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The apology of the Church of England, and an epistle to one Seignior Scipio…

Name: The apology of the Church of England, and an epistle to one Seignior Scipio…
Author: John Jewel

The apology of the Church of England, and an epistle to one Seignior Scipio a Venetian gentleman, concerning the Council of Trent written both in Latin / by ... John Jewel ... ; made English by a person of quality ; to which is added, The life of the said bishop ; collected and written by the same hand.

John Jewel 1522–1571London: printed by T. H. for Richard Chiswell, 1685

[22], 55, [1], 196 (i.e. 198) p. · 71k words · Wing J736 · ESTC R12811

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THE APOLOGY OF THE Church of ENGLAND. Written by the very Learned a… › Chapter 5

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:270–285 of 393

:270p. 83

CHAP. V.

:271p. 83

Concerning the Answers and Objections out of the Fathers and Councils.

:272p. 83

BUT though they have not the Scriptures on their side, perhaps they will pretend they have the ancient Doctors and the Holy Fathers; for that they have ever boasted, that all Antiquity, and the perpetual Consent of all times is for them, and that all our Pretences are Novel, and were never heard of, till within the course of a very few years last past.

:273p. 83–85

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On this page: :270–285
Section: :270–293
Whole work: 393 passages

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John Jewel, The apology of the Church of England, and an epistle to one Seignior Scipio… (London, 1685), ch. 5, pp. 83–85. EEBO-TCP A46876.

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Title as printed: The apology of the Church of England, and an epistle to one Seignior Scipio a Venetian gentleman, concerning the Council of Trent written both in Latin / by ... John Jewel ... ; made English by a person of quality ; to which is added, The life of the said bishop ; collected and written by the same hand.
Author: John Jewel 1522–1571
Place: London
Printer: T. H.
Bookseller: Richard Chiswell
Year: 1685
Size: [22], 55, [1], 196 (i.e. 198) p.
Words: 70,843
Catalogue: Wing J736 · ESTC R12811
Text: EEBO-TCP A46876

Passages: 393
Sections: 17

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John Jewel 1522–1571

ReformersEngland

Bishop of Salisbury; author of the Apology of the Church of England.

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2. NOW certainly there can nothing of more weight be said against Religion, then that it is new. We know not how this has come to pass, but from the beginning of the World, thus it hath ever been; for whensoever God hath discovered and restored to Mankind the light of his Truth, tho it is not only of the utmost Antiquity, but older than time it self, and eternal; yet it ever seems to wicked men, who hate it, to be new and of no Antiquity. That impious and bloody man Haman, that he might bring the Jews into disfavour, thus accused them to Ass•erus: Thou, O King, ¹hast here in thy Dominions, a certain People scattered abroad, which observeth new Laws, but is stubborn and rebellious against thy Laws. St. Paul also, when he began first to preach the Gospel to the Athenians, ⟨p. 84⟩was said to be a Setter forth of strange Gods, ²that is of a new Religion; and accordingly thus they bespeak him, May we know what this new Doctrine whereof thou speakest is? And Celsus, ³when he wrote expresly against Christ and his Gospel, that he might expose it to the scorn of men, under the pretence of its Novelty, writes thus, What (saith he) has God after so many Ages, now at last bethought himself? Eusebius also is our Author, that from the beginning, the Christian Religion was in derision, stiled 〈non-Latin alphabet〉, the new and strange Religion; and so our Adversaries condemn all our Doctrines as new and strange; but then they desire that all their own, without exception, should be reputed most ancient; just as the Magicians and Conjurers, whose business is with the infernal Spirits, that their abominable Art may be thought the more sublime and divine, as being derived from great Patrons and Inventors, and of a very ancient Original, do commonly say, that they have their Books and all their Rites and secret Mysteries from Athanasius, Cyprian, Moses, Abel and Adam, and from the Arch-Angel Raphael. So our Enemies, that their Religion too, which they have not long since patch'd up for themselves, may with the more •ase be recommended to ignorant men, and those that rarely consider what themselves or others do, pretend that it came down to them (just such as now it is) from St. Augustin, St. Hierom, St. Chrysostom and St. Ambrose, from the Apostles and Christ, for they very well know, that there is nothing more popular, and of greater ⟨p. 85⟩esteem with men, than those venerable Names.

