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
novv in England is full of errours And in his aduertisment of corruptions to the protestante Bishops saith That there publicke translatioÌ„ of scriptures into English is such as it peruerteth the text of the old testament in eight hundred forty eight places and that it causeth millions of millions to reiect the new testament and to runne to eternall flames will not then euery man that hath but any feeling of his soule looke about him seeing as I said before Euen our enemyes are iudges on my side neither can it be excused by saying they are but smale differences seeing M. Broughton heere saith that it Causeth Millions of Millions to runne to eternall flames Wherefore good Bro as you loue your owne souls healthe and would avoyde these eternall flames passe not ouer these slightly or with me as I once did reiect the farther search this because it doth so manifestly detect your horrible abuses which may seeme incredible but if you will examine any one of them you shall find it as euident much more at large this concerns eternity this concerns your soule yea this doth admonish you of the eternall glory or perpetuall misery both of body and soule in hell flames without redemption wherfor once more I beseech you as you tender your eternall weale or woe and haue some feeling of Gods fearfull iudgments Matth. 25.41 as this dreadfull sentence from our Sauiour get you avvay from me you cursed into fier euerlasting which was prepared for the Deuill and his Angels Neyther may you thinke as some in England I speake what I haue knowne that a man may be saued by any religion for to such our Sauiour will say Matth. 7.11 not euery one that saith to me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my father which is in heauen Deere Bro if this be true as it cannot be false proceeding from truth it self then I pray with all attention and diligent study seriously examine this laboure for S. Paul doth likewyse tell you that there is one Lord one faith one Baptisme one God and father of all Ephes 4.5 wherfore vpon due examination being conuinced in conscience let not a sâ—â—wne of this world or any momentary affliction yea though an other Nero DomitiaÌ„ or Dioclesian should tyrannice in this your persecution cause you to smother your pretious soule in hells blacke flames from whence no ransome may euer free you or penance ease your torment by denying his faith and church who hath layd his life and most pretious blood for your redemption from this eternall woe und misery no I say in despite of all such cruelty be resolued and with a resolute currage say with S. Paul None of all these do I feare Act. 20 2â— neither do I make my life more pretious then my selfe so that I may finish the course ministerie which I haue receaued of our Lord Iesus to testifie the ghospell of the grace of God yea especially I say Matth. 12.10 take courage when as our Sauiour saith he which is not with me is against me and he which gathereth not with me scattereth And in an other place he bides vs enter by the streight porte because the broad gate Matth. 7.13.14 spatious way leadeth to perditioÌ„ many there are which enter through it how narrow is this Porte and vvay streight vvhich leadeth to life and fevv there are that finde it 2. Tim. 4. Wherefore do but inuocate S. Paul with a sincere hart that he would obtayne for you grace to confesse and dy in this one faith and you shal be heyre to the king of heauen and haue a crowne of glorie with the same S Paul which I hope you will and with euery magnanimous ChristiaÌ„ avert that dismall sentence of our Sauiour where â—e saith Matth. 10. â—2 Euery one therfore that shall confesse me before men I also vvill confesse him before my father vvhich is in heaueâ— but he that shall deny me before men I also vvill deny him before my father vvhich is in heauen And what other thing is it I pray you thus to be denied then vndoubtedly adiudged to hell there to remaine with weeping and gnashing of teeth for all eternity But to our purpose thus longe interrupted leauing these rather to your pious consideration to enlarge at your pleasure then other vvyse longer to insist vpon them If therfore you aske me what translation then is best I answere the old commonly called S. Hieromes if you say he was a papist listen I pray not vvithstanding what Beza your chiefe translatour of scripture See Beza vpoÌ„ the first of S. Luke and first verse de â—at interpretat lib. 1. pag. 74. saith of him the old interpreter saith he seemeth to haue interpreted the holy bookes vvith maruelous sincerity and religion And Doctor Humfrey our countrey man speaketh thus of him the old interpreter seemeth sufficientlie bent to follovv the proprietie of vvordes he doth it indeed to carefully vvhich notvvithstaÌ„ding I suppose him to haue done not out of ignorance but of religion and conscience So that you see if there were any fault in our old interpreter it was because he was to scrupulous ond carefull to full of conscience and religion in following the exact signification of the greeke which is a verie good fault if it must needes be called a fault and also coÌ„mended and iustified els where by Doctor Humfrey himselfe in these wordes Ibid. pag. 179 In prophane vvritinges a man may rainge more freely and depart from the vvordes in Canonicall scripture no such liceÌ„ce is tollerable for it is not lavvfull for man to alter the tongue of God and by way of exposition to make this more perspicuous I oppose Caluin to our old interpreter and obserue I pray what censure a protestant also giueth of Caluin Caluin in his harmonie saith Charles Moliuers in his translation of the new testament parte 11. fol. 110. Maketh the text of the ghospell to leap vp and dovvne as the truth it selfe declareth He vseth violence to the letter of the ghospell and in many places clean transposeth it and besides this he addeth to the text The lyke censure I find giuen of Luther not by a Papist but a Protestant tom 2. â—d Luther lib. de Sacram. fol. 412. 