these bookes to be canonicall CoÌ„cerning e Apol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying truly I did not set downe what I thought but what the Hebrewes are accustomed to say against vs heerein calling there further Ruffinus e Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion Also in another place he most expresly placeth the f in Machab in praefat in bookes of Machabees reiected by the Hebrewes amonge the stories of Deuyne Scripture And in another place he saieth of g Iudith Iudith the booke of Iudith among the Hebrewes is read among holy writinge whole authoritie is not iudged so sit to confirme things that are in contention c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture I rest content c. Secondly it is euident that in the primitiue Church the canonicall Scriptures were not generally receaued all at once but in so great varietie of pretended Scriptures sundry bookes were for the tyme misdoubted or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged To conclude this point heare M. Bilson Lord Bishop of Wâ—nchester saying h in his Suruey of Châ—ists sufferings c. anno 1604. pag. 664. the Scriptures were not fully receaued in all places no not in Eusebius tyme. he saith that the epistles of Iames Iude the 2. Peter and 2. Iohn are contradicted as not writen by the Apostles the epistle to the Hebrewes was for a while contradicted c. the Churches of Syria did not receaue the 2 Peter nor 2. Iohn the epistle of Iude nor the Apocalypse c. the like might be said for the Churches of Arabia will you hence therefore conclude that these parts of scripture were not Apostolicall or that wee need not receaue them now because they were formerly doubted off c so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees and the other bookes of the old testament now in question But the authoritie of the Church only as is by our Aduersaries confessed might satisfie vs at least in this poynt for M. Iewel saith defence 1. of his Apolog pag. 201. edition an 1571. pag. 241. the church of God had the spirit of wisdome wherby to discerne true scripture from false the protestant author of the scripture and the church whome Bullinger so greatly coÌ„mendeth in his preface thereof to the reader doth affirme k Cap. 15. fol. 71 71. cap. 16 fol. 74. 75. that wee could not belieue the ghospell were it not that the church taught vs and witnessed that this doctrine was deliuered by the Apostles THE X ARTICLE The protestantes pretence of only Scripture is friuolous and idle a In his Suruey c pag 219. It hath euer bene the coÌ„mon practice and deceipt of almost all Nouellistes to pretend only scripture vsinge it as theire laste and only refuge thereby to continue theire contentions and to exempt themselues from all other finall iudgmentes whatsoeuer In this sorte Beza himselfe is noted to euade witnes M. Bancroft Sayinge a How Beza discrediteth himselfe sayinge if any man shall oppose against my exposition the authoritie of certaine fathers I appeale to the word of God whereuppon M. Bancroft inferreth sayinge how cranke is Beza wth the auncient fathers The Brownists of Amsterdam saye to M. Balsons allegations from the fathers b Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie c. all the colour they bring oute of former times and writers is of no moment in this case M. Hooker saieth of the c Eccl policie in his preface page 38. Anabaptiste the booke of God they for the most part so admired that other disputation against their opinions then only by allegatioÌ„ of scripture they would not heare d â—b de Christe natura pag. 2. In this sort doth Socinus a protestant against volanus his protestant aduersarie giue the stipp in defence of his errour against the diuinitie of Christe saying To what purpose should I answere that wich thou borrowest from the Papistes c. especially where thou opposest to vs the perpetuall Consent of the Church very exellently doubtlese in this behalfe hath Hosius the Papist discoursed against you wounding you with your owne sword and therefore you are no lesse saf in vrging against me the Churches perpetuall consent then are the Papistes in their vrging thereof both against you and vs And alitle further he saith e Pag. 222. wee set before vs in this QuestioÌ„ concerning the diuinitie of Christ none for Master or interpreter but only the holy Ghost c. for wee do not thinke that wee are to stande to the iudgment of any man though neuer so learned of any CouÌ„cell though in shew neuer so holy lawfully assembled of any visible Church though neueuer so perfect and vniuersall Euen Volanus him selfe disputing against the Iesuites is forced to make vse of the examples sayinges and deedes of Athanasius Hierome Augustine Theodoret other fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may rereaue answere from him selfe wheÌ„ he so often inferreth against vs the authoritie of learned meÌ„ CoÌ„sent of the Churche Thus farr Socinus Insomuch that A certaine Englih protestaÌ„t author of the treatise entituled A briefe answere to certaine obiections against the descentioÌ„ of Christ into hell printed at Oxford by Ioseph Barnes where he saieth reproueth this other protestaÌ„t brother sayinge where you saywe must build our faith one the word of faith tyinge vs to the scripture only you giue iust occasioÌ„ to think that you neither haue the auntict fathers of Christes Churche not their sonnes succeding theÌ„ agreeing whith you in this point which implieth a defeÌ„ce of some strange Paradox these likewise he This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues so euidently the only meanes wherby to vpholde all theire dissentions yet daylie renewinge and vprisinge that M. Hooker faieth M. f preface of his Ec. po icie lect 6. pag. 28. 29. â—era in his laste booke but one professeth him selfe to be now wearie of such Combates and encounters whether by word or writing in so much that he findeth that Controuersies are therby made but braules therefore wisheth that in some comoÌ„ lawfull asseÌ„bly of Churches all these thyftes may be at once decreed Luther himselfe calleth the scripture g Hosias â—ib 3 coÌ„tra Râ—cutud see it also 〈◊〉 A booke for heretikes And others of his coÌ„federates h A Ianus Cope Dialog b. c. 19 1. A Nose of wax a phrase
