pelles See how these Lawiers wee may say Diuines yea and Saintes doe sometimes no otherwaies wrest the holie scriptures then coblers vse to stretch out with their teeth their filthie leather or skinnes And that also which Theophylactus saith Ita exponere In Iohn 14. scripturas manifestâ— delirare est So to expound the scriptures is to dote or bee madde I might shew infinit other places which they haue most falsely expounded and applied yea and also which they haue corrupted mangled and altered which I minde hereafter somewhat to doe but this shall suffice at this present to let the reader see who they bee which follow priuate and false expositions of the Scriptures and consequently be infidels And if the author of this pamphlet or his companions can charge vs with the like then they may truly say that we haue followed priuate expositions and be Infidels But it is the vsuall manner of these men to make many vehement accusations and to bring few sound proofes Where you say that we reiect Saint Augustine and other Fathers who bring Scripture to proue prayer for the dead I answer that we refuse not the alledging of Scriptures by any but vpon good and sound reason which we will be ready to iustifie and maintaine If you thinke either Augustine in that booke de cura pro mortuis which you quote which is more full of doubts then of sound proofes out of the Scripture or other Fathers haue any plaine places of Scripture to prooue prayer for the dead you may produce them vrge them and make syllogismes of them and we will answer them But you speake many things generally and proue few particularly and pithily For vs to proue and examine by the Scriptures the expositions of the Fathers is no fault For if the spirit of God commend that good people of Berea for examining Pauls preaching by the Scriptures we cannot be worthily blamed Act. 17. 11. for examining the writings and expositions of the Fathers by the Scriptures as long as it cannot be proued that we doe otherwaies then accept the good and reiect the euill So Saint Augustine speaking of the writings of Godly Fathers saith Hoc genus literarum ab autoritate canonis disting uendum est c. This kind of writing is to be distinguished from the authority of the canon of the August epist 48. Scriptures For they be not so read as though a testimonie were so aleaged out of them that we may not thinke or iudge other-wise if they haue any where other-waies thought then the truth required For we are of the number of them which doe not disdaine to accept to our selues that which was said of the Apostle If you be otherwise minded GOD shall reueale the same vnto you The like he writeth in his 111. epistle to Fortunatianus and in his 112. epist and in his second booke against Cresconius cap. 31. 32. which I forbeare to alledge To conclude if you can produce any expositions of the ancient Fathers whom we reuerence and whose workes wee read as diligenty as you doe which we reiect if we do not shew good reason for the same let vs beare the blame and shame of it Neuerthelesse wee doe not allow euery paltry companion as you terme them either to be an expositor of Christs word or to preferre his exposition thereof before all ancient fathers Neither doe I know any man so to doe but we allow all men to read and heare GODS holy word and as they may be much edified and comforted by the things that be plaine so if they vnderstand not some places wee exhort them to do as the nobleman the Act. 8. Hierom. in epâ—taphio Fabiolae August de mo rib us eccles Catho cap. 1. Queene Candaces Treasurer did to seek to a faithful Philip that is a godly and learned man by him to seeke to haue them opened and expounded so did Fabiola other godly women to Saint Hierome So Augustine saith Scripturarum expositio ab ijs petenda est qui earum doctores se esse profitentur that is The exposition of the Scriptures is to be sought of them which professe them-selues to be doctors and teachers of them Yet with Saint Paul we say that as 1. Thess 5. 20. 21. 22. we are not to dispise prophesying that is the expounding of Gods word so we are not rashly to receiue whatsoeuer is diliuered to vs but we are to proue all and to hold that which is good and to abstaine from all apparance of euill for the eare trieth the words as the mouth tasteth meate Job 33. 3. Basil Quaest compend exptica Quaest 279. So also Saint Basil saith Quod in edulijs est sensus qualitatis vniuscuiusque edulii hoc in verbis sanctae Scripturae est intellectus Gula enim inquit cibos gustat mens verbi diiudicat That which in meates is the tast of the qualitity of euery meate the same is the vnderstanding or minde in the words of the holy Scripture For the throate saith he tasteth the meates and the mind iudgeth the words Now I will retory your argument vpon you in this manner Whosoeuer buildeth his faith vpon priuate and false expositions of the Scripture is an insidel The Papists build their their faith vpon priuate and false expositions of the scripture as I haue shewed before and can prooue in many places moe ergo the Papists be infidels And thus much to your second article of faith The Pamphlet All Protestants who are ignorant of the Greeke and Latine In the 2 edition he putteth for Latine Hebrew tongues are Infidels 3. Article WHosoeuer relieth his faith vpon the ministers credit and fidelitie hath no faith at all But all those in England who are ignorant of the Greeke and Hebrew tongues relie their faith vpon the ministers credit Ergo. All those in England who are ignorant of the Greeke and Hebrew tongues haue no faith at all The Maior is manifest because they themselues confesse that euery man may erre and doth erre neither haue they any warrant why the ministers do not erre since they constantly doe defend that whole generall councels yea and the vniuersall Catholike Church may erre and hath erred The Minor I prooue for all such Protestants ground their faith vpon the Bible translated into English the which translation they know not whether it bee true or false whether the minister Tindall for example erred or no either vpon ignorance as Broughton one of the greatest linguists among the precisians affirmeth in an Epistle dedicated to the Lords of the Councell or vpon malice to induce the people to Protestancie or to cause them to leaue the Catholike Religion as Gregoy Martin in his discouerie most pregnantly prooueth And for that all the old translations are false and the Geneuians the worst the ministers are now in moulding a new one the which will haue as great immunitie from falsity as the former were voide of
veritâ—e that is both bee subiect to semblable incertaintie These errors I say they know not and consequentlie cannot discerne a true translation from a false and therefore must needes relie their faith vpon the sillie ministers faithlesse fidelitie which conuinceth they haue no faith at all Answere IDeny the Minor or second proposition of this Syllogisme and say that wee relie not our faith vpon the Ministers credit and sidelitie but vpon the worde of GOD translated the which wee know to bee true and holie not so much for that it is by publike authoritie and generall assent of men allowed as for that it containeth most holie doctrine agreeable to true faith and Godlie life whereby any that readeth or heareth it may behold the Maiestie of Gods spirit appearing in it As for example I beleeue these sayings to be true That Iesus Christ came into this world to saue sinners that hee is the Lambe 1. Tim. 1. Iob. 1. Tit. 2. 11. of GOD which taketh away the sinnes of the world that the grace of GOD which offereth saluation to all men hath appeared and treacheth vs that wee denie vngodlinesse and worldlie lust and liue soberlie righteously and Godlie in this present world c. not for that this or that man hath translated them but because the spirit of God doth beare witnesse vnto my heart that most holie pure and diuine doctrine is contained in them And therefore to say that those which vnderstand not the Hebrew and Greeke tongues because they vse the word of God translated to them into other languages do rely their faith vpon the Ministers credit and fidelitie and haue no faith is most foolish and absurd And let the Christian reader marke and confider how this sottish reason tendeth to the discrediting not onely of vs but also of the most part of all Godly and faithfull Christians in all ages yea and to the most of the Godly Doctors Fathers of the Church who were almost al ignorant of the Hebrew tongue and some of the Greeke also The holy scriptures were translated into many tongues in the which the people of God did reade and heare them As Theodoretus writeth Hebraici vero libri non modò in Graecum idioma conuersi sunt sed in Romanam quoque Theodor. de cu. vatione Graecarum affectionum lib 5. linguam Aegyptiacam Persicam Indicam Armenicamque Scythicam adeoque Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtantur that is The Hebrew bookes bee translated not onely into the Greeke tongue but also into the Romaine Egyptian Persian Indian Armenian and Scythian and also the Sclauonian tongues to say at a word into all languages which the nations vse vnto this day Did the ancient faithfull Christians which read and heard the holy scriptures in these sundrie languages rely their faith vpon men that did translate them or vpon the diuine doctrine and pretious promises of God contained in them And let this cauiller shew sufficient reason why were are not either to be acquited with them or they condemned with vs. They could no more iudge of the truth of the translations then our people can yet they did to their great comfort and Godly instruction and edification reade and heare the holy scriptures grounding their faith not vpon the translators who might bee and sometimes were euill men but vpon the sound holy and heauenly doctrien therein contained Saint Hierome exhorted ladies and gentlewomen Hieron ad Gaudentium de pacatulae Inâ—â—tulae educat ad letam de institut filiae not onely to reade the scriptures themselues but also to bring vp their young daughters when they were but seuen yeares old in that holy exercise They were not able to iudge of the translations otherwaies then to discerne and perceiue that the doctrine by them deliuered was pure and holy agreeable to true faith and Godly life And euen so they that bee Godly in these daies although they hauing not the knowledge of the Hebrew and Greeke tongues cannot iudge so exactly of translations and of the truth of them as those that vnderstand them can yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith good manners and the generall heads and principles of Christianitie or not I neede not heere aske vpon what or whome your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholikes doe rely their faith when they reade either the old vulgar Latine translation of the Remish English seeing they can no more nor better iudge of these translations whether they bee true or false then wee I do not I say aske wheron they rely their faith for it seemeth that they build not their faith so much vpon Extrauagant Ioh. 22. cum inter in glossa dist 96. satis euidenter the written word of God in the scriptures as vpon vnwritten traditions of men customes of fathers decrees of councels and especially vpon the will and pleasure of their great GOD as his owne friends call him the Pope of Rome Whose will is the rule of their faith and life If he giue a dispensation for a man to mary his owne sister as Antoninus Sum. part 3. titu 1. cap. 11. 55. quod papa summa Angelica in Papa fol. â—32 Pope Martin the fift did it is lawfull if he giue a dispensation for one to marry his sisters daughter which is as vnlawfull as the other as a late Pope gaue to the late King Philip of Spaine it is lawfull But yet if any of these counted Catholikes will pretend to build their faith vpon the Scriptures and being ignorant of the Hebrew and Greeke tongues readeth either the vulgar Latine or English Remish translation of the new Testament I would aske how he doth know whether these translations bee true or false or whether hee will say that his faith dependeth vpon the credit and fidelitie of the translator or no But I know Counc TrideÌ„t Sessi decretum 2. what they will answere that the Latine vulgar translation is allowed by the Church that is to say by the councell of Trident which representeth the Church which hath decreed the same to bee taken for authenticall in readings disputations sermons or expositions and that no man bee bold or presume vpon any pretence to reiect or refuse it Wherevnto first I say that as this decree doth allow the Latine so it doth not approue the English Now how shall an English Catholike that vnderstandeth not the Latine know whether the same bee truely translated out of the Latine or no or shall his faith here rely vpon the credit and fidelitie of the translator I would know what difference there is betweene such a one reading or hearing that translation and one of vs reading or hearing ours And why the faith of the one doth more depend on the credit and fidelity of the translator then the other Surely this difference there is that our translations
