was that sacred place replenished? This Council is like the great Diana of the Ephesians, that carries the universal applause, let us look herefore into the lawfulness and authority of this Council: for if it be of men, 
Acts 5.39.  it will come to nought, but if it be of God, we cannot overthrew it, lest happily we be found even to fight against God himself.  
First then, as this Council wanted a right calling of the Emperor, so likewise it wanted a requisite condition to make it General: for that Council is truly General, whereunto all christian States are summoned & assembled in his name; and shall this be held the great Council of the Christian world, the chief supporter of all other Counsels, and the whole Christian faith, which was confined to a small number, and some few Nations? Look upon the three Patriarches of Constantinople, Antioch, and Alexandria, were they all present? Look upon the Grecians, Armenians, Medes, Persians, Egyptians, Moors, Aethiopians, were they summoned to this Council? do not these people believe in Christ? have they not Bishops? did their Ambassadors come from all these Nations to the Council? Nay more, were the Legates of the kingdom of England, of Denmark, of the King of Swetia, of Scotland, and the Dukedom of Prussia there present? Look upon the assembly of their Bishops, and it will appear by their History of Trent, 
History of Trent lib 2 p. 140. Engl  that this General and great Council consisted but of forty three Bishops, and some of those also were but Titular, as namely, Richard Pates, Bishop of Worcester, and blind Sr Robert, Bishop of Armach; these had the bare titles of Bishops, & were no Bishops at all; and two of those Bishops (saith Illiricus) were taken in adultery, 
Illyr. in Protest. contr. Conc. Trid.  the one strucken with a dart, the other taken in a trap by the husband, and hanged by the neck out of a window, to be seen by all that passed by in the street.  
Binius the publisher of the Counsels, gives us to understand, that the whole number of Patriarches, Archbishops, and Bishops under Pope Paul the Third, who gathered the Council, by the greatest account, came but to 62; from which if we take the Titular Bishops, and those who through infirmity could not meet at one & the same time, there could not be present above 43, both as Illiricus, and as the History of Trent do witness: and must we say, or can we think, that the whole Christian Faith, and decrees of all Counsels must depend upon the number of 62, if they were all allowed, and agreed together? And that which is most remarkable, in the fourth Session under the same Pope, the points of greatest moment were discussed and decreed by the number of fifty three Bishops: then I say, the prime Articles touching the Canonical books of Scripture, touching Traditions (then equalled to the Scriptures,) touching the authentical Edition of scriptures, touching the judge of all controversies in points of Faith, were handled and resolved for Articles of Faith by those few Bishops, whereas sometimes it is carried by a single voice or two, and so the number of the whole, at most, is reduced to thirty.  
It is true I must confess, that there were many other learned Divines present, but it seems they were chief gathered for the instruction of those Bishops; and (saith Stella) If you will make answer, 
Quod si responder is quod hi Episcopi secum ducant Theologos qui eos illuminent, ut contigit in sacro Tridentino Concilio, in hâc re quidem non possum me a risu temperare. Stell in Lucam. 6. p. 184.  the Bishops bring with them learned Divines which may instruct them what to say, what to answer, as it was used in the Council of Trent; yet in this I cannot forbear laughter. Neither was the access unto the Council safe for all those that were invited; neither was it free for all men to dispute and argue the points of controversy freely. Pope julius the third, after the death of his predecessor Pope Paul, made a decree, That none of the Princes and free Cities of Germany should have audience, except they would first vow their obedience to the Council; and for that end and purpose, he published his Breve. 
Erit Concilium, ut qui temere locuti sunt dicta recantaturi ve●i aut, aut eorum inaudita causa in executione ita ordinatarun Constitutionun haeretici declarentur Breve Iuli● 3. citat. à Caluino.  There shall be a Council, that they which have spoken rashly, either may recant their sayings, or else without further hearing or receiving of the matter, may be denounced and condemned for heretics, according to the Constitutions already made. Here was plain dealing and short warning for every man, either to resolve to subscribe to the Trent Doctrine, or else to be proscribed for an heretic. The Bishops of Apulia did intimate no less in the name of all the Bishops, 
Papalun Romanun adiutor ero ad defendendum contra omnes homines, sic me Deus adiwet, et sancta Euamgelia. Ca E N Extra delure iurand.  That they were nothing else but the Pope's creatures, and his bondslaves: for there was an oath proposed severally to all, to be taken in this manner: I will defend the Papacy against all men: So help me God, and his holy Gospel. And as there was an oath proposed in behalf of the Papal doctrine, so likewise there was special care taken, and caution given, 
Ne quum a●atui quo ●llius Maiestati praeiud●●ium ullum fieret, si quis in hoc peccat Concilio pellatur. Valer. in vita Marcel 2 Canus loc. Theol. li 12 c. 12. § Extat.  that whosoever should speak against the Majesty of the Pope, should be banished the Council. We have examples of both in this kind: Cornelius Bishop of Bitonto professed openly in the Council, that Christ in his last Supper did not offer up his (real) body and blood: but the Trent Fathers, (because it was contrary to the Roman Faith) condemned and exploded him. Paulus Vergerius was but suspected for a Lutheran, 
Sleid. comment. li. 21.  yet thereupon the Pope commanded him to departed the Council. Guilielmus Venetus, a Dominican would prove the Council of Constance was above the Pope, 
Valer. in vita Marcel. 2.  because the Council did depose him: but he was thought too lavish of his tongue, and therefore was banished the Council. The Bishop of Chioza, professed in the Council, 
Craken. p. 158.  that he disliked the Decree, which made Traditions equal with the Scriptures: but he was expelled the Council. And as touching the Pope's Holiness, when a zealous and good Bishop had declared, 
Molin. Consil. de Trid. Conc. nu. 22  that God in the Scriptures was termed Holy; and therefore it was honour sufficient for the Pope to be called Holy, and not (most Holy,) the Bishop was sent from Trent to Rome, & there the Pope grievously handled him for this capital offence. Neither do I deny that there was safe conduct promised as well to the Lutherans, as to those which were vowed creatures to the Pope and his doctrine: but (saith Fabritius) the learned Princes of Germany were kept so fare from the Castle of Disputation, that they could not be suffered to approach to the entry of it. Fateor extensionem etc. I grant (saith he) there was liberty extended to other Nations, but withal it is added, that the same form of liberty should appertain to none others, but only to them that would repent, and return to the bosom of the Church. If we look upon the Tenor of the conduct, we shall find it was very doubtful, (and in truth it might well be thought strange, that a free and General Council of all sorts of Christians, which should meet for God's glory, and Christian peace, should come in fear and danger of their own safety:) for say they, 
History of Trent. lib. 4 p. 341. & 343. Engl.  The holy Synod (as much as it can) grants public faith, and full security, that is, safe conduct; but (saith the History) the Protestants thought the form of the safe conduct very captious, because as well in the Decree, as in the Tenor, there was this clause of reservation, (As much as it can) when as no man demandeth of an other, that which is not in his power to grant. To let pass the like Conduct given to Hierome of Prague, and john hus at the Council of Constance, can they prove that there was free liberty of speech granted, as it is in all public Consultations? Was there open conference and dispute allowed about the controversies of Religion? was the Scripture appointed to be judge, or the plea being against the Pope, ought the Pope to be plaintiff and judge in his own cause? I confess, the Electors and Princes of Germany being assembled at Newburg, in the Pope's name, and by the Pope's Legates were summoned to the Council; but withal they returned this answer: Mirari se etc. 
Epist. Rerun gest. sub Ferd. ann. 1561. apud Scard.  They wondered upon what ground or reason, the Pope should be so bold, how he durst proclaim a Council to them, and call them to Trent: And there they give this reason for it; Because it was neither lawful, 
Craken. p. 156.  nor agreeable to Divine or Human equity, that the Pope should supply the place of a judge, when as both the dissension and ruin of the Church proceeded from himself. Thus if we consider this Counsels calling, it was by usurpation, not of ancient right. If we respect the nature of it as it was, General; many Kings and Princes were so fare from allowing it, that they made protestation against it: if we observe the number of Bishops in their assembly, when the greatest points of controversy we● handled and resolved, there were but fifty three. If we look upon the free access, it was doubtful, and limited to certain conditions. And lastly, if we respect a free conference, 
History of Trent. lib. 2 p. 126.  The Pope made known by his Legates, that the judges were tied to him by oath; whereas the plea being against the Pope and his doctrine, he himself ought not to be judge. I conceive it was but a harsh proceeding, that how many, or how great soever the differences were concerning Religion, yet there could be no dispute, nor yet admittance to the Council, but by an enforced protestation, & vowed obedience to the Pope and his doctrine; insomuch, their own Thuanus gives us to understand, that the fault was not in the Protestants; for notwithstanding they conceived their Conduct was not safe, yet they came to the Council, and desired the Pope's Legate to have liberty to dispute; and being made known, that the Protestants were ready to make good their confessions, which at that time they exhibited to the Council; The Trent Fathers were greatly offended, 
Thua. hist. Tom 1. li. 9 ann. 1552.  neither could the Protestants have answer to their confessions, and therefore they desired leave to be gone, which being easily granted them, they commended their cause to the Emperor's Orator, and so departed from the Council.  
I will give you a short and general view of the actions in this Council. Andraeas' Dudithius an Ambassador, sent to this Council, from the State and Clergy of Hungary, a man highly favoured by Ferdinand, and Maximilian the second, and a known Actor in this assembly, gives the substance of their proceed in few words very remarkable, and worthy of all men's reading.  
What good (saith he) could be done in that Council, 
Andr. Dudith. in Epist. ad Maximil. 2. Caesarem de Calais & Sacerdotum Coniugio.  which only numbered, but never considered the weightiness of any opinion, if either the cause or reason might have made the encounter; or if a few assistants had but sided with us, the day had been ours, albeit the enemy was very strong: but when only number fought the field, in which we fell short of them, though our cause was never so good, we could not come off with victory: to every one of us the Pope was able to oppose one hundred of his own; and if a hundred seemed but a few, hèe could suddenly raise a thousand, and send them to help their fellow Labourers: so that you might daily see servile & poor Bishops, for the most part young men, and almost beardless, wasted with lusts, hasten to Trent, hired and procured by the Pope to speak as he would have them, unlearned men they were and simple, but for their impudency and audacity of much use: as soon as these had access to the Pope's flatterers, than did iniquity rejoice to have the upper hand, neither might any thing be decreed, but what made for them, who made it their only Religion, to maintain their Pope's power and riot. One grave and learned man there was, 
Bishop of Granado.  which could not away with such baseness; he as no sound Catholic, what with fear and threatenings, and what with entreaty, was brought by the Council to allow that which in heart he disavowed. In brief, it came to that issue, by the dishonesty of them that were made and ordained for that purpose, that the Council seemed to consist, not of Bishops, but of shadows, not of men, but of Images, which like the statues of Daedalus, had no motion from themselves, but were carried upon other men's shoulders. The Bishops for the most part were hirelings, who like a pair of country bagpipes, unless they were still blown, could make no music. The holy Ghost had not to do with that Council, wherein was nothing but worldly wisdom, and that was wholly spent in propagating the Pope's immoderate and shameful lordliness, from whom, as from an other Delphos, they did wait for Oracles; and from him in a Carrier's clokebag was the holy Ghost sent, of which they so much brag to sit at the stern of their Counsels: and, quod admodum ridiculum est, which is most ridiculous, when there fell good store of rain, the holy Ghost could not come unto them before the floods were abated: so it fell out, that the spirit was not carried upon the waters (as we read in Genesis) but besides them. O strange and monstrous madness, the Bishop like the people: No act or Decree of theirs could be established, unless the Pope were made the first Author of that Decree.  
How truly this learned Bishop hath deciphered the state and condition of that Council, I leave to every man's judgement, sure I am, whilst many there carried the business with craft and ambition, in those things which appertain to God's glory, there was more attributed to the Council of man, then to the grace of God. Add to these testimonies, the protestation of Francis the French King, who was so fare from approving the Decrees of the Council, 
Rex pubicè in co conuentu protestatus se illud neque pro ●ecumenico, neque pro legitimo habere, sed pro privato conventu etc. Innoc Gent Trid. Sess. 12. & Hist. of Trent. lib. 4. p 319. Engl.  that he openly proclaimed, that for his part he neither held it for a General, nor yet for a lawful Council, but for a private Conventicle, assembled for the ends of some private men; and that neither he nor his subjects were bound to obey it; and that he would have this his Protestation enrolled amongst the Decrees of that Council. Add to this the Protestation of all the Reformed Churches, and diverse Christian Nations, who at this day utterly disavow the Trent doctrine. Add to this the protestation of the Ambassador to Charles the fifth, 
Illyr. in Protest. count. Conc. Trident.  who made his declaration in like manner: I james Hurtado Mendoza, in the name of the most mighty prince my lord Charles the Roman Emperor, by his especial commission, and in the name of the Empire, & all other his Realms and Dominions, do protest, that the Legates and Bishops which are at Bonenia, for the most part bound to your Holiness, & wholly hanging upon your beck, have no authority to make Laws, in cause of Reformation of Religion and manners.  
I forbear to speak more largely of the politic proceed, and the doctrine of Faith created, and declared in this Council; 
The History of Trent published An. 1629.  the former is accurately handled by the History of Trent, and the later is fully confuted by our learned Chemnitius; 
Chemnitij examen. Conc. Trid.  and as touching Counsels in general, let it suffice we have the testimony of Cardinal Cusanus; 
Multu Concilia ritè convocatu errasse legimus Cusan. Concord. Cath. lib. 2 c. 3. In fidei definitionibus errasse etiam universalia sanctoum Patrum Concilia comperimus. Pig. Hier. Eccle. lib. 6. c. 13.  Many plenary Counsels rightly called, have erred, as we know by experience. Let it suffice their own Albertus Pigghius gives his assent with us, that In matters of Faith, General Counsels have erred, as namely the Council of Ariminum, the second Council of Ephesus, both were general, and both do witness, that General Counsels lawfully called, may err. Let it suffice, Panormitan, their chiefest Canonist and Proctor for Pope Eugenius, affirmeth plainly: A Council may err, as otherwise a Council hath erred, 
Panorm de Elect & Electi potestate §. significasti.  about marriage to be contracted betwixt the ravisher, and the ravished, and the saying of Hierom, as being of the sounder opinion, was afterwards preferred before the Decree of the Council. And to prevent that common objection of the Romanists, that the Church would fail in faith, if Counsels should err he gives this full solution to the question. Non obstat: 
Idem Ibid.  It hindereth us little, if it be said, a Council cannot err, because Christ prayed for his Church, that it should not fail. For though a General Council represent the whole universal Church; yet to speak truth, the universal is not there precisely, but by representation, because the universal Church consisteth of all the faithful, and this is the Church which cannot err; whereby it is not impossible, but the true faith of Christ may continue in only one person. Therefore the Church is not said to fail, nor to err, if the true faith remain in any one. And that no man might presume to rely in matters of faith, either upon Fathers or Counsels; St. Austen delivers it for a safe and sure rule; 
Aug lib. 2. de Baptist. contr. Donat c. 3.  Whatsoever is found written in Scriptures, may neither be doubted nor disputed, whether it be true or right: but the writings of Bishops may not only be disputed, but corrected by Bishops that are more learned than themselves, or by Counsels, and Nationall Counsels by Plenary or General, and even General Counsels may be amended by the later.  
My conclusion therefore shall be this, Since the true Acts and Canons of Counsels, which make against the Supremacy, against Invocation of Saint, against Images, and the like, are adjudged spurious and counterfeit. On the contrary, since diverse Canons and Decrees are devised for advantage of their cause, and namely, to prove their Real Presence, their Sacrament of Confirmation, their Sacrament of Extreme Unction, the Pope's Supremacy, and the like, which authorities are merely forged and counterfeit: since the Books of Counsels being negligently kept, do abound with many errors, by the testimonies of our learned adversaries, I say, to seek for the knowledge of infallible Truth, or to search for the soundness of true saving faith in General, or Provincial Counsels, is but Via Dubia, a doubtful and uncertain way; it is Via Devia, a wand'ring and By-way.  
It resteth for our Adversary's last and best refuge, to fly to the Sanctuary of their Church: for in truth, whatsoever pretence is made of Scriptures, of Fathers, of Counsels, yet if there be sent out a Melius inquirendum, for the Author of their new Creed, and Trent doctrine, they must return a Non est inventus, and seek him only in the Church.   

