350. saith e in Thesauro vt D. thocitat in opusculo de erroribus Grec wee ougth to stick to our head the Pope of Rome it perteineth vnto all to aske of him what to belieue what to hold S. Chrysostome anno 380. saith f homil vlt. in Ioannem S. Peter is a master placed over the whole world by our Sauiour Tertullian anno 200 saith g lib de praescript haeret That wee ought not to dispute with heretiques out of the Scripture because the true vnderstanding of Scripture is froÌ„ the Catholicke church therefore it ought first to be manifest what is the true doctrine of the Catholick Church but this can by no means be better knowne then in the Churches of the Apostles the chiefest where of is the Roman Church S. Cyprian anno 240. saith h lib. 1. epist 1. that heresies and schismes spring from nother cause then because the priest of God is not obeyed nor one priest for the tyme in the church iudge in the place of Christ is thought on S Ambrose anno 380. i Epist 10 writing to the Eemperour ValeÌ„t ne the younger who being corrupted by the ArriaÌ„s would iudg of matters of faith saith But certenly if wee obserue either the order of devyne scripture or the course of auncient tymes who can deny but that Bishops in matters of faith I say in matters of faith were wont to iudge of Christian Emperours that is of their faith and not Emperours of Bishops that is of their faith thy Father a man of riper age said it be longeth not vnto me to iudge of Bishops now thy clemencie saith I ought to iudge Et infra if there be-any thing to be handled concerning faith that conference doth belong vnto priestes as it was done vnder ConstaÌ„tine a prince of famous memory heire of thy fathers dignitie but what hath bene well begunne is other wise coÌ„summated For Bisthops did first giue the true and syncere faith but when some would iudge of faith with in theire palaces they did effect by circumuensioÌ„ that the iudgmeÌ„t of Bishops might be chaÌ„ged S. Hierome anno 380. saith k in epist ad Damasum I beseech your holynes the Pope by Christ crucified the saluation of the world by the holy trinitie that there be authoritie giuen me by your letters either that I councell or affirme three Hypostases And in an other place he saith l lib. 1. coÌ„t Iouin out of Twelue one is chosen that a head being constituted occasion of Schisme might be taken away S. Augustine anno 400 saith m lib. 1. cont Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question let him aske councell of the Church which the holy scripture doth demonstrate with out any ambiguitie or doubting And againe n cont epist fundamenti cap. 5. But I saith he would not belieue the ghospell if the authority of the church did not compell me There be many moe of this kind which for breuities sake I omitt not doubting but these may suffice only receaue this testimonie from S. Austine that these fathers do not teach any new opinion or doctrine of their owne but what they haue receaued from the Apostles and primitiue Church it self o lib. 2. cont IulianuÌ„ Pelagianum The auncient Fathers saith he sought not frindship with vs or you nor yet were at enmity with either of vs with vs or you they were not offended neither did they pittie either of vs but what they found in the Church that they held what they had Learned that they taught what themselues had Learned of their forefathers the same they deliuered to their children For heretickes alleadging of authoritie or Scripture for the most parte the saying of S. Cyprian may suffice p de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth as thou thy self art cutt of from the church so thou cuttest away one sentence froÌ„ one little chapter THE 7. ARTICLE Scripture neuer called in Question amongst Catholickes a The fiue bookes of Moyses Iosue Ruth 4. bookes of kinges Paralapomenon 2. bookes of Esdras Nehemias sob the psalter of 150. psalmes prouerbes Ecclesiastes canticles 4. greater Prophets 12 lesser 4 Euangelistes the Actes of the Apostles 13. epistles of S. Paul besides that to the Hebrewes to other epistles one of S. Peter the other of S. Iohn THE 8. ARTICLE Scripture some tyme called in Question b Hester Baruch part of Daniel Toby Iudith wisdome Ecclesiasticus first secund of machabees certaine partes of S Marke Luke Iohn the epistle to the Hebrewes the epistle of S. Iames the last of S Peter the epistle of Iude part of the first of S. Iohn 2. 3. of S Iohn and the Apocalipse But now all proued to to cannonical THE 9. ARTICLE Scripture neuer admitted by the Catholicke church THe prayer of Manasses 3. 4. of Esdras 3. 4 of Machabees psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor Now to omitt all out Aduersaries idle obiections without any proofe the Catholick thus proueth his scripture S. Austine saith a de Doctrâ—nâ— Christiana l. 2 c. 8. the whose cannon of Scripture is coÌ„teyned in these bookes The fiue bookes of Moyses c. Iob Toby Hester â—â—…h and the 2. bookes of Machabees twoe bookes of Esâ—â—…as c and these 2. bookes wherof the one is called wisdom the other Ecclesiasticus for a certaine similitude called the bookes of Salomon for it is most certenly affirmed that â—eâ—us the son of Syrach did write them which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets the rest are c. these S. Austine Also the third councell of Charthage at which S. Austine was present saith b Cinou 47. See the lyke accompt by InnoceÌ„t in epist ad Ex â—pâ—rum and Selasius tom 1 concil in decret with 7â— Bâ—sâ—â—â— by Ischâ— l â— â—â—â—â—olog c 1 by Rabâ—nus l. 2. instit clericorum by Cassiodâ—â— l 2. dâ—â—m lâ—ctâ—oneÌ„ See it is thought good that nothing be read in the Church vnder the name of deuyne Scripture besides the Canonicall Scriptures the Canonicall scriptures are Genesis Exodus Leuiticus c the fiue bookes of Salomon c. Toby Iudith Hester 2. bookes of Esdras 2 bookes of Machabees c. Wheras out Aduersaties obiect that c OrigeÌ„ in eo ad IuliuÌ„ ArticanuÌ„ Origen d hom 1. in leuiticum Epiphamus c S. Hierome affirme the Machabees Ecclesiasticus Toby and other bookes of the old Testament to be Apocryphall it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion but do only repeat what was the opinion of the Hebrewes and what bookes they thought Canonicall these three Fathers do defend