downe in holy writ what there is deliuered that they beleeue what there is cōcealed lieth without the circumference of their beliefe Alas poore ignorance What heretike beleeueth not so much certainly few or none so that by this means al damned hereticks which beleeue the scriptures beleeue alike and they beleeue as much as our Protestants and ours no more then they But the Protestant will replie that hee beleeueth the Scripture in a true sense truely expounded and all other heretikes in an erronious sense and falsely interpreted And they will say as much of their Religion and beleefe and hold you◠exposition hereticall and theirs orthodoxall Againe are you not bound to beleeue the canticles or song of Salomon as a part of your faith and where finde you in the scriptures deliuered that such a booke is Gods word and as such an one ought by faith to bee beleeued That Sunday should bee kept holy-daie and Saterdaie the Iewes Saboth prophained in Gods word is not reuealed and yet by Protestants beleeued Moreouer to beleeue whatsoeuer is contained in the scripture is a generall confused folded implicitie faith when wee demaund what a man is bound to beleeue wee aske what hee is obliged to beleeue expresly distinctlie explicitlie To beleeue all the scripture distinctly explicitly cannot bee preformed by all Protestants since it supposeth a perfect and distinct knowledge of all the scripture wherevnto neuer mortall man attained the Apostles perhaps excepted Some will limit their beleefe to their creed saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that wee ought to beleeue that the scripture is the word of God that baptisme is a sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others denie some articles of their creed also for the Protestants denie three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holie Catholike Church the which in very Math. 26. Isa 60. deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which wee are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeares or in verie deed was neuer seene before Luthers daies therefore that Church they beleeue cannot bee Catholike Neither is it vniuersali in place beeing contained within the narrow bounds of England which is accompted but as a corner of the world for the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders detest their Religion as much as the Catholikes neither will they ioyne issue with them in diuers essentiall points And therefore the Protestants Church which they beleeue can no more be called Catholike or vniuersall then England the vniuersall world or Kent the Kingdome of England or apruned bough a whole tree or a dead singer a man or a rotten tooth the whole head The second article is the communion of Saints the which they many waies deny First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of the Church communicate and especiallie the true and real presence of our Sauiour Christ in the Eucharist by which all the faithfull receiuers participating of 1. Cor. 01. 17. one the self same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating one soule Secondly they deny the communion of the Church militant Gen. 48. v. 16. Apoca. 1. v. 4. and triumphant by exclaiming against inuocation of Saints by which holy exercise the blessed Saints in heauen and wee in earth communicate we by prayer glorifying them and they by meditation obtaining our request Thirdly they deny the communion of the Church militant and the soules in purgatory bereauing them of that Christian charitie which charitable compassion and merciful pitty requireth and by natural affection the members of one body helpe one another The third article is remission of sinnes for they acknowledge no such effect in the Sacrament of Baptisme but onely count it as an external signe or seale of a prereceiued grace or fauor of God Ad Tit. 3. by his external predestination against the expresse word of God which therefore calleth this Sacrament the lauer of regeneration Ioh. 20. for that in it the soule dead by sinne is newly regenerate by grace Moreouer they allow not the Sacrament of pennance wherein all actuall sinnes committed after Baptisme are cancelled that which exceedeth all in absurditie is to deny that our sinnes are all perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ all the botches and biles the filth and abhomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God for let them shift themselues as they list and scarfe their sores according to their fancies yet no veile nor mantell can couer their deformitie of sinne from the piercing eyes of Jo◠8. ver 24. Ioh. 16. v. 13. And D. Bu◠ley contendeth to proue it in his answer to this article albeit he vnderstandeth not the reason here alledged for if he did hee were to absurd to deny it Isa 66. ver 24. Gods perfect vnderstanding from which nothing can be concealed Fourthly the Puritanes in effect deny that Christ is the Sonne of God for they peremptorily affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinitie from his father The which position flatly taketh away the nature of a sonne for the nature of a sonne is to receiue his substance of his Father and it implyeth contradiction that the Sonne receiueth his person of his Father and not his substance and essence for the substance of God is essentiall to euery person in trinitie Fiftly finally they deny the descension of Christ into hell and desperately defend that he suffered the Paines of hell vpon the Crosse wherby they blaspheme most horribly that sacred humanitie as if Christ had dispaired of his saluation as if God had hated him and he had hated God Marke 9. 48. Math. 25. 41. as if he had bene afflicted and tormented with anguish of mind for his offences for which he was depriued of the sight of God and eternally to be depriued all which horrible punishments are especially included in the paines of Hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arius who denied him to God for lesse absurditie it were to deny him to be God then to make
an Heretike for all Heretikes doe as much But Maister T. W. for I will not misname you by H. T. dic sodes tell vs in sooth and sadnesse Do Heretikes beleeue the scriptures I in my poore ignorance haue heretofore thought that Heretikes beleeued erronious and false doctrines repugnant and contrary to the scriptures and that therevpon this argument would haue holden water viz. that they which beleeue false doctrines doe not beleeue the holie Scriptures which containe nothing but new doctrine but Heretikes beleeue false doctrines ergo they beleeue not the holie Scriptures Tell vs also will Heretikes haue the sphere of their faith extended solie and wholie to the worde of GOD set downe in holy writ Then this saying of Tertullian which in my poore ignorance I haue thought that neuer any misliked vnlesse hee were an Heretike will not goe for currant Aufer deniquae haereticis c. Take away from Heretikes Tertul. deresurrect carnis whatsoeuer the Ethnikes haue thought and taught that they may trie their questions Onelie by the Scriptures and they cannot stand For how can this bee that they which beleeue the Scriptures cannot stand if their doctrines bee tried onely by the scriptures But you will say that Heretikes professe that they beleeue the scriptures But is this all one with you for Heretikes to profeâ—â—e the beleefe of the scriptures and in Tiâ— 1. 16. deede to beleeue them Saint Paul saith that some professe to know GOD and by workes do denie him Some also professed themselues to bee Iewes that is to say worshippers Apoca. 2. 9. of GOD as you doe now professe yourselues to bee Catholikes and some to bee of the societie of Iesus when both they were and you are the synagogue and of the societie of sathan Some professed themselues to bee Iohn 8. 39. 40. the Children of Abraham which did not the workes of Abraham but their faither was the diuell as our Sauiour Christ told them Euen so Heritikes may professe Psal 44. that they beleeue the Scriptures when indeede they beleeue them not but reiect the truth of them and beleeue false and damnable doctrines repugnant vnto them Heretikes bee theeues which endeuor to steale away the truth from the people of whom Saint Chrysostome saith Qâ—i sacra non vtitur scriptura sed ascendit aliunde Chrysost in Iorm hom 58. idest non concessa via fur est Hee is a theefe that vseth not the scripture hee saith not that beleeueth the scripture but clymeth into the sheepefold by an other way which is not allowed Of the true sense and exposition of the Scripture I haue intreated at large before Onely now I will ioyne this issue with you vpon these words of Saint Hierome recorded 24. Quaest 3. Haeâ—sis by Gratian in the decrees Quicunque aliter scripturam intelligit c. Whosoeuer expoundeth the scripture otherwaies then the sense of the Holie Ghost by whome it was written doth require although hee haue not departed from the Church yet hee may bee called an Heretike Let them with good will of vs and you that shall soundlie bee prooued to expound the Scriptures other-waies then the sense of the Holie Ghost requireth bee called accounted condemned and punnished Heritikes yea your Expositions bee so false and for ours true that some Papists and euen some of your sweete bretheren the Iesuites are forced by the euidence of Apa Cathel part 2 lib. 5. cap. 17. 18. 19. c. truth to forsake yours and to approoue ours as M. D. Morton hath learnedly and largely declared What you or any other Heretikes say of our Religion beleefe and expositions wee little regard as long as you cannot prooue them to bee hereticall and wee are by the worde of GOD well assured that they bee orthodoxall As touching the book of the Canticles of Sollomon we by the Scriptures doe beleeue that it is the worde of God Saint Paule speaking of the Scripture contained in the canonicall bookes of the old Testament and receiued by the Church of Israell saith that the whole Scripture is inspired of God But this booke of the Canticles was with the other books both of Sollomâ—n and of the rest of the old Testament receiued by the Church of Israell therefore by Saint Paules 2 Tim. 3. 16. iudgement it was inspired of God and so consequently the worde of God as well as others But if we did ioyne herein either with some wicked Anabaptistes now or with some old Hertikes heretofore who haue denied this book to be of the Canon of the Scripture as Phylastrius writeth some did whose opinion we abhorre yet from this particular Jn Catall cap. 133. you could not inferre the proofe of your article being generall that the Protestants know not what they beleeue But herein you do as soundly and substantially reason as Bellarmine and others of you do that because the Enuch did not vnderstand that obscure propheticall speech of Isaias which hee was reading when Philip came to him therefore hee vnderstood nothing in the Prophet Isaias Yea and that all the Scripture is so hard and obscure that it is not expedient for the lay people to read it Concerning the alteration of the Sabbath wee gather by the Scriptures and thereby do beleeue that it was made by the Apostles 1. Cor. 16. 2. Apoca. 1. 10. As your owne fellowes of Rhemes in their annotations vpon these places do confesse And therefore the Sabbath we now obserue is warranted by the Scriptures As for that idle speech of yours of generall and perticuler beleeuing thinges in the Scripture little pertinent to the proofe of your article I answer briefly that although neither all Protestants nor Papistes haue perfect and distinct knowldge of all the Scripture Yet God hath so manifestly expressed therein all thinges needfull to our saluation that it is a most perfect rule of faith and life as is before out of Beda alledged although some men blinded by sinne and mallice do not see them no more then men blinde in body see the cleare light of the Sunne nor doe rightly vse this right rule giuen of God vnto them Chrisostome saith Quaecunquâ— necessâ—ria sunt manifesta sunt Whatsoeuer In 2 Thess Hom. 3. thinges are necessary are manifest Againe Scripturae et seruâ— c. The Scriptures are easie to bee vnderstood both of seruants and misticall people of widdowes In Math. Hom. 1. and boyes and to him that is very Ignorant And whereas you would haue the Councels Doctors and Church the rule of our faith and life bring such like plaine places out of the Scriptures and Doctors for the proofe of it then we wil yeeld vnto you As touching the Apostles creed we acknowledge it to be a briefe abridgement of the especiall and principal points of Christian faith doctrine yet there bee some truthes which are not particularly expressed in the same But whereas you say or rather falsely slaunder that the