ill beseeminge the scripture and word of the holy Ghost howsoeuer wrested and abused by wicked men Likewise Beza himselfe saith i Beza praeface to his booke intituled ad octi colioquâ—j moÌ„tis vel gaâ—biâ—esis respons pâ—rt 1. pag 2. Let all those thinges be submitted to the IudgmeÌ„t of all learned and orthodoxall deuines especially of a free holy and lawfull Synod yf God shall at any tyme graunt any M Hocker saith againe k Hooker vbi supra pag. 26. what successe God may giue to any such kinde of conference or disputation wee caÌ„not tell but wee are right sure of this that Nature scripture and experieÌ„ce haue all taught the world to seeke for the endinge of coÌ„tentions by submitting it selfe to some iudiciall and definitiue senteÌ„ce where vnto neither parte that contendeth may vnder any pretence refuse to stand And a little further l pag. 28. see also the title in M D. Concil exameÌ„ c. pag. 2. 3 4. 5 the also M. B. loâ— in his perpetuall gouerâ—ment c pag. 370. 372. 374. The will of God is to haue theÌ„ doe whatsoeuer the sentence of a iudiciall and finall decision shall determin yea though it seeme in theire priuate opinion to swarue vtterly from that which is right c and that without this it is impossible wee should auoide confusion or euer hope to attaine peace And certainly our aduersaries hearein doe but accordinge to the wholsome admonition of S. Austine sayinge The veritie of scripture is holden of vs when we doe that which pleaseth the vniuersall Church which the authoritie of the same scripture coÌ„mendeth and a little after he saieth m Austine tom 7. lib. 1. cap 33. whosoeuer feareth to be deceaued in the obscuritie of this question lett him aske councell concerninge it of the Church which the holy scripture pointeth vnto whout any ambiguitie M. Whitaker acknowledgeth that the question concerning canonicall scripture is to vs determined n Adu stap l. 2. c. 6 p. 270. 57. lib 2. c. 4. pag 300. 298 14. 15 against M. VVilliâ— Reignolds pag 44 See the same in M. Hooker ca. 3. â— 8. pag. 247. not by testimony of the spirit which saith he being priuate secret is vnsit to teach resell others But as he confesseth by ecclesiasticall tradition An argument saieth he whereby may be argued and coÌ„uinced what bookes are canonicall and what are not The ProtestaÌ„t author of the treatise of the authoritie of the scripture and the Church whome Bullinger in his preface before the same booke so highly coÌ„mendeth doubteth not to saie with S. Austine and Tertullian we o the protestant c. c. 15. pag 74 75. could not beleeue the Gospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by â—he Apostles This treatise was translated out of latine into English by Iohn Tomkins and printed 1â—79 M Hooker saieth p In his first booke of Eccles polic c 5. 14 pag. 86. Ib d l 2. 5 4 pag. 102. of thinges necessarie the verie châ—â—fest is to know what bookâ—s we are bounde to esteeme holie which point saieth he is confessed impossibâ—e for the scripture it selfe to teach Againe it is not the word of God saieth he which doth or possible can assâ—re vs that we doe well to thinke it is h s word for if any one booke of the scripture dâ—d giue testimony of all yet still that scripture which giueth credit to the rest would requier an other scripture to giue credit vnto it neither could wee come vnto any pause where on to rest vnles besides scripture there were some thinge that might assure vs c. lib. 3. S. 8. pag. 146. lib 2 li 7. pag 1â—6 which also he acknowledgeth to be the authoritie of Gods Church THE 11. ARTICLE Protestantes disagreeing translations M. Bruges saith a Apologie sect 6 That the approued Protestant traÌ„slation hath many omissions many additions which some tyme obscure some tyme peruert the sense M. Carleâ—â— in his booke that Christ went not downe to hell hauing discouered many faultes in the English Bibles inferreth b pag 116. 241. That the English Protestantes in many places detorte the Scriptures froÌ„ their right sense and shew themselues to loue darknes more them light falshood more then truth they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple M. Broughten also one of the chiefest linguistes in England in his epistle to the Lordes of the priuie Councell desireth them to procure speedily a new translation o because that saith he which is now in England is full of errours And in his Aduertisement of corruptions to the Protestant Bishops he saith That theire Publike translation of Scriptures into English is such as it peruerteth the text of the old testament in fouer hundred and forty eight places and that it causeth Millions of Millions to reiect the new testament and to runne to eternall flames c in his translation of the new testament parte 11. folio 110. Charles Molineus saith That Caluin in his harmonie maketh the text of the ghospell to leape vp and donne as the truth it selfe declareth he vseth violence to the letter of the ghospell