such Miracles fol 251. 43 Our Aduersaries opposing Fathers against Fathers answeared fol. 255. 44 Our Aduersaries generall abiuring the fathers and condemning their Doctrine fol. 257. 45 The continuall Puritie of the Roman church acknowledged by our Aduersaries fol. 261. 46 The Catho of Rom. faith now taught is acknowledged by 47 Protestantes for sufficient vnto saluation 264. 48 A Testimonie from the enemye is of greatest accompt fol. 165. 49 Of the Puritie or rather arrogancie of the church of England fol. 266. 40 Of Heretickes impudencie fol. 268. 51 Heretiques Raylinges one against an other fol. 274. The Deathes of Luther Zuinglius and Caluin 181. To confirme these articles I will vse this triple probation Scripture the fathers or Doctors of the primitiue Church and Confession of the Aduersarie himself And to the end it may be the more euident that the Protestant religion is no other then a brainsicke inuention composed of old condemned heresies and also that you may see how repugnant your new reformers Luther and Caluin are in Doctrine to the primitiue church I haue vnder euery chiefe article adioyned their doctrine with the old condemned heresie from whence they deriue it Also for your better satisfaction I haue heere next following placed a true Catologue of the Pops of Rome and Doctours of the Catholicke church which may certifie you the age and tyme when thinges were done soe that to Say the Doctours of the church or church did erre is friuolous for choose your tyme wherin you would haue it to be most pure yea euen whilst the Apostles themselues liued you shall heere find it proued both by the Doctours and whole church of that age and likewyse by the confession of the chief and most learned ministers you haue had that the Romane faith now taught was the same with that then generally held in Gods church for the true Apostolike faith But that my oyle be not all in waste read with humility and prayer that God would assist you for S. Paul saith 1. Cor. 3.6 Iac. 1.6 Matt. 7.7 I planted Apollo vvatered but God gaue the increase And S. Iames saith God giueth aboundantly to all yea our Sauiour himself bideth you aske and if shal be giuen you wherfore there only resteth on your part that you aske with all sinceritie and puritie of hart not drawen away or led with any preiudicate opinion or Sinister respect This S Iames craueth of you where he bideth you aske in saith nothing doubting That is with a feruent desire and true zeal of the knowledge of God and his seruice ready to imbrace and preferre it before all the world A true catalogue of the Pops of Rome Matth. 16.18 c. And I say vnto thee because thou art Peter and vpon this roke will I buyld my Church and the gates of hell shall not preuail against her and I will giue thee the keyes of the kingdome of heauen and what soeuer thou shalt bind one earth shalhe bound in heauen and what soeuer thou shalt loose one earth shal be loosed in heauen order yeeres of Christ gouerned yeeres montes days 1 44 S. Peter Apostle and Martyr 24 5 2 2 57 S. Linus Martyr Peter yet liueing 11 2 12 3 68 S. Clement Mart. the first after the 9 3 26   Death of saint Peter  4  4 77 S. Cletus Martyr 6 5  5 84 S. Anacletus Martyr 12 2 17 6 97 S. Euaristus Martyr 13 3 7 106 S. Alexander Martyr 7 5 19 8 117 S. Sixtus Martyr 9 10 9 9 127 S. Telesphorus Martyr 11 8 8 10 139 S Higinius Martyr 4 11 143 S. Pius I. Martyr 11 5 15 12 154 S. Anicetus Martyr 8 8 14 13 161 S. Soter Martyr 7 11 18 14 173 S. Eleutherius Mart. England 2. conuerted 15 13 15 186. S. Victor I Martyr 12 1 28 16 198. S. Zepherinus Martyr 10 17 17 218. S. Calixtus I Martyr 6 1 13 18 224. S. Vrban Martyr 7 7 5 19 232. S. Pontianus Martyr 5 5 2 20 236. S. Antherus Martyr 1 14 21 2â—7 S. Fabian Martyr 14 4 22 251 S. Cornelius Martyr 2 5 29 23 253. S. Lucius Martyr 1 4 14 24 255. S Stephan I. Martyr 3 3 24 25 258. S. Sixtus II. Martyr 1 11 3 26 260. S Dionysius I. Martyr 9 4 5 27 270 S. Foelix Martyr 4 5 28 274 S. Eutichian Martyr 9 6 9 29 283. S. Caius Martyr 12 4 6 30 295 S. Marcellinus Martyr 7 11 19 31 304. S. Marcellus I. Martyr 4 6 21 32 308. S. Eusebius Martyr 2 7 27 33 310. S. Melchiades Martyr 3 2 34 314. S. Syluester I. 21 4 35 336. S. Marke 8 22 36 336. S. Iulius 14 -5 19 37 351. S Liberius 15 10 18 38 373. S. Damasus 16 2 10 39 38â— S. Siticius 15 1 10 40 398. S. Anastasius 4 1 13 41 402. S. Innocent 15 2 10 42 417. S. Zozumus 2 4 7 43 420. S. Boniface I. 3 9 28 44 423. S. Caelestinus I. 8 5 3 45 432. S. Sixtus 3. 7 11 46 440. S. Leo the Great 20 11 2 47 461 S. Hilarie 6 3 9 48 467. S. Simplicius 14 6 14 49 482 S. Faelix II. 11 11 18 50 494 S. Gelasius 2 8 26 51 496 S. Anastasius II. 1 11 12 52 498 S. Simmachus 15 7 16 53 514 S. Hormisda 9 11 54 523 S. Iohn I. 2 9 14 55 526 S. Faelix III. 4 2 18 56 530 Boniface II. 1 2 57 532 Iohn II. 2 4 6 58 534 S. Agapetus 1 1 59 535 S. Siluerius 1 5 12 60 537 Vigilius 17 16 26 61 555 S. Pelagius 9 10 28 62 566 S. Iohn III. 10 15 63 577 S. Benedict I. 3 2 15 64 580 S. Pelagius II. 9 2 20 65 590 S. Gregorie the Great 1 6 8 66 604 Sabinian 13 5 9 67 60â— S. Boniface III. 1 2 28 68 608 S. Boniface IV. 6 8 13 69 614 S. Deusdedit 3 23 70 6â—8 S. Bonifice V. 3 9 19 71 622 Honorius I. 1 3 17 72 635 Seuerinus 1 4 73 638 Iohn IV. 1 9 16 74 640 S. Theodorus 6 5 18 75 647 S. Martine I. Martyr 6 1 26 76 653 Eugenius 2 9 â—4 77 657 Vitilianus 14 5 18 78 672 Adeodatus 4 2 5 79 676 Domino I. 2 5 10 80 679 Agatho 3 9 4 81 682 S. Leo. II. 10 17 72 684 S. Benedict II. 10 17 83 685 Iohn V. 1 9 84 686 Cuno 11 3 85 607 Sergius I. 13 8 3 86 701 Iohn VI. 3 2 13 87 703 Iohn VII 2 3 17 88 703 Sisinnius 20 89 717 Constantine 7 1 21 90 735 Gregorie II. 15 10 21 91 741 Gregorie III. 10 8 10 92 751 Zacharie I. 10 3 9 93 752 Stephen II. 3 94 752 Stephen III. 5 29 95 767 Paul I. 10 1 96 778 Stephen IV. 3 5 27 97 76â— Adrian I. 13 10 17 98 716 Leo. III. 20 5 18 99 716 Stephen V. 6 24 100 817 Paschal 7 3 17 101 824 Eugenius II. 3 6 â—4 10â— 827
