upon this place And that Christ spake not of their owne doctrine but of Moses doctrine and the Law which they were to deliver The publication onlie being theirs but the doctrine the Lords as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles Hee that heareth you heareth me To which my former answer may suffice Therefore also sayeth Ferus It is heerby evident that the Apostles themselves were to be heard in so farre only as they were Apostles that is Did Christs message and preached and taught what he commanded them but if they should teach otherwise or any doctrine contrarie to Christs then they were not Apostles but seducers sayeth he and therefore not to bee heard His third place is Math. 16. 19. where our Saviour sayeth to Peter What soever thou shall bind on earth shall be bound in heaven c. giving us to understand sayeth he that not onlie the bands of sinnes but all other knots difficulties in matters of faith are to be loosed by S. Peter and his successours To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord Cathol lib. 2. cap. 13. There was nothing said to Peter which was not said to all the rest Likewise for as it was said to Peter whatsoever thou shall bind on earth c. was it not said also to all the rest whatsoever yee bind on earth ◠sayeth he whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever aswell as by S. Peter's pretended successours Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned then by binding which is cōtrar to loosing the making of knots difficulties in matters of faith must be meaned whernone were before which is absurd to affirme And which when Peter's successours doth on earth God must also do the same in heaven As Cardinall Cusanus sayth Epist 2. ad Bohemos p 838. That when the Church changeth her judgement God also changeth his Which is open blasphemy 3 THat the Scriptures ar easie to be understood and therefore none ought to be restrained from reading them VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles sayeth In which are some thinges hard to bee understood To which I answere 1. That by saying some thinges ar hard to bee understood it followeth that the rest which is the greater part are not hard but easie to bee understood For the exception of some onlie cleareth the rest from obscuritie therfore from the greater part of the Scripture easie to be understood which concerne faith manners necessary to salvation wee rather conclude the plainnesse of Scripture◠that people should reade the same then because some thinges are hard to be understood to put obscuritie upon the whole Scripture and therefore to debarre people frō reading thereof Cheiflie seing not onely Augustin lib. 2. de doctr Christ cap. 9. But Bellarmin also consenting to Augustins words lib. 4. de verbo cap. 11. § ultimo testifieth That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture wher upon speaking to the people in his 55. sermon de tempore hee sayeth Neither let it suffice you that yee heare the holie Scriptures read in the Church but also in your own houses either reade thē your selves or desire others to reade them And so likewise sayth Chrisostome con 32. de Lazaro hom 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch Vnderstandeth thou what thou readeth who said how can I without a guide Whereunto I answere 1. This place was a prophecie and such are hard to be understood till they be fulfilled and the Eunuch was a Proselyte and a Novice onelie in religion therefore from one place which was propheticall and dark to a Novice in religion to conclude that the Scriptures in whole are dark obscure and therefore not to bee read by people is an absurd consequence Yea this place rather maketh against papists seing the Eunuchs practise heere was reading of the Scripture which Philip did not reprehend in him as popish Priests would haue done but only explaineth unto him the Prophesie of whom it was meaned and that it was fulfilled by Christs suffering and so maketh him thereby to bee a Christian convert the occasion of which benefit the reading of the Scripture did afford unto him Wherupon sayeth their owne Carthusian Great was the care of that Heathen man sayeth hee and his diligence condemneth our negligence in learning holie Scriptures Therefore also Chrisostome giveth this directiō to people in reading holy scriptures saying in his 10. homilie on Iohn That which is easie to be understood get by heart and these things that are obscure reade thē over often and if by doing so you cannot findout the meaning go to thy teacher The third place which he brings is Luke 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe To which I answere that this maketh nothing against peoples reading of scripture commanded by Christ himselse Iohn 5. 39. injoyned by the Apostle Eph. 6. 17. Coloss 3. 16. and for which Timothy was commended 2. Tim. 3 15. That from a childe he had knowne the scriptures but only showeth that hard places specially such as prophecies are to be expouned to people as Christ did heere to his disciples as the former place Act. 8. 30. and that speach of Chrisostome showeth The fourth place which he adduceth is Revel 5. 1. concerning the sealed booke which none was able to open and which this pamphleter would have to be the booke of scripture whereunto I will onely answere in the Iesuit Ribera's words on that place saying The prophecie of these things which shall fall out in the last times is here only meaned as Andrew Archbishope of Caesarea expoundeth it sayeth hee proveth that hereby the book of the scripture cannot be meaned because evē then Iohn saw this book sealed whē this revelation was made unto him before which time most of the Apostles were dead So that if by this sealed booke the scripture were understood then it would follow sayeth he that the rery Apostles upon whom the holie ghost descended in their time understood not the scripture but it was sealed even to Peter and Paull and to the rest who died before this revelation was made unto Iohn which were absurd to say But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof seing that their late and famous Bishope Espenseus on Titus 2. testifieth that the with-holding of the scripture from the people was neither in the Apostles times or
agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