in many places clean traÌ„sposeth it and besides this he addeth to the text These hee d tom 2. ad Luther lib. de Sacramento fol. 412. l. 413. Zuinglius after detection of many corruptions in Luther concludeth thus See how thy case standeth Luther that in the eies of all men thou arte seenne to be a manifest and common corrupter of holy Scripture which thing thou canst neuer deny before any creature how much are wee ashamed of thee who hitherto haue esteemed thee beyond all measure and now trie thee to be such a false fellow these hee Castalio saith That to note all the errours of Beza in traÌ„slating the new testament the worke would require to great a volume e In the fume of the confereÌ„ce before his maiestie pag. 46. The king thinketh the Geneua translation to be the worst of all other M. Parkes in his Apologie of three testimonies of Scripture coÌ„cerning Christes desceÌ„ding into hell in his defence of the first testamonie saith to M. D. Wâ—llet As for the Geneua Bibles it is to be wished that either they may be purged from those manifold errours which are both in the text and in the margent or else vtterly prâ—hibited In A Treatise intituled A petition Directed to her most excellent maiestie c the Puritans say Pag. 76. Our translation of the psalmes comprysed in our booke of common prayer doth in Addition Subtraction and Alteration differre from the truth of the Hebrew in Twoe hundred places Pag. 75. In so much as they doe therfore profess the rest to be doubtfull whether a man with a safe coÌ„science may subscribe therto The Ministers of Lincolne Diocesse tearme the
350. saith e in Thesauro vt D. thocitat in opusculo de erroribus Grec wee ougth to stick to our head the Pope of Rome it perteineth vnto all to aske of him what to belieue what to hold S. Chrysostome anno 380. saith f homil vlt. in Ioannem S. Peter is a master placed over the whole world by our Sauiour Tertullian anno 200 saith g lib de praescript haeret That wee ought not to dispute with heretiques out of the Scripture because the true vnderstanding of Scripture is froÌ„ the Catholicke church therefore it ought first to be manifest what is the true doctrine of the Catholick Church but this can by no means be better knowne then in the Churches of the Apostles the chiefest where of is the Roman Church S. Cyprian anno 240. saith h lib. 1. epist 1. that heresies and schismes spring from nother cause then because the priest of God is not obeyed nor one priest for the tyme in the church iudge in the place of Christ is thought on S Ambrose anno 380. i Epist 10 writing to the Eemperour ValeÌ„t ne the younger who being corrupted by the ArriaÌ„s would iudg of matters of faith saith But certenly if wee obserue either the order of devyne scripture or the course of auncient tymes who can deny but that Bishops in matters of faith I say in matters of faith were wont to iudge of Christian Emperours that is of their faith and not Emperours of Bishops that is of their faith thy Father a man of riper age said it be longeth not vnto me to iudge of Bishops now thy clemencie saith I ought to iudge Et infra if there be-any thing to be handled concerning faith that conference doth belong vnto priestes as it was done vnder ConstaÌ„tine a prince of famous memory heire of thy fathers dignitie but what hath bene well begunne is other wise coÌ„summated For Bisthops did first giue the true and syncere faith but when some would iudge of faith with in theire palaces they did effect by circumuensioÌ„ that the iudgmeÌ„t of Bishops might be chaÌ„ged S. Hierome anno 380. saith k in epist ad Damasum I beseech your holynes the Pope by Christ crucified the saluation of the world by the holy trinitie that there be authoritie giuen me by your letters either that I councell or affirme three Hypostases And in an other place he saith l lib. 1. coÌ„t Iouin out of Twelue one is chosen that a head being constituted occasion of Schisme might be taken away S. Augustine anno 400 saith m lib. 1. cont Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question let him aske councell of the Church which the holy scripture doth demonstrate with out any ambiguitie or doubting And againe n cont epist fundamenti cap. 5. But I saith he would not belieue the ghospell if the authority of the church did not compell me There be many moe of this kind which for breuities sake I omitt not doubting but these may suffice only receaue this testimonie from S. Austine that these fathers do not teach any new opinion or doctrine of their owne but what they haue receaued from the Apostles and primitiue Church it self o lib. 2. cont IulianuÌ„ Pelagianum The auncient Fathers saith he sought not frindship with vs or you nor yet were at enmity with either of vs with vs or you they were not offended neither did they pittie either of vs but what they found in the Church that they held what they had Learned that they taught what themselues had Learned of their forefathers the same they deliuered to their children For heretickes alleadging of authoritie or Scripture for the most parte the saying of S. Cyprian may suffice p de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth as thou thy self art cutt of from the church so thou cuttest away one sentence froÌ„ one little chapter THE 7. ARTICLE Scripture neuer called in Question amongst Catholickes a The fiue bookes of Moyses Iosue Ruth 4. bookes of kinges Paralapomenon 2. bookes of Esdras Nehemias sob the psalter of 150. psalmes prouerbes Ecclesiastes canticles 4. greater Prophets 12 lesser 4 Euangelistes the Actes of the Apostles 13. epistles of S. Paul besides that to the Hebrewes to other epistles one of S. Peter the other of S. Iohn THE 8. ARTICLE Scripture some tyme called in Question b Hester Baruch part of Daniel Toby Iudith wisdome Ecclesiasticus first secund of machabees certaine partes of S Marke Luke Iohn the epistle to the Hebrewes the epistle of S. Iames the last of S Peter the epistle of Iude part of the first of S. Iohn 2. 