:275p. 85–86

3. IN truth, the Laws and Ceremonies of the Jews, although accused by Haman as new, could never be thought so by any man, who did well and rightly consider the thing, for they were written on most ancient Tables; and Christ, tho many thought he departed from Abraham and the ancient Fathers, and brought in a new Religion in his own name, yet answered truly,¹ if ye believed Moses, ye would believe me also, for my Doctrine is not so new, for Moses, a very ancient Author and of great esteem with you, hath spoken of me: and St. Paul saith, of the Gospel of Jesus Christ, which many thought to be new, that it had the most Ancient Testimony of the Law and the Prophets. And our Doctrine, which we may much better call the Catholic Doctrine of Christ, is not so new, but that it is commended to us by the Ancient of days, the Father of our Lord Jesus Christ, in most ancient Monuments, the Prophets and Gospels, and the Writings of the Apostles; and these cannot now seem new to any man, but to him to whom the Faith of the Prophets, the Gospel, and Christ himself seems new. But then as to their Religion, if it be so ancient as they pretend, ⟨p. 86⟩why do they not prove it so from the Examples of the Primitive Church, from the old Fathers and the ancient Councils? Why doth so ancient a Cause lye desolate and without a Patron so very long? Indeed they never want Fire and Swords; but then as to the ancient Fathers and Councils, there is with them a deep silence. But it is the height of Absurdity and Folly to begin with those bloody and brutish Reasons, if they could possibly have found out easier and milder Arguments.

3. IN truth, the Laws and Ceremonies of the Jews, altho accused by Haman as new, could never be thought so by any man, who did well and rightly consider the thing, for they were written on most ancient Tables; and Christ, tho many thought he departed from Abraham and the ancient Fathers, and brought in a new Religion in his own name, yet answered truly,¹ if ye believed Moses, ye would believe me also, for my Doctrine is not so new, for Moses, a very ancient Author and of great esteem with you, hath spoken of me: and St. Paul saith, of the Gospel of Jesus Christ, which many thought to be new, that it had the most Ancient Testimony of the Law and the Prophets. And our Doctrine, which we may much better call the Catholick Doctrine of Christ, is not so new, but that it is commended to us by the Ancient of days, the Father of our Lord Jesus Christ, in most ancient Monuments, the Prophets and Gospels, and the Writings of the Apostles; and these cannot now seem new to any man, but to him to whom the Faith of the Prophets, the Gospel, and Christ himself seems new. But then as to their Religion, if it be so ancient as they pretend, ⟨p. 86⟩why do they not prove it so from the Examples of the Primitive Church, from the old Fathers and the antient Councils? Why doth so antient a Cause lye desolate and without a Patron so very long? Indeed they never want Fire and Swords; but then as to the ancient Fathers and Councils, there is with them a deep silence. But it is the height of Absurdity and Folly to begin with those bloody and brutish Reasons, if they could possibly have found out easier and milder Arguments.

1John. 5. 46.

:276p. 86–87

4. AND again, if they do indeed entirely trust to Antiquity, and do not dissemble any thing, why did one John Clement, an English man, rend and burn some Leaves of Theodoret, a most ancient Father, and a Greek Bishop, in the presence of several persons of good Worth and Credit, believing that another Copy of that Book was no where to be found, because this Father had perspicuously and clearly taught, that the Nature of the Bread was not abolished in the Eucharist? Why doth Albertus Pighius deny that the ancient Father St. Augustin had a true notion of original Sin? Or of Matrimony, in that he saith that a Marriage made after a Vow entered, is a good Marriage, and cannot be dissolved; upon which occasion Pighius saith,¹ Augustin erred and made use of false Logic? And why did they in a late Impression of Origen, upon the Gospel of St. John, omit the whole sixth Chapter, in which it is probable, or rather certain, that Father has delivered many things contrary to their Opinions, concerning the Eucharist, choosing rather to deface ⟨p. 87⟩and to mutilate this ancient Father, than to suffer any thing to appear in the World which might contradict their Doctrine,² by printing the Book perfect? Is their Rending, Suppressing, Maiming and Burning the Writings of the ancient Fathers, an Argument of their Reliance on Antiquity?

4. AND again, if they do indeed intirely trust to Antiquity, and do not dissemble any thing, why did one John Clement, an English man, rend and burn some Leaves of Theodoret, a most ancient Father, and a Greek Bishop, in the presence of several persons of good Worth and Credit, believing that another Copy of that Book was no where to be found, because this Father had perspicuously and clearly taught, that the Nature of the Bread was not abolished in the Eucharist? Why doth Albertus Pighius deny that the ancient Father St. Augustin had a true notion of original Sin? Or of Matrimony, in that he saith that a Marriage made after a Vow entered, is a good Marriage, and cannot be dissolved; upon which occasion Pighius saith,¹ Augustin erred and made use of false Logick? And why did they in a late Impression of Origen, upon the Gospel of St. John, omit the whole sixth Chapter, in which it is probable, or rather certain, that Father has delivered many things contrary to their Opinions, concerning the Eucharist, choosing rather to deface ⟨p. 87⟩and to mutilate this ancient Father, than to suffer any thing to appear in the World which might contradict their Doctrine,² by printing the Book perfect? Is their Rending, Suppressing, Maiming and Burning the Writings of the ancient Fathers, an Argument of their Reliance on Antiquity?