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
them specially mention and answere this very obiection vrged by M. Wotton LVTHERS DOCTRINE Luther saith k in exposit Euang. Luc. 16. Domini cap. 9. a festo S. Trin. con 1. I will not giue no not apenny for Peters merites for how should they help me wheÌ„ they could not help himself for what soeuer he hath is bestowed vpon him by faith in Christ Now if he caÌ„not help himself how shall he doe any thing for me He obiecteth to himself doest thou say that good workes are not to be done for respect vnto eternall life behold heere it is otherwise written what then shall wee doe he ansvvereth there be many sentences in scripture euery where which sound of our merites that wee should satisfie the iustice of God by good workes Conc. 3 but there take heede of that leuen Againe prouide your selues treasures in heauen This wee will say that they whoe know not faith doe speake thinke as well of reward and workes For they think them after a humane manner that they should buy heauen by their workes which are dreames and vayne cogitations these Luther Againe he saith l in exposit Euang. in die Phil. Iac. ApostoloruÌ„ heere wee ought to learne that wee are not saued by our merites but by the spirit of Christ as if Christ were not the author of merites and good workes in his faithfull and he whoe doth giue force vnto them Philippe Melanchthon saith m in confess Aug. eius Apolog. art 2â— in loc comm tit de bonis operiâ—â—us Although good workes doe not decerue remission of sins and the inheretaÌ„ce of life euerlasting yet they merite other corporall revvardes and spirituall in this life and the life to come vvhich notvvithstanding he doth not explicat I think he knovves not vvhat he saith CALVINS DOCTRINE Caluin saith n lib. 1. instit c. 15. â— 3. first I must meeds speake of the name of merite whosoeuer therfore did first giue that title to humane vvorkes compared to the iudgment of God did very ill or little respect the sinceritie of faith For to vvhat end I pray you is that name of merite brought in but it is manifest vvith great damage to the vvhole vvorld what great offence it doth conteine but omitting the name let vs take a view of the thing it self rather he saith o ¶ 3. what our workes doe merite the scriptures teach when it saith they caÌ„not indure or abide the sight of God because they are full of vncleannesse p ¶ 4. moreouer the Doctrine of the scripture is that all our good workes are continually sprinkled with much vncleannes wherby God is iustly offended and angry vvith vs so farre are they from reconciling vs vnto him or bringing vs any benefit q Ibid. c. 12. ¶ 4. the cause saith he is because all the vvorkes of men are nothing but vncleannesse filth and that vvhich is vulgarly esteemed iustice is meere iniquitie vvith God Againe r c 14 ¶ 9â— vvee haue not one vvorke proceeding from the Saintes vvhich if it be considered in it self doth not merite a iust revvarde of reproch Finally Å¿ ¶ 11. there hath bine no vvorke at any tyme of any godly man vvhich if it be examined by the seuere iudgment of God is not damnable M Foxsaith t Act mon. pag â—â— 8 vvhen wee sinne wee diminish not the glory of God all the dauÌ„ger of our lyuing being the euill example to our neighbour M. Wotton saith v in his answere to the late popish art p. 92 41. sinne is pardoned as soone as committed the faithfull person at once hauing for giuenes of all sinnes past and to come So daungerously doe they seeme to draw neere vnto libertinisme and bewray themselues to be those of whome S. Iude forewarneth calling them vngodly men transferring the grace of God into vvantonnesse The extenuating of good workes was so gratefull to some Calumistes that their blessed man of God and constant martyr of Iesus Christ for so hee is tearmed by x pag. 46. Biâ—kley in his Apology for religion c. M. Tindall was carefull to preuent all merite of good workes that in his book mutuled the wicked Mammon he doubteth not to affirme y Act mon. pag. 4â—â— that Christ with all his workes did not deserue heauen z pag. 57â— 4â—6 That M. Tindall was the author of this booke see also Fox a Ibid 486 4â—â— which sentence their other martyr ohn Teuxbury defendeth for plaine inough and true as it lyeth Also M. Tindall saith b Ibid. 1â—â—6 there is no worke better then other as touching to please God to make water to wash dishes to be asewter or an Apostle all is one to please God To conclude Calum saith c l. 2. Instit cap. 17. s 6. To aske whether Christ did merite is no lesse a foolish curiositie then a rash definition Et infra for by what merites could man obtayne to be iudge of the world head of Angels c. Againe he saith against Christ mereting for vs. d lib 2. cap 17. Acct. 1. I confesse indeed if any man will oppose Christ simply by himself to the iudgment of God that there is no place for merite because there is no dignitie in man which can merite or deserue God Finally that you may know this doctrine not to haue bine receaued or knowne in the primitiue church he saith e lib 3. cap. ◠¶ 5. These thinges in former ages were not handled nor treated of as they ought to haue