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
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
Church and prayed with fastinges h 2. Cor. b. 4 5 Let vs exhibit our selues as the ministers of God c. in labours in watchinges in fastinges c. i cap. 11. â—7 in labour and Miserie in much watchinges in hunger and thirst in fastinges often in could and nakednes Examples of Keeping the lent k Exod. 24 1â— And Moyses entring into the middest of the Cloud went into the mounteyne and was there 40. days and 40. nightes cap. 14.28 Therfore he was there with the lord 40. dayes and 40. nightes bread he did not eat and water he did not drinke m Deut. 9 1â— And I fell downe before our lord as before fourtie dayes and fourtie nightes not eating bread nor drinking water for all your sinnes which you coÌ„mitted against our lord n 9 kinges 13.8 who when he had risen did eat and drinck and did walk 40. dayes and 40. nightes in the strength of that meat o Matt. 4.2 And when he had fasted 40. dayes and 40. nightes The merit of Fasting p Ionas 3.5 â—â— And they proclaymed a fast and were clothed with sackcloth from the greater to the lesser and God saw their workes that they were conuerted from their euill way and God had mercy one the euill which he had spoken that he would doe vnto theÌ„ and he did it not q Iudith 4 8.9.11.12.13 And they humbled their soules in fastinges and prayers they and their wiues and the priestes put on hearclothes c. r Then Eliachim the high priest of our lord went about all Israell and spake vnto them saying know yee that our lord will heare your prayers if continewing you continew in fastinges and prayers in the sight of our lord Å¿ cap. 8.6 And hauing cloth of hayre vpon her loynes shee fasted all the dayes of her life except Sabbaths and new moones and the feastes of the howse of Israel t Iudges 20. v. 26. And they fasted that day vntill the eueninge v Act. 14 2â— And when they had ordayned to them priestes in euery Church and had prayed with fastings they commended them to our lord FATHERS x Ad Philipp S. Ignatius anno 100. admonisheth that the lent be fasted of the faithfull because it doth conteyne the imitation of the conuersation of our lord S. Basil anno 380. saith y orat 1 de â—eâ—unio our lord the head of all thinges related when by fasting he had strenghtned the flesh which he had taken for vs he did so susteyne the assaultes of the Diuell in it wherby also he taught vs that by fastinges wee should annoynt exercise our selues to fightes in tentations z Orat. 2 de ieiunio And in an other place he speakes at large of the fast of S. Gregory Nazianz anno 380. saith a orat in S. Lauacrum Christ fasted a lent little before his tentation wee before Easter S. Chrysostome anno 380. saith b Homil. 1. in Genesin a fast of fourtie dayes being declared our lord Iesus Christ did so enter the sight against the Diuell giuing vs all example that by it wee should be armed S. Ambrose anno 380. saith c Serm. â—4 Our lord hath made holy the lent vnto vs by fasting Ibid. what Christian sâ—eller doth not fullfill the lent by fasting shal be holden guiltie of preuarication and contempt Againe d Serm. 37. This he did for our saluations sake that he might not only teach a profitable thinge by worde but also might instruct by examples that by the same stepps which wee runne vnto faith wee should goe vnto abstinence S. Hierome anno 380 saith e in cap. 58. Esaie Our lord Fasted fourtie dayes in the wildernes that he might leaue vs solemne dayes of fastinges Againe f Ad Morellani aduer errores Montani wee in a tyme sitinge for vs doe fast one lent according to the tradition of the Apostles S. Epiphanius anno 390. saith against Aerius vvho contemned commaunded fastes g lib. de her heres 75. that fastes were commaunded by the Church and accustomed to be Celebrated and also ordayned by the Apostles S. Leo Pope anno 440 saith h Sermo 6. de quadrag That therfore my beloued which is fit for euery Christian to doe that is now more carefully and deuoutly to be performed that the Apostolicall institution of fourtie dayes be accomplished by fasting Againe i Serm. g. de quadrag the greater fastes are instituted by the Apostles according to the doctrine of the holy ghost that by the common