3. of S Iohn and the Apocalipse But now all proued to to cannonical THE 9. ARTICLE Scripture neuer admitted by the Catholicke church THe prayer of Manasses 3. 4. of Esdras 3. 4 of Machabees psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor Now to omitt all out Aduersaries idle obiections without any proofe the Catholick thus proueth his scripture S. Austine saith a de Doctrâ—nâ— Christiana l. 2 c. 8. the whose cannon of Scripture is coÌ„teyned in these bookes The fiue bookes of Moyses c. Iob Toby Hester â—â—…h and the 2. bookes of Machabees twoe bookes of Esâ—â—…as c and these 2. bookes wherof the one is called wisdom the other Ecclesiasticus for a certaine similitude called the bookes of Salomon for it is most certenly affirmed that â—eâ—us the son of Syrach did write them which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets the rest are c. these S. Austine Also the third councell of Charthage at which S. Austine was present saith b Cinou 47. See the lyke accompt by InnoceÌ„t in epist ad Ex â—pâ—rum and Selasius tom 1 concil in decret with 7â— Bâ—sâ—â—â— by Ischâ— l â— â—â—â—â—olog c 1 by Rabâ—nus l. 2. instit clericorum by Cassiodâ—â— l 2. dâ—â—m lâ—ctâ—oneÌ„ See it is thought good that nothing be read in the Church vnder the name of deuyne Scripture besides the Canonicall Scriptures the Canonicall scriptures are Genesis Exodus Leuiticus c the fiue bookes of Salomon c. Toby Iudith Hester 2. bookes of Esdras 2 bookes of Machabees c. Wheras out Aduersaties obiect that c OrigeÌ„ in eo ad IuliuÌ„ ArticanuÌ„ Origen d hom 1. in leuiticum Epiphamus c S. Hierome affirme the Machabees Ecclesiasticus Toby and other bookes of the old Testament to be Apocryphall it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion but do only repeat what was the opinion of the Hebrewes and what bookes they thought Canonicall these three Fathers do defend
erred I proue manifestly by all that which followeth M. D. Couell saith p in his defence of the Hookers fiue bookes art 4 c. Pag. 31. It is not the word of God which doth or possibly can assure vs that wee do well to think it is the word of God the first outward motioÌ„ leading meÌ„ so to esteeme of the scripture is the authoritie of Gods Church which teacheth us to receaue Markes Ghospell who was not an Apostle to refell the ghospell of Thomas who was an Apostle and to retayne Lukes ghospell who saw not Christ reiect the glospell of Nicodemus that saw him M Fulk saith q in his answere to a CouÌ„terfayt Catholike Pag 5. The same saith M. VVâ—â—â—â— adu Stapl. l 1 c 5. p. 69 and M. Iuell in his def of Apolog. an 1571. p 242. That the church hath iudgment to discerne true wictinges from counterfayt the word of God from the writinges of men and that this iudgment she hath not of her self but of the holy Ghost Peter Martyr saith r Peter Martyr in his coÌ„mon places in English part 1. c. 6. sect 8. pag. 42. Matt. 28.20 Iohn 9416. wee acknowledge it to be the function of the Church that seeing it is endued with the holy Ghost it should discerne the true and proper bookes wee gruaÌ„t in verie deed that the auncient Church had such a boundance of the spirit as thereby they easly knew which of those that were presented vnto them were the true and proper wordes of God Now certenly if the Church had this true spirit of the holy Ghost as Peter Martyr confesseth our Sauiour promiseth that it shall remayne which her vnto the worldes end percoÌ„sequence caÌ„not nor hath not erred which yet further is made more euident by the sequell THE 13. ARTICLE The Church doth consist of good and badd a Matt. 3.12 HEe shall make cleane his flore and shall gather his wheat into his Barne but the chaffe he will burne with vnquenceable fier b Ibid. â— 13.30 Suffer both to growe vntill the haruest and in the tyme of haruest I will say to the mowers gather yee first the Cockell and bind them in bundles and burne them but the wheat gather yee into my barne c. c v. 39. The haruest is the end of the world c. d v. 49. soe shall it be in the consummation of the world the Angles shall goe forth and shall separat the good from the badd e Matth. 1. Reade but this whole Chapter and I doubt not but you wil be satisfied in this point THE 14. ARTICLE The Church is and ought to haue bene alwayes visible a Machabaeas cap. 4 IN the later dayes there shal be prepared the mountayne of the house of the Lord and placed on high vpon hils b Esaie 60. pag. 20. Thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue foreuer c Act. 20.28 Attend vnto your selues and vnto the whole flocke ouer which the holy Ghost hath placed you Bishops to gouerne the church d Matth. 