This learned Cardinall confesseth, that many ancient authorities are not to be expected for proofe of this doctrine. And this seemes to mee a strange thing, that an Article of faith should want Antiquity, and Universalitie of Fathers, (which as they pretend, belongs to all points of faith.) It is strange, that a Generall Councell should declare them to be derived from Christ, and yet they should want ancient Fathers to witness Christ's doctrine. I rather beleeve, according to the Article of their Creed, that the use thereof is most wholesome for the people *. For albeit they are granted onely to drawe money from them, yet withall, the Pope's Ministers had this benefit by them, that when they found the Market not quicke enough, they might somtime set them to sale for a small price: as for Games at Tables in a Taverne, to redeem soules out of Purgatorie ; as it is witnessed by their owne Histories †.

The learned Doctors of the Trent-Councell were not ignorant of this practice, and of much more exercised by Leo the Tenth, and others of his Predecessors. But they were so farre from beliefe, that this point of faith should be derived from Christ and his Apostles, that Echius, and Tecelius, and Prieriast, for want "of Scriptures "and Fathers, layd their ground-worke on the Pope's authoritie and consent of Schoolemen: concluding, that the Pope not being subject to

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#errour in matters of faith, and having approved "the doctrine of the Schoolemen, and himselfe publishing the Indulgences to all the faithfull, "it was necessary to beleeve them as an Article "of faith."

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I will not say, it was a strange presumption, for a Councell to determine an uncertaine Doctrine for a poynt of Faith, upon the Pope's infallibility, and opinion of Schoolemen. But I will say it is a senselesse and weake faith, that gives assent to that doctrine, as necessary to be beleeved, which wants authority of Scriptures, and consent of Fathers. It was an ingenuous confession of their owne Cunerus*: Dolendum simul et mirandum, &c. It is to be lamented and admired, how some Catholiques doe write of Indulgences, so timorously, so coldly, so diversly, so doubtfully, as if their nature were so farre fetched, or so uncertaine, that they could hardly be proved †, And surely, if Cardinall Bellarmine, or Cardinall Cajetan, and the rest could have found better proofes for this poynt of Faith; they would never have confessed, that neither Scriptures, nor Fathers doe bring them to our knowledge: Especially since no Article of Faith can be warrantable without the authoritie of Scriptures. And therefore Saint Austen's profession shall be my conclusion touching this Article of their faith:

Cuner. Declan.

Apud Chamier, de satisfact. I. 21. c. 2.

If wee, or an Angell from Heaven preach unto you any thing concerning the Faith (of Indulgences) besides that you have received in the Legall and Evangelicall Scriptures, let him bee accursed.

SECT. X.

THE TESTIMONIES OF OUR ADVERSARIES TOUCH

ING THE INFALLIBLE CERTAINTIE OF THE PROTESTANT FAITH, AND THE UNCERTAINTY OF THE ROMISH.

You have heard the confessions of our best learned Adversaries witnessing with us, that the principall points of their Faith and Doctrine, now taught and professed in the Church of Rome, were not knowen to former ages: whereby we may easily discerne, how the Church of Rome doth obtrude strange Articles of beliefe upon her Proselytes, which have no foundations in the Scriptures, and want Universalitie, and consent-of Fathers. And although their Priests, and -especially Jesuites are bound by oath to maintaine the Papacie, and doctrine of the Church of Rome: and thereupon they generally protest, that all the Fathers are on their side, and the ignorant

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people,

people, out of an affected ignorance, and blinde obedience, easily condescend to that beliefe; yet I say, it cannot bee denyed, that the Pope's sworne servants, our sworne enemies, their best witnesses, and our worst accusers, have testified these things both against themselves, and in behalfe of our doctrine. And howsoever they excuse the matter, yet sure I am, they are divided amongst themselves, and consequently want another speciall marke of their Church, which is Unitie in poynts of Faith.

To take a short review therefore of our Adversaries' confessions, touching some chiefe poynts; First, concerning the doctrine of Merits, they have confessed, that our Justification is by faith in Christ Jesus onely; they have confessed, that there is no salvation nor assurance in our owne merits, but in the mercy and merits of our onely Saviour. And in this confession, they intimate the novelty and uncertainty of their own doctrine; and in this likewise they acknowledge the Antiquitie and Visibilitie of our Church long before Luther's dayes.

Touching Transubstantiation, they have confessed, that there is no expresse place of Scripture to prove the word, nor the meaning of the word; they have confessed, that the conversion of the bread into Christ's body, was not generally received by the Fathers; they have confessed, that before the Councell of Lateran, it was not

received for an article of beliefe*. In these confessions they plainely intimate the novelty, and uncertainty of their own doctrine; and by these likewise they acknowledge the Antiquitie and Visibilitie of our Church, long before Luther's dayes. Touching Private Masse, they confesse, that it was not used in the ancient Church. For (say they) the communion of Priests and people together was practised by the Fathers. In this confession, they intimate the Noveltie of their Religion, and in this they acknowledge the Antiquitie and Visibilitie of our Church, long before Luther's dayes.

Touching the Seven Sacraments, they confesse, that the definite and certaine number of Seven was unknowne to Scriptures and Fathers; they confesse, that some of those Sacraments were not instituted by Christ; they confesse, that all of them are not true and proper Sacraments of the new Law, (all which notwithstanding are commanded by their Church to bee beleeved upon a Curse.) In these confessions they argue the Noveltie and uncertaintie of their doctrine; in this they acknowledge the Antiquitie and Visibilitie of our Church long before Luther's dayes.

Touching the Communion in one kind, they confesse, that it was not practised by the Apostles, nor the ancient Church. For, (say they) Christ

* Ante Lateranense Concilium non fuit dogma-fidei. Scotus in 4 sentent. c. 11. q. 3.