413. and one of the chiefest in his tyme to witt Zuinglius who after detection of many corruptions Thus concludeth See hovv thy case standeth Luther that in the eyes of all men thou art seene to be a manifest and common corruptour of scripture vvhich thing thou canst neuer deny before any creature hovv much are vvee a shamed of thee vvho hither to haue esteemed thee beyond all measure and novv trie thee to be such a false fellovv To conclude therfore this point of translation attend what Beza saith in praeface new test anno 1556. hovv vnvvorthily saith he and vvith out cause doth
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
ouer bouldly referre them to the worke of the Diuell Wheras yet to the contrary M. Richard Hackluite preacher in his booke of principall Nauigations c. printed anno 1599. In the 2. part of the 2. vol. pag 88. iâ—itiâ— doubteth not to afford commendable mention of that holy man Xauerius his particuler vertues and wonderfull workes in that religion These few may suffice in this place see more at large and with full answere to all obiections in the Eleuenth note of the Church translated out of Card. Bellarm. into English THE 43. ARTICLE Our Aduersaries opposing Fathers against Fathers ansvveared NOw to answere our Aduersaries last shift and which they often vse in alledging Fathers against Fathers yea and the same father against himself where vpon occasion offered they speake somthing more obscure especially if there be not had due consideration of all circumstances inducing them there vnto I answere it is no marueil if they so handle the Fathers so much against them when they spare not theire owne and chiefe Doctours in making them say what they list for their purpose Witnes Luther who saith What shall I say In praefat in Smalcaldicoâ— articulos extant in Luke Osiander epitome cent 16. pag. 253. and 254. how shall I complaine as yet I liue I wryte preach and teach publickly and dayly and yet there are enuious men not only of our aduersaries but also false brethren which say they agree with vs and yet dare bringe and bouldly alledge my owne writinges and Doctrine againe my self I yet liue seeing and hearing it although they know that I teach other wise and doe not stick to adorne their poyson with my labour c. what then will they doe after my death c. certenly I must answere to althinges whilst I yet liue c. de veritate Corporis Christian Cana pag. 76 77. Gerhardus Gâ—eschenius s saith they endeuour to make the Augustan confession which teacheth the reall presence to be Zuinglian that is against the reall presence wherfore exclayming he saith further if this had bene done in Arabia Armenia Sardinia or such like remote countryes and of former tymes this vsurpation of fraud and Historicall falshood were more tolerable But seeing say they the question is of such thinges as are done in our owne tymes and in the sight of all men whoe with a quiet mynd can indure such lyes This may suffice to shew our Aduersaries corruption in detorting vnto a wrong sense the obscure places of the Fathers But let vs as well in reading them as the holy Scriptures or such like writinges follow the aduise of S. Chrysostome who exhorting the more learned sort to the reading of holy Scriptures which other wyse were very much giuen to idle playes and gameing saith Take the book into thy hand Homil. 3. de Lazaro read the whole history and those thinges which are easie keepe in memory and which are obscure and not manifest read often And if thou canst not by diligence in reading vnderstand what is said approch vnto the wyser goe vnto the Doctour Homil. 3. in 2 ad Thessalon Againe What obscuritie is that saith he speak I pray are they not histories thou knowest that which is cleare and euident what hast thou to doe with obscurities yea in places that be dubious or obscure In Epist Theolog. epist 82. pag. 382. the aduise of Beza is not to be misliked who in his answere to na obiectioÌ„ out of Caluin saith places of one and the same writer ought often tymes to be compared together that it may plainly beseeme what was his meaning and opynion because all thinges cannot nor ought not to be spoken in all places although it be of one and thesame thinge THE 44. ARTICLE Our Aduersaries generall abiuring the Fathers and condemning their Doctrine M. Whitakers saith contra Duraeum l. 6. pag. 423. lib. de vitae Iuellâ— printedat londoâ— pag. 212. M. Fulk in his retentiue against Bristow pag. 55. The Popish religion is a patched couerled of the Fathers errours sowed to gether M. D Humfâ—e did earnestly reprehend M. Iuell for his so bould appealing to the Fathers affirming therfore of Ievvell that herin he gaue the Papistes to large a scope was iniurious to himself and after a manner spoyled himself and the Church thesame also saith M. Fulk a in Sciatagematum Satanae l. 6. pag. 296. Iacobus â—scontius a learned Protestant saith of Protestantes alledging the Fathers that some haue gon so farre as they haue euen filled all thinges againe with the Fathers and their authorities which I would to God saith he they had done with as good successe as they began it with good hope c. certenly I thinke this custome most pernitious and by al means to be avoyded c. Luther saith tom â— wittember anno 1551. lib. de seruo arbitrio pag. 434. in Ionam The Fathers of so many ages haue bene plainly blind most ignoraÌ„t in the