SECT. XVII. In the Roman Church, which our Adversaries so highly extol above the Scriptures, there is neither safety, nor certainty, whether they understand the Essential or Representative, or the Virtual, or the consistorial Church.  
CAmpian the jesuite, who formerly made his claim to all Fathers and Counsels, now in the name of the Church, insults against the Protestants in this manner: 
Audito nomine Ecclesiae hostis expalluit. Campian. Rat 3.  So soon as the Adversary heard the Church named, he waxed wan and pale. Indeed I confess, it would terrify a religious and sober minded man, to hear such daily blasphemies uttered against the Majesty of God's word, and to sound out nothing but the honour and authority of the Church: who can but wax wan and pale out of pity & charity, to hear the Church named, and see that she hath kept the name only, and lost her wont nature? who can but wax wan and pale, to see her spoiled and bereft of her jewels & treasury of the sacred Scriptures, and retain only the caskets and boxes, (the bare name of a Church) where those jewels lay? Look upon the best learned of the Roman Church, and tell me if they will not astonish a true believing Christian, and make him change his countenance, to hear such odious comparisons, betwixt the Scriptures and the Church: 
In altiori genere (viz) in genere causae efficientis atque adeò aliquâ ex parte formalis. Stapl Relect contro. 4 q. 4. ar. 3. & 9 3. ar. 1.  The Church (saith Stapleton) is an infallible foundation of faith in a higher kind than the Scripture: for the Scripture is but a foundation in testimony and matter to be believed; but the Church is the efficient cause of Faith, and in some sort the very formal: 
& In Relect. princ fid. dog. cont. 4. q. 5.  nay more, if both of them be properly considered, and compared together, the Church is a more noble subject then the Scripture: 
Eam Ecclesia authoritatem esse— quia et scripturas quoque ipsas laxandi et consignandifacultatem &c Idem Princip. Anal. Pio sensupieque dici potest, scripturas si de stituantur ecclesiae authoritate non plus valere quam Acsopi fabulas Hos. li. 3. de autho sacr. Scripturae.  yea, the Church hath such authority, that she may set at liberty, or seal up the Scriptures themselves: yea, saith Hosius, a man may speak it in a good, a godly sense, the Scriptures are of no more account, without the authority of the Church, than Aesop's fables.  
Neither let this seem strange, that the Romanists insist principally upon the authority of the Church: for he that shall look back, and observe how the sacred Scriptures are condemned of Obscurity and Insufficiency; he that will consider how the holy Fathers are censured, and rejected by them, as counterfeit or erroneous; he that shall note the Decrees and Canon of Counsels condemned as spurious, or superfluous; these things I say considered, it is no marvel our adversaries fly to the Roman Church, 
Dicitis praecepto Christi obediendum esse primo lo●o, deinde ecclesiae et si aliter praeceperit Ecclesia quam Christus, non Ecclesia sed Christo obedie odun esse, certè in hoc est omnium praesumptionun initium quando iudicant particulares suum sensum indivinis praeceptis cōform●arē quam universa Ecclesiae. Nich. Cusa. ad Proem. Epist 2.  and for this special cause advance the name of the Church above all. Cardinal Cusanus, by way of objection, puts the question to the Bohemians, whether they were better obey the Word of God or the Church: You say, we must first obey Christ's Commandments, and afterwards the Church; and if the Church command us to do otherwise then Christ commandeth, we must obey Christ, and not the Church. It is true, that the Protestants rightly propose that question, (which without all question) cannot otherwise be resolved: but hear what answer he makes them: Verily, herein standeth the beginning of all presumption, when particular men think their own judgement to be more agreeable to God's commandments, 
Dicetum forsitan quomodò mutubuntur pracepta Christi authoritate Ecclesia, ut tunc sint obligatoria quando Ecclesia placu erit. Dico nulla esse Christi pracepta nisi quae per Ecclesiam protalibus accepta sint, Mutato iudicio Ecclesiae, mutatum est Dei judicium. Idem Epist. 3.  than the judgement of the universal Church: nay, he puts the question further; Perhaps you will say, How shall Christ's commandments be changed by the authority of the Church, that they shall bind us, when the Church shall think it good? I tell thee (saith he) there is nothing to be taken for Christ's commandments, unless it be to be so allowed of the Church: when the Church hath once changed her judgement, God's judgement is likewise changed. Cardinal Hosius gives his consent with Cardinal Cusanus, and mor● plainly resolves the question in few words: 
Quod Ecclesia docet expressum Deiverbum est, et quod contra sensum et consensum Ecclesia docetur expressum Diaboli verbum est. Hos. de expresso verbo Dei.  Whatsoever the Church teacheth, is the express word of God; and whatsoever is taught against the sens● and meaning of the Church, 〈◊〉 the express word of the Devil. To say nothing of the doctrine of Devils, (viz.) the forbidding of Meats, and Marriage, (foretold by the Apostle, and now fulfilled in the Church of Rome,) I will give you an instance or two in the word of God, and the doctrine of the Roman Church, that you may the better discern, whether the Church changing her judgement, there be any variableness, or shadow of turning with Christ, and whether the doctrine of the Roman church be not expressly against the Word of God. 
Etsi Apostolus lingua intellectâ preces velit celebrari, tamen sanctam Ecclesiam iustissimis de causis contra statuisse Bened. Mont. in 1. Cor. 14.   
Touching Prayer in an unknown tongue, it is the confession of Benedict, Montanus, a Parisian Doctor: Etsi Apostolus etc. Although the Apostle thought good to have Prayer in a known tongue, yet the Church, upon good causes, hath decreed the contrary. Touching Adoration of Images, 
Licet in lege veteri prohibita fuissent lege divinâ imagines visibiles, nedum ipsius Dei nihilo minùs Ecclesia. joh. Rag. orat▪ in Conc. Basil. de Commun sub utraque specie.  it is the confession of johannes Ragusius, in his Oration at the Council of Basil: Licet in Lege, etc. Although in the old time the visible Images of God, yea and of his Saints were forbidden by the Law of God, and no liberty was since granted either in the Old or New Testament, to make any such, yet (the Church) taught by the holy Spirit, hath not only permitted, but decreed and ordained it. Touching the Communion in both kinds, it is the confession o● the General Council of Constance, 
Conc. Constant. Sess. 13. Conc. Trid. Sess. 5. Can. 2.  and the Council of Trent, Licet Christus &c Although Christ did institue the Sacrament in both kinds yet saith the Trent Council he that shall say (the Catholik● Church) hath not altered it fo● good causes, or that they err● in so doing, let him be accursed. These are special poin● with them, and the denial of any of these, make a ma● heretic in the Church 〈◊〉 Rome; yet by their ow● confession are decreed wi●● Non obstante. Notwithstanding Christ and his Apostles taught the contrary. Observe then the difference betwixt the Gospel of Christ, and the doctrine of the Roman Church; the Spirit of God denounced a curse, both against men and Angels, that should teach any other doctrine, then that they received from the Scriptures; the Church of Rome pronounceth Anathema against all those that do not teach, and believe the doctrine of their Church, although it be different from the Scriptures.  
I confess the name of the Church is honourable, and her credit singular; but that which sticks with me, and as I conceive is worthy of all men's observation; the name of the Church, which is so much magnified, and adored of all Romanists, and Romish Proselytes, I say, that Roman Church, is neither understood by the ignorant what it is, neither is it resolved by the learned amongst them, in certain, what is properly meant & understood by it.  
First then, we must know, as the Church hath many parts to act; 
Ecclesia Essentialis. Representativa. Virtualis. Consistorialis Bell. de Eccles. li. 3. c. 2.  so likewise the Romanists make her of four several sorts: The Essential Church, and this (saith Bellarmine) is a company of men professing the same Christian Faith and Sacraments, and acknowledging the Bishop of Rome to be the chief Pastor and Vicar of Christ upon the earth. The Representative Church; and this is an Assembly of Bishops in a general Council, representing the whole body of the Church. The Virtual Church; and this is the Bishop of Rome, who is said to be the chief Pastor of the whole Church, and hath in himself eminently and virtually both truth and infallibility of judgement, and upon whom dependeth all that certainty of truth which is found in the whole Church. The Confistoriall Church; and this consisteth of the Pope and Cardinals, and is termed by the S●rbonists, The Court of Rome. 
Curia Romana.  Touching these several acceptions of the Church, there are several and different opinions. The Gloss upon Gratian put the first question, 

Quaero de quâ Ecclesiâ intelligas, quoà hic dicitur quod non possit errare. Res. Ipsa congraegatio fidelium hîc dicitur Ecclesia. Causa 24. q. 1. c. A recta.  
Concilium legitimum omnium consensu maximè propriè dici possit Ecclesia. Bell de Conc. et Eccles. l. 1. c. 18 Per Ecclesiam intelligimus Pontif. Romanum qui pro tempore Ecclesia nauiculam moderatur, et Ecclesiam Papam interpretantur non abnuo. Desp. ca 10 lib. 3. de verbo Dei. Greg. de Val. disp. Theol. Tun. 1. disp. 1. q. etc.  
Apud moder nos maximè importat hoc nomen Ecclesia quemadmodum hoc Ecclesia Rom. urbis dudum obtinutt, cuius ministri et Presidentes sunt Papa et Cardinales ipsius, qui iam ex usu quodam obtinuerunt dici Ecclesia. Defence. pacis part. 2. cap. 2. Cerem. li. 1 Sect 8 c. 6.   and thus resolves it: I would know what Church you understand when you say, It cannot err. I answer, It is the congregation of the faithful, that is here meant by the Church. To the second, Bellarmine replies: A lawful Council, by the most general consent is most properly termed the Church. To the third, Gretzerus the jesuite makes this confession I deny not, but by the Church we understand the Bishop of Rome for the time being, who guides the Ship of the militant Church: and Gregory de Valentia, by the Church we mean her Head, that is to say, the Roman Bishop in whom resideth the full authority of the Church. To the fourth, Marsilius Patavinus gives his free assent: that the name of the Church is of great consequence amongst the modern Writers, whose Ministers and Precedents are the Pope and Cardinals, which now by use and custom have at last obtained to be called the Church: and of this Church the Pope himself hath made this declaration, Ye shall be the Senators of my city, and like unto Kings, the very hooks and stays of the world, upon whom the very door of the Church Militant must be turned and ruled. Now amidst these different opinions, it must needs seem questionable, to which of these Churches a poor ignorant soul (who desires satisfaction in matters of Religion) should address himself: if he require judgement of the Essential Church, there is little comfort, and less assurance to be had from them, for they consist most of the ignorant and common people, and have chiefest need of instruction themselves: beside, it is impossible to know the judgement of all Christians, (who make the universal Church) in all or any particular points of Religion. If he appeal to Counsels, their right calling is uncertain, their Decrees and Canons are doubtful, for many of them are adjudged by themselves erroneous, many spurious and counterfeit: If he would consult with the Pope and Cardinals in their Consistory, it is a journey too costly and tedious; beside, it will appear they are subject unto error.  
It resteth then that we examine the infallibility of particular Churches, and in particular that we inquire whether the Roman church be that Church which we are commanded to hear and obey, by the authority of the Scriptures.   

SECT. XVIII. The most common Plea of the Romanists drawn from the Infallibility, Authority, and Title of the Catholic Church, is proved to be false, vain and frivolous.  
TO give the Church of Rome her due, let us take a brief survey of her first foundation, and let us fee what privilege did ancienly belong unto her, and what authority she claimeth at this day. First, the Apostle St. Paul in his Epistles to the Romans, congratulates with them, and sendeth them this greeting: 
Rom. 1.7.  To all that be in Rome, beloved of God, called to be Saints: he testifieth further with prayer & thanksgiving, 
Verse 8.  that their Faith was spoken of throughout the whole world: nay more, he makes an earnest request to God, that he might see the members of that Church, and impart Spiritual gifts unto them, to the end they might be established. These testimonies of the Apostle were special Characters of an eminent & glorious Church (although in truth; there is not so much as this name of a Church given to the Romans in all the Scriptures, 
The church at Babylon elected. 2. Pet. 5.13.  (unless they will allow the Church at Babylon to be the Church of Rome:) and here was a probable assurance of continued stability and perseverance in the Faith in all Ages: but behold the same Apostle, which did so much glory in behalf of their Catholic Faith, which gave God thankes for them; which, without doubt, prayed for the continuance of that Faith: 
Verse 9  (For God is my witness (saith he) without ceasing I make mention of you always in my Prayers.) As if he had foreseen by the spirit of Prophecy, they would glory in their own worth and merits: shortly after, in his eleventh Chapter of the same Epistle, gives them this special Caveat: Be not high minded, but fear: and withal gives a special reason of that Caveat. For if God spared not the natural branches, take heed also lest he spare not thee, behold therefore the bountifulness and severity of God; towards them that have fallen, severity; but towards thee goodness, if thou continune in his goodness; otherwise also thou shalt be cut off. This Doctrine of the Apostle doth trench so fare into the present estate of the Church of Rome, that the Rhemists forbear their Annotations upon this place, for the truth is these last words. Thou also shalt be cut off, Do plainly intimate, that the Church of Rome from the time of the Apostles had a possibility of falling, and consequently was but a particular Church: for so it befell the Church of jerusalem, and much more (saith the Apostle) may it befall the Church of Rome.  
Let us compare the testimonies and promises in behalf of the Roman Church, with other particular and famous Churches in the time of the Apostles, and see whether those promises did more largely extend to the faith of the Roman Church, then to other Churches: St. Paul (writing to the Thessalonians, terms them by the name of the Church) he gives this large testimony in their behalf: 
Thess. 1.8.  From you sounded out the word of the Lord, not only in Macedonia and Achaia, but your faith which is toward God is gone forth into all places, that we have no need to speak any thing: yea more, he gives them a kind of assurance for the perpetuity of their faith; The Lord is faithful, 
2. Thess. 3 3  and will establish you, and keep you from all evil: yet this Church is fallen away, and hath lost her first faith. The Ephesians are termed by the Apostle, 
1 Tim. 3.15  The Church of the living God, the Pillar & ground of truth. And for this Church the Apostle makes this confession: 
Ephes. 3.14 16.  I bow my knees unto the Father of our Lord jesus Christ, that he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man: yet we see this Church which was the ground and pillar of truth, and for which the Apostle earnestly prayed for, is razed to the ground, and utterly fallen from the truth. The Corinthians are termed by Saint Paul, 
1. Cor. 1.2.  The Church of God called to be Saints. And this Church is farther witnessed by the same Apostle, that she was rich in all things through Christ, in all kinds of speech and knowledge, and that she was not destitute of any gift: yea, he delivers confident in behalf of that Church, that God would establish them unto the end, even the day of the Lord jesus Christ: yet soon after some of them denied the Resurrection, they fell from the truth, and are now subject to the Turk. If then the Church of the Thessalonians, of the Ephesians, of the Corinthians, (touching the outward face, and visibility of the local Churches) if they are all fallen, notwithstanding such fair testimonies and large promises in their behalf, (which also were accomplished in the Elect) what stability could the Church of Rome promise to herself, which had not so much as the name of a Church, but was threatened upon the breach of a condition, that they also should be cut off? Whether the condition be broken or no, I will not here dispute: but this I may safely say, If the jews being the Lords peculiar people, and the natural branches, were broken off, how much more the Church of Rome, being but a wild Olive branch, might be cut off from the faith of Christ? No doubt the Spirit of God foresaw, that the Romanist would glory in the name of the Church, and advance that name above his word; and therefore the word of God gave not so much as a name of a Church, nor promise of infallibility & perseverance unto it, but a special caveat to put them in mind not to be high minded. I say therefore to the Romanist, as St. Hierom sometimes said to Pammachius and Oceanus: 
Quisquis es assertor novorum dogmatum quaese te ut parcas Romanis auribus, parcas fidei quae Apostolico ore laudae tur; cur post quadi ingētos annos docere nos niteris, quod antea nescivimꝰ, cur proffers in medium qd Paulus & Petrus edere noluerunt, usque ad hunc l●ē si●e istâ doct●inâ nund Christianus fuit Hieron. ad Pammach. & Oceanun.  Thou who art a maintainer of new doctrine, whatsoever thou be, I pray thee spare the Roman ears, spare the Faith that is commended by the Apostles mouth, why goest thou about now after 400 years, (I may say 1400) to teach us that Faith which we before never knew? Why bringest thou forth that thing that Peter and Paul never uttered? Evermore until this day the Christian world hath been without this Doctrine.  
But observe the cunning of our Adversaries, they do as much glory of the Apostles testimony, (that the Roman Faith was published through the world) (as if the ancient, and the now Roman faith were all one:) And to prove an infallible Succession in their doctrine, they pretend, that St. Cyprian, a blessed Martyr, did witness to the world, that the Roman Church could not err, and consequently the Trent doctrine is the ancient faith of Christ and his Apostles.  
St. Cyprian (saith M. Bishop) tells us, that Perfidiousness and falsehood in matters of Faith, can have no access to the Church of Rome: so that by the Apostles confession, they challenge an eminent visibility, and by this ancient Father's testimony, they claim an assured stability in matters of Faith. If these things were true, I should crave pardon of Cyprian, not to believe him, because the Apostle teacheth me to believe the contrary: but the truth is, this testimony so often alleged by our adversaries, makes nothing for their purpose; for if Cyprian say that Infidelity cannot come to the Romans, whose faith was praised by the Apostles mouth, then can none of the people of Rome err, because the faith of them all was praised by the Apostles mouth: but the truth is, this holy Father speaks not there of matters of faith, nor of the stability of the Roman Church, (although most Romanists so translate it and apply it) but of the tumultuous and disorderly courses of certain lewd persons, who being censured by the Bishops of Africa, fled to the Bishop of Rome for protection of their cause, and thereupon upbraideth them, that they came to Rome with lies and tales, which could find no admittance, nor harbour there, 
Navigare audent et— à schismaticis et profanis literas far, nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est, adquos persidia non potest habere accessum Cypr. lib. 1. Epist 3.  when as they might well understand, that the Romans were men whose Faith was commended by the Apostle, Et ad quos perfidia non potest habere accessum: unto whom perfidiousness could have no access; that is, they would give no ear to their perfidious and calumnious suggestions. This therefore, I must needs say, is unfaithfulness and perfidiousness in the Church of Rome, wilfully to misapply those things which make nothing for them.  
I proceed from the infallibility of the Church to the authority of it, wherein you shall likewise observe, the Romanists do insist especially upon that known confession of St. Austen: 
Ego vero Evangelio non crederem nisi me Catholicae Ecclesiae commoveret authoritas. Aug. contr. Ep. Fund. cap. 5.  I should not have believed the Gospel, except the Authority of the Church had moved me thereunto. But I pray, what do these words concern the Roman Church? why should they be applied rather to the Roman, then to his own Church in Africa, or our Church in England? (for he speaks not of the Roman Church, or any particular Church, but of the Church indefinitely.) Moreover, their own Canus professeth, 
Canus loc. Theol. lib. 2. cap. 8.  that St. Austen had to do with a Manichee, who would have a certain Gospel of his own admitted without further dispute: In this case (saith he) St. Austen puts the question: What if you find one, which doth not believe the Gospel? what motive would you use to such a one to bring him to your belief? I for my part (saith he) should not have been brought to embrace the Gospel, if the Church's authority had not swayed with me. 
〈…〉 re● Cy● Epic  And from hence also Bishop Canus draws this sound conclusion. The faith of the Gospel is not founded upon the authority of the Church. This Exposition of their Romanist is agreeable to our belielfe: for we profess, that the first outward motive to bring men to the knowledge of the Scriptures, is the authority of God's Church. 
Hooker Eccles. Polit. lib. 3.  If I believe the Gospel (saith Hooker) yet is Reason of singular good use, for that it confirmeth me in this my belief the more: If I do believe as yet, nevertheless to bring me to the number of believers, except reason did somewhat help, and were an instrument which God doth use to such purposes, what should it boot to dispute with infidels and godless persons for their conversion and persuasion in that point.  
He therefore that shall conclude from St. Austin's doctrine, (which he professed in the name of an heretic) let him receive his answer from the same Father, when he makes his confession as a true Catholic: 
Ex veritatis ore agnosoo Ecclesiam participem veritatis. Aug. in Psal. 57  By the mouth of God which is the truth, I know the Church of God which is partaker of the truth. But as it happeneth sometimes, that he who hath fallen into the hands of an unskilful Physician, is loath afterwards to commit himself even to a good one: 
Aug. lib. 6. Confess. c. 4  So was it in the state of my soul (saith Austen) which could not be healed by believing, and for fear of believing false things, it refused to be cured by true ones. And in the Chapter following, whilst he was yet a Manichee, he makes this humble confession: Thou, Lord, 
Idem Confess. l. 6 c. 5.  didst persuade me thus, I say not that they were  who believed thy Books, which thou hast grounded by such authority throughout almost all the nations of the earth, but that they indeed were  who believed them not; and that no ●are was to be given to any, if peradventure they should say to me: How dost thou know that these Books were imparted to mankind by the Spirit of that one God, who is true in himself, and most true, when he speaketh to us; for that is the very thing itself, which is especially to be believed. Thus St. Austen the Catholic, interprets Austen the Heretic: After his conversion to the truth, the blessed Spirit did persuade him, that there was no ear to be given to those men which made such doubts and questions (as are daily made in the Church of Rome) viz. How do you know the Scriptures to be the Word of God? but as the Samaritans believed that Christ was the promised Saviour upon the report of a woman, yet afterwards when they heard him themselves, they professed they believed him for his own sake, and not for the woman's report: So likewise this holy Father, first conferred with flesh and blood, as the most known & familiar means to introduce a saving knowledge; but after he had received the Spirit and word of truth, he, like the Samaritans, believed the Gospel, not for the Church's sake, but for Christ's own authority, and his Gospel's sake.  
The Authority of the Church is rightly compared to a Key, which openeth the door of entrance into the knowledge of the Scripture: now when a man hath entered & viewed the house, and by viewing it, likes it, and upon liking, resolves unchangeably to dwell there; he doth not set up his resolution upon the key that let him in, but upon the goodness and commodiousness which he sees in the house. I omit diverse Expositions of the learned Romanists, touching this saying of Austen: 
Durand. l. 3 Dist. 24 q. 1 Diedo. de Eccl. Script. & dogm. lib. 4. c. 4. Ge●s. de vita spir. Animae. lect. 2. Coroll. 7.  Durand, Driedo, and Gerson tell us, That those words of Saint Austen had relation to the Primitive Church, which both saw Christ's person, and his miracles, & heard his doctrine. Aquinas saith, 
Augustinus de Ecclesia ut causa praeponente, non ut fundamento fidei loquitur A quin. in 2 2. quaest. 2. art 7.  that St. Austen spoke of the Church as an overruling cause, but not as a foundation of Faith. And for a conclusion of this point; The mind of the faithful believer doth not rest in the judgement of the Church: for (saith Stapleton) Although the Church by reason of her Ministry and Mastership received of God, 
Stapl. lib. 3. de author. Scrip. c. 12.  doth cause us to believe, yet the reason wherefore we believe, is not the Church, but God speaking within us, and witnessing his truth unto us by his holy Spirit. Thus briefly touching the authority of the Church: now I proceed to our adversary's claim touching the Universality of it.  
Lessius the jesuite tells us, The Church of Rome, 
Sola Ecclesia Romana eique adhaerens multitudo Ecclesia Catholica, etc. Lesle. in Consult. Consid. 6.  and that Church only and the multitude adhering to it, is the Catholic Church, the Religion of this Church is Catholic, the faith is Catholic, the doctrine is Catholic, and their followers are termed Catholics. What is properly understood by the Catholic Church, St. Austen delivers in these words, Non haec, aut illa, It is not this Church, 
Toto orbe diffusa. Aug. de rudibus Catech. c. 20.  or that Church, but the Church dispersed throughout the whole world: 
Maiores nostri Catholicam nominarunt ut ex ipso nomine ostenderent quia per totum est. Aug de Vnit. Eccles. cap. 2.  and from hence, Our Ancestors named the Church Catholic, that by that name they might demonstrate the Universal. If then the Church of Rome can prove their Church Universal, there would be an end of all controversies: for we profess ourselves to be members of the universal Church, we say that Church can neither err totally, nor finally; and we willingly grant, that out of that Church there is no salvation. But certainly this last Tenet doth strongly evince, that the Roman Church is not Universal, for Saint Stephen, and St. james, and others suffered Martyrdom, and were saved in the Church of Jerusalem, and in the Church of Antioch, before the Church of Rome was ever heard of; and they were all members of the universal Church. But let the Church of Rome claim what title or prerogative she list, she is in danger to fall upon a Rock: for if she confess that she is a particular Church, she stands subject unto error; if she assume the title of Universal, she is altogether invisible: for Vniversale sentitur non videtur: That which is Universal, is understood, not seen. It is the Article of our Creed: I believe the Catholic Church: and, 
Hoc enim veracitèr dicitur credi quod non potest videri. Greg. Dial. 4. c. 4.  that is truly said to be believed which is invisible, saith Gregory. And that the world may know the Romanists are Nominals, such as vaunt of the name of Catholics, as the Donatists did in the Primitive Church, when they want the nature of the thing itself, their own Waldensis, who well understood how to make a difference betwixt the particular Roman, and the Universal Catholic Church, tells us: 
Wald. de doctr. Fidei. lib. 2. art. 2. cap. 19  The Church whose faith never faileth, according to the promise made to Peter, is not any particular Church, as the Church of Africa, nor the particular Roman Church, but the Universal Church, not gathered together in a General Council, which hath sometimes erred; but it is the Catholic Church dispersed through the whole world, from the Baptism of Christ unto our times, which doth hold and maintain the true Faith, and faithful testimony of jesus. Neither was this the particular opinion of one private man, but many Bishops, and learned Doctors did profess publicly in the Council of Ferara: 
Quacunque facultate Romana Eccles. praedita sit, universali Ecclesiae inferior sit. Concil. Ferar. Sess. 10  With whatsoever power the Church of Rome is endued, yet it is inferior to the Universal Church. And if we require a cloud of witnesses, behold both Princes, and Cardinals, and Bishops in the great Council of Basil, resolved, and declared; 
Ecclesia Romana non est universa, sed est de universalitate corporis mystici Concil. Basil. in Appendice.  That the Church of Rome is not Universal, but a part of that universal mystical body of Christ, as appeareth by Gregory: Therefore for as much as it is a member of the said body, it is not, neither can it be, the Head of the same body, since there is a difference betwixt Head and members.  
Thus if we look for Infallibility, it is not found in the Roman Church: If we look for the Authority of the Church, it is inferior to the Scriptures, unless they say, the Scripture is under the Church, as some say the Sun is under a cloud, when it is above it. If we look for Universality, the Roman Church is but a member, and no sound member of the Universal. Let us therefore examine in particular, where, or in whom we shall find this Church, which doth assume those great and glorious Titles to herself.   