An ANSWER To a Popish Pamphlet called The TOUCH-STONE of the Reformed Gospell made speciallie out of themselves MATH 15 13. Everie Plant which my heavenlie Father hath not planted shall be rooted up By WILLIAM GUILD D. D. and Preacher of GODS WORD ABERDENE Printed by IAMES BROWN 1656 To the Right Honourable SIR Thomas Mudie PROVESâ— of DUNDIE Iohn Scrimgeor William Duncan Alexander Watson and David Yeoman Baylies AND To the Remnant of the Honourable COUNCELL of that Burgh Grace and peace Right Honourable THe sedulitie of that Apostatick Church of Rome who like these Locusts Revel 9. swarme everie wher in our Countrey and neighbour Nation like Pharisees of old to make proselyts to themselves and misleade simple soules should move the Ministers of Christ and Sions Watch-men to be ashamed to be lesse diligent in a better cause and for a better Master These are dispersing their popish Pamphlets and everie where and everie way sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce And should not wee then be much more seduloâ—s and solicitous every way by word and write to discover their fraud to arme against Errour and labour to reduce The conscience of which dutie for my part hath moved me to answere a late Pamphlet called The Touch-stone of the reformed Gospell Which is in everie Papists hands and almost whereof they vainly brag as being unanswerable which answer I have framed with as great brevitie perspicuitie as I could and the better to stop the adversaries mouthes detect their Wresting of Scripture as PETER speaketh 2. Pet. 3. 16. to their owne destruction I have answered such scripturall places as hee objecteth against us either by the exposition of Fathers for most part orelse of their own Doctours Neither of which without impudence they can reject and so cannot alleadge as he doeth in his Preface That wee chop and change the Text of Scripture by some interpretation or other of our owne These paines then which I have beene pressed by sundry Reverend Brethren and others for the publick good to put to the Press I haue Right Honourable Dedicate to you as a Testimonie of my inteere affection both to your selves personally whose kindnesse and courtesie to my self I have ever at all occasions found as also to that Place wherein you governe in regard of my relation therto which moved me as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene the place of my owne Birth and breeding so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie For whose care of my Education in Letters as I did owe him all filiall dutie and gratitude while he lived so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing and whose prosperitie I shall ever heartlie wish and that the Lord who hath showne it hard things that it might have said call me Marah may so sanctifie to it that sad visitation and prosper that Place hereafter that it may bee Naomi or as the Prophet speakes Isai 61. 3. He may give it Beautie for Ashes the oyle of ioy for mourning and the garment of prayse for the spirit of heaviness Which shal be the heartie prayer of Your most affectionat in Christ to honour serve you WILLIAM GUILD To the Reader Courteous Reader IN answering this TOUCH-STON of the reformed Gospell I thought good to advertise thee of some things First That the Impudencie and malice of this Pamphleter beside his Ignorance is such that to make the Protestant profession the more odious to his Proselyts hee would charge our Profession with such Doctrines and Tenets which we never taught nor owned So that whil he fights against such he beats the wind and fights onelie with his owne shaddow A few Instances in place of many are these First § 5. That we say That a man by his own private spirit may rightly judge and interpret Scripture Next § 6. That PETERS Fayth failled 3. § 9. That the Church was not ever to remaine Catholick 4. § 10. That the Churches unitie is not necessary in all points of Fayth 5. § 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § 21. That good works are not necessary to Salvation 7. § 29. That Angels cannot help us 8. § 39. That the bread in the Supper of the LORD is but a figure 9. § 45. That Fasting is nos grounded on Scripture nor causeth any spirituall good Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple but also to make our Profession the more odious to such as will beleeve him imitating herin Satan who by like lyeing would made God odious to our first Parents 2 As if to name onelie and by a false Master to multiplie the citations of Scripture Fathers were enough without the setting down the words of either he laboureth to seduce simple soules and make them beleeve that both Scriptures and Fathers were on their side onlie whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers whose words he sets downe be proven in this my ensueing Answere to be either altogether impertinent and wrested or to make against himself Then much more may any judge the like of such places as he only pointeth at but neither seteth downe nor dare set downe their words Wherefore 1. As for his references to places of Scripture First They are such that if I should particularly discuss their impertinencie not only should his grosse ignorace and deceat be seen the more which is clearly enough discovered I hope by my answer to such places whose words he sets downe but my Answere should also grow to a hudge volume wheras I strive to as great brevitie with perspicuitie as I can and that to make my Answere onely to bee a pocket and portable Book 2. His references for ostentation onely and delusion of the simple are so numerous as Pag. 20. for the Churches infallibilitie where hee bringeth but foure places of Scripture whose words he sets down he maketh reference to 22. places most impertineÌ„t wrested Like wise pag. 59 To prove good works to be meritorious he bringeth but four places of Scripture in likemanner but relats to 21. more which aâ— to no such purpose the like he does p. 27. 51. 54. 63. 67. 72. elswher Next as for his references to the testimonies of Fathers mentioning oftimes neither Book Chapter noâ— words It wer an infinitly laborious task to answere a man knoweth not what and would likewise accrease to a voluminous bulk especiallie seing either ignorantlie or I may justlie fay deceatfully and impudentlie hee citeth places in Fathers 1. whom themselves rejects as spurious and
Chrisostome that wee may do more than wee are commanded Next for this hee citeth Gregorie Nissen 1. Moral cap. 5. wheras Gregory Nissen never wrote such a book but he seemes to mistake Gregory Nissen for Gregorie the great who lib. 21. Moral cap. 15. quyte overthrowes works of supererogation 19. THat by the fall of Adam wee haue lost our freewill and it is not in our power to choyse good but onlie evill VVHich he sayeth is contrary to 1. Cor. 7. 37. and Prov. 23. 26. wher the Lord requireth us To giue to him our heart which if wee haue not freedome of will why doeth the Holie Ghost require this of us sayeth he To which I answere that all such precepts are the Rules of our dutie but not proofs of our abilitie by nature which when we see we are not able to performe of our selves it is to drive us by praier to him who onlie can inable us and as is said Philip. 2. 13. Who worketh in us both to will and to do of his good pleasure as we see the proof thereof Ioel. 2. 12 compared with Lam. 5. 21. as also Ezek. 18. 31. Where though the Lord sayeth Make you a new heart yet cap. 36. 