1Caus. 27. 9. 1. Nuptiarum bonum in controversiis. This Book is every where to be had thus imperfect.
2When this piece was written, the design of a general Index Expurgatorius upon all the printed Fathers was not known, which is an undeniable Argument under their own hands, that the ancient Fathers are not in their Interest; the first of these Indexes was found at the Sack of Cales in Spain, Anno Domini 1596. many years after this Apology was published.

:277p. 87–88

5. IT is worth the while to see how rarely these Gentlemen agree in matters of Religion with those ancient Fathers, of whose concurrence they boast so unmeasurably. 1. The ancient Elibertin Council decreed,¹ that what was the Object of Worship should not be painted in Churches. The old Father Epiphanius saith, it is a horrible wickedness, ²and an insufferable villainy, for any man to set up the Picture, even of Christ in Christian Churches: but they have filled all their Churches and every Corner of them with Pictures and Statues, as as if there were no Religion without them. 2. The ancient Fathers,³ Origen and St. Chrysostom, have exhorted the People to the diligent reading of the Scriptures, that they would buy Books, and discourse amongst themselves of holy things in their Families, the Wives with their Husbands, and the Parents with their Children; but our adversaries condemn the Scriptures as dead Elements, and drive the People from them as much as they can possibly. 3. The ancient Fathers, Cyprian, Epiphanius ⟨p. 88⟩and St. Jerome, ⁴if any Person who had vowed to live a single Life, did afterwards fall into impurity, and could not overcome the Rages of his Concupiscence, said, it was better for him to marry, and live chastely in a State of Matrimony; and such a Marriage is by St. Augustine, another ancient Father, adjudged to be valid and good, and that it ought not to be recalled or rescinded; but they, if a man has once bound himself by a Vow, although he is afterwards burnt, although he Whores, although he lives never so lewdly and dissolutely, yet they will never suffer him to marry; or if he does perhaps marry, they deny that it is a lawful Marriage; and they •each, that it is much more holy to keep a Concubine or a Whore, than to live in a state of Matrimony. 4. St. Augustin, an ancient Father, complained of the excessive number of impertinent Ceremonies.⁵ with which the Minds and Consciences of Men were even then oppressed; they, as if God regarded nothing else, have since swelled the number of them to so immense a quantity, that there is scarce any thing else left in their Churches. 5. The same ancient Father denies it to be lawful for a Monk to live lazily in idleness; and under the Show and Pretence of Sanctity,⁶ to live on what is another's; and the ancient Father Apollonius saith, such a Monk is no better than a Thief:

5. IT is worth the while to see how rarely these Gentlemen agree in matters of Religion with those antient Fathers, of whose concurrence they boast so unmeasurably. 1. The ancient Elibertin Council decreed,¹ that what was the Object of Worship should not be painted in Churches. The old Father Epiphanius saith, it is a h•rrible wickedness, ²and an insufferable villany, for any man to set up the Picture, even of Christ in Christian Churches: but they have filled all their Churches and every Corner of them with Pictures and Statues, as as if there were no Religion without them. 2. The ancient Fathers,³ Origen and St. Chrysostom, have exhorted the People to the diligent reading of the Scriptures, that they would buy Books, and discourse amongst themselves of holy things in their Families, the Wives with their Husbands, and the Parents with their Children; but our adversaries condemn the Scriptures as dead Elements, and drive the People from them as much as they can possibly. 3. The ancient Fathers, Cyprian, Epiphanius ⟨p. 88⟩and St. Jerome, ⁴if any Person who had vowed to live a single Life, did afterwards fall into impurity, and could not overcome the Rages of his Concupiscence, said, it was better for him to marry, and live chastly in a State of Matrimony; and such a Marriage is by St. Augustine, another ancient Father, adjudged to be valid and good, and that it ought not to be recalled or rescinded; but they, if a man has once bound himself by a Vow, although he is afterwards burnt, altho he Whores, altho he lives never so lewdly and dissolutely, yet they will never suffer him to marry; or if he does perhaps marry, they deny that it is a lawful Marriage; and they •each, that it is much more holy to keep a Concubine or a Whore, than to live in a state of Matrimony. 4. St. Augustin, an ancient Father, complained of the excessive number of impertinent Ceremonies.⁵ with which the Minds and Consciences of Men were even then oppressed; they, as if God regarded nothing else, have since swelled the number of them to so immense a quantity, that there is scarce any thing else left in their Churches. 5. The same ancient Father denies it to be lawful for a Monk to live lazily in idleness; and under the Shew and Pretence of Sanctity,