fellowshipe of the Crosse of Christ wee also might doe some thing in that which he hath done for vs. Againe k Serm. 11. de quadrab The chiefest and most holy fast is at hand which doth craue to be obserued of all the faithfull without exception S. Theophilus Alexaadr anno 390. saith l lib. 3. Pasthali That the law of abstinence from flesh in the lent hath alwayes bine in the Church and that those which did eat flesh were held guiltie of a great crime S. Augustine anno 400. saith m Serm. 62. de tempore in epistola 219. c. 15. To fast on other dayes there is a remedie or a reward but not to fast in the lent is a sin Againes The fourtie dayes of fast haue authoritie both in the old testament or bookes out of the fast of Moyses Elias and out of the ghospell because our lord fasted so many dayes Concerning the speciall forbearante or restraint to fast vpon Sunday It is confessed that the contrary vnder taken libertie of fasting vpon the Sunday now renewed by the Puritans was reproued by Pope Clement the first anno 80. saying he that fasteth vpon the Sunday or lordes day is guiltie of sin n in epist ad Philippens pag 99. The like is affirmed by Ignatius witnes for them bothe M. Cart-wright in M. whitgithes defence c. Tertullian anno 200. saith o de corona militis c. 3. Wee account it a haynous offence to fast on the Sunday p vbi supra See this also confessed by M. Cartvvrigth S. Augustine anno 400. saith q epist 85. ad Casulanum Who is it that shall not offend God if he will vnto the Scandall of the whole Church spread euery where fast one our lordes day Also the fourth Councell of Carthage saith r Canon 64. anno 413. He that doth willingly and of purpose fast on the Sunday is not taken for a Catholicke S. Epiphanius anno 390. condemneth the Arrians saying Å¿ haeresi 75. They desire rather to fast on the sunday and eat vpon wednesday and Friday t In his defence pag. 102. It was also the condemned heresie of the Manichees See M. vvhitgift THE ADVERSARIE As Concerning the appoynted fast of lent v in M witgistes defence c. pag. 100. M. Cartvvright reproueth S. Ambrose for saying It is sinne not to fast in lent
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
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
vnto vs to flatter the simple but wouÌ„derfull is the profunditie ô God wouÌ„derfull is the profounditie it is a horror to looke into it a horror of honour a feare of Loue. To conclude last of all he saith h Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which â— know not then which I know hitherto for Learning sanctity and Fidelity euen according to our Aduersaries peerelesse Saint Augustine S i Ruffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen both noble men both broughtt vp at Athens both companions for thirteen yeeres together in one monasterie did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them not out of their owne presumption but out of the writinges and authorities of their elderes whoe as is manifest had the rule of their vnderstanding from Apostolical tradition S. Ambrose saith the devine Scripture is a k Epist 44 ad constaÌ„tinum sea hauing in it deepe senteÌ„ces and obscuritie of Prophetical riddles S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself l Epist ad I neuer ceased Saith hee euen from my tender ago either to read or to aske learned men such thinges as I did not know neither did I euer take my self to be my master Finally not long since for this only cause I went to Alexandria to see Diâ—â—ymus and to be resolued by him of all such doubtes m epist ad Aâ—gâ—sâ—â—â—n quaest 8. as I had in the holy Scriptures Againe The whole epistle vnto the Romanes saith he is ouerwhelmed with to many obscurities But now I know you are not with outsome euasions and amoÌ„gst many this is a Chief one that although Scripture be obscure in many places yet you w ll haue all required vnto saluation plain to euery man But I proue the Contrarie for Baptisme is necessarie vnto saluation and not with standing that place in S. Iohn n cap. 3. v 5. vnlesse a man be borne againe c is so obscure and doth breed such cauil coÌ„tentioÌ„ betwen Caluin and Breniâ—â—s that o lib. 4. instit cap. 16. v. 15. Caluin doth confound the spirit with the water but p in cap. 