Scriptures haue erred saith he all their life tyme so that vnlesse they were amended before their death they were neither Saintes saith he nor perteyning to the Church Pomeran a learned Protestant saith Our Forefathers whether holy or not holy I care not were all blinded with a Montanicall spirit by humane traditions and Doctrine of Diuells c. Beza in his praef vpon the new test dedicat to the prince of Condy anno 1587. they do not saith he teach purely iustification c. neither were they indeed carefull to teach Iesus Christ truly in their ghospell Beza affirmeth that euen in the best tymes the ambition ignorance and leudnes of Bishops was such that the very blind may easily preceaue how that Sathan was present and did sit ouer their assembles and Councells M. Whitaker saith b l. de Antichristo pag. 21. M. Cartwright in his 2. reply part 2. pag. 508. Peter Marâ—â—n his comm place in English part 4. pag 255. Caluin in omnes Pauli epistolas ad Hebr. c. 7. v. 9 pag. 924. and de vera eccles reforma pag. â—89 Danaeus disput part 1 pag 116. W. whit contra Duraeum l. 8. pag 567. and 773. cent 2. c. 4. col 58. l. â—0 and ceÌ„t 3. c. 4 col 77. 78. and col 48 line 15. Schult in medulla Theol. Patrum p 39. 304 466. 151. 105 98. 48. 66. 73. and 40 that as in this so in many other thinges they erred M. Cartvvright saith That diuerse of the most auncient and chiefest of them fondly imagined of Antichrist as of one singuler person Peter Martyr reproueth the Fathers in generall saying The Fathers should not with so much libertie haue seemed heere and there so to abuse the name Aulter Caluin with The auncient writers cannot be excused for as much as it is manifest that they haue declined from the pure and true institution of Christ Bellarmine alledging the Greeke and Latine Fathers in proofe of Lymbus Patrum Danaeus answering him saith
sentence Deut. 12.31 for my case being like to that of Moyses I dare say with Moyses and our very enemies are iudges It is agreed vpon betwixt vs both how necessarie a poynt our saluation is being for all eternity and therefore I will saue labour to cite scripture in proofe of that which is by neither part denied but in vaine is the scope and end of a thing granted if wee differre in the meanes to attayne it the meanes I assure my selfe you will say is the word of God which I deny not but let vs not thinke the Ghospell to be in the wordes of the scripture but in the sense not in the out side but in the inside or marrow not in the leaues of the wordes but in the sapp pith or root of reason other wyse euen the Deuill himselfe speaketh Scripture cap 1â— 1â— and all heresies according to that of Ezechiel make vnto them selues pillowes which they may lae vnder the elbow of euerie age and to guâ—y you a tast hereof for this matter concerning my soule nerely I haue bestowed some diligent search herein consider with me I pray you how of auncient tyme the old hereticke Marcion found meanes to reiect both Moyses and all the Prophets and what did he pretend cap. 10.7 Surelie Scripture to witt that of Sainct Iohn hovv many soeuer haue come before me are theeues and robbers the Armenians also taught that the whole femal sex of women should be wholy extinct and that vvee should all ryse in the last iudgment in the state of man and what vvas their ground cap. â— 13 Scripture also to witt that to the Ephesians vntill vvee all meet in the vnitie of faith and knovvledge of the sonn of God into a perfect man The Mainchers also proued our Sauiour to be this materiall sunne vvhich vvee dayly see with our eyes and what colour had they scripture also Iohn 8.12 to vvitt where our Sauiour saith I am the light of the vvorld how did the Waldenses proue that euen a lavvfull iudge or Magistrate could not put to death the greatest Malefactour that vvas Exod. 20.13 by scripture Thou shalt not Kill by Scripture also the Circumcellians held that euery Christian might not only murther his fellovv but lay violent hands vpon himselfe for say they it is vvritten Iohn 12.25 he that hateth his life in this vvorld doth keepe it to lyfe euer lasting Thus out of these few to omitt many moe wee see how all heretiques like serpentes in imitation of that old serpent the Deuill who came with scripture euen to our Sauiour himselfe do lurks vnder the tree of knowledge I mean the scripture that so they may more cunningly conueigh their deadly poyson and surely though these examples of auncient tymes were sufficient to teach euery man humility seeing as a prudent man doth well obserue he that will need be his ovvne Scholler hath commonly a fooll to his master yet wantes there not neither sufficient occasion euen in our tymes to be carefull in this so waighty a businesse for how shall I thinke the protestantes in these dayes to agree vpon the true sense of scripture when they cannot a gree about the translation it selfe which must be the grownd where vpon they worke by which dissention also they shew themselues to haue descended in doctrine from these old heretiques in the primitiue church For doth the protestant beleeue the scriptures not to be receaued so fully and wholy as the Catholicke or as it pleaseth him papist doth but rather certayne chapters and bookes which seeme to him or rather indeed to this braine sicke phansie not so a greable to the purity of the ghospell to be cutt of and excluded the number of holy writt the same did the Carpocratians Seuerians and Manichees who condemned all the old testament as a thing fayned from an euill beginning aâ—d yet certainlie not without scripture as you may set in the example of Marcion first produced In lyke manner Cerdon denyed all the Euangelistes except S. Luke Cerinthus all except S. Mathevv the