26. he sayeth I will give you a new heart c. For as Augustin speaketh tom 7. de gra l. arb c. 16. To the Pelagians of old who objected such places That God coÌ„mands us to do what we are not able to wit of our selves that we may know what wee should seeke of him who can make us able and workesin us both the will deed So Bernard de gra lib. arb And as for Scholasticks how much sayeth their Cassander consult art 18 They haâ—e ascribed to Divine grace in place of the rest Bonaventure doeth witnesse saying This is the profession of all pious minds to ascribe nothing to themselves but all to the grace of God Next as to that 1. Cor. 7. 37. wher it is said That he that standeth stedfast in his heart having no necessitie but hath power over his owne will and hath so decreed in his heart that he will keepe his virginitie doth well This Text I say maketh nothing for mans naturall freewill a-like to good as to that which is morallie evill nor was there ever any learned Romanist to my knowledge that alleadged this place to prove freewill For Cardinall Cajetan Aquinas Catharinus and others upon this place showeth that the Apostle heere speaketh onlie of a fathers power over his child and that as he willeth or pleaseth he may dispose of his virgin either to marrie her or keepe her unmarried as he should find her inclination or the fitnes or unfitnes of times As wee haue the like speech Act. 5. 4. of Peter to Ananias though in another matter The second place which he bringeth is Iohn 1. 11. 12. which sayeth That Christ came to his owne and they received him not but as many as received him he gaue them power to become the sons of God which plainlie implyeth a libertie of will sayeth he To whom I answere 1. That this Text implyeth no liberty of will by nature in them who received Christ to receive him but that he that gaue them power to become the sonnes of God gaue them grace also to receiue him whil as others did not receive him this is according to the Apostles speech 1. Cor. 4. 7. Who made thee to differ from another what hast thou which thou hast not received and according to 2. Cor. 3. 5. That we ar not able to think any thing as of our selves but our sufficiencie is of God wheron sayeth their owne Estius and with him Lyra The greeke Commentators as Chrisostome Theophylact and O Ecumenius explicating the Apostles meaning speaketh after thiâ— manner sayeth he That there is not something on our part and somthing on Gods part in the first worke of our conversion but plainlie that there is nothing on our part no not the least thing but all to be ascribed to God The third place which he bringes is Deut. 30. 19. where Moses having set before the people life death c. he biddeth them choose life To which place my former answere to Prov. 23. 26. sufficeth Therfore also sayeth their Hugo de S. victore Miscell 2. lib. 2. Tit. 137. That for doing good ther is a three fold grace a preventing a cooperating and a following grace The first giveth us the will to choyse the second the abilitie to do and the third the perseverance to continue Estius likewise on 2. Cor. 3. 5. To this purpose citeth the words of the councell of Orange whereby they decreed That he was deceived with an hereticall spirit who will say that a maÌ„ by the power of nature can but think as becometh him any good that belongeth to eternall life let be to choyse the same The fourth place is Luke 13. 34. O Ierusalem IerusaleÌ„ how oft would I gathered thy children as an Hen does her brood under her wings but ye wold not Which Text showeth indeed the perversnes of mans will by nature and the opposition thereof to the will of God but no freedome therof by nature to wil that which is morallie good tendeth to salvation As for the testimonies of fathers He bringeth first Hilarie saying That he would not that there should be a necessitie for men to bee the sonnes of God but a power To which I answer 1. That Hilarie wrote 12. bookes of the Trinitie but he telleth not which of them 2. Hilarie speaketh of a manichean necessitie or coaction which we also deny to bee in mans will at all or in his first conversion and by power hee means not the power of freewill by nature but that power or efficacy of grace which our Saviour giveth Iohn 1. 11. Therefore also of this power against the forenamed coaction Prosper speaketh thus de vocatione gentium Wee both belieue feel by experience sayeth hee that grace is so powerfull that yet wee conceive it not to be any wayes violent The second testimonie which hee bringeth is Augustins saying To consent or not to coÌ„sent to Gods calling lyes in a maÌ„s own wil. To which I answer 1. That he cites l. 1. ad simpl q. 4. wheras in that whol book ther ar but two questions 2. I answer to the words of August out of Augustin himself in his 107. epistle to Vitalis That not only not to coÌ„sent to Gods calling lyes in mans will which is perverse by nature but also to consent to Gods calling lyeth also in a mans owne wll for grace takes not away the liberty of the will which is by Gods creation but the pravity therof which is froÌ„ mans corruption So that as he said before l. de gra l. arb It is sure that we will freely wheÌ„ we will but it is he that maketh us will that which is good of whom it is said It is God who worketh
unjust if Hee rendred not heaven for them Lastlie Where he sayeth that the holie Fathers unanimouslie affirme the same but setteth downe none of their words Let their own Cassander witnesse the contrarie consult art 6. saying This doctrine is not to bee passed by which with a full consent all the ancient Fathers deliver That our whole confidence of remission of sinnes and hope of pardon and Eternall life is to be placed in the only mercie of God and merite of Christ which made Bellarmin also conclude lib. 5. de Iustif cap. 7. saying for the uncertantie of our own unrighteousnes and the danger of vaine glory it is safest to place our whole confidence in the onlie mercie and bountie of God 23 THat Faith once had cannot bee lost VVHich he sayeth is contrary to Luke 8. 13. Where the seed on the rock are thâ—se who when they heare receive the word with joy and for a whyle believe but in the time of temptation fall away To which I answere That by the believing of such no true saving faith is meaned But a temporarie assent onlie to that which is spoken as their own Carthusian late Stella showeth because their hearts say they are hard and rebellious and destitute of the moysture of grace The second place is 1. Tim. 18. where it it said That some having put away a good conscience concerning faith have made shipwrak Whereunto I answer That by faith is not understood true saving faith but the profession of the gospell onlie which oftimes in scripture receiveth this title as 1 Tim. 4. 1. and Act. 13. 8. where it is said That Elimas the Socerer sought to turne away the deputie from the faith which by way of exposition Heb. 10. 