1Cap. 3.
2Images.
3Scripture. Origins in Leviticum. cap. 16. Chrysostom in Math. 1. Hom. 2. in Johan. Hom. 3.Scripture. Origines in Leviticum. cap. 16. Chrysostom in Math. 1. Hom. 2. in Johan. Hom. 3.
4Marriage. Epist. 11. lib. 1. cont. Ap. Haerct. 61. de virginitate servanda ad Demetriadem.
5Ceremonies,
6Monks.

:278p. 88–90

But they have whole Flocks or Herds shall I call them of Monks, who do nothing, nor do they so much as pretend to any show of Holiness, and yet do not only live by the Labour of others, but fare deliciously and luxuriously.¹ 6. An ancient ⟨p. 89⟩Roman Council decreed, that no man should be present at that Divine Service which was celebrated by a Priest which he knew kept a Concubine; ²but they permit the Priests to keep Concubines for Money, and by force, compel men to be present at their Sacrilegious Services.³ 7. The ancient Apostolical Canons command that Bishop to be deposed, who shall exercise at the same time the Office of a Bishop, and the Function of a Civil Magistrate; but these men do, and will exercise both, or rather indeed totally neglect that which is most of all their Duty, and yet there is no man to remove and punish them. 8. The ancient Council of Gangra, ⁴forbid any man to put such difference between a married and a single Priest, as to esteem the one more Holy than the other upon that account; but they put such a Difference, that they think all the Holy Services which are performed by a pious and good man who hath a Wife are profaned. 9. The ancient Emperor^* Justinianus, commanded all things in the Divine Service to be pronounced with an audible, loud, clear, articulate Voice, that the People might thereby reap some benefit by it; but they, that the People may never understand them, whisper their Divine Service, not only in an obscure and low Tone, but also in a strange and barbarous Tongue. 10. The old^* Carthaginian Council forbade any thing besides the Canonical Scriptures to be read in the holy Assemblies of the Church; but they read in their Churches, what they themselves do not doubt to be mere Lies and silly Fables. And ⟨p. 90⟩now if any man thinks these things are of no great consideration, because they were decreed by Emperors and small Councils, consisting of Bishops of less esteem, and not in full Councils, and therefore are more fond of the Authority and Names of Popes. 11. Julius expressly forbade the Priest in the Celebration of the holy Communion, to dip the Bread in the Calais; but they, contrary to this Decree, do divide the Bread and dip it. 12. Clemens the Pope saith, it is not lawful for a Bishop to bear both (the Spiritual and Civil) Swords; and (saith he) if thou wilt have both, thou deceivest thy self and those that hear thee;

But they have whole Flocks or Herds shall I call them of Monks, who do nothing, nor do they so much as pretend to any shew of Holiness, and yet do not only live by the Labour of others, but fare deliciously and luxuriously.¹ 6. An ancient ⟨p. 89⟩Roman Council decreed, that no man should be present at that Divine Service which was celebrated by a Priest which he knew kept a Concubine; ²but they permit the Priests to keep Concubines for Money, and by force, compel men to be present at their Sacrilegious Services.³ 7. The ancient Apostolical Canons command that Bishop to be deposed, who shall exercise at the same time the Office of a Bishop, and the Function of a Civil Magistrate; but these men do, and will exercise both, or rather indeed totally neglect that which is most of all their Duty, and yet there is no man to remove and punish them. 8. The ancient Council of Gangra, ⁴forbid any man to put such difference between a married and a single Priest, as to esteem the one more Holy than the other upon that account; but they put such a Difference, that they think all the Holy Services which are performed by a pious and good man who hath a Wife are prophaned. 9. The ancient Emperor^* Justinianus, commanded all things in the Divine Service to be pronounced with an audible, loud, clear, articulate Voice, that the People might thereby reap some benefit by it; but they, that the People may never understand them, whisper their Divine Service, not only in an obscure and low Tone, but also in a strange and barbarous Tongue. 10. The old^* Carthagenian Council forbad any thing besides the Canonical Scriptures to be read in the holy Assemblies of the Church; but they read in their Churches, what they themselves do not doubt to be meer Lyes and silly Fables. And ⟨p. 90⟩now if any man thinks these things are of no great consideration, because they were decreed by Emperors and small Councils, consisting of Bishops of less esteem, and not in full Councils, and therefore are more fond of the Authority and Names of Popes. 11. Julius expresly forbad the Priest in the Celebration of the holy Communion, to dip the Bread in the Calice; but they, contrary to this Decree, do divide the Bread and dip it. 12. Clemens the Pope saith, it is not lawful for a Bishop to bear both (the Spiritual and Civil) Swords; and (saith he) if thou wilt have both, thou deceivest thy self and those that hear thee;