AN APOLOGIE FOR THE RELIGION established in the Church of England BEING AN ANSWER TO T. W. HIS 12. Articles of the last edition In this impres sion recognized and much inlarged Also Answers to three other writings of three seuerall Papists By ED BVLKLEY Doctor of Diuinitie Prouerb 14. 15. The foolish will beleeue euery thing but the prudent will consider his wayes Lamenta 3. 40 Let vs search and trie our wayes and turne againe vnto the Lord. Chrysost in Genes 〈◊〉 â— Quocirca diuinae Scripturae vestigia sequamur neque â—â—ramus eos qui temerâ— quiduis blaterant i. Let vs follow the steps of the holy Scripture and not endure or abide them that rashly babble euery-thing AT LONDON Printed by George Eld for Arthur Iohnson and are to be sold at his shop at the signe of the white Horse ouer-against the great North doore of S. Paules Church 1608. TO THE RIGHT HONORABLE SIR THOMAS EGERTON KNIGHT LORD Keeper of the great Seale of England Chamberlaine of the Countie Palatine of Chester and one of his Maiesties most honourable priuie Councell grace and peace be multiplied WHen I consider right Honourable the estate of England in these our dayes I cannot better compare it then with the estate of the kingdome of Iudah vnder K. Iosias expressed shortly yet effectually by Sophonie the Prophet who liued preached in that time For as then God gaue to that people that worthy godly King who zealously 2. King 25. rooted out Idolatrie and planted Gods true worship agreeable to his law so God in great mercy hath giuen vs our most gratious Queene Elizabeth by whose godly meanes Idolatrie hath beene abolished Gods true religion and seruice restored his holy word truly and sincerely preached and peace and tranquilitie among vs long maintained And as in those daies vnder King Iosias notwithstanding that godly and zealous reformation there was great wickednes among the people as the said Sophonias sheweth For there were then which worshipped Sopho. 1. 5. vpon the rouffes of their houses the host of heauen and which worshipped and sware by the true and onely God Iehoua and by Malchaâ— their Idoll and 6. such as were turned backe from after the true God and sought him not nor inquired after him and 8. that did weare strange apparell and others that filled their maisters houses with robbery and deceit 9. and such as were frozen in their dregges and said in 12. their hearts the Lord will neither doe good nor euill And Ierusalem was then a filthie and spoyling Chap. 3. 1. 2. citie which heard not Gods voyce receiued not instruction trusted not in the Lord and drew not neere vnto her God c. Euen so how these sinnes abound at this time in this land I thinke there are but few but doe see and none that truely feareth God but doth lament To omit other sinnes here mentioned as then there were which worshipped Iehoua the onely true God and Malcham their Idoll euen so there be now not a few which to please the Prince and State pretend outwardly to like of religion established and yet inwardly in their hearts fauour Idolatrie and wicked worshippings repugnant to the same And as then many were turned backe from after God and sought him not nor inquired after him euen so now there are many which be reuolted from Gods holy worship agreeable to his word and vtterly forsake the holy assemblies where Gods word is truly preached the Sacraments are according to Christs institution rightly ministred and Gods holy name faithfully called vpon These with Lots wife looke backe vnto Genes 19. Numb 14. Sodome and are with the Israelites in heart turned back into Egypt desiring rather to eate onions and garlike there then to feed vpon the heauenly Manna of Gods blessed word Of these thus turned backe from seeking after God they be most dangerous which being deceiued themselues endeuour by all meanes both by speaking and writing to seduce and deceiue others Such be the Seminarie Priests and Iesuites who although they be at this present time at leastwise in outward apparance at deadly fewd among themselues writing most bittely one against another yet they all agree in resisting Gods truth seducing the simple and in labouring most earnestly to set vp againe their Dagon of the Masse fallen downe before the Arke of Christs Gospell To this end they write lewd lying and slanderous Pamphlets wherein they traduce the truth and faithfull fauourers thereof deceiue the ignorant and confirme in error their ouer affectioned fauorers who without triall or examination ouer rashly receiue and ouer lightly beleeue whatsoeuer is broached by them Of these lying Libels there came one to my hands a yeere past and more pretended to be printed at Antwerpe 1600. wherein is boldly affirmed but faintly proued that we haue no faith nor religion that of vs both the learned and ignorant of the Greeke and Latine tongues be Infidels that wee know not what wee beleeue that we are bound in conscience both neuer to aske forgiuenesse of our sinnes and also to auoide all good workes that we make God the author of sinne and worse then the diuell These and such other shameles assertions and false slanders when I read it came into my heart that Master Thomas Wright with whose spirit I had beene acquainted was the venter of this ware In which opinion I was afterward confirmed for that both some of his fauourers could not denie it and in a written copie therof taken in a search in Shropshire and sent vnto me these two letters T. W. were set in the end of it This lewd Libell although in respect of the matter voide both of truth and learning deserued rather to be despised then earnestly answered yet because the author of it thinketh so highly of himself and so basely and contemptuously of vs giuing out in certaine written conferences which he hath dispersed abroad in this land and some faithfull men haue seene that wee be vnlearned and so giuen to wordly affaires that we bestow no time or but little in studie I although the meanest and vnmeetest of many was moued to wtite this answere thereby to confute these calumnies to cleere the truth to confirme the faithfull and if by Gods gracious blessing it might be to reclaime and reforme the ignorant and seduced Whereof I haue the lesse hope for that as they imitate those wicked Israelits which refused to hearkeÌ„ turned away their shoulder stopped their Zach. 7. 11. eares that they might not heare made their hearts as an Adamant stone least they should heare the law the words which the Lord of hosts sent in his spirit by his Prophets So they doe fully follow the peruerse Pagans which most obstinately refused to read godly bookes written by Christians as that ancient eloquent Christian Lactantius in these eloquent words declareth Non est apud me dubium Constantine Imperator Lactant. lib. 5. cap. 1.
Maxime quin hoc opus nostrum quo singularis ille reruÌ„ conditor huius immensi operis rector asseritur si quis attigerit ex istis inepte religiosis vt sunt nimia superstitione impatientes insectetur etiam maledictis vt vix lecto fortasse principio affligat proijciat execretur seque inexpiabili scelere contaminari atque astringi putet si haec aut legat patienter aut audiat One Bee or egge is not liker to another then to these Pagans be our peeuish Papists in shutting their eies from reading godly and learned bookes tending to the confutation of their errors the instruction of them in the truth Whom yet I am to intreate with Lactantius words immediatly following Ab hoc tamen si Idem ibidem fieri potest humanitatis iure postulamus vt noÌ„ prius daÌ„net quam vniuersa cognouerit Nam si sacrilegis proditoribus veneficis potestas defendendi sui datur nec praedamnari quenquam incognita causa licet non iniustè petere videmur vt si quis erit ille qui inciderit in haec si leget perlegat si audiet sententiam differat in extremuÌ„ This reasonable request I would that I might obtaine at our Romish Catholickes hands that they would first read and examine this my answere before they condemne it For what is more vniust then to condemne that which a maÌ„ doth not know Howbeit I doubt least with the same Lanctantius I must say Sed noui hominum pertinaciam nunquam â—bidem impetrabimus Timent enim ne à nobis reuicti manus dare aliquando clamante ipsa veritate cogantur Obstrepunt igitur intercedunt ne audiant oculos suos opprimunt ne lumen videant quod offerimus Euen so our vntruly termed Catholickes doe follow this froward peruersitie of the Pagans in whom that saying also of the Prophet as it is alleaged by Saint Luke is verified The heart of this people is waxed Act. 28. 27. grosse or fat and their eares are dull of hearing and they haue shut their eyes least they should see with their eyes and heare with their eares and vnderstand with their hearts and should be conuerted and I might heale them The which is a fearefull iudgement of God when men refusing the loue of the truth that they might be saued be giuen vp to a 2. Thess 2. strong delusion to beleeue lyes But if these blinded with errour and ignorance for whose sake especially I haue written this answere will not vouchsafe to read it nor make any vse and profit of it yet if it may some what serue to edifie the faithfull and confirme the weake I shall thinke my labour not altogether lost The which how small or simple soeuer it be yet as I haue written it for the good of Gods Church so I haue bin by your Honours curtesie incouraged to offer and present it vnto your Lordship as a true testimony of my louing heart and dutiful affection towards your Honour for your fauour shewed me The God of all grace and mercy blesse your Lordship and all yours increase his good graces and gifts in you and long preserue you to the benefit of this Church and Common-wealth Amen Your Honors most humble to be commanded EDVVARD BVLELEY To the Christian Reader GOod Christian Reader whereas the author of these reasons vpon his good conceit of the forciblenesse of them to perswade to Popery hath thought them worthy of a second impression and a new augmentation I am partly thereby and partly by the request of the Printer and others moued to publish againe in Print my answer to them The which I haue recognised and in many places enlarged by adding not onely moe testimonies but also some discourses I haue also in the end adioyned answers to some friuolous cauillations which S. R. in his answer to Maister Bels downe-fall of Poperie and others haue made against it And hereof I must certifie thee good Reader that I haue inserted into the said reasons the Authors new additions the which that thou maist discerne from the other I haue put this marke vnto them the same marke also I haue put to my answers made to the same I haue also in this impression added an answer to certaine Popish questions written fifteene or sixteene yeares past the which although it was long agoe allowed to be published yet it hath vntill now lien by me howbeit now for the reasons in the Preface before it declared I haue thought good to ioyne it vnto this Now although this my answer will bring no profit to them that being wedded to will and bewitched by a strong delusion will not vouchsafe to looke vpon it much lesse will wholy read compare and examine it but will condemne it before they know it yet if it may serue to the defence of Gods truth and to the confirming of thee good Reader in the same as I shall therein obtaine that I doe seeke so my desire is that thou wilt remember mee at the throne of grace in thy faithfull prayers The Father of all mercy giue vs true vnderstanding in all things and guide vs by the light of his holy word outwardly and by his blessed spirit inwardly to beleeue his truth and obey his will to his owne glory and our eternall comfort Amen Aprill 22. 