bine otherwise there would neuer haue rysen such troubles and dissentions An old heresie condemned by the primitiue Church This heresie was condemned in Iouinian as witnesseth f lib. contra Iouinianum â— S. Hierome whoesaid I that abstinence fastinges and all other exercises of good workes were not meritorious THE 22. ARTICLE Of Fastinges THE CATHOLICKE DOCTRINE Fasting and the lent hath alwayes had credit and place in the Catholicke Church to haue bine heauenly commended and receaued by Apostolicall tradition SCRIPTVRE Wee ought to Fast. a Iocl 2.12 NOw therfore saith the lord turne vnto me with your whole hart in fasting and in weeping and in mourning b Toby 12.8 Prayer is good with fastinge and Almes c Matth 6.16 and cap. 9 15. when you fast be not as the Hypocrites sad Againe But the dayes will come wheÌ„ bridegrome the shable taken away from them and then they shall fast Againe d cap. 17.21 But this kind of Diuells is not cast out but by prayer and fasting e Luke 2.37 Who departed not from the temple by fastinges and prayers seruing night and day f Act. 13.2.3 And as they were ministring to our lord and fasting the holy ghost said c. Then they fasting and praying and imposing hands vpon them dismissed them Againe g cap. 14 22. And when they had ordeyned them priestes in euery
written Againe h lib. de virit Eccles c. 15. heere peraduenture thou wilt say read how Christ commaunded them to be receaued that would paste from heresie vnto the church this neither doe I nor you manifestly read c. therfore because it is no where read wee must belieue the testimonie of the church which Christ testifieth to be true Againe i epist 111. But those thinges which wee keepe not written but deliuered and which indeed are kept through the whole world are giuen to proceed either from the Apostles or generall councels whose authoritie in the church is most wholsome commauÌ„ded and ordayned to be kept as that the passion of our Lord Resurrection Ascension into heauen and coming of the holy ghost from heauen is celebrated with an yearly solemnity THE ADVERSARIE Wheras S. Chrysostome saith that the Apostles did not deliuer all by writing but many thinges without which are as worthy credit as the rest k M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answeareth no otherwyse thervnto then by saying That it is an inconsiderate speach and not worthy so great a Father Also wheras S. Epiphanius saith wee must vse traditions for the scripture hath not all thinges because the Apostles deliuered certayne thinges by writinge and othersome by tradition with whome agreeth S. Basil as aforesaid to whome l in his conclusions annexed to his conference the 1. conclu pag. 689. M. D. Raynoldis answeareth saying I take not vpon me to coÌ„troll them let the church iudge if they considered with aduise inough c. Concerning the fathers of the Latine Church S. Austine only being most approued by our aduersaries as in the beginning of this treatyse shall serue for all whoe is so playne and euidently confessed by our aduersaries that m See him in M whitgistes defence c. pag. 103. Carthweight saith to allow S. Austines saying is to bring in Popery againe And that if S. Austines iudgment be a good iudgment then there be some thinges commaunded by God which are not in the scriptures and ther vpon no sufficient doctrine is conteyned in the scriptures To that former saying of S. Eusebius n M whitaker de Sacra Scriptura pa. 668. Chem. exament par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3â— 97. c. against Mâ—â—â—all pag 17â— 17â— against â—â—ist mot pag. 35. 36 M whitaker vb supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answeareth saying That this testimonie is plaine inough but in no force to be receaued because it is against the scriptures Adde now but heervnto that Chemnitius doth reproue for their lyke testimonie of vnwritten tradition Clemens Alex. Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil Damascen c. That M. Furke also confesseth as much of S. Chrysostome Tertullian Cyprian Augustine Hierome c. And lastly that M. Whitaker acknowledgeth as much of all these Fathers See the 10. article where necessitie of tradition is very plainly confessed which is heere omitted fol. 15. LVTHERS DOCTRINE Luther saith o in comm cap. 1. ad Galat neither ought any other doctrine be taught and heard in the church then the pure worde of God that is the holy scripture for Doctores or other Authors with their doctrine let them be accursed Againe p tom 7. ger fol. 29. heere in this place I will repeat my growne worke or foundation where vpon I rely which ought infallibly be kept of all to wit that all thinges which are done without the scripture specially in thinges perteyning vnto God doe proceed from the Diuell And q lib. de serâ—â— arbitrio wee receaue nothing but the holy scriptures r in locis comm de libertate Christian Melanchthon calleth tradition for the inuocation of Saintes simple life and all such lyke that are not written the doctrine of Diuels Et ibidem more ouer also saith he when tradâ—â—ions speake of thinges of their owne nature yet they becom wicked and the doctrine of Diuells in respect of errours which are also propounded and defended to writ That they merit remission of sinns that workes wherby God sheweth himselfe to be honoured are the worship of God or that Bishops haue power to institute such worships CALVINS DOCTRINE Caluin saith Å¿ lib 4. instit cap 8. ¶ 8. Let this then stand for a maxime or generall ground That no other then the word of God ought to haue place in the Church which word is conteyned first in the law and the Prophets next in the Apostles writinges Agiane t ca. 10. ¶ 8. â— therfore wee accompt all constitutions or decrees wicked in whose obseruation the worship of God is