Areopagita to be the disciple of S. Paul and author of the heauenly or ecclesiasticall Hierarchie Luther saith c tom 2. wittemberg 1562. de captiu Babyl fol. 84. But thou wilt say saith Luther what say you to Dionysius who numbreth six Sacramentes c. I answere saith he I know this man only of the auncient Fathers to stand for the number of seuen Sacramentes although omitting matrimonie he graunt six only the same affirmeth M. D. Humfrey vbi supra c. pag. 519. M. Whitaker saith d de Sacra Scriptura pag. 655. I doe acknowledg that Dionysius is in many places a great patrone of traditions Concerning Hermes of whom mention is made by e Rom. 16 4. S. Pauâ— Hamelmanus saith f de trad Apost col 254. line 5â— and col 7â—0 l. 25. That impure booke of the pastour or of Hermes gâ—ue a good beginning to Popery which saith he the Fathers did esteeme for ecclesiasticall for in tymes past that booke of Hermes called the Pastour i Origenes li. 1. de principijs c. was numbred in the number of ecclesiasticall bookes the same confesseth g in Hooker l. 5. pag â—4 M. Hooker our countrey man in soe much as Hamelmanus saith h Hamel col 273. line 18 col 255. li 42 that book of the pastour saith he seemeth to be receaued by Irenaeus Clemeni and Origen and other Fathers but especially by Irenaeus Finally this booke saith k Hamel col 252. sine and 253. init and 254 line 8. see from col 250. Haâ— layeth the ground worke of Purgatory prayer for the dead merit and iustification of workes of professed Chastity in ministers of fasting from certayne meates c. Abraham l Abr. Scult in medulla Theolog c. pag. 467. post med Scultetus saith it mainteneth free will monasticall life and solitude and Purgatory see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126. THE 41. ARTICLE To shevv no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles a in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly and truly vrge this generall rule or proofe of Apostolicke Doctrine saying for as much as the originall and beginning of these names Metropolitan Archbishop c. such is their antiquity cannot be found so far as I haue read it is to be supposed they haue their originall from the Apostles them selues for as I remember b S. Austine epist 118. S. Austine hath the same rule in proofe of this rule he saith yet further c vbi supra pag. 352. It is of credit saith he with the wryters of our tyme namely with Zuinglius Caluin and Gualter and surely I thinke no learned man doth dissent from them M. Cartvvryght answereth to this rule d Ibid. that therby a window is openned to bringe in all popery agayne for I appeall saith he to the iudgment of all men if this be not to bring in Popery againe to allow of S. Austins sayng c. So euidently doe our learned aduersaries and the apparant probability of this rule approued also and allowed by e M. D. Field confirme and proue our fore said Catholicke religion wherto wee were soe many ages since conuerted to be not new or secondary since the Apostles tymes but truly primitiue and vndoubtedly Apostolyke that f in whit in resp ad Camp rat 7. pag 101. M. Whitaker confesseth that the tymes of the Roman Churches chaunge cannot easily be told g M Powell in his consideration of Papistes supplication pag. 43. M. Gabriell Povvell beinge prouoked that if our Catholicke Doctrine be an errour then to tell vs when this errour came in and who was the Author of it c. answereth Wee cannot tell by whome or at what tyme the enimy did sow it c. Neither indeed do wee know who was the first author of euery one of your blasphemous opinions c. In libro Apologetico c. pag 192. 193. Ioannes Regius being likwyse vrged to shew wherin the Roman Church hath chaunged her faith and not able to giue any one particuler example therof he be taketh him self to this extreame boldnes answering But last of all saith he if it were true that the Roman Church had neuer chaunged any thing in her religioÌ„ shall it therefor presently follow it is the true Church Out of all which is necessarily deduced that according to M. Whitgiftes foresaid rule and assertion whatsoeuer opynion is not knowne to haue begun since the Apostles tyme the same is not new or secondary but receaued it 's originall from the Apostles them selues as ours The Roman religion hath beene proued to haue done THE 42. ARTICLE True Miracles make a strong argument for the true faith and that the fore said faith vvherevnto the English vvere conuerted vvas confirmed by such miracles AS in the nonage or infancie of the Church our Sauiour did make manifest the truth of his Apostles Doctrine by vndoubted miracles to serue as signes of their Apostleship 2. Cor. 12.12 Marc. c. 16. v. 20. and to that end confirmed the word with signes following it so likewyse this virtue or power of Miracles did not cease but as our Aduersaries confesse alwayes shyne in the Church the necessity therof being one and the same in all succeeding ages to the conuersion of the heathen contemning the Scriptures are nothing moued with the miracles therin mentioned Wheras our Sauiour saith Iohn 14. v. 12. Hee that belieueth in me the workes that I do shall hee do and greater In the marginall notes of the English bible printed anno 1576. it is there vpon said This is referred to the whole body of the Church in whome this virtue doth shine for euer therfore they are not now to cease as some Protestantes affirme S. Irenaeus and S. Austine say S. Irenaeus lib 2. c. 18. S. Austine de ciuitate Doâ— lib. 22. cap. 1. Why say they are not those miracles which you preach to haue bene done now done certenly I might say they were necessarie before the world did belieue for this end that the world might belieue And a little after now also they are done in his name Miracles are through out the whole course of Scriptures both acknowledged and vrged Acknowledged in Exod. 8 19 and 3 of kinges 17 24 and cap. 18 19 and 4 of kinges 5 15 Matth. 14 25 33 and cap. 27 54 Iohn 2 23 and 3 2 and 4 53 and 9 30 and 11 45 Act. 4 14 16 and 9 35 Vrged Exodus 7 17 and 16 12 Num. 16 28 Iosue 10 16 and 3 of kinges 13 3 5 and 18 24 38 and 20 23 28 and 4 of kinges 20 8 9 10 Matth. 9 6 Marcke 2 10 Iohn 14 11 and 15 14 and 20 30 31. Yea Miracles were to our a Sauiour himself a greater
of the faithfull hence therfore let vs consider what a manner of sacrifice this is for vs. which at the voice of a priest doth opeÌ„ the heauens for our absolution in that mysteries of Christ the companies of Angels are present the lowest thinges are ioyned in fellowship with the highest earthlie things with heauenly and of visible and inuisible one thinge is made THE ADVERSARIE k pag. 65. M. Beacon in his workes set forth 5560. 3. part in his treatise intituled The reliques of Rome fol. 44. M. Beacon whome the ministers of lincolnshire in their abridgment c. affirme to be a deuyne of chiefe note in their church saith seriously The masse was begotten conceaued and borne anone after the Apostles tymes yf all be true that Historiographers wryte l Hosp in historia Sacramentaria lib. 1. cap 6. pap 20. Sebast epist de abrogandis invniuersum omnibus statutis ecclesiasticis M. Ascham Apolog pro coena Domi. pag. 31. Hospinianus saith euen in that first age they yet liueing the Diuell did attempt to lay his snares rather against this Sacrament then Baptisme and by little and little did seduce men from that first forme m Sebastianus Flaucus saith most plainly That presently after the Apostles all things were turned vpside downe c. the supper of the Lord was chaunged into a sacrifice M. Ascham a prime protestant doth acknowledge without more adoe that no beginninge therof after the Apostles tyme can be shewed saying At what tyme and by whome the supper of the Lord was thrust from its possession by the masse cannot certenly be knowne n in omnes Pauli epistolas in Hebr. c 7. v. 9. pag. 924 Caluin saith that Athanasius Ambrose Austine Arnobius c. erred heerin so farre that they forged a sacrifice in the Lords supper without our Sauiours commaund and so adulterated or corrupted the supper with adding of Sacrifice Againe he saith o lib. de verâ— Ecclesiae reformationâ— pag 389. The auncient Fathers cannot be excused for as much as it is manifest they haue declined from the pure and true institutioÌ„ of Christ for wheras the supper ought to be celebrated vnto this end that wee might coÌ„municate the sacrifice of Christ they being not therwith content did also add oblation this augmentation I say is vitious and naught These Caluin p Cent. 1â— col 83. l. 14. The Century-writers reproue S. Cyprian saying the priest saith Cyprian doth supply the place of Christ offereth sacrifice to God the Father And in their Alphabeticall table of that centurie at the letter S. they say q Ibidem That Cyprian doth superstitiously affirme the priest to supply the place of Christ in the supper r Cent. 2. c. 4 Col. 63. Againe Although say they the Doctores of this age haue nothing of offering an vnbloody sacrifice to God in the Eucharist yet there do occurre in theÌ„ certayne sayinges very ambiguous and incommodious as in the epistle of Ignatius to the SmyrneÌ„ses It is not lawfull saith Ignatius without a Bishope either to offerre sacrifices or celebrate Masses Å¿ Ibid l. 20. Ibid col 113 line 23. Also they say the lyke of S. Irenaeus t S Irenaeus is so plaine that they doubt not to chardge him with negligence and of being improper in his speech and often calling the Eucharist an oblation To conclude these foresaid sayings of Ignatius Irenaeus who are so plaine to the Centuristes that although they be lykewise extant in all copies and libraries yet they blush not to say concerning that of Ignatius v IbideÌ„ line 