23. is called the Profession of the faith And thus also doth Lombard Aquinas and Estius expound who declareth it to be also the exposition of Auselmus The third place is 2. Tim. 2. 16. Concerning the overthrow of the faith some which receiveth the same answere with the former And which the very words of the preceeding verse cleareth calling this overthrow Their erring from the trueth As the forenamed Lombard Aquinas and Estius also showeth As for Fathers he sayth that they affirme the same frequently but citeth onlie Augustin in two bookes but telleth not what chapter wheras there are 24. in the one and 16. in the other 24. THat God by his will and inevitable decree hath ordained from all eternitie who shall bee damned and who saved VVHich he sayeth is contrary to 1. Tim. 2. 3. 4. Where it is said That our Saviour will haue all men to be saved To which I answere 1. That Augustin in his Enchiridion cap. 103. expoundeth this place thus That God will haue all to be saved that are saved and that none can be saved but such as he will And next that by all men hee meaneth all sorts of men And thus also doeth Aquinas and Lombard expound the words all men Aquinas also and Cajetan showeth that by our Saviours Will is not meant that which is called Voluntas beneplaciti or his secret Will whereby from all Eternitie he hath elected some to salvation and reprobated others but Voluntas signi or his revealed Will. wherby he offereth to all the meanes of salvation And their late Estius telleth us that by all men a part onlie by the whole is understood as Philip. 2. 21. where it is said All men seeke their owne not the things of Christ The second place 2. Pet. 3. 9. That God is not willing that any should perish is coincident with the former And as for the words of Ambrose That he will not referr to God the prevarication of Adam nor the treasone of Judas though he knew the same before it was committed They no wise make against us who in our Consession of Faith cap. 5. art 4. affirme That the sinfulnes of men or Angels proceedeth onlie from theÌ„selves and not from God Who being most Holie and Righteous neither is nor can be Authour or Approver of sin And as for other Fathers whom hee citeth onlie he doth this so looslie as none can know at what words hee aimeth for example he he citeth Augustin lib. 1. de civit Dei but no chapter whereas there are 36. in that book as also he citeth Ambrose lib. 2. de Cain Abel but telleth not in what chapter the words are which he alleadgeth whereas there are ten in that book And as for others none of them ar against us yea they are clearlie for us as also Cardinall Cajetan and Aquinas on Rom. 9 20. As likewise their late Estius on Rom. 9. 13. 20. 21. goeth as farre in this point of Election and reprobation with us as any Protestant writter whosoever and citeth Lombard Aquinas Hugo de S. victore Lyra Cajetan Prierias and others as of the same minde with him and us 25. THat everie one ought infalliblie assure himâ—elf of his salvation and believe that he is of the number of the predestinat VVHich he sayeth is contrary to 1. Cor. 9. 27. wher the Apostle sayth I keep my bodie under in subjection lest by any means when I haue preached to others I my self should be a Castaway To whom I answere 1. To the point of our doctrine that we say no further herin than their bishop Ambrosius Catharinus as Bellarmin testifieth lib. 3. de Iustif cap. 11. That a godly man may haue assurance of his Iustification and salvation without doubting by the certaintie of divine faith but yet as our Confession of Faith speaketh cap. 14. That saving faith is different in degrees weake or strong and may be often and many wayes assailed and also weakned to wit by doubting but in end it gets the victory growes up in many to the full assurance thorow Christ yea sayeth their owne Cassander consult art 4. That there is none of the Schoolmen who doth not teach and diligentlie urge sayeth he that confidence assuraÌ„ce of the grace and mercie of God and glorie to come should be opposed to doubting and distrust Therefore though the godliest may haue their owne doubtings yet they should strive against the same and use all the means ordained by God to gather assurance and make their election sure by well doing not to cherish doubting as a dutie the doctrine wherof is as contrarie to the nature of faith as light is to darknes as wee may see Rom. 4. 20. Next to answer to the place forecited 1. Cor. 9. 27. 1. The word rendred Castaway or as the Rhemists translate Reprobat is not in opposition to Elect but is as much as reproved as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 2. This place proveth not that the Apostle doubted of his salvation wherof by papists owne confession he was sure as Rom. 8. 38. 2. Tim. 1. 12. 4. 8. and gal 5. 20. showeth But in his person hee showeth the sutablenes of the practise of mortification with his doctrine thereof
and the like necessitie of conformitie in all other Pastours as they would eschewe the danger here mentioned And this to be the true meaning of the place both Aquinas and Lombard doeth showe The second and third places are Rom. 11. 20. Of not being high minded but feare and Philip. 2. 12. Work out your owne salvation in feare and trembling To which I answere That there is a twofold feare the one which is called Timor incertitudinis or a distrustfull feare condemned Isai 35. 4. Luke â— 74. 12. 32. and Revel 21. 8. And another which is called Timor solicitudinis or a feare of holie carefullnes suspecting their owne infirmitie and corruption and causing godlie watchfulnes which is therefore called Godlie feare Heb. 12. 28. and they are pronounced blessed who haue it psal 128. 1. and this is that feare which is commanded in both these forcited places as Cardinall Cajetan showeth on Philip 2. 12. As also Estius saying With feare and trembling to work out our eternall salvation is to work it out magna cum solicitudine that is with great carefulnes As for the testimonies of fathers he citeth Ambrose in psal 118 Ser. 5. wher nothing makes against us nor in Basil or Jerome whose book he only nameth but no chapter whereas there are 11. long chapters therein nor yet in Chrisostome and as for Augustins words on psal 40. which should be 41 where he sayeth Whether his owne justice remaineth or not hee knoweth not for the Apostle terrifieth me sayeth he saying he that standeth let him take heed lest he fall To which I answere with Bernard who citeth this same place ser 2. de Septuagesima That this is the feare of an holy solicitude which everie one should haue to keepe him humble sayeth he as Augustin likewise showeth in the words that followeth the former that he speaketh not against assurance of salvation which the godlie may haue but against self confidence and presumption The second Testimonie that hee bringeth is Bernards words in the same sermon saying Who can say I am one of the Elect but he forgetteth to bring the following words which are these Yet the confidence of hope comforteth us that we be not altogether tormented with the anxietie of doubting sayeth hee for this cause are given to us signes and evident marks of our salvation that it may be put out of doubt sayeth he that hee is of the number of the Elect in whom these signes remaine Even as against such anxioê° doubting that excelleÌ„t speech of Cyprian is remarkable Ser. 4. de mortalitate pag. 317. That if wee do believe an hoâ—est mans promise much more should wee the Lord who hath promised life and immortalitie 26. THat every man hath not an Angel guardian or keeper VVHich he sayeth is contrary to Math. 18. 