descended to vs to wit only by spirit and vertue in such sorte as none surmise his body or soule to haue discended To which agreeth Brentius that there is no other but a figuratiue imaginatiue and spirituall hell without other tormentes then metaphoricall This practise of Heresie S. Ang. lib. 3 de doct Christ cap. 10. fortould saying when the myndes of any are preoccupated by errour all that Scripture hath to the contrary they affirme it to be spoken but figuratiuely As for example they begunne at the Sacramentes to make them but figures and followed next to affirm all promisses by Christ Al Christs suffering actions shal be but figuratiues nothing in effect made for good workes to be but hyperbolicall diuerse mysteries of his lyfe to be ineffectuall all his passioÌ„ suffered to be but figuratiue and histrionicall and Heauen and hell to be but only tropical fantasticall so hath sayd of theÌ„ Iosias Simler in vita Bulling fol. 3. Alan cop dial 5. cap. 18. Morouer this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm in cap. 24. Luc. v. 38. Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrectioÌ„ and as yet neuer to haue rysen but yet to remaine dead wherupon great exceptioÌ„ hath been made against the feast of Easter in remembrance of Christes resurrection amongst the new professores who desyred to abolish it or obserue it according to the Iewes ceremonies Luth. de conc Bal. lib. 3. cap. 25. de scrip Morouer this article is impugned by Zuing. tom 2. resp ad Luth. librum de Sacr. fol. 465. VVho denyes Christ to haue rysen by his owne power but ridiculously mocking Luther sayes that the grosse pretor Luther apparelled in his red hose in lyke maÌ„ner as Christ went out of his Sepulchre might also haue issued For Christ after his death issued out of the Sepulchre of his own force and power without remouing the stone place or monument as all the Fathers and Doctours affirme As concerning that Article Against the 7 Article He ascended into Heauen sitteth at the right hand of God the Father Almighty This article is contradicted of the LutheraÌ„s affirming HeaueÌ„ to be belowe in the bowels of the earth and hell in the highest partes of the world Vid admonit Caluinist ad libr. concord Danen cont Osiand Next by Caluin saying lib. 2. inst cap. 14 § 8. That Christ sitting at the right hand of God will continue no longer then till the day of iudgment Lykewyse Beza impugnes this article in cap. 3. Act. v. 21. saying his being at the right hand of God his Father doth hinder his true being in the Sacrament And lykewyse Caluin lib. 2. inst cap. 14. § 3. Denyes that he surpasseth the qualities of a naturall body and consequently could neuer ascend to Heauen lykewyse some other affirme his being at the right hand to argue an inferiority or inequalitie with God the Father or that God the Father had a spirituall kind of body hauing hands c. Vid. inter mangerie pag. 157. Niuerium in Bello 5. Euang. pag. 72. Lykewyse Caluin denyeth and sayes that it is not to be imagined ther is any place in Heauen wherunto Christ is ascended or the humanity of Christ accepted Lykewyse many Protestants hould opinioÌ„ that Christ ascention is nothing but a disappearing without any motion vpward where he was before ita Ios. Simler in vita Bulling fol. 35.55 Luth. tom 7. VVittemb fol. 408.409 And concerning that Article Against the 8. article From thence shall he come to iudge the quick and the dead This article is impugned by those who graunt a Generall iudgement at the day of doome but denye him to iudge with any particular iudgment at the houre of death Lykewyse some hold that only infidelity is to be subiect to iudgement Luther sup Lykwyse this article is impugned of those who say that God will iudge iniustly as Luth. tom 2 fol. 461. de seruo Arb. saying That like as God in this lyfe hath poured mercy grace vpon the vnworthy euen so in his iudgment he shall poure angre and seueritie vpon the vndeseruing Which iniustice demonstrates That God is the author of euill not only by prouocation but by impulsion and inforcement For being the forcer to euill how can he punish them iustly who obey him Lykewyse they deny and impugne this article who affirme that Christ who should come to iudge is dead according both to his humanity Diuinity and this Musculus doubted not to mantayn publickly to professe spread abroad that Christ remayned dead and is not rysen neyther asceÌ„ded or yet shall come