to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
the Apostle 1. Cor. 1. I beseech you BrethereÌ„ by the name of our Lord IESVS Christ that ye say all one thing and that there be no Schismes among you but be you perfect in one sense and in the same knowledge Againe 1. Cor. 14. God is not a god of dissention but of peace Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another according to Iesus Christ that with one mynd and one mouth yow may honour God Againe Rom. 12. Be not high minded and be not wise in your selues Againe Phil. 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioye that ye be lyke minded hauing the same loue being of one vnity and of one iudgement Therefore to descrybe this One with her vnity she is called the body of Christ and his Spouse the Kingdome of Heauen his only doue and perfect one his elect and sister new Ierusalem the arck of Noe. as witnesse these following Eph. 4. 5.1 Cor. 11. Rom. 12. Cant. 6 4. Apoc. 21. Gen. 8. Psalm 79. Cant 2. Esa 5. Ier. 2 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One so hath she vnity the reason is because first she is directed by the holy Ghost The causes of vnity in the Church â—s the holy Ghost the teacher of the truth a visible head to fâ—llow the truth and the definitioÌ„s of â—he Church for conseruing of the truth which is the God of loue and peace and alwayes teacheth the truth which is but One. Secondly the high Pastor and head of the Church who vnder Christ gouernes this Church in a visible manner is an other cause because whilest all obey one who cannot swarue froÌ„ the truth because he is the head of the church for whome Christ hath prayed Matth. 16 Luc 22. For faith and truth must agree in one because faith truth are but one Thirdly the definition of the Church as a square rule by which the truth and religâ—on is tryed and Scriptures are expounded which rules are the cause of vnitie loue peace in the Church of Christ Noe such lyke thing can be sayd of the protestantes where is this one Church amongst theÌ„ where is vnity which is a vertue proceeding of the holy Ghost who teacheth the truth for the conseruation of vnitie where is the head vnto whome all concurres where are the definitions for the keeping of vnity Are these effects among the sectaries Moreouer in the article of faith nombers of SacrameÌ„ts exposition of the Scripture the vse and effectes of the Sacramentes such jarres emulations and discords are amongst themselues that Nicol. gall superintendent in Rhensburgein thesibus hypoth sayth Our contention is not in small matters neyther of trifles How variable is the vnitie of the protestants and irreconciliable but in the highest articles of the Christian religion to wit of the law of the Ghospel of iustification and good workes of the Sacraments and vse of them of diuyne worshipe and ceremonies Which by no meanes can be appeased hidden or dissembled for they are plaine contradictions which can not be accorded thus he So that by their owne professors they are conuinced of discord and sectes Lykewyse Sturnius de rat contrad inaeundae pag. 24. Doth verisie this discentioÌ„ in so much that the Lutherans in their bookes published doe condemne the Churches of Ingland France Scotland Szuitzerland as Heretickes Lykewyse in his Epitome colloq Malbrug an 1564. pag. 82. discouering the Zuinglians who clame vnitie and fraternall peace with the Lutherans saying that the Zuinglians wryte that they account themselues bretheren with vs it is an impudent lye and vainely forged by them that we cannot sufficiently admire their impudency for we account them Hereticks not in the Church of God farrelesse to repute them our bretheren whom we finde transported with the spirit of falshood and to be contumelious to the sonne of God Againe Schluss in Theol. Cal. lib. 3. cap. 6. sayes that the Caluinistes would account vs Lutherans as their bretheren whom notwithstanding they condemne as Hereticks This discord Iezler Zuinglio Caluinist lib. de diuturnit bellâ— euch pag. 25. 80. Discoueres more at length saying there is no end of chiding writting accusing disputing condeÌ„ning and excommunicating one another betwixt the Lutherans and Caluinistes To the same effect sayes Schluss lib. 2. art 15. Theol. cal That it is most cleare no definition eyther of generall or particular counsel is expected for vnity in religioÌ„ because it is impossible to theÌ„ to agree in matters of religion except the great day of the Lord hasteÌ„ and close vp this variance Lykewyse Carlil in his book how Christ descended into Hell affirmes their vnity is to wrest the Scriptures from their right sense and to showe themselues to loue darknes more then the light Whereupon Cal. in praf non test gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers then was in popery by keeping the word from the people Is not this the vnitie of these professors of discoâ—d Schisme and variable opinioÌ„s as Greg. maior in orat de conf dogm The Papistes saies he doe obiect the scandalls and discordes which are amongst vs I confesse they are greater then can be deplored with any teares I confesse the weake myndes of many to be so troubled thereby that they haue begun to doubt wher the truth is or whether there be any Church of God or no. Lykewyse Chytreus in thema deprau Aug. conf The Euangelicall Doctors are more barbarous and lyk cruell beastes contending among themselues then barbarous souldiours Lykewyse Nil Selueccerus sayth that the professors of the Ghospel are loathsome to the world their chayrs pulpites and seates begunne to displease all men in which no other doctrine is heard then venemous debates contentions and varieties of opinions For as says Vigand lib. de errorib maior It is neyther woll nor flax that they contend about but the very capitall pointes of Christian doctrine vntil the great day of the Lord they shall neuer better agree Therefore for conclusion no vnity in heresie but this vnity is in the Catholicke Church because the multitude of belieuers are of one hart In conclusion no vnity is in haeresie As the Catholicke Church is one so is vnity and loue in her One is the Church and in vnity for diuerse reasoÌ„s and one mynd Therefore our Roman Catholik Church is that one and keepes vnitie that same with the Churches which are from the primitiue tymes which may easely appeare by the profession of our faith and in the circumstaÌ„ces of all former antiquitie which also remaines one and in keeping vnity in the continuall succession of the selfe visible head not in nomber but by successiue succession and moreouer it is