10. wher it is said That Children haue their Angels that behold the face of God And psal 91. 11. Hee shall giue his Angels charge over thee c. To which I answere That these places speak not of one onlie Angell guardian appointed for everie one but of Angels in the plurall which wee deny not to to be sent furth as the Apostle showeth Heb. 1. 14. As Ministring spirits for the good of the Elect somtimes many as Gen. 28. 32. to attend Jacob. and 2. King 6. 17. to protect Elisha and somtimes fewer or one as Act. 12. 7. As it pleaseth God to direct dispose So that I know not any great controversie betweene Romanists and us heerin Which Bellar. therfore never toucheth in all his book of Controversies 27 THat the holie Angels pray not for us nor knoweth our thoughts and desires on earth AS for the Angels their knowledge of our thoughts he bringeth no place of scripture neither indeed can he this being the Lords onelie prerogative as wee see 1. King 3. 36. and Rom. 8. 27. And as Theophilact showeth on Luke 5. 22. And their owne Jansenius acknowledgeth concord cap. 32. Neither is this the Controversie what Angels do in heaven in praying for the Church in generall but what we should do on earth in relation to them in particular as whether we should pray to them and give to them that which Bellarmin calleth That most excellent sort of worship which is praier pref de sanctis but because he wresteth some Texts of scripture to prove that the Angels pray for us in particular therfore we shall free these from the wrong sense which hee would put upon them First then he bringeth Zach. 1. 9. which should be verse 12. wher the Angell sayeth to God How long will thou not haue mercie on JerusaleÌ„ To which I answere 1. That this Angell was Christ as Remigius Altisioderensis expoundeth so called frequentlie in scripture as Gen. 48. 16. Exod. 32. 34. Hos 12. 4. and Mal. 3. 1. Who is the onlie Mediator for his Church 1. Tim. 2. 5. And 2. Though this wer a created Angell yet he prayeth for mercie onlie to the Church in generall The next place of Canonicall scripture which he bringeth is Revel 8. 4. And the smoake of the incense of the prayers of the saints ascended from the hand of the Angell before God To which I answere in like-manner That Andreas Caesarensis many others sayeth the Iesuite Ribera expoundeth this Angell to bee Christ as Ambrose and Beda likewise expound Lyra also Carthusian who affirmeth moreover That this is the exposition of all Catholicke As for the testimonies of Fathers he bringeth one of Hilaries saying That God needeth not the intercession of Angels but our infirmitie needeth The first part whereof maketh against him And in the last howsoever he sayeth that our infirmity needeth yet this doth not positivelie prove that they do interced especiallie for particular persons and in particular cases As for other fathers whom he onlie citeth to wit Ambrose and Victor Vticensis they speake nothing which is contrarie to our doctrine or for him 28 THat wee may not pray to them VVHich he sayeth is contrarie to Gen. 48. 16. The Angell who redeemed me from all evill bless the Lad's To which I answere That by the Angell sayth Cyrill of Alexandria lib. 3. Thesaur cap. 1. Hee understandeth the word of the Father for Hee was not ignorant that he was called the Angell of the great Counsell sayeth he Likewise sayeth Athanasius cont Arrian ora 4. As also Procopius It is cleare that the patriarch Iacob coupled no other in his prayers with God but his word which he therfore calleth the Angell because sayth he he onlie revealeth his Fathers will The next place of canonical scripture which he bringes is Hosea 12. 4. Wher Iacob is said to haue had power with the angell made supplication to him To which I answere That by this Angell the text showeth clearlie that God is understood 1. seing it is said of Iacob verse 3. That by his strength he had power with God 2. He telleth us v. 5. that this Angell was The
Lord of Hosts 3. The change also of Iacobs name to Israell Gen. 32. 28. and the reason therof showeth this For as a Prince thou hast prevailed with God sayth he who wrestled with him And 4. the name of the place proveth this being called Peniell for I haue seen God face to face sayeth Iacob As for testimonies of fathers he bringeth onlie Augustin on Iob. 19. 21. where he fayth That Iob speaking thus haue pitie on me my friends he addrest himself to the Angels To which I answer 1. That he wrongs Augustins words which are these only That Iob seemeth to desire the Angels or-else the saints to pray for him which exposition Pineda a Iesuite condemneth and expoundeth it of Iobâ— owne friends 2. The scripture it self in the veâ—ie next verse maketh against any such exposition which sayeth why persecute yee mee to wit by reproaches which the good Angels abhorre to do to the godlie 3. Pope Gregory also in his Moralls on that place expoundeth it thus saying Behold he calleth theÌ„ friends who by reproachs hitherto had afflicted him Thus also doth Lyra expound this place Ferus like wise and Mercerus professour in the Universitie of Paris 29. THat the Angels cannot help us FOr answere This calumnie is most impudentlie and maliciouslie imputed to us for on the contrarie we grant that both they can and do help the godlie seing as is said Heb. 1. 14. They are Ministring spirits sent forth for the good of the Elect as many examples in scripture doeth prove 30 THat no saint deceassed hath afterwards appeared on the earth FOr answere This likewise wee nowise affirme nor are we contrarie to Math. 27. 52. That after Christs death the graves were opened and many bodies of saints that sleeped arose came out of their graves after his resurrection and went into the holie citie and appeared to many nor to Math. 17. 