5.15 lib. de vnit eccl c. 14. A Cittie placed vpon a hill cannot be hidd This place and diuerse others S. Austine expoundeth to be meant of the church e Matt. 18.17 Tell it vnto the church c. now if the church be not visible how can wee tell the church which is not to be found f Ibid. 16.18 See also Rom. 10.14 And Esaie cap. 61.9 And vpon this Rocke will I build my church and the gates of hell shall not preuail against her But certenly the Duiell hath preuailed and that in a large measure if at any tyme according to you the Church hath bine so obscure that shee could not be found wherby poore soules might be receaued into it FATHERS g in psal 30. con 2. S. Austine saith The Prophetes haue spoken more obscurely of Christ then of the church I thinke it was because they did see in spirit that men would make diuisions or inuentions against the church and would not haue so great strife about Christ as be ready to rayse vp great contentions concerning the church therfore that from whence greatest contention would a ryse was more plainly fore told and manifestly prophecied of h homil 30. in Matthaeum Origen saith The church is full of light euen from the East to the west c. i hom 5. in 6. Esaie S. Chrysostome saith It is easier for the sunne to be extinguished then the church to be darkned or made obscure k lib. 3. coÌ„tra epist Permeniani c. 5. S. Austine saith There is no securitie of vnitie but out of the promises of God the church being made manifest and as is said placed vpon a mountaine cannot be hidd And againe l tract 1. in epist IoaÌ„nis my brethren doe wee shew the church with our finger is shee not manifest And againe m tract 2. what shall I say more how blinde are they that see not so great a mountaine that shutt their eies against the light put on a candlesticke Also againe n psal 47.9 vpon this place of the psalme God hath founded it foreuer he writeth thus But perhaps that cittie speaking of the church which hath held vp the world shal be some tyme ouer whelmed God for bid God hath fouÌ„ded it foreuer if therfore God hath founded it foreuer why fearest thou least the skie should fall And disputing against the Donatistes whoe said that the whole visible church was perished and remained only in Africa as you now say in England amongst certen iust persons only saith thus o in psal 101. concious 2. But that church which was ouer all nations is now no wheare shee hath vtterly perished this they say whoe are not in her Oh impudent voice shee is not because thou arte in her but beware least thou therefore be not for shee shall be although thou be not And afterwarde he bringeth in the church speaking thus How longe shall I be in this world tell me for their sake that say shee was but is not now the church hath played the Apostata and is perished from amonge all nations and he told me behold I am with you euen to the end of the world And againe p tom 6. cont Faustum Maniih l. 13. cap. 13. for these motiues or sauegarde of little children which may be seduced by meÌ„ from the manifest clearnes of the truth our Lord also prouiding said a cittie placed vpon a mountayne cannot be hid And againe let it be saith he that from hence the true Church is hidden to None wher vpon that is grounded which he saith in the Ghospell a Cittie placed vpon a hill cannot be hid and therfore he adioyneth in the psalme I haue put my tabernacle in the sunne that is in the open view These S. Augustine From the Aduersarie
by the testimonies of Fathers concerning which that I may answere freely and briefly what I think one little sentence of scripture is of more force with me then a thousand Fathers without scripture therfore you shall not expect that I do in particuler confute these errours M. Barlovv saith n in his defence of the aâ—â—icies of he Protestant relig on pag. 17â— This passeth most ryse amongst the Fathers who taking in inferis for Abraham bosome expound it that Christ went thither to conuey the Fathers deceased before his resurrection into the place where now they are LVTHERS DOCTRINE Luther at the first permitted and approued of intercession and prayer for the dead saying o Sermo in festo omnium sanctorum if it please thee to pray for the soules of thy parentes thou mayst doe this at whome c. praying in this manner Ah. God if the state of this soule be such that it may be succurred by our prayers O God be mercifull vnto it and help it Againe p Serm. super Euang. de diuite Laâ—aro the fourth question saith he is whether wee ought to pray for the Dead because there is no mention in the Ghospell of a middle state betweene Abrahames bosome and Hell for as much as being in Abrahames bosome they neede no prayers but being in Hell they can receaue no fruite from thence to which question wee must answere wee haue no precept from God that wee should pray for the Dead wherfore he doth not sinne that doth not pray for them no mortall man can offend in that which God neither hath nor would commaund But for as much as God hath not made knowne to vs what is the state of soules and wee are vncertayne how God dealeth with them so that wee neither can nor will make them sinners that pray for them for wee are certaine out of the Ghospell that many haue risen from the Dead whoe wee are forced to confesse that they haue not as yet receiued their last iudgment Ibid. it is no offence if thou pray for that soule yet let it be after that manner that thou leaue it vncertayne and say most mercifull God if the soule be in that state that it may be succurred holpen vouchsafe to be mercifull vnto it Againe q in exposit Euang in die Epiphâ—cy matth 3. hence is it that those fained soules did craue help by masses and such manner of trifles so that it is now come to passe that the Masse is growne to that abuse and so many masses and vigiles are said for the dead as this misery and abomination cannot be sufficiently deplored and lamented CALVINS DOCTRINE r lib. 3. cap. 5 ¶ 10. When saith he the aduersaries obiect to me that to pray for the dead was an vse receaued one thousand and three hundred yeeres since certaynly any man but of meane wit may easily know that whatsoeuer is read concerning this in the