SECT. XIX. The Church which our Adversaries so much magnify amongst themselves, is finally resolved into the Pope, whom they make both the Husband and the Spouse, the Head and the Body of the Church.  
SAint Matthew tells us, that our Saviour Christ gave charge to Saint Peter, as well as to the rest of his Disciples, that if any dissension did happen which they could not well reconcile among themselves, they should tell the Church. If Saint Peter himself was commanded to tell the Church, and the Pope be St. Peter's Successor, it would somewhat trouble a doubtful Recusant, how to understand and believe the Pope for the Church: for if Christ had taken Peter for the Church, it is not probable, he would have bid him tell the Church; for that had been all one as to bid the Church, tell the Church: Yes, 
Postremò dicere Ecclesiae, id est, sibi ipsi Bel. de Concil. author. lib. 2. cap. 19  (saith Bellarmine) the Pope ought to tell it to the Church, that is, to himself. I take not upon me to answer this learned Cardinal, but I dare avow, that this Exposition of Scripture is not according to the Article of his faith, with the uniform consent of Fathers: Howbeit, by this solution of Dic Ecclesiae, we are informed where, and in whom we may find the Roman Church.  
Gretzerus the jesuite puts the question touching the Pope, and returns his answer in this manner: 
Ais tertio interpretátur Ecclesiam Papam non abnuo, quid tum? Gretz. def. c. 10. l. 31. de verbo Dei.  Thou sayest they interpret the Church (the Pope;) I grant it, what then? yet we may doubt of his sentence: for how can we be certain that he errs not? Yes (saith he) from these sayings, I will give thee the keys, etc. The gates of Hell shall not prevail etc. Whatsoever thou bindest, shall be bound, etc. But who shall judge of the sense of these places? How shall I know those things are spoken of the Pope? From Ecclesiastical Tradition, from the consent of our Elders, from the Suffrage of all Antiquity, from the Text itself, if there be brought no perverse or prejudicate opinion against it: to conclude, whether thou wilt or no (thou shalt believe it) from the Popes own Sentence and determination. To this Church then lieth an appeal from Scriptures, from Counsels, from the Essential Church; and for that cause Cardinal Bellarmine proclaims it as the Pope's Champion, 
Bellar. de Concil. author lib. 2. cap. 17.  Nos defendimus, We maintain that the Pope is simply and absolutely above the universal Church, and above General Counsels: and as great men sometimes love to be soothed up in their greatness, and are led with opinion of their Parasites, to believe that for a truth, which is but a suggestion of falsehood: so it came to pass touching the Pope's power in these latter days; they did so much atatribute to his Authority, and Infallibility derived from Peter, that Cardinal Zabarella rightly observed, and ingenuously confessed; They have made the Popes believe, 
Persuaserunt Pontificibus quod omnia possunt, & sic qd facerent quicquid liberet etiam illicitet, & sint plusquam Deus. Zabarella.  that they might do all things whatsoever they listed, yea notwithstanding they were things unlawful: and thus, (saith he) they have made him more than God. Bishop Begnius in the last Council of Lateran, speaking to Pope Leo, cries out in admiration of his Holiness. Ecce venit Leo: Behold, here cometh a Lion of the Tribe of juda, the Root of David, 
Te Leo beatissime saluatorem expectavimus, apprehend scutum &c Concil. Later 5. Sess. 6. in orat. Begn. ad Leon. 10.  behold he hath raised up a Saviour, which shall deliver the people of God from the hand of the destroyer. Thou art he, O most blessed Leo, whom we have expected as a Saviour, take up thy sword and buckler, and arise in our defence. And thus by degrees, first Vox populi, the common people, by admiring his greatness, than Bishops & Cardinals by their flattering suggestions, have at last ascribed infallibility of judgement to his Authority, (which I am verily persuaded never Pope did believe in himself) and hereby they have advanced him above Fathers, above Counsels, above the Church; and now at last made him the whole Church, in so much that some of his own side are not ashamed to profess, 
Beard. Mot. 6. vide in jewel. p. 49.  that the Pope may dispense against the Apostles, yea, against the new Testament upon good cause, and also against all the precepts of the Old. Sylvester Prierias, Master of the Pope's palace goeth further, he gives us to understand, that the authority of the Roman Church, 
Quicunque non innititur doctrinae Romanae ecclesiae, ac Romani Pontificis, tanquam Regulae Dei infallibili, à quâ etiam sacra Scriptura robur trahit et authoritatem, hereticus est. Sylu. Prior. contra Luther.  and of the Bishop of Rome, is greater (than the authority of God's Word) and thereupon he concludes, Whosoever leaneth not to the doctrine of the Roman Church, and of the Bishop of Rome, as unto the infallible Rule of God, of which Doctrine the holy Scripture taketh force and authority, he is an heretic. And for a further confirmation of this belief, Gretzerus the jesuite makes this conclusion: 
Id solum pro verbo Dei veneramur ac suscipimus, qd nobis Pontifex ex Cathedra Petri, etc. Def c. 1. l. 1. de Verbo Dei. p. 16.  We do receive and reverence that only for the Word of God, which the Pope as supreme Master of the Christians, and judge of all controversies, doth determine in the Chair of Peter. Now if it happen that some Proselyte of a tender conscience, should make some scruple, whether the Pope ought to be heard and obeyed, when he is a murderer, a Sorcerer, and a wilful subverter of the truth, (as some Popes have been) Hosius their Doctor, wisheth them not to trouble themselues with such idle curiosities. 
judas ne sit an Petrus, au Paulus Deus attendi non vult, sed solum hoc qd sedet in Cathedrâ Petri— de cuius ore legem requirere iussus est. Hoc solum spectari vult. Hos. in Confess. Petricovien. ca 29.  God will never have thee consider (saith he) whether the Pope be a judas, or a Peter, or a Paul; it is sufficient only that he sitteth in Peter's chair, that he is an Apostle, that he is Christ's Ambassador, that he is the Angel of the Lord of Hosts, from whose mouth thou art commanded to require the Law. This thing only Christ would have thee to consider. Again, admit a Council, a whole congregation of men should make a doubt whether the Pope may err, and by reason of that scruple, would not readily obey him: Cardinal Bellarmine by way of prevention, 
Si autem Papa erraret, praecipiendo vitia vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona, et virtutes malas nisi vellet contra conscientiam peccare Bell de Pont. li. 4. c. 5.  gives them this lesson: If the Pope should so fare forth err, as to command vices, and forbidden virtues, the Church were bound to believe that vices are good, and virtues are evil, unless she will sinne against her own conscience. Hear is an implicit faith commanded; let the Pope's doctrine be true or false, if the Romanists will resign up their senses and understanding to this Virtual Church, (which is the Pope) they shall have a Priest & Cardinal for their Tutors; but by their leave, they may make shipwreck of their faith, by being their Disciples. I proceed from an implicit faith to a blin● obedience; and therein I will give you a remarkable example from another Schooleman, who above all things doth honour and commend a blind obedience to the Church (that is, to the Pope.) Gregory de Valentia tells us of an Italian Merchant of Placentia, who reasoned and resolved with himself in this manner: I hold it is better to profess the Roman Religion, 
Laurent. disceptatio Theolog. pag. 5.  than the Lutheran; First, because I can briefly learn the Roman faith: for if I say what the Pope says, and deny what the Pope denies; and if he speak, and I hearken unto him, this alone is sufficient for me: but if I should be a Lutheran, I must learn a Catechism, I must search the Scriptures, which in truth I cannot intent, when I must look after the Ships of Italy, and my Merchandise beyond the Seas. You have heard the reason why this Layman did dislike the Protestants Religion, and what was the rule of his Roman faith, now hear what judgement this learned Schooleman gives concerning this Merchant; Deum nihil habiturum: God (sayeth he) will have nothing to lay to the charge of this man at the dreadful day of judgement. To say nothing of this presumption, I pray God that Pagans & Infidels who knew not Christ, arise not up in judgement against them that teach such doctrine: for whereas all men by the Apostles rule, should be ready to give an account of their Faith, and must be judged by the Word of God; this man by not knowing the Scriptures nor the articles of his faith, but only for intending his Merchandise, with a blind obedience, and an implicit faith, shall be free both from guilt and punishment: and no doubt, from this general belief, of the Pope's authority, and infallibility, the saying of Gregory the 13. is verified: 
D. 40 Si Papa in Annot.  Men do with such reverence respect the Apostolical See of Rome, that they rather desire to know the ancient Institution of Christian Religion from the Popes own mouth, then from the holy Scriptures; and they only inquire what is his pleasure, and accordingly they order their life and conversation.  
He therefore that will appeal to the Bishop of Rome, to Rome let him go; but woe to the Recusants of England, & other countries' remote from Rome, which cannot hear the Church, being so fare distant from him: nay, woe to them at Rome, that live in his Sea; for how can they hear him if he never preacheth? But withal, most miserable is the condition of the hearer, notwithstanding he should preach: for his own Cardinal assures us, that if his Holiness teach not the whole Church, 
Bell lib. 4. de Rom. Pont. lib. 4. cap. 14.  he is in as much possibility to err, as Innocent the eight was when he permitted the Norwegians to celebrate the Eucharist without wine. Thus from the multitude of believers, which is the Essential Church, we are sent to the Council, from the Council, which is the Representative Church, we are sent to the Pope, which is the Virtual, and now at length being arrived at the Pope Consistory, his Cardinal gives us to understand, that a man may return happily as wise as he went, but withal intimated 〈◊〉 us, that there are no● oracles, ●o infallible doctrine to be learned from his mouth, unless he will first declare by public decree, that he intends to preach to the Universal Church, Besides, how the Vicar of Christ should be the Spouse of Christ, how a particular member of the Church should become a Universal Head of the Church: how Papa, the Pope, anciently a Father, should become the Church, which is always a Mother, it is a mystery unsearchable, & past finding out: for sure I am, if the Pope be the Church, let them pretend whomsoever they will for their Father, they can have no Church except Pope joane for their Mother.  
It remaineth then, that in the next place we examine the certainty of that faith, which must be learned from the Pope: for if the Pope have not Infallibility of judgement, then is he not that rule of faith, then is he not that Church, which is the pillar and ground of truth; and consequently miserable is the condition of those poor Christians, that rely upon his opinion, as upon the infallible Doctrine of the Church; and first I will proceed to the Pope's Succession in doctrine and person, & compare the doctrine of the ancient Bishops of Rome with the Popes of these later times, that thereby we may discern, whether the Pope's Infallibility be privileged by his Chair, or whether the ancient Roman faith be successively derived from the ancient Bishops of Rome, to the Popes of these latter ages.   

SECT. XX. The Church which is finally resolved into the Pope, wants both Personal and Doctrinal Succession, as appears by several instances and exceptions, both in matters of fact, and matters of faith.  
HOsius the Romanist tells us for certain, 
Hos in Confess. Petricou. c. 29.  that if we reckon all the Popes that ever were from Peter until julius the third, there never sat in his Chair any Arrian, any Donatist, any Pelagian, or any other that professed any manner of Heresy. The reason of this as I conceive is delivered by Card. Cusanus: 
Veritas adhaeret Cathedrae, universa Catholica Ecclesia ad Petri Cathedram conglobata à Christo numquam recedit. Cusan. ad Bohem. Epist 2.  The truth cleaveth fast to Peter's Chair; the whole universal Catholic Church is rolled up to Peter's chair, & shall never departed from Christ. I will not take upon me to examine the Pope, in what Office, in what religion, in what piece of his life he hath succeeded Peter: but that you may know, (howsoever the Pope's faith is annexed to the Chair) he hath err●●, and is subject to error as ●e is Pope, I will compare the doctrine of the ancient Bishops of Rome, with the faith of the later Popes, and the later Pope's Decrees and definitive Sentences, with their flat contradictions, and contrary Decrees amongst themselves, whereby it shall appear, that the later Popes have not only erred in disclaiming the decrees of their Predecessors, but have digressed wholly from the ancient Roman Bishops, both in faith and manners, and withal they want that Infallibility, that personal, and doctrinal Succession, which they so much magnify amongst themselves.  
Anacletus Bishop of Rome in the year 103, decreed, that after Consecration, 
Dist. 1. Episcopus & 2. Peracta.  all present should communicate, or else be thrust out of the Church, for so (saith he) the Apostles did set down, and the holy Church of Rome observeth. On the contrary, at this day it is made lawful for the Priests to receive alone, the people only gazing and looking on; and withal Pope julius the fourth hath decreed in the Council of Trent: 
Conc. Trid. Canon. 8. Sess. 22.  If any shall say, that Masses, in which the Priest alone doth communicate, are unlawful, and therefore aught to be abrogated, let him be accursed.  
Leo the Great, Bishop of Rome in the year 440, speaks of the death of Martyrs in this manner: 
Leo. Epist. 81.  Although the death of many Saints hath been precious in the Lord's sight, yet the death of no innocent person hath been the propitiation for the world, that the righteous received crowns, but gave none, that of the fortitude of the faithful, have grown examples of patience, not gifts of righteousness: that their deaths as they were several persons, were several to every of themselves, and that none of them by his death, paid the debt of any other man; because it is only our Lord jesus Christ, in whom all were crucified, all dead, all buried, all raised again from the dead. On the contrary, 
Haec opinio reprobata est à P●o 5. Pontifice, et à Gregorio 13. Bel. de Indul. lib. 1 cap. 40.  Pope Pius the 5, and Gregory the 13, both condemned, (saith Bellarmine) the Divines of Louvain, and others, who defended, that the sufferings of the Saints, cannot be true satisfactions, but that our punishments are remitted only by the personal satisfactions of Christ. Nay more (saith he) If the sufferings of Saints may not be applied to us, to free us from the punishment due for our sins, lest they should seem to be our Redeemers, then certainly we ourselves cannot redeem those punishments by our own labours, 
Idem ibid. Resp.  lest we also should seem to be our own Redeemers. But Pope julius the fourth, and the Council of Trent, (saith the Cardinal) most plainly teach the contrary.  
Gelasius Bishop of Rome, in the year 492 professeth, and declareth for an Article of his belief: In the Sacrament is celebrated an Image, 
Gelas. count. Futych. & Nest.  or semblance of the body and blood of Christ, and there ceaseth not to be the substance or nature of bread and wine. On the contrary, Pope Innocentius the Third, decreed it for an Article of faith in the Council of Lateran, with a Firmiter credimus: We steadfastly believe, 
Lib. 1. Decret. cap. Firmitèr credimus.  that the body and blood of Christ are truly contained in the Sacrament of the Altar, the bread being transubstantiated into his body, and wine into his blood, by the divine power▪ so that there must be really, verily, and substantially present, the natural body and blood of Christ, which was conceived of the Virgin Mary, and which is ascended into Heaven.  
Touching the Communion in both kind, the same Gelasius proclaimed to the communicants of his time: 
Aut integra Sacramenta percipiant, aut ab integris arceantur. Gelas. de Consecr. Dist. 2 Comperimus §.  Either let them receive the whole Sacrament, or let them be driven from the whole: for the dividing of one and the same Sacrament, cannot be done without great sacrilege. On the contrary, in this latter age, Pope Martin the Fifth, hath decreed it with the consent of a whole Council: 
Conc. Constant. Sess. 13.  If any shall obstinately maintain, that it is unlawful or erroneous, to receive in one kind, he ought to be punished, and driven out as an Heretic.  
Gregory the Great, Bishop of Rome, about the year 600, publisheth his instruction for the people touching Images: 
Epist ex Regist. lib. 9 cap. 9  Let the children of the Church now dispersed, be called together, and taught by the Testimonies of the Scriptures, that nothing made with hands may be worshipped. And withal concludes: If any will make Images, forbidden them not; but by all means let him avoid the adoration of them. On the contrary, in this later age Pope Pius the fourth declares it for an Article of Faith: I most firmly avouch, 
Bulla Pij 4. Art 9  that the Images of Christ, and the Mother of God always a Virgin, and other Saints are to be had and retained; and that due honour and veneration is to be given to their Images. Again, touching the use and sufficiency of the Scripture, 
Sect 13.  touching the Real presence, Private Mass, Communion in both kinds, Merit of works, the Pope's Supremacy, and the like: Gregory is flatly opposite to the Popes of these later times. And that you may yet further hear, that the Popes have no Infallibility in their Determinations and Decrees, you shall find likewise, that the later Popes do not only vary from the Faith of the Ancients, but also differ amongst themselves, and contradict each other in many substantial points of their own doctrine.  
Pope Celestine the Third, in the year 1191, published a Decree, 
Alph. adverse haeres. lib. 1. c. 4.  that of married persons, if one fall into Heresy, the Marriage is dissolved, and the Catholic party is free to marry again. Neither (saith Alphonsus) was this error of Calestine such as aught to be imputed to negligence alone, that we may say, he erred as a private man, not as Pope: for this definition of Celestine was extant in the Decretals which I myself have seen and read. On the contrary, Pope Innocentius the Third, his immediate Successor decided the case, and confessed that one of his Predecessors, (which saith the Gloss, 
Decret li. 4. de divortijs Quanto §. Praedecess.  was Celestine) had decreed otherwise, whose resolution was in the old Decretals, and it was evil that Celestine said.  
Pope Gregory the Ninth, in the year 1227, proclaimeth it to the world, 
Greg. Ep ad Germ. Archiep. Constant. apud M Paris. in Henr. 3.  The not knowing the Scriptures, by the testimony of truth itself, is the occasion of errors, and therefore it is expedient for all men to read or hear the same. On the contrary, Pope Clement the Eighth, forbids all the common people, yea ●id Regulars also, to read or retain any vulgar Translation of the Scriptures, without licence of their Bishop, or Inquisitor: and there he gives the reason flatly opposite to the Tene● of his Predecessor: 
Azor Inst. Moral. part. 1. l. 8. c. 26.  Because the common use of Scripture is found by experience to be rather hurtful then profitable.  
Pope Nicholas the fourth, in the year 1288 declared in his Decretal, 
Sixti Decr. lib. 5. tit. 12. §. Exijt.  that To renounce the propriety of all things, not in special only, but in common also, is meritorious and holy, which Christ taught by Word, and confirmed by Example, and the first Founders of the Militant Church derived to others by pattern of their Doctrine and Life: On the contrary, his Successor john the 22. published and declared, 
Extravag. ●ohn 2 'tis 14 § Cum inter nonnullos.  that It is Heretical, to affirm that Christ and his Apostles had nothing in special, nor in common.  
Pope Martin the fifth, in the year 1431. in the grand Council of Basil, 
Conc. Basil Sess. 33.  decreed the Council above the Pope: Pope Eugenius the fourth, 
Bell de Eccles. & Concil. l. 1. c. 7.  his immediate Successor, condemned that Session, & declared the Pope to be above a Council. And, that which is most remarkable, those Romanists which condemn the Translation of our Bible (as if the latter Translation did contradict the former) shall find, 
The first Bible was printed at Rome 1590. the second, 1592.  that Pope Sixtus Quintus published in the year 1590., and commanded to be read and followed upon such pain 〈◊〉 as are mentioned in his Breve; 
D. james his Apol. of Bellu●n Papale p 27.  within two year after was rejected by hi● Successor Pope Clement 〈◊〉 8. as a Translation erroneous, 
Acta priorum Pontificum sequentes Pontifi●es aut infringunt, iut omnino tollunt, nihil enim aliud isli Pontificuli cogitabant, quam ut nomen et dignitatem ma●orum suorum extinguerent. Plate in Stephan. & in Romano.  and opposite to th● Truth. And thus saith ●●tina, The latter Popes, either vi●lat, or utterly repeal th● Decrees of their Predecessors▪ For the little petty Pope's ha● no other study to busy themselves withal, but only to defuce the name, and dignity 〈◊〉 the former Popes.  
First then, we may observe, that the ancient Bishops of Rome, published and declared the same faith and doctrine, which the Protestants teach in the fundamental points at this day. They commanded Priests and people to communicate together, contrary to the doctrine of Private Masses: they taught, that the Sacrament was a semblance of Christ's body, and that the substance of bread did remain after consecration, contrary to the Faith of Transubstantiation: they commanded the cup to be given to the lay people, which the later Popes forbidden at this day: They condemned the Worship of Images, Merit of works, and the Pope's Supremacy; all which doctrines are received by the later Popes and counsels, and declared with anathemas, to be believed as Articles of faith.  
Thus we see the house divided against itself, 
Heu Domus antiqua quam dispari dominaris Domino.  the later Pope's repealing the Acts of the former, and both contradicting each other. Now how the house should stand which is divided against itself; how the Pope should be the Rule of faith, and yet descent from the faith of his Predecessors: how the Pope should be the Pillar and ground of Truth, and yet his Truth opposed and contradicted by his Successors, I may well conceive it may be A mystery of Babylon, 
Reuel. 17.5.  but I profess I cannot understand it. Briefly and truly I may say of the Popes in these later ages, They have succeeded their predecessors as Caiphas succeeded Aaron, or as sickness succeedeth health, or as darkness succeedeth light; & from these few examples in Faith and Doctrine, I will conclude with the saying of St. Ambrose: 
Non habent Petri hareditutem, qui Petri fidem non habent. Ambros. de Paenit. l. 1. c. 6  They have not the succession of Peter, that want the faith of Peter.  
I proceed to the Pope's Succession in person, which (although it be of no force and authority, by the testimonies of our adversaries, unless there be also a right succession of doctrine in the same Church) yet I will give you some few instances and observations of their own Writers, that the uncertainty of their Succession may more easily be discovered by their own confessions.  
Gratian the Compiler of the Pope's Decrees, well understood, that the Pope's succession would be interrupted, if his faith and doctrine should be compared with Peter's; and therefore for more certainty, (by transposing the word Faith into Scate) hath appropriated the right Succession to the Sea of Rome, 
Petri haereditatem non habent, que non habent Petri sedem. Grat. de Poenit dist. 1. c. Potest.  in these words: They have not the Succession of Peter, that want the Seat of Peter. To let pass these forgeries, it is strange to see what shifts the Romanists do use, to make good the lineal descent of their Popes. Rather than they will want authority of Scriptures to prove Peter's being at Rome, they will confess that Rome is meant by that Babylon, 
Annot. upon the Rhemish Testament. 1. Pet. c. 5. v. 13.  which is spoken of in the 16 and 17 of the Revelation, which without doubt is the Seat of Antichrist. Besides, they are not agreed among themselves, whether Linus, or Clemens, or Cletus, 
Quidan post Petrun immediatè ponunt Clementem, ut Tertullianus et Hieronymus, alii post Petrum ponunt Linun, & posteà Clement in etc. Bell. de Rom. Pont. l. 2. c. 5  or Anacletus succeeded Peter, if he were at Rome. Neither can they well resolve, whether the Pope should succeed St. Peter, or St. Iohn● for St. john lived 33 years after St. Peter (saith Baronius) so that the succession must be either derived from St. john the survivor, or else the Pope, who immediately succeeded St. Peter, must be greater than an Apostle, during the time of Saint john's suruivourship.  