1Cap. 3.
2Concubines.
3Magistracy. Cap. 8.
4Married Priests.
*In Novellis Const it. 23. and 146. Divine Service to be performed in an audible Voice. Let those Clergy men of the Church of England consider this, who read the Service so low, that no man can hear it.
*Only the Canonical Scriptures to be read in Churches.

:280p. 91

6. BUT now if they shall pretend that all these things are antiquated and worn out of use, and so are in a sort dead, and do not concern our times, yet that men may see what Faith is to be given to these Men, and with what Hope they call Councils, let us consider in a few instances, how well they observe those things which have been ordained of late years, and which are fresh in Memory, by Councils which they pretend were lawfully called, and in which they themselves decreed those things I shall mention, to be Religiously observed. In the last Council of Trent, ¹not much above fourteen years since, it was decreed by the common Vote of all Orders there present,² that two Benefices should not be committed at one time to the same Person. Where is that Sanction now? Is that so soon antiquated and dead too? for they do frequently give not only two Benefices, but sometimes also several Monasteries too, and sometimes two, three or four Bishoprics to one Man, and he too sometimes not only unlearned, and consequently thereby unfit for them, but a Soldier. In the same Council it was decreed, that all Bishops ought to preach the Gospel; but they never Preach, nor ever come in a Pulpit, nor do they think it in the least any part of their Duty. What then is the meaning of all that show of Antiquity? Why do they glory so in the Names of the Fathers, and of the ancient and modern Councils? Why would they so fain seem to rely upon their Authority, whom, as occasion serve, at their Pleasure they despise?

6. BUT now if they shall pretend that all these things are antiquated and worn out of use, and so are in a sort dead, and do not concern our times, yet that men may see what Faith is to be given to these Men, and with what Hope they call Councils, let us consider in a few instances, how well they observe those things which have been ordained of late years, and which are fresh in Memory, by Councils which they pretend were lawfully called, and in which they themselves decreed those things I shall mention, to be Religiously observed. In the last Council of Trent, ¹not much above fourteen years since, it was decreed by the common Vote of all Orders there present,² that two Benefices should not be committed at one time to the same Person. Where is that Sanction now? Is that so soon antiquated and dead too? for they do frequently give not only two Benefices, but sometimes also several Monasteries too, and sometimes two, three or four Bishopricks to one Man, and he too sometimes not only unlearned, and consequently thereby unfit for them, but a Soldier. In the same Council it was decreed, that all Bishops ought to preach the Gospel; but they never Preach, nor ever come in a Pulpit, nor do they think it in the least any part of their Duty. What then is the meaning of all that shew of Antiquity? Why do they glory so in the Names of the Fathers, and of the ancient and modern Councils? Why would they so fain seem to rely upon their Authority, whom, as occasion serve, at their Pleasure they despise?

1March 3d. 1547.
2Pluralities.

:281p. 91–93

7. BUT I have a great desire to have a ⟨p. 92⟩little discourse with the Pope himself, and to tell him some things to his Face. Be pleased then, O Holy Father! who so often boastest of Antiquity, and pretendest that all the Ancients are entirely addicted to thy Service to inform us; which of all the ancient Fathers ever called your Holiness the chief Pontiff, or the Universal Bishop, or the Head of the Church? Which of them ever said that both the Swords were given to thee? Which of them ever said that you have the Right and Authority to call Councils,¹ that the whole World was your Diocese? Which of them ever said that all Bishops had received of your Fullness? That all Power, both i• Heaven and Earth was given to you? That you could not be judged by Kings, nor by the whole Clergy, nor by all the People• Which of them ever said that Kings and Emperors,² by the Command and will of Christ derived Authority from you? Which of them ever affirmed with a Mathematical Exactness and Certainty, that your Authority was precisely seventy seven times greater than that o• the greatest Kings? Which of them ever sai• that you had a greater power than the othe• Patriarchs? Which of them ever said you wer• the Lord God, or not a mere Man like othe• Mortals, or styled you a certain Hotch-potch a Mixture or Concrete of God and Man• which of them ever said that you were th• fountain of all Law? that you had an Empire• and Dominion over Purgatory;³ and that yo• might at your pleasure command the Angels of God? Which of them ever said that you were King of Kings and Lord of Lords? And ⟨p. 93⟩now we are in, we may inquire of a few other things of the same Nature. What one Man of all the ancient Bishops and Fathers ever taught you to say a private Mass, whilst the People did nothing but look on; or to lift the Eucharist above your Head, in which you now place all your Religion; or to curtail the Sacrament of Christ, and contrary to his Institution and express Command, to deprive the People of one half of it? And that we may conclude what one of all the ancient Fathers taught you, to dispense the Blood of Christ, and the Merits of the Martyrs, and to sell your Indulgences and all the Apartments and Lodgings of Purgatory, like Commodities in the Market for Money? They are wont often to celebrate their own wonderful secret Learning, and their manifold and various Readings.