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people
of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their
L. course of lyâ—e coÌ„uersation and present exemple of lyfe may thereby glorify God in that your L. haue been an persecutor now to giue a true testimony of a confessor to acknowledg your L. vocation to be extraordinary of God who now hath illuminated your L. vnderstanding in the knowledge of his truth how he hath wrought in your L. according to the multitude of his mercies a strange alteration much from the nature of your L. education and profession to which the whole Kingdome of Scotland can beare testimony of your L. profession in Heresie and of the monuments of your L. Yeall Valour which are yet to be seen extant in the land Symtomes proceeding from an euill cause whose feruour yeall and temerous presumption was greatly to be regrated to see the issue of such noble Carholicke antecessores degenerat indewed with so many good parts of nature to follow such irrationall courses of Heresie in which your L. was nourished instructed brought vp at the feet of Gamaliell weell versant in the circumstances of puritanisme perfect in the oppinions of Caluin yealous and feruent in professioÌ„ in lyfe an another Solon in grauitie conformable with the Rabbies of the new Ghospell in litle Israell in yeall most firy in spirit repugnaÌ„t in will peruerse in knowledge ignorant to wraith sodainly moued in reuendge foreward in execution most ready with Saull making hauock puting coÌ„fideÌ„ce in the multitude of men and in polyce of wordly wites more then in the truth esteeming more the honour of the world then the glory of God or the honesty of the cause albeit there is no polyce or strenth against God who out of euil bringes good who gouern otherwayes theÌ„ man disposeth which may be seen in the conuersion of your L. to the Catholick Faith who in end hath disposed all for the best to bring your L. an other Paul out of Saull and of an veshell of dishonour an veshell of honour that in tyme comming your L. may recall to mynd the infinit goodnesse of God your L. former estat and perill his vocation and cooperating grace And therefore in consideratioÌ„ of Gods manifold benefits towards your L. and of the wisdome and graces wherewith your L. is indewed hath moued me more bold to dedicate this Treatise called The Protestantes Theologie to your L. partly for your L. comfort and vtility that wheÌ„ vacant tyme shall present your L. may reade and peruse this Booke in which your L. shall perceaue the miserable estat and condîtion of all Heretiks out of the Church of God and now hauing opportunatie to redeeme the tyme past your L. may make profit and lay vp in Heauen a treasure that shall not faill approuing your L. self lyke another Iulius Caesar of whome ît is sayd that at all tymes eyther he had a lance in his hand or the Iliades of Homer that when the wares impedite him not theÌ„ was he reading Homers Iliades that out of the I hilosophers sayings he might learne wisdome eueâ— so I doubt not but when your L. shall be vacant of wordly besines your L. will follow that renowmed Caesar in which litle Treatise I Hope your L. shall finde great conteÌ„tement of mynd sufficient matter to discouer the Heretickes Hypocrysie and false Religion and also shal be an helpe to others to come to the knowledge of the truth who allace are lyke the Israelites in Aegypt more willing to liue in slauery of Pharao then to suffer paynes to goe the Land of Chanaan and preferes more the wraithfull contenaÌ„ce of Pharao rhen the holy Land and lykewyse for the good of these who are morall and desyrous to know the truth who in end are lyke the Iewes who loued more the honour of the world theÌ„ the glory of God And lykewyse for the good of such who lyke Atheistes liue lyke the Prodigall sonne contented to liue miserable and to full their bellyes with the huskes of error instead of other fruictes of verity considering with themselues their misery and condition in Heresie as in a farre Country from their Parentes and naturall soyll may come to remorse of conscience to condemne their owne prodigall course and ignorance of lyfe and to make recourse to there parentes whoe pities the misery of their childreÌ„ And lykewyse for all sortes of persones who knowing no better and are ready to imbrace all noualties whose eares are filled with descant of Religions and the innumerable Sectes that euery day appeares or with the vntouned harmony of blasphemy against the Papists And therfore for the good of many aswell as of your L. and vpon the ioy of your L. conuersion and feruent yeall in profession with hope of perseueraÌ„ce and in congratulation of Gods benefits towards your L. and in calling your L. to the knowledg of the truth and in making your L. an child of God and one member of the Catholicke Church who lykewyse hath illuminated your L. eyes with the oile of his grace that the ignorant blindnesse of heresie may be expelled and in pulling you out of the golfe of perdition from the slauery of Aegypt and the basse captiuity of Babylon from the worish Ielousie of Heresie and from eternall