3. Matt. Brâ—â—â—ius coÌ„fouÌ„deth both with penauÌ„ce Moreover the Blessed Sacrament of the Eucharist which you call the Lords q Iohn c. 6 v. 51. supper is necessarie to saluation and not with standing it is a wouÌ„der to see how many and diuers expositions their are vpon these sower wordes r Matt. 26 v. 26. This is my body S Claudius Sainctes saith that there are fowescore fower interpretatioÌ„s inuented by heretiques vpoÌ„ them sower wordes only Å¿ Repet 1. cap. 10. Also iustification is necessarie and yet Luke Osiander a chief protestant in Germanie saith that there are tweÌ„tie seuerall opinions of it where of euery one doth challeng Scripture for that which it holdeth Finally at least the belief of the Trinitie and incarnatioÌ„ of our Sauiour is necessarie vnto Saluation and yet notwithstaÌ„ding who doth not see how the â—bionites Arians NestoriaÌ„s Eutychias valentinians do fight and coÌ„tend aboâ—nt it and â—ast of all the new Arians and Eutychians of this our age which certenly they would neuer doe if places of scripture which they haue haÌ„dled necessarie to â—â—â—ation had bene plaine and easie to be vnderstood To coâ—clude the oÌ„ly disobedieÌ„s in not bilieuing the Catholiâ— Church were sufficieÌ„t to condeÌ„ne vs if wee did credit our Sauiours wordes who saith t Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heatheÌ„ and publicaÌ„ And that wee might not doubt of the doctrine of this Church he saith u ibid. ca. 16 v 18. c. 28. vers 20. The gates of hell shall not preuaile against her and that he will remaine wiâ—h theÌ„ the Doctors of the Church vnto the end of the world But if you will yet obiect and say that you caÌ„ alleage as firme and forceable places of scripture in your behalfe as I haue done in myne or shall doe heate after not with staÌ„ding you may not presently coÌ„clud against vs but rather let vs assure our selues that the scripture cannot nor must not be coÌ„trarie to it self which to affirme and maintayne is blasphemie against the holy ghost certeÌ„ly our sauiour saith x Matth. 12. v. 32 he that shall speake against the holy ghost it shall not be forgiueÌ„ him neither in this world nor in the world to come whereby the way wee may obserue that there is a place after this life where sins are forgiuen for hell I think you expect no absolution there Purgatory you abhorâ—e the name of it so foolist you thinke that opinion but into heaueÌ„ S. Iohn saith There Sâ—â—ll enter no polluted thing not that doth abomination and maketh â—ye To close vp this matter therfore with these few sentences the first is Luthers who seeing that these wordes This is my body doe stand vmnoueable for the Catholicke vnder no colour may be wrested to any other seÌ„se he calleth the deuine scripture the booke of heretiques y lib. 3. cont BreÌ„tium Alanus Copuâ— dialogo 6. cap. 19. as Hosius writeth And in an other place he saith z lib cent ZuingliuÌ„ Ooec olampaducem â—f this world Saith he should loÌ„g eÌ„dure it must needs be for the diuers interpretations of scripture that now are extant that for the conseruation of the vnitie of faith that wee doe receaue againe the decrees of councells and fly vnto them for refuge The other sentence is of Vincentius Lirinensis who saith a lib cont prefanas haereâ—â—m nouitateâ— cap. 37. as ofteÌ„ as heretiques doe alleadge the senteÌ„ces of diuine Law by which being euill interpreted they labour to coÌ„firme their errours there is no doubt but they follow the craftie inuentions of theire author the diuell Again when wee see heretiques vse the Catholicke faith Let vs not doubt but it is the diuell that speaketh in them Now seing the Scripture must haue one true sense let vs be resolued by the most probable authoritie whether by the warrant of the primitiue Church with her doctors or of Luther Caluin vpon their priuate spirit and some few sectaries THE 6. ARTICLE Scripture is not for euery one to read and interpret a Mal. 2.7 THe lipps of the priest shall keepe knowledge the Law they sc Lattie shall require at his mouth b Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee c Luke 10 3. Goe behold I send you d Make. 16. v. 15. Preach the ghospell to all creatures e Luke 10 16. He that heareth you heareth me f Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things g Matt. 28 v. 20. And behold