7. BUT I have a great desire to have a ⟨p. 92⟩little discourse with the Pope himself, and to tell him some things to his Face. Be pleased then, O Holy Father! who so often boastest of Antiquity, and pretendest that all the Ancients are intirely addicted to thy Service to inform us; which of all the ancient Fathers ever call'd your Holiness the chief Pontif, or the Universal Bishop, or the Head of the Church? Which of them ever said that both the Swords were given to thee? Which of them ever said that you have the Right and Authority to call Councils,¹ that the whole World was your Diocess? Which of them ever said that all Bishops had received of your Fulness? That all Power, both i• Heaven and Earth was given to you? That you could not be judged by Kings, nor by the whole Clergy, nor by all the People• Which of them ever said that Kings and Emperors,² by the Command and will of Christ derived Authority from you? Which of them ever affirmed with a Mathematical Exactnes• and Certainty, that your Authority was pre•cisely seventy seven times greater than that o• the greatest Kings? Which of them ever sai• that you had a greater power than the othe• Patriarchs? Which of them ever said you wer• the Lord God, or not a meer Man like othe• Mortals, or stiled you a certain Hotch-potch a Mixture or Concrete of God and Man• which of them ever said that you were th• fountain of all Law? that you had an Empire• and Dominion over Purgatory;³ and that yo• might at your pleasure command the Angels of God? Which of them ever said that you were King of Kings and Lord of Lords? And ⟨p. 93⟩now we are in, we may inquire of a fow other things of the same Nature. What one Man of all the ancient Bishops and Fathers ever taught you to say a private Mass, whilst the People did nothing but look on; or to lift the Eucharist above your Head, in which you now place all your Religion; or to curtail the Sacrament of Christ, and contrary to his Institution and express Command, to deprive the People of one half of it? And that we may conclude what one of all the ancient Fathers taught you, to dispence the Blood of Christ, and the Merits of the Martyrs, and to sell your Indulgences and all the Apartments and Lodgings of Purgatory, like Commodities in the Market for Money? They are wont often to celebrate their own wonderful secret Learning, and their manifold and various Readings.

1De Major & Obed. Unam Sanctam in Extravag. Bonifac. 8. Durand. Concil. Lat. sub Julio 2•.De Major & Obed. Ʋnam Sanctam in Extravag. Bonifac. 8. Durand. Concil. Lat. sub Julio 2•.
2Distinct. 9. Innocentii de major in obed. solite in Extravag. John 22. c. cum inter nonnullos. in glossa finally, in impressa Edition Parisiis. 1503.Distinct. 9. Innocentii de major in obed. solite in Extravag. John 22. c. cum inter nonnullos. in glossa finali, in impressa Editione Parisiis. 1503.
3Antonius de Posellis.

:283p. 93–94

8. WELL, then let them at least show this their boasted Antiquity; let them make it appear, that what they so much extol is indeed of so vast an Extent; let them prove that all Christian Nations have embraced their Religion. But alas! (as I said before) they flee from their own Decrees, and have already plucked up those Canons which but a very few years since they made to last for ⟨p. 94⟩ever. Why then should we trust them in relation to what they pretend concerning the Fathers, the ancient Councils, and the Scriptures? They have not, O good God! they have not, on their sides, what they pretend to have; they have neither Antiquity, nor Universality, nor the consent of either all times, or all Nations. And of this they are not ignorant themselves, tho they craftily dissemble their Knowledge: Yea, at times they will not obscurely confess it; and therefore sometimes they will allege, that the Sanctions of the ancient Councils and Fathers, are such as may lawfully be changed, for different Decrees (say they) will best suit the different State of the Church in different times And so they hide themselves under the name of the Church, and by a wretched sham delude Mankind. And in truth it is a great wonder that Men should be so blind, as not to see these things; or if they do see them so patient, as to bear and endure them with that stupidity and unconcernment they seem to have.