1608. Thine in Christ Iesus ED BVLKELEY AN ANSWER TO AN VNLEARNED SLANDEROVS AND LYING PAMPHLET INTITVLED Certaine articles or forcible reasons discouering the palpable absurdities and most notorious errors of the Protestants Religion pretended to be Printed at Antwerpe 1600. TO the sayings of the Prophet Esaias chap. 59. 10. and Elizeus 4. King 6. 20. set in the first front of this peeuish Pamphlet whereby he would insinuate and signifie vs to be blind I answere that if we be blind which giue our selues daily and diligently both pastors and people to the reading and hearing of Gods holy word and doe endeuour to make that a light vnto our Psal 119. 105 feete and a lanterne vnto our pathes in what estate be they which keepe the light of Gods word vnder the bushell of a strange tongue and read the same both little them-selues and disswade and with-draw others from it Aeneas Syluius who was Pope called Pius Secundus writeth thus of the Italian Priests in his dayes and of the good people in Bohemia Pudeat Italiae Sacerdotes quos ne semel quidem Commenta de dictis sactis Alphonsi Reg. lib. 2. 17. nouam legem constat legisse apud Thaboritas vix mulierculam inuenias quae de Nouo Testamento veteri respondere nesciat i. The priests of Italie may bee ashamed who are knowne not once to haue read the new Testament seeing with the Thaborites one can hardly finde a silly woman which cannot answer out of the old and new Testament Iohn Gerson Chancellor of the Vniuersitie of Paris who liued Anno 1415. and was a great dealer
discerne the absurdities of an vntrue religion Vertuous and well inclined affections which are the base of quiet secure and religious consciences abhor and detest such principles as either dishonor God abase mans nature occasion sinne fauor iniquity or any sort diminish deuotion or piety And therefore all the insequent articles shall stand vpon these two foundations to wit that the Protestants religion debarreth the wit from right vnderstanding the true faith and the will from following of any vertue or godlinesse Answere YOu wonder that any man in England endued with a good iudgement conioyned with a religious conscience can either accept or affect the Protestants new coyned gospell But why doe you not shew what is the new coyned gospell which the Protestants preach and professe The Gospell is the good and ioyfull message of our saluation through Gods mercies purchased vnto vs by Iesus Christ This Gospell God preached to Adam that Iesus Christ the seed of the woman should breake the Serpents Genes 3. 16. head This he renued to Abraham saying In thy seed shall all the nations of the world bee blessed This Gospell was Genes 22. 18. preached by all the Prophets who beare witnesse vnto Christ that through his name all that beleeue in him shall Act. 10. 43. reciue forgiuenesse of sinnes Now if you can prooue that wee preach or maintaine any other gospell then this then you may well call it a new coyned gospell if otherwise take heed you doe not belch out blasphemie in calling this old and true gospell of Iesus Christ a new coyned gospell And let the Christian reader which tendereth his owne saluation well consider who they be that coine a new false and counterfeit gospell Doe not they which teach vs to ascend into heauen by the bloud of Thomas Becket coyne a In the Popish Primer printed 1557. new and false gospell Tu per Thomae sanguinem c. which they Englished in Queene Maries dayes thus By the bloud of Thomas which hee for thee did spend make vs Christ to come whither Thomas did ascend Againe Iesu bone per Thomae merita nostra nobis dimitte debita O good Iesus for the merits of Thomas Becket forgiue vs our sinnes Doe not they which teach vs to seeke to bee deliuered from the fire of hell by the merits and prayers of Saint Nicholas maintaine a new coyned gospell Thus they prayed Quesimus vt eius meritis precibus à gehennae incendiis In the same Primer liberemur Grant wee beseech thee that by his merites and prayers wee may bee deliuered from the fire of hell Do not they which say and beleeue of an Agnus dei that is to say a peece of waxe and balme consecrated by the Pope Tollit omne malignum peccatum frangit vt Lib. 1. Caeremo titul 7. pag 91. Christi sanguis angit It taketh away all euill it breaketh and strangleth sinne as doth the bloud of Christ doe not they I say coine a new false and blasphemous Gospell Yes surely for to attribute remission of sinnes or any part of saluation to the merits of any other but onely of Iesus Christ crucified is to coine a new and false gospell for it is not that gospell of God which hee promised afore by his Rom. 1. 2. Prophets in the holy scriptures which is concerning his sonne Iesus Christ our Lord c. To conclude this point I say woe woe vnto them that accept or affect any new coined gospell Script Brita Centur. 4. p. 308. How your Friers went about aboue 300. yeares past to bring in a new coyned gospell which they called the euerlasting gospell and said that it excelled as much the Gospel of Christ as the Sunne in brightnesse excelleth the Moone and the kirnell the shell Maister Bale out of the Bookes of that execellent man William de Sancto amore who in those dayes did withstand their diuelish deuises did largely declare And whereas you wonder that men indued with iudgment and a religious conscience could affect or accept the gospel that we preach which you falsely call a new coined gospell we may well wonder that any man that hath any sparke of knowledge or conscience should beleeue these foresaid false gospels Wee may also wonder that men indued with reasonable soules and senses being the handy worke of God should bow downe and worship a stone and stock which hath neither soule nor life hath eyes and seeth not eares and heareth not c. and is the workemanship of mans Psal 115. 135. hands especially being so plainely and expresly forbidden in Gods commandements infinit places of the scriptures We may wonder that any man should be so mad as to worship and thinke that which he doth eate to be his God and maker which is so absurd that euen Tully not without Cicero de Natura dâ—orum lib. 2. reason could say sed ecquem tam amentem esse put as qui illud quo vescitur deum credat esse Doest thou thinke any man so mad as to beleeue that to be his God which he doth eate yet into this madnesse by a spirituall phrensie be these men fallen Wee also may wonder that they should beleeue such false fables and lying miracles as abound in poperie as for example to cast the dung of their abhominations vpon their faces That Images did speake did sweate did roll their eyes did bleed that the head of a dog being cut off from the body by theeues which vpon Saint Katherines day came to rob a Priest who was a deuoute Inter sermones discipuli Serm. de S. Katherin worshipper of her did still barke That the Virgin Mary did for many yeares in a Nunnery keepe the keyes and supply the place of one Beatrix whilest shee went away and played the whore These and many such absurd fables were preached published printed and beleeued as may appeare by Sermones discipuli Antoninus the Archbishop of In promptu discipuli Florence stories Mariale Summa praedicantia the festiuall Vitas patrum and that monstrous booke the Legend written by Iacobus de Voragine Archbishop of Genua Which Supplementum Chronicorum Bergomens li. 13. fol. 205. yet was in so great reputation with them that it was published in print in the English tongue when the holy Bible was suppressed and had this title set before it The golden Legend for as gold excelleth all other mettals so this booke excelleth all other bookes to the which title that worthy and right worshipfull Knight Sir Andrew Corbet of blessed memory did adde these words In lying and so of a false blasphemous title made it a most true title Yea I haue a booke in English in Folio translated out of French and printed in London in King Henry the eights daies Anno 1521. intituled The flower of the Commandements fully fraighted with such sottish and worse then old wiues fables which yet in those daies were preached
and beleeued of which to giue fol. 251. the reader a taste I will set downe two or three It is there sayd that Iohn Damescene hauing his hand cut off for writing letters against the Emperour the same was suddenly set on againe to write a praier which he had made to fol. 254. the Virgine Marie Also that a theefe which vsed to fast the vigiles of the feastes of our Ladie and vsed to pray vnto her beeing hanged by the space of three daies could not die for the Virgine Marie susteined him on the gibet infinite such other fables swarme in that booke And wee may wonder that men of any wisedome knowledge or iudgement should bee deluded and mocked with such false fained reliques as were and are in Popery as with Saint Peters finger at Walfingham as bigge as if it Erasmus in Colloquio peregriergo Blondus de Roma instaurata lib. 3. prope sinem Holingshead in Henry 8. p. 946 Caluinus admonitione de reliquijs had beene of some Giant and also the virgin Maries milke there which seemeth by Erasmus to haue beene the white of an egge and chalke mingled together and a vessell of the same at Rome as writeth Blondus the bloud of Hales the which was prooued and declared at Paules Crosse by the Bishop of Rochester in king Henry the eights daies to haue beene clarified honey coloured with saffron In Geneua there was worshipped for the arme of Saint Anthonie that which afterward was prooued to bee the pisle of a Stagge for a peece of Saint Peters scull that which was found to bee a pumish stone But this will not bee beleeued of this writer and of his fellowes because Caluin did write it But why Caluin should write and publish euen in the French tongue in Geneua such a thing of Geneua vnlesse it were true which the Inhabitants thereof might know to bee false I see no reason it could purchase no credit to him or to his doctrine But why might not that as well bee true as the things before alleaged or as that which Gregorius Turonensis who liued sundry hundreth yeares past writeth Gregâ—â— Turoâ—ens lib. 9. ca. 6 that there was found in a boxe of reliques of a certaine Sainct rootes of trees the teeth of a Mole the bones of Mice and the clawes of Beares which were worshipt for holie reliques But of these iuglings I will write no more at this present GOD may giue occasion hereafter more largely to intreate of them At these things we may wonder but yet wee doe not ouermuch meruaile and wonder at them for that the spirit of GOD by Saint Paule hath foreshewed vs that the time would come when men shold 2. Timoth. 4. 4 turne away their eares from the truth and bee giuen to fables and that the comming of Antichrist should bee by 2. Thessal 2. 