damnation vnto saluation for the Ioye of the Angels for the perfection of lyfe comfort of Catholickes conuersion of heretickes and in end for the participation of glorie hath ministred the occasion of boldnes to present this Treatise to your L. for the subiect of this Treatise requyres such a patrone whose yeall in Heresie affore tyme without the knowlege of Godes truth may be in the verity with the true knowledg of God may not only protect and accept of this Treatise but also by your L. magnificent liberality to giue a testimony of your L. yeall to assist and concurre for the affecting of the secoÌ„d Treatise in which fyftie questions shal be intreated Reposing confidently this Treatise in the meane tyme to be acceptable to your L. to an other occasion wishing your L. with all my hart all HeaueÌ„ly blessings with incresse of wordly Honour and the successe of good fortune Farewell Your L. humble Seruitoure F. VVilliam Patersoune Augustin The Preface TO THE READER THE Blessed Apostle S. Paul not without instruction of the Holy Ghost doe forsee the troubles and calamities of the Church of Christ Prognosticates saying 1. cor 11. There must be Heresies amoÌ„gst you to that intente that they who are perfeict and approued amongst you might be knowne In which graue predictioÌ„ two things is to be obserued the one is for our comfort and the other is for our instruction that by the one to wit Heresie we be not dismayed or much offended when we see in the holy profession of our Christian Religion Heresies Sectes and Schismes to arise that then we foresaeke not the field of our faith wherin we warefare to God 1. cor 9. and runnes not as at an vncertaine thing neyther fightes as ' an that
beateth the windes but runnes to obtaine and fightes to vinne the reward And lykewise that we late not goe the steadfast hold of our hope but holding it sure and cleauing fast to the Rock of our faith against which the gates of Hell cannot preuaile neyther infidelity to haue accesse Cyp. Epist 55. ad comm PP If therefore we see by the verdict of the Apostle that Heresies must be which in effect brust out in the dayes of the Apostles as bade weeades springs vp amongst the cornes in the good husbandrie of our Lord and as cockle owersowede of the enemy in the good feild of God For in the dayes of the Apostles there waÌ„ted not most wicked Heretickes as Simon Magus Her nogines Philectus Hymenaeus Alexander Nicolaus who are mentioned in the Scripture to haue wauered and been inconstant in the faith and after the knowledge of righteousnes to haue turned back from the verity and to haue maintayned erroneous opinions and teached false doctrine for lucre cause VVith those also brust out others as the Ebionists Cerinthus MarcioÌ„ against whom S. Paul S. Peter S. Iohn and S. Iude hath writen discouring theÌ„ their doctrin vvth there manners the which wicked persones were so druÌ„ned in the sees of Heresies and delighted themselues in their poysonable opinions of errors yealous and fyrie to mantaine the same with their blood So that to this preseÌ„t day there hath been no age free of Heresie neyther was the world so perfect in Faith and Religion in the dayes of the Apostles more then now neyther is the world so perfect yet as not to haue many simple people in it neyther is the simple people so happy as to keepe themselues securly humble and in the obedience of the doctrine of the Church neyther is the obedient fully secure not to be deceaued of subtill and crafty men neyther is the subtill crafty Heretick so carefull of his credit honesty to moderat his peruerse opinioÌ„ and malice to spare and forbeare to maintain opeÌ„ falshoods old dampned opinions to intangle and snare the ignorantes and simple people VVherfore the Apostle prognosticates Heresies to be that meÌ„ ben forewarnde and fortold that as Heresies must be with it subtility and malice that wheÌ„ men beholde the one to be circumspect not to be deceaued and trapped in the other against whom Christ our Saluiour exhortes vs totake head of false Prophets who are clothed in sheape skinnes and are inwardly reaweing wolues Matth. 7. And S. Iohn biddes not belieue euery spirit but try them and decerne them whether they be of God or no But who is this prudent and wyse that can not be deceaued and who hath that gift to decerne spirits seing Heresie it selfe is of the Scripture and deceit and malice is of the diuell that old serpent for made not Sathan this potion out of Scripture when he said Gen. 3. Eritis sicut dij his deceat and malice is discouered in calling him an Serpent as it is writen erat serpeÌ„s calidior cunctis animantibê° terrae gen 3. Therefore how shall men of good iudgement know theÌ„ farelesse how shall the ignorant and lai-persones try truth from falshood sounde doctrine from error heresie froÌ„ true Religion seing it is coÌ„mon in this age and taught euery man to read the Scriptures and by them to decerne spirites truth and falshood heresie and true Religion I wish froÌ„ my hart if it please God that as holy Scripture is the true tryall therof that it were as euident and plaine to all men to seike the tryall therin which the whole learned holy men froÌ„ the Apostles tymes hath iudged the contrary that the Scripture is a book of difficulties as S Aust saith lib. 2. de doct Christi cap. 6. Many things are darke and obscure in the Scriptures and it hath been so prouyded of God to the inteÌ„t that our pryd may be taymed with traueill and our knowledge not cloyed with facility which quickly contemneth what hath been easily learned In this same mynd is S Hier. in Ezech. cap. 45. saying All prophesie and interpretation of the Scriptute containes the truth in darknes and obscurity to the intent that the scollers learned within may vuderstaÌ„d but the rude people without may not know what is said least we should cast precious perles