9. that they doe partly supect it as inserted concerning that of Irenaeus they say x Col 6â— line 22 Yf notwithstanging the place be voyd of fraud errour Which reprehension is so euident and not to be excused that y Sutcliffe in his subuersioÌ„ of the three conuersions pag. â—â— M. Sutcliffe doth acknowledge it LVTHERS DOCTRINE a lib. de capt Babylonieâ— cap. 1. Luther briefly answeareth to all this saying yf ther be nothing that can be said it is more saue to deny all then to graunt the masse to be a sacrifice Againe I professe saith he especially against all such as shall cry out that I teach against the custome of the church against the statures of the Fathers I professe I say that I will heare none of this And a little after he saith I care not what the Father 's said of the masse Againe in his booke against king Henry the eight he saith last of all the king bringeth in the sayinges of the Fathers for amassing sacrifice or the sacrifice of the Masse and laugheth at my foolishnes that I only will seeme to be wise before all others but I say they haue nothing to produce but a multitude of meÌ„ Et infra I care not if therbe a thousande Augustines and a thousand Cyprians against me Againe Heere saith he I nothing regard it in lib. de missa priuatâ— if the Papistes cry out the church the church the Fathers Fathers because as I said wee respect not mens sayinges or deeds in so weighty matters for wee know that the Prophets themselues haue fallen yea and the Apostles also by the word of Christ wee iudge the church Apostles yea and Angels themselues CALVINS DOCTRINE Caluin saith b lib. 4 inâ—â—â—â— cap 1◠¶ 1. lett all readers vnderstand that heere I am to deall with that opinion wherin the RomaÌ„ Antichrist his Prophets haue instructed the whol world to witt that the masse is a worke wherby the priest that offereth Christ and others that doe participate in that oblation doe obteyne the fauour of God or that it is a satisfactory oblation wherby to reconcile theÌ„selues vnto God Againe c ¶ 3. certenly this is most certayne the crosse of Christ is made frustrate assoone as the aulter shal be erected Againe d ¶ 11. But because I see that those auncieÌ„t Fathers also haue wrested this otherwise theÌ„ was agreable to the institution of our Lord although their supper carry a shew of I know not what auncient or at least renewed oblation I think they cannot be excused but they haue some thinge erred in the maÌ„ner of doing for they haue rather imitated the Iewish manner of sacrificing then that which either Christ ordayned or the ghospell did permitt Again e ¶ 1â— what remaineth saith he but that the blinde may see the deafe heare and children vnderstand that this abomination of the masse which is drunke in a goulden cuppe hath so made drunke all kinges of the earth and people euen from the highest vnto the lowest and strucken them with such a dead sheepe and gidinesse in the head that they are become more stupide then brute beasts and doe place the very anker hold and sume of their saluation in this only deadly poyson An old condemned Heresie lib. 2. contra â—â—â—â—ianum S. Austine doth report amonge the errours and furies
As for them they were not instructed out of the word of God M. Whitaker against Duraeus saith what thou canst not ouercome by Scripture thou wilt with out doubt effect by the testimonies of Fathers c. Therfore you shall not expect that I do in particuler confute these theire errours The Century-vvriters and Abraham Scultetus say That Clement did euery where affirme free will and that it appeareth that not only all the Doctours of that age were in this manner of blindnes but also that it grew a mongst pastours c. And that the most auncient Fathers Cyprian Theophilus Tertullian Origen Clemens Alexandr Iustine Irenaeus c. erred in this point Luther calleth S. Hierome Ambrose Augustine and others Iustice-workers of the old Papistry or Papacy Of certayn Fathers in particuler Petrus Alexandrinus Peter Martyr reproueth him saying Petrus Alexandr In his comm places in English part 4 pag. 255. attributheth more to the outwarde Aulter then to the liuely temples of Christ Optatus Peter saith where Optatus against Permenianus saith vbi supra What is the Aulter euen the seat of the body and blood of Christ Cent 4 c. 6 col 409. line 25 But such sayinges as these saith Peter Martyr edified not the People the same say they Century-vvriters S. Ignatius M. Cartvvright saith In his 2. reply vlt part part 264. M wotton in his def of M Parkins c pag. â—39 349. Ignatius calleth the communion table vnproperly an Aulter M. Wotton saith I say plainly saith he this mans testimonie is nothing worth because he was of little iudgment in Diuinity S. Ambrose M. Fulke saith That Ambrose M. Fulk in his confut of Purgat pag. 320. 325. allowed prayer for the dead and that it was the common errour of his tyme. S. Augustine M. Fulke saith Augustine blindly defended it vbi supra Chem examen part 3. pag 211. Musc loc comm pag. 299. Chemnitius saith These Austine doth without the Scripture yeelding to tyme and custome Musculus saith Austine did inconsiderately affirme the Sacramentes of the new testament to giue saluation Iustine Martyr Cent. 2. col 207. lin 40. Century vvriters say Iustine Martyr extolled to much the libertie of mans will or freewill Chrysostome Cent. 5. col 2178. Century-vvriters say Chrysostome handleth impurely the Doctrine of Iustification and attributeth merit to woorkes Luther against Certayne in particuler tom 2. wittemberg lib. lib de seruo arbitrio printed 1603 pag 72 7â— 275. and 3â—7 Alâ—o in Collo 〈◊〉 mensalibâ—â— cap. de Patribus Ecclesiae In the writinges of Hierome saith he there is not a word of true faith in Christ and sound religion Tertullian in very superstitious I haue holden Origen long since occursed Of Chrysostome I make no accounte Basil is of no worth he is wholy a Monke I way him not of a hayre Cyprian is a weake Deuyne c. affirming there yet further that the whole Church did degenerate in the Apostles tyme And that the Apology of Phillippe Melanchthon doth far excell all the Doctours of the Church yea euen Austine himselfe These Luther in his deâ— of M Parkins c. pag 491. To conclude M Wotton saith But the Fathers are not for vs what then is nothing true that cannot be confirmed by their testimony c. But to say that the true Church immediatly after the Apostles tymes became adulterous and corrupt which the most with Luther a boue said affirme it most absurd first because the visible true Church was no more then made hereticall or corrupt by the Churches reuolted Children in those dayes then Luthers like late dispersed Doctrine maketh our now Church to be Lutheran Secundly if other wyse the Church so presently after the Apostles tymes ceased to be a virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing for in what one age from the Apostles tymes to this present may the Church then be thought to be preserued chast Thirdly it is against manifest Scripture as in the tract where the Church cannot erre see more at large Wherfore once more to conclude this controuersie receaue this one senteÌ„ce from that weake deuyne according to Luther S. Cyprian in which you may at least see the opinyon of the Church in his days Lib. de veritate Ecclesiae The spouse of Christ saith he cannot be adulterated shee is vncorrupt and Chast c. By these you may in part vnderstand what esteeme is made of those first Doctors and prelates of Gods Church though in the tract where they appeal to the Fathers and in that where the Church cannot erre freely confessed to be most holy learned and deuynely inspired such is the malapert obstinacie and blind ignorance of heresie that when it hath as to the most infallible interpreter and Doctor of our Sauiours will made appeall and find it thus plaine and absolute that it will by no means beare any colourable glosse then I say it doth thus impudently reiect it with all opprobrious speeches and blasphemous sentences THE 45. ARTICLE The Continuall purity of the Roman Church acknovvledged by our Aduersaries M. D. lib de Antichristo cont Sanderum pag 5. M. Fulke in his confutat of Whitaker acknowledgeth no change in the Roman Church for the first six hundreth yeares after Christ M. Fulk saith The Church of Rome retained by succession vntill Tertullian dayes viz anno 200. that faith which it did first receaue from the Apostles Purgatory pag. 174. Zanchius de vera religione pag. 148. The same affirmeth Hierome Zanchius a Protestant And where one of our Catholicke writers vrgeth the succession of the Roman Bishops according to the example of Irenaeus M. Fulk vbi supra pag. 372. 373. Cyprian Tertullian Optatus Hierome Austine and Vincentius Lyrinensis M. Fulke saith the reason why these men specially named the Church of Rome was because the Church of Rome at that tyme as it was founded by the Apostles so it continued in the Doctrine of the Apostles In his conference which M Hart. pag. 443. M. D. Reynolds being prouoked in the same kind acknowledgeth in lyke manner that the succession of the Roman Bishops was a proofe of the true Church and faith in the tyme of Augustine Epiphamus Optatus Tertullian Irenaeus c. In his retent c. pag. 85 M. Fulk saith yet further The Popish Church is but an hereticall assembly departed from the vniuersall Church of Christ longe since Austines departure out of this life to witt long after they yeare 400. wherin S. Austine liued In his reply to M. Harding pag. 246. M. Ievvell sayth That as well S. Austine as all other holy Fathers did well in yeelding reuerence to the Sea of Rome c. for the purity of religion which was there preserued a long tyme with out spot Instit l. 4. c. â— sâ— This matter being so freely confessed wee will conclude with Caluin who