Seuerians also tooke away the Actes of the Apostles and with the Ebionites all the epistles of S. Paul the Alogians likewise esteemed the Apocalypse of S. Iohn for an inuention of Cerinthas Now that you are one with these at least in this point of mayming scripture is manifest for do not the most excellent of your whole clergy and first publishers of your ghospell Zuinglius Oecolampadius Illiricus and the Magdeburgenses exclude many of the Apostles epistles from all communione of holy scripture vnder pretence of examining it by the rule of the deuyne worde Certainly they can by no meanes dissemble it in the epistles of S. Iohn Iude Iames and S. Paul to the Hebrevves which in this my compendium were to longe to proue at large but to come yet more nere you Do not also your later Doctoures in this especially imitate these their predecessours yes most exactly as heere is sufficiently confirmed In the fourth disputation had with F. Campian the Iesuit in the tower of London your Doctoures did expresly censure these bookes by the authority only of fower or siue to be Apocriphall to witt the booke of vvisdome Syrach Iudith Toby the 4. bookes of Esdras Baruch Ecclesiasticus Hester and the Machabees in the new testament the ghospell of S. Luke S. Paul to the Hebrevves the second epistle of S. Peter the tvvoe last epistles of S. Iohn S. Iames and the Apocalypse Luther also calls the epistle of S. Iames a strawen epistle and of no truth and not worthy the spirit of an Apostle All which compared together your Doctours in this opinion of paring scripture cannot but drinke of the same cuppe with those old condemned heretiques But after seeing their folly and that they could by no means defend what thus rashly they had enterprized by often mutation and change they came to that text which you now haue but yet euen to this day with what dubitation this is done and correction or rather to speake truth corruption their often impressions doe manifestly testifie and I thinke you are not ignorant how many seuerall translations there haue beene within these few yeeres I can remember thee since my first acquaintance with London which mutabilitie plainly argueth they are those fond builders of whome our Sauiour maketh mention are shaken with euery blast because they build not vpon the rocke which is the church The piller and firmament of truth 1. Tim. 3.15 But vpon the shallow sandes of their owne vnsetled braines and this I speake not of my selfe but by the testimony of themselues which you may see more conuenient and at large hereafter yet it shall not be discomodious if in the meane tyme wee examine one of their chiefest linguists in England M. Broughton therfore in his epistle to the Lordes of the councell desireth them to procure speedily a new translation because that saith he vvhich is
are baptized for the dead if the dead ryse not againe at all And o ibid ca. 3 v 15. But himself shal be saued yet so as by sier And p Rom. cap. 10.6 But the iustice which is of faith saith thus say not in thy hart who shall asceÌ„d into heaueÌ„ that is to bring Christ downe or who descendeth into the depth that is to call Christ againe from the dead but what saith the scripture the word is nigh in thy mouth and in thy hart The Eunuch when Phillip the Deacon said vnto him q Act. 8 3â— trowest thou that thou vnderstandest the thinges which thou readest answeared and said how can I vnlesse some manshew me r Psal 118 Dauid a King and Prophet after Gods owne hart durst not read the law of God before he had craued the vnderstanding of it from God s Luc. c. 24 v. 17 2â— Also the Apostles did not vnderstand the holy Scriptures before that our Sauiour had openned their eies Ephes c. 3. v. 10. How obscure also is this Place of Scripture that the manifold wisdom of God may be notified to Princes Potentates in the celestials by the church according to the prefinitio of worlds which he had in Christ Iesu our Lord Finally if our common lawes handling nothing but selling buying barganing and such commoÌ„ and vsuall matters as are dayly practised by men be so hard and difficult as they require great studie to be well vnderstood and clients will giue greate fees for lawyers couÌ„cell vpon them what shall wee thinke of Gods Lawes when as S. Basil saith v hom 1â— in Hexameton the Scripture is heauenly inspired and nothing a bounding in it no there cannot be fouÌ„d so much as one idle word which also treat of deuyne supernatural thinges farr aboue mans teach capacity as of the trinitie incarnation of the word heauenly Sacraments the nature of Angels of the operation of God in mens mynds of eternall Predestination reprobation with many others of this kinde Also who dare take vpoÌ„ him the explicatioÌ„ of S. Iohns Apocalypse which as S. Hierome saith hath as many mysteries as wordes or of Dauids psalmes so obscure that all haue bene astonished at theÌ„ I speake not of your new inflamed Doctors who are so â—ot of the spirit that they will not only out strip S. Hierome but all others nor limite themselues to the difficulties of S Iohns Apocalipse or psalmes only but euen from Alpha to Omega the first word of Genesis to the last of the whole scriptures for they boldly affirme and assure thee who euer thou art if thou hast but saith and the spirit that thou shalt be as sure of the true seÌ„se of scripture as thou art sure thou liuest for what saith Caluin x lib. 4. instit cap. 17 g. 25. truly that after diligent and serious meditation about the vnder standing of these wordes This is my body he did imbrace that sense which the spirit did suggest The same doth Luther alleadge against Caluin Zuinglius against them both wherfore certainty it was a very soul and wicked spirit