therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
upon this place And that Christ spake not of their owne doctrine but of Moses doctrine and the Law which they were to deliver The publication onlie being theirs but the doctrine the Lords as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles Hee that heareth you heareth me To which my former answer may suffice Therefore also sayeth Ferus It is heerby evident that the Apostles themselves were to be heard in so farre only as they were Apostles that is Did Christs message and preached and taught what he commanded them but if they should teach otherwise or any doctrine contrarie to Christs then they were not Apostles but seducers sayeth he and therefore not to bee heard His third place is Math. 16. 19. where our Saviour sayeth to Peter What soever thou shall bind on earth shall be bound in heaven c. giving us to understand sayeth he that not onlie the bands of sinnes but all other knots difficulties in matters of faith are to be loosed by S. Peter and his successours To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord Cathol lib. 2. cap. 13. There was nothing said to Peter which was not said to all the rest Likewise for as it was said to Peter whatsoever thou shall bind on earth c. was it not said also to all the rest whatsoever yee bind on earth ◠sayeth he whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever aswell as by S. Peter's pretended successours Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned then by binding which is cōtrar to loosing the making of knots difficulties in matters of faith must be meaned whernone were before which is absurd to affirme And which when Peter's successours doth on earth God must also do the same in heaven As Cardinall Cusanus sayth Epist 2. ad Bohemos p 838. That when the Church changeth her judgement God also changeth his Which is open blasphemy 3 THat the Scriptures ar easie to be understood and therefore none ought to be restrained from reading them VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles sayeth In which are some thinges hard to bee understood To which I answere 1. That by saying some thinges ar hard to bee understood it followeth that the rest which is the greater part are not hard but easie to bee understood For the exception of some onlie cleareth the rest from obscuritie therfore from the greater part of the Scripture easie to be understood which concerne faith manners necessary to salvation wee rather conclude the plainnesse of Scripture◠that people should reade the same then because some thinges are hard to be understood to put obscuritie upon the whole Scripture and therefore to debarre people frō reading thereof Cheiflie seing not onely Augustin lib. 2. de doctr Christ cap. 9. But Bellarmin also consenting to Augustins words lib. 4. de verbo cap. 11. § ultimo testifieth That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture wher upon speaking to the people in his 55. sermon de tempore hee sayeth Neither let it suffice you that yee heare the holie Scriptures read in the Church but also in your own houses either reade thē your selves or desire others to reade them And so likewise sayth Chrisostome con 32. de Lazaro hom 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch Vnderstandeth thou what thou readeth who said how can I without a guide Whereunto I answere 1. This place was a prophecie and such are hard to be understood till they be fulfilled and the Eunuch was a Proselyte and a Novice onelie in religion therefore from one place which was propheticall and dark to a Novice in religion to conclude that the Scriptures in whole are dark obscure and therefore not to bee read by people is an absurd consequence Yea this place rather maketh against papists seing the Eunuchs practise heere was reading of the Scripture which Philip did not reprehend in him as popish Priests would haue done but only explaineth unto him the Prophesie of whom it was meaned and that it was fulfilled by Christs suffering and so maketh him thereby to bee a Christian convert the occasion of which benefit the reading of the Scripture did afford unto him Wherupon sayeth their owne Carthusian Great was the care of that Heathen man sayeth hee and his diligence condemneth our negligence in learning holie Scriptures Therefore also Chrisostome giveth this directiō to people in reading holy scriptures saying in his 10. homilie on Iohn That which is easie to be understood get by heart and these things that are obscure reade thē over often and if by doing so you cannot findout the meaning go to thy teacher The third place which he brings is Luke 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe To which I answere that this maketh nothing against peoples reading of scripture commanded by Christ himselse Iohn 5. 39. injoyned by the Apostle Eph. 6. 17. Coloss 3. 