8. WELL, then let them at least shew this their boasted Antiquity; let them make it appear, that what they so much extol is indeed of so vast an Extent; let them prove that all Christian Nations have imbraced their Religion. But alass! (as I said before) they flee from their own Decrees, and have already pluckt up those Canons which but a very few years since they made to last for ⟨p. 94⟩ever. Why then should we trust them in relation to what they pretend concerning the Fathers, the ancient Councils, and the Scriptures? They have not, O good God! they have not, on their sides, what they pretend to have; they have neither Antiquity, nor Universality, nor the consent of either all times, or all Nations. And of this they are not ignorant themselves, tho they craftily dissemble their Knowledge: Yea, at times they will not obscurely confess it; and therefore sometimes they will alledge, that the Sanctions of the ancient Councils and Fathers, are such as may lawfully be changed, for different Decrees (say they) will best suit the different State of the Church in different times And so they hide themselves under the name of the Church, and by a wretched sham delude Mankind. And in truth it is a great wonder that Men should be so blind, as not to see these things; or if they do see them so patient, as to bear and indure them with that stupidity and unconcernment they seem to have.

:284p. 94–96

9. BUT tho they have abrogated the Canons of the ancient Councils, as too old and overworn, yet perhaps they have settled ne• and more useful Rules in their place; for they have the confidence to say, that if Christ himself, or his Apostles, should arise from the Dead, they could not administer the Affairs of the Church of God better or more piously than it is now administered by them: Indeed they have put others in the place of the former:¹ but as Jeremiah saith, Chaff instead of Wheat, or as Isaiah saith, What God never required ⟨p. 95⟩at their Hands; for they have stopped up all the veins of Living Waters, and have hewen for the People of God, broken and polluted Cisterns, being full of mud and dregs, which neither have in them any pure Water, nor can hold it if it were put into them. They have torn from the People the Holy Communion; the word of God from which all true Comfort could only be expected; the true Worship of God; the right use of the Sacraments and Prayers of the Church; and they have given us to please our selves withal in the mean time, of their own pure invention, consecrated Salts, Waters, Oils, Spittle, Palms, Bulls, Jubilees, Indulgences, Crosses, Censings, and an infinite number of Ceremonies. And as Plautus calls others of the like nature, Ludos Ludificabiles, Shows and Pageants, that are very divertising, and good for nothing else. In these things they have made all Religion to consist; and they have taught the People that by these things God is rightly appeased, and that by these things Devils are put to flight, and the Consciences of Men quieted and confirmed. For these are the Paints and Perfumes of Christianity, these are the grateful and acceptable things to the All-seeing God; these are to be had in honour; that Christ's and his Apostles Institutions may be taken away. And as heretofore the wicked King Jeroboam when he had taken away the true Service of God, and persuaded the People instead of it to accept the Golden Calves, for fear they might change their minds, and fall from him, and return to the Temple of God at Jerusalem, made a long Oration to ⟨p. 96⟩them, exhorting them to Constancy, saying to them, These are thy Gods O Israel; thus did your God command you to worship him. But it would be very grievous and troublesome for you to take so long a Journey, and to go up every year to worship and adore God at Jerusalem.

9. BUT tho they have abrogated the Canons of the ancient Councils, as too old and overworn, yet perhaps they have settled ne• and more useful Rules in their place; for they have the confidence to say, that if Christ himself, or his Apostles, should arise from the Dead, they could not administer the Affairs of the Church of God better or more piously than it is now administered by them: Indeed they have put others in the place of the former:¹ but as Jeremias saith, Chaff instead of Wheat, or as Isaiah saith, What God never required ⟨p. 95⟩at their Hands; for they have stopped up all the veins of Living Waters, and have hewen for the People of God, broken and polluted Cisterns, being full of mud and dregs, which neither have in them any pure Water, nor can hold it if it were put into them. They have torn from the People the Holy Communion; the word of God from which all true Comfort could only be expected; the true Worship of God; the right use of the Sacraments and Prayers of the Church; and they have given us to please our selves withall in the mean time, of their own pure invention, consecrated Salts, Waters, Oyls, Spittle, Palmes, Bulls, Jubiles, Indulgences, Crosses, Censings, and an infinite number of Ceremonies. And as Plautus calls others of the like nature, Ludos Ludificabiles, Shews and Pageants, that are very divertising, and good for nothing else. In these things they have made all Religion to consist; and they have taught the People that by these things God is rightly appeased, and that by these things Devils are put to flight, and the Consciences of Men quieted and confirmed. For these are the Paints and Perfumes of Christianity, these are the grateful and acceptable things to the All-seeing God; these are to be had in honour; that Christ's and his Apostles Institutions may be taken away. And as heretofore the wicked King Jeroboam when he had taken away the true Service of God, and perswaded the People instead of it to accept the Golden Calves, for fear they might change their minds, and fall from him, and return to the Temple of God at Jerusalem, made a long Oration to ⟨p. 96⟩them, exhorting them to Constancy, saying to them, These are thy Gods O Israel; thus did your God command you to worship him. But it would be very grievous and troublesome for you to take so long a Journey, and to go up every year to worship and adore God at Jerusalem.