fayned to be placed Agiane v ¶ 9. ordinances which they call ecclesiasticall where with the Pope and his clergie burden the Church wee say they are pernitious and wicked but our Aduersaries defend them to be holy and wholesome Againe x ¶ 18. But now to referre the beginning of traditions to the Apostles wher with hither to the Church hath beene oppressed was a meere forgerie or fals hood y ¶ 19. But they obiect this hath beene an ancient opinion that what was done with one consent in the vniuersall Church hath alwayes beene thought to proceed from the Apostles them selues for which they Cyte Augustine as a witnes who saith that those thinges which are obserued through the whole world may well be thought to haue beene ordayned by the Apostles them selues or Generall Councells whose authoritie in the church is most wholsome z ¶ â—0 but that I may not be troublesome I will produce only one example yf any man aske them from whence they haue theire holy water presently they answer from the Apostles as if histories doe not attribute this inuention to I knowe not what Bishope of Rome c. Ibid. what soeuer it be I will neuer graunt that this came from an Apostolicall Spirit c. nether doe I respect it that else where the same Augustine doth ascribe other thinges also to the Apostles for because it hath nothinge but coniectures they ought not to giue their iudgment of soe great a matter Againe a ¶ â—7 this alwayes is only to be excepted in these obseruations of the Apostle Paul that all thinges be done decently and in order least they be thought either necessarie vnto saluation and so binde consciences with religion or be referred to the worship of God and so there may seeme to be some piety in them An old condemned Heresie August 〈…〉 cap. 〈…〉 con◠〈…〉 The Arian Heretickes would by no means receaue the traditions of the church and vnwritten word of God as Maximinus himself an Arian Bishop teacheth which heresie afterwardes many others imitated as Nestor Dioscorus Eutyches c. as you may see in the seuenth Synode 〈◊〉 THE 29. ARTICLE Of the 7. Sacraments THE CATHOLICKE DOCTRINE All the Sacraments of the new testament
â—rasmus blame the old interpreter as dissenting from the greeke neither ought you thinke that therfore I commend Bezas translation because I bring him in commending yours for wherein he swarned from vs in Doctrine he swarued also in translation though with out grownd and therfore he is also reprehended by his fellow protestantes as namely Castalio saying in defens translat pag. 170. to note all errours saith he of Beza in traslating the nevv testament the vvorke vvould require to great a volume So that how shall a man build his faith vpon these men who in the very grownd worke it selfe a gree no better then the confusion of tongues in the Tower of Babell which that you may with more facility ease apprehend I haue written more in particuler hereafter But heere perchance you may further moue a question vvhat my intent and scope may be in vvritting all this and making such collection of places I ansvvere only that you may haue some sight and knowledge of the Catholique faith vvherby you shall the better iudge of me and see your ovvne estate vvithout vvhich faith there is no saluation by our Sauiours ovvne vvordes Matth. 12. â—0 Hee that is not vvith me is against me and he that gathereth not vvith me scattereth And as S. Paul saith Rom. 10.14 Hovv shall they beleeue in him vvhome they haue not heard which I suppose you as yet neuer truly vnderstood wherfore if this be true I pray grant me this reasonable request that you will at least read my endeuours Phil. 3.8 and say with S. Paul I esteeme all thinges to be detriment for the passing knovvledge of Iesus Christ for vvhome I haue made all thinges as detriment and esteeme as dounge that I may gaine Christ And surely no maruaile seeing the mouth of Christ hath vttered Matt. 16.26 vvhat doth it profit a man if he gaine the vvhole vvorld and sustaine the dommage of his ovvne soule in this being that one thing which he insinuates wher he saith Martha Martha Luc. 10.41 thou art troubled about very many thinges but one thing is necessarie So that seeing this one thinge is so necessary vvher vpon all other thinges depend happy yea thrice happy is that man that doth attayne vnto it but by reason the breuity of a Brotherly letter will not permit so large a discourse let your discreet and religious iudgment I beseech be the comment vpon so smale a text and what in wordes is wanting suppose in effect to be most aboundant But of that common humour of setting light by thease thinges and reiecting vvhatsoeuer is not ansvvereable to your affection do raigne in you and vvilfull passion ouersvvay reason a common deceipt euer in such cases practysed by the Diuell to lead poore soulâ—s capâ—tue to eternall perdition if I say this venim haue so seased vpon you and infected your senses that you haue no feeling or care of that to witt your soules health the verie remembrance vvhereof made the son of God our Deere Sauiour svveat drops of blood Luc 22 42. desiring his father if it vvere possible that chalice might passe from him Yf I say you are thus possessed vvith a resolution to forsake and reiect all good aduise vvhat is left forme but only vvith the Prophet Hieremie to lament your miserable case But vvhat is it true vvas your redemption so great an agonie to our Sauiour that the only remembrance thereof made him svveat blood and vvill you esteeme it a thing of so smale moment as rather to content your selfe vvith that estate I say with that religion vvhich you receaued from an Apostata Monke Martin Luther not yet a hundred yeeres since then to seeke the true knovvledge of God and his seruice in the Catholicke church vvhich our Sauiour promised should neuer erre