16. and for which Timothy was commended 2. Tim. 3 15. That from a childe he had knowne the scriptures but only showeth that hard places specially such as prophecies are to be expouned to people as Christ did heere to his disciples as the former place Act. 8. 30. and that speach of Chrisostome showeth The fourth place which he adduceth is Revel 5. 1. concerning the sealed booke which none was able to open and which this pamphleter would have to be the booke of scripture whereunto I will onely answere in the Iesuit Ribera's words on that place saying The prophecie of these things which shall fall out in the last times is here only meaned as Andrew Archbishope of Caesarea expoundeth it sayeth hee proveth that hereby the book of the scripture cannot be meaned because evē then Iohn saw this book sealed whē this revelation was made unto him before which time most of the Apostles were dead So that if by this sealed booke the scripture were understood then it would follow sayeth he that the rery Apostles upon whom the holie ghost descended in their time understood not the scripture but it was sealed even to Peter and Paull and to the rest who died before this revelation was made unto Iohn which were absurd to say But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof seing that their late and famous Bishope Espenseus on Titus 2. testifieth that the with-holding of the scripture from the people was neither in the Apostles times or
the Church professing the Christian name in common hath ben at anytime invisible but in it wee say that the true and sincere professours may be some times brought to that estate as the 7000. were in Israell who bowed not to Baal and as the sound and persecuted Orthodox Christians were by that prevalent faction of Arrians who then usurped the title of the onely true Church altho they were onely but a prevailling faction therein But this Pamphleter contendeth for a constant and conspicuous visibilitie to all of the Church of true and â—ound professours like a Citie on a hill c. by these Texts following 1. Math. 5. 14. Where our Saviour compareth his disciples to a Citie on a hill c. To whom I answere shortly that this is meaned of the Apostles who as their own Jansenius as also Maldonat expoundeth were a light to the World by their preaching and holie life Therefore sayeth Maldonat That by these three similituds of salt a light and a citie our Saviour would declare one and the same thing to wit how farre beyond other common Christians his Apostles and their successours should eminentlie shyne in life and doctrine and so doeth Chrisostome Theophylact Lyra Ferus and Carthusian expound this Text and not of any constant conspicuous visibilitie of the Church to all The second place which he bringeth is Math. 18. 17. tell the Church to which I answere that Origen Chrisostom and Hilarie on this place showeth that a particulare Church and the Rulers therof are meaned as hath beene said which is indeed visible to it owne members speciallie in tyme of peace whereas in time of persecution the Rhemists themselves on 2. Thess 2. telleth us That this is like to be the case of the RomaÌ„ Church it self under Antichrist that the faithfull shall lurke and haue their communion amongst themselves onlie in private so to have no conspicuous visibilitie to all whence it followeth that what may bee the case of the Church at one time the same may be or hath been the case of the Church at another The third place is 2. Cor. 4. 3. which sayeth If our Gospell be hid it is to them that are lost To which I answere that there is no word heere of a Church or of persons but of the gospell it self which being preached to any if it be not believed is said to be hid from misbelievers as is said in the words following Whose minds the god of this world hath blinded that they should not belieâ—e as the Lord threatneth Isai 6. 9. which is the exposition both of Aquinas Cardinall Cajetan and their Bishope Catharinus with their late Estius The last place which he bringes is Isai 2. 2. where it is said That in the last days the mountain of the Lords house shall be established in the top of the mountains and exalted above the hills and all nations shall flow unto it To which I answere that this is a Prophecie onlie of the calling of the gentiles to the faith of the gospell by the Ministrie of the Apostles and showeth how firmlie the Christian Church should be built and bee of greater eminencie and amplitude beyond the jewish church in respect also of universalitie clearer light and dispensation of grace which is the exposition of their owne Lyra Procopius Pintus and Perusin on this place And not that they prove ther by a constant and conspicuous visibilitie of the Church to all As for the testimonies of Fathers which he adduceth they nowise prove the point the first whereof is Origens saying That the Church is full of light which showeth only that as shee is described Revel 12. 