shall fall there it will a bide you haue serued the world hitherto in sin and heresie to leaue it novv is not so much to leaue it as to preuent it for shortlie it vvill leaue you for the vnexpected coming of death you vvant not of your neerest knired whose suddayne departure may be sufficient examples yea the only death of our father nosmale griefe to me may suffice vs in this To haue erred hitherto is humane to perseuere as I may tearme it is beastly you haue giuen your life past to heresie and her accomplices giue at least the remnant and surplus to God and his Church you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest and he will requite you as he promiseth a hundreth fold and with life euer lasting O Mother Pardon yet once more I earnestly beseech you my bouldnes and rough manner of writing 2. Cor. 116. I confesse with S. Paul I am rude in speach yet tolerable in opening to you the meane how to escape so great a daunger as the eternall perdition both of body and soule in which perill as I said you dayly sleepe in your tyme therefore is but short and you haue a great account to render your conscience vpon the vnderstanding of these cannot but vrge you your sinnes call vpon you the iudge expecteth you imbrace then the Roman Catholicke church for your mother and God will euer be your father accuse your self and God will excuse you be sorrie for your sinnes and they shall not be imputed vnto you permitt the priestes sentence to passe on you and Gods wrathfull sentence shall not touch you If you will mount the hills of Armenia enter the arke of Christes Church if you will ascend the higher heauen enter this lower yea this is the way and only meane To haue liued hitherto in sin and heresie is daunger to dye in this estate as our Sauiour and his Apostles witnes is certayne damnation But I haue beene to longe and therfor must rather abruptly conclude then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you for the tender good of your owne soule and so many which depend vpon you a great account to answere for to wouchsafe the reading or at least relating by some other these my paynes and trauells taken in your be halfe that so at length all poyntes and doubtes clearly proued you may with the people in Esdras say â— Esdras 4. â—2 truth is great and preuaileth and that I as S. Ambrose at the conuersion of S. Austine may sing Wee prayse thee God c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere wee confesse thee our Lord c. and finally be incorporate a member of Christes mysticall body heere on earth his church in which an obedient child concluding your last daye as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon enemye to man kind the Diuell may present your glorious soule a sweet smelling odor to our Lord Iesus Christ and there with the whole court of heauen his fellow Angels Luc. 15.7.10 as our Sauiour saith reioyce at so glorious a conquest which that it may sort according to my desire and that I may as Iob saith Iob 19.27 see you with these my eyes in that eternall glorie I most earnestly and humbly beseech our Sauiour who hath so long expected you to mercy that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace as in the next eternall glorie Amen Your obedient sonne to the vtter most that he may I. P. AN INDEX Of the common places treated off 1 IMprimis the English were conuerted aboue a 1000. yeares since to the Catholicke faith fol 1. 2 The same faith was vniuersally professed for sundry ages before and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes fol 3. 3 Our aduersaries good opinion of the fathers fol. 6. 4 Our aduersaries appeale vnto the fathers fol. 8. 5 Scripture is not easie to vnderstand fol. 10. 6 Scripture is not for euery one to read and interpret fol. 16. 7 Scripture neuer doubted off amongst Catholickes fol. 21. 8 Scripture some tyme in Question fol Ibid. 9 Scripture neuer admitted by the Catholicke church fol. 22. 10 The Protestantes pretence of only scripture is friuolous and Idle fol. 10. 11 Protestantes disagreeing translations and Acknowledg c. fol. 27. 12 The church cannot nor ought not to haue erred fol. 31. 13 The church doth consist of good and bad fol. 33. 14 The church is ought to haue beene alwayes visible Ibid. 34. 15 Of this churches visible head c. fol. 46. 16 Of Free will fol 58. 17 Of the cooperation of Freewill with grace fol. 66. 18 Faith alone doth not iustifie fol 72. 19 Of good workes fol. 78. 20 Of Fastinges fol 87. 21 The lawes and precepts of Christ are not impossible 95. 22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour fol 100. 67. 23 The Saintes and Angels in heauen know our doinges and wantes better then men fol. 101. 24 Of Saintes Reliques fol. 112. 25 Of the holy crosse and Images fol. 118. 26 Of Purgatorie and Lymbus Patrum fol. 125. 27 Prayer for the Dead fol. 131. 28 Of Ecclesiasticall tradition fol. 140. 29 Of the Seuen Sacraments fol. 149. 30 Of the efficacle of Sacraments fol. 16. 31 Of Baptisme and the necessitie thereof fol 166. 32 Of the venerable Sacra of the Eucharist as the form Consecration Real presence great care obserued had more thereof then of the water of Baptisme lest any part therof should fall to the ground mixture of water with wine in the Chalice and the receauing therof Fasting and Chast fol. 172. 33 Of the Sacrifice of the Masse fol. 102. 34 Of Communion vnder both kindes fol. 210. 35 Of Confession fol 215. 36 Of Satisfaction 225. 37 Of the single life of Priestes and Clergie men fol. 235. 38 Vowes of perpetuall chastitie were allowed by the Fathers affirming them to be obligatory fol. 245. 39 Of Antichrist and the Aulters and Sacrifice which he is fore told to take a way Daniel 12.11 fol. 247. 40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita and Hermes most auncient and Apostolicke fol. 248. 41 To shew no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles 249. 42 True Miracles make a stronge argument for the true faith and that the foresaid faith wherevnto the English were conuerted was confirmed by
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
his reply pag. 110. 106. Melanchthon and M. Iuell The Second that all ciuil dominioÌ„ was forbidden to the clergie The third that the preaching of the worde is free for all meÌ„ in all places The fourth that open crimes are in no wyse to be suffered for auoiding of greater euill So evidently also did the Bohemians in all other poyntes of saith imbrace the Catholicke Doctrine Heere it is manifest that these were first no Protestantes wherin our Aduersaire could place his euer visible church besides being thus as they afferme called to the preaching of the worde extraordinarily they were as learned Protestantes write to confirme their new doctrine by signes and Miracles And for this cause M. Henoch r Soueraigne remedye gainst Scisme pa. 25. Clanpham reprehended Broune in that he took vpon him an extraordinary calling and wanted miracles Luther did Admonish to this end sayng Å¿ in loc coÌ„ class 4. c. 20. Pag. â—8 search whither they can proue their vocation for God hath not any tyme sent any man vnlesse called by man or declared by signes no not his only sonne And againe he saith t tom 5. Ion. Germ. fol. 498. from whence comest thou who sent thee c where are the signes that thou arâ— sent by men where are the miracles that should testifie that thou art sent from God v Adu Anabpt l. 3. c. 7. Bullinger saith to the Anabaptistes yf you say you haue like the Apostles a peculiare vocation proue it by signes and miracles as they did c. but this you will neuer do therfore your vocation is of no whorth yea it is pernicious to the church of Christ See also this saying alleadged to this end by M. Tho Bell in his x Regiment of the church z pag. 137. Neither can Luther or any of our aduersaries proue their owne vocation by this lawfull and absolute testimonie of signes and miracles wherfore this so confessed probation may fitly serue a gainst themselues as for any ordinary mission certenly they can shew none at least to preach false Doctrine or contrary to that which gaue them authoritie But perceauing their weake groundes for their visible church they fly with tooth and nayle to an inuisible church though quite contrary to all scripture and what they hadd formerly taught The Protestantes inuisible Church M. Parkins saith a vpon the crede pag. 400. in his reformed Caholick pa. 1229 and pag â—07 wee say that before the dayes of Luther for many hundreth yeares an vniuersall Apostasie ouer spread the whole face of the earth and that our church was not then visible to the world And he giueth the reason saying During the space of Nine hundreth yeares the Papish heresie spread it selfe ouer the whole earth M. Fulke saith b In his answere to a counterfaite Cath. pag. 16. M. Nappe vpon the Reuelations pag. 145. col 5. pag 191. 161 col â— pag. 106 2 7 2 â—ebast in epist de abrogaÌ„dis in vniuersum omnibus statutis Ecclesiasticis The church remained inuisible a longe season after Anno Domini 607. M. Iohn Napper saith That the Pope and his clergie hath possessed the outward visible Church of Christians 1260. yeares Gods true Church most certainly abiding so long tyme latent and inuisible Sebastianus FraÌ„cus affirmeth that for certen through the worke of Antichrist the externall church together with the faith and Sacramentes vanished away presently after the Apostles departure and that for these thousand fower hundreth yeeres the church hath bene no where externall and visible M. Bround saith c Vpon ye Reue. fol. 110. That the church was trodden downe and oppressed by the Papacy euen from Siluesters tyme vnto these tymes which he collecteth to be 1260. yeares M Iewell saith The truth was vnknowne at that tyme and vnheard of when Martyn Luther and Zuinglius first came vnto the knowledge and preaching of the Ghospell Bucer saith c Vpon ye Reue. fol. 110. c Luther is the first Apostle to vs of the reformed Doctrine Conradus Schlusselburge saith d fol. 12â— M. Iewell Apol. part 4. c. 4. diuis 2 and in his defence An. 1572 pag. 426. Bucer in ep An. â—6 ad Episcopum Iter. Ferd. Schluss in Theolog. Cal. l 2. fol. 1 0. Mil. in Aug confess explicat art 7. de Eccl. pag. 1. 