that would not inculcate one and the same doctrine but thus grosly delude three such pillers of your Church as these setting them together by the eares but indeed I rather think it to be a Hebgobling then any spirit to interpret the holy ghost and so if you please for this present wee will take it as by all liklihood most probable But to our purpose from which perchance wee haue to farre digressed for your better satisfaction therfore receaue the consent of the primitiue Church in these few Doctors at least concerning this one poynt especially when as your owne confesse that they y Hooker l. 1. de eccles politia sect 4 p. 86 l. 2. s â—4 pag. 102. See tradition cannot determine by Scripture what is Scripture This I say we must doe vnlesse wee should imitate you in England reiecting what mislykes vs and admitt only the rest which makes not Scripture but only in concept S Augustine saith z tom 6. de vtil cred cap. 7 he that hath no skill in Poetrie dare not meddle with Terentian Mauruâ— with out a master Asper Cornutus Donatus and infinite others are requisite to vnderstand any Poet and doest thou without a guide rush vpon holy bookes full of deuyne matters O exceding boldnes or rather madnes And againe If euery art though base and easie require a teacher or master to obteyn it what is more foolish heady pride then not to learne the booke of deuyne Sacraments of their interpreters a lib. de fide bonis operiduâ— ca. 15 16. Also in another place he affirmeth that place of S. Paule And if any man build vpon this foundation c. to be one of the most difficult places in the epistles of S Paul Moreover as b hom 1. Cantica Origen vvriteth and S. c in proemio EZechielis Hierome the auncient fathers had such an opinion of the obscuritie of Scripture that they vvould permitt no man to read the begining of Genesis end of EZechiel before he vvere thirtie yeares of age S Austine whome our Aduersaries so much extoll was of such admirable witt that not yet twenty yeares of age with out any interpreter or any man teaching him did vnderstande Aristotles Categories as he confesseth himself This best witnes I say according te Caluin a man of so rare witt did neither thinke so highly of him self nor basely of Scripture that he would of his owne mother witt giue the true sense of Scripture for thus he speaketh d epist ad velusianuÌ„ such is the profunditie saith he of the Christian Doctrine that I should profit in it euery day if I would guâ—e my self vnto it with all diligence chiefest studie and best witt euen from my childhood vnto decrepit old age And in an other place he saith e lib. 3. confessionum cap. 5. wherfore I purposed seriously with my self to read the holy Scriptures there by to see of what nature they were and loe I behold a thing neither euidently conuicted to the proud nor yet naked or manifest to children but in stile lowly in successe loftie and vailed with mysteries Againe f lib. 2 doctrin Christi cap. 6. But saith he they are deceaued with diuers manifold obscurities and ambiguities who rashily read the Scriptures taking one thing for an other in certayne places they doe not find what they falsely suspect for some thynges are spoken so obscurely that they cast amost thick darknes all which I nothing doubt but that it is done by diuine prouidence to tame pride with labour and to keepe the vnderstanding from lothing which thinges that are easily vnderstood doe offen tymes basly esteeme of And a gaine g lib. 12. confessionum cap. 14. wounderfull saith he is the profounditie of the Scriptures or speeches whose outward apparence doth seeme
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
English translation A translation that taketh away from the text that addeth to the text that some tymes to the changing or obscuring of the meaning of the Holy Ghost Also calling it A translation which is absurde and senslesse peruerting in very many places the meaning of the holy Ghost Not without cause therfore did his Maiestie affirme that he could neuer yet see a Bible well translated into English See the Sume c. vt supra The Catholicke translation acknovvledged for the best BEza saith of S. Hierome g in cap. 1. S. Lucae v. 1. The old interpreter saith he seemeth to haue intetpreted the holy bookes with marueilous sincerity and religion And in another place h Praef. noui test anni 1556. the vulgar translation I doe for the most part imbrace and preferre before all others M. D. Humfrey saith also of S. Hierome i de ratione interpretat lib. 1. pag. 74. The old interpreter saith he seemeth sufficieÌ„tly bent to follow the proprietie of wordes and he doth it in deed to carefully which notwithstanding I suppose him to haue done not of ignorance but out of religion and conscience k pag. 179. Which is no fault as M. Humfrey himselfe testifieth in the same place saying In Prophane writinges a man may rainge more freely and depart from the wordes in Canonicall Scripture no such licence is tolerable for it is not lawfull for man to alter the tongue of God These hee Carolus Molinaus l in Luc. 17. professeth to preferre the vulgar translation or edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before Iohn Caluin and all others That famous Protestant writer Conradus Pelicanus saith m in praefat in psalterium anni 15â—4 Wee find the vulgar edition of such excellencie learning and to agree with the Hebrew truth touching the sense that I doe not doubt but the greeke and Latin interpreter were most learned yea most pious and of a true Propheticall spirit M. Whitâ—ker hauing changed his former vehement stile else where against S. Hieromes translation saith in his answere to M. Reynoldes n pag. 214 S. Hierome I reuereÌ„ce Damasus the Pope I