before hoges if the treasure of Gods secrets should be opened to euery maÌ„ To amplifie at more lenght the difficultie therof Epiph. in Anchoratu saies The Scripture telleth all truth but we haue need of a good vnderstanding and perseuerance to know God and his word Lykewyse Orig lib. 7. in leuit There is in the Gospel saith he the letter that killeth and this destroying letre is not only in the old buc also in the new TestameÌ„t to him that vnderstandes it not spiritually what is said VVhich difficultie Tert. in praesc affirmes saying I am not a feared to say that the Scriptures themselues haue been so disposed by the will of God that they might minister matter vnto Heretickes And therfore seing the Apostle prognosticates that Heresie must be which could not be without the Scripture which is an ample field for all sectes the greater should be our prudence and wisdome to beweere of their deceat and subtilities lest they bring to passe which S. Paul feared saying that as the Serpent deceaued Eua through his subtility euen so your senses may be corrupted and to fall away from the simplicity vvhich is in Christ Iesu For such false Apostles are decetfull workers transfigurating themselues in the Apostles of Christ Neyther is it marueil that they so appeare for their master Sathan can transfigure himselfe in an Angell of light therfore it is not a great matter if his ministers can transfigurat theÌ„selues in the apparance of ministers of righteousnes vvhose end shal be according to their vvorks Secondly to deceat and craft is neuer anexed malice enuy ialousie caluÌ„nies vvhich must proceed from Heresie as Christ himself defines saying ex fructibê° eoruÌ„ cognoscetis eos mat 7. vvhich fruicts are so manifest and euident that they cannot be obscured and denyed is their slanderous reportes inuections lyes skooffs and blasphemies against God and his Church vnknown to the vvorld no in vvhich doing they haue follovved and imitated the Manicheis as vvitnes S Aug. lib. de vtilit cred c. 1. vvho exceeded all other Hereticks before them that vvith open mouth selaÌ„dered the Church of Christ and charging her vvith sensles prodigious dostrines and errours outfaceing their blasphemies vvith bitter inuections and calumnies to affray the ignorant people froÌ„ the bosome of the Catholik Church and by setting them selues in the stoll as fearfull bogelles to affray children that they might not knovv the verity through ther deceat and malice neyther vvhether the Church is but their synagogue manasseing and treatning to ioyne all to there coÌ„uentickle lyke foullars vvho hauing layd the lyme vvands by the spring
Geneua in Sauoye their preachings They neuer saluted Ierusalem nether is their reformed faith farr spred abrode nether hath it ben in Asia Africk Grece Egypt nether in many Kingdomes of Europe and farlesse through the world nether to the middest of it And although the Church as they say is old and aged yet their Synagogue is more apparant to be at an end Diuisions and sectes are futer tokens of anâ— end for their own diuisiones and daily mutations are prognostications of an end for the Euangellist sayes Luc. c. 1. euery Kingdome diuided in it self shal be desolat this desolation appeares rightly in the propagation of sectes for some are Sacramentaries In what nomber of sectes the reformed fallin whil they forsake the Catholick Church some Confessionistes some fierce some slacker some contra-deuills some hellishe deuills some two Sacramentaries other thre Sacramentaries some superintendents some Luther-Caluinists some anti-Caluinists some new-Pelagians some new Manicheans some Puritans some Gomaristes contra-Puritanes Arminians c. What a rable and a degenerat crew of sectes ech one hath the new reformed Church and the new no faith In vaine they wold be called Catholickes wher Sathan hath his dominioÌ„ it tendes to desolation and are not ashamed to claime the Catholik name to them and the Church of Christ Where Antichrist hath his desolation abominable confusion of sectes And therefor their religion reformation and faith is nether religion faith nor Gospel The Protestants sayes without warrandes Ther exception here can not be omitted vndiscouered in that they affirme and say them to hold the same doctrin which begann at Ierusalem ther vpon to assume to them the Apostolicall and Catholik faith This exception is in vaine for when soeuer any heretik did appare he sayd and affirmed the same Christ answer e our Catholik beg nnâ—g but euill proued here vpon Christ â—eencounters their folish-cauilling-lies who hath not placed the doctrine but the beginning of the Euangelicall preaching to take place at Ierusalem for he sayes Trew doctrin is noâ— knowne but preaching and to preachers beginning at Ierusalem to wit the self preachers for the doctrin is not knowne except by preaching as the Apostel sayes how shall they belieue in him in whome they haue not heard and how shall they heare without preaching therefor the preacher and the doctrine must beginne first at Ierusalem The preacher the doctrin most beginne at Ierusalem Which the new reformed preachers haue not done therefor their doctrin and reformed faith is nether Apostolical nor Catholick All Churches hath one beginning of the Apostolicall preaching beginning at Ierusalem For all particular Churches haue one originall and commun beginning to wit the Apostolicall pr aching beginning at Ierusalem and after by the same Apostles spred abrod in diuerse nations It â—est now after so many ages that albeit the Churches of the other Apostles hath perished not w h standing only Peters the Prince of the Apostles to wit the Church of Rome Rome Church standes by singular priuiledge of God that in it is livly authoritie by the singular benefit of God to remain Wher many yeares he teached and in it ended his lyf which as S. Aug Epist 