3. That Moses and Elias appeared at Christs transfiguration to to the three disciples But this Pamphleter heerin showeth his ignorance saying That they talked with them whereas Thy talked onlie with Christ. And as for Samuels apparition to Saull 1. Sam. 28. Tertullian lib. de anima prope finem Iustinus Martyr q. 52. Augnstin quaestionuÌ„ vet Test q. 27. Procopius and Eucherius in 1. Sam 28. Aquinas sum p. 1. q. 89. art 8. and the Popes owne Decretall causa 29. cap. 14. All these declare that it was not Samuell but the devill that appeared like him to Saull But the intention of this Pamphleter in all the places adduced is for establishing that lucrative errour of Purgatorie and of the apparition of soules being there and desiring by soule-masses to be freed therfrom To which I will answere onlie in Chrisostoms words Hom. 29. on Math. These voyces that say I am the soul of such a one proceedeth saith he froÌ„ the deceat of the Devill for it is not the soul that departed that sayth that but Satan who that he may deceive the the hearers faineth himself to be that sonle sayeth he As likewise thus â—peaketh their owne Lyra on Dan. 11. People being thus deceived by miâ—acles fained by Priests and their adheâ—ents for their gaine sayeth hee as â—he people of old were deceived by the Priests that worshipped the dragon and God permitting this sayth their Gabriel Biel in canone Missae lect 49. and mens infidelitie so deserving the same Against which sort of jugling tricks and apparitions their owne famoê° Valla mightily exclaimeth in his book of Constantins donation about the end thereof 31 THat the Saints deceassed know not what passeth heer on earth VVHich is contrarie sayth he to Luke 16. 29. wher Abraham knew that they had Moses books on earth when he sayd to Dives concerning his brethren they haue Moses the Prophets which himself had never seen while he was alive To which I answere 1. That this is a parable as Theophylact sayeth expreslie on Luke 16. and Iustin Martyr q. 60. As also Chrisostome Hom. 1. de Lazaro and their owne Arboreus showeth that others affirme the same as Erasmus doth and parabolicall speeches are not argumentative by consent of all The second place is Iohn 5. 45. where our Saviour sayeth There is one that accuseth you even Moses in whom yee trust To which I answere That by Moses is understood not his person who should be their accuser and therefore knew their faults but as this Pamphleters own words are Moses books And so this place proveth not his point The third place is Revel 12. 10. taken from Satans accusing the brethren before God ergo sayeth he hee must know wherof and who without shame can deny that to saints which must needeth be granted to devils To which I answere That this is an absurd infereÌ„ce for glorified saints remaine onlie in heaven And therfore as is said Iob 14. 21. and Isai 36. 16. know not mens effaires on earth whereas the Devill compasseth the earth to and fro walking in it Iob. 1. 7. being the Temper and therefore may know mens effaires and actions The fourth place is 2. King 6. 12. where Elisha told the King of Israel the words that the King of Syria spake in his bed-chamber To which I answere That from one extraordinarie act of Gods revelation to his Prophet and of one thing onlie on earth to argue to an ordinarie revelation to his glorified saints of all things in heaven is as absurd a consequence as was the former As for Fathers hee citeth onelie three Euscbius Maximus and Ierome but none of their words and so loâ—slie also as 14. chapters being in that book of Ieromes he telleth not in which of them 32. THat the Saints pray not for us TO which point I answere first in generall That the controversie is not as I spoke of Angels what the saints in heaven out of their charitie do for the Church their fellow brethreÌ„ in general but what our duty is if it be lawfull for us to pray to theÌ„ in particular Next I answere to the wrested places of scripture which he bringeth to prove that they pray for particular men ordinarlie and in particular cases knowne unto them as hee said before The first whereof is Revel 5. 8. where The twentie four Elders in heaven are said to fall downe before the Lamb having everie oâ—e harps and golden vials full of odours which are the prayers of the saints to which I answere That Haymo Beda Aquinas and Richard de S. victore all expound these Twentie four elders to represent the church militant said to bee in heaven as that woman Revel 12. is said to be because of their heavenlie disposition and affections because that this was represented in a heavenlie vision to Iohn and are said to have Harps and golden vials the speech being borrowed froÌ„ the Leviticall Ministrie as the Iesuit Ribera showeth to expresse the spirituall worship of Christians praises prayer under the gospell as wee see fore-prophecied Mal. 1. 11.
The second place of Canonicall scripture which he bringeth is Ier. 15. 1. Tho Moses and Samuel stood before mee yet my mind could not bee towards this people To which I answere 1. That the speech is hypotheticall or by supposition therfore nowise concluding as our Saviours like speech showeth Iohn 21. 23. 2. This cannot prove that Moses and Samuell did pray for the people Being then till Christs Resurrection in Limbus Patrum as Bellarmin sayeth lib. 1. de sanctis cap. 20 and so not injoying Gods sight or presence and therefore they neither praied for men nor wer prayed unto by men And 3. This their praier is meant for the people of God onlie in generall and not for any one in particular The third place is Revel 2. 26. Hee that overcometh and keepeth my words to the end to him I will giue power over the nations and hee shall rule them with a rod of iron Therfore sayth he seing Christ imparteth his power to them upon the nations they may pray for them over whom they are sâ—t To which their owne Iesuite Ribera answereth thus Our Saviour alogether speaketh here of power sayeth he that the saints shall exercise in the day of jâ—dgement upon all nations that haue not obeyed Christ judgeing them with Christ and giving them over to the pâ—nishment of eternall death signified by ruling them with an iron rod as wee see cap. 19. 15. Thus we see that they are so farre froÌ„ praying for them being alive that they are to adjudge them to eternall punishment after death His last place is from the parable of the rich-glutton Luke 16. Praying to Abraham for his brethren and it were absurd sayeth he that the damned in hel should haue greater charitie than the saints in heaven To which I answere 1. That this is a parable as hath been proven and therefore not argumentative 2. The damned in hell haue no charitie or Christian vertue at all and therefore this Rich glutton did it not out of charitie to his brethreÌ„ but to eschewe the augmenting of his owne torment by their continuance in these sinnes wherein he had given them ill example or inducement when he was alive with them 3. To argue from the practise of a damned Wretch in hell which had so bad a successe as not to be heard to alike practise which Christians should use on earth is a bad inference and a worse directorie As for fathers hee citeth onelie Augustin Hilarie and Damascen but not their words of whom Augustin maketh nothing for him in that place neither Hilarie for what he speaketh is onelie of Angels grounded also upoÌ„ an Apocryphall book onlie Tobit And as for Damascen as I shew before as hee is not of so great antiquitie so also he is noted by Sixtus Senensis in his Bibliotheck lib. 6. Annot. 