1. shee is glorious by the light of the trueth which shee holdeth forth in profession and therefore he subjoyneth this reason seing shee is the pillar and ground of truth sayeth hee 2 Hee bringeth a testimonie of Chrisostome where it is said That it is easier for the sunne to be extinguished then for the Church to be darkned which testimonie receiveth the same answer with the former For no more can the Church lose the light of the trueth than the sunne can lose his light though somtimes he may be eclipsed or by a thick mist or cloudie day he may be unseene to some 3. Hee bringeth a testimonie out of Augustin who sayeth That hee is blind that seeth not so great a mountain To which I answere that hee speaketh not there of a constant and conspicuous visibilitie of the true Church to all and at all times but onelie of the visible condition of the Church which was at that time disputing against the Donatists who affirmed that the Church was no where but amongst them in Africa whereas on the contrarie hee sayeth that in Europe and elswhere they may see famous and flowrishing Christian Churches like to a mountaine that may bee seene except they were blind and yet wee knowe that a mountaine that may be seen to all that are not blind in a cleare day may in a dark night time or darke mistie day be unseene till the sunne rise or a clearing of the mist be Therefore sayeth the same Augustin de unitate Ecclesiae cap. 20. in psal 10. and epist 80 ad Hesychium Some times the Church is not apparent when wicked persecutors rage against her againe in his sixth book of baptisme against the Donatists cap. 4. Somtimes like the Moone sayeth he shee may bee so hid and obscured that as in Elias time the members therof shall not know one of another 9 THat the Church was not ever to remaine Catholick or universall And that the Church of Rome is not such a Church THe first part of which Assertion wee disclaime as a most unjust aspersion as the harmony of confessions showeth and ours in particulare 1581. art 17. And as to the last That the Church of Rome is not universall we justlie affirme seing it is a plaine repugnancie in the adject as we say to be particulare or Roman to be Catholick or universall as their owne Cassander contradistinguisheth betweene these two in his consultation art 22. As for the places which he adduceth out of the psal 2. 8. and Colos 1. 3. 4. they no wise make for him or against us but onlie speaketh of the Churchs inlargemeÌ„t under the Gospell the first by the conversion of the Gentiles to the faith and the second of the Colossians in particular Next hee bringeth Rom. 1. 8 where the Apostle thanketh the Lord for them That their faith was spoken of through the whole World For answere whereunto 1. This no more proveth the Church of Rome to bee universall than the like words of Paull 1. Thess 1. 8 proveth the Church of Thessalonica to be the universall Church For as Rom. 1. 8. it is said That their faith was spoken of through the whol world so is it said 1. Thess 1. 8. That from them sounded out the word of the Lord as also in everie place
unjust if Hee rendred not heaven for them Lastlie Where he sayeth that the holie Fathers unanimouslie affirme the same but setteth downe none of their words Let their own Cassander witnesse the contrarie consult art 6. saying This doctrine is not to bee passed by which with a full consent all the ancient Fathers deliver That our whole confidence of remission of sinnes and hope of pardon and Eternall life is to be placed in the only mercie of God and merite of Christ which made Bellarmin also conclude lib. 5. de Iustif cap. 7. saying for the uncertantie of our own unrighteousnes and the danger of vaine glory it is safest to place our whole confidence in the onlie mercie and bountie of God 23 THat Faith once had cannot bee lost VVHich he sayeth is contrary to Luke 8. 13. Where the seed on the rock are thâ—se who when they heare receive the word with joy and for a whyle believe but in the time of temptation fall away To which I answere That by the believing of such no true saving faith is meaned But a temporarie assent onlie to that which is spoken as their own Carthusian late Stella showeth because their hearts say they are hard and rebellious and destitute of the moysture of grace The second place is 1. Tim. 18. where it it said That some having put away a good conscience concerning faith have made shipwrak Whereunto I answer That by faith is not understood true saving faith but the profession of the gospell onlie which oftimes in scripture receiveth this title as 1 Tim. 4. 1. and Act. 13. 8. where it is said That Elimas the Socerer sought to turne away the deputie from the faith which by way of exposition Heb. 10. 