162. ad Glorium sayes hath euer bene resident with the authoritie of the apostolicall chayre And theirfor for verification of our mission doctrin and faith we make manifest and declare one originall to be of the Apostles for Peter him self first of all other hath preached in Ierusalem and also from this seate when as yet the seates of the other apostles weer extant The church of Rome is cheif of all other seates when the Apostles wer a-liue All the fathers defended ther originall by this church Trew faith should be vndouted in all thinges not with standing as cheif of all others and hereto many holy fathers and the trew Senatours of the world haue inferred and induced punctually the orignall of their churches against the heretikes of their tyme. As Tertull. de praesc haeret 2. con lib 3. c. 3. Epiph. haret 27. aug 4. The fourth reason is that the trew Catholick faith ought to be vndoubted in all things the which the Church proposes to be belieued so that it is most certain to vs the thing which we are commanded to belief to be such lyke for other wayes it should not be trew faith because faith is the substance of things hoped this is the trew proper and sure fundament and an argument of nothing seene Heb. 9. and this is the trew definition of our Catholik faith and the vndoubtenes there of to depend on the Church But the Reformed faith of Luther and Caluin is not vndoubted and first I proue The ProtestaÌ„ts faith is full of doutes because in matters of greatest importance and moment of faith they disagree one from the other extremly For Luther omitting many to touche a fewe discrepants in his booke de capt bap printed anno 1520. about the beginning doth acknowledge only one Sacrament if we do speke sayes he according to the custome of the Scripture Luther and Caluin varie in the number of the Sacraments notwithstanding after he takes occation for the tyme to place three bapt the Lords supper and pennance Far other wayes disputes Caluin in his Parnassus lib. 4. instit cap. 18. § 19 whil he reckneth two Sacraments saying besides these none other is institute of God and yet the Church of the faithfull ought not to acknowledge any other Notwithstanding a little after in the same booke Order a Sacrament acknowledged of Caluin cap. 19. § 31. he sings an other thing placeing order amongst the Sacraments ther rests imposition of handes sayes he which in trew and lawfull ordination I graunt to be a Sacrament Bread wyne to be turned in to the body blood of Christus is Luthers opinion Againe Luther in his book de abroganda miss pri plainly teacheth that Christ when he sayd this is my body and this is my blood changed the bread into his body the wyne into his blood likewyse in his Serm. de Euchar. it is not there bread sayes he and wyne but only the species of bread and wyne Caluin called bread wyne Sacramentall symboles Contrariwise Caluin denyed his body and blood corporally and essentially to be in the Eucharist but only spiritually and sacramentally as lib. 4 instit c. 17. § 5. for that we confesse him to be no other way in the Sacrament thaÌ„ by the eating of faith neither can he no other wayes be presupposed who in his first § sayes bread and wyne sayes he are signes which do represent the inuisible foode that we receiue of the flesh and blood of Christ by faith Morouer how variable and inconstant is Luther in the other artickles of the faith Luth. is so variable in the artikles of our faith that in one artkle he is noted of 36
number and place Moreouer that Christ breathing on his Apostles sayd receaue yee the holy Ghost Now if he gaue them the holy Ghost before his Ascention what needeth he to send them the holy Ghost after his ascention seing they had receaued the holy Ghost already Hidib quaest 9 Lykewyse S. Paul sayes Rom. 3. We thinke a man to be iustifyed by fayth without the workes of the law And contrariwyse S. Iames cap. 2. sayes what auayleth it though a man say he hath fayth if he haue no workes can his fayth saue him for without workes faith is dead Moreouer it is sayd Rom. 5. That fayth was reckned to Abraham for righteousnes And contrariwyse S. Iac. 2. sayes that Abraham our Father was iustifyed by workes Lykewyse S. Paul Rom. 10. declaring the reiection of the Iewes and vocation of the Gentiles alledgeth the Prophet Isai saying I am found of them that sought me not and manifested to them that asked not for me but vnto Israell all the day long I haue streached forth my handes vnto a people that belieueth me not but speaketh against me And after this he sayes hath God cast away his people God forbid if the Casting away of thē be the reconciliation of the world Haue they so offended and stumbled that they should fall he answeres saying God forbid And yet after this he argumentes the contrary saying because of vnbeliefe they are broken and cast away I pray yow is this place by reading the plaine text easily vnderstood How opposite is the Apostle to the readers iudgement Lykwyse about predestination Rom. 9. where he sayes that it lyeth not in the will of man neyther in the running of man but in the mercy of God Againe the Apostle is contrary to himselfe Rom. 7. saying will is present with me Moreouer in the first Epistle Timoth. cap. 2. it is sayd that God will haue all men to be saued and to come to the knowledge of his truth If God so willeth who can gainstand his will why then doe so many perish amongst Christians and others remayne in infidility Lykewyse the Apostle Rom. 9. wished to be accursed for his bretheren the Iewes yet he saies that nothing could separate him from the loue of Christ Roman 8. what may be gathered of these wordes but that he loued the Iewes better then Christ Algasia ad Hier. q 9. Lykewyse S Paule cor 15. sayes when al things are subdued vnder him then shall the sonne also himself be subiect vnto him that put all things