Quae tum facies sanctae Rom. Ecclesiae quam foedissima cum Romae dominarentur potentissimae aeque ac sordidissimae meretrices, quorum arbitrio mutarentur sedes, darentur Episcopi, et qd horrendum et nefandum est intruderentur in sedem Petri earum Amasii, Pseudopontifices, qui non sint nisi ad consignanda tempora in Catalogo Pontificum scripti. Baron Annal. in ann. 912.  But admit that St. Peter was at Rome, admit the ancient Bishops of Rome did rightly succeed Saint Peter, yet What was the face of the Roman Church (saith Baronius) and how most filthy did it appear, when the most impotent and base Queans bore all the sway at Rome, changed Sees, and gave Bishoprickes a● at their pleasure; and which is most abominable, and not to be named, intruded their Paramours into Peter's Chair, false Bishops, whose names are written in the Catalogue of Popes, only to note and design the times.  
To pass by the two and twenty Schisms in the Papacy, wherein it was questionable betwixt the Pope● and Anti-popes', who were the true Successors of Peter. To let pass the vacancy in the Papal Sea for many months and years, during which time the Pope far at Auinium, & left the Sea of Rome. Their own Genebrard confesseth, there were fifty Popes irregular, 
Apostatici, Apotactici. Genebr. Chron l 4.  disordered and Apostatical. And Bellarmine tells us, at the Council of Constance, 
Bell de Rom. Pont. li. 4. c. 14.  there were three Popes, neither could it easily be resolved, which of them was the true and legitimate Pope. 
Dubius Papa habetur pro non Papa. Bell. de Concil. l. 2. cap. 19  And (saith he) A doubtful Pope stands for no Pope. If then there were false Popes by Baronius confession, if Apostatical Popes, by Genebrards' confession; if doubtful, and consequently no Popes, by Beauties' confession; what certainty, what assurance can these men have of the Pope's personal Succession?  
It was a pertinent and full answer made to a jesuite, by an acute & learned Doctor of our Church, touching the personal succession of 
D. Featly in his answer to a jesuit touching personal Succession.  the Pope: If by Bishops you understand rightly consecrated, and canonically elected & invested, Pope Pelagius the first was not so: for he was not ordained by three Bishops. Pope Hildebrand was not so, who held the Papacy by an Imposture: nor Sylvester, who aspired to it by Magic: nor Eugenius, who was first promoted by faction, and afterwards held it in despite of the Council of Basil. Again, If by true Bishops, you mean Orthodoxal Bishops, & preachers of the the truth, Pope Liberius was not such; for he was branded with the note of Arianism by St. Hierome, and Pope Damasus. Pope Honorius was not such; for he was condemned for the heresy of the Monothelites in three General Counsels, confirmed by three Popes. john the 23. was not such, who was charged in the Council of Constance with the denial of the immortality of the Soul, & the life to come, and for that and other blasphemous crimes was deposed by the Council.  
Alphonsus a Castro, was an obedient servant to the Pope, 
Quamuis credere teneamur ex fide verum Petri successorem esse supremum totius Ecclesiae pastorem, non tamen tenemur eadem fide credere Leonem aut Clementem esse verum Petri successorem, quoniam non tenemur ex fide Catholicâ credere eorum quenlibet ritè et canonicè fuisse electum. Alph. lib. 1. contr. haeres. cap. 9  yet would he by no means allow that every Pope had Infallibility in a right line of succession from Peter: For admit (saith he) that we are bound to believe out of Faith, that the true successor of Peter is the supreme Pastor of the Universal Church, yet we are not bound to believe with the same faith, that Leo, or Clemens, is the true Successor of Peter, because we are not bound to believe it, as a point of faith, that either of them had a right and Canonical election. The reason as I conceive, why this Succession in person is become so doubtful and uncertain amongst themselves, is partly grounded upon their own Counsels, and their Pope's Decrees: 
Conc. Flor. in Decret. Eugen.  for the Council of Florence declared, that the intention of the Priest did ordain the Sacraments, and consequently if his intention did fail at the time of Consecration, the Sacrament of Orders was utterly void, and the Priest's Ordination and Succession for want of intention, was of no effect, and as touching the Pope's Decrees, julius the second above 120 years since, published and declared by his Bull, (which all Cardinals, at the entrance of the Conclave, are sworn to observe) That if it happen the election of the new Pope be made and done, 
Bulla julij 2. in lib. Constit. Pont. Constit. 1. & Novus Homo.  either by him that is chosen, or by any other of the College of Cardinals, by the heresy of simonical contracts, giving, promising, or receiving any goods of any kind, or by making of any other promise, or obligation of what kind soever, whether it be done by themselves, or others by a few, or by many, that not only the election, or assumption so made shall be from the very moment void and of none effect, but that safely and lawfully they may hold, esteem, and eschew him as a Magician, an Ethnic, a Publican, and an arch-heretic. Now if any man make a question, whether the Pope can commit any Simony or no, let him take his answer from the Pope's creature: Thomas Aquinas tells us, 
Papa potest incurrere vitium Simoniae sicut et quilibet alius. 2. 2. q. 100  that the Pope may incur the sin of Simony as well as any other. Besides, the Pope's Bull would never have said (If any Pope happen to be chosen Simoniacally) if they had not believed that the Pope might commit Simony. On the other side, if it be demanded what Pope in these latter times is guilty of that crime, their own Treatise entitled, Novus Homo, The new Man, doth plainly manifest, that Sixtus Quintus did climb into the Chair by foul Simony; and that since the death of Gregory the thirteenth, his predecessor, there hath not been any true Pope, rightly and Canonically elected.  
He who was sometimes a Pope, proclaimed to the world by his public Writings: 
Aeneas Syl. de Ghost. Conc. Basil. lib. 1.  Of the Popes of Rome, we might show forth very many examples, that they have been found either heretics, or else defiled with other vices.  
But it shall suffice for a conclusion of this point, the ground of Peter's succession is doubtful, the Pope's Infallibility derived from Peter, is uncertain, and consequently, the Romanists have but a Moral & conjectural knowledge for their Rule of faith. I call Bellarmine himself to witness the truth of this assertion. 
Ius successionis Pontificum Romanorum in eo fundatur qd Petrus Romae sedem suam etc. Bellar de Pont. lib. 2. cap. 1. Ratio successionis ex facto Petri. Ibid. c. 12.  First, the right of Succession in the Popes of Rome, is founded in this (saith the Cardinal) that Peter by Christ's appointment, placed his Seat at Rome, and there remained till his death. So that the reason of Succession hath his beginning from the fact of Peter. From hence there will arise two questions; the one, whether the Lord did command Peter to make his Sea at Rome: the other, whether the Pope did rightly succeed Peter, 
Non est improbabile Dominum apertè iussisse ut Petrus sedem svam Romae figeret. Bell. de Pont. lib. 2. c. 12. Non est de fide, divino et immutabili praecepto, Romae sedem Petri esse constitutan, est tamen probatissimum, et piè credendum. Bel. de Pont. lib 4 c. 4. Fortè non est de iure divino Romanum Pontificem Petro succedere. Idem ibid. §. Observandum.  if he were at Rome. For resolution of these points, the Cardinal makes these several answers: First, It is not improbable, that our Lord did plainly command Peter to make his Seat at Rome, yet this is no matter of Faith, nor yet of a divine and unchangeable precept, but it is most probable, and it is piously to be believed. To the second he answereth: Peradventure it is not (De jure divino) from divine right and authority, that the Pope succeedeth Peter, yet it doth appertain to the Catholic (Roman) Faith.  
Thus by Bellarmine's confession, it is but probable and piously to be believed, that Peter was at Rome, and made his Seat there: and therefore at the best it can be but probable, that the Pope should succeed Peter in that Sea. Besides, there is no necessity to believe it: for (saith he) it is no point of Faith; and withal, if Christ gave any such precept, yet it may be changed. Again, if the Pope do succeed Peter, it is but with a Peradventure, it may be so, and it may not be so: for (saith he) it is not of any Divine right or command, although it belong to the Catholic Roman faith. Add to these the uncertainty of their pastors Intention in the ordination of their Priests, the uncertainty of their Simoniacal contracts, which make void their election, the known and condemned heresies of Popes in the Roman Sea, with the uncertainty of Peter's being at Rome, on which all the succession of person and doctrine doth depend: and tell me, if the Pope's infallibility, which is grounded wholly upon probabilities, can be the Rule of faith; tell me, whether the Pope or his predecessors have had an undoubted succession in doctrine and person; tell me, whether to neglect the most safe and sure rule of Scriptures, and to follow this moral and conjectural faith, be not Via dubia, a doubtful and uncertain way, and Vid Devia, a wand'ring and By-way.   

SECT. XXI. The Infallibility of the Pope's judgement, which is made the Rule of Faith, to determine all Controversies, is not yet determined by the learned Romanists amongst themselves.  
TO lay a sure Foundation, that this Papal building may be strong and immoveable, Hostiensis, 
Papa & Christus faciunt unum Consistorium, etc. Extr. de Translat Prael. C. Quanto Ab.  by way of prevention, gives us to understand, that the Pope and Christ make but one Consistory, so that (sin excepted) to which the Pope is subject, the Pope in a manner can do all that God can do. He might more truly have added, that the Pope can do more than God can do: for God cannot lie (saith the Apostle.) Howsoever, the Pope in this is much beholding to this Cardinal; for (without this exception of sin) the Pope could not have been Antichrist, since he must be The man of Sinne. Neither is this man different in opinion from his fellow Romanists: for Cornelius Bitonto pronounced openly in the Council of Trent: 
Conc. Trid. sub Paulo 3. Orat. Cornel. Ep. Bitont.  Who will so unjustly weigh things, but he will say, the Pope is the light that cometh into the world? Thus the Cardinal hath equalled him with God the Father, (excepto peccato:) and the Bishop hath given him the proper attribute of Christ: and that an Infallibility might be granted him, Salmeron the jesuite proclaims it for a certain truth: 
Tom. 1. prolog. 9 princ. 5. Can. 1. c. 1. ad Hier.  The Lord promised his Spirit to Christ's Vicar, and the successor of Peter, and by his authority he determines all matters of Faith. So that from these several assertions, we may confidently affirm, that either the Pope hath the Office of the holy Ghost given him, to lead him into all truth; 
Reuel. 13.5, 7.  or certainly There was given unto him a mouth speaking great things and blasphemies, to make war with the Saints, and to overcome them. First therefore let us examine upon what ground the Pope's infallibility may be proved, and whether it be received as a doubtful opinion, or as an Article of faith. Touching the first, according to their several fancies, 
Non Cathedra facit Sacerdorem, sed Sacerdos Cathedram. Chrysost.  the Romanists have devised several reasons: some pretend, that the truth is annexed to the Chair, as if Christ had prayed for his Tribunals, Courts, & Consistories: others derive it from the example of Caiphas, who being High Priest by virtue of his office, rightly prophesied of Christ, and consequently, 
Quando Deus voluit etiam matum immentum rationabilitèr locutum est Nec ideò admoniti sunt homines in deliberationibus suis etiam Asinina expectare consilia. Aug Epist. 58.  the Pope cannot fail in judgement. A witty argument, no doubt, and available for the Devil himself; for by the same reason, the Devil may conclude, that he hath also the Spirit of God, for he testified of Christ: I know thou art Christ the Son of the living God. Now the Apostle doth witness accordingly: that No man can say the Lord jesus, but in the spirit of truth. 
1 Cor. 12.  He therefore that shall read in the 11. of john, that Caiphas did not speak of himself, but as High Priest, was guided by the spirit of prophecy: let him take his answer from Saint Matthew: 
Math. 26.  that Caiphas himself the very same year, being high Priest, did publicly and judicially pronounce our Saviour a blasphemer; and I think none will say, that this judgement of his proceeded from the holy Ghost, unless he will say, when the Pope speaketh the truth, he doth it unawares, like Caiphas, when his heart and purpose was bend to overthrew the truth. There are others that confess the Pope may err as man, but not as Pope, as if his Manhood & his Popedom had two capacities, and were in two distinct persons. Plato a heathen Philosopher did note it as a thing ridiculous, that one in his days did maintain: 
Plato de Repub. lib. ●●thuasm.  A Magistrate could not err as Magistrate, nor Prince as Prince. And their own Alphonsus à Castro, scoffs at the Dominicans, 
Eos non vereri coram ●opulo iactare et dicere qui semel habitum illius Ordinis susceperit, non posse in fide errare & deficere. Alph. lib 1. de haeres. cap 9  for that they were wont to brag before the people, that those which have once used the habit of their Order, could not err, nor fail in faith. Shall we say then that this new Divinity was learned from some old Philosopher, or that the Pope is chosen out of the Order of Dominicans, which have the gift of Infallibility?  
Glaber Rodolphus, who was living in the time of Benedict the Ninth, tells us, that Benedict was chosen Pope at ten years old: shall we say then, that this child had infallibility, and could not err? or must we believe the Truth was annexed to his Chair? and that he was able to guide the whole Church, and direct a whole Council, when he knew not the principles of Religion? Again, what shall we say of heretical and wicked Popes, who have neither Faith nor Religion? If we peruse the Council of Basil, 
Eugenium contemptorem sacrorum Canonum, pacis et veritatis Ecclesiae Dei perturbatorem notorium etc. Conc Basil. Sess. 34. Baron ann. 985. n 1.  we shall find Pope Eugenius condemned and deposed for a despiser of the holy Canons, a Symonist, a forsworn man, a man incorrigible, a schismatic, a man fallen from the faith, and a wilful heretic. Boniface the seventh, (saith Baronius) was a very villain, a Church-robber, a savage thief, the cruel murderer of two Popes, and the invader of Peter's Chair. john the 13 was accused and detected in a Synod of Bishops, 
Sigon reg. Ital lib. 7. ann. 963.  for murders, adulteries, incests, perjuries and other vices of all sorts. Alexander the sixth, 
Mach. de Princ c. 18.  gave his mind to nothing but villainy, and fraud, 
Mart. Pol. ann. 986. Platin. in sylvest 2.  whereby to deceive men. Sylvester the second, leaving his Monastery, betook himself wholly to the Devil, by whose help he gate the Popedom, upon condition, that after his death he should be the devils both body and soul.  
Must we believe these Popes were guided by the holy Spirit, and led into all truth? that the truth was annexed to their Chair, and not to their Persons? must we acknowledge (for what virtue we know not) that these Bishops were the Virtual and total Church? were these the right successors of Peter in faith and doctrine? or shall we say they erred as men, but not as Popes, they erred in their Palace, but not in their Consistory; they erred in matters of fact, but not in matters of Faith. These things are so groundless in themselves, that they rather deserve laughter, than an answer; 
Aliud stans, Aliud sedens.  they are riddles without sense, that a man, & not a Pope; in a stool, not in the Chair; in a company, not in a Council, may fails, and not err; wander, but not go astray; miss the truth, but not do amiss. Cardinal Cusanus was so far from the belief of this new doctrine, that he jested at Pope Eugenius, and under that pretext, derided the Infallibility of the Pope. 
Quomodo potest Papa Eugenius dicere hoc verum esse. si ipse velit et non alitèr. Cusan. de Concord. Cath. lib. 2. cap. 29.  How can Pope Eugenius (saith he●) tell this is true, if he will have it so, and not otherwise, as though the inspiration of the holy Ghost were wholly at the Pope's command, to breathe only where he will have him?  
It is confessed on both sides, that Christ is the Way and Truth, and by his word he hath prescribed a sure & an infallible rule to find out the truth: If the Scripture were but a partial rule, yet by Bellarmine's own confession, it is the most certain, 
Scriptura ●egula credendi cerrissima tutissimaque est Bell. de Verbo Dei. lib. 1. cap. 2.  and most safe rule of faith. Now ●et us see what is the most certain rule of the Roman ●aith, and on what assured means their proselytes may ●est satisfied, and infallibly instructed for the salvation ●f their souls. Suarez the jesuit tells us, It is the Catholic truth, 
Veritas Catholica est Pontificem definientem ex Cathedrâ esse Regulam Fidei, quae errare non potest, quando aliquid authenticè proponit universa Ecclesia tanquam de fide, etc. Suarez de Tripl. virt. Theol. Sect. 8. disp. 5. de reg. pag. 214. Censeo esse rem de fide ce●tam. Suar. ibid. p. 214.  that the Pope defining in his Chair, is the rule of Faith, which cannot err, that is, when he doth propose any thing authentically to the universal Church, to be believed 〈◊〉 a divine faith: and thus (saith he) all Catholic Doctors teach in these days; and I think it 〈◊〉 be a thing certainly to be believed. This jesuit maintain●● the Infallibility of the Pope yet speaks but (as he thinks and withal tells us, It is th● Catholic doctrine of these times, when as he should have proved it by ancient Records, that it was the Catholic doctrine of all ages: For there is no man living, let him be Papist o● Protestant, if he be a man of ●nderstanding, but will hol● it most requisite, and absolutely necessary, that the rule of faith should be declared by Christ and his Apostles, by Catholic Traditions, by General Counsels, by the consent of Fathers, and the whole Christian world, and certainly, if the Pope's Decrees & conclusions be that rule of faith, they ought to be confirmed by all those testimonies, since on his judgement both Counsels, & Bishops do depend; but especially, since the error of the Pope is (adjudged) to be the error of the Universal Church.  
Again, he that delivered what he thought was the Catholic doctrine of these times, touching the Pope's Infallibility in general, tells us of an other point at that time questionable, (viz.) Whether it was to be believed as an Article of faith, 
Idem ibid. pag. 218.  that the or that particular Pope were 〈◊〉 true Pope: This doctrine (saith he) I taught at Rome affirmatively, in the year 1585.: but withal professeth, that many at that time thought otherwise. He that proclaimed it to the world, that the Pope's definitive sentence in his chair, was the rule of Faith, withal professeth, that within these few years it was not resolved, whether this or that particular Pope might err or no. And as it was observed by a judicious and religious Gentleman, 
M Noy of L. Inn.  (for I shall gladly acknowledge any thing that I received from any man) this later question produced a new Quaere, viz If the Pope were not a true Pope, and Canonically elected, than that person which worshipped a Saint canonised by that Pope, commits flat Idolatry, by reason the Saint wants his right Canonization, for want of the Pope's true and Canonical election. Many such doubts (said he) were moved touching this Rule of Faith, which neither the jesuite was able to resolve, nor the Church had as yet determined. He that can but spell, and put these things together, would fear and tremble, to think he hath no better assurance of his salvation, than a doubtful, uncertain questionable and urresolued way to guide him into the paths of saving knowledge. And that the world may know the Rule of Faith, (which ought generally to be received De Fide, of all the faithful) is altogether doubtful in the Roman church, I have summoned 12 of the Pope's disciples to deliver their several opinions, concerning the Pope's Infallibility; but how they concur in witnessing the truth of this Doctrine, I leave it to be judged.  