9. the effectuall working of sathan with all powre and signes and lying wonders and in all deceiueablenesse of vnrighteousnes amongst them that perish because they receiued not the loue of the truth that they might bee saued therefore GOD should send them a strong delusion to beleeue lies that all they might bee damned which beleeued not the truth but had pleasure in vnrighteousnes Whereas you request that hee that shall answere this your pamphlet will doe it briefely orderly and seriously I will indeuor to doe the two last as GOD shall inable me But concerning breuitie I will vse my libertie and peraduenture more largely lay downe your absurdities then you would bee willing I should doe But whereas you say that you make this request for that you perceiue that the Protestants cannot answere with breuitie because their Religion lacketh both certaintie and perspicuitie I say that with one breath you doe vtter two vntruthes The first that wee cannot answere with breuitie which how vntrue it is let it be tried first by the briefe and pithy answeres of that great learned man Doctor Fulke who answering many of their bookes which yet to this day stand vndefended how briefely and pithily hee answered the same let any man that hath but a graine of indifferent iudgement consider and iudge And particularlie I referre them to his answere to Rishtons challenge and to Allens booke of Purgatorie both in one volume yea many times in his writings hee called them from long and impertinent discourses to short syllogismes wherevnto â—ee could neuer bring them How closely that pretious Iewell and excellent ornament of this Church of England did hold himselfe to the matter and how vnlike hee was to Doctor Harding in his long discourses and digressions who in his booke intituled A detection of lies c. discoursed two hundred and sixe whole sides of paper onely in preambles and prefaces before hee once stept into his matter as Maister Iewel truely told him let the vpright Preface to the defence of the Apology edition 2. reader indifferently iudge The like I may say of that worthie man of famous memorie Doctor Whitakers who how briefely soundlie and learnedlie hee hath answered Campion Saunders Duree Stapleton William Reynolds Bellarmine any man that hath an incorrupt eye may see and discerne And if T. W. bee the author of this pamphlet as I nothing doubt but hee is he may remember that one which had conference with him did write a briefe Epistle vnto him and did therein set downe short sillogismes concerning the controuersies of praier to Saints and the sacrifice of the Masse and required to haue the like short syllogismes set downe of him for the defence of his assertions and could not receiue one but along tedious discourse concerning praier to Saints which was confuted and neuer defended But whether answeres be briefe or long it maketh no matter so that they be learned sound and true to the effectuall confuting of the errour and satisfying of the reader Now as touching certaintie which you say but doe not shew that our Religion lacketh I answere and auouch that our Religion is farre more certaine consonant and agreeable to it selfe then the doctrine of the Church of Rome is the which if I do not effectually proue hereafter in place more conuenient I will not require any man to vse your owne words to accept or affect it But with what forehead can this man charge our doctrine with want of perspicuitie seeing hee cannot bee ignorant how obscure darke and intricate the popish Religion and doctrine is as may appeere by their manifold both curious questions and intricate distinctions which be their chiefe shifts to elude the plaine truth And if any would see how darke the doctrine and writings of Papists are let him looke into the Schoolemen Tho. Aquine Io Scotus Alexander de Hales Gabriel Biel and many such other amongst whom he may finde as much certaintie vnitie and perspicuitie of doctrine as hee may in hell But how we study for perspicuitie and seeke to make all matters plaine both in our preachings and
God the enemie of God Answer IN this fourth article the Sylogisme promised is not performed but in steed thereof here is an accusation that we know not what we beleeeue nor why we beleeue Your proofe before I haue examined and what we beleeue I haue declared whereof the rule is not our owne fancie as you say shew not as the rule of your faith and life is the Popes folly as hath been in part shewed You say we haue no rule whereby to know what is the matter of faith We haue the word of God contained in the canonicall Scriptures of the old and new Testament and is that no rule I pray you what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but a rule and why be Thom. Aquinas in 1. Tim. 6. the scriptures called canonical but because they be the rule of our faith life Thomas Aquinas saith Doctrina enâ—m Apostolorum Prophetarum dicitur canonica quia est regula intellectus nostri The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding Dauid when he said thy word is a light Psal 119 105. vnto my feete and a lanterne vnto my pathes what did hee but make that same the rule direction and guide of his faith and life when Moses said Now therefore hearken O Israell vnto the ordinances and to the lawes which I teach you Deut. 4. 1. to do that yea may liue go in and possesse the land which the Lord God of your Fathers giueth you ye shall put nothing to the word which I command you neither shall take ought therefrom that ye may keepe the commaundements of the Lord your God which I commaund you what did he but make Gods word declared to him and written by him the rule of Iosâ— 1. â— their faith and life When God said to Iosua Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therin for then shalt thou make thy way prosperous and then shalt thou haue good successe What did he but make his written word the rule of his faith and whole life When Abraham said to the rich man condemned in Hell They haue Moses and the Prophets let them heare them what Luk. 16. 29. did he but shew that the writings of Moyses the Prophets were the only rule which his brethren should follow to auoyd damnation and consequently to ataine eternall saluation Chrisostom saith Ne igitur multorum opiniones habeamus Chrisost in 2. Col. hom 13. sed res ipsas inquiramus Quomodo autem non asurdum propter pecunias alijs non credere sed ipsas numerare supputare pro rebus autem amplioribus aliorum sententiam sequi simpliciter praesertim cùm habeamus omnium exactissimaÌ„ trutinam gnomonem ac regulam diuinaruÌ„ inquam legum assertionem Ideo obsecro oro vos omnes vt relinquatis quidnam huic vel illi videatur deque hijs à scripturis haec omnia inquirite c. i. Let vs not seeke the opinions of many men but let vs search the things themselues for how is it not absurd not to beleeue men concerning mony but that we wil count it for matters of greater waight to follow simply the minde and opinion of others especially seeing we haue the most exact ballance square rule the doctrine of Gods lawes Therefore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters Idem in Genes homil 58. Jdem hom de Adam Heâ—a search ye al these things by the Scriptures The same Chrisostom hath these words Vides in quantan absurditateÌ„ incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurdity they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum preâ—ictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis Then is not the doctrine of the Church of Rome Catholike sententiis contrarium we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that wee doe not at all iudge that to bee Catholike which shall appeare to bee contrary to the foresaid rules Theodoret saith Thedor dialog 3. pag. 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. We haue learned from the holy Scripture the rule of doctrines Saint Augustine saith Sancta Scriptura nostrae doctrinae regulam August de bono viduitatis cap. 1. figit â—ne audiamus sapere plusque oportet The holy Scripture doth set a rule to our doctrine that we may not presume to bee wise abue that we ought to be Beda hath anexcelent saying hereof which is recorded in Gratians decrees Beda 8. quest 1. Neâ— sufficere Nobis sacris literis vnica est credendâ— pariter viuendi regula praescripta The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule wee haue and will you say this is no rule If you haue a better rule let vs knowe it Whereas in your second cogitations vpon these your forcible reasons you affirme that some say the sphere of their faith is extended soly and wholy to the word of God set downe in holy writ and how-so-euer you pitty our poore ignorance and say that herein wee do no more then all heritiks doe yet wee bee not abashed to professe our selues to bee of this number and desire to haue our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures and herein if our poore ignorance do not deceaue vs wee thinke that we ioyne with S. Paule who being by Tertullus falsely charged with heresie as wee now are answeared in these words But this I confesse vnto thee that after the way which they call herisie so worshippe I the God of my fathers beleeuing Act. 24. 14 all things which are written in the law and Prophets In which words Saint Paule expelleth that acusation of herisie with this argument He that beleeueth all things that are written in the law the Prophets is not to be accompted for an heritike but I beleeue all this written in the law and in the prophets Therefore I am not to bee accounted for an heretike But in the profound knowledge of this writer this was but poore ignorance and a sillie reason For what Heretike saith he beleeueth not so much And so Saint Pauls reason by this mans deepe diuinitie is not worth a rush For Tertullus might haue replied and sayd that notwithstanding his beleeuing all that is written in the Law and Prophetes hee was
of it but wil expect a syllogisme to bee made of it for the proofe of Purgatorie and then I shall further consider what to say vnto it Wee do beleeue that they onely be members of that bodie whereof Christ Iesus Coloss 12. ◠is the head which bee either triumphing with him in heauen or be fighting for him against Sathan sinne and the world here vpon earth Saint Paul saith that Christ came to make peace by the bloud of his crosse and to reconcile the things which are in earth and the things which are in heauen That is to say his whole vniuersall Church whereof part was alreadie in heauen and part remained behinde vpon the earth They therefore that bee in Purgarorie bee no members of his bodie nor are to bee deliuered by him but being the Popes creatures are either by him who can at his pleasure emptie and scoure Purgatorie to bee deliuered or else still in that fained fire to be tormented Neither hath true Christian charitie so much as the cursed couetousnesse of Priests beene the bellowes to blow that forged fire for the heating of their kitchens Now that I haue answered your reasonlesse reasons of our denying this article of Christian faith the communion of Saints I will briefly shew what is our beleefe of it Wee beleeue that all the Saints of God and members of the holie Catholike Church haue communion and fellowshippe with Iesus Christ and are partakers of all his benefits Of this communion Christ speaketh I am the vine yee are the Joh. 15. 5 branches hee that abideth in me and I in him the same bringeth forth much fruite Of this speaketh S. Paul God is faithful 1. Cor. 1. 9. by whom yee are called vnto the fellowship of his sonne Iesus Christ our Lord. This communion or fellowship is wrought by faith by the which Christ dwelleth in the hearts of all Ephes 3. 17. his elect and faithfull people and by which wee be graffed into him to receiue all grace and goodnes from him as the branch doth from the vine or stocke And we beleeue that all the faithfull and Godly bee knit togither in loue as the Coloss 2. 2 Apostle speaketh whereby they are to communicate those graces and gifts which God hath bestowed vpon them to the edifying and helping of others in such sort as GOD hath appointed Yea wee beleeue that all the faithfull haue communion and fellowship together in that they haue all one heauenly father one Iesus Christ their redeemer and mediator one holy Ghost their sanctifier are iustified by one faith common to all the elect dedicated to GOD by one baptisme called by one Gospell to bee partakers of one kingdome of glory This is the summe of our beleefe concerning this article wherein wee would know what fault you can finde But your communion and vnion consisteth in being vnder one Pope of Rome vnder whose obedince whosoeuer is not you thinke he cannot be saued as is before shewed neither will you haue communion with him And therefore whereas Christianity hath continued as I said before in Greece Russia Aethiopia Armenia and other countries amongst whome no doubt but God hath had and now hath his elect and chosen people yet you haue no communion or felloship with them because they be not vnder your one Pope And much lesse haue you communion with the Saints in heauen because you haue not the faith of Gods elect For did the faithfull Patriakes Prophets Apostles and others beleeue to bee deliuered from the fire of hell by the merits of Nicholas Titus 1. 