187. to bee hereticall speciallie concerning the procession of the Holie ghost 33 THat wee should not beseech God to grant our prayers for the saints merits nor do we receiue any benefit thereby VVHich he sayeth is contrarie to Exod. 32. 13. where it is said Remember Abraham Isaac and Israell thy servants To which I answere That this was to remember his owne free promise which hee made to them that he should bee their God the God of their seed after them as the very following words showeth saying To whom thou swearest by thy self and said I will multiplie your seed as the starrs of heaven as their owne Lyra upon that place showeth and the subsequent place which he citeth proveth 2. Chron. 6. 16. so that this was not to remember their merits which Iacob wee see utterlie disclaimeth Gen. 32. 10. but his own free promise and mercies The second place is 2. Chron. 6. 16. Now therefore O Lord God of Israell keepe with thy servant that which thou hast promised him Where we see againe clearly no mention of merite on Davids part which hee everie where also disclaimeth but only of the free promises of mercie made to David on Gods part as we said before The third place is Exod. 20. 5. I will showe mercie to thousands of them that loue me and keepe my CoÌ„mandements which place maketh clearlie against merit wher the Lord speaketh onlie of mercie which he will showe on the godlie and their ofspring as the Apostle speaketh 2. Tim. 1. 16. The Lord give mercie to the house of Onesiphorus for he oft refreshed me And wher mercie is onlie it excludeth merite 34 THat wee ought not expresly pray to them to pray or interceed to God for us VVHich he sayeth is contrarie to Luke 16. 24. Where the Rich-glutton in hell prayeth to Abraham to haue mercie on him To which I haue alreadie answered That it is parabolicall and therefore proveth not The second place is Iob 5. 1. Call now if there be any that will answere thee and to which of the saints will thou turne To which I answeâ—e That Cardinall Cajetan setteth this down as the meaning of the words That heerby Eliphaz would showe Iob that his innocencie which he so much maintained wold get none of the saints that would maintaine so bad a cause to pleade such innocencie as he did or who would approue his speeches The intention of Eliphaz being onlie to convince Iob that none wer ever so sharplie punished as he was except he had ben wicked or an hypocrit which was Eliphaz errour therfore he biddeth him showe any of the saints or godly before him that ever were so punished 2. Their owne Lyra also expoundeth this place thus That Eliphaz telles Iob That seing God answereth him not in his sad affliction to whom other can he haue his recourse For thou shalt not haue the saints sayeth he to be thy helpers so that this place rather maketh against prayer to saints nor for it As for the Fathers whom he citeth onlie as his use is but setteth not down their words they make nothing for him and hee citeth the works of some as that of Athanasius which is nowise extant And because this man would bear his reader and proselits in hand as most of them do deceatfullie That they pray onlie to saints to pray to God or interceed for them but that they seek not pardon or grace such like froÌ„ the saints themselves as Bellar. also professeth lib. 1. de Sanct. cap. 17. I will showe how deceatfullie they deale with simple soules and that their practise is quyte contrarie that they seeke these thinges from them whereof God onlie is the giver as Mercie pardon of sinnes grace and other good gifts And shal instance this onlie in these places of their own old printed books against which they cannot except which I haue beside me to show to any who desireth The first is that idolatrous invocation of the virgin Marie in the RomaÌ„ Missall the words wherof are these O felix puer pera nostra pians sceâ—era jure matris impera redemptori tua
That God was sitting on a Throne and Dan. 7. 9. whose garments were whyte as snowe the haire of his head like pure wool Whence hee gathereth that as hee was seene therefore he may be â—o pictured To which I answer That it followeth not for before that time he appeared to Moses in the bush in the forme of fire and yet their own Richeom tract 3. c. 9. saith To picture him so wer to favour the pagaÌ„s who worshiped the fire so may we say that to picture God as an old man as the papists do is to favour hereticks called the Anthropomorphits who made him to haue the shape and members of a man Therfore Augustin de fide symbolo cap. 7. giveth this reasone why it is not lawful to any Christian to make any such image Lest we fall into the same sacrileâ—ge saieth he whereby the Apostle maketh them execrable who turne the glorie of the incorruptible God into the similitude of a corruptible man Rom. 1. 23. 51 THat blessing or signing with the signe of the Crosse is not founded on holie scripture VVHich he saieth is contrarie to Revel 7. 3. Where it is said Hurt not the earth nor the sea nor the trees till I haue sealed the servants of GOD in the foreheads To which I answere 1. That there is no word heere of signing farre lesse with the signe of the Crosse but as the originall hath of sealing and what this sealing is is exprest 2. Tim. 2. 19. The foundation of the Lord standeth sure having this seale the Lord knoweth them that are his let every one that nameth the Name of Christ depart from iniquitie So that it is sanctification departing from iniquititie which manifesteth their election that such ar the Lords 2. If this were the signing with the signe of the Crosse then none that did signe themselves so would perish for none of these that were sealed heere did perish The other two places Mark 10. 16. Luke 24. 50. which speaketh onlie of Christ and his disciples their blessing of Children maketh no mention of any signing them with the signe of the Crosse but onlie of blessing them And so are alleadged unto no purpose As for Fathers he setteth downe none of their words Therfore wee passe by theÌ„ yet with this answer that none of them proves his point 52 THat the publick service of the Church ought to be said a language that al the people may unstand VVHich he sayeth is contrarie to Luke 1. 