Bellar. de Rom. Pont. l. 4. c. 6.  1. Bellarmine] It is probable, that the Pope, not only as Pope cannot err, but as a private man, cannot fall into Heresy, or hold any obstinate opinion contrary to the Faith.  
2. Albertus Pigghius. 
Piggh. de Eccle. Hier. lib. 6. c. 13. ] The judgement of the Pope is more certain than the judgement of a General Council, or else the whole world.  
3. Hosius. 
Hos. lib. 2. cont. Brent. ] Be the wickedness of Popes never so great, it can never hinder, but that this promise of God shall ever be true; The Popes shall show thee the truth of judgement.  
4. johannes de Turrecremata. 
joh. sum. de Eccles. lib. 2. cap. 112. ] It is better to rest upon the sentence of the Pope, which he delivers out of judgement, than the opinions of whatsoever wise men in matters of Scripture: for even Caiphas was a High Priest, and although he was wicked; yet he prophesied truly.  
5. Silvester Prierias] Whosoever leaneth not to the Doctrine of the Roman Church, 
I'tier contr. Lutherum.  and Bishop of Rome, as unto he Infallible rule of God (of which doctrine the holy Scripture hath taken force and authority) he is an heretic.  

Episc. Bitont. Conc. ex Rom. 1. cap 14. Romae habit.  6. Cornelius Must] I must ingenuously confess, I would give more credit to one Pope in matters of faith, then to a thousand Augustine's, Hieromes, or Gregory's, &c. For I believe and know, the chief Bishop in matters of faith cannot err, because the authority of the Church in determination of things belonging to faith, is resident in that Bishop; and so the error of that Bishop should come to be the error of the universal Church.  
Thus the great Mountains were in labour, and at last appears Ridiculus Must: This man cares neither for Fathers, nor Counsels; he knows the Pope cannot err, and he is a man of experience: You may believe him, for he was a Preacher at twelve years old, (saith Sixtus Senensis:) but there are six more of the Pope's sworn servants; they are Legales homines, and crave audience, having the said power and jurisdiction with the rest, only they say they cannot flatter, they must and will speak the truth in this, howsoever the rest be divided from them; and first concerning the first of the second rank.  
7. Alphonsus de Castro] We doubt not, 
Non dubitamus an hareticum esse et Papam esse coire in unum possint. Non enim credo esse aliquem adeò impudentem Papae assertatorem ut ei tribuere hac velit, ut nec errare, nec interpretatione sacrarum literarum hallucinari possit, cum constet plures Papas adeò illiteratos esse ut Grammaticam penitus ignorent, qui fit ut sacras literas interpretari possint? Alphonsus' adverse Haeres. lib. 1. cap. 4.  whether one ma● may be a Pope and an heretic both together: for I believe there is none so shameless a flatterer of the Pope, that will grant him that prerogative, that he can never err, nor be deceived in expounding the scripture, seeing it is well known, that diverse Popes have been so palpably unlearned, that they have been utterly ignorant of their Grammar, and therefore how can they be able to expound the Scriptures?  
8. Lyra. 
Exhoc patet quod Ecclesia non consistit in hominibus ratione potestatis vel dignitatis Ecclesiasticae, vel saecularis, quia multi Principes, et summi Pontifices inventi sunt Apostataffe à Fide Lyra in Math. 6. ] Hereby it appeareth, that the Church standeth not upon men, in consideration of their power or dignity Ecclesiastical, or Temporal: for many Princes and Popes have proved Apostatas, and strayed from the Faith.  
9 Arboreus.] The Pope may err in Faith; and he seemeth to me to be in a foul error that thinketh otherwise: surely they do but flatter the Bishop of Rome, 
Papa infiden errare potest, et tota mihi aberrare videtur qui alitèr sentit, assentatur fanè Romano Pontifici qui faciunt eum immunem à lapsu hareseot & schismatis. Thesoph. lib 4. cap. 32.  that make him free from falling into Schism, or heresy.  

Neque aliquem sua dignitas ab increpationibus tutum reddit, quae Petrum non reddidit, multosque alios eodem praditos gradu, ut Marcellun, qd Diis lib●sset, ut Calestinum qd cum Nestorio haretico senti●et. De Donat Constantini. Persona quaelibet singularis de Ecclesia cuius●unque dignitatis etiamsi Papalis, circundata est infirmitate et deviabilis est, ut fallere possit & falli. Gerson. de examinat doctr. Consid. 1.  10. Laurentius Valla] No man's dignity doth defend him from controlment: for Peter was not so defended, nor many others that were advanced to that degree, as Pope Marcellinus, in that he offered sacrifices unto Idols, and Pope Caelestinus, in that he agreed with the heretic Nestorius.  
11. Gerson.] Every one of what degree soever in the Church, although he be Pope himself, is compassed with infirmities, and subject unto error, and is in possibility of deceiving, and being deceived.  
12. Erasmus. 
Siverum est qd quidam asseverant Romanum Pontificem errore iudicali non posse unquam errare, quid opus generalibus Conciliis? quid opus in Concilium accersere juris consultes? ac theologos eruditos, si pronūtian labi non possit? cur datus est apellationi locus? yet ad Synodum, vel ad eunden rectius edoctum postea quam semel de causa pro●ūtiauit Pontificem? quorsum attinet Academia● in tractandis fidei quaestionibus distorquere, cum ex uno Pontifice quod verum est, ●●diro liceat? Imò qui fit ut Pontificis huius decreta ●um illius pugnam Decretis? Eras. Annot in 1 Cor. 7. ] If it be true which some said, that the Bishop of Rome can never err judically, what need General Counsels, why are men skilful in the Laws, and learned in Divinity, sent for to Counsels? If he pronouncing cannot err, wherefore lieth there any Appeal from the Pope to a Council, or to the Pope himself being better informed? To what purposes are so many Universities troubled with handling questions of Faith, when truth may be had from his mouth? Nay, how cometh it to pass, that one Pope's Decrees are found contrary to an other?  
The learned Romanists are all vowed servants to the Pope; but they give not up their verdict concerning the Pope's Infallibility, by reason they agree not in certain amongst themselves, and the reason as I conceive of this their disagreement, is the want of good evidence, and pregnant testimonies given to the Inquest in the Pope's behalf: for it is observed by a Reverend 
D. Feilds Append. to the 3. Book. c. 26 p. 340.  Divine, That the Infallibility of the Pope's judgement was so fare from being a thing resolved of in the Church of God before our time, that Stapleton confesseth of these times, It is yet no matter of Faith, but of opinion only; because so many famous & renowned divines have ever holden the contrary, as Gerson, Almain, Occam, almost all the Parisians, all they that thought the Council to be above the Pope, Adrianus Sextus, Durandus, Alphonsus à Castro, and many more. And it was likewise published & declared, within these two hundred years, by their own general and grand Council of Basil, 
Vniversalis Ecclesia sape obedientiam Romanis Pontificibus subtraxit, Marcellino, Anastatio, Liberio, johanni 12. Benedicto 9 Benedicto 13. johanni 23— Certum est Papanerrare posse, sape experti sumus et legimus Papam errasse. Epi. Synod. Concil. Basil.  that the universal Church did oftentimes withdraw her obedience from the Roman Bishops, as namely from Marcellinus, Anastasius, Liberius, john the twelfth, Benedict the ninth Benedict the thirteenth, and john the 23: and (there the reason is given) because it is certain, the Pope may err, and this (say they) we have read and seen by experience.  
These things being advisedly heard and considered, I have again consulted with the Foreman of the Inquest, (who would have it piously to be believed, that the Pope cannot err:) what should become of those that yield obedience to the Pope, when he may err and teach false doctrine; or how shall a troubled mind learn the Law from his mouth, when he never preacheth? To this the Cardinal replies: 
Bell. de verbo Dei lib. 3. cap. 5.  It is not material whether you hear the Pope or no, when as there are Teachers in your own Parish, who may inform you. And thus from the Essential Church, to the Council, from the Council to the Consistory of Cardinals, from the Consistory to the Pope, from the Pope we are sent at last to the Bishop or Priest of the Parish; & this is Via Dubia, a doubtful and uncertain way, and this is Via Devia, a wand'ring and By-way.   

SECT. XXII. The Church, upon which the learned Romanists ground their Faith, is no other than the Pope: and the Church, upon which the unlearned Romanists do rely, is no other than their Parish Priest.  
TOllet the jesuite observing, that difference of opinions might breed some distraction in the Church, and scruples in the minds of the ignorant, resolves with what safety the Romish Proselytes may rely upon their Priest's doctrine: 
Si rusticus circa articulos credat suo Episcopo propoventi aliquod dogma haereticum meretur in credendo, licet sit error, quia tenetur credere donec ei constet esse contra Ecclesiam. Toll de Instruct Sacerd. lib. 4. cap 3.  If one believe (saith he) his Bishop or Prelate preach contrary to the Faith, thinking, that it is so believed by the Church, such a one shall not only not sin, but also in believing that falsehood, shall perform an act meritorious. The belief then of the Romish doctrine, doth not consist altogether in the truth of it, but in the faith of the believer: for let it be true or false, if it be received with an affected ignorance, and a blind obedience, the party shall be safe, as it were by fire; that is, as they elegantly understand it, shall go through the fire of Purgatory to heaven.  
Cardinal Cusanus, hath given his voice with Cardinal Tollet, that it is the safest and surest way to rely upon the Priest as Ruler of the people, without further inquiry of the truth: and thereupon he cries out with admiration, as if he would astonish his Disciples with the name of the Church: 
Quam firma est aedificatio Ecclesiae, quia nemo decipi potest etiam per malum praesidentem. Si dixeris Domine obedivi tibi in praeposito, hoc tibi sufficiet ad salutem, tu enim per obedientiam quam facis praeposito, quem Ecclesia ●olerat, decipi nequis etiansi praeceperit alia quam debuit: praesumit enim ecclesia de illa sententia cui si tu obedieris magna erit me●ces tu●. Obedeen●●●t stir irr●●tionalis est co● su●m●ta obedientia et per fectissima, scil. quando obeditur sine inquisitione rationis, sicut tumentum obedit domino suo. Cusan. Exist lib. 2. & lib. 6.  O how strong is the building of the Church▪ for no man can be deceived, no not by an evil Bishop, if thou say unto God, O Lord, I have obeyed thee in my Bishop; this shall suffice thee unto salvation: for thou canst not be deceived by thy obedience, that thou yieldest to the Bishop, whom the Church suffereth, although he command thee other things than he ought to do: for the Church presumeth his sentence to be good; which sentence if thou obey, thy reward shall be great. Obedience therefore without reason, is a full and perfect obedience, that is, when thou obeyest without enquiring of reason, as a horse is obedient to his Master.  
The Bishop or Priest then is the man we must obey and believe (for his lips preserve knowledge, & his tongue will tell no lies,) but what if he fail in his doctrine? what if he err in his opinion? are we sure he doth ever deliver the constant Tenet of his Church? Admit then Saint Bernard were alive; and if a poor ignorant soul should come unto him, and demand of him, whether he think it possible for a man to keep the Commandments; will he say, that a man may keep them, for the Church teacheth so, 
Bernard in Can. Serm. 50.  when as he himself confidently affirmeth; Therein thou shalt yield unto us that the Commandments neither have been fulfilled by any man in this life, nor indeed can be. Admit that Thomas Aquinas were alive, and one of his disciples should desire to be resolved, what worship to give an Image, would he tell him, it must be worshipped with Dulia, an inferior honour, when as himself protesteth, 
Quod eâdem reverentia exhibeatur Imagini Christi, ut ipsi Christo. Aquin. p. 3. q. 25. art 3.  that the Image of Christ is to be honoured with the same honour that Christ himself is? Admit that Cardinal Caietan were alive, and one should desire to know whether the Books of Macabees were canonical Scriptures, would he teach they were Canonical, when his fellow Canus professeth, 
Canus li. 2. loc. Theol. cap. 11.  he was so fare from teaching it, that he maintained the contrary? Look upon the grand & fundamental point of Transubstantiation, if a Romanist will consult with the Priests and Bishops of these late ages, it will appear, there could be no certainty for an ignorant lay man to build his faith upon the resolution of his Priest or Prelate. As for instance in this particular point: If a lay Papist had required satisfaction of Bishop Fisher, Whether the doctrine of Transubstantiation was grounded upon the authority of the Scripture; it is presumed, he would have answered according to his own writing: 
Roffens. contr. Capt. Babylonican c. 10. N. 8. & O.  Non potest per ullam Scripturam probare: It cannot be proved by any (place of) Scripture. If he had appealed from the Bishop to a Court of Cardinals, Cardinal de Aliaco would have told him, 
Patet quod ille modus sit possibilis, nec repugnat rationi nec authoritati Bibliae etc. Pet. de Alliac. in 4. Sent. q. 6. Art. 1. Caier. in 3. part q. 79. Art 1.  The manner which supposeth the substance of bread to remain, is possible; neither is it contrary to reason, nor the authority of the Scriptures Card. Caietan would have told him, That part which the Gospel hath not expressed, we have received expressly from the Church: viz. the conversion of the bread and wine into the body and blood of Christ. Card. Bellarmine would have told him, It is not altogether improbable, that there is no express place of Scripture to prove it, 
Bellar. de Euch. lib. 3. cap. 23.  and it may justly be doubted, whether the Text be clear enough to enforce it. Again, admit an ignorant lay man would require the judgement of particular Priests in former ages; Bertram a Priest would have told him: 
Bertr. of the body and blood of Christ. ann. 1623.  In respect of the substance of the creatures, look whatsoever they were before Consecration, they are even the same after. 
Bellar. de Euch. l. 5. c. 15.  Peter Lombard and Aquinas would have told him, that the Sacrament of the Altar was a commemorative sacrifice, because it communicated the effects of the real kill of Christ. 
Ante Lateranense Concilium non fuit dogma fidei. Scot in 4. Sent. dist. 11. q. 3.  Scotus would have told him, Transubstantiation was not believed as a point of faith, before the Council of Lateran, (about 400 years ago. Durand would have told him, The material part of the consecrated bread was not converted. 
Durand. 4. d. 11. q. 1. & Bell. de Euchar. lib. 3. cap. 13.  All these were Priests, and members of the Roman Church: they were Defenders of the Roman Faith in their times; they declared by their Writings and Instructions to the people, that doctrine which was altogether different, if not flatly opposite to the Tenet of the now Roman Church. And from hence it will follow, that either the Roman Church doth want that Unity in points of Faith, (which they so much magnify amongst themselves) or otherwise it is an unstable, and a doubtful way to rely upon the instructions of his Bishop or Priest for the assurance of his right belief. Moreover, that the Cardinals & Bishops maintained a different doctrine from their own Church, it will appear by the several confessions, & confutations of their own Churchmen. Touching Bertram, 
Bellar. de Script. Eccles. Tom. 7 p 121.  (Bellarmine saith) Paschasius Ratbertus living at that time, wrote a book against him, and confuted his error. Touching Peter Lombard and Aquinas, Bellarmine tells us, 
Bellarm. de Euch. lib. 5. cap. 15.  They were not careful of that which is now in question, viz. the daily renewed real sacrificing of Christ. Touching Scotus, their own Suarez tells us, 
Suar. in 3. Tho. Euch. disp. 5. sect. 2.  he was to be corrected for his opinion of the Sacrament. Touching Durand, Bellarmine professeth, That saying of Durand is heretical, 
Bellar. de Euch. lib. 3. cap. 13.  although he is no heretic, because he is ready to submit to the judgement of the Church. Thus for want of that sure rule of faith, which is squared by the Word of God, both Priests and people rest doubtful of the issue and their success in controversy, 
1 Cor. 14.8.  and if the Trumpet give an uncertain sound, who shall prepare himself unto the battle? (saith the Apostle.)  
It is no difficult matter to run through all ages, and all points in difference betwixt us, and to show that many Priests and Bishops, who lived and died members in the Roman Church, taught different doctrine from the now Roman faith. This way therefore is certainly uncertain; and this was easily discovered by their Superiors, insomuch that Stapleton, by way of prevention, prescribeth this direction for the common people: 
Non quid sed quid loquatur fidelis populus attendere debet— Ordinarius Ecclesiae Doctor audiendus est non indicandus. Stapl. princ. fid. doct. contr. 4 lib. 8. c. 5. & 9  They must not intent what is spoken, but attend to him that speaketh, for he is to be heard, and not judged. And because through such blind obedience, and implicit belief, it might be thought a poor lay man will not be able to render an account of his faith, the Rhemists proclaim it for sound and Catholic doctrine, that if an ignorant Papist be convented before the Commissionere for his Religion, he shall appeal only to the Roman Church, and his own Church shall sufficiently warrant his belief: 
Rhem. Annot. in Luk. 12.11.  He saith enough, and defendeth himself sufficiently, say they, when he answereth he is a Catholic man, and that he will live and die in that Faith, which the Catholic Church throughout all Christian Countries hath, and doth teach, and that his Church can give a reason of all the things which they demand of him. How poor an Apology he makes for his Religion that saith, he is a Catholic, and thinks to be saved by another man's faith, who doth not understand? Saint Peter who is pretended to be the Pope's predecessor, taught the Catholics of former ages an other lesson: 
1. Pet. 3.15.  Be ready (saith he) always to give an answer to every man that asketh you a reason of that hope that is in you with meekness and fear.  
But observe the policy of the Church of Rome, they pretend that Ignorance is the Mother of Devotion, and therefore (say they) it will be sufficient for the lay people to believe the Priest, and to rest upon the authority of the Church, and for that purpose, Bellarmine instructeth his Disciples, that the learned must labour, and search out the mysteries of Religion, but the ignorant may sit and take their ease: The oxen did blow and labour, 
Roves arabant et asinae pascebantur iuxta eos, docet per boves significari homines doctos, per asinas homines imperitos, qui simplicitèr credentes in intelligentia maiorum acquiescunt Bell. lib. 1. de justif. c. 7  (saith Gregory) and the asses fed by them: By the oxen (saith the Cardinal) are meant the learned Doctors of the Church, by the asses are meant the ignorant people, which out of simple belief rest satisfied in the understanding of their Superiors. I will not apply the Cardinal's illustration, for I speak not this out of scorn and disgrace, but out of shame and pity, to see the poor ignorant soul, not only abused in the name, but in the nature of that thing, which concerns the salvation of his soul.  
Canus their own Bishop of Canaries, professeth openly, that it was the custom of unlearned men of Saracens, of Pagans, of Heretics, 
Canus loc. Theol. lib. 12. cap. 4.  to receive the blind and senseless opinions of their Sects, without judgement and examination. And Espenceus tells us, 
Espenc. in 2 Tim. 3. Num. 17.  It was the Collier's faith, who being demanded what he believed, made answer, he believed what the Church believed, and the Church believed what he believed. Is not this the practice of the church of Rome at this day? Are they not fully persuaded, that without deep ignorance of the people, it is not possible for their Church to stand? do they not in this point particularly urge these & the like Scriptures▪ Obedience is better than sacrifice: Hear the Church: The Priest's lips preserve knowledge, and the like: How fitly, may I say, prophetically doth St. Hierome reflect upon the Priests of these latter times, wherein they chase the people from the Scriptures, and suffer them utterly to know nothing: 
Nolint discipulos ratione aiscutere, sed se Praecursores sequi. Hier. in Esay lib. 9 cap. 30.  These men (saith he) challenge unto themselves such authority, that whether they teach with the right hand or the left; whether they teach good things or bad; they will not have their disciples with reason to examine their sayings, but only for to follow them being their leaders. And certainly herein they much resemble the jews, who as Lyra reporteth, had that conceit of their great Rabbis, in so much they made it their open profession, 
Respondendum est quicquid hoc modo proponitur, etiamsi dicant dextram esse sin: stran. Lyra in Deut. ca 11.  Whatsoever they say unto us, we must needs receive it; yea, although they tell us the right hand is the left. And this is the active authority the Bishop or Parish Priest doth exercise toward the people; and this is the passive obedience, with an implicit faith, the people submits unto the Priest. Give me leave therefore to speak unto the Roman Bishop, or Parish Priest in the words of St Austen the ancient Father: 
Aug. contr. Epist Manich c. 5. & Athanas. Tom 2 in Serm. contr. eos qui iubent simplicitèr credere quae ipsi dicunt.  Vsque adeò me stultum putas etc. Dost thou think me such a fool, without reason rendered, I should believe what you would have me, and what you dislike, I should not believe? Shall I believe without judgement or reason? shall I not inquire, nor consider, what is, what may be, what is profitable, what is decent, what acceptable to God, what suitable to Nature, what agreeable to Truth?  
Since than no humane authority can be the Rule of faith, since there can be no certainty, no infallibility found in any particular Priest or Bishops, (for particular men may err,) I will conclude with that safe and infallible rule which St. chrysostom gave to the Christians of his time: Let us not have the opinions of many, but let us, search the things themselves: for if it be not absurd for us, not to believe and give credit to others in receiving of moneys; but that we will reckon and tell it after them; why do we, in matters of greater moment, simply and in good faith follow the opinions of other men, especially, seeing we have the most exact balance, square and rule of divine Scriptures for the avouching of any authority. 
Obsecro et oro vos omnes ut relinqua tis quidnan huic vel illi videatur, d●que his à Scripturis haec omnia in quirite. Chrys. Homil. 13. in 2. C. l.  I request therefore, and beseech you all, to leave & forsake what seemeth good to this or that (particular) man, and of these matters search ye all things by the Scriptures. And thus briefly I proceed from the doctrine of Papal Infallibility, unto the grand point of the Visibility of the Church.   