from heauen to iudge any quick or dead Siluest CZecanonicus de câ—rup Morib viriusque part art 3. And as concerning that Article Against the 9. article I beliue in the holy Ghost the holy Catholicke Church Many Protestants belieue not in the holy Ghost because they affirme it blasphemous and idolatrous to confesse Christ to be God or to haue had any point of deity before his birth of the Blessed V. M. and thereby denyeth the holy Ghost proceeding from the Sonne no lesse then from the Father Bez. cont Heshus fol. 284. colloq mompel fol. 77. Lykewyse who impugneth the holy Trinity doth to that end that more easily he may reiect the holy Ghost Zanch lib. 3. Elohim Simler in praf de aterno det filio Vnto which barbarisme Calu. epist ad Polon pag. 946. accords What is it we belieue one God as much as to say the Trinity belieue you in God as much as to say in Trinity I hat they should know thee one God as much to say the Trinity This is not only vnsauery but also prophane and I do dispyse it This blasphemous derision other Protestants dissembled not but rebuke in highest manner Vid. Schlus in Theol. Calu. lib 2. fol. 2 8 14. 20 26. VVherupon his disciples followed his example to mocke the holy Ghost as Prateol in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Diuinity Hereupon a Protestant exclames Stanch in â—pistol contra Calu. num 45. Beware Christian Reader saies he and especially yow Ministers of the word of God beware of the bookes of Caluin especially in the article of the Trinity Lykewyse another Iohn Schutz in lib. 50. caus causa 48. sayes Arianisme Mahumatisme Caluinisme are three bretheren and three sisters thre breeches of one cloth he that will not fal in Arianisme let him beware of Caluinisme who as a Iewe Iudaizes 53 Moreouer they impugne this article who make their phantasticall imaginations the very inspirations of the holy Ghost and all their wicked inclinations his motions So Zuinglian affirmed him to haue this spirit saying Tom. 2. in Act. Tiguri fo 609. I know for certaine my doctrine to be no other then
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people
to theÌ„ iustly with S. Aug. l. 4. de Symb. c. 10. All coÌ„gregations heresies is a concubine and an â—â—hoore who cannot blushe and be ashamed as experience teaches Did not Luther translate the new testament in the German tongue but so wicked pernicious corrupt and erroneous that it ministred sedition mutination and rebellion of the people against the higher powers By this simple women tooke on them the reading of the Scripture and their notes with such feruour of the spirit with contempt of all learned men to preach and exhort publickely contrary to the inhibition of S. Paul who ought to keep silence hold their peace where men are In the same manner did not the sighing-puritane-sisters of Edin brough and other cities in Scotland after this Ghospelling conuersation at four a clock when they were rypest of vnderstanding take vpon theÌ„ to read the Scriptures I hope it falls to them by ignorance and blindnes of mynd so long as they read that bible bable as was prophesyed of Peters-wyfe who will neuer mend but euer grow worse and wòrse For are not their Rabbies in that same conformity with the old Hereticks about the Scripture who were condemned of the ancient Fathers for depraueing the Scriptures denying of sundry books as the Aebionits who denyed S. Paul epistles as witnes S. Iren. l. 1 cap 26. S. Epiph. haeres 3 Lykewyse was not the Manicheans damned for denying the Ghospell of S Mâ—tthew as witnes S. Aug. lib. 33. contra Faust cap. 3 7. Lykewyse the Alogians were condemned for the denying of S Iohns Euangelist and his Apocalyps S. Aug Haer. 30 Lykewyse the Marcionists and Arians for denying the Epistle to the Hebrewes to be S. Pauls as witnes Tertul. de praesc Iten lib. 1. cap. 29. Epiph. Haer. 41. S. Hier. in praef in epist ad Tit. Or the same opinion is the moderne Rabbins with the old Hereticks concerning the Scripture to repudiat reiect the bookes of Moyses here upon is Luthers doctrine Serm. de Moyse saying let not Moyses be thrust on vs we in the new testameÌ„t will neyther regard nor hear him Againe idem Luther calles the old testament no word of God belonging to Christians for Moyses appertayneth nothing to vs. Againe in his booke de decem praec lib. 2. cont Rusticos Thow seditious preacher affirmes sayth he that the old TestameÌ„t is to be obserued preacher I say