Matt. 16.187 and that the gates of Hell should not preuaile against her yea vvhich vvilbe to your greater damnation your ovvne Doctors and Ministers graunt the true Apostolicke Doctrine to haue beene taught in the Roman Church vvith all sinceretie the first six hundred yeeres and can it be that the corruption of only one hundred by a dissolute Apostata Monke may violat our Sauiours credit with six hundred yeeres practyse I cannot think it at least in you for vvhat can there be more vvicked and deuoyd of human reason then God to be solicitous for mans euills and he himself nothing regard them if other wyse and that I am herein deceaued Matt. 26.21 Oh horride and dreadfull sentence it vvhere good for him if that man had not beene borne yea verily Hell it self vvill roare and craue his right saying vvhy doe I not deuoure and excruciate this vvretch in our eternall flames longe since there due My good Bro if I seeme more earnest then is meet excuse me I pray you it proceeds from no ill affection but that tender brotherly loue and zeal vvhich I beare to vvardes both your bodie and soule not he vvhich desireth vvith Baal to die the death of the righteous or shall crie Lord Num 23.10 Matt. 7.21 Lord shall enter into the kingdome of heauen but he vvhich doth the vvill of his father which is in heauen and liueth the life of the righteous Yf you thinke my manner of writing strange and from my accustomed style suppose my condition to be altered and that with holy Iob I humbly thanke God for all his afflictions and crosses layd vpon me as peculier blessinges and pledges of his further loue whereby he hath taught me in some sort to know my self and that miserable state of blind ignorance in vvhich I haue hitherto liued in Novv therefore vnderstand that hauing chaunged master I haue also chaunged liuorie no more a protestant but now a Catholicke no more a vassale or bondslaue to Sathan and his ministers but now a seruant and follower of our Sauiour Iesus Christ and his Apostles whome I earnestly beseech in my dayly prayers that God wil be no lesse mercifull vnto you then he hath beene compassonate on me that he will heere also teach you your haruist that in the world to come wee may ioyfully reape eternall blisse together but S. Austin saith he which made thee without thee will not iustifie or saue thee without the wherefore once more I pray you vvith true zeal and harty deuotion bestovv your labour vpon this my trauell and I doubt nothing of Gods grace heere is the life you must make your incorruptible treasure in the next is nothing heard but immutable eternity vvhere all thinges passe according to this life vvell or ill if vvell happy man that euer hee vvas borne if ill vvoe and not temporall but eternall misery yea according to that of our Sauiour it vvere good for him if that man had not bene borne because there is no place for such as departe not this life in state of grace of sorrow to amendment vvherfore in vayne shall you then lament vvoe vvretch
Italy Remigius Arch Bish of Rhemes 480 France Rabanus Arch Bish. of Moguntin 840 Germ. Remigius Antisiodorensis Bish. 880 France Regino â—rumiensis Abbot 90 Germ. Radulphus Flauiacensis â—uldensis Monachus 980 Germ. Rupertus Tuitiensis Abbot 1â—20 Germ. S. Scrapion Bish. of Antioch 2â—2 Syria Sabadius Bish. of Agerna 370 France Sophronius the elder of Hierusalem 400 Syria Seuerianus Gabalensis 400 France Seuerus Minoricensis 412 Spayn Seuerus Sulpitius 420 France Socrates Historiog 430 Greece Sedulius Scotus Priest 450 ScotlaÌ„d Simeon Stilites 458 Syria Salinanus Massiliensis Presbyter 460 France Salonius Bish. of Vienna 470 France Siudas 470 Greece Sidonius Bish. of Auernia 480 France Sabba Abbot 513 Syria Strabus Fuldensis Monke 840 Germ. Simeon Metaphrastes 950 Greece Sigebertus Gemblacensis Monke 1000 Fladers T. Tertullian of Carthadge 200 Africa Titus Bostrensis Bish. 360 Syria Terentian of Rome 363 Italy Theodosius the elder Emp. 370  Theophilus Arch Bish. of Alexandria 590 Egipt Theodosius the younger Emp. 430  Theodoretus Bish of Cyrus 440 Syria Turibius Asturicensis Bish. 447 Spayn Theodolus Priest in Cele Syria 478 Syria Theodosius à Monke 5â—1 Capad Theodorus Lector 520 Greece Tiberius II. Emperour 580  Theodorus Arch Bish of Canterburie 6â—0 Engl. Turpinus Bish of Rhemes 800 France Theodulphus Aurelianens Bish. 840 France Theophilactus Arch Bish. of Bulgario 480 Greece Theodorus Balsamus 1180 Greece Thomas of Aquaine 1274 Italy V. Victorinus of Pictauia 263 France Vincentius Lirinensis Monke 430 France Vranius disciple of S. Paulinus Nolanus 4â—â— Italy Vigilius Tridentinus Bish. 450 Italy Victor Bish. of Cartona in Maurit 4 6 Africa Voconius Bish. of Castellanum in Mauritania 456 Africa Victor Vticensis Bish. 486 Africa Vedastus Bish of Arras 5 4 France Victor Bish. of Tunis 566 Africa Vsuardus Monke 780 France Z. Zozomenus Historiographer 430 Greece Zeno Veronensis Bish 663 Italy Io. Zonarus Monke Historiographer 1100 Greece A Catologue of our English Doctours cited in this treatyse VIZ. Abbot Doctour of diuinity and Bishop of Salisburie Ball Minister Bancroft D. and Bishop of Salisburie Ballow D. and Bishop of Lincolne Ball. Minister Bilson D. and Bishop of winchester Bridges D. and Bishop of Oxford Bunny Minister and chaplin vnto the Bishop of yorke Camden chief Herald of England Carleile D. of Diuinity Cart-wright Archpuritan of England Couil Doctour Couper Doctour and Bish of winchester Dearing a great Puritan Disputation in the Tower Downam Doctour and Bishop of Derrie in Ireland Doue Doctour and preacher in London Fox Field Doctour Fulke Doctour Gardiner Doctor and Bishop of winchester Gyssord Minister Henoch Clapham a great puritan Hamfrey Doctour and Master of Maudliu Colledge in Oxford Hutton Doctour and Bishop of yorke Iuell