SECT. XXIII. Eminent and perpetual visibility is no certain Note of the true Church, but the contrary rather, as is proved by Instances from Adam to Christ.  
THe Materials which hitherto have been brought, have been employed only to the laying the foundation of the Church, wherein I must confess I have been somewhat long, and yet not without reason: for we all know, that a good foundation being once laid, the whole frame stands the more sure. Now as Foundations are not very conspicuous till the building be reared higher: so likewise in succeeding Ages, when the whole building was coupled together, and became a glorious Temple in the Lord: yet, eminent and perpetual visibility was no sure Note of the true Church, as shall appear both by particular instances, from the time of Adam to the coming of Christ, as also by the testimonies of learned Romanists, who in part were witnesses of a latency and obscurity in their own Church.  
I speak not this to decline the visibility of the Church; for their own joachim Abbot above (400) years since tells us, 
Ann. 1195. joach. Abbot in Reu. p. 2.  that The whole Congregation of Saints shall be hidden, for so shall the Elect of God being wise, be wise unto themselves: so that they shall not presume, to practise openly, because that darkness shall prevail: not that they shall leave to animate and exhort the faithful in secret, but because they dare not adventure to preach Public by: And Bonaventure another Schooleman, who lived in the Age following, 
Ann. 1260.  gives the reason how such obscurity may befall the true Church, insomuch as it can hardly be discerned by the true members amongst themselves. 
Bonavent lib. 1. Dist. 1  The Church (saith he) may be hindered from our sight, three manner of ways; First, Propter defectum organi, for want of a fit organ, if the eyes of our body, or mind, be wanting: Secondly, Propter defectum voluntatis, for want of will; when our affections are so deprived, that we will not see it, though it be visible: Thirdly, Propter defectum luminis, for want of light: So in the time of Persecution, and Arrianisme it did not then visibly appear. Now if our Adversaries would reflect upon themselves, and examine their own thoughts, they should find that either their affections are wand'ring, or their will wanting, or their opinions forestalled, or else it would prove no such hard matter for them to discover an overspreading Schism in their own Church, with a long and grievous Persecution in ours, which caused this obscurity. This did Gregory de Valentia well perceive, and thereupon he advised his Proselytes to be wary and quick sighted, 
Diligenter animaduerti debet, non sic accipiendum esse quod dicimus, Ecclesiam esse semper conspicuam, quasi velimus eam omni tempore dignosci posse aequè facilè. Novimus enim etc. Greg. de Val Annot fid. lib. 6. cap 4.  in discovering and finding out the true Church: For (saith he) when we say the Church is always conspicuous, this must not be taken, as though we thought this might at every season be alike easily discerned, for we know that sometimes it is tossed with the waves of Errors, Schisms, and Persecutions; that to such as are unskilful, and do not discreetly weigh the circumstances of things & times, it shall be very hard to be known. That this doctrine may the better appear, let us look back to the first Ages, and we shall see in what state the Church began, and how it continued in changes and alterations, and became more and less visible in all Ages, till the days of Christ and his Apostles.  
Before the Law we find in Adam with whom the Church began, that being in Paradise full of the blessings of God, and having a Freewill to all good, lost at once both himself and it: And as the power of his will, and the faculties of his Understanding, were eclipsed by his fall, 
Aliquando in solo Abel Ecclesia erat et expugnatus est ● fratrema lo et perdito Cain, ●li quando in solo Henoch Ecclesia erat, et translatus est ab iniquis: aliquando in sola domo Noen ecclesia erat, et pertulit omnes qui dilwio perierunt, et sola arca natavit in stuctibus & evasit ad ficcumi aliquando in solo Abraham ecclesia erat es quanto pertulit ab iniquis, novimꝰ in solo filio fratris eius Loth et in domo eius in Sodomis Ecclesia erat, et per tulit Sodomorum in●quitates. August. in Psal. 128.  in not regarding the voice of God, So did his fall foretell, that the best Churces in their most flourishing State, had a possibility of falling into darkness and obscurity, if they neglected the Word of GOD. Now we must know, as this number was small at the beginning, so it was subject to Persecution: The Church (saith Austen) was sometimes only in Abel, and he was slain by his wicked brother Kayne; sometimes it was solely in Henoch, and he was translated from the ; sometimes it was in the sole house of Noah, and he swom in the waves; sometimes in Abraham, and his family, and he suffered of the wicked; sometimes it remained in sole Lot and his house, and he was vexed by the Sodomites.  
Again, the Church was under a cloud when Tobias went alone to Jerusalem and served God, and all the rest worshipped the Calf in Nepthali. The Church doubtless was under a cloud in the time of Achas & Manasses, 
2 Chron. 34 31.  when those Kings made the Temple to be shut up, when Urias the High Priest placed a a Pagan Altar in the Temple. The Church doubtless was under a cloud when the good King josias called for a Reformation, 
2 Chron. 29 6, 7.  and made a covenant to perform the words which were found in the House of the Lord, so that there was many times a cloud of errors that darkened the true Church, when there wanted a cloud of witnesses to testify her truth.  
In the kingdom of Israel under Ahab, 
1. Kings 21.  the greatest number were Idolaters. In jeremies' time the Priests and Prophets, 
jerem. 7.4.  which were the chief in authority, were false teachers, & yet (like the Romanists in these days) they cried out, The Temple of the Lord, the Temple of the Lord. 
1 Kings 19.14.  In the time of Elias, there was a general Apostasy in the Church of Israel, insomuch that he being a Prophet could not discern it: so that a visible and illustrious Church may appear to be the true Church, when she beareth but the visor, and title of a true Church, & the Church of God may so lie hid, that the principal members, yea and eminent Pastors themselves may be ignorant where to find it: for God hath not tied his Church to a visible company, that are known to all to be true professors at all times, neither hath he commanded a Register to be kept of their names, that he might call the Church after their names: for if any should call for the names of professors in all ages; nay, if any one should demand but the name of any one of those seven thousand which never bowed to Baal, and were unknown to the Prophet himself, it would seem a mystery unsearchable, and a man past finding out.  
Neither was this backesliding, or falling away in the Church caused for want of God's promises, for they were gracious & far exceeding those promises to the Church of Rome. The Prophet tells us, that the glory of God did sit between the Cherubins in the Sanctuary, and God had promised that there should be his seat, and yet the Priests did corrupt it with superstition, & God left the place without any Holiness. He extends his promises further: I will walk (saith he) in the midst of you, I will have my Tabernacle amongst you for ever; my name shall be in Jerusalem, I have sanctified it that my name may be there for ever: yet of this Church, to which so many promises were annexed, the Prophet complains: 
Esay 56.10, 11.  The watchmen are become blind, they do no good, they are dumb dogs, they are shopheards that cannot understand. Now as you see the Extent and promises of his Church were large, so you must know, they were all always annexed to a condition: If you be my people, if you serve me, if you walk in my commandments, if you ask counsel at my mouth; agreeable to the answer of the Prophet Osea: 
Osea 4.6.  Because thou hast rejected knowledge, I will reject thee, that thou shalt be no Priest to me; seeing thou hast forgotten the Law of thy God, I will also forget thy children.  
Now as you have heard the Law was perished from the Priests, and Counsel from the Ancients, (as if there had been a second deluge of People and Pastors:) so now the earth shall bring forth her increase, that is, (as Hierom expounds it) the blessed Virgin, which comes of the earth, shall bring forth the blessed fruit of her sanctified womb, that what was lost by the first Adam, might be repaired by the second: and surely it was high time to rectify the ancient Doctrine; (for the leaven of the Pharises had almost soured the whole lump:) neither doth Christ defer the time by reason of his minority: for at 12 years old he disputeth with the great Rabbis in their Synagogues; but observe what entertainment they gave him: He calleth for a reformation of life and doctrine: they replied, he would destroy the Temple; he urgeth and layeth open to them the Scriptures; they plead their own Traditions; he discovers & shows unto them their false glosses; they answer, he had a Devil: he preached to them of the kingdom of heaven, they accuse him for speaking against the Majesty of Caesar: yet this Church of Jerusalem, if you regard Antiquity, they were descended from Abraham; if Calling, they were Priests and Scribes; if Place, their Temple was the LORDS House; if Counsels, they had solemn Assemblies and meetings: but if I should demand, where or in whom was the true Church before Christ's coming, (as our adversary's question ours before Luther's) they may answer, the jews had a visible Church in regard of God's promises; 
Simeon. Anna. joseph and Mary. Zachary & Elizabeth.  but I dare promise for them, they can give us the names of a very small number.  
Compare then the church of Jerusalem, & the Church of Rome together; the Church of Jerusalem had her Priests, and Caiphas the High Priest, and Sacrifices, and Counsels, and a Temple, and Traditions, and Moses Chair, and the Oracles of God: The Church of Rome hath her Priests, her Sacrifice of the Mass, her Caiphas, the Pope that is guided by the Spirit of prophecy; she hath her Temple, Traditions, and Peter's Chair; and last of all, (because it is least with her in request) she hath the Gospel of Christ. Now when we call upon the Church for a reformation of doctrine, they answer, Their Church is Catholic, & cannot err: we lay before them the word of God for a Rule to examine their Doctrine: they answer, the Word is not sufficient without the help of their Traditions: we show them their false glosses in Exposition of the Scriptures, they answer, that it is the right of their Church to judge of the true sense of the Scriptures. But if we shall demand of them where, or by whom all their twelve new Articles, published within the memory of man (by Pope Pius the 4,) were received and believed as Articles of Faith before the Council of Trent, I am more than confident, they shall not find so many professors of that Faith and doctrine at Luther's coming, as there were true believers in the Church of Jerusalem at Christ's coming. And for the better manifestation of this Tenet, I will begin from the time of Christ and his Apostles, and briefly relate the courses, and changes, the visibility and obscurity, the alteration and long wished for Reformation of the Roman Faith and Doctrine in all ages, till the days of Luther.   

SECT. XXIIII. The latency and obscurity of the true Church, is proved by pregnant testimonies of such who complained of corruptions and abuses, and withal, desired a Reformation in all ages, from the time of Christ and his Apostles, to the days of Luther.  

2 Thess. 2.7  IN the First age, the Apostle St. Paul gives us to understand, that the Mystery of iniquity began to work. And St. john tells us of dangerous Heretics in his time, 
1 job. 2.19.  saying, They went out from us, but they were not of us. Now, as Iniquity did closely work, so likewise Error began to spread itself; insomuch, as both those who were called, and those also who were chosen by Christ, did err grievously, both in manners and doctrine; and through their fall, followed a latency and obscurity in the true Church. judas erred in Manners being called, when through covetounes he betrayed Christ: The Apostles erred in Manners, being chosen, when they forsook Christ. Nay more, the Elect Apostles erred in Doctrine, when they thought the Kingdom of Christ to be earthly and not heavenly: 
Acts 1.6.  for When they were come together they asked of him, saying, Lord wilt thou at this time restore again the Kingdom to Israel? They did Imagine his Kingdom to be like the Kingdoms of this world, presently to come, not after to be looked for; proper to Israel, not common to all Nations by virtue of the Promises: Nay more, when they had received the Holy Ghost in a greater measure from heaven, Peter (saith the Text) went not the right way to the Gospel; 
Galat. 2 14.  john would have worshipped an Angel once or twice: 
Reu. 19.10. & 22.8.  The Apostles and Brethren who were in judea, thought that the Word of God was not to be Preached to the Gentiles. 
Acts 11.2.  These Examples do sufficienty witness, that the Elect and Chosen of God may take a fall, but fall away they cannot, and their errors in doctrine and manners foretell a possibility of failing, and consequently, an obscurity in the true Church: and hereupon their own Panormitan concludes: 
Possibile est quod vera fides remaner●t in uno solo, atque ita verum est dicere quod fides non deficit in Ecclesia. Hoc patuit post passionem Christi, n●m fides remanserat tantum in beata virgine. Extr. do Elect. Significast. Alb.  It is possible that the faith of Christ may remain in one alone, and so it is true to say, Faith failed not in the Church, this thing appeared in Christ's passion, for then Faith remained only in the blessed Virgin: And with him consenteth Nicholaus Clemangis, The Church (saith he) may by God's grac● main in a woman alone, as it is reported to have remained in the blessed Virgin, at the time of Christ's Passion. 
In s●la potest muliercula per gratiam manner Ecclesia, sicut in sola Virgine tempore passionis mansiffe fertur. Clemang. super Mat. generalis Concil.  Thus in the College of Christ there were but twelve, and scarce twelve; in the Council among the jews, there was but one josepth of Arimathea, that stood for Christ: there was but one Gamaliel in the Council of the Pharises that stood for the Apostles: So that the number of true believers was but small, which did visibly appear, even at that time when the Church was most glorious, and therefore Eminent and perpetual visibility is no certain Note of the true Church.  