7. 138. It is impudencie to say that many learned men in Germanie before Luther did hold the Doctrine of the Ghospell Georgius Milius saith if there had bene right belieuers that went before Luther in his office c there had bene no neede of a Lutheran reformation therfore saith he wee say that Luther was tayled vp by Gods speciall appointment and extraordinarily Benedict Margonstern saith f tract de Ecclesia pag 145 Luther in Epist ad Argentinenses An. 1525 It is ridiculous to thinke that in the tyme before Luther any man had the purity of Doctrine that Luther should receaue it from theÌ„ and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers tyme all churches were ouerwhelmed with more then Chymerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine in so much that Luther saith wee dare boast that Christ was first published by vs. The examples of Elias maketh wholy for vs and against our Aduersaries and is therfore by them either ignorantly mistaken g 3. Kinges c. 19. or wilfully misapplyed for it is euident that feering the face h v. 2.3 of Iezabell wife to A-Aâ—â—ab who sought his Life he lay there vpoÌ„ secret in a caue vpon mount i Horeb in the wildernes at the tyme of his forsaid complayning that he was lest a lone the which he then vttered not generally but in regard only of that countrey of Israel which was the kingdome of Achab wherin he then astraunger lay secret as appeareth most plainly in that God himself accordingly answeared his complaint with like respect to that only countrey saying as is obiected I haue left to me in Israel seuen thousand c. k 3. Kinges 18.13 one hundreth whereof Elias himself had then before speciall notice giuen as also that in those verie tymes the church did greatly florish in the other next adioyning Kingdome of Iuda and was as then to him there both knowne and visible vnder twoe good kinges l 3. Reg. 22.41.44 Asa and Iosaphat whoe raigned euen in the tyme of Achab. At which tyme the number of the faithfull was there so exceeding great that the m 2. ChroÌ„ 14 8.9 17.14 c. souldiours only were numbred to many hundreth thousandes examine this well and I doubt not but the obiection is solued Vpon due consideration of the foresaid premisses how iustly may wee thence take occasion to forewarne seuen in the very wordes of that auncient and holy father Vincentius Lyrinensis whoe liued in
of his owne will And againe g lib. de gtar and sib arbit there are saith he some who doe so defend the grace of God that they deny the free-will of man or that when grace is defended they may thinke free-will is denied And againe h lib 4. ad Iultanu 4 capite I might much lesse say that thou doest lye in saying that I said free-will is denied if grace be commended and grace is denied if free will be commended And againe i Epistola 47. wee haue done as much as we could with those both yours and our brethren that they should perseuere in the sound Catholick faith which doth nether deny free will whether vnto an euill life or a good life nor attributeth so much vnto it as that it can doe any thing without grace And againe k Epistola 89. quest 2. neither is free will therfore taken away because it is holpen but it is therfore holpen because it is not taken away These S. Augustine THE ADVERSARIE The l Cont. 2. c. 10 col 121. l 51. ibid co 58 l. 49. Ham in Iel. p 2 râ— 5 p 521 Osi cent 2. l 4 â— 4 pâ— 84 cen â— p. 56. Century-wyt cent â—â—o 207. line 49. Century-wryters affirme that auncient Irenaus admitteth free will euen in spirituall action Also â— Humfrey Luke Osiander and the Century-wryters say â—hat Iustine Martyr anno 150 extolled to much the liberty of mans will in obseruing the commaundements of God The protestantes knowe that euer since the Apostles tyme in a manner it florished euery where vntill Martine Luther tooke the sword in hand against it For these wordes see the Puritanes in their brief discouerie of vntruthes c. m pa. 203. conteined in D. Bancrosies Sermon Also the Century-wryters speaking of the tymes next after the Apostles say n Cent 2. c. 4. col 58 l. 30. There is almost no place of Doctrine which so soonne be gaâ—e to be obscured as this of free will And againe o Ibid. co 59. line 12. After the same manner Clement did euery where affirme freewill that it appeareth not only all the Doctours of that age were in this manner of blindnes but also that it grew amongst pastours c. p Sch. in me Theol. PatruÌ„ p. 379. 304. 466. 151. 105. 98. 48. 66. 73. 40. c. wryt Cent. 2. c. 4. col 53. l. 30. col 59. l. 11. cont 3. c. 4. col 77. 78. 48. l. 15. D. Hum. Iesu itismi p. 2. Pap. 230. And that the most auncient fathers Cyprian Theophilus Tertullian Origen Clemens Alexandrinus Iustine Irenaeus Athenagoras Tatianus c. erred heerin witnes Abraham Schultetus and the Century vvritters M. D. Humfrey saith q Ecclesiasticus c. 15. 12. c. resp ad rat Campiani rar 1 part it may not be denyed but that Irenaus Clement and others called Apostolicall in respect of the tyme wherin they liued haue in their writinges the opinion of freewill and merit of workes M. Whitaker saith I make smale account of that place of Ecclesiasticus neither will I belieue the freedome of mans will although he should affirme it an hundreth tymes that before man were life and death Also auncient Philo the fevv vvho liued in Christs tymes affirmeth r lib. quod Deus sit unmutabilis that man hath freewill c. to which purpose saith he is extant that oracle in Deutronomy Å¿ Deut. ca. 30. xo is 19. I haue placed before thee life and death good and euill choose life c. M. Fulke saith t in his defence of the English traÌ„slations c. pag. 320. The Iewish Rabbinos Patrons of freewill doe erre c. Caluins and Luthers contrarie doctrine as followeth Luthers Doctrine Luther doth so abhorre this Doctrine of free-will that he stileth it with a quite contrarie title calling it seruile vvill and saith v in suorum articulorum assertious art 36. In the other articles of the Papacy of councels of Indulgences and other necessarie trifles the leuitie and foolishnes of the Pope and his accomplices is to be borne withall but in this article of the seruitude of the will which is the best of all and sume of the whole businesse wee ought to mourne and lament that those wretches are so mad And in the same place Free will saith he is a fained inuention in thinges and a title with out the thinge because no man hath in his power to thinke any good or euill but all thinges come to passe by an absolute necessitie which also the Poet vnderstood when he said All thinges stand vpoÌ„ a certayne law Et infra there is no doubt but this name of freevvill entred into the church Sathan being the maister therof Philip Melanchthon also saith x In locis suis commun The voice of free-will is vsurped and altogether swaruing from holy scripture sense and the iudgment of the spirit Also for as much as all thinges that are doe necessarily come to passe according to deuyne prouidence there is no liberty of the will The scriptures doe teach that all thinges do necessarily happen c. CALVINS DOCTRINE Caluin saith y lib. 2. instit cap 2. that man is now spoyled of the libertie of freewill and is sould to miserable seruitude z ¶ 4. the Latines saith he haue alwayes reteyned the name of freewill The Greekes are not ashamed to vsurpe a tearme much more arrogant as if the power of man were in himself Againe a ¶ â— I think it would be a great good vnto the church if it were blotted out neither will I vsurpe it and if others doe aske my aduise b ¶ 5. I will wish them to abstayne from it Againe moreouer that I say the will is depriued of its liberty and drawne brought by necessity vnto euill it is a maruaile if this seeme a harsh speach vnto any man Againe c ¶ 25. neither hath he any power to moue himself vnto good more then there is an affection in metals and stones inclining to the perfection of their being Againe d ¶ 29. But if the whole man be subiect to the coÌ„maund of sinne certenly it must needs be that the will which is the chiefest seat is constrained with most straight bonds Againe e cap. 3. ¶ 2. in euery in firme body their is remayning the force of life but a soul drowned into that deadly gulph is not only spotted with vice but altogether made voyd of any good To conclude he saith f lib 2. instit c. c. ¶ 8. Although the Greekes aboue all others and amongst them specially Chrysostome doe exceed all measure in extolling the faculty of mans will yet all auncient wryters except Augustine whome not withstanding a little after being forgetfull of he doth scurge as miserably as the rest doe either varie in this matter of stagger or speake so doubtfull that a man cannot almost
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