vnder him that God may be all in all this place fits well Caluin with the Arians to make Christ inferior to his Father Lykwyse the Apostle sayes Coll. 1. that he doth fullfill that lacked of Christs sufferings in his body This place seemes to make the passiō of Christ insufficient if we vnderstand it according to the letter Lykewyse to the Hebrues 6. saying it is impossible that those who once are illuminated haue Gusted the Heauenly gift and are made participant of the holy spirit and haue tasted of the good word of God of the ioyes of the world to come if they fall away The Scripture is of difficill vnderstāding should be renewed againe by pennance VVhich in cap. 10. For sinning willingly after the receipt of the knowledge of verity there is not left now for sinne any sacrifyce but a terrible expectation of indgement and burning fyre If these places were not fauourably interpreted by the literall sense no man can be saued that if a man sinne after he is Christened and hath receaued the gifts of God that after he cannot be reconciled with pennance and by this all hope of mercy for remissiō of sinnes is takē away which argument was the cause of Nouatus heresie Moreouer S. Hier. ad Algas quest 7. sayes what was the Apostles meaning What wonderful heresies hath rysen of the Scripture that scharcely wil any man die for the righteous man peraduenture for a good man durst a man die The words seemes to be plaine and easie of vnderstanding and yet notwithstanding for lack of knowledge two great Heresies arose of this sentence For Marcion by this defended that there were two Gods one iust creator of Heauen and earth and author of the Law and Prophets The other a good God the God of the Ghospell and Apostles whose sonne is Christ For the iust God few or none haue dyed for the good God innumerable martyres haue dyed thus Marcion Lykewyse Arius was in the contrary opinion that Christ was the iust God by this argument ps 71. Giue the King thy Iudgments o God and thy righteousnes to the Kings Sonne And the other good God he calleth the Father God of Heauen by reason by the Euangelist Luc. 18. why cal yow me good seing there is none good but God the Father All these being well considered is the Scripture easy of vnderstanding Think with your selues and iudge equally and if so be why haue your chief Rabbines written so many prolix cōmentaries on the Scripture and chiefly on the wordes of Christs institution which are so plaine and clear in themselues and yet there hath rysen aboue two hundrith diuerse opinions to interpret them For the words of a testament ought to be plaine without obscurity ambiguity doubt or equiuocation as the nature and condition of a testament requyres Therefore iudicious Reader obserue diligētly what facility is in the whole Scripture when in one word there is aboue two hundrith explications they go about to giue yow the light of Gods word whyll they inferre darknes and shut vp the verity from yow they will haue you vnderstand the hid misteryes of God by reading and yet they will be interpreters of the meaning of it and not delyuer it according to the spirit of God and his Church but according to the reuelatiō of ther priuy spirit as Cal. l. ◠inst c. 7 § 2. who sayes the obscurity and hard places of the Scripture in their sense and vnderstanding is no more difficill to iudge them then to iudge the colours of things blake and whyte swet and bitter which of the spirit and sense are iudged So that the reading of the Scripture in a vulgar tongue giues occasion to subuert the faith of Christ and giues place to euery Heresie and to make it a store-house of ech dogmaticall opinion as Luth. postilla dom post pent There is no heresie hovvsoeuer euill or grosse it be which will not defend it self by the Scriptures Lykwyse Tert. lib. de praesc the Scripture sayes he is the booke of Heretickes not of it self but occasionally OBIECTION THE Scripture is the food of the soule therefore the faithfull are not to be depriued of it by interdiction not to read the Scriptures ANSVVER IT is true the Scriptures are the food of the soule but this food is to be eaten by the mouth of the Pastors and teachers of the Church as Mal. 2. v. 7. the lyps of
who notwithstaÌ„ding grosly sayd how can he giue his flesh to be eaten this is a hard saying so that neyther the Iewes nor his disciples who should exceede others did attaine to the vnderstanding of Christs words as noteth Chrys in c. 6. Iohn What theÌ„ is this word hard and a saying not easy of vnderstanding which was full of dread that their imbecillitie could not bear it c. For if the Scriptures were easy it was no great benefite that Christ did to his Apostles in opening their wits that they might vnderstand the Scriptures neyther was it any great matter that he hid to his two Disciples going to Emaus vnto whome beginning at Moyses and the Prophets he interpreted in all Scriptures which were written of him for this action of Christ argueth difficulties otherwayes why did he labor to much to make them vnderstand them The Enuch of the Queene of Candy reading the Scriptures confesseth that he vnderstood them not and yet a man of good experience To this effect Philâ—p is moued of the holy Ghost to ioyne him to his chariot who hard him read I say the prophet and asking him if he vnderstood what he read he answered how can I except I had a guy de Wherefore when Philip was with him in his chariot and the Scripture was read the Enuch asked him saying I pray thee of whome speaketh the Prophet of himself or some other man Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus For the work of the holy Ghost in placing Philip to him had been in vaine if there had not been difficultie in the Scripture and if this man could not vnderstand without a guyde for all his experience no more can other men do Moreouer when Christ spake