commend and the worke I coÌ„fesse to be godlie and profitable to the Church in his answere to M Bâ—uges c pag. 94 M. D. Cauell saith the vulgar translation was vsed in the Church one thousand and three hundreth yeares since and doubteth not to preferre it before all others In so much that wheras the English translations are manie and among themselues disagreeing he concludeth that of all those o pag 91. the appoued translation authorized by the Church of England is that which commeth nearest to the vulgar is commonly called the Bishops Bible o truth most strong Sacred and inuiolable p Austin coâ—â— Donâ—tist poâ— Collat cap. 24. more forceable as S Austine obserueth to wringe out confessioÌ„ then any rack or torment To conclude therfore although wee should graunt them to haue agreed vpon some one translation yet their disagreement in the sense therof is farre greater And as q pag 5â— M. D. Reynoldes saith in his coÌ„ference with M. Hart It is not the shew but the sense of wordes of Scripture that must decide controuersies And S Hierome saith r in Epist ad Talat The Ghospell is not in the word but in the sense not in the Barke but in the sappe not in the leaues of the wordes but in the roote of the meaning THE 12. ARTICLE The Church cannot nor ought not to haue erred SCRIPTVRE a Esale ca. 59.21 THis is my league with them saith the Lord my spirit which is in thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth the mouth of thy seed the mouth of thy seedes seed saith the Lord froÌ„ hence forth for euer more b Ibid. ca. 60. verb. 1. l. 20. Whearas thou hast bene forsaken enuied and vnfrequented I will make thee saith God to arise into an euerlasting height so as thou shalt sucke the milke of other nations and the brestes of princes and thou shalt know that I thy God am thy Sauiour and defender thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue for euer c psal 88. verb. 37.38 his seede shall coÌ„tinue for euer his throne as the sunne in my sight and as the moone persite for euer d Daniel 2 44. But in the dayes of those kingdomes the God of heauen will rayse vp a kingdome that shall not be dissipated foreuer and it shall stand for euer And e cap. 7.14 his power is a power for euer which shall not be takeÌ„ away his kingdome which shall neuer be corrupted f Matth. 1618. And I say vnto thee that thou arte Peter and vpoÌ„ this rocke will I build my Church and the gates of Hell shall not preuail against her g Luc. 22.32 But I haue prayed for thee that thy faith fail not and thou being conuerted confirme thy brethren h Iohn 14.16 And I will aske the Father and he will giue you another paraclete which shall remaine with you foreuer the spirit of truth i Ibid. c. 1613. But when that spirit of truth shall come he will teach you all truth k Iohn 17.9.11 â—aske not for the world but for those whome thou hast giueÌ„ me c. holy Father keepe them in thy name whome thou hast giuen me c. I do not aske for these onlie but for those also which shall beleeue in me by their word l Iohn 14.26 The holy Ghost whome the Father will send in my name he shal teach you all thinges m Mat. 28 20. And behold I am with you all dayes euen to the comsummation of the world n Tim. 3.15 The Church of the liuing God is a piller and fountion of truh o Luc. 1 3â— There shal be no end of his kingdome Heere wee must confesse either that these thinges shal be performed hereafter or haue bine already or god is to be accused of alye If you answere that they haue bine performed I demaund when yf you say in the Apostles tyme I demaund how it chauceth that neither then the knowledg of God true religion was altogether perfit and afterwardes in so short aspace vanished away which was promised to be eternall so aboundant that it should sucke the milk of other natioÌ„s that the sound or doctrine thereof should spread vnto all partes of the erath as indeed you all say earnestly maintayne the Messias which should plant this Church according to you is not yet come and consequenly our Sauiout was not the true Messias but that our Sauiour was the true Messias and did once plant his true Church you deny not that this Church cannot erre I haue proued that it hath not
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
the wildernes being produced he saithâ— this same wee ought to doe wherby saluation is brought to our soules yea wee ought to be hold Christ crucified in such manner of Images and belieue in him CALVINS DOCTRINE p lib. 1. c. 11. ¶ 5 de Imaginibus I know saith he that it is vsuall and more then common that Images are idiotes booke This Gregory said but the holy Ghost speaketh far otherwyse so that if he had bine taught in his schoole he would neuer haue spoken so q ¶ 7 wher for if Papistes haue any shame let them neuer hereafter vse any more this refuge Images are idiotes bookes and by and by he saith but these pictures and statues which they dedicate to Saintes what are they but the examples of most filthy luxurie and obscuritie so that if any maÌ„ would fashion himself to these he were worthy of a bastinado yea stewes afford whores more shamfast and modest then temples or churches do those which they call the Images of virgines they fayne also a habit to martyres no lesse vndecent let them frame therfore ther idols at least with a little shame that they may ly with a little more modestie then to say that they are bookes of some sanctitie but wee will also answere this is not the way to teach the faithfull people in holy writ And a little beneath to what end therfore were there so many woodden stone siluer and gold crosses erected in churches euery where r Ibid. ¶ 9. let them looke hither therfore whoe seeke miserable pretences to defend this