the wildernes being produced he saithâ— this same wee ought to doe wherby saluation is brought to our soules yea wee ought to be hold Christ crucified in such manner of Images and belieue in him CALVINS DOCTRINE p lib. 1. c. 11. ¶ 5 de Imaginibus I know saith he that it is vsuall and more then common that Images are idiotes booke This Gregory said but the holy Ghost speaketh far otherwyse so that if he had bine taught in his schoole he would neuer haue spoken so q ¶ 7 wher for if Papistes haue any shame let them neuer hereafter vse any more this refuge Images are idiotes bookes and by and by he saith but these pictures and statues which they dedicate to Saintes what are they but the examples of most filthy luxurie and obscuritie so that if any maÌ„ would fashion himself to these he were worthy of a bastinado yea stewes afford whores more shamfast and modest then temples or churches do those which they call the Images of virgines they fayne also a habit to martyres no lesse vndecent let them frame therfore ther idols at least with a little shame that they may ly with a little more modestie then to say that they are bookes of some sanctitie but wee will also answere this is not the way to teach the faithfull people in holy writ And a little beneath to what end therfore were there so many woodden stone siluer and gold crosses erected in churches euery where r Ibid. ¶ 9. let them looke hither therfore whoe seeke miserable pretences to defend this execrable Idolatrie wherewith true religion hath bine drowned and ouerwhelmed this many ages Images say they are not taken for Gods Å¿ ¶ 13. but this being omitted let vs consider heere by the way whether any Images at all be necessarie in Christinian churches first therfore if the authoritie of the primitiue Church moue vs let vs remember for the first 500. yeares wherin religion and more sincere doctrine did as yet florish and spread it self that Christian Churches commonly were free from images But how impudent a lye this is may appeare by that which hath bine said before An old condemned Heresie Nic. eph lib 16. ca. 27. The Second Counsell of Nice anno 789. pronounced against Image breakers and spoylers of monasteries But Xenaius a Persian first of all taught that the images of Christ and his Apostles and Saintes were not to be worshipped THE 26. ARTICLE Of Purgatory and Lymbus Patrum THE CATHOLICKE DOCTRINE Besides heauen and Hell there is Purgatory to witt a place or middle state after this life wherin the soules of many faith full for their veniall sines or negligence and intermission of due satisfaction for their mortall sins are purged more fully by suffering a temporall punishment before they passe from thence vnto Paradise and the possession of the ioyes of heauen SCRIPTVRE Lymbus Patrum a Osce 6.3 HE will reuiue vs after 2. dayes in the 3. daye he will rayse vs vp c. b Lath. 9.11 Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water c Luke 16.22 And was carried by the Angels into Abrahams bosome d Hebr. 11.40 Ecclesiast 24 45. That they with out vs should not be consummate I will penetrate all the inferiour partes of the earth and wil behold all that sleep and will illuminat Purgatorie e Matt. 5.27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing This place S. Cyprian takes for Purgatorie And he that shall speake against the holy ghost Epist 52. ad Anton. num 6. cap. 12.2 it shall not be for giuen him neither in this world nor in the world to come out of this place S. f de ciuit Dei l. 21. c. 1 and S. Greg Dâ—al l. 4. cap. 9. Austine proueth Purgatory also S. Gregory g Act. 2.24 Loosing the sorrowes of Hell out of this place S. h August lib. 12. c. 13. de Gent. ad lit Austine proueth purgatory for saith he Christ himself was not in paynes but to send other men of those doulours of Hel wherewith it was impossible himself should be touched i 1. Pet. 3.19 See Rhem test Annot. vpon this cap. and verse And he preached to them also that were in prison out of these words S. Cyprian Augustine and the fathers proue Christes descension into hell and Purgatorie k 1. Cor. 3.15 But himself shal be saued yet foe as by fier l Apoc. 5.13 And euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein all did I here saying c. benediction and honor and glorie and power for euer and euer m Phil. 2.10 That in the name of Iesus euery knee bowe of the celestials terrestrials and infernals n 2. Tim. 1. v. 18. Our lord graunt him to find mercie of our lord in that day See also a very forceable place 1. Iohn 5.16 FATHERS S. Cyprian anno 240. saith o lib 4 epist 2. It is one thing to be purged a longe tyme for sins by torment and clarified by a longe fier and an other thinge to purge all sins by passion and sufferinge Origen anno 230. saith p hom 6. in Exod. he that is saued is saued by fier so that if a man haue some thing mixed with lead that the fier doth purge and resolue that all may become pure gold S. Gregorie Nyssen anno 380. saith m Orat pro mortuit either being purged in this present life by prayers and the studier of wisdome or hauing made satisfaction after his death by the furnace of the purging fier he would returne to his former felicitie Et infra hauing left his body he cannot be made partakers of gods diuinitie vnlesse the purging fier take away the spots mixed in his minde And againe others after this life purge their spots by the fier of purgatorie S. Gregory Nazianzen anno 380. saith n Orat. In â—lumina they shal be Baptized in their other fier wich is the last baptisme neither is it only more crueller but also longer which doth feed on hard matter lyke iron and doth coÌ„sume the lightnes of vice S. Basil anno 380. saith o in cap 9. Esaiae if therefore wee haue made knowne our sinne by coÌ„fession wee haue already made the growing grasse to wither which certainly the fier of Purgatorie would haue oÌ„csumed deuoured Et infra he doth not theaten vtter ruen and destructioÌ„ but sheweth the purgation according to the Apostle p 1. Cor. 3 1â— But him self shal be saued yet so as by fier S. Eusebius anno 520. saith q Euseb Enis leatus hom de Epiphania This infernall payne doth exspect those whoe hauing omitted and not obserued their baptisme shall perish
hartes by the spirit without either character or inke and keeping diligentlie the old tradition S. Clemens Alexandrinus anno 190 k lib. de Paschate vt est apud Euseb lib 6. cap 11. saith that the Bretheren did wrest from him to put downe in writing and to deliuer to posteritie those thinges that had bine deliuered to him only by the voyce of priestes successours to the Apostles Origen anno 230. saith l in cap. 6. epist ad Rom. The church receaued tradition from the Apostles yea to Baptize children Againe m homil 5. in lib. Num. There are many thinges saith he in Ecclesiasticall tradition or obseruatioÌ„s which all ought to doe notwithstanding the reason of them is not knowne to all Tertullian anno 200. saith n lib. de Corona militis Also thou wilt say that written authoritie ought to be craued in the obteyning of tradition let vs search therfore whether tradition not written ought not to be receaued wee will plainly deny it to be receaued if there be no examples of other obseruations which wee chalenge out of a patronizing hart of custome with the instrument or help of any scripture or title of only tradition Afterward hauing numbred the ceremonies of Baptisme certeine others as the signe of the crosse the yearly sacrifice for the dead and such lyke he addeth saying If thou craue the law of these and such lyke written disciplines thou shalt find none Tradition is giuen thee for an author custome a conformer and saith an obseruer o lib pe praescrupt hâ—eret Also he teacheth that heretiques are to be confuted not by scripture but tradition S Cyprian anno 240. saith p lib 1. epist 12. Also be that is Baptized ought to be annoynted but of this chrisme or oyle there is no mention in scripture but only in tradition Againe q lib. 2. epist 3. know saith he that wee are admonished that in offering vpon the chalice the tradition of our Lord is obserued neither may wee doe any other thinge then that which our Lord hath first done for vs that the Chalice which is offered in his remembraunce be offered mixt with wine S. Eusebius anno 330. saith r lib. 1. de demonst rat Euang cap. â— Moyses did write the lawe in tables not hauing life but Christ writ the documentes and obseruations of the new testament in myndes endued with life but his disciples according to the will of their maister commending their doctrine to the eares or vnderstanding of many whatsoeuer thinges were commaunded by their perfect maister vnto men hauing as it were gone beyoÌ„d their custome those thinges they deliuered vnto them that could take them but such thinges as they thought were agreable vnto men that did as yet carrie soules subiect vnto affectioÌ„s waÌ„ting reason these thinges I say coÌ„forming theÌ„selues to the imbecillitie weaknes of many they did coÌ„maund partlie by writing partlie without writing to be kept obserued as it were by â— certeyne vnwritten law S. Athanasius anno 340. saith Å¿ lib. de decretis Nil Synodi behold wee haue demonstrated and shewed that this senteÌ„ce hath beene deliuered from hand to hand vnto the Fathers each vnto other but you o new Iewes and sons of Gaiphas what progenitours or auncestours of your names can you shew S. Basil an 380 saith t lib. de Spiritu S. cap. 27. The articles which are kept preached in the church wee haue theÌ„ partly out of vnwritteÌ„ doctrine and haue receaued them brought vnto vs in a mysterie partly out of the traditioÌ„ of the Apostles both which haue the same force vnto godlines and no man that hath but any meane experience of ecclesiasticall right doth contradict them S. Gregorie Naz. anno 380. saith u orat 1. in Iulianuru But greater and more excellent for the formes of those Churches which being receaued by tradition wee haue kept vntill this day c. S Chrysostome an 380 saith x in 2. Thess 2. It is manifest that the Apostles haue not deliuered all thinges by their epistles but many thinges with out writing but as well these as them are worthy of the same credit Againe y hom 69. 