auncient Fathers is attributed to publick custome and the foolishnes of the common people they were I confesse also led into errour to wit in so much that in considerate beliefe is wont to depriue mens myndes of iudgment c. Augustine relateth in his bookes of confession that Monica his mother did earnestly intreat him that shee might be remembred at the aulrer in celebrating the mysteries forsooth an old wiues desire which the sonne doth performe not according to the rule of Scripture but for affection will haue it approued of by others but his booke written by him of the care of the dead hath so many doubtinges as through it owne couldnes it ought worthily to extinguish the heat of foolish zeal in any one that shall desire to be a patrone of the dead Againe Å¿ Ibid. ¶ â— That which they alleadge out of the history of the Machabees concerning Iudas Machabeus I think it not worth answeare least I seeme to account that worke in the Catalogue of holy bookes althouh Austine receaued it for canonicall And a little after he saith That fact of Iudas Machabeus was not without superstition and a preposterous zeal An old condemned Heresie â— Epiph. haeresi 75. August li. de haeresibus c. â—â— The Aerian Heretickes taught that wee ought neither to pray nor offer Sacrifice for the dead witnes THE 28. ARTICLE Ecclesiasticall Tradition THE CATHOLICKE DOCTRINE Concerning the word of God parte of it is written and parte is not written the written is called the holy Scripture or commonly the Bible The not written is called Apostolicall or ecclesiasticall tradition because it coÌ„temneth Scripture in it selfe doth deliuer it by voice also because the church the piller and foundation of truth doth deliuer it to posteritie from hand to hand SCRIPTVRE a Ecclesiasticâ—â— 8.11 Let not the narration of the auncients escape thee for they learned of their Fathers because of them thou shalt learne vnderstanding and in tyme of necessitie to giue answeare b Deut. 32. v. 7. Remember the old dayes thinke vpon euery generation aske thy Father and he will declare to thee thy elders and they will tell thee c 1. Cor. 11.34 cap. 10 v. 16. And the rest I will dispose when I shall come which catholickes vnderstand to be certayne ceremonies that he ordayned in the church which are no where written d 2. Thessa 2.15 Therfore Brethren stand and hold the tradictioÌ„s which you haue learned whether it be by word or by our epistle Hebr. 13. v. 7. Remember your prelates whoe haue spoken the word of God to you the end of whose conuersation beholding imitate their faith f 2. Iohn v. 12 See also 3. Iohn v. 13.14 Haueing moe thinges to write vnto you I would not by paper and inke for I hope that I shal be with you and speake mouth to mouth See also Io. cap. 16. v. 12. FATHERS g apud Eusebium lib. 3. hist c. 36. S Ignatius anno 100. doth exhort all to sticke to the traditions of the Apostles which traditions saith Eusebius he doth affirme that he himselfe hath lest behind for the more securitie h cap. 1 Eccl. Hierarch S. Dionysius Areopagita anno 80. saith these our first captaynes of the priestly office did deliuer the chiefest and substantiall thinges by their institutions partly written and partly not written S Ireneus anno 106. saith i lib. 3. cap 4. what if there should ryse a contention about some smale question ought wee not to haue recourse vnto the most auncient churches wherin the Apostles were conuersant and receaue from them concerning this present questioÌ„ what is certayne and playne But what if the Apostles had not left vs the Scriptures should wee not follow the order of tradition which they deliuered to them to whom they committed the churches to vvhich order of tradition many nations of the Barbarians doe assent and agree and some of them that doe beleeue in Christ hauing their saluation written in their
stay not grace c â— Machâ—b cap. 12. v 43.44 45.46 And making a gathering he sent twelue thousand drachmees of siluer to Hierusalem for a sacrifice to be offered for sin well and religiously thinking of the resurrection for vnlesse he hoped that they which were slayne should ryse agayne it should seeme superfluous and vayne to pray for the Dead and because he considered that they which had taken their sleepe with good liues had very good grace layd vp for them it is therfore a holy and healthâ—ull cogitation to pray for the dead that they may be loosed from sinns FATHERS d lib â— constit cap 48. S. Clemens anno 68. did write a longe prayer accustomed to be said for the Dead S. Dionysius Areopagita anno 80. saith e lib de Eclesiast Hierar cap. 7. part â— after the venerable prelate approching he powreth forth his holy prayer vpon the Dead by that prayer he doth beseech the deuine clemencie to for giue all the sins of the Dead committed through humane infirmitie and to place him in light and in the region or king dome of the liueing f lib de corona nulâ—tis Tertullian anno 200. numbereth prayer for the dead amongst the traditions of the Apostles And speaking of one haueing buried her husband faith g lib de Monogenna Let her pray for his soule and also craue comfort for him and a fellowship in the first resurrection and make an offering vpon the yearly dayes of his death for vnlesse shee shall doe this shee hath truly refused him for as much as lyeth in her S. Cyprian anno 240. saith h lib. 1. epist 9. The Bishops our predecessours iudged it fit that no brother departing this world should nominat any clergie man to haue care or tutorship of any one and if any did foe that their should be no oblation made for such an one nor sacrifice