23. is called the Profession of the faith And thus also doth Lombard Aquinas and Estius expound who declareth it to be also the exposition of Auselmus The third place is 2. Tim. 2. 16. Concerning the overthrow of the faith some which receiveth the same answere with the former And which the very words of the preceeding verse cleareth calling this overthrow Their erring from the trueth As the forenamed Lombard Aquinas and Estius also showeth As for Fathers he sayth that they affirme the same frequently but citeth onlie Augustin in two bookes but telleth not what chapter wheras there are 24. in the one and 16. in the other 24. THat God by his will and inevitable decree hath ordained from all eternitie who shall bee damned and who saved VVHich he sayeth is contrary to 1. Tim. 2. 3. 4. Where it is said That our Saviour will haue all men to be saved To which I answere 1. That Augustin in his Enchiridion cap. 103. expoundeth this place thus That God will haue all to be saved that are saved and that none can be saved but such as he will And next that by all men hee meaneth all sorts of men And thus also doeth Aquinas and Lombard expound the words all men Aquinas also and Cajetan showeth that by our Saviours Will is not meant that which is called Voluntas beneplaciti or his secret Will whereby from all Eternitie he hath elected some to salvation and reprobated others but Voluntas signi or his revealed Will. wherby he offereth to all the meanes of salvation And their late Estius telleth us that by all men a part onlie by the whole is understood as Philip. 2. 21. where it is said All men seeke their owne not the things of Christ The second place 2. Pet. 3. 9. That God is not willing that any should perish is coincident with the former And as for the words of Ambrose That he will not referr to God the prevarication of Adam nor the treasone of Judas though he knew the same before it was committed They no wise make against us who in our Consession of Faith cap. 5. art 4. affirme That the sinfulnes of men or Angels proceedeth onlie from theÌ„selves and not from God Who being most Holie and Righteous neither is nor can be Authour or Approver of sin And as for other Fathers whom hee citeth onlie he doth this so looslie as none can know at what words hee aimeth for example he he citeth Augustin lib. 1. de civit Dei but no chapter whereas there are 36. in that book as also he citeth Ambrose lib. 2. de Cain Abel but telleth not in what chapter the words are which he alleadgeth whereas there are ten in that book And as for others none of them ar against us yea they are clearlie for us as also Cardinall Cajetan and Aquinas on Rom. 9 20. As likewise their late Estius on Rom. 9. 13. 20. 21. goeth as farre in this point of Election and reprobation with us as any Protestant writter whosoever and citeth Lombard Aquinas Hugo de S. victore Lyra Cajetan Prierias and others as of the same minde with him and us 25. THat everie one ought infalliblie assure himâ—elf of his salvation and believe that he is of the number of the predestinat VVHich he sayeth is contrary to 1. Cor. 9. 27. wher the Apostle sayth I keep my bodie under in subjection lest by any means when I haue preached to others I my self should be a Castaway To whom I answere 1. To the point of our doctrine that we say no further herin than their bishop Ambrosius Catharinus as Bellarmin testifieth lib. 3. de Iustif cap. 11. That a godly man may haue assurance of his Iustification and salvation without doubting by the certaintie of divine faith but yet as our Confession of Faith speaketh cap. 14. That saving faith is different in degrees weake or strong and may be often and many wayes assailed and also weakned to wit by doubting but in end it gets the victory growes up in many to the full assurance thorow Christ yea sayeth their owne Cassander consult art 4. That there is none of the Schoolmen who doth not teach and diligentlie urge sayeth he that confidence assuraÌ„ce of the grace and mercie of God and glorie to come should be opposed to doubting and distrust Therefore though the godliest may haue their owne doubtings yet they should strive against the same and use all the means ordained by God to gather assurance and make their election sure by well doing not to cherish doubting as a dutie the doctrine wherof is as contrarie to the nature of faith as light is to darknes as wee may see Rom. 4. 20. Next to answer to the place forecited 1. Cor. 9. 27. 1. The word rendred Castaway or as the Rhemists translate Reprobat is not in opposition to Elect but is as much as reproved as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 2. This place proveth not that the Apostle doubted of his salvation wherof by papists owne confession he was sure as Rom. 8. 38. 2. Tim. 1. 12. 4. 8. and gal 5. 20. showeth But in his person hee showeth the sutablenes of the practise of mortification with his doctrine thereof