of his passion and resurrection his Apostles vnderstood him not saying after a little whyle and ye shall not see me and agayne after a whyle and you shall see me for Igoe to the Father Ioan. 16. If the liuely voyce of Christ was obscure and darke to the Apostles so the same is now being written in dead letters for the liuely voyce of Christ is of greater force then the letter Lykewyse S. Paul numbring the Giftes of the holy Ghost 1. Cor. 12. to one sayes he is giuen the vtterance of wisdome and to another the gift of knowledge to another the gift of fayth to another the gift of healling to another the gift of miracles to another the gift of prophesie to another the gift of iudgement to discerne spirits to another the gifte of tongues to another the interpretation of tongues and all these things worketh one and he self same spirit distributing to euery man seuerally as he will Therefore seing euery one hath not the gift of vtterance of knowledge of Prophesying c. and consequeÌ„tly also no more vnderstanding of the Scriptures And as these gifts are not coÌ„mon to all men euen so the vnderstaÌ„ding of the Scriptures is not easy to al men S. Paul proueth this well by the order and disposition of a naturall body from which he deduces an argument to proue an order in the mysticall body the Church 1. Cor. 12. You are sayes he the body of Christ and members of his body and therefore God hath ordayned in the Church first Apostles next Prophets thirdly Teachers fourthly theÌ„ that doe miracles fifthly the gifts of healling c. For if the Scripture be easy of vnderstanding then these giftes are superfluous for where euery one vnderstandeth there needeth no Apostle Prophet Teacher c. And if euery man vnderstand then euery one hath all these giftes contrary to the Apostles meaning who sayes all be not Prophets and Teachers c. Moreouer S. Hier. in praef sup Ezech. sayes that the Iewes might not read the bookes of Genesis before they ere thirthy years of age but the Protestants as new-hatched chikeÌ„s pipes out of their mothers belly pratle of the Scriptures as experience teaches in Scotland it will not serue the Puritane ministers to haue long grace but also the chapter must be read with his Glosse after the spirit and Iok Genny and Mady c. must gather and repeate longe notes old and young must do the same otherwayes they haue not the spirit and are weake in the fayth and soe play the hobly-horse in the Scriptures QVAESTIO XVI Of the adulterating of the Byble WHerefore do the Papistes condemne our reformed Bybles Iohn Wigand lib de bonis malis Germ. Brent Kemn Cent. Magdeburg ANSVVER THe reason is iust on the Catholick part for each on of the sectaries condeÌ„ne on anothers Byble therfore iustly they may be condemned of the Catholicks Each Heretick condemnes one anothers Byble for euill translatioÌ„ For Luther coÌ„demnes the Zwinglians and contrariwyse the Zuinglians the Lutherans lykewyse Beza Castalion and lykewyse Castalion Beza c. Lykwyse did not King Henry the 8 condeÌ„ne his 1. traslatioÌ„ made a new traÌ„slatioÌ„ published it by authority of ParlameÌ„t as witnesseth Calu. Turc lib. 4. cap. 7. Wherefore not vniustly are they condemned of vs Catholickes from whom your grand-Father Lvther had receaued the true coppies who hath corrupted them in mutilating and adulterating the whole text from his originall It is the Protestants reformatioÌ„ to deny many bookes in the Scriptur For what reformation is it to take away from the Canon of Scriptures To bias Iudith the booke of wisdome Ecclesiastes and the Machabies which bookes were receaued for Canon Scripture of the famous and ancient Counsels as Carthage Florence and Trent Of which sacred books Innocent the 1 maketh meÌ„tion of theÌ„ for Canon Scripture in epist ad exuperant Lykewyse Gelatius in his couÌ„sell of seueÌ„ty Byshops Lykwise the Fathers who cyte these books for diuine scripture as at lenght are rehearsed a Sixt Senens lib 8. S. Bibliothecae If this be your reformation let the world be iudge to blot out S Iames epistle calling it a straw-epistle which contrarywise is receaued of the Caluinists Lykwyse to call in doubt the second epistle of S. Peter with the first epistle and the second of S. Iohn Iude the Apocalyps which places were euer in authority with the Greeks and Latines Lykewyse in adding to the Scripture they think no sinne for when S. Paul Rom. 3. v. 22. sayes that the righteousnes of God by the fayth of Iesus Christ is vnto all and vpon all that belieue the reformed traslatioÌ„ add this word only as it were that by only faith the Christian righteousnes falls to vs to exclude all good workes Lykewyse is it an honest translation of the Zuinglians in Turingne to change the wordes of Christ Matth. 26. Marc. 14. Luc. 22. 1. cor 11. where it is sayd This is my Body and this is my Blood to chaÌ„ge it say this signifyeth my body blood For which causes of trumpery the Heretickes cannot suffer the Roman Catholicke Bybles and therfore iustly may the Catholicks say