Ann. 100 to 200.  In t●● second Age, Egesippus tells us, 
Quod ad ea usque tempora Ecclesia pura & incorrupta permanserit Virgo in locis obsuris & caliginosis etc. Niceph. lib. 3. cap. 16.  The Church remained a pure Virgin unto Traian's time, which was 110 years after Christ: for (saith he) such as endeavoured to corrupt the perfect Rule, and sound Preaching of the Word, if there were any such, did hide themselves in secret and obscure places: but after the sacred company of the Apostles was come to an end, and that the generation was wholly spent, which by special favour had heard with their ears the heavenly wisdom of the Son of God, than the conspiracy of detestable error, through the deceit of such as delivered strange doctrine, took rooting; and because that none of the Apostles survived, they published boldly with all might possible, the doctrine of falsehood, and impugned the manifest and known truth.  
In the third Age, 
Ann 200. to 300.  there arose a great contention about the keeping of Easter, when as Victor Bishop of Rome went about to Excommunicate all the Churches of Asia, from their Communion, as not savouring aright. And at this time the heresy of Artemon, (who affirmed Christ to be a mere man) daily increased. Those heretics (saith Eusebius) were many, 
Euseb. lib. 5 ca 25.  and they corrupted the holy and ancient Scriptures, without any reverence; they rejected the Canon of the ancient Faith, they were ignorant of Christ, not searching what the holy Scriptures affirmed. And St. Cyprian makes a grievous complaint of the Apostasy in his time from the Christian Faith, as appears by diverse passages in his book De Lapsis.  
In the fourth Age, 
Ann. 300. to 400.  Eusebius testifies as an eye witness: We saw the Church overwhelmed to the ground, 
Sacras aedes precibus dicatas è sublimi in solum fundamentis ipsis conquassatis deiectas, divinas & sanctas Scripturas medio foro in rogum impositas, Ecclesiarum Pastores hos in latebras, hic illic se cum ignominia abdentei, illos non sine dedecore prehensos et ab hosti bus ludibrio expositos, oculis nostris aspeximus etc. Euseb. lib. 8. cap. 2.  yea the very foundations themselves digged up, the holy and sacred Scriptures burnt to ashes in the open Market place, the Pastors of Churches, some shamefully hid themselves here and there, some others were ignominiously taken and derided of their enemies; and thus it was commanded by Proclamation, by the Emperor Dioclesian, the Churches should be razed to the ground, the holy Scriptures should be abolished, and the Pastors throughout all Parishes should be imprisoned. Hear we see the Church was driven into straits and corners, till the time of Constantine the Great, the first Christian Emperor, about 300 years after Christ; but you shall likewise observe, that no sooner did this good Emperor appear as an eminent part of the visible Church, but Arrius the grand Heretic sowed his wicked Heresies, 
Ingemuit totus orbis et Arrianum se esse miratus est. Higher adversely Luciferium.  which Like a Canker so spread itself, that the Ship of the Church (saith Hierom) was almost sunk, and the whole world groaned and wondered at itself, that it was become Arrian. And with this holy Father agreeth the complaint of Vincencius Lyrinensis, 
Vincent. Lyrin c 6.  The poison of the Arrians did not infect a little portion, but in a manner the whole world; insomuch that all the Latin Bishops, partly by force, and partly by cunning were entrapped, and had a kind of mist cast before their eyes. And when the Arrians did vaunt of the multitude of believers, as if Amplitude and Splendour had been certain marks of the true Church. Gregory Nazianzene makes this Quaere: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. in Orat 11. ad Arrianos.  Where are those men which define the Church by a multitude, and despise the little flock? And as touching the perpetual and eminent visibility of the church, it was so fare from his knowledge, that he professeth, by reason of the scarcity of true believers in his Church, They were often termed the Ark of Noah, 
Persaepe Arca Neê vocati sumus, ut qui soli orbis universi diluvium effugissemus. Greg Nazian. orat. 12.  as those who only were escaped drowning in the flood. In like manner, when Constantius an Arrian Emperor, had objected the multitude of his Arrian side, and the paucity of Catholic Professors on the other, Pope Liberius returneth the Emperor this answer: 
Non refer numerum esse magnum aut paruum. Nam etc. Salm tract. 23. in verba Luc.  It mattereth not whether the true professors be more or fewer, for the Church of the jews was once reduced to the number of three. Now there is no man will deny, but there were many excellent and famous lights of the Church in this Age, yet by reason of Persecutions, it was so much darkened and obscured, that the holy Father Athanasius (who had a fellow-feeling of the persecuted members in the Church) puts the Question and resolves it. 
Quae nunc Ecclesia libere adorat? siquidem si pia est, periculosa subiacet, si alicubi pii et Christi studiosi— ut magnus ille Propheta Elias absconduntur. Athan ad solit. vitam agentes.  What Church doth now freely serve Christ? For if it be godly, it is exposed to dangers, if there be in many places, faithful servants of Christ, (as in all places there be many) they, like the great Prophet Elias, are secret and hide themselves in dens and caves of the earth, or wand'ring up and down remain in the wilderness. And without doubt, the latency and obscurity of the true Church was such, 
Montes mihi et sylua, et lacus, et carceres, et voragines sunt tutiores. Hilla●. count. Auxent.  that St. Hilary professeth, at that time it was not to be sought in houses, I rather reckon (saith he) hills, and woods, and prisons, to be places of more safety, for in those, either the Prophets abiding of their own accord, or forced thither by violence, prophesy by the Spirit of God. And from these few instances, it may plainly appear, that eminent and perpetual visibility is no sure and certain Character of the true Church.  

Ann. 400. to 500  In the fift Age, St. Austen tells, the Church was like a City upon a Hill, 
Ipsa est enim ovis quae perierat, ipse Pastor mons est, ovis ergò in humeris eius civitas est in monte. Aug Serm. de Tempore. 218.  but that City upon the hill (saith he) was the sheep which was lost and went astray: and the shepherd is the hill, and the Sheep upon his shoulders, is the City upon the hill. And thus the true members of the Church may wander like stray sheep, till the Shepherd find them, and bring them home to the company of the faithful. Moreover, he that termed the Church, a City upon a hill, in his time well understood, that it was not visible at all times, that is to say, in a great mist, or in the night time: yea, on the contrary he tells us, 
Epist. ad Vincent Epist. 80. ad Hesych. Enarrt. in Psal. 10. De Bapt. count. Donat. lib. 6. c 4.  The Church shallbe sometimes obscured, and the clouds of offence may shadow it. Sometimes it shall not appear, by reason of the unmeasurable rage of  persecutors. Sometimes, it is like the Moon, and may be hid, yea so obscured, that the members thereof shall not know one an other. And howsoever in St Austin's time the Church was very glorious and flourishing, yet (under correction of better judgements) I do conceive he did extol the visibility of the Church, because the Donatists at that time did appropriate the Church wholly to their own Faction, excluding all other Churches but their own in the South of Africa. For the truth is, by reason of the multitude of Heretics at that time prevailing, it could not choose but be much darkened and obscured, when as himself makes mention of fourscore and eight several heresies in the Church. 
Aug. de Vnit. Eccles. ca 2. & 16.  Besides, both Austen and chrysostom, who were living in this age, tell us, That the Heretics did so abound in multitude, and they had such outward marks of the truth in Traditions, in Fathers, in Counsels, in Miracles, under the very name and Title of the Catholic Church, in outward show and semblance of the true Church, that there was no way left to find the true Church, 
Nisi tantummodo per Scripturas. Chrys. Homil. 24.  but only by the Scriptures. And Saint Chrysostom alluding to the desolation in the Temple in the latter days, adviseth his proselytes, 
Idem in 1. Cor. Hom. 36.  to fly to the mountains of the Scriptures. And as touching the Discipline of the Church, he complains, that She was like a woman which had quite lost her modesty, and did bear certain badges and tokens of her former felicity; and being utterly bereft of her treasure, kept the empty caskets and boxes of the precious things she had before. And although in this age the Church (since the Apostles time) was most flourishing, yet it was not so conspicuous as any earthly Kingdom, 
Bell de Eccles. lib 3. cap. 13.  (as Bellarmine would have it:) for at this time St. Hierome likewise complained of an Heretical tempest rising in the countries of the East, 
Haretica in his provinciis exorta tempestas nauem plenam blasphemiarum intulit portui— et Romanae fid●i purissimum fontem coeno luinosa promiscuêre vestigiae. Hier. ad Princip. Marc. Epit. Tom. 1.  carried a ship of blasphemies into the haven of Rome,— and unclean feet did mingle with mud, the most pure fountain of the Roman faith: yea he tells us further, The faith of the Apostles was violated in most things, the Priests and people were drawn into the same consent, and the Bishop of Rome was abused by simplicity, and Marcelia, a poor widow did first openly resist it. And this may briefly serve, to show that in the first and best ages, eminent and perpetual visibility was no sure and certain note of the true Church.  
In the sixth Age, 
Ann. 500 to 600.  Pope Vigilius secretly favoured Severus and Anthemius, two Heretics, who refused the faith established in the great Council of Chalcedon. Liberatus, who was living at the same time, gives us to understand of his writing to the Heretics in this manner: I signify to you, 
Liberati Breviarium cap. 22.  that I have held, and do hold the very same faith which you also do hold. No man must know that I writ these things unto you: but your wisdom must think it best, to have me in suspicion before all others, that I may with more ease, work and bring that to pass which I have begun. 
Pontificale in vita Vigilij.  This Vigilius (if we may believe their own Pontifical) was a false witness against his predecessor Pope Syluerius; he sought undue means to remove him, and to place himself; he kept him in prison, and starved him for hunger, he gave a great sum of money to procure the Popedom to himself. He killed his own Notary, he killed a young man, being a widow's son; and of these and other crimes being accused before the Emperor, he caused him to be drawn by the neck round about the City of Constantinople, and cast into prison, where he was fed with bread and water. And hence we may observe, that if the Pope of Rome be the Virtual and total Church, if he be that Rule of Faith, upon whose infallibility the whole Christian world must rely in matters of belief, (as the Church of Rome teacheth) then certainly the Church at this time was driven into great straits, when as the Head of the Church, or rather the total Church fell into dangerous heresy; and consequently, eminent and perpetual visibility can be no sure Note of the true Church. But as it was rightly observed by Isidorus Pleasitota, the declination of the true Church from the Apostles time, was caused through the distemperature of the Head; and thereupon he makes this ingenuous confession: 
Isid. lib. 3. Ep. 408.  In the days of the Apostles, and afterwards, when the Church flourished, and laboured of no disease, the divine Graces of God went as it were in a ring round about it:— but afterward it grew diseased, and was troubled with faction, than all those things fled away, not through his carelessness and negligence that first enriched her, but through their naughtiness that governed not things as they should have done.  

Ann. 600. to 700.  In the seventh Age, johannes de Molinis tells us, 
In Speculo Carmelit. cap 6.  from the time of Heraclius the Emperor, after the year 600, the day inclined towards the evening, and the Church having been in an eclipse set in the West, and became almost deficient. And Gregory himself complains, 
Greg. Ep. 4. l. 1. jud. 9  that the Ship of the Church was in danger of shipwreck. Nay more; 
Diabolus ita valdè in qui busdam necessaris Ecclesiae membris dentes figit— ut omne (quod absit) citius ouile dilaniet. Greg. lib. 4. Ep 36  The Devil (saith he) so strongly fasteneth his teeth in the necessary members of the Church, that unless by God's grace the provident company of Bishops join together, he will soon destroy the whole flock of Christ. Flens dico, gemens denuntio, I speak it with tears, 
Quia cum Sacerdotis ordo intus cecidit, foris diu stare non potuit.  I tell it with sighs of heart, seeing the Order of Priesthood is fallen within, it cannot now stand long without. The chief reason of this complaint was caused by john Bishop of Constantinople, who at this time assumed the Title of Universal Bishop; and as new Lords are commonly said to make new Laws, so from and after this time, many alterations succeeded in Faith and Manners, both in Head and members of the same house.  
Thus we have heard in the first age, The mystery of iniquity began to work: In the second, there was a conspiracy against the Truth: In the third, Heretics arose and assaulted her: In the fourth, the Church was darkened by the multitude of Heresies: In the fift, she was most flourishing in her members, but known only by the Scriptures: In the sixth, the Head of the Church was divided by heresy from the body: In the seventh, there was a declination towards the West, and consequently there followed a darkness and obscurity, more or less in succeeding ages.  
Now as you have heard complaints against heretics and persecutors that invaded the ancient Church in her first & best ages: so likewise you shall observe, there followed corruptions and errors in Doctrine and Discipline, whereby Obscurity became the proper mark of the true Church almost in all ages, till the days of Luther.  
In the eight Age, Paulus Diaconus calls to the Christians of that time, to awake and listen unto him: for, (saith he) You have buried in contempt and oblivion the word of God, 
Wolph. Tom. 1.203.  you have made the Temple a den of thiefs, and instead of sweet melody, you resound blasphemies against God himself; and therefore very shortly the universal Catholic City will fall to ground. And Venerable Bede calls to them of his time, 
Nec sine lachrymis rem lachrymis dignam contemplentur quantum Ecclesiae flatus ad petora quotidiè vel ut mitius dicam ad infirmiora gerenda deuol vatur. Bed two 4 in S●m cap. 2. p. 30●  to behold the lamentable estate of the Church: Neither (saith he) let them behold it without tears, which is worthy to be lamented, in that it is grown worse and worse, or to speak more favourably, it is at least fallen into great infirmities And Charles the Great makes this general complaint touching the doctrine and Doctors of the Church: 
Carolus Magnus de Imag. in Praefat.  The Priests laying aside all sound and wholesome doctrine, and little regarding that of the Apostle, (If an Angel preach other doctrine, let him be accursed) they transgress the commandments of the Fathers, and bring into the Church such doctrine as was never known to Christ and his Apostles.  
In the ninth Age, Arnulphus Bishop of Orleans, an eye witness of those times, professed openly: There is made a departure, not only of Nations, but of Churches, the Man of Sin now gins to be discovered, Religion is overthrown, and the service of God is contemned by the chief Priests themselves: and that which is more, Rome itself, now almost left alone, is departed from herself.  

Ann. 900. to 1000  In the tenth Age, Christ (saith Baronius) lay asleep in the Ship of the Church; 
Bar. Tom 10. ann. 912 num. 8. & ann. 900. Sect 1.  and which is worse, there was not any found amongst his disciples, who awaked our Lord, all of them being in a snorting sleep. It was the age next to that, wherein the Devil was let lose, 
Infaelix dicitur hoc saeculum exhaustum hominibus ingenio et doctrinâ claris, sive etiam claris Princitibus et Pontificibus. Geneb. Chron. Vbr. 4.  That unhappy age (saith Genebrard) which was exhausted both of men for wit and learning, and of worthy Princes and Bishops. In this time, saith Wernerus, Christian faith began much to decline from her first virility, when as in many Christian provinces, neither the Sacraments, nor Ecclesiastical Rites were observed. And joachim Abbot, complaineth, 
Est et alia sicus quae malidictione praeuar●cationis exarnit, Latina Ecclesia sive n●●icula Petri. Morn. etc.  that the Latin Church was another Fig tree dried up, which did bear nought else but temporal leaves, and bid herself under the Title of the Church, to the shame of the Pope and his Sea.  
In the eleventh Age, 
Ann. 1000 to 1100.  Who will let me see the Church before I die (saith Bernard) as in the days of old, 
Bernar in Cant. Serm 33.  when the Apostles did cast forth their Nets, not to take silver and gold; but to take souls: There creepeth (saith he) an ugly Rot, at this present, through the whole body of the Church, yea, the wound of the Church is inward, and past recovery. And a Canonised Saint of the Romish Church, 
Morn de Eccl p ●●2. Virgo ● Mathilda.  tells them of that Age, The Church of Rome which of long time did revolt from Christ secretly, was near revolting from him openly. And in the Reign of Henry the first, 
Ann. 1100. inseratur.  The Church of Leodium sends forth this complaint: In time passed I was wont to Interpret, 
Fulke in Rhem. Testam. p 892.  that Peter by Babylon did signify Rome, because at that time it was confused with Idolatry and filthiness, but now my sorrow doth interpret unto me, 
Plerique omnes boni, iu●i, aperti, ingenue, simplices, tum imperium Antichristi coepisse quod ea quae Christus seruator no fle● tot antè annos praecixerat, evenisse tempore cernebant etc. Auent. de Tyrannide Pontificis.  that Peter calling the Church together in Babylon, foresaw by the Spirit of Prophecy, that confusion of dissension wherewith the Church at this day is rend in pieces. And saith Sigebert, All good men and just, and honest, and ingenious men, held that the Kingdom of Antichrist was then begun, because they saw the accomplishment of those things which our Saviour had so long time foretold.  
In the twelfe Age, 
Ann. 1100. to 1200.  Honorius of Authun in France openly cries out; 
Verte te ad ciues Babiloniae et vide, veni h●c ad supercilii montes ut cuncta possis cernere aed ficia damnatae civitatis— verte te ad Clerum et in venies ibi Bestia tentortum Dei seruitium negligunt, sacerdotium per inunditiam postuunt, populum per simulationem seducunt, omnes Scripturas ad sal●tem pertinentes ab dicant etc. Honor. August in Dialog. de Praedest & lib. Arbitr. Mat. Paris in Hent. 3.  Turn thee to the Citizens of Babylon, and see what they are, ascend to the top of the Mountain, from whence thou mayest behold all the buildings of that damned City: consider the principal persons there, and thou shalt find the Sea of the Beast: In the Clergy thou shalt find the Beasts Tent, for they neglect the service of God, pollute his Priesthood, seduce his people, reject all the Scriptures which belong unto Salvation. And Matthew Paris describeth the state of the Church of England under Gregory and Innocent: In those day's Faith waxed cold, and scarcely seemed to sparkle, being almost brought to ashes, Religion is become base and vile, and the Daughter of Zion is a bold faced Harlot without shame. He further complains, that the Monks and Friars of that Age did wholly neglect the Preaching of God's Word, and for that cause he pretends there was a devised Epistle sent from Hell to the holy Fraternities, 
Math. Paris in Will Conquer.  Wherein Satan and all the company of Hell, did send thankes to the whole Ecclesiastical Order, that whereas in nothing they were wanting to their own pleasures, they suffered by their neglect of Preaching, such a number of souls under them to go to hell, 
Lat. abbots & Bishops. p. 383.  as no Ages past had seen the like. And Robertus Gallus, reputed a famous Preacher in those times, amongst certain visions of his own, shows us, That in those days there was scarce any blood or life remaining in the members of the Church, when as the Doctrine which is the soul and life of the Church, 
Oraban flexis genibus erecta facie ad coelum iuxta Altare Sancti jacobi Parisiis &c Robertus Gallus.  was altered and decayed: I did pray (saith he) on my knees, with my face towards heaven, near to the Altar at St. james at Paris, on the right hand, and I saw in the air before me the body of the only high Priest, clad in white Silken robes, and his back was towards the East with his hands lifted up towards the West, 
Morney. Mist. of Iniqu. pa. 401 or. 434.  as Priests usually stand while they say Mass, I did not see his head, and beholding wishly, whether he were altogether without a head or no, I saw his head lean, and withered, as if it had been all of wood; and the Spirit of the Lord said, this signifieth the state of the Roman Church.  

Ann. 1200. to 1300.  In the thirteenth Age, Grosted Bishop of Lincoln, complained of many errors in the Church, 
Innocent. 4. in Math. Paris. in Henr. 3.844 & 847. & 848.  and sought for a reformation, and for that cause, we may read (in Matthew Paris) the Pope resolved to Excommunicate and accurse him: but this Bishop withstood the Pope's Bulls, and for his courage in that good cause, was termed Romanorum malleus, the Hammer of the Roman Church; neither did he oppose those abuses alone, but the Cardinals at that time withstood the Pope in his behalf, & affirmed, that the things wherewith he charged the Pope, were most true, and thereupon they answered the Pope, it was not safe for him so to proceed, lest a tumult should follow, especially (say they) seeing it is known, there must be a departure from us, and a forsaking of the Roman See. Petrarch who well understood the Doctrine of those times, in his Latin Epistles which are full of wisdom and gravity, tells them: Novi expertus, etc. I speak of my knowledge, 
Novi expertus ut nulla ibi pietas, nulla charitas, nulla fides, nulla Dei reverentia.  in the Pope and his followers there is neither Faith, godliness, nor Truth; the Pope's Chair is the Chair of lying, that is, a defection, a revolt, an apostasy of people which under the Standard of Christ rebel against Christ, and fight for Satan, they esteem the Gospel for a Fable, and the promises of the life to come for lies. About the same time, Michael Cecenas General of the Order of Franciscans, affirming the different opinions of different Members in the same Church, 
Mich Cecenas contr. Tyrannid. Papae.  proclaimeth, There were two Churches, the one of the wicked sort flourishing, in which the Pope reigned; the other, of godly and good men, and this Church he presecuted.  
In the fourteenth Age, 
Ann. 1300. to 1400.  Occam a learned Schooleman makes this complaint: Alas the time, of which the blessed Apostle prophesied, when men will not suffer wholesome doctrine, etc. This Prophecy is altogether fulfilled in our days: for behold, there are many that pervert the holy Scriptures, deny the sayings of the holy Fathers, reject the Canon of the Church, molest, persecute and bring into bondage, and without mercy torment and afflict even unto death, them that defend the truth: so that we may rightly say of our times, 
Occam. procls. come. err. johan. 22.  that which Daniel long since pronounced, Iniquity is gone from Babylon, from the Elders and judges which seemed to govern and rule the people: for many that should be Pillars in the Church of God, and defend the truth even unto blood, cast themselves headlong into the pit of Heresies.  