not to me but to the Iewes preach thy Moyses not a title or Iot of Moyses belongeth to vs yea not the law concernes vs but the Ghospell yea not the ten coÌ„mandements belongs to vs. Lykewyse Luther Serm. de Phar. Publ in proaem noui testam Not vnfitly did I admonish the reader in my prologue of the new testament that they should abolish this opinion to be four Ghospells for I haue sayd that the Ghospell of Sainct Iohn was most acceptable and true Lykewyse he sayes in Assert in prologo the bible buble-bable togeather with the Scripture is nothing but fables Lykewyse Ochinus denyeth the whole new testament Iacob Carion in Chron. an 1556. pag. 151 printed at Basil And lykwyse Ochin lib. 2. dial pag 154. 155. 156. saies that we ought to belieue no more theÌ„ the S â—â— of the old testameÌ„t to him subscrybeth Cal taxing the Euangelists and Apostles lib 4. inst cap. 8 § 4. saying if they be Apostles let theÌ„ not bable what they lift Lykewyse Calu. in Iohn cap. 19. v. 23.24 sayth that the Euangelists wrest allegations and depart from the right meaning of them in cap. 2. Matth. v. 18. in 3. Matth. v. 13 in 5. cap. Matth. v. 17. Caluin accuseth them to speake a bruptly many senteÌ„ces in their wrytings to tearme things improperly and to vse many improper wordes Whereupon Caluin sayd that he could neuer be persuaded that the sixt chapter of S. Iohns Euangelist was euer his To this effect is not these books called Apochrypha in summa the translation of the Byble in the vulgar tongue is the cause of a thowsand errors for sayth not Broughton in his aduertisement to the counsell of the corruptions of the Byble an 1604. That the whole originall text of the new TestameÌ„t was peruerted in aboue 8. hundrith and 8. places and that it was nothing inferior to the Turkish Alcaron Lykewyse in Hampton conference pag. 45 c. The Inglish Bybles are euill translated altogeather And them of Geneua the worst of all they containe partiall vntruthes and are full of seditious notes to much intending to mutiny and rebellion allowing dissobedience to Kings and full of taxing of Kings OBIECTION LOng since of some Fathers some bookes of the Scripture were put in doubt as Iudith Tobie Wisdome and the Epistle to the Hebrews the second of S. Peter Iude Apocalyps c. Therefore with vs also it is lawfull to doubt of them ANSVVER THe sequel is nothing for albeit Thomas did once doubt of the resurrectioÌ„ of Christ it followeth not that he should euer doubt and albeit ther was no book of Scripture which was not walled with the Apostolicall authority and tradition yet-notwithstanding in the beginning of the Church were suspected and doubted whyle by litle and lytle by inspiration of the holy spirit things were made more clear so that these books which before haue ben doubted of haue now of the vniuersall Church abtayned diuyne authority and so consequentely they are no more to be doubted OBIECTION THe Counsell of Laodice omits and leaneth out those books of the old Testament because they were not in the Canon of the Hebrews ergo what the counsell hath not acknowledged neyther we acknowledge for cannon Scripture ANSVVER IDeny the consequence for the Fathers in that Counsell haue not reiected these books as not holy neyther canonicall but they haue not numerated them amongst those books which are read in the Church because of the coÌ„uerted Iews who almost liued Iudaizing of whom Phrygia was full from the tyme of the Apostles and therfore the holy Byshops in that counsell would not atteÌ„pt to read those bookes in the Church which they had not in the Canon of the Hebrwes Secondly if no booke be Canonical but these which are in the Canon of the Hebrewes the new Tastament shal be ieiected for it is not in their Canon OBIECAION GRegorius lib. 19. Mor. cap. 17. as coÌ„cerning these bookes of the Machabees we do not speake vnciuilly if by beside the canonical books which are made for the edification of the Church we shall produce any testimonyes Ergo these books are not canonicall ANSVVER HE denyeth not these books to be holy which are rehearsed in the Canon of the Church seing it could not be hid and vnknown to the holy man of God that 200. yeares before blessed Innocent Pope and the counsell of Carthage had spoken of the Machabees as canonicall Scripture But he speaketh of the Canon of the Hebrwes in which these bookes were not nombred neyther