That God was sitting on a Throne and Dan. 7. 9. whose garments were whyte as snowe the haire of his head like pure wool Whence hee gathereth that as hee was seene therefore he may be â—o pictured To which I answer That it followeth not for before that time he appeared to Moses in the bush in the forme of fire and yet their own Richeom tract 3. c. 9. saith To picture him so wer to favour the pagaÌ„s who worshiped the fire so may we say that to picture God as an old man as the papists do is to favour hereticks called the Anthropomorphits who made him to haue the shape and members of a man Therfore Augustin de fide symbolo cap. 7. giveth this reasone why it is not lawful to any Christian to make any such image Lest we fall into the same sacrileâ—ge saieth he whereby the Apostle maketh them execrable who turne the glorie of the incorruptible God into the similitude of a corruptible man Rom. 1. 23. 51 THat blessing or signing with the signe of the Crosse is not founded on holie scripture VVHich he saieth is contrarie to Revel 7. 3. Where it is said Hurt not the earth nor the sea nor the trees till I haue sealed the servants of GOD in the foreheads To which I answere 1. That there is no word heere of signing farre lesse with the signe of the Crosse but as the originall hath of sealing and what this sealing is is exprest 2. Tim. 2. 19. The foundation of the Lord standeth sure having this seale the Lord knoweth them that are his let every one that nameth the Name of Christ depart from iniquitie So that it is sanctification departing from iniquititie which manifesteth their election that such ar the Lords 2. If this were the signing with the signe of the Crosse then none that did signe themselves so would perish for none of these that were sealed heere did perish The other two places Mark 10. 16. Luke 24. 50. which speaketh onlie of Christ and his disciples their blessing of Children maketh no mention of any signing them with the signe of the Crosse but onlie of blessing them And so are alleadged unto no purpose As for Fathers he setteth downe none of their words Therfore wee passe by theÌ„ yet with this answer that none of them proves his point 52 THat the publick service of the Church ought to be said a language that al the people may unstand VVHich he sayeth is contrarie to Luke 1. 8. where it is said That Zacharte was burning incense in the temple the whole people were praying without where sayeth he hee being within and the people without then how did they understand him To which I answer 1. There is no word of his speaking words to be understood but of burning incense for he was strickeÌ„ dumb 2. He being within and the people without it was not marvell that they did not understand in what language he had spokeÌ„ wheras the question is Whither that divine service which is performed in the sight audience of the people which should be to edification according to 1. Cor. 14. should be in a language unknown to the people which is against the Apostles directioÌ„ for saith CajetaÌ„ on that place out of this doctrine of Paul it is gathered sayeth he That it is better for edifying of the Church that publick prayers which are said in the peoples hearing be said in the vulgar tongue known to the people Clergie nor in latine or an unknoweÌ„ language And that this was the practise of the primtive Church Aquinas on 1. cor 14. granteth as also saith their own Lyra. In the primitive church thanksgivings and all other common service was performed sayth he in the vulgar tongue The second place is Levit. 16. 17. wher it is said That there shall be no man in the tabernicle of the Congregation when he goeth in to make an attoniment in the holie place till he to wit the High-priest come out again Which maketh no more to prove that publick divine service before the people should be done in an unknowne tongue to them then it proveth Rome to be in Vtopia For 1. This place speaketh onlie of the High-priests entrie into the most holie place with blood to make attoniment once onlie a yeare which was an action betweene God and him and no mention of speech in whatsoever language 2. Which was to be performed in that place when ther should be no man in the Tabernacle of the Congregation and therefore private without any assistance or presence of any who might either heare or see him 3. This was a jewish and typicall service abrogat froÌ„ whence to draw this consequence Ergo the publick service of the Church under the gospell ought to be said now in a language that people understands not is as coherent as fire and yâ—e or followeth aswell in Logick as to say that the Authour of this Touch-stone is an Animal Ergo Bos cornutus You may see likewise how impudent and ignorant this man is to alleadge as he doth in his preface and whole Tenour of this Touch-stone To convince us that our doctrine is against the expresse words of our own Bible whereas let any indifferent man judge beside a number of the like impertinencies if these two alleadged places of Luke 1. 