Ann. 1400. to 1500.  In the fifteenth Age, Gerson the Chancellor of Paris bids you open your eyes, 
Gers declarat defect. virorum.  and see if the Houses of Nuns be not Stews of filthy Harlots, if the consecrated Monasteries be not Fairs, Markets, and Inns; Cathedral Churches, dens of thiefs, Priests under pretence of maids, keep harlots: consider whether so great variety of pictures and Images be fit, and whether it occasion not Idolatry in the simple: look upon the number and variety of religious Orders, the Canonising of new Saints, though there be too many already, as Bridget of Swetia, Charles of Britain; the feasts of new Saints more religiously kept, than those of the blessed Apostles: inquire if there be not Apocryphal Scriptures, and prayers in process of time, either of purpose, or of ignorance brought into the Church, to the great hurt of the Christian Faith: consider the diversity of opinions, as the conception of Marie, & sundry other things. Again, in his Consolatory tract of Rectifying the Heart, amongst many other considerations, he complaineth, There is intolerable superstition in the worshipping of Saints, innumerable observations without all ground of reason, vain credulity, in believing things concerning the Saints report in their uncertain Legend of their lives, superstitious opinions of obtaining pardon and remission of sins, by saying so many Pater nosters in such a Church before such an Image, as if i● the Scriptures and authentical writings of holy men, there were not sufficient direction for all acts of Piety and Devotion, without these frivolous addititions: nay, which is worse, see if these observations in many countries and kingdoms of the world, be not more urged than the Laws of God, even as we shall find in the Decrees and Decretals, a Monk more severely punished for going without his Cowle, then committing Adultery or Sacrilege, and more grievously corrected in going against one of the Pope's Decrees, 
Idem de Directione cordis Consid. 29. etc.  then offending against the divine precepts, and the Gospel of Christ. This learned Author was Director of the Council of Constance, and there complained of 75 exorbitant abuses and errors that were crept into the Roman Church, but found no amendment; nay more (saith he) We must not look for a Reformation in things that concern Faith and Religion, or doctrine, or manners, except the Secular powers do seriously take it in hand. Experto crede, 
Experto crede, etc. Idem in Dial Apologetico.  Believe me in what I say, I have tried it, dispute no more of it, speak not to deafness itself, thou shalt never be heard. Lastly, when he found there was little hope of reducing Religion to the former purity of the Primitive Church in Christ's time, yet he wished at least a restoring of the ancient Faith in the Father's time; 
Ecclesia si non ad statum Christi et Apostolorun, saltem ad statum Syluestri resti tuenda. Gers. de Concil. Gener. unius obedientiae. In diebus istis in ore cuius libet bonum fuit argumentum, tenens tam de formâ quam materiâ, Hic est Frater, ergo est mendax. Walls. Hist. Angl. in Rich. 2. p. 281.  and (saith he) If the Church may not be reform according to the state● it was in the time of Christ and his Apostles, yet at least it should be brought to the state it was in the time of Sylvester, which was about 300 years after Christ. To let pass the observation of Tho. Walsingham, that in those days it was the common argument in every man's mouth: He is a Friar, Ergo a liar. At this time Aluarez Pelagius wrote a Book De Planctu Ecclesiae, of the Church's complaint, wherein he tells us, The Church which in her Primitive state was adorned of her Spouse with many royal graces, 
Aluar. de planctu Eccles l. 2. art. 5. lit. Aleph.  was clouded and eclipsed with the black mists of ignorance, iniquity and error. In like manner, 
Et prasertim qd magis prodigiosum est Pontificibus qui suas Traditione● divinis longè mandatis anteponunt Clem. de Corrup. Eccles. statu. ca 14. & 26  Nicholaus Clemangis, Archdeacon of Baieux, wrote a Book of the corrupt estate of the Church, wherein he complains, The study of Divinity was made a mocking stock▪ and which was most monstrous for the Popes themselves, they preferred their own Traditions fare before the Commandments of God. What dost thou think (saith he) of the prophecy of the Revelation of St. john: dost thou not think, that in some sort it belongs to thee; thou art not grown so shameless as to deny it: consider therefore of it, and read the damnation of the Great Whore, sitting upon many waters, there contemplate thy worthy acts, and thy future fortune. 
Abusiones quoque Paganica & superstitiones Diabolica tam multa Romae qd divinari benè non possunt. Camer. de Squaloribus Rom. Eccles. p. 34.  Cardinal Cameracensis wrote a Book De Squaloribus Romanae Ecclesiae, touching the Deformity of the Roman Church, (which book is to be seen in the Library at Westminster) wherein amongst many other complaints touching the Roman Church, he tells us, That Pagan abuses, and diabolical superstitions were so many at Rome, that they could not well be imagined: 
C●mer. de Reform Ecclesiae.  but (saith he) as there were seven thousand which never bowed to Baal, so it is to be hoped, that there are some who desire the Church's Reformation: and accordingly it happened: 
Consil. Pisan Sess. 20.  for Pope Alexander the Fift, in this age, and in the year 1411, 
Dixit quod ipse volebat vacare circa reformationem Ecclesia etc.  promised solemnly to intent a Reformation; and for that purpose to assemble the most learned of all nations, and at the Council of Senes, 1423, the proposition of Reformation was revived, but withal, it was adjourned the die in diem, and the Reformation is not yet come.  
In the sixteenth Age, 
Ann. 1500. to 1600.  Hieronymus Savanarola, a Dominican by Profession, and for his Doctrine, and sanctity of life, termed a Prophet, was examined with tortures (saith Guicciardine) for inveighing against the Clergy, and Court of Rome, Upon which examination a Process was publishd to this purpose, that he was not moved thereunto out of any evil intent, but this one thing he only respected, that by his means a General Council might be called, wherein the corrupt manners of the Clergy might be reform, 
Guicciard. lib. 3. in fine  and the degenerate state of the Roman Church (as fare forth as was possible) might be reduced to the likeness of that it was in the Apostles time, or those that were nearest unto them: and if he could bring so great and so profitable a work to effect, he would think it a fare greater glory then to obtain the Popedom itself. 
Coming. lib. 8. cap. 2.  And Philip de Comines gives us likewise to understand, that he told the French King, Charles the eight, He should have great prosperity in his voyage into Italy, and that God would give the sword into his hand; & all this, to the end he should reform the corrupt state of the Church, which if he did not perform, he should return home again with dishonour, and God would reserve the honour of his work to some other, and so (saith he) it fell out. This holy man thirsted for a Reformation, He complained against their Communion in one kind, against justification by Works, against the manifold Traditions and Constitutions of their Church, against the Pope's Supremacy; and withal, proclaimed that the Roman Church taught not the Doctrine of Christ and his Apostles, and this was counted to him for Heresy, and for this he was first hanged, and then burnt.  
About this time, there was likewise written by Doctor Vicelius a Book called Methodus Concordiae Ecclesiasticae: 
Vicelius.  Wherein he complains also, of Traditions contrary to the word of God, he calls for the translation of the Bible, and wished the Service were delivered in a known tongue, he complained of the worship of Images, of Prayers to Saints, of Purgatory as a doubtful opinion, he wished that Priests and people should rather marry, then live loosely as they do: and for these, and the like Articles, wherein he desired a Reformation: 
Index. libr. prohib. de Sandoval. Madril. 1612.  his Book is condemned inter libros Prohibitos, among the Books prohibited, & certainly the errors both in Doctrine and Discipline, were grown to that height, insomuch as Erasmus professeth, it was commonly argued in the Schools: Whether the Pope might not abrogate that which was decreed in the Apostles Writings, 
Eras. Annot in 1. Tim. 1.  Whether he might ordain any thing contrary to the Doctrine of the Gospel, Whether he might create a new Article of the Creed, Whether he had greater power than Peter, or equal, Whether he might command Angels, and take away Purgatory altogether, Whether he were a mere man, or God, or participate of both natures with Christ, Whether he were more merciful than Christ was, seeing it is not read that Christ called any man out of the pains of Purgatory. Six hundred things (saith he) of that sort were disputed and published in great volumes, by great Divines, especially famous for profession of Religion, and these things in the Schools of Divinity were seriously handled, And without doubt, abuses were grown so exorbitant in the Church; that Machiavelli Protested, The Kingdom of the Clergy had been long since at an end, if the reputation and reverence towards the poverty of Friars had not borne out the scandal of the Bishops and Prelates.  
Amidst these manifold errors and corruptions in the Church, arose Martin Luther, and desired a Reformation, as his predecessors had done, and at that time things were in so bad estate (saith Guicciardine) that the blood of Christ was profaned, 
Guicciard. hist. lib. 13.  the power of the keys was made contemptible, and the redemption of souls out of Purgatory, was set at a stake at dice, by the Pardon sellers, to be played for. This was so notorious, and visible to the world, that by the testimony of their own Historian, there were that year many meetings at Rome, to consult what was best to be done. The more wise and moderate sort wished the Pope to reform things apparently amiss, and not to prosecute Luther▪ This reformation was long before wished for: (as we see by the complainants in their own Church,) neither did Luther (as some pretend) oppose the errors of the Roman Church out of any prepensed malice: 
Tem. 7. Wittemb. 22.  for We plainly and expressedly profess (saith he) as our Books do witness, that if they would not constrain us to Articles openly impious and blasphemous, we would defend them in other things.  

Nec prodiit solus Lutherus etc. Alp. à Castre ep. Nuncup. ad Phillip 2 Hisp. Regem.  Neither came Luther alone (saith Alphonsus) such is the unhappiness of this age, but guarded with a great troop of Heretics, who seemed to look for him, that afterwards they might fight under his banner: for presently Philip Melancthon, Faber, Capeto, Lambertus, Conradus, Pelican, Andreas, Osiander, Martin Bucer, entered their names in his Book, and many other in process of time, in great numbers, inserted themselves into his family. And as it is observed by their learned Cassander, the Church Doctrine and discipline was so fare out of order at his coming, and before, that many learned Writers published and declared their long wished for Reformation of the Church.  
Thus briefly in the Apostles times you have seen the glorious rising of the Sun; in the ages following, the Sun at highest: from after 600 years, you have seen the Sun towards setting. In the first age she was like the Moon in the first quarter, and daily increasing: in the ages following she was in the full, in succeeding ages she was in the wane. In the first age, she was like the Star that appeared in the East, and guided the Wisemen; in the ages following, the Fathers were the fixed stars, and gave light in the midst of Heresies; in the latter ages there were Stellae erraticae, wand'ring stars that fell from heaven, such as St. john speaks of, Priests and professors, that left their faith, (their first habitation.) And thus we see there is one glory of the Sun, another of the Moon, another of the Stars, and to all these the Church is rightly compared by Saint Austen: 
Ecclesia est Sol, Luna, et Stellae, quando Sol ob scurabitur, et Luna non dabit lucem, et Stellae cadent de coelo, Ecclesia non apparebit impiis ultra modum saevientibus. Aug. Ep. 80.  The Church is the Sun, and the Moon, and the Stars; and as the Sun shallbe darkened, and the Moon not give her light, and the stars shall fall from heaven: so the Church shall not appear, by reason of persecution, and worldly security: then the power of heaven shallbe moved, and they that seem to shine in grace, shall fall, and those that are most strong in faith, shall be troubled.  
These things premised, we may rightly infer for a conclusion of this point, that there was always a remnant of true believers in the bosom of the Roman Church, who resisted the Papacy, and noted the abuses: neither were they ignorant lay men, or an illiterate sort of Priests, but they were Bishops, & Cardinals, and learned Pastors, that complained of the latency and obscurity of the true Church: they longed for a Reformation in Doctrine, and Discipline, they wished that the true Religion might be restored to her first Integrity, the Church to her ancient liberty, her Faith and Doctrine to the Primitive sincerity; and for this cause, a continual voice and lamentation was made by many of her children, and she would not be comforted, because they were not such as she first bred them. From these and the like testimonies, (who constantly and continually wished a Reformation in Faith and Manners) we may certainly conclude, that eminent and perpetual visibility is no certain Note of the true Church.  
I proceed in the next place, to show that there was a kind of necessity, for the latency & obscurity of the true Church, especially in the later ages, because it was foretold by Christ and his Apostles in the first Age.   

SECT. XXV. The aforenamed corruptions, and most remarkable declination of the Church of Rome in the later ages, was foretold by Christ and his Apostles in the first Age.  
AS the complainants have made known unto us, that there was an Apostasy, a falling away from the truth in the later ages, so likewise you shall observe, that they told nothing of the defection in the Church, which was not foretold by Christ and his Apostles, at that time, when the Mystery of Iniquity began to work; whereby you shall see, the one foretells, the other answers; the Apostles spoke of errors and heresies that were to come; the complainants tell you of errors and heresies, that in their days were come, ut impleretur, that whatsoever was foretold, might be accomplished. Now, that the Church of Rome hath fallen from her first purity, that she is that Church at which the Prophecies long since pointed, and is now fallen, that the Pope is that Man of Sin, that sits in the Temple of God, which was forespoken, and that there is not, neither can be any other Church to which the Prophecies can fitly agree, I will compare the Romish Doctrine with those Prophecies, that her Tenets in the Church may appear to the Evidence of things foretold, and her doctrine may appear to be the accomplished Revelation of St. john's Revelation.  
First then let us examine, (by way of question and answer) Whether the Church of God hath not fallen from her first sincerity more or less in all ages.  
How comes it to pass, that the Pope of Rome assumes to himself the fullness of power, and is advanced above the kings of the earth (which are called Gods? 
I have said you are God's Psal. 82.6. ) It was foretold: The Man of Sin shall be revealed, which is an Adversary, 
● Thess. 2.3, 4.  and is exalted above all that is called God, and that is worshipped, so that he as God sitteth in the Temple of God, showing himself that he is God.  
How comes it to pass, that there are such lying wonders, and false miracles wrought in the Church of Rome in these latter times? It was foretold: 
Math. 13 14  The son of perdition shallbe revealed, whose coming is by the effectual working of Satan, 
2 Thess. 2 9  with all power, and signs, & lying wonders.  
How comes it to pass, that the Shepherd of the flock is become the wolf, and the chief Pastors teach perverse doctrine, to make Proselytes of their own? It was foretold: After my departure, 
Acts 20.29.  grievous wolves shall enter in among you, not sparing the flock, and shall speak perverse things, to draw Disciples after them.  
How comes it to pass, that the common people are given to believe fables, and read Legends in stead of Scriptures? It was foretold: 
2 Tim. 4.1.  The time will come when they will not suffer wholesome doctrine, but having their ears itching, shall after their own lusts get them a heap of Teachers, and shall turn their ears from the truth, and shall be given to Fables.  
How comes it to pass, that the Church of Rome makes a distinction of meats, and forbids Marriage unto Priests? It was foretold: In the later times some shall departed from the faith, 
1 Tim. 4.1.  and give heed to the spirit of error, and doctrine of Devils, forbidding to marry, and commanding to abstain from meats.  
How comes it to pass, that Indulgences and Pardons are granted for money, and made the treasure of the Church? It was foretold: There shall be false teachers among 〈◊〉 by whom the way of truth shall be evil spoken of, 
2 Pet. 2.3.  and through covetousness shall with feigned words make merchandise of you. 
Reu. 18.3.   
How comes it to pass, that the number of the faithful are so few, that at all times they cannot easily be discerned? It was foretold: 
Luk. 18.8.  When the Son of man cometh he shall not find faith upon the earth. 
2 Thess. 2.3  Again, The day shall not come except there be a falling away first, and that man of Sin be revealed.  
How comes it to pass, that the Devil hath seduced the people in these latter aages? It was foretold: When a thousand years are expired, 
Revel 20.7.  Satan shall be loosed out of his prison, and shall go to deceive the people in the four quarters of the earth.  
How comes it to pass, that the Church of God, (which is termed a City upon a hill) should be obscured, and scarcely discerned in these latter ages? It was foretold: 
Reuel. 12.6.  The woman fled into the wilderness, where she had a place prepared of God, that they should feed her there.  
How comes it to pass, that in the time of peace and security, errors were brought in by the enemy of the Gospel? It was foretold: While the husbandman slept, 
Math. 13.25.  there came the enemy, and sowed the tares among the wheat: and the enemy was the Devil.  
Lastly, how comes it to pass, that we have made a departure from the Church of Rome?  impleretur: that it might be fulfilled, which was spoken, 
Reve. 18.4.  Go out of her my people, that ye be not partaker of her sins, and that ye receive not of her plagues.  
And certainly, all these sayings are come to pass, that not one jott of his word should pass not fulfilled, so that we see not any things fulfilled in the Church of Rome, which were not foretold; neither was any thing foretold, but in the fullness of time shall be accomplished.   

SECT. XXVI. The Conclusion of this Treatise, showing in sundry particulars, the certainty and safety of the Protestant, and the uncertainty and danger of the Romish Way.  
THe Philosopher tells us, that Truth and Falsehood are near neighbours, & the outmost posts of their doors are both alike; yet their way is contrary: for the one leadeth unto life, the other unto death. If we shall inquire further how to distinguish the house of Truth from the house of Error, he gives this Character. The door of Falsehood is painted and beautifully adorned, but the door of Truth is plain and homely; and hereby it appears, that many times men are deceived, and mistake the door, and go into Errors house, when they seek the Truth.  
These two ways I have briefly surveyed, and distinguished by two several Titles, The Safe way, an● The By way: The one (like the house of Truth) is plain and naked, and known only by the Scriptures; and this is Via Tuta, a certain & Safe way. The other (like the house of Falsehood) is adorned with specious shows, and colourable pretences of Traditions, of Fathers, of Counsels, of a pompous outside, of an eminent and glorious Church; and this is Via Devia, an uncertain and By-way. Let us look back, and take a short view of the particulars.  
We say the Scripture is a sure, evident, & perfect rule of Faith, and this is Via Tuta, a certain and Safe way: They say the Scripture is ambiguous, obscure, and insufficient; and this is Via Devia, an uncertain and By-way.  
We say, all Traditions concerning Faith and manners, that can be proved by Scriptures, are of equal authority with the Scriptures; and this is Via Tuta, a certain and Safe way: They say, that diverse Traditions of faith and manners, whereof there is no ground nor evidence in the Scriptures, are to be received with equal reverence, & religious respect, as the Scriptures themselves; and this is Via Devia, an uncertain and By-way.  
We say, the undoubted writings of the ancient Fathers are to be followed, according to their own rule, so fare as they disagree no from the Scriptures; and this is Via Tuta, 
Bulla Pij 4 pro Forma juramenti etc.  a certain and Safe way: They say, and take an oath, to follow the judgement of the Fathers, making no distinction of true and doubtful Authors, nor limiting their doctrine to the Scriptures; and this is Via Devia, an uncertain and By-way.  
We say, that General Counsels lawfully called, are of great authority, and singular use in the Church, to determine Controversies of Religion, but yet are subject unto error; and this is Via Tuta, a certain and Safe way: They say, that General Counsels called and confirmed by the Pope, are of an infallible authority; and their Decrees are to be obeyed under a curse by all Christians; and this is Via Devia, an uncertain and By-way.  
We say, the Church is a Congregation of Pastors, & people, wherein the word of God is truly preached, and the Sacraments rightly administered, and these are Essential marks of the true Church, and this is Via Tuta, a certain and Safe way. They say, sometimes a Council, sometimes a Pope and his Consistory, sometimes the Pope alone, is the Church, & the marks of their Church are amplitude, and splendour, and miracles, etc. and this is Via Devia, an uncertain and By-way.  
We say, the Rock upon which the Church is built, is Christ; and this is Via Tuta, a certain and Safe way: They say, the Rock is the Succession of Popes derived from Peter; and this is Via Devia, an uncertain and By-way.  
We say, the effect of the Sacraments depends upon the Institution of Christ; and this is Via Tuta, a certain and Safe way: They say, the efficacy of the Sacraments depends upon the Intention of the Priest; and this is Via Devia, an uncertain and By-way.  
We say, we ought to call upon God by Christ, and that he is our Mediator who only knows the secrets of our hearts, and sits at the right hand of God, to make intercession for us: And this is Via Tuta a certain and Safe Way: They say, we ought to use Saints and Angels for Intercessors, when as they have no commission from God to present our prayers, nor can know the secrets of the heart, nor have we any assurance that they hear us at all, and this is Via Devia, an Uncertain and By-Way.  
We say we ought to adore Christ's bodily presence in Heaven where he sits at the right hand of the Father, according to the Apostles Creed: and this is Via Tuta, the certain and Safe Way: They say, we ought to adore Christ's very body and blood in the Pix, under the accidents of Bread and Wine, according to their Trent Creed, and this is Via Devia, an uncertain and By-Way.  
Lastly, we say that we are all unprofitable servants, and no man living can be justified in the sight of God by his own merits; and therefore all that expect salvation must lay hold on Christ by a lively faith, and wholly rely upon his merits only; & this is Via Tuta, a certain and Safe way: They say, that the Law of God may be fulfilled in this life, and that they can merit and perform works of Supererrogation, and accordingly they rely partly upon their merits, & partly upon their superabundant satisfaction of Saints, for their Salvation, and this is Via Devia, an uncertain and By-Way.  
Thus I have set before you Truth and Error, Light and darkness, the Safe Way, and the By-Way. Give Me leave therefore by way of Conclusion to adjure You in the sacred form of words, sometimes used by the great Prophet, 
Deut. 30.19  and faithful Servant of God. I call Heaven and Earth to record this day against you, that I have set before you life and death, blessing and cursing, therefore choose life, that both thou and thy seed may live.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.