point of religion called in controuersie but lock to be directed as they haue been alwayes in all former ages by there Catholik Pastors to vvhoÌ„ they are coÌ„manded by the Apostle to obey submit theÌ„selues no lesse theÌ„ the soger to his captain or the passager to the schipper master of the shippe Therfore after the exaÌ„ple of the Apostle I haue set down the Protestantes opinion sound doctrine that the modest and discret Reader may iudge with equity that their profession is reall heresie and containes nothing but filthy abominable assertions without any good grounds eyther of Scripture or reasone That in vveighing the balance in thy hand of iudgement and vnderstanding thow may saue thy soule which is lost if thow remaine in the profession with them who will goe about to saue his soule will learne the verity And therefore Gentle Reader I haue set downe in this Protestant Theologie there owne wordes lest some would say that I doe belye them which to doe I am very loth but to obserue charity as I would they should doe the lyke to me and whereas Gentil Reader that thow hadst not the full work accomplished blame me not I lippened to mens promises who hath failled when I haue brought this booke so farre on the way for my owne part I am sory that it is manked or abriged if pouerty hath not been my impediment notwithstanding to my ability with the curtosie of some goodes friends out of the zeall of their deuotion This first part of my booke is commed to light expecting opportunatie and frienship to effectuat the other part which God-willing in his owne tyme shall be seene Therefore inioy this for the present and pitie my pouerty bidding the hartly fairewell Thy friend in Christ F. VV. P. A. THE PROTESTANTS THEOLOGIE QVAESTIO I. WHerefor good Christians adheere ye and ioyne rather to the Papists Church and faith than to our reformed Church seing our Church and faith is the trew Catholik faith and is from the Apostles them selues delyuered Cal. praef ad Franc. Gal. Reg. ANSVER The Catholik Roman faith was long befor the reformed WHEREFOR praefere ye not the Roman-Catholik-Church and hir faith befor the Lutheran Caluinian or any vther sect what soeuer vnder pretence of reformation with a whorish applaud for as God was befor the deuil appeared euin so his trew Church and faith out of all dout is more ancient than the false and was befor it euer appeared for when the husbandman hade soowed his good seed in the feild than efter came the enuyous man and owersowed cockle as is said Matth. 15. but our Catholik Roman Church faith religion by the rest is long befor the reformation The Church and hir crew faith is from the tyme of the apostles ordeered and printed in the tables of verytie forasmuch seing that these many ages it hath bene from the tyme of the Apostles and long befor hath preuented the reformed nether can any of their wryters or centurians shew and declare as yet any forcible and sufficient argument what tyme place or by what author any corruption entered in the Catholick Roman Church Morouer ther was none except heretickes who beleued thes thinges contrary to the doctrin of the Roman Catholik Church or haue proposed to be beleued which they dogmatically indeed belieue and peruersly propound to be belieued if they can as yet shew and declare An honest chalenge let them approue them selues men for thair souls good and the honor of their reformed religion and for the satisfaction of many halting betwixt their new opinions and our old Roman Catholick doctrine Morouer we may easily declare demonstrate these your dogmaticall opinions and paradoxes in which yow do discrepat The new reformed religion is long sensed condemned disagre froÌ„ vs long since to be condemned and to be tryed real heresies out of diuerse sectaries alredy condemned by the Church also what tyme place increas procedings author of whoÌ„ they weer oppugned gainsaid It is bulded on the old heresies alredy condemned which when they weere brought to light and made knowne to all men did all sauour of heresie noueltie and change of religion with no long apparant continuans of long keiping possession or perseuerant tyme as shal be in euery place argument of this book obserued the man and his opinion the oppugner and contradictor the censor iudgment the age tyme. And therfor as for our part we shall first let Tert de praescr haret c. 32. as a defender of the Catholik Roman faith steppe into the feild with whom we demande Tert. demandes of the heretikes