execrable Idolatrie wherewith true religion hath bine drowned and ouerwhelmed this many ages Images say they are not taken for Gods Å¿ ¶ 13. but this being omitted let vs consider heere by the way whether any Images at all be necessarie in Christinian churches first therfore if the authoritie of the primitiue Church moue vs let vs remember for the first 500. yeares wherin religion and more sincere doctrine did as yet florish and spread it self that Christian Churches commonly were free from images But how impudent a lye this is may appeare by that which hath bine said before An old condemned Heresie Nic. eph lib 16. ca. 27. The Second Counsell of Nice anno 789. pronounced against Image breakers and spoylers of monasteries But Xenaius a Persian first of all taught that the images of Christ and his Apostles and Saintes were not to be worshipped THE 26. ARTICLE Of Purgatory and Lymbus Patrum THE CATHOLICKE DOCTRINE Besides heauen and Hell there is Purgatory to witt a place or middle state after this life wherin the soules of many faith full for their veniall sines or negligence and intermission of due satisfaction for their mortall sins are purged more fully by suffering a temporall punishment before they passe from thence vnto Paradise and the possession of the ioyes of heauen SCRIPTVRE Lymbus Patrum a Osce 6.3 HE will reuiue vs after 2. dayes in the 3. daye he will rayse vs vp c. b Lath. 9.11 Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water c Luke 16.22 And was carried by the Angels into Abrahams bosome d Hebr. 11.40 Ecclesiast 24 45. That they with out vs should not be consummate I will penetrate all the inferiour partes of the earth and wil behold all that sleep and will illuminat Purgatorie e Matt. 5.27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing This place S. Cyprian takes for Purgatorie And he that shall speake against the holy ghost Epist 52. ad Anton. num 6. cap. 12.2 it shall not be for giuen him neither in this world nor in the world to come out of this place S. f de ciuit Dei l. 21. c. 1 and S. Greg Dâ—al l. 4. cap. 9. Austine proueth Purgatory also S. Gregory g Act. 2.24 Loosing the sorrowes of Hell out of this place S. h August lib. 12. c. 13. de Gent. ad lit Austine proueth purgatory for saith he Christ himself was not in paynes but to send other men of those doulours of Hel wherewith it was impossible himself should be touched i 1. Pet. 3.19 See Rhem test Annot. vpon this cap. and verse And he preached to them also that were in prison out of these words S. Cyprian Augustine and the fathers proue Christes descension into hell and Purgatorie k 1. Cor. 3.15 But himself shal be saued yet foe as by fier l Apoc. 5.13 And euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein all did I here saying c. benediction and honor and glorie and power for euer and euer m Phil. 2.10 That in the name of Iesus euery knee bowe of the celestials terrestrials and infernals n 2. Tim. 1. v. 18. Our lord graunt him to find mercie of our lord in that day See also a very forceable place 1. Iohn 5.16 FATHERS S. Cyprian anno 240. saith o lib 4 epist 2. It is one thing to be purged a longe tyme for sins by torment and clarified by a longe fier and an other thinge to purge all sins by passion and sufferinge Origen anno 230. saith p hom 6. in Exod. he that is saued is saued by fier so that if a man haue some thing mixed with lead that the fier doth purge and resolue that all may become pure gold S. Gregorie Nyssen anno 380. saith m Orat pro mortuit either being purged in this present life by prayers and the studier of wisdome or hauing made satisfaction after his death by the furnace of the purging fier he would returne to his former felicitie Et infra hauing left his body he cannot be made partakers of gods diuinitie vnlesse the purging fier take away the spots mixed in his minde And againe others after this life purge their spots by the fier of purgatorie S. Gregory Nazianzen anno 380. saith n Orat. In â—lumina they shal be Baptized in their other fier wich is the last baptisme neither is it only more crueller but also longer which doth feed on hard matter lyke iron and doth coÌ„sume the lightnes of vice S. Basil anno 380. saith o in cap 9. Esaiae if therefore wee haue made knowne our sinne by coÌ„fession wee haue already made the growing grasse to wither which certainly the fier of Purgatorie would haue oÌ„csumed deuoured Et infra he doth not theaten vtter ruen and destructioÌ„ but sheweth the purgation according to the Apostle p 1. Cor. 3 1â— But him self shal be saued yet so as by fier S. Eusebius anno 520. saith q Euseb Enis leatus hom de Epiphania This infernall payne doth exspect those whoe hauing omitted and not obserued their baptisme shall perish
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
endeuour wholy to possesse this man c in respons ad Confess Lutheri Oecolampadius forewarneth Luther lest that being puffed vp with arrogancy and pryde he be seduced by the Diuell The deuynes of Tigur Zuinglians against Luther in Confess Germ impressa Tiguri anno 1544. in octaua fol. 3. In tyme past saith they Luther put forth a boke intituled breuis confessio de Sacramento in which he doth plead plainly for the hereticall Sacramentaries and most wicked men and condemneth Oecolampadius Zuinglius and all the Tigurius the booke say they is full of Diuells full of shamefull scoffinges and mockeries fol. 274. it a boundeth in anger and fury yea Luther forgeting God and his diuinity calleth vs a damnable and execrable Sect. But let him see whether by such manner of angers and wicked taunts he do not declare himselfe the Archhereticke seeing he will not nor cannot haue any Society with those that confesse