celebrated for his departure and rest Et infra And therfore seeing Victor Geminius contrarie to a formale act lately set forth in a councell by priestes hath presumed to constitute Geminius Faustinus as tutor in such a businesse let ther be no oblation or prayer offered for his peace or rest S. Basil anno 380. in his liturgie ordayned prayer for the dead S. Gregory Nazianzen anno 380. saith i in oratione in Casarum propefinem let vs commend to god both ours and their souls they being as now more ready in the way hauing come first vnto their Inne or lodging S. Ephrem anno 380. saith k in suo testamento Make dayly memorie of me in your prayers for I haue ledd my life in vanitie and iniquitie S. Cyrill anno 350. Hieros saith l Cathechesi 5. wee pray for all that haue declared this life amongst vs belieueing the help of those soules to be chiefest for whome the oblation of that holy and fearfull sacrifice is offered Eusebius anno 330. saith m lib. 4 de vita constantin imperatoris that Constantine would be buried in a fane Church to the end he might be partaker of many prayers S. Epiphanius anno â—90 condemneth Aerius for an hereticke saying against him in defence of prayer and oblation for the dead n li 11. 75. The Church hath receaued thâ— through the wyde world it was agreed vpon before Aerius was the same saith S. Austine wher vpon M. Fulke saith o in his ansuer to a counterfayt Cathol pag. 44. Aerius taught prayer for the dead was vn profitable as witanes both Epiphanius and Austine which they esteeme for an errour S. Chrysostome anno 380. saith p homil 41. in 1. Cor. Let the dead be succored not by teares but by prayers supplications and almes deades Et infra Let vs not be weary of helping the dead offering vp our prayers for them Againe q homil 69. ad Populum Antiocheum These thinges saith he were not rashly ordayned by the Apostles that their should be commemoration made of the dead in these dreadfull mysteries for they know that therby much gayne and profiâ—t doth redound vnto them Againe r homil â—4 in Ioannem But let vs haue such care of the dead thâ—â— it may make bothe for vs and them vnto the glorius of God Let vs giue large almes for them let vs send them the best prouision Againe Å¿ homil 21. in act 2. Apost Therfore if wee make continuall prayer for him if wee giue almes and if wee be worthy God wil be the better pleased with vs moreuer saith he if he saued some by Paul and spared others for others why shall he not doe this for vs Againe t homil 2 In epist ad Philip in morali circa med let vs weepe for them let vs help them with all our power let vs procure theÌ„ some help not withstanding let vs help them how by what means by praying and exhorting others alsoe that they likewyse pray for theÌ„ and by giuing large almes for them to the poore for that bringeth great comfort Et Paulo post It was not in vayne ordayned by the Apostles that there should be memory made of such as haue departed this life in the celebration of the venerable mysteries They know well that from hence there would come much comfort and profitt vnto them all the people standing lifting theire handes vnto heaueÌ„ with the whole clergie and the venerable sacrifice being offered how should it be that wee praying for them in this sorte should not please God But wee speake this of them that haue departed in faith Et infra Therfore euen as wee pray for such as liue who nothing differre from the dead soe is it lawfull to pray for the Dead S. Ambrose anno 380. saith of the death of Faustinus his Sister v lib. 2. epist 9 ad Faustinum therfor I doe not thinke her so much to be deplored and lamented as to be prayed for neither to be sorrowed for by thy teares but rather I think her soule commended to God by thy offeringes x in epist ad Pammachium S. Hierome anno 380. speaking of the death of Paulina wâ—fe to Pammachius saith other husbandes sprinkle violts roses lilies and purple flowers vpon the sepulcher of their wifes But our Pammachius doth water the holy ashes and venerable bones with the balme of almes by these payntinges and smellinges doth he cherish the resting ashes knowing it is writeÌ„ that as water doth extinguish fier soe doth almes extinguish sinne S. Paulinus anno 420. commending the soul of his brother to Delphinus a Bishop saith y S. Paulinus Nolanus in epist 5. ad Delâ—h num Episcopâ—m endeuour to obteyne by thy prayers that his soule may receaue one drope of comfort or refreshing distilling from the least of thy sanctitie S. Austine anno 400. saith z S Austine de cura promortius cap 2 wee read in the booke of Machabees that there was sacrifice offered for the Dead but
if it were no where read in the old scripture the authoritie of the whole Church which is cleare in this custome is not small where also commendation of the Dead hath it place in the prayers of the priest which arre powred out vnto our lord God at his Aultor And againe a cap. 4. supplications for the spirits of the dead arre not to be omitted which the Churh hath prouided for to be made for all that dye in the Catholicke and Christian Societie although theire names be concealed so that such as want parentes sons kinsfolk or friends may notwithstanding receaue this benefit by their holy and common mother the church Againe b de Ciultâ— Dei l. 20. c. 25. It is not to be doubted saith he but that the dead are holpen by the prayers of the holy church and the healthfull sacrifice and almes that are imployed for their soules that God will deale with them more mercifull then their sins deserue Againe c Enchirid c. 110. It may not be denyed saith he but