1XXIII. 28. I. 12.

:285p. 96–97

Even so our Adversaries when they had once by their Traditions quashed the Laws of God, lest the People should afterwards open their Eyes and fall off from them, and seek a better way of assuring their Salvation. O how often have they exclaimed that this is the true Worship of God, which he is pleased with, and hath required of us, and by which he will be appeased when he is angry! and that it is grievous and troublesome to the People to have recourse to Christ, and the Apostles and Fathers, and to attend perpetually what they require of them. Is this their way of bringing the People of God off from the weak Elements of the World, from the leaven of the Scribes and Pharisees, and from humane Traditions? Are the Commandments of Christ and his Apostles to be taken away, that these goodly things may succeed them? O most righteous Cause, why should an old Doctrine which hath been approved for many Ages, be antiquated, and a new Form of Religion be brought into the Church of God! Ay (but say they) be it what it will, nothing ought to be changed, the minds of Men are wondrous well satisfied with these things; the Church of Rome has so decreed, and she cannot err; for Sylvester Prierias saith, That the Church of Rome is the Rule and Model of Truth; ⟨p. 97⟩and that the Holy Scriptures have received from her all their Faith and Authority. The Doctrine (saith he again) of the Church of Rome, is the infallible Rule of Faith, from whence the Holy Scriptures have all their strength. For Indulgences were not made known to us by the Authority of Scriptures; but they were made known by the Authority of the Church, and Popes of Rome, which is greater than the Scriptures. Pighius doth not fear to say, that without the command of the Church of Rome, we are not to believe the most clear place of Scripture: Which is just as if one of those who cannot speak good and pure Latin, and yet by use and custom has got the faculty readily and fluently to blunder on in the Lawyer's Latin, should therefore stand stoutly to it, that all others are bound to speak it after the same manner, that was many years since in use with Mammetrectus and the Catholicon, which they still use in their Pleadings; because by that means men might very easily be understood, and their Humours might be gratified:

Even so our Adversaries when they had once by their Traditions quash'd the Laws of God, lest the People should afterwards open their Eyes and fall off from them, and seek a better way of assuring their Salvation. O how often have they exclaimed that this is the true Worship of God, which he is pleased with, and hath required of us, and by which he will be appeased when he is angry! and that it is grievous and troublesome to the People to have recourse to Christ, and the Apostles and Fathers, and to attend perpetually what they require of them. Is this their way of bringing the People of God off from the weak Elements of the World, from the leaven of the Scribes and Pharisees, and from humane Traditions? Are the Commandments of Christ and his Apostles to be taken away, that these goodly things may succeed them? O most righteous Cause, why should an old Doctrine which hath been approved for many Ages, be antiquated, and a new Form of Religion be brought into the Church of God! Ay (but say they) be it what it will, nothing ought to be changed, the minds of Men are wonderous well satisfied with these things; the Church of Rome has so decreed, and she cannot err; for Sylvester Prierias saith, That the Church of Rome is the Rule and Model of Truth; ⟨p. 97⟩and that the Holy Scriptures have received from her all their Faith and Authority. The Doctrine (saith he again) of the Church of Rome, is the infallible Rule of Faith, from whence the Holy Scriptures have all their strength. For Indulgences were not made known to us by the Authority of Scriptures; but they were made known by the Authority of the Church, and Popes of Rome, which is greater than the Scriptures. Pighius doth not fear to say, that without the command of the Church of Rome, we are not to believe the most clear place of Scripture: Which is just as if one of those who cannot speak good and pure Latin, and yet by use and custom has got the faculty readily and fluently to blunder on in the Lawyer's Latin, should therefore stand stoutly to it, that all others are bound to speak it after the same manner, that was many years since in use with Mammetrectus and the Catholicon, which they still use in their Pleadings; because by that means men might very easily be understood, and their Humours might be gratified:

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

CHAP. V.

Concerning the Answers and Objections out of the Fathers and Councils.