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
resurrection of life euerlasting These S Athanasius Peter Martyr doth so triumph vpon this place that he saith lib. contra Gardiner obiect 1â—0 he doth think there is scarre any stronger argument then this or more inuincible amongst those that are taken out of the Fathers I answere the force of this argument consisteth in there poyntes so first in that he saith the eating of our Lords body ought not to be taken carnally because his flesh would not suffice so many as should eat of it if it were taken carnallie but this doth not make against our sentence but the Capharnaites whoe thought that the flesh of Christ ought to be diuided into little partes and so distributed to euery one that should eat of it and in this manner indeed it would not suffice so many without some miracle but wee say that the flesh of Christ is so to be taken that it be all receaued indiuisibly of euery one moreouer in that S. Athanasius saith that the flesh of Christ is spirituall food and to be distributed spiritually it doth not any way offend our opinion for the flesh of Christ is most truly called spirituall food because it is giuen for the meâ—t of the spirit and not of the body and is distributed spiritually not corporally because it is not diuided into partes but is giuen all whole together as wee haue said indiuisibly Sermo de S. Martino wher vpon S. Bernard saith That the flesh of Christ is giuen and eaten spiritually and yet in the same place he saith That the true substance of the flesh is present in the Sacrament in Actis eiusdem concilâ—â—â— vâ—ticâ—na Bibliotheca But to make â— Athanasius yet more plaine receaue this one sentence of the councell of Nice wherof himself was one of the chief the wordes are these Also heere vpon the diuine table let vs not simply attend or respect the bread and cuppe set before vs but lifting vp our mynds and vnderstanding by saith let vs acknowledg to be placed vpon that sacred table that lambe of God which taketh away the sins of the world being offered vp vnbloodily by the priestes and truly taking his body and blood let vs belieue them to be the tokens of our resurrection for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes but sanctification This testimonie also our aduersaries for the most parte doe acknowledge which together whith that which hath bine said I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes but for your better satisfaction and more full refutation of your errour especially in this poynt as also that you may see how all ages as well before our Sauiours coming as since and all the learned of Gods church both Iew and ChristiaÌ„ haue euer written against you heerin I haue collected the sayinges of some chief Iewes before our Sauiours tyme whoe then were the true church of God and interpreters of his word A Briefe demonstration from the auncient Ievves for the real presence Rabby Cahana saith aâ— cap. 4 Gâ—â—â—s v. 11. That the sacrifice which shall be offered of wine shall not only be chaunged into the substance of the bloud of the messias but 〈◊〉 into the substance of his body the sacrifice which shal be of bread notwithstanding that it be white is milke it shal be conuerted into the substance of the messias Rabby Iudas saith in 25. Exod. The bread shal be chaunged when it shal be sacrificed from the substance of bread into the substance of the body of the messias which shall descend from heauen and he himself shal be the sacrifice Rabby Simeon the son of Iohas saith lib qui in 〈◊〉 Reuelatio Secretorâ—m The sacrifice which priests shall make after the messias hath come c. they shall make it of bread and wine c. and that sacrifice which shal be so celebrated vpon euery aulter shal be turned into the body of the messias Rabby Barachias saith that food in Ecclesiast at the coming of the messias shall come from heauen lyke to a little Cake Rabby Moyses Hadarsan saith in psalmum 1 â— Taste yee and behold yee for God is good and the very bread which he giueth to all is his flesh and whilst the bread is tasted it is turned into his flesh c. See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus de Ar◠〈…〉 10 cap â— 6 7 〈…〉 