8. and Levit. 16. 17. be contradicted any wise by this our assertion That the publick service of the Church ought to be said in a language which all the people may understand FINIS AN Advertisment to the READER IN Respect of that craftie cruell practise even to the dead let be to deceive the living which our Adversaries haue used of late in purging both out of fathers and others their own moderne writters what they find to be against themselves or for witnessing the Truth as their Index expurgatorius showes Lest that the Reader of this my answere to that popish PAMPHLET should light on such purged books as I cite and not finding the words at all orelse far changed as I can instance should think that I had cited them at randon Therefore having the uncorrupted copyes beside me I haue set down with their Names the place where and the time when they wer printed That if the Reader find not the words cited by me or find them altered in a later impression he may know that they haue passed thorow that popish firie purgatorie of bookes ordained at Trent and which indeed is no new trick of the Devill and his supposts but hath ben used by Hereticks of old as Vincentius Lyrinensis testifieth who lived in the yeare 430. And examplifieth the same in Origens works that so by his authoritie hereticks might perswade men of their errours which Origen never knew AND therefore he showeth us that for old and farre spread heresies such as these of poperie are they ar not to be confuted so much by the authoritie of fathers ancient writters in respect by vitiating their bookes they haue stollen out of them what was for trueth what they found to bee against themselves or to use his owne words Eo quod prolixo temporum tractu longae his furandae veritatis patuerit occasio and therefore for confuting such hee sayeth wee must use aut sola scripturarum authoritate orelse with the same the authority of the most ancient and general Councels such as wee see that of the first of Nice for peoples reading of Scripture the lawfululnes of churchmeÌ„s marriage for which that famous Paphnutius so much stood the paritie of patriarchall jurisdiction against papall supremacie which in the three succeeding Councels was also decreed against beside the coÌ„demning of prayer to Angels decreed against in the Councell of Laodicea can 35. and the having of images in Churches let be their adoration condeÌ„ned in the Councell of Eliberis Can. 36. and the like THE NAMES of the Authours whom I cite are A Augustin printed at Paris 1541. Ambrose at Paris 1529. Aquinas at Paris 1529. Alfonsê° a CastrÌ„o at Paris 1534. Arboreus at Paris 1551. B Basil Basileae 1540. Bernard at Paris 1527. Bellarmin Coloniae 1615. C Chrisostome at Paris 1554. Cyprian Lugduni 1537. Carthusian at paris 1536. Cajetan at Paris 1532. Cusanus Basileae 1565. Catharinus Venetiis 1551. D Decretalia Lugduni 1517. DuraÌ„di rationale Lugduni 1515. E Estius at Paris 1616. Erasmê° Antuerpiae 1538 F Fulgentius NuruÌ„bergae 1520. Fasciculus Temporum Coloniae 1479. Ferus at Paris 1559 G Gabr. Biel Lugduni 1517. Gregorius 1. at Paris 1518. Gratian. Lugduni 1517. Georgiê° CassaÌ„der at Paris 1616. H Hieronimus at Paris 1546. Hilarius Basileae 1570. Haymo at Paris 1538. Hugo Cardinalis at Paris 1532. I Ireneus Basileae 1548. Ignatius at Paris 1540. Ianseâ—iê° Muguntiae 1624. L Lyra at Paris 1501. Lombard at paris 1528. Lipomani Catena at Paris 1550. M Mâ—lchiâ—r Canus Coloniae 1605 Missale RomanuÌ„ at Paris 1532. Mercerus at Paris 1563. Maldonat Moguntiae 1624. O Origenes at Paris 1537. P Platina Nurimbergae 1481. Peresius at Paris 1605. Petrus de Aliaco Coloniae 1500. Perusin Perusiae 1608. R Roffensis Londini 1533. Ribera Antuerpiae 1603. S. Sigebert at Paris 1513. Stella Antuerpiae 1608. T Theophylact aâ— Paris 1515. V Vincentius Lyrinensis at Paris 1560. Errata In the Epistle Dedicatory pag. 2. linea ult hands almost for hands almost And To the Reader p. 6. l. 11. Nicen for Nissen p. 13. â—2 Ecuminicall for O Ecumenicall p. 24. l. 11. Doway for Duay p. 33. l. 20. nf for in p. 74. l. 2. Lyrin for Jerome p. 103. l. antepenult Gelasuis for Gelasius p. 220. l. 3. a whol line in the copy omitted the words are these because it feemes to be broken to whoÌ„ it is objected what Ambrose saies that no falshood should be thought to bee in the sacrifice of truth p. 128. l. 3. after the words amongst us is omitted whoÌ„ they call Calvinists l. 19. de ecclesia for de notis ecclesiae p. 132. l. 20. donation for domination p. 272. l. 14. young for youngmaÌ„ p. 180. l. 6. virginitie for virgin p. 191. l. 19. one of for of one p. 353. l. 17. circuÌ„sion for circumcision p. 299. l. 9. wheÌ„ it is taken for when it is not taken