1. or to ascend into heauen by the blood of Thomas Becket Nay Iesus Christ is the onely mercy seate into the which the two Cherubins did looke that is as I take it both the faithfull before his comming in the flesh and they that be after doe looke only vpon Christ in him onely to seeke and finde mercy Now let vs see the third article of our Creed which you say we deny which is Remission of sinnes Here I beseech the Christian reader to consider who they bee that deny this article containing a principall point of Christian religion and saluation whether we or this accuser with his partners Wee beleeue that whereas we be children of wrath vnprofitable seruants and prodigall children that haue sinned against heauen and our heauenly father and are so deepely indebted to God that we be neuer able to make payment for the which he might iustly throw vs into the dungeon of damnation for euer wee I say beleeue that he hath giuen his onely begotten sonne that whosoeuer Job 3. 16. Ephes 17. beleeueth in him should not perish but haue euerlasting life by whome wee haue redemption through his blood euen the Coloss 2. 14. 1. Ioh. 2. 12. forgiuenes of sinnes according to his rich grace and that our sinnes are forgiuen vs for his names sake And we beleeue that God of his great mercy in Iesus Christ doth forgiue vs not onely our sinnes but also the punishment due vnto them and which we haue deserued by them accepting vs for vessels of his mercy and heires of his glory Now this accuser of vs and his companions doe first beleeue that they doe make satisfaction to Gods iustice for their sinnes For whereas our sinnes be called debts and satisfaction is a payment it followeth that if we doe make satisfaction for them then we neither need nor can haue forgiuenesse of them For our satisfaction and Gods forgiuenesse cannot stand together For euen as if I owe a man a hundreth pounds and I pay him he doth not forgiue it and if he forgiue it I do not pay it So if we by satisfaction make paiment to GOD for our sinnes then hee doth not forgiue them if he forgiue them then wee doe not make satisfaction for them Now let vs see what is the doctrine of these men concerning this their satisfaction whereby they make paiment themselues to God for their debts Bishoppe Fisher whome I suppose the Pope hath fainted for standing so John Fisher in Psa 1. poenitent stifly in his cause writeth hereof thus Thirdly some there be which by grace in this life haue so punished them-selues for their offences that they haue made a sufficient recompence for Jbidem them Againe So doth hearty weeping for sinne expell sinne is a sufficient iust recompence for it And againe But wheras In Psa 2. poenitent any creature hath made due satisfaction in this life he neuer after that shall suffer more paine and also is cleane out of debt and nothing after that shall euer bee claimed of him Againe They bee called recti corde that haue made satisfaction so Jbidem plentifully that God can aske no more of them And in his Latine booke against Luther he hath these words Secundo supponimus quod quanquam nemo sit cui non cumulatius praemium in coelis Deus largiatur quà m hic in
Quae enim in occulto fiunt ab episcopis turpe est dicere How doe the Bishoppes and Priests of this time keepe holy chastity both in heart and bodie without which no man shall see God Being giuen vp into a reprobate minde they doe the things that are not conuenient for what things bee done of Bishoppes in secret it is a shame for to speake Againe Tolle de ecclesia honorabile Supra Cantica ser 86. connubium c. Take from the Church honorable marriage and the bed vndefiled and thou shalt fill it full of whoremongers incestuous persons buggerers and all kind of vncleane ones Againe hee sheweth that there Bernardus de persecutione sustinenda cap. 29. were very many who abstayning from the remedy of marriage fell afterwards into all kind of wickednesse About that time the Pope sent a Cardinall called Ioannes Cremensis into England to disolue Priests marriages who in a synod hauing inueyed against their marriage saying that it was a shameful thing that a Priest should arise from his wife to consecrate the body of Christ was the same Fabian part 7 cap. 229. fol. 154. night after taken with a whore as Fabian and other writers doe witnes And I reade the same story in an ould written booke which I thinke was the story of Henry Huntington where these words were added Celari non potuit taceri non debuit It could not bee kept secret and it ought not to be suppressed in silence In the glosse vpon Distinct 81. Maximinus in glossa Gratians decrees it is said that a Priest for simple fornication is not to be deposed from his benefice and the reason is because Pauci sine illo vitio inueniuntur i. Few were found without that vice Robert Holkoth an English man a Dominike Frier who liued about the yeere of our Lord. 1340. writeth of the Priests in his time in these words Sed proh dolor Rober. Holkoth supra lib. Sapient lecti 173 his diebus verificatur nimis illud Iob. cap 3. Ecce qui seruiunt ei id est Domino non sunt stabiles in Angelis suis reperit prauitateÌ„ Sunt enim quidaÌ„ de modernis sacerdotibus Angeli Satanae per discordiaÌ„ quidaÌ„ Angeli Apostatici per superbiam quidaÌ„ incubâ— per luxuriam quidam Angeli abyssi per auaritiam i. But alas in these daies that saying of Iob cap. 3. is too true Behold they that serue the Lord are not stable or constant and in his Angels he hath found naughtines For of the Priests of these daies some be Angels of Satan by discord and contention some Apostaticall Angels by pride some be filthy spirits by riotousnes and vncleanesse and some the Angels of the bottomles pit by couetousnes Againe Hunc vilissimum deum Priapum excolunt non pauci Idem ibidem sacerdotes moderni discipuli illius magni Angeli de quo loquitur Paulus 2. Cor. 12. Datus est mihi Angelus Satanae c. This most vile and filthy God Priapus not a few Priests of these daies doe serue being the disciples of that great Angell of whome Paul speaketh 2. Cor. 12. The Angell of Satan was giuen vnto me c. Auentinus writing of Pope Hildebrand called Gregory the seuenth who earnestly forbad Priests marriage saith Maxima pars sub honesto nomine Auentinus in Annalibus Boiorum lib. 5. pag 56 â— ex cusi Ingolstadiiâ— 1554. castimoniae stupra incestus adulteria passim impunè committunt A great number of Priests vnder the honest name of chastitie committed euery where and without punishment Whoredome Incest and adulteries Yea what other great mischiefes were committed he there declareth There is a treatise in the second tome of the Councels intituled Opusculum Tripartitum in the second part Concil tom 2. pag. 1002. whereof are these words Tâ—nta immunditia luxuriae notoria est in multis partibus mundi non solum in Clericis sed etiam in sacerdotibus imo quod horribile est audire in praelatis maioribus So great vncleanesse is notorious in many parts of the world not only in Clearks but also in Priestes and that which is horrible to heare in great Prelates Panormitane who liued anno 1431. and was a great dooer in the Councell of Basile hauing shewed that the vow of continencie is not of the order of Priesthood nor holdeth by the law of God but is a constitution of the Church Panormita parte 3. de clericis coniuga cap cum olim addeth these wordes Credo quod pro bono salute animarum c. I beleeue that it were a wholesome ordinance for the good and saluation of soules to leaue it to their owne wils that would liue continently and merite more and that they which could not conteine might marry because that experience doth teach that a cleane contrary effect doth follow that law of continencie for that now adaies they doe not liue spiritually nor be cleane but bee defiled by vnlawfull copulation to their most grieuous sin whereas they might liue chastly with their owne wife John Gerson Tom. 1. declar defectuum virorum eccles as the Nicene Councell said Iohn Gerson in his time complayned that some Cloysters of Nunnes were become stewes of strumpets and whores his words be these Rursus occulos aperite inquirite Si quae hodie Claustra monialium facta sunt quasi prostibula meretricum Mantuan the Carmelite Italian Frier who was an excellent learned man and liued an hundred yeares past writing of this vow the fruites thereof saith thus Propterea leges quae sunt connubia contra Lib. 1. fastor Esse malas quidam perhibent prudentia patrum Non satis aduertit dicunt quid ferre recuset Quid valeat natura pati cerâ—icibus aiunt Hoc insuaue ingum nostris imponere Christus Noluit istud onus quod adhuc quà m plurima moÌ„stra Fecit ab audaci dicunt pietate repertum Tutius esse volunt qua lex diuina sinebat Isse via voterumque sequi vestigia patrum QuoruÌ„ vita fuit melior cum coniuge quà m nunc Nostra sit exclusis thalamis coniugis vsu Mantuan here sheweth first that many in those daies misliked that law of vowing single life Secondly that it had bred many monsters that is to say such as for their wickednesse did lead a monstrous life Thirdly that the life of the auncient Fathers that liued in marriage was better then of these which vowed chastitie Polidorus Virgilius an Italian and gatherer of the Popes Peter pense here in England writeth thus Illud tamen dixerim tantum abfuisse Polidor Virg de inuent rerum lib 5. cap 4. vt ista coacta castitas illam coniugalem viterit c. Yet this I will say that this enforced chastitie is so far from excelling that chastitie of marriage that no crime and sin hath brought more shame to the order of Priesthood more euill to religion
nor more griefe to all good men than that blot of the filthines of Priests Wherefore peraduenture it were expedient both for the Christian common wealth and the estate of that order of Priesthood that at the last the right of publike marriage were restored to Priests which they might holyly vse without infamie rather then most filthily defile themselues with such a natural vice Such a loosenes and filthines of life this doctrine of vowing chastitie and forsaking matrimony hath brought forth whereof much more might be alleaged but this shall suffice Yet herevunto I wil adde not only their practise but also their doctrine of hauing Lupanaria stewes where whoredome is publikely permitted for the restoring of which Fryer Perine preached at Paules Crosse in Queene Maries daies CoÌ„sut Apolog. and D. Harding calleth them necessary euills And if it were not the doctrine of the Church of Rome to allow them neither would they haue so long permitted them nor Sixtus the fourth would haue built Nobile Lupanar a noble brothell house in Rome as before I alleaged out of Cornelius Agrippa In these places what filthinesse and incest and what murders were committed God knowweth and auncient men may somewhat remember God saith There shall be no whore of the daughters of Israel nor Deut. 23. 17. whorekeeper of the sonnes of Israel Another doctrine of theirs tending to loosenesse and wickednesse of life is their doctrine of Popes pardons whereby they falsely faine that the Pope hauing the merites of Martyrs which they cal the treasure of the Church to dispense and bestowe at his pleasure hee can pardon whatsoeuer sinne men haue committed and acquit and discharge them both à poena culpa that is from the sin and punishment which is more by their doctrine then the death passioÌ„ of Christ can do What miserable mischiefe hath flowed from these pelting pardons of Popes from which the ruine of their kingdome hath iustly proceeded By Luthers dealing against them I will declare out of the words of the Princes and estates of Germany in their 100. grieuances exhibited to the Popes Legat at Norenberg anno 1522. printed at Colen anno In fasciculo â—erum expeteÌ„â—arum fol. â—77 Grauamen 3. 