sect 3 〈◊〉 vâ— sion 2. fol. 80 Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church THE 33. ARTICLE Of the Sacrifice of the Masse THE CATHOLICKE DOCTRINE Christians haue in the church one only Sacrifice of the new testament wherin the vnspotted Lambe of God Christ is offered a Satisfaction for our sins wherof the Prophet Daniel and God himself speaketh in Malacthie and of which the Lambe of the Iewes and all other Sacrifices were types and figures SCRIPTVRE a Ieremie ca. 33.18 ANd of the priostes and leuites shall not fayle from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes all dayes Hence the Fathers proue that there must be alwayes sacrifice in Gods church b Daniel 12. v. 11 When the continuall sacrifice shal be taken away to wit in the dayes of Antichrist who as most Fathers expound it shall raigne three yeeres and a halfe c Act. 13.3 And as they were ministring to our Lord and fasting the holy ghost said d 1. Cor. 10.16 The Chalice of benediction which wee doe blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord e Luke 22 1â— And taking bread he gaue thankes and brake gaue vnto them saying c. f Hebr. 23.10 Wee haue an aulter wherof they haue not power to eat that serue the tabernacle FATHERS S. Iames the Apostle in his liturgie saith wee offer vnto thee the vnbloody sacrifice for our sins and for the ignorances of the people S. Andrew Apostle in the booke of his passion written by his disciples saith vnto the Tyrant I sacrifice dayly the immaculate lambe to almightie God Et infra who when he is indeed sacrificed and his flesh truly eaten by the people remaineth whole and aliue g Epist 3. as it is recited de consec dist 1. can hic ergo S. Clement writing vnto S. Iames brother to our Lord saith It is not lawfull to celebrate Masses in other places but in these wherin the proper Bishop shall appoynt these thinges the Apostles receiued from our Lord and deliuered vnto you S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus h in orat de Antichristo cum you Bishops and priestes
testimonie then S. Iohn 25. v. 36. Iohn Baptist. In Comm. Catech. pag. 21. To answere the objection of false miracles Vrsinus saith Those miracles whereof the enimies of the Church boast are such as not changing the order of nature may be done by the deceates of men or Diuells c. But the miracles where with God hath adorned his Church are workes either beside or against the order of nature and secundary causes and therfore they are not done but by diuyne power b Hist l. 2. c. 2. S. Bede and our Chronicles witnesse that S. Austine to proue his Doctrine wrought a miracle in restoring sight to one that was blind Which kind of miracle c Hem. in his exposit of the â—4 Psal Englished part 1. c. 6 Bede vbi supra Holinshead Chronicle the last edition vol. 1. l 5 c. 21. pag. 102. l 51 Bede Hist l. 1 c. 26 Hol. pag. 110. l. 60. M. Fox â—ct and mon. anno 1576. pag. 117. S. Bede lib. 2 c. â— Hemâ—â—gius acknowledgeth for most certeyne At which the Christian Brittans being present they were specially moued there with d S. Bede saith of the king that belieuing through the sight of many miracles he was baptized the same saith Holinâ—head vbi supra M. Fox saith They were in those tymes so certenly knowne that as S. Bede reporteth it was written in the Epitaph vpon his tombe that he was assisted by God in doing of miracles See the same in Stowes Chronocle dedicated to the lord Archbishop of Canterbury printed 1592. pag. 66. e Gregorius l. 7. epist 30. Iâ—dict 1. S. Gregory himself reporteth to Eulogious Archbishop of Alexandria saying know then that where as the English nation c. remained hitherto in infidelity I did by the help of your prayers c. send vnto that nation Austins a Monke of my Monasterie to preach to them c. and now letters are come to vs both of his health and of his worke that he hath in hand and surely either he or they that were sent ouer with him worke so many miracles in that land as they may seeme therin to imitate the power and miracles of the Apostles them selues f In his letter dated 602 See also Holinshead vbi supra pag. 192. line 25. S. Bede l. 1. c. 31 and Hol. 102. line 10. c. M. Fox a and moâ— anno 1576. pag 117 M. Godwine in his Catolog of Bish. of England pag 4 Bedel l. 2. c. 12. Fox act and mon. 1576. pag. 121 122. Hol. last edition vol. 1 pag. 108. 