their entres and inquyre of your newe nouation and vpstatt reformation becaus yow claime the Catholick Church and hir name vnto you in this maner asking of you by these interrogations saying as he said to the heretikes in his tyme What do yow in my place and bee none of myne lykwyse by what right Marcion Luther Caluin cut ye doun my woodes by what liceÌ„se ValeÌ„tin Luther Caluin made into my fountaines by what authoritie Appelles Luther Caluin break yow my boundes myne is the possession why do ye rest heere to sowe and pasture at your pleasure myne is the possession Tertul defendes the Catholik name to aperte in to him as to a lawful successor of the Apostles long synce I possest it and first I did possesse it I shewe the first original of the owners to whome the thing was proper thus he Morouer our holy father S. August lib. de vtilit cred c. 7. as an other martial champion entereth in the feild against the heretikes of his tyme who vsurped the Catholick name and sayes ther is one Church All heresie confesse one Church as al confesse and if you look on the wholl compasse of the world it exceedeth all other in nomber as they affirme that know also shee is more sincere in doctrine of the treuth and ther is one Catholick Church Diuers heresies heth geuen diuers names to hir bot culd neuer deface hir of the Catholick name to which diuerse heresies haue geuen different names wheÌ„ as euery on of them haue their proper name which they dare not deny by which it may easily appeare to whom the name Catholick of which al are desyrous ought to be attributed This word Catholick made him to boast and outface the enimyes saying contr epist fund c. 4. I may not omit this wisdome This name catholick madâ—s him to boost against heresies which you deny to be the Catholick Church ther ar diuerse other things which do most iustly retaine and hold me in hir boundes as vnitie ther hould me the consent of people Consent of people authoritie and the name Catholik held S Augastin in the Church and nations the authoritie which had hir beginning by mirackles nourished by hope augmented by charitie confirmed by antiquitie there do hold me the succession of
S. Peter Seing Ioane the eight was a woman and incapable of this Byshoprick long since elected lawfull Pope and receaued in the Chayr of Sainct Peter ANSVVER WHen we sayd him to be a lawfull successor of S. Peter to haue receaued full power in the whole Church of Christ who by lawfull way is receaued of the Church The Pope of Rome is euer chosē capable and sett in the Seat of S. Peter This sense no otherway we vnderstand but that the Church lawfully electes receaues him who is capable of the high Priesthood of the which is neyther a woman nor an infidell nor an Heretick capable of nor can be Whatsoeuer be the cause in which a Pope may be chosen incapable of this byshoprick I iudge charitably with many godly and learned men that it came neuer to passe as yet that any was chosen incapable God of his owne goodnes and prouidence turning away the perill of such euentes from his Church who neyther in this manner of canonicall election of his owne Vicar is dead sleepeth or is careles who hath said Math. 28. v. 20. Behold all dayes I am with you to the consummation of the world But this assertion is a manifest and a falsely whatsoeuer they can produce concerning Pope Ioane to be a woman for first there is none of the greek latin historiographers and wryters who make mention of one sillable or word of this mater neyther Cedrinus nor Zonoras much more auncient then Martyn Pollon the first author of this fable who are wranglers and contemners of the Byshop of Rome and most willingly are glad to haue such an occasion to scoff at the Latine Secondly the same Martyn Pollonus doth not affirme this history as certaine The Author doubtes of the historie but sayeth it was spoken by report and of vulgar rumor for Sigibertus Marianus Scotus who were a liue before Martinus Polonus in their old hand written bookes make no mention of a woman Ingland and Moguntia are diuerse regiōs Thirdly Martinus Polonus reportes this woman Pope to be borne in Moguntia in Ingland which is a manifest lie seing Moguntia is not in Ingland but in Germany situat on the Rhyne Fourthly the same Martinus Pollonus doth leane to an other falshoode that this woman-pope was brought vp in Athens The history of Martinus Polonus is full of contradictions and lyes and studied there