1533. In the third grieuance be these words Illud importabile iam olim increbuit Romanarum indulgentiarum onus c That importable burdenâ— of Romish pardons hath now a long time increased when vnder the pretence of pietie either for building of Churches in Rome or that the Bishoppes of Rome promised a voyage against the Turke they sucked all the marrow of money from the simple and euer credulous Germaines And that which is much more to be regarded by these deceits the publishers and Preachers of them the true godlines of Christians is abolished whilest they to broach the sale of these their buls and pardons giue praise vnto their wares that by these bought pardons greate and strange offences both which be past and that are to come not onely of the liuing but also of the dead being in the fire of Purgatorie as these publishers of pardons call it bee pardoned so that money bee paid and that it tiâ—gle in their right hand by the sale and merchandise of this ware both Germany of money is spoyled Christian godlines is extinguished when euery one according to the quantitie which hee bestoweth vppon this ware doth take vnto himselfe libertie and impunitie to sinne Hence whoredome incest adulterieâ—s periurie murther theft robberies vsury and an whole heape of mischiefes haue proceeded and taken their beginning For what mischiefes will men bee affraid to committe when they bee once perswaded that they obtaine by money of these brokers and pardoning pedlers licence and impunitie to sinne not onely in this life but also after their death c by these words it doth euidently appeare to what loosenesse of life and manifold mischiefes this doctrine did tend a Alphons de cast lib 8. Duran in lib. 4 dist â—0 quaest 3 Antoni 1. parte summae titul 10 capâ— 3. some Papistes themselues confesse to haue no warrant of the Scriptures b Iohn Maior in 4. sent dist 20. quaest 2. Onus â—â—â—les cap. 15. fol. 26. and other some affirme such pardons as be graunted for twenty thousand yeeres to be superstitious and foolish I might speake much of this matter but at this time I will conclude it with two sayings the one contained in a booke printed at Colen anno 1531. Intituled Onus Ecclesiae wherein after great complaint of these pardons and of the wickednesse that proceeded of them be these words Illi autem indulgentiarum buccinatores omnimoÌ„dam promittunt securitatem quae parit negligentiam negligentia offensam Dei These publishers of pardons doe promise all manner of securitie which breedeth negligence and negligence the offence of God The other is in the treatise I named before in the second Tome of the Councels called Opusâ—ul Tripart â—om â— Concil â—art 3. Pag. â—00 2 Opusculum Tripartitum in these words Item habent breuia quae relâ—qunt in singulis parochijs in quibus continentur indulgentiae quod mirantur boni viri Si vnquam de conscientia papae vell etiam alicuius boni viri potuerunt illa procedere They haue also briefes which they leaue in euery parish in which such pardons be graunted that good men doe maruell that euer they could proceede from the conscience of the Pope or any good man The doctrine of the Popes dispensations to what loosenes and wickednes of life did it tend First hereby inâ—est was committed as before I shewed how Pope Martin Phil Comines de belâ—o nâ—opo lib. 5. P. 626. Sleydaâ—â— lib. 25. 5. gauea dispensation to one to marry his owne Sister Ferdinandus a King of Naples married his Aunt Emanuell King of Portingale married two Sisters So did also Sigismundus King of Polonia Anno Domini 1553. Sigismundus also now King of Polonia this last yeare married Sleda lib. 25. Gotardi Arthâ—s Mer. Galobell Anno. 1606. pag 95. his former wiues Sister King Henry the eight maried Catheriâ—ne his brothers widdow and lately Maximilian the Emperors daughter was married to King Philip of Spaine her Vncle of whome he begat this present King Thâ—se and many such other were not done without the Popes dispensation So Bonifâ—cius a Bishop of Germany in one Epistle to Pope Zachary sheweth how a great man by the Popes dispensation marryed his Vncles widdow Tâ—m 2. concil pag. â— 47. Fabi. 7. parte in Charles 5. pag 189. Vide Rob. Giguinum lib 8 fol 133. Fabian our English Chronicler who liued somewhat before Luther writeth that Charles the fift the French King did by the dispensation of Pope Iohn 22. put away Blanch his wife because her mother was his Godmother and afterward was by the same Pope dispensed with to marry his Cosin Germaine Many Kings by meanes of such dispensation bought of the Pope for
countenance vpon the said sacrifice and that thou wouldest accept the same as thou vouchsafedst to accept the gifts of thy righteous seruant Abel and sacrifice of our Patriarch Abraham and the holy sacrifice and immaculate hoast which Melchisedech the high Priest offered vnto thee Here the Priest prayeth to God mercifully to look vpon and to accept this sacrifice as hee accepted the sacrifices of Abel Abraham and Melchisedech And what is this sacrifice forsooth say they Iesus Christ himselfe whom they offer for a propitiatorie sacrifice So that by this doctrine the Priest prayeth to God the father mercifully and fauourably to looke vpon and to accept Iesus Christ his sonne S. Paul teacheth vs that Christ sitteth Rom. 8. 34. at the right hand of God and maketh intercession for vs this Popish Canon teacheth vs that the Priest maketh intercession to GOD the father for Iesus Christ And whereas Saint Paul faith that Christ is the onely Mediatour 1. Tim. 2. 5. betweene God and man this Popish Canon maketh the Priest Mediatour betweene God the father and Iesus Christ Is not this good Catholike doctrine the which must needes follow if their doctrine of their Reall offering and sacrificing of Iesus Christ himselfe for a propitiatorie sacrifice be true Moreouer if here by the sacrifice of Melchâ—sedech be meant that which in the 14. of Genesis is mentioned whereby they often endeuour to proue their fained sacrifice then I say the Scripture is falsified for Melchisedech did not offer bread and wine for a sacrifice vnto God but brought them forth to refresh Abraham and his Souldiours returning from the battell In the Canon they haue another prayer Libera nos quaesuâ—us Domine c. Deliuer vs wee beseech thee O Lord from all euils past present and to come and through the intercession of the blessed and glorious and alwaies Virgine Mariâ— the mother of God and of thine Apostles Peter and Paul grant vs mercifully peace in our dayes c. When they shall by the holy Scriptures the onely rule of faith and life as is before said proue that this doctrine of the intercession of the blessed Virgine and other Saints is â—ound and true then we will grant this to be an holy prayer in the meane time we must otherwise iudge of it to be a wicked and blasphemous prayer derogating from the intercession of Iesus Christ of whom Saint Iohn saith If any man sinne wee haue an Aduocate with the father Iesus the iust and 1. Ioh. 2. 2 hee is the reconciliation for our sinnes Where Saint Iohn teacheth vs that hee is the Mediatour and Aduocate to make intercession for vs who is the reconciliation for our sinnes but neither the Virgine Marie nor anie Saint in heauen is the reconciliation for our sinnes therefore no Saints can be our Aduocate and Mediatour to make intercession to God for vs. Other most blasphemous prayers they haue vsed in their Masses as for example Christe Iesu per. Thomae vulnera quaeâ—nos ligant reaxa sâ—elera i. Oh Christ Iesu by the vvounds of Thomas release or vnloose our sinnes vvhich doe binde vs. Againe Opâ— nobis Thoma porrige rege staÌ„tes iâ—centes erige mores actus ac vitam corrige in pacis nos viam dirige Salue Thoma virga iustitiae mundâ— iubar robur ecclesiae plebis amor cleri deliciae salue gregis tutor egregie salua tua gaudâ—nâ—es gloriâ— O Thomas helpe vs gouerne them which stand lift vp them that fall correct our manners actions and life and direct vs in the way of peace All haile Thomas the rod of righteousnes the brightnes of the world the strength of the Church the true loue of the people the delight of the Clergy All haile oh thou worthy preseruer of the flocke saue those that reioice in thy glory Whether these be not most wicked and blasphemous praiers let any that hath any sparke of iudgement iudge What can we more in a manner either aske of God or attribute to our Sauiour Christ then here is attributed and asked of Thomas Becket of whom wee may well doubt whether he be a Saint in heauen or not Yea by the testimony of certaine old chroniclers it may be thought that he is rather a diuell in hell then a sainct in Heauen For both he wickedly disobeied the King which had beene his gratious Lord and aduancer and also most of the Bishops of England then were against him But it is enough that the holy father of Rome hath canonized him and made him a Sainct though God neuer did Then wee may also pray and say Tuper Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas asendit The which that they might not be void both of rime and reason they thus translated and printed in Queene Maries daies By the bloud of Thomas which he for thee did speÌ„d make vs Christ to come whither Thomas did ascend If such praiers as these which tend euen to the denying of our Lord Iesus Christ that hath bought vs were in our communion bookes then I would euen wish them all in a flaming fire with the which I would all the masse bookes Portuisses and popish Primers in EnglaÌ„d were purged Now if these named Catholiques can proue that the praiers vsed by vs at the ministration of Christs supper bee wicked not agreeable to Gods holy word then they say somewhat But if they be sound and godly then it maketh no matter how new they be in respect of the forme of words being olde godly and comfortable in respect of the substance and matter Their owne horae canoâ—icae canonicall houres vsed in their portuises were ordained by Vrbanus the second in the time of William Rufus Moreouer as touching those essentiall and substantiall things of the Sacrament before mentioned I would aske of this Catholique gentlewoman and her fauourers whether they in their consciences doe thinke that the said sacrament was first ministred in a tongue knowne generally of the people or in a strange vnknowne tongue and whether is most ancient the ministring of it vnder both kinds of bread and wine or onely vnder one kinde and whether is elder the distributing of it to all the people present or the sole receiuing of it by the Priest alone the people standing by gazing vpon it and worshipping it I am sure none can affirme the latter but he that is ferreioris et plumbei cordis hath a face of yron and a heart of lead as Lud uicus Vâ—uâ—s himselfe a Papist sometimes said of the Author of The title of the Legend the golden legend And therefore the godly Christian Reader may plainly perceiue that our ministring the Sacrament of Christs body and bloud is more ancient then theirs And if we compare our communion booke with their new Romane Missall now and newly receiued though ours were neuer before the raigne of King Henry the eight yet it is more ancient then theirs which hath