Doctour and Bishop of Salisburse Knox a chief minister in Scotland Ministers of Lincolne Morton Doctour and Bishop of Chester Napper a chief Mathematician in Scotland Puritans Suruey of the booke of Common prayer Parkins Preacher in Cainebridge Penrie a purâ—tan Some Doctour and Master of Peter house in Camebridg Suâ—â—â—ff Dean of Exon. Whitaker Doctour and Master of S. Io. Colledge in Camebridge Whitgift Doctour and Bishop of Canterburie Willet Doctour The Authour to the Reader Gentle Reader for as much as through diuers and vrgent occasions withdrawing me I could not attend the presse my self or procure any to supply my place with that care and diligence which is required especially in such abusinesse which ought very carefully to be attended once begun and lykwyse constrained to make vse of a straunger altogether ignorant in our tongue for the presse through these I say and such other inconueniences there haue escaped many errours for which I would intreat patience and that they be not altogether imputed vnto my negligence or taken in ill part the rather because I do not find any that do so obscure the sense but it may very easily be vnderstood what is intended Farvvell I. P. Priest THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Wich is not to be attained vvith out the Shippe of S. PETER TO WITT The vnitie of the auncient Catholike Church vvhose faith therefore through all ages as in a glasse in heere presented vnto you THE I. ARTICLE The English Were conuerted a thousand yeares since to the Catholick faith ONE thousand yeares since S. GREGORY then Bishop of Rome conuerted vs English-men by the preaching of S. AVGVSTINE from heathenish infidelitie to the faith of Christ S. BEDE tearmeth this S. GREGORY a lib. â— hist cap. 2. a man of immortall witt who by his industrie conuerted the English nation from the power of Sathan to the faith of Christ c. Saying there yeâ— further of him he is an Apostle to vs for wee are the Seal of his Apostleship in our Lord. M. Godwin saith b in his catalog of the Bishops of EnglaÌ„d pag 3. That blessed and boly Father Saint Gregory was the occasion of replanting the Christian faith in our countrey M. VVhitaker saith c contra Duraum l. 5 p. 94 Gregory did vs a great benefit which wee will euer most gratefully remember M. Godwin tearmeth this S. Austine d Ibid pa. 7 This our â—postle In proose that our then conuersion was in euery particular point the same with our now professed Cathol k faith M. D. Humfrey saith e in Iesuitâ—mo par 2. rat 5 p 5. 617 But what haue Gregory and Augustine brought into the Church a burden of ceremonies c. The Archbishops pall at soleÌ„nâ— masse tyme purgatorie c. the offering of the healthfull hoste of Christs bodie and blood and prayer for the dead c. reliques c transubstantiation c. new consecrations of Churches c the lyke description is made of S. Gregories Doctrine by Å¿ in Chron. lib 4. pag. 567. 568. Carion Also Iohn Baâ—e affirmeth as much and saith further with all that g in act Rom. pontif printed ad Basil 1558 pa. 44. c. Centur. 1. fol. 3. S. Augustine was sent by Gregory to season the English SaxoÌ„s with Popish faith that King Ethelbert dyed one twentie yeares after he had receaued poperie Luke h Epitom hist. ecclesiastica Cent 6 p. 289. 290. Oseander describeth it yet more particulerly This being so i in his consut of purgat pag. 333. euident M D. Fâ—â—k tearmeth it therefore in generall our peruersion M Powell calleth the same Saint Augustine k considerat of the Papistes supplication pag. 34. a false Apostle M.D willet placeth S. Gregorie S Augustine amongst the l in his Tetractylon papismâ— pag. 212. first fathers of superstition captaines or ringleaders of popih deuynes THE 2. ARTICLE The same faith vvas vniuersally professed for sundry ages before and vvas also agreable to that first faith vvhere vnto the Brittans of wales vvere conuerted in the Apostles tymes M Iohn Napper in his a pag. 6â— treatise vpon the reuelatioÌ„s dedicated to his Maiestie saith Betweene the yeare of Christ 300. and 316. the
vnto vs to flatter the simple but wouÌ„derfull is the profunditie ô God wouÌ„derfull is the profounditie it is a horror to looke into it a horror of honour a feare of Loue. To conclude last of all he saith h Epi. 119 cap. 21. in the holy Scriptures are farre more thinges which â— know not then which I know hitherto for Learning sanctity and Fidelity euen according to our Aduersaries peerelesse Saint Augustine S i Ruffinus lib. 2. hist. cap. 9. Basil and S Gregory Nazianzen both noble men both broughtt vp at Athens both companions for thirteen yeeres together in one monasterie did bestow their whole endeauours in reading the holy Scriptures and gathering the vnderstanding of them not out of their owne presumption but out of the writinges and authorities of their elderes whoe as is manifest had the rule of their vnderstanding from Apostolical tradition S. Ambrose saith the devine Scripture is a k Epist 44 ad constaÌ„tinum sea hauing in it deepe senteÌ„ces and obscuritie of Prophetical riddles S. Hierome that miracle of vnderstanding in the greeke and Hebrew tongue saith of himself l Epist ad I neuer ceased Saith hee euen from my tender ago either to read or to aske learned men such thinges as I did not know neither did I euer take my self to be my master Finally not long since for this only cause I went to Alexandria to see Diâ—â—ymus and to be resolued by him of all such doubtes m epist ad Aâ—gâ—sâ—â—â—n quaest 8. as I had in the holy Scriptures Againe The whole epistle vnto the Romanes saith he is ouerwhelmed with to many obscurities But now I know you are not with outsome euasions and amoÌ„gst many this is a Chief one that although Scripture be obscure in many places yet you w ll haue all required vnto