her course of morall sciences seing by all vniforme consent of all wryters that neyther then nor long before any studies was at Athens much lesse inhabited of any So that it is a manifest lie that euer this woman Pope were Far lesse credible that any woman of honesty or estate bygge with child and neare her tyme of deliurance to goe throughout the streates in publick processiō with so great perill of infamie and scandal to her self from which easely she might haue excused her selfe Last of all I shall euer persuade my selfe that God would neuer haue permitted such a base scādall to ryse in his Church As concerning the rest of the trifles that is obiected by our aduersaries as the hole in the chayr for his dimissorialles the image of a woman the declyning of the street and way all are sufficiētly answered of Bellarm. tom 1. cont Gen. lib. 3. c. 24. Therefore I counsell all Protestants to moderate their hatred and malice against the Pope and see of Rome A friendly exhortation to vse mederatiō in detracting the see of Rome Let them call to remembrance the hereticall mynd and ende of Wiritri Archdeane of Oxford in England who in the yeare of God 1571. expounding that place of Scripture Ephes 4. v. 11. He therefore gaue some to be Apostles and some Prophets and some Euangelists and some Pastors and teachers c. To serue the tyme Weretries fatall end in glossing the Scriptures against the Pope inferres the Pope you heare sayes he what offices are promised and giuen to his Church but amongst these vocatiōs you heare nothing of a Pope which when he had made his application immediatly he was stricken with a great sicknes and became dombe and was caryed out of the stoole to his bed not to his dinner as he presupposed to goe Thus Surius in chronicis de vita Veretri c. Who dyed miserably in raging and wrangling of consciēce to the fear of all that were about him Lykwise I cannot omit to rehearse as it was reported to me by faithfull men and beholderes of the truth of M. walter Makcanker one of the Puritane ministers in Edinburg in Scotland an 1614. expoūding the 13. chapter of the reuelation in his sermon speaking of the beast that had seauen heades Mackankers fatall and in applying Antichrist to the Pope and ten hornes vpon his hornes were ten crownes and vpon his head the name of blasphemy c. Applying these things to the Pope with such vehemence of gaping and gloaring calling him Antichrist as Puritans doe mentioned and discrybed vnder the name of the beast in the reuelation immediatly the hand of God was on him who although he dissembles long yet in the myddest of their iniquity punishes with equitie that his teeth fell into his throat and he fell downe in the stoole and from thence was caryed home to his house half dead the night following senseles ended his lyfe And in such lyke manner the sweet Sainctes so called of the Clouted Kirches-sisters of the new Ghospell make their finall ende for as they lyue in hatred and malice against the Pope so die they in the same malignity that we may rightly see that Luthers benediction hath efficacie and power for as the benedictions of Gods Sainctes was in efficacie towards men that belieued in God euen so Luthers maledictiō workes powerfully in the followers of his misbeliefe Which Vitus Theodoricus a Lutheran makes mentiō of Tom. 4. Operum Luth. Praef. in Ioell The which is worthy of memory saying when he came to the Synod to confirme the confession of Augustana by testimonies of Scriptures Fathers in the way he was wonderfull sicke and by stopping of his vryne nynes dayes almost dead sit vp in his bed and lifting vp his handes to blesse those that were about him vttered these wordes for his benediction saying The Lord replenish yow with his benedictiō and hatred to the Pope So that being almost dead he left them with hatred to the Pope as a right inheritance of his cursed mynd which malediction as from Cain discends linially to his successors so from Luther it passed in his successors as it took effect to worke in himself QVESTIO XI Of the infallible authority of Generall Counsells WHerfore doe the Papists esteeme so much of their Generall Counsells Seing their Byshops in them may erre as men And moreouer vniustly against all reason do exclude the power and voyce of Emperours and Kings in iudging matters of faith Luth. in varijs locis Calu. lib. 4. inst cap.
of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their