were they in lyke authority with the Iewes whih after the vniuersall Church did authorize by the holy Ghost for authentical Scripture vpoÌ„ which authority S. Austen feared not to confirme the prayer for the dead as holy Canonicall Scripture with the Church OBIECTION LOng since of many it was doubted of the Epystle to the Hebrewes the second of S Peter the last of Daniel c. Therefore for this doubt they are not to be adiudged Hereticks who now eyther reiect them or put them in doubt ANSVVER THe consequent is denyed because the lyke raeson should follow in the lyke doubt whether they are to be baptized agayne whome Heretickes haue baptized which S. Cyprian with some others haue thought meet to be don And whether the Moysaicall law is to be obserued of Christians yea also who belieued of the Gen tils whereupon the counsell of Ierusalem was moued about these Heresies Lykwyse whether the grace of the Euagely did appertayn to the GeÌ„tils or to the Iewes only as is disputed in the Act. Apost cap. 11 For albeit the Church retayne all tymes the same one fayth yet notwithstanding by progresse of tyme and occasions as the church increaseth in her nomber so things pertinent to fayth may be amplifyed and made more ample then it was in the beginning For the Church at no tyme euer receaued for an opinion of Faith that which before she had once reiected Now those books once censured and approued by the Church it is not lawfull more to doubt of them and are in as great authority and veneration as the others bookes of Scriptures be for example For as a piece of gold in the beginning is suspected to be false and conterfeyt yet if afterwards it be tryed by the touch-stone of the Goldsmyth and found sufficient and approued of the Magistrat is receaued of the whole people goeth currant as other quoyne and is no lesse worth then any other peace of gould which was neuer suspect euen so these books of Scripture c. QVAESTIO XVII Of Traditions WHerefore are the Papists so simple as to belieue some thinges which are not expresly contayned in the Scriptures VVich they call traditions Calu. lib 4. inst cap. 8. § 8. Brent in prolog Kemnit in exam Conc. Trident. ANSVVER IT may be demanded in lyke manner wherfore Caluin lib 4. inst cap. 3. § 19. Alloweth and commendes traditions for in the ordination of the ministers of the Church he commandes as a precept the imposition of handes yet notwithstanding seing there is no commandement extant in the Scripture he himself protestes it to be necessary as his owne wordes recorde Albeit sayth he there is no commandement extant for the imposition of handes yet we doe see it to be in perpètuall vse from the Apostles and therfore that same diligent obseruation of theirs ought to be to vs as a commandement So that Caluin who before denyed traditions doth allowe of them as necessary in the ordination of the ministery whome for entrance we see led with the spirit of coÌ„tradictioÌ„ For I say that not only these things which plainly are conteyned in the Scripture are to be obserued but also many traditions and obseruations which haue flowed and comed from Christ his Apostles which are to be retayned necessary as it were in a manner the written word it selfe Because it is found in the Scriptures Christ and his Apostles to haue delyuered many things which are not written For in the 16 of S. Iohn Christ sayes I haue many things to say to you but you caÌ„not beare them now In which wordes he signifyeth that many things are necessary and needfull to be known to the Apostles which things out of doubt he made knowne when he appeared to them the fourty dayes speaking of the Kingdome of God his Church and of the gouernement of the Kingdome of grace and what the Apostles haue heard out of doubt they haue delyuered to the Church for her cause these were coÌ„municated of our Lord to them which although they be not expressed in the Scriptures yet by tradition are delyuered Of which S. Paul speaking to the Thess epist 2. cap. 2 v. 14. stand and hold fast sayth he the traditions which you haue receaued whether by word or by our Epistle that is to say the doctryne delyuered to you whether by the preaching viua voce or by an epistle written to you Which place these venerable fathers expoundes of traditions as S. Basil lib. de S. S. Chry. Oecom Theoph. and S. Aug. epist 174. to that now sayth he which I haue rehearsed it fal so that Homousion is not found in the writteÌ„ word and yet as an article of fayth the word is defended Lykewyse the Father is called vnbegotten which is not read in the Scriptures The Symbole of the Apostles is by tradition not by the writteÌ„ word Lykewyse the obseruance of Sondy for the Saboath the baptizing of infantes â—he receauing of the SacrameÌ„t fasting And S Luke acknowledgeth that he hath receaued by tradition what he hath written in his Euangely For if you reiect traditioÌ„s why not also the whole wrytten Scripture by what reason is there only four Euangelists and no more And wherefore are they receaued that neuer sawe Christ and these Euangelists reiected who did see heare and were conuersant with him as Nicodem S. Thomas Thaddeus S. Peter Bartholomewe and others who haue wrytren Euangelyes and yet their written Euangelyes are reiected and these other foure are receaued who neuer did see Christ And with vs you belieue theÌ„ which are not expressed by any written word but only belieued to be true Euangelists by tradition What can be more sayd for verification of the truth then the wordes of the Apostle 2. Thes cap. 2. v. 14. Which wordes all tend for the commendation of our belief Of which S Basil l. de S. S. cap. 29. I account it Apostolicall to continue and belieue firmely the vnwriten word To whom all the Fathers are conformable For when the old Heretickes as Gnostes Marcion Cerdone Arius Eunomius Aerius Nestorius c. opposed themselues against traditions disdayning and denying them were with the whole consent of the auncient Fathers condemned as Heretickes as witnes Iraen lib. 3. Tert. de praescript S. Basil lib. de S. S. cap. 27. Epiph. Haer. 53. S. Aug. lib. 5. cont Maxim Now brother Asill what can be denyed against traditions what argument haue you for your defence for you accept no Scripture as canonicall ergo yow must proue Scripture by tradition and the other Scripture which you reiect is named apochrypha and in so doing you must allow tradition and so on euery side tradition conuinceth you and yet ye wil be oppugners and denyers of tradition I demand this if you were to conuince any man of Heresie for denying the Canon of Scripture what argument would you vse to conuince him As for example Luther in the Preface of the new testament decreed to reiect the epistle