〈◊〉 Populum â—â—â—tiâ—chenum hom 1. in epist ad â—ly◠〈◊〉 It was not in vayne saith he instituted by the Apostles that of such as had departed this life theire should be memorie made of them in celebrating the venerable mysteries for they did know that from hence their did come much profit and commoditie vnto them S. â—piphamus anno â—90 saith z 〈◊〉 55. quae est MelchisedecianoruÌ„ there are limites prescribed vs and foundations for the edification of saith as the Apostles traditions holy scriptures and successions of doctrine wherby the truth of God is strengthned on euery syde so that no man can be deceaued by fables or tales Againe a 〈◊〉 61. quae est Apostolicorum wee must saith he vse tradition for wee cannot haue all thinges out of holy scripture where for the holy Apostles deliuered some thinges by writing and other some by tradition b lib contra-constanâ—â—um ImperatoreÌ„ S. Hilary anno 350 saith answearing an Arian prince who said I will not haue wordes that are not written This I aske saith S. Hilary what Bishop doth commaund it who doth forbid the manner of Apostolicall preaching speake first if you thinke it well said I will not haue new medicines against new poysons c epist ad Marcellam de erroribus Montani S Hierome saith anno 380. wee at a fit tyme fast one lent according to Apostolicall tradition Againe when an Heretick had said many thinges that are obserued in churches by traditioÌ„ doe vsurpe to themselues the authoritie of the written law The Catholicke answered d in Diologo con 〈◊〉 Lucisctianos indeed I doe deny but that this is the custome of churches but what manner of thinge is that that thou dost transferre or adioyne the lawes of the church vnto heresie S. Augustine anno 400 saith e lib. 10. de Genesi cap. 2â— The custome of our mother the church in Baptizing infants ought not to be despised or in any sort be thought superfluous neither were it to be belieued vnlesse it were Apostolicall tradition Againe f lib. 2. de Baptismo contra Donatistas cap. 7. which custome saith he I belieue proceeded from Apostolicall tradition as many thinges are not found in their writinges nor in latter councels yet because therfore kept and obserued by the whole church they are thought and belieued to haue bine deliuered coÌ„maunded by them Againe g lib. 5. cap. 23. The Apostles indeed commaunded no such thing but that custome which was opposed to Cyprian ought to be belieued to haue takeÌ„ his beginning from their tradition as there are many thinges which the whole church doth hold and for this are rightly belieued to be commaunded by the Apostles although they are not found
renewing and regeneration S. Chrysostome anno 380. saith i homil â—9 in Genes extrema The same that Circumcision worketh there in taking away the flesh the same doth Baptisme heere in taking away of sine S. Cyrill Alex. anno 430. saith k lib. 2. in Ioan. cap â—1 euen as water made verie hot by the force of fier doth borne no lesse then fier it self soe by the operation of the holy ghost water wher with the body of the baptized is sprinckled is enriched with diuine vertue and power S. Hierome anno 380. saith l Epist â—3 ad Oceanum what great force and grace Baptisme and water sanctified in Christ haue I will teach a little beneath Et infra a whole day saith he will not suffice me if I would collect all thinges out of the holy scriptures that perteine vnto the Power of Baptisme S. Augustine anno 400. saith m lib 19 coÌ„t Fanctum cap. 11. the force of Sacramentes is vnspeakable and vnvaluable which if it be contemned it maketh men sacrilegious for that is wickedly contemned without which pietie cannot be perfected The Author of the homily of the Sacrament of the body of our lord which is written amongst the homilies of Eusebius Emissenus and in the 9. tome of S. Hierome saith As the hight of the heauens the depth of the waters and vastnes of the earth did suddenly at the beck of our lord of nothing subsist and had a being so virtue doth giue the lyke power to wordes in spirituall Sacramentes and the effect doth serue the thinge S. Gregory anno 590. saith n lib 9 epist 9 ad Theoâ—â—stâ—m Patriâ—â—m he therfore that saith sinns are not altogether or quite for giueÌ„ in Baptisme let him say that the Aegiptians did not truly die in the red see THE ADVERSARIE The o Cent. 1 c 4 col 47 line 41 and cent 3. c. 4 col 82. line 55. Century-vvriters say that Iustine Martyne Clement c. thought regeneration not to be signified but wrought by baptisme and the word vnto which two ioyned to gether they attibute efficacie that is to say remission of sins for say they Cyprian doth not doubt to affirme that the person Baptisinge doth giue the holy ghost and sanctity outwardly to the Baptized c. p tom 2. de baptismo fol. 70. Zuinglius saith it was a great errour in the old Doctours in that they supposed the externall water of Baptisme to be of any valew towardes the purging of sinne q loc comm pag â—99 Muscidus saith Augustine did inconsideratly affirme that the Sacramentes of the new testament do giue saluation c. LVTHERS DOCTRINE Wee say saith he r in assert 〈◊〉 articulorum Art 1· that neither the Sacraments of the new nor old testament nor only faith did iustifie Againe Å¿ lib cont Cochlaerum There can no part of iustification be attributed to baptisme other wise if in any sort it should iustifie it were not lawfull to say that baptisme could not iustifie with out faith But when this is denyed to Baptisme it is verie well left to faith only ibid. But if ther be any of the Fathers who thought that Sacramentes did by their owne virtue iustifie yea let it be Augustine as Cochlaus contendeth I care not they are but mens sayinges often tymes contradicting them selues and teaching for the most parte after a humane sense with out the Scriptures Againe t lib. de capt â—â— by 〈◊〉 de baptismo cap. Baptisme iustifieth no man neither doth it profit any but faith in the worde of promise where vnto baptisme is added Et infra Neither can it be true that Sacramentes haue in them an efficacious force of iustification or that they are efficacious signes of grace for all these thinges are spoken to the preiudice of saith But in his latter Bookes he seemeth to think better and in some sort to haue recanted for saith he v homil 1 de Baptis circa principium to this end was baptisme instituted that it should serue vs not any carnall or corporall thinge but eternall grace eternall puritie sanctitie and eternall life Againe x homil â—2 de Baptism Baptisme cannot saith he but worke that for which it was instituted to witt regeneration and renewing of spirit Et infra Iohn would signifie by these wordes that Baptisme is so efficacious and of so great virtue as it can wash away sins drowne and choke death and heal and cleanse all vice and filthines Yet this efficacious working of the Sacramentes which some tyme the verie ignorant professe they explicate to be done only by faith and for faith so that Sacraments do profit such as actually belieue faith so that Sacramentes do profit such as actually belieue and receaue it by faith Yea they say that Sacramentes worke as a signe or picture to shew the faithfull where Christ the mediatour is as the bush sheweth where wine is to be sould For Kemnitius saith That y 2. part examinis Conc. Trident pag. 101 102. and pag. 185. the word and Sacramentes shew vs where faith ought to seeke and where it may find Christ the mediatour the Father and holy ghost for saith he the obiect of faith is the word and Sacramentes Melanchthon saith z loe comm cap. designis signes doe not iustifie as the Apostle saith Circumcision is nothing so Baptisme is nothing but they are witnesses of the diuine will towardes the. Againe a lib contra Anabapt as the will of God is shewed in his worde or promise so also in a signe as in a picture CALVINS DOCTRINE b lib. 4. instit cap. 14. ¶ 9. Caluin saith I would haue the reader admonished that I doe so assigne that ministerie to the Sacramentes not as if I did thinke there were alwayes remagning in them some secret force or virtue I know not what wherby they should be able of them selues to increase or strengthen saith but because they are established by our lord vnto this end that they should serue for the strengthning and increase of faith Et supra c ¶ â— Sacraments haue most cleare promises and more then the word they haue this peculiare thing that they doe liuely represent vnto vs the promises of God as it were paynted in a table yea they are bare signes which with out the written word of God doe profitt nothing wherby it may briefly be answered they are as seals hung vpon writtes or other publick actes which being taken by them selues are nothing Againe d â— 17. Wee must take heed saith he least they lead vs into an errour kine vnto this which for the amplifying or en larging of the dignitie of Sacramentes are written a little more magnificently by the Fathers to witt That wee should think some hidden virtue to be annexed or adioyned to the Sacramentes wherby they might of them selues conferre vnto vs the gaces of the holy ghost euen as wine is