Christ but how marueillously doth Luther heere bewray himself with his Diuells what filthy wordes say they doth he vse and such as are replenished with all the Diuells in Hell for he saith that the Diuell dwelleth both now and euer in the Zuinglians and that they haue a blasphemous breast insathanized and that they haue besides a most vayne mouth ouer which Sathan beareth rule being infused perfused and transfused into thesame did euer man say they heare such speeches palse from a superious Diuell himself These they Caluin against Luther The Lutherans saith he are a mad hare braind kind of people a prowde faction of Gyants Admonitione 3. ad Ioachinium westphal frantick beastes prodigiously blind desperatly impudent they are no other then falsifiers and wicked slaunderers froward more then blockish proud and also so ignorant that what is deliuered to Children in Catechisme their elder deuynes are altogegether ignorant of a brute kind of wen. who did neuer know or tast what valew the supper of the lord is of or to what end it doth tend who also haue not so much as a drope of shame in them who are as if all their whole life they had studied nothing but excommunications in all their writinges still threatning some thinge or other exceeding all the Pops scribes and Clarkes and thus rayling they hope to ouer throw the most iust cause of the ghospell Ioannes Campanus a Caluinist against Luther in Colloquijs Latinis Luth tom 2. cap. de aduersarijs fol. 154. As Certayn it is saith he there is a God so certayne is it that Luther is a Diuellish lyer The Deuynes of Heidelberg against Luther Theologi Palatini in ordinatione ecclesiastica in admonitione de lib. concordiae bergensis cap. 9. The Catechesmes say they of Luther and Brentius let them be cast out of the Church and their writinges let them haue no authority Againe Neither it is fit say they that Luther should be preferred or alledged against all auncient writers or later or according to his writing giue sentence vpon all thinges much lesse to condemne all those of heresie that doe not agree or consent with him for the whole vniuersall Church say they hath acknowledged as many of the auncient Doctours as haue liued in former ages neither doth the consent of the later giue authority to the elder but rather the elder to the later and therfore the auncient writers may be opposed against the aduersaries and not Luther or such lyke Ibid. Also for as much as Luther was not a Prophet or Elias or an Euangelist seing he hath erred in many thinges and in the Controuersie of the supper he had not the word of the lord for a rule but an old opynion of the Papacy and inuention of school men when as there are found many crafty sentences in his booke Eristicis spread abroad to inconsideratly slaunders reproches also many thinges idlely and very arrogantly spoken with out all piety and modesly scoffinge iestes in weighty matters players frumptes and vnpleasant iestes and also many thinges bitterly and iniuriously written not only against the Churches of Christ against learned holy and Innocent men but also contumelious against great princes and altogether vnworthy the person of a Christian deuyne for the causes say they Luthers bookes and sentences ought not ought not I say to be the rule of the Augustan Confession or of the Doctrine of the lords supper These they THE 51. ARTICLE The Deathes of Luther Zuinglius and Caluin Luther saith first of is owne writinges BEfore althinges saith he I do beseech the reader that these thinges he read with iudgment In praefat operum lat tom 1. In Genes cap. 19. fol. 243. yea with great commiseration and let him know that once I was a Monke yea I my self saith he doe hate my owne bookes and often tymes doe wish them to perish This he spake the yeare before his Death Again how often saith he hath my hart panted tom 2 Germ lentae fol 9. praefat lib. de abrog Missae and reprehended me and obiected against me what art thou only wyse can it be credible that all others do erre and haue erred so long a tyme haue all generations so often bene deceaued what if thou doest erre and bring so many into errour that shal be damned foreuer In Colloq mensal fol. 10. praefat supra Moreouer he saith of himself Art thou only he that hath the pure worde of God hath no man in the world thesame but thou that which the Church of God hath hither to defined and so many yeares obserued as good doest thou ouer throwe it as though it were euill ond so dissipate by thy doctrine all ecclesiasticall and Ciuil common weals I neuer put saith he these thoughtes and cogitations forth of my mynd that is that this work and businesse he meaneth his Apostacie had neuer beene begunne by me for what a great multitude of men haue I deceaued by my Doctrine I neuer had a greater and a more grieuous temptation therefor my preaching Because saith he I thought with my self thou hast stirred vp all this tumult in which temptation I haue beene drowed euen to hell it self agayn because I haue entred into this cause saith he now I must look vnto it and of necessity say it is iust if you ask a reason Doctour Luther will haue it so Sic volo sic tubeo sit pro ratione voluntas so I will so I commaund it let my will stand for a reason for wee will not be schollers but maisters and iudges of Papists yea wee will once proteruire insultare be malapert and insult ouer them I Doctour Martyn Luther saith he an vnworthy Euangelist of our Lord Iesus Christ doe say and affirme this article saith a lone vvith out vvarkes doth iustify before God the Roman Emperour shall suffer it to stand and remayne the Emperour of the Turkes the Emperour of the Tartares the Emperour of the Persians the Pope of Rome Cardinales Bishops