8. where it is said That Zacharte was burning incense in the temple the whole people were praying without where sayeth he hee being within and the people without then how did they understand him To which I answer 1. There is no word of his speaking words to be understood but of burning incense for he was strickeÌ„ dumb 2. He being within and the people without it was not marvell that they did not understand in what language he had spokeÌ„ wheras the question is Whither that divine service which is performed in the sight audience of the people which should be to edification according to 1. Cor. 14. should be in a language unknown to the people which is against the Apostles directioÌ„ for saith CajetaÌ„ on that place out of this doctrine of Paul it is gathered sayeth he That it is better for edifying of the Church that publick prayers which are said in the peoples hearing be said in the vulgar tongue known to the people Clergie nor in latine or an unknoweÌ„ language And that this was the practise of the primtive Church Aquinas on 1. cor 14. granteth as also saith their own Lyra. In the primitive church thanksgivings and all other common service was performed sayth he in the vulgar tongue The second place is Levit. 16. 17. wher it is said That there shall be no man in the tabernicle of the Congregation when he goeth in to make an attoniment in the holie place till he to wit the High-priest come out again Which maketh no more to prove that publick divine service before the people should be done in an unknowne tongue to them then it proveth Rome to be in Vtopia For 1. This place speaketh onlie of the High-priests entrie into the most holie place with blood to make attoniment once onlie a yeare which was an action betweene God and him and no mention of speech in whatsoever language 2. Which was to be performed in that place when ther should be no man in the Tabernacle of the Congregation and therefore private without any assistance or presence of any who might either heare or see him 3. This was a jewish and typicall service abrogat froÌ„ whence to draw this consequence Ergo the publick service of the Church under the gospell ought to be said now in a language that people understands not is as coherent as fire and yâ—e or followeth aswell in Logick as to say that the Authour of this Touch-stone is an Animal Ergo Bos cornutus You may see likewise how impudent and ignorant this man is to alleadge as he doth in his preface and whole Tenour of this Touch-stone To convince us that our doctrine is against the expresse words of our own Bible whereas let any indifferent man judge beside a number of the like impertinencies if these two alleadged places of Luke 1. 8. and Levit. 16. 17. be contradicted any wise by this our assertion That the publick service of the Church ought to be said in a language which all the people may understand FINIS AN Advertisment to the READER IN Respect of that craftie cruell practise even to the dead let be to deceive the living which our Adversaries haue used of late in purging both out of fathers and others their own moderne writters what they find to be against themselves or for witnessing the Truth as their Index expurgatorius showes Lest that the Reader of this my answere to that popish PAMPHLET should light on such purged books as I cite and not finding the words at all orelse far changed as I can instance should think that I had cited them at randon Therefore having the uncorrupted copyes beside me I haue set down with their Names the place where and the time when they wer printed That if the Reader find not the words cited by me or find them altered in a later impression he may know that they haue passed thorow that popish firie purgatorie of bookes ordained at Trent and which indeed is no new trick of the Devill and his supposts but hath ben used by Hereticks of old as Vincentius Lyrinensis testifieth who lived in the yeare 430. And examplifieth the same in Origens works that so by his authoritie hereticks might perswade men of their errours which Origen never knew AND therefore he showeth us that for old and farre spread heresies such as these of poperie are they ar not to be confuted so much by the authoritie of fathers ancient writters in respect by vitiating their bookes they haue stollen out of them what was for trueth what they found to bee against themselves or to use his owne words Eo quod prolixo temporum tractu longae his furandae veritatis patuerit occasio and therefore for confuting such hee sayeth wee must use aut sola scripturarum authoritate orelse with the same the authority of the most ancient and general Councels such as wee see that of the first of Nice for peoples reading of Scripture the lawfululnes of churchmeÌ„s marriage for which that famous Paphnutius so much stood the paritie of patriarchall jurisdiction against papall supremacie which in the three succeeding Councels was also decreed against beside the coÌ„demning of prayer to Angels decreed against in the Councell of Laodicea can 35. and the having of images in Churches let be their adoration condeÌ„ned in the Councell of Eliberis Can. 36. and the like THE NAMES of the Authours whom I cite are A Augustin printed at Paris 1541. Ambrose at Paris 1529. Aquinas at Paris 1529. Alfonsê° a CastrÌ„o at Paris 1534. Arboreus at Paris 1551. B Basil Basileae 1540. Bernard at Paris 1527. Bellarmin Coloniae 1615. C Chrisostome at Paris 1554. Cyprian Lugduni 1537. Carthusian at paris 1536. Cajetan at Paris 1532. Cusanus Basileae 1565. Catharinus Venetiis 1551. D Decretalia Lugduni 1517. DuraÌ„di rationale Lugduni 1515. E Estius at Paris 1616. Erasmê° Antuerpiae 1538 F Fulgentius NuruÌ„bergae 1520. Fasciculus Temporum Coloniae 1479. Ferus at Paris 1559 G Gabr. Biel Lugduni 1517. Gregorius 1. at Paris 1518. Gratian. Lugduni 1517. Georgiê° CassaÌ„der at Paris 1616. H Hieronimus at Paris 1546. Hilarius Basileae 1570. Haymo at Paris 1538. Hugo Cardinalis at Paris 1532. I Ireneus Basileae 1548. Ignatius at Paris 1540. Ianseâ—iê° Muguntiae 1624. L Lyra at Paris 1501. Lombard at paris 1528. Lipomani Catena at Paris 1550. M Mâ—lchiâ—r Canus Coloniae 1605 Missale RomanuÌ„ at Paris 1532. Mercerus at Paris 1563. Maldonat Moguntiae 1624. O Origenes at Paris 1537. P Platina Nurimbergae 1481. Peresius at Paris 1605. Petrus de Aliaco Coloniae 1500. Perusin Perusiae 1608. R Roffensis Londini 1533. Ribera Antuerpiae 1603. S. Sigebert at Paris 1513. Stella Antuerpiae 1608. T Theophylact aâ— Paris 1515. V Vincentius Lyrinensis at Paris 1560. Errata In the Epistle Dedicatory pag. 2. linea ult hands almost for hands almost And To the Reader p. 6. l. 11. Nicen for Nissen p. 13. â—2 Ecuminicall for O Ecumenicall p. 24. l. 11. Doway for Duay p. 33. l. 20. nf for in p. 74. l. 2. Lyrin for Jerome p. 103. l. antepenult Gelasuis for Gelasius p. 220. l. 3. a whol line in the copy omitted the words are these because it feemes to be broken to whoÌ„ it is objected what Ambrose saies that no falshood should be thought to bee in the sacrifice of truth p. 128. l. 3. after the words amongst us is omitted whoÌ„ they call Calvinists l. 19. de ecclesia for de notis ecclesiae p. 132. l. 20. donation for domination p. 272. l. 14. young for youngmaÌ„ p. 180. l. 6. virginitie for virgin p. 191. l. 19. one of for of one p. 353. l. 17. circuÌ„sion for circumcision p. 299. l. 9. wheÌ„ it is taken for when it is not taken