phisitians hand confesse let all filthie corruption depart and fleet away in confession and now reioyce and be glade for that which remaineth will easily be healed Again he that is sorrie let him be hartely sorrie Idem S. Augustinus vel quisquis Author est libri de vera and false poenit cap. 10. and shew his grief by teares and present his life vnto God by the priest let him preuent the iudgment of God by confession for our lord hath commaunded the pure in hart to open their mouth vnto the priest teaching that sins ought to be confessed by corporall presence not by a messenger or made knowne by writing Et infra where for he that will confesse his sins therby to obtaine grace let him seeke a priest one that knoweth when to bind and when to loose or absolue least that being found negligent about himself he be neglected by him that doth mercifully admonish him Again yf the sin be secret cap. 11. it sufficeth to make it knowne to the priest S. Leo Pope anno 450. saith In epist 80. ad Episcopos Campaniae for as much as it sufficeth if the guilt of the conscience be made knowne vnto the priest only by secret confession c. And a little after that confession is sufficient which is made first vnto God next also vnto the priest S. Greg. Pope anno 600. explicating those wordes Homil 26. in Euang. c. Whose sins yee shall remitt they are remitted vnto them saith Wee must vnderstand saith he what is the fault and what penaunce doth follow the offence that whome admightie God doth visit by the grace of compunction those the sentence of the pastour may absolue THE ADVERSARIE Cent. 3. c. 6. col 27. l. 28. The Century-vriters affirme that in the tymes of S. Cyprian and Tertullian there was vsed priuate confession euen of thoughts and lesser sinns then so commaunded and thought necessarie Caluin institut l. 1. ca. 4. sect 8. Cent 3. col 127. l. 44. Caluin and the Centuristes do further affirme that euen in the primitiue Church open confession was first made and pennaunce inioyned the priest did then after wards absolue the penitent euen with the now lyke vsed Ceremonie of imposing his hand Contra Duraeum l. 7. pag. 490. M. Whitaker saith that Innocentius the third anno 1198. was the first that instituted auriculer or priuate confession as a thing necessarie Vpon the reuelations pag. 57. M. Symondes saith That Leo the first anno 450. first brought in auriculer or priuate confession How these two agree I pray note But to answere at least the one of them Guido de Iacobitis It is euident that rhe Iacobites vere condemned anno 600. For affirming that wee ought to confesse our sins to God only and that confession of sinnes to a priest is not need full But if this vse of confession was first brought in by either of these men it being a Doctrine before that tyme straung and vnheard off what father or other wryter of that age then resisted it or who is witnes to this Chaung heere M. Withaker is silent Cent. â— c. 6. â—oc 127. l. 27. The Centuristes doe also yet affirme that they gaue absolution from sinnes if those that did pennaunce had first confessed their sins for in this manner say they Tertullian doth earnestly vrge confession in his booke of pennaunce Also say they priuate confession was very vsuall wherein they confessed both their offences and priuate thoughts as appeareth in some places of Cyprian as in his fift Sermon de lapsis lib. 1. de poenitentia cap. 2. To conclude therfore this poynt S. Ambrose saith of the Nouations But saith he they say that they geue reuerence to our lord to whome only power to forgiue sins is reserued yea none do greater injurie then such as violate his commaundement for when as our lord himself hath said in his ghospell receaue yee the holy ghost whose sins yee forgiue they are forgiuen c. who then doth rather honour him he that obeyeth his commaundement or he that resisteth them These S. Ambrose Againe Ibid. cap. 7. why do you Baptize saith he if it be not lawfull that sinns be forgiuen by man for as much as remission of all sinns is giuen by man in Baptisme what matter is it whether priests do challeng this power giuen them either by penaunce or the lauer the ministerie is one and thesame in both S. Pallanus saith In epist 1. ad Sympronianum Nouatianum God would neuer threeâ— dat he that is not penitent vnlesse he would pardon the penitent Thou wilt say saith he God only can do this it is true but yet in that he doth it by his priestes it is his power for what is that which he saith to his Apostles whatsoeuer you shall bind on earth c. LVTHERS DOCTRINE Luther saith Confession is good and profitable lib. de capt Babyl cap. de paenir also in vsitatione sun Saxonica in Sermone ne panit in articulis Smal caldicis art de confessione lib. de ratione consitendi cap. 6. lib. contra Latonium in â—ssert articul art â— but not ordayned by God and therfore not necessarie also he saith that all sins ought not to be confessed neither veniall nor mortall but such as are manifestly mortall Moreouer he will haue confession to be free that the penitent may at his pleasure and as he shall thinke good confesse what he list and in an other place he doubteth whether any sin ought to be confessed and finally at length he taketh it quit a way saying I plainly deny that confession ought to be exacted at all And therfore calleth it a most bloody butcherie if any man craue of the penitent confession of all or any of their sinnes CALVINS DOCTRINE Lib. 3. cap. 4. ¶ 5. Caeluin I marueile saith he with what countenaunce they dare defend confession which they say is commaunded by God indeed wee confesse the vse of it is most auncient but wee caÌ„ easily proue that in tymes past it was free and without obligation Ibid. What soeuer all the Pops wilfull hirelinges doe bable wee hould that Christ was neuer Author of this law which forceth men to number their sins yea for one thousand two hundreth yeares after the resurrection of our Sauiour there was neuer any such law made therfore this tyrannie was then first brought in when all pietie and doctrine being quite extincte the ghostes of Pastours did without any vnderstanding take vnto them selues all libertie ¶ 13. Again when wee treat of the keyes wee must alwayes take heed that wee doe not dreame of any facultie or power separate from the preaching of the ghospell ¶ 19. Again It is no marueyle then if wee condemne this auriculer confession as a pestilent thing being so many wayes hurtfull vnto the Church and desire to haue it vtterly taken away ¶ 23. Againe but in
3. M. VVhit contra Duraeum lib 7. pag 420 also M. Moâ—ton in Apol Catho c. 73. p. 210. Luther tom 4. Ger. Ienae fol 97. Nicene councell anno 325. M. Whitaker giueth example in Pope Siricius saying Siricius was the first that annexed perpetuall chastity to the ministers of the word But yet Pope Damasus his paredecessour saith of the very poynt now in question yf married men saith he lyke not this let them not be angry with me but with the holy scriptures with all Bishops Priestes and Deacons who know they cannot offer sacrifice if they vse the acte of mariadge Luther saith I do not acknowledge saith he the holy ghost in this first Nycene councell because it forbiddeth him that hath gelded himself to be made priest and also commaundeth the clergy to haue none dwelling with them but their mother Sister their fathers Sister their mothers Sister c. Had saith he the holy ghost no other thing to do but to bynd his ministers to such imposed daungerous and not necessary lawes Soc. hist lib. 1. ca 8 Zozo hist l. 1. c. 22. Cent 4 c. 9. col 656. line 44. M Fulke against the Rhemish test in Matth 8. s 3. fol. 14. â— Wheras our aduersaries obiect Paphnusius to haue resisted this opinion in the first Nycene councell it appeareth by Socrates Zozomene the Century-wryters and M. Fulke that though Paphnutius thought that priesthood did not dissolue marriage contracted before orders giuen yet he affirmed to that first Nicene councell that such as were made priestes before they were married should not afterwards marry alledging for this the auncient tradition of the church a in his examen CoÌ„â—â—l-Trident p. 3. pag 50. 62 Frig. in his Palma Christiana pag. 103. Chemnitius reprehendeth S. Hierome Ambrose Origen and Epiphanius And Frigeâ—illaus Samius reprehendeth Socrates and Zomene for their report of Paphnutius sayinge Socrates added this report rashly of his owne deuysing c. with lyke falshood saith he did he wrest the saying of Paphnutius in the Nycene Councell c. and Zozomene saith he following Socrates vseth his explication in maintenance of the Doctrine of Diuells condemned by S. Paul 1. Tim. 4. The 2. Councell of Carthage saith Cau. â— anno 386. it pleaseth all that Bishops Priestes Deacons c. doe abstayne from wyues to the end that what the Apostles haue taught and antiquitie obserued wee may still keepe LVTHERS DOCTRINE Luther expounding the seuenth chapter of the first epistle vnto the Cor. saith in Epithala mio It behoueth vs to admit saith he that a married woman before God be preferred before a virgine Ibid. the state of marriadge is of it owne nature spirituall diuine heauenly and as it were gold but the state of single life is wordly earthly and as it were durt or clay Againe Cont. Ambros Cathar de Caelib the tenth face saith he of Antichrist is that notable single life and multitude of monasticall chastity which carrieth an Angels face but is a Diuellish thing That impure fellow Iouinian who in tyme past songe the same song which Luther doth now was therfore condemned by the primitiue church of heresie and reprehended by the holy fathers S Hierome and S. Augustine Cent. 4. cap. 5. col 381. but the Century-writers defending Iouinian doe affirme that he was wrongfully reprehended by them and that S. Hierome and S. Austine were rather heretiques then their Iouinian Luther calleth the vow of single life and chastity in enarr Euang in die Epiphaniae most wicked and impious proceeding from the Diuell who doth by such manner of snares in tangle Christian liberty saying that certenly saith he if wee