109. line 29. 30. c. Fox in his alphabet table of his act and mon 1576. at the word miracle lib. de vita mal cent 12. col 1633. line 39. Also he doth specially write vnto S. Austine touching miracles done by him aduising him not to glory in them but rather to consider that God gaue him that gift for the weale and good of those vnto whome he was sent c. This letter of Gregories is exstant in S. Bede and mentioned by Holinshead vbi supra in so much that M. Fox and M. Godvvin both learned Protestantes do also mention and acknowledge the miracles then wrought by Austine through Gods hand Also S. Bede M. Fox and Holinshead doe make speciall mention of the miraculous conuersion of Edvvin king of the worthumbers which happenned som six and twenty yeares after Austines foresaid coming into England which M. Fox doubteth not to place in his Catalogue of true miracles As concerning the miracles of Malachias Archbishop of Ireland and the Popes Legate no meaner a witnes then S. Bernard his very familiare friend saith of them in generall In what kind of old miracles saith he did not Malachias excell he wanted not Prophecie not reuelation not the gift of healinge and to conclude not raysing of the Dead This is also mentioned and acknowledged by the Centuristes In the booke intituled A report of the kingdome of Congo a region of Africke printed anno 1597. by M. Abraham Hartvvell seruant to the lord Archbishop of Canterbury by him dedicated to his lord l. 1. c. 1. mention is made of the discouery of that kingdome anno 1587. by Odoardo Lopaz and of the conuersion therof to the Christian faith l. 2. c. 2. and of the great and vndoubted miracles shewed by God in the presence of a whole army c. 3. In so much that M. Hartvvell in his epistle there to the reader about the midest confesseth that this conuersion of Congo was accomplished by massing priestes after the Romish manner and this action saith he which tendeth to the honour of God shall it be concealed and not committed to memory because it was performed by Popish priestes and Popish means God forbid In lyke manner M. Iohn Pory Lately of Goneuill and Catus Colledg in Cambridg in the Geographicall History of Africa by him published anno 1600. acknowldegeth and mentioneth the said miracles pag. 410. and commendeth M. Hartvvell for publishing his foresaid treatyse pag. 413. Rerum in Oriente gestinarum commentarius fol. 2. anno 15 41. pag 6. dated in Aprill 15. 56. Also it appeareth in a book intituled as in the margent That Franciscus Xauerius a Iesuit set for ward in his iourney from Lysbone to the East India for the conuersion of that nation and that the king of Portugall hearing of the great miracles that were by them there wrought sent forth his commission to his vice-Roy there to take examination therof vpon oath vpon execution whereof and certificate ther vpon accordingly made it did appeare that Zauerius in testimony and proofe of the Christian faith by him then preached and tought fol. 8. cured miraculously the dumbe the lame the deafe and with his worde healed the sicke fol. 9. and raysed sundry dead persons to life and after his death the graue being opeÌ„ned wher in his dead body for a tyme had lame buried fol 14. anno 1552. to the end his naked bones might be carried from theÌ„ce to Goa they found his body not only vnconsumed but also yeelding forth fragrant smells from whence they carried it to Goa and placed it there in the Church of S. Paul where yet to this day saith the coÌ„mentary it remaineth free from corruption witnes wherof saith that treatise are all the in habitantes of that Citty and trauaylers that repayre thither the truth hereof for matter of fact is so probable that M. Whitaker dare not in his answere there to altogether rest in deniall of it lib. de Ecclesia contra Bellarmine pag. 35â— pag. 354. but saith let not Bellarmine thinke that I doe altogether contemne these miracles I answere it may be that there haue bene such miracles in the Popish gouerment and perchance now there are the Diuell might saith he preserue for a tyme the body of Xauerius vncorrupt and yeelding forth sweet smells Heere he doth not so much deny these miracles as