that the souls of the deceased are relieued by the piety of their liueing frindes when for them is offered the sacrifice of the mediatour c. S. Gregory anno 590. saith d lib 4. Dialog c. 55. The oblation of the wholosome hoste is wonte to help soules after death very much so that often tymes deceased soules theÌ„selues doe seeme to craue the same Againe e cap. 50. This doth profit the dead whome grieuous sins doe not depresse and charge to vvit if they be buried in the church because their neighbours as often as they come to the said holy places doe remember them whose Sepulchers they see and doe power out their prayers for them THE ADVERSARIE f in his playne demonstrat that our Browmist be full Donatistes c. pag. â—3 M. Gyssord affirmeth that euen in the churches publicke worship to pray for the soules of the dead to offer oblation for the dead was generally in the church long before the dayes of Austine as appeareth in Cyprian and Tertullian who were before him and neerer the tyme of the Apostles g Instit lib. c. 5. sec 10. Caluin acknowledgeth that one thousand three hundred yeares since it was a castome to pray for the dead And a little after he saith but I confesse they were drowned in errour h M Fulke terentâ—e c p. 106 confâ—t of Purgat p. 78. 20 326 34â— 30â— 3â—2 393 194. M. Fulke affirmeth that it preuayled with in the first three hundreth yeares after Christ and also saith that Ambrose allowed prayer for the dead and that it was the common errour of his tyme also that Austine blyndly defended it and Chrysostome and Hierome approued the same yea that Tertullian Cyprian Austine Hierome and a great many moe doe witnes that Sacrifice for the Dead is the tradition of the Apostles Bucer saith i in sacra quatuor Euang. printed Eâ—â—leae Anno 15 6 in Mat. cap. 12 pag. 311. Chem. Examen pag part â— pag. 93 94 107. M asch Aâ—olog pro caeâ—a Domini c. pag 1. Actes 17 â—4 M Fulk confut Purgat pag. 35 and against RheÌ„test in 2. Thessa 2 Sect. 19. fol. â—â—1 Chem exam Part. â— pag. 100.101.110 D Bridges in hiâ— defence of the Gouerned c pag. 917. Euseb l. 5. hist c. 26. Hier in Catul. M. Sut de presbyteris c. 1â— p. 91 M. Orin in his picture of apuritan printed 1605 fol. G. 2.3.6 Diony l. de Eccla Hierarch c. de Baptismo entit that prayer and almes were made for the dead almost from the very begining of the church Chemnitus likewyse confesseth as much yea generally this poynt of sacrifice for the dead is so confessedly auncient that our learned aduersarie M. Ascham is forced to say that no first begining thereof synce the Apostles tymes can be shewed likewyse prayer for the dead is acknowledged to be taught in the wrytinges now extant vnder the name of Dionysius Areopagita mentioned in the Actes of the Apostles witnes M. Fulke where he thinketh that Dionysius liued in the â—â—â—e of Origen Chemnitius affirmeth that Dionysius teacheth prayer to be made in the temple for the dead M. D. Bridges Lord Bishop of Oxford saith I take this Dionysius to haue bine before Basil sc anno 380. Wheras it is vsually obiected against this booke that if it had bine the writing of Dionysius then Eusebius or Hierome would haue mentioned it this confessed antiquitie therof before their tymes avoideth that obiection which is no lesse plainly discharged by Eusebius and Hierome themselues who signifie that the bookes of sundry writers were vnknowne to them M. Sutcliff saith that Dionysius is certeinly the best witnes of antiquitie for he seemeth to be most auncient c. M. Oliuer Ormerode saith I referre you to Tertullian Iustine Martyr Cyprian c. but what doe I cyte these Fathers Dionysius Areopagita who liued in the Apostles tyme maketh mention of the Crosse in Baptisme Also the protestant treatyse k consensus Orthodoxus Tiguri anno 1578. fol. 198. 198. Archbishop in his answer to the admonition pag. 105. sect vlt. entituled as in the margent alleageth and affirmeth Dionysius who writ de Eccle. Hierarch to haue liued anno 96. The Lord Archbishop of Canterbury alleageth Dionysius saying Dionysius Areopagita in his booke de calesti Hier. 7. chapter speaketh thus c. See also M Cooper late Bishop of winchester in his Dictionarium historicum c. annexed to his Thesaurus printed 1578. at the word Dionysius Arcopagita In like manner concerning Lymbus Patrum whereas l tom 1. l. 4. de Christi anima c. 14. Cardinall Bellarmine alleadgeth in proofe thereof the playne testimonies of the Greeke Fathers Iustine Irenaeus Clemens Origen Eusebius Basil Nazianzen Nissen Epiphanius Chrysostome c. And of the Latine Fathers Tertullian Hyppolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Augustine Leo Vulgentius c. our aduersarie Danauâ— answereth to their testimonies sayinge m ad RobertiÌ„ Bellarm. disput part 1. pag. 176. Sâ—c M. Iac. in M. Bilsons book of the full redemption of manland pag 188. See also M. Bilson in his Suruey c. pag â—56 and M Iacob himselfe in his defence of the teâ—â—yse of Chr stes sufferinâ—e 199. 200. M whitaker Conâ—ra Duraeum 8. pag. 567. 773. As concerning them they were not instructed out of Gods worde neither doe they confirme their opinion by it but only by their owne coniectures c. In lyke plaine manner doth M. Iacob affirme saying All the Fathers with one consent affirme that Christ deliuered the soules of the Patriarches and Prophets out of Hell at his coming thither and so spoyled Sathan of those that were in his present possession M. Whitaker answereth to Duraeus testimonies froÌ„ the Fathers concerning this poynt of â—ymbus Patrum saying what thou canst not ouercome by scripture thou wilt without doubt effect