will omit friuolous thinges and speake what this is wee must either confesse that chastity is impossible as other things are that exceed our forces and was neuer vowed or certenly there was neuer any Monke in the world Ibid. O horrible peruersitie and for this end brought in by Sathan that he might bind miserable soules the more strongly with the bonds of wantonnes and hold them in that wherin they are most weake he did see that all other things were easier to be obserued then this this vow of chastity which doth farre exceed all our forces he doth earnestly labour to make irreuocable and to be exacted most seuerely c. These Luther CALVINS DOCTRINE lib 4 instit cap. 12. ¶ 23. In one thing saith he they are more then seuere and not to be intreated in that they will not permit priestes to marrie c this prohibition doth manifestly shew how pestiferous and wicked all traditions are which haue not only depriued the church of honest and good pastours but also hath brought in a horrible hâ—â—p of wickednes and hath cast headlong many a soule into the gulfe of despaire cap. 13. ¶ 3. Againe he that voweth saith he what is not in his owne power or doth not stand with his calling he is rash c. in which kind of madd boldnes single life hath the first place for sacrificers Monkes and such as lead a monasticall life being forgetfull of their infirmitie doe thinke they can lead a single life but by what oracle are they taught that they shall keepe their chastity all their life vnto which end they vow it they heere the voice of God concerning the generall condition of men It is not good for man to be alone they vnderstand and I would to God they did not perceaue that sin remaining in vs doth not waÌ„t most sharpe prickinges vpoÌ„ what confidence dare they for their whole life tyme assure theÌ„selues of that generall vocatioÌ„ for as much as the gift of continencie is often tymes graunted but for a tyme as opportunity requireth In such a peruersnes let them not expect God to be their helper but let them rather remember that which is written thou shalt not tempt thy Lord thy God But this is to tempt God and to striue against that nature which he hath giuen vs and to despise his present giftes as if they did nothing perteyn vnto them O carnall ghospell Againe ¶ 7. It is manifest with what horrible superstition in this be halfe the whole world did labour in for many ages one voweth that he will drinke no wine as if the abstinence of wine were a worship of it self gratefull vnto God an other bindeth himself to fasting another to abstinence from flesh c. this was esteemed for great wisdome to make votiue pilgrimages to holy places and some tyme to goe them on foot or their boby half naked therby to obteyn the more merite by their wearinesse these and such lyke wherin the world did a long tyme sweat in if they were examined by those rules which wee haue placed before they will not only be found vayne and foolish but also full of manifest impiety Againe ¶ â—4 Ibiâ— the very thinge it self saith he maketh it manifest that all such as enter into
saith of vs they indeed set forth their Churches very gloriously c. they report out of Irenaeus sect 3. Tertullian Origen Augustine and others how highly they esteemed this succession Considering saith he it was a matter out of all doubt that from the beginnig euen vntill that tyme nothing was changed in doctrine the foresaid holy Doctors tooke in argument that which was sufficient for the ouer throwing of all new errours to witt In his institutions in freÌ„ch printed at Geneua by Conradus â—adius anno 2562. that they viz. heretickes oppugned the doctrine which euen from the very Apostles theÌ„selues had bine inuiolable and with one coÌ„sent retayned Againe It was a thing notorious saith he with out doubt that after the Apostles age vntill those forsaid tymes no chaung was made â—n Doctrine neither in Rome nor many other citties So plainly do our learned aduersaries coÌ„fesse that no chaÌ„g of faith was made by the Roman church from the Apostles age vnto the tymes after S. Austine c. being as I said 400. yeeres after Christ To proue that to charge heretickes with the succession of Roman Bishops meintayning alwayes one and the same faith was the practise and custome of those auncient Fathers is a labour saued being already so liberally confessed but for better satisfaction receaue this one saying of S. Hierome in Apolog. 2 Adu Ruffinum demaunding of Ruffinus saying how doth he call his faith that which the Roman church teacheth if he answere the Roman then wee are Catholickes The church being thus acknowledged to haue continued the first 400. yeares after Christ in all purity it shal be easie to proue that from thence vnto the six hundreth yeere the tyme when the Roman church should fall the same doctrine was lykewise continued and so receaued by Gregory the first then Pope of Rome and by him brought and receaued by vs and vnto this day still retayned This I say is made euident by our learned aduersaries hauing already confessed that sundry euen of the chiefest articles of our faith as the Reale presence sacrifice freewill c. as is already in particuler handled so to conclude where as they say the church of Rome fell but they cannot tell when is very absurd when as yet ther was neuer any other heresie or memorable acte whatsoeuer either ecclesiasticall or temporall but they caÌ„ decypher all circumstances as the dissent of the Greeke church from the Roman but not the Roman from the primitiue Vincentius Lyrinensis saith l. Aduer haer cap. 34. certenly there was neuer yet any heresie but it was knowne to be gine vnder some certeyn name in a certeyn place and at a certeyn tyme in his consider of Papistes supplications pag 43. But for the Roman Catholicke religion now professed M. Powell saith he cannot tell by whome or at what tyme the enemy did sow it THE 46. ARTICLE The Catholicke or Roman faith novv taught is acknovvledged by protestantes for sufficient vnto saluation 〈◊〉 2. 〈◊〉 â—â—7 〈…〉 in his epist printed ouer 〈…〉 5â— M. Baro in his 4. sermoÌ„s and 2. questions dâ—puted ad cloruÌ„ c. Ser 3 p. 44. M. Hooker l. 5 de eccles Pol. pag. 111. 130. M. Bunny in his treatise of pacification 〈◊〉 18. pag. 109. and 113. M D Some as he is cyted pag. 164 182. 17â— A Protestant preacher preaching at Peterborrovv at the funerall of one who dyed a professed Papist viz the Queene of Scotts he prayed that his soule and the soules of all there present might be with the soule of the Dead Papist M. D. Baro. saith I dare not deny the name of Christians to the Romanists sith the more learned wâ—yter do acknowledge the church of Rome to be the church of God M. Hooker saith The church of Rome is to be reputed a part of the hâ—wse of God a lymne of the visible church of Christ Yea wee gladly acknowledge them to be of the family of Iesus Christ M Bunny lykewise saith of Catholickes and protestantes neither of vs saith he may iustly accompt the other to be none of the church of God yea wee are no seuerall church from them nor they from vs. M D. Some in his defence against M. Penâ—y the Puritan and refâ—tation of many absurdities c. in M Pâ—nâ— treatise saith The Papists are not altogether aliens from Gods couenant as I haue shewed before for in the iudgment of all learned men and all â—eâ—ormed churches there is in Popery a church a ministery a true Christ c. if you thinke saith he that all the Popish sort which died in the Popish church are damned you thinke absurdly and dissent from the iudgment of the learned protestantes M. D. Field saith wee doubt not but the church M. D Field de Eccles lib 3. cap. 46. line pag. 182. wherin the Bishop of Rome with more then Lucifer lyke pryde exalted himself was notwithstanding the true church of Christ that it held a sauing profession of the truth in Christ and by force or vertue thereof did conuert many from errour c. M. D. M. Morton in his treatise of the kingdome of Israel and of the church pagâ— 94. Peter Mar. in his epist annexed to his coÌ„m places in English pag. 153. M. D. Couell as he is cyâ—â—d pag 77 Thomas Morton affirmeth in expresse wordes that Papistes are to be accounted of the church of God because saith he they hold the foundation of ths ghospell which is faith in Christ Iesus the sonne of God and Sauiour of the world Peter Martyr desired at the conference had at Poysy betvvene the Catholickes and the protestantes that they should not for diuersity of opinion breake brotherly charity or call one the other heretickes Lastly M. D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy published by authority dedicated to the Lord Archbishop of Canterbury defendeth this opinion at large and concludeth saying wee affirme that they of the church of Rome are a part of the church of Christ and that such as liue and dye in that church may not withstaÌ„ding be saued pag. 61. In so much as he doubteth not to charge the Puritans with ignorance for their contrary opinion THE 47. ARTICLE A testimonie from the enemie is of greatest accompt FOr as much as our learned aduersaries do affirme that it is a great peece of worke to conuince the aduersary from himself for a more full satisfaction wee thinke it not a misse to make vse of this argument also de Eccles l. 3 c 47. initio pag. 182. M. D. Field therfore saith The next note wherby Bellarmine endeauoreth to proue the Romish sinagogue to be the true church of God is our owne confession Surely if he can proue that wee confesse it to be the church he needeth not vse any other argumentes de Eccles controu 2. quaest 5. cap 24. pag. 366. M. D. Whitaker saith the argument must
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I