heresie to whom you seeke to liken vs first I answere generally that neither whatsoeuer an heretike hath holden is to be counted heresie for there hath beene no heretike but he hath held some truth nor whatsoeuer a Godly father of the church hath maintained is to be esteemed for truth and verity for it is not vnknowne that the ancient Godly fathers had their infirmities and were subiect to some errors The which although by particuler examples might be declared yet at this present I will spare them Therefore a doctrine is not simply either to be reiected because an Heritike held it nor to bee imbraced because a Godly father maintained it But if it be agreeable to the word of God it is to be receiued if it dissent from it though an Angell from heauen deliuer it wee are to refuse it But Epiph heress 75. Augu. de her cap. 53. perticulerly to come to those persons here named I doe confesse that Aerius was an Heretike in maintayning the horrible heresie of Arius wherewith Epiphanius and Augustine do charge him But whereas they did obiect vnto him the denying of praier for the dead first I say that they doe not conuince and confute him by the scriptures And therefore let this Gentlewoman or some of her fauorers performe that which they haue ommitted and plainely proue this doctrine of praying for the dead by the holie canonicall scriptures and then wee will grant the deniall of it to be an herisie and Aerius for the same to haue beene an Heritike Secondly I say that that praier for the dead which Epiphanius and Augustine do meane neither doth prooue purgatorie nor is the same which the Papists doe Heres 75. now vse Epiphanius rendring a reason of their praiets for the dead doth not say that they praied for them that they might haue remission of such sinnes as were not here forgiuen them nor to make satisfaction for their sinnes and to release them out of the paines of purgatory for the Greeke Church whereof Epiphanius was neuer to this daie beleeued purgatorie but hee giueth this reason thereof that they which bee aliue should thinke and hope that they which bee departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conses lib. de cap. 12 c. hence do liue and are not perished but bee and liue with God but they that bee and liue with God be in heauen and not in purgatory So Saint Augustine praied for his mother and yet beleeued that shee was in heauen so Saint Ambrose praied for Theodosius the Emperor and yet assured himselfe of his saluation For these be his words of him Absolutus certamime fruitur nunc Theodosius luce perpetua c. Theodosius beeing now freed from fight enioyeth eternall light continuall tranquility and glory in assemblie of the Saints Then Theodosius was not in purgatory The ancient Church also praied for the Virgine Lituâ—g Christ Mary for the Patriarkes Prophets Apostles and Martirs whom I hope this Catholike gentlewoman will not beleeue to haue beene in purgatory And therefore that kinde of praier for the dead which in the ancient Church was vsed was rather a commemoration of them and thanksgiuing for them then a petition to deliuer them from the fained fire of purgatory and so prooueth neither pick purse purgatorie nor that popish praier for the dead which is now vsed and maintained And thus much touching Aerius You also say that you haue beene told that Vigilantius was aboue a thousand yeares past condemned for an Hetike for denying praier vnto Saints But take heede you bee not ouer oredulous lightly to beleeue whatsoeuer a prating Priest or iugling Iesuite doth tell you lest you be deceiued as Eua was You should haue demanded how and where it doth appeare that Vigilantius was condemned for an Heritike for denying praier vnto Saintes Neither Epiphanius nor Augustine in their bookes of heresies doe condemne him or make mention of him Indeede Saint Hierome did write a bitter booke against him which I haue twise read ouer Yet cannot I perceiue that hee chargeth him with denying praier vnto Saintes neither doth Hierome make any defence thereof but seemeth rather to maintaine the contrary Affirming in these word that Martires are not to be worshipped Quis O insanum Hier. Contra. Vilgilani caput Mâ—rtires aliquando adorauit 1. For who oh thou foolish head at any time hath worshipped Mâ—rtires Indeede I confesse that Vigilantius denied that the Saints in heauen praied for vs one earth the which Saint Hierome aloweth But it is one thing for the Saints in heauen to pray for vs and another for vs to pray vnto them Though the former could bee prooued as by the holy scriptures it cannot yet the other is not there vpon to be inferred or graunted Lastly I say that if Vigilantius whom many Bishoppes of his time did fauour did deny praier to Saints yet vntill you haue effectually both confuted my reasons afore set downe and proued your doctrine by the scriptures wee will neither condemne it for Heresie nor count him therefore an Heretike As touching the Nouatian heretikes who denied repentance to them that after baptisme did fall wee abhorre their heresie and wish that the papists were as free from the poyson of them as we be The Nouatians gloried in their merites and so doe the Papists The Nouatians condemned second marriages and so doe Papistes in some in that one may not bee a priest that hath beene twise married The Nouatians re-baptised those that after Baptisme did fall and publikely offend and so doe papists in corners baptise such as haue beene baptized in our Churches which is an error condemned aboue a thousand yeares agoe You would haue vs to bee like Eustathius in denying pilgrimages to holy places But it will appeare that wee bee as vnlike as the papists bee like vnto him and in sundrie points doe ioyne hand in hand with him Sozomenus writeth of him that he was Monasticae Conuersationis Lib. 3 cap. 14. author 1. An author of Monastical life that is of Monkery And both there in an Epistle or preface before the CouÌ„sel called Gangrense in the which Eustathius and his doings Tom. 1. cons were condemned hee is charged with these things First that he had caused wiues to leaue their husbands and professe chastity wherevpon husbands and wiues sometimes fell into whoredome Secondly that dispising common vsuall garments he tooke new and strange habits Thirdly he caused seruants vnder a pretence of religion to forsake their Maisters and children their parents And women vppon the same pretence to sheare and cut of their haire Lastly that Priestes which were married were to bee despised and the Sacraments which they ministred were not to be touched Against this last error the fore-said Councell thus decreed Si quis cernit presbiterum coniugatum c. i. If Concil Gang. cap. 4. Tom. 1. Consil any make difference of a Priest that is married as though by
Iohn Slechta who was no fauourer but a misliker of them Centur. 4. pag. 334. truly translated Maister Bale in the life of Clement the fifth writeth thus of them Beghardos ac Beguinas quia panem Eucharisticum honorare nolebant imprâ—bat i. Clement the fifth misliked the Beghardi Beguins because they would not honour the bread of the Eucharist And that these men 〈◊〉 tempor fol. â—â— maintained the doctrines of the Waldenses Werâ—â—rus the Charthusian Monke of Colen in plaine wordes affirmeth Beghardi multi combuste sunt Parysiis propter heresim pauperum de Lugduno c. many Begwardi were burnt at Paris for the heresie of the poore men of Lyons that is to say the Waldenses Thus as I deny and defie the filthy and false opinions imputed I know not how truly to the Adamites and Albanenses so I doe confesse that I doe accoumpt these that were called Waldenses Albingenses and Beghardi or Picardy to haue beene faithfull men and witnesses of Gods holy truth whome although the world hated reiected and persecuted as it did Christ yet were they elect and pretious and beloued of God And I feare not to affirme that they haue washed their robes in the bloud of the Lambe and now haue beauty for ashes the oylâ— of ioy for mourning c. and are more worthy to bee reputed for holy Martirs and confessors then either Thomas Beckâ—t or Dominicus that bloody Fryar or Catherâ—nâ— his minion or Francis that superstitious hypocrite or Clara his companion or many others whome the Popes haue canonized for Saints For not he that him-selfe or any other man commendeth but whome God commendeth is approued and a Saint in his sight â— Cor. 16. 1â— And lette this man and all such others barke as much as they will or can against that true doctrine which the Waldenses Albingenses and Beghardi heretofore professed and is now through GODS great mercy in this land and many other Christian countries by publike authoritie maintayned they shall doe but as madde dogges doe that barke against the Moone and shall but kiâ—ke against the pricke and rush against that rocke that will not yeelde but bruse them to powder Great is the truth and it will preuaile Well saith Epiphanâ—us Contra Apâ—l lian Herâ—s 4◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. Neither shall darkenesse preuaile when the light shineth Now the light of GODS worde shineth now is that man of sinne reuealed now are his errours and abhominations disclosed and confuted and all his sworne soldiers they Iebusites are not able either to couer and hide him or defend them If this man thinke that they are why doe they so long suffer the bookes of D. Abbot D. Downam and maister Powell in the which they haue plainely proued the Pope to bee Antichrist soundly confuted Bellarmines weake defence and simple shifts to stand so long vnanswered and that their grand maister from whome they receiue life and vppon whome they wholy depend to bee vndefended This is a matter of no small moment which cannot without the losse of all bee neglected If the Pope be Antichrist then is their doctrine Antichristian and they are the slaues of Antichrist This sort wherein their whole safety consisteth ought with all might and maine be defended and this breach with all speed bee repaired And it hath by the canons of the men before named these foure yeares past beene battered and yet is the defense and repaire thereof vtterly neglected They write many pelting Pamphlets and such slender scroules as this is but to answere these books with raize the foundation of their religion or rather superstition and ouerthrow there great Goliaâ— of Rome they be very slacke Wherein appeareth to any that willingly will not shut his eies the weakenesse and desperate estate of there forlorne cause c. And thus much I thought good to answere to the contentes of the sayd scrowle which may seeme more then it deserueth being a foolish bable voide of learning and truth Eusebius history Eccles lib. 7. cap. 24 fol. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Truth is a friend and before all things to be honored and we ought without enuy to commend and approue that which is well spoken and to examine and correct or confute whatsoeuer is not soundly written S. R. IN his answere to Maister Thomas Bels chalenge named the downfall oâ— Popery nippâ—th at me in these Pag. 126. words Bel termeth him Berengarius a silly Deacon though his brother Buckley call him an excellent and holy man Here first I do obserue that whereas this writer in this his answere which carieth a greater shew of learning then substance of truth doth in three places make mention of this my answeare viz. in the page here noted also pag. 144. and lastly pag. 208. it may seeme that he neuer reade it for that in all these places hee quoteth my answere to 8. reasons whereas it is vnto 12. Neither can he excuse this by saying that by the figure 8. hee meaneth the eight reason for the two first places are in my answeare to the forth reason and the third place is to the seauenth This doth also the more appeare in that he doth not truly alleadge my words but addeth to them For whereas I called Berengarius an excellent man hee saith that I called him an excellent and holy man Hereby it may seeme that this man receiued these places by hand from others and not by the reading of his owne â—ies As touching Berengarius I do willingly confesse that I haue a most reuerent opinion of him and doe thinke that notwithstanding his weakenesse in recanting once the truth hee was an excellent yea and holy man both for his singular learning and vertuous life And to conceiue this reuerent opinion of him I am mooued by the testimony of some Papists who fauored not the true doctrine which he maintained but especially by the great commendations which that learned father and notable poet Hildebartus bishop of Maine in France doth giue him Atoninus the Archbishop of Florence writeth of him Histor part 2. Tit. â—â— cap. 1 â— 20. fol. 175. Fiuit autem alias Berengarius iste vir bonus plenus elemosynis et humilitate magnarum possâ—ssionum quae omnia in vsus pauperuÌ„ dispersit praeterea nuillam foemâ—nam in conspectu suo patiebatur admitti This Berengarius was otherwise a good man full of almes deedes and of humilitie and dispersed great possessions to the vse of the poore and would suffer no woman to come in his sight Robert Gaguin in his French history hath these words of him Henrici tempore c. In the time of this Henry Berengarius Deacon or rather Archdeacon of Tours raised an error concerning the sacrament of the Eucharist wherein hee sayd Lib. 6. in Henrico was not the true body of Christ but a certaine example of his body from which he afterward repenting changed his minde and