saluation plain to euery man But I proue the Contrarie for Baptisme is necessarie vnto saluation and not with standing that place in S. Iohn n cap. 3. v 5. vnlesse a man be borne againe c is so obscure and doth breed such cauil coÌ„tentioÌ„ betwen Caluin and Breniâ—â—s that o lib. 4. instit cap. 16. v. 15. Caluin doth confound the spirit with the water but p in cap. 3. Matt. Brâ—â—â—ius coÌ„fouÌ„deth both with penauÌ„ce Moreover the Blessed Sacrament of the Eucharist which you call the Lords q Iohn c. 6 v. 51. supper is necessarie to saluation and not with standing it is a wouÌ„der to see how many and diuers expositions their are vpon these sower wordes r Matt. 26 v. 26. This is my body S Claudius Sainctes saith that there are fowescore fower interpretatioÌ„s inuented by heretiques vpoÌ„ them sower wordes only Å¿ Repet 1. cap. 10. Also iustification is necessarie and yet Luke Osiander a chief protestant in Germanie saith that there are tweÌ„tie seuerall opinions of it where of euery one doth challeng Scripture for that which it holdeth Finally at least the belief of the Trinitie and incarnatioÌ„ of our Sauiour is necessarie vnto Saluation and yet notwithstaÌ„ding who doth not see how the â—bionites Arians NestoriaÌ„s Eutychias valentinians do fight and coÌ„tend aboâ—nt it and â—ast of all the new Arians and Eutychians of this our age which certenly they would neuer doe if places of scripture which they haue haÌ„dled necessarie to â—â—â—ation had bene plaine and easie to be vnderstood To coâ—clude the oÌ„ly disobedieÌ„s in not bilieuing the Catholiâ— Church were sufficieÌ„t to condeÌ„ne vs if wee did credit our Sauiours wordes who saith t Matt. 18. v. 17. yf he will not heare the Church let him be to thee as the heatheÌ„ and publicaÌ„ And that wee might not doubt of the doctrine of this Church he saith u ibid. ca. 16 v 18. c. 28. vers 20. The gates of hell shall not preuaile against her and that he will remaine wiâ—h theÌ„ the Doctors of the Church vnto the end of the world But if you will yet obiect and say that you caÌ„ alleage as firme and forceable places of scripture in your behalfe as I haue done in myne or shall doe heate after not with staÌ„ding you may not presently coÌ„clud against vs but rather let vs assure our selues that the scripture cannot nor must not be coÌ„trarie to it self which to affirme and maintayne is blasphemie against the holy ghost certeÌ„ly our sauiour saith x Matth. 12. v. 32 he that shall speake against the holy ghost it shall not be forgiueÌ„ him neither in this world nor in the world to come whereby the way wee may obserue that there is a place after this life where sins are forgiuen for hell I think you expect no absolution there Purgatory you abhorâ—e the name of it so foolist you thinke that opinion but into heaueÌ„ S. Iohn saith There Sâ—â—ll enter no polluted thing not that doth abomination and maketh â—ye To close vp this matter therfore with these few sentences the first is Luthers who seeing that these wordes This is my body doe stand vmnoueable for the Catholicke vnder no colour may be wrested to any other seÌ„se he calleth the deuine scripture the booke of heretiques y lib. 3. cont BreÌ„tium Alanus Copuâ— dialogo 6. cap. 19. as Hosius writeth And in an other place he saith z lib cent ZuingliuÌ„ Ooec olampaducem â—f this world Saith he should loÌ„g eÌ„dure it must needs be for the diuers interpretations of scripture that now are extant that for the conseruation of the vnitie of faith that wee doe receaue againe the decrees of councells and fly vnto them for refuge The other sentence is of Vincentius Lirinensis who saith a lib cont prefanas haereâ—â—m nouitateâ— cap. 37. as ofteÌ„ as heretiques doe alleadge the senteÌ„ces of diuine Law by which being euill interpreted they labour to coÌ„firme their errours there is no doubt but they follow the craftie inuentions of theire author the diuell Again when wee see heretiques vse the Catholicke faith Let vs not doubt but it is the diuell that speaketh in them Now seing the Scripture must haue one true sense let vs be resolued by the most probable authoritie whether by the warrant of the primitiue Church with her doctors or of Luther Caluin vpon their priuate spirit and some few sectaries THE 6. ARTICLE Scripture is not for euery one to read and interpret a Mal. 2.7 THe lipps of the priest shall keepe knowledge the Law they sc Lattie shall require at his mouth b Deut. 24. v. 8. Thou shalt doe what soeuer the priest of the Leuiticall Law shall teach thee c Luke 10 3. Goe behold I send you d Make. 16. v. 15. Preach the ghospell to all creatures e Luke 10 16. He that heareth you heareth me f Iohn 14. v. 26. The holy ghost whome the father wil send in my name hee shall teach you all things g Matt. 28 v. 20. And behold
I am with you all dayes euen to the consummation of the world h Matt. 18 17. Yf he wil not heare the church Let him be vnto thee as the heathen and the publican i Tim. 4. v. 13.14.16 Attend vnto reading exhortation Doctrine neglect not the grace that is in thee which is giuen thee by Prophecie with imposition of the hands of priesthood c attend to thy selfe and to Doctrine be earnest in them for in this doing thou shalt saue both thy self and them that heare thee k Deut. 17.8 If thou shalt see the iudgment betweene cause and cause betweene Leper Leper to be hard and doubtful with thee and shalt perceaue wordes to varie the iudgment with in thy gates aryse and ascend vnto the place which our Lord thy God hath chosen and thou shal goe vnto the priestes of the Leuites and the iudg which shall be at that tyme thou shalt seeke of them who shall iudg the truth of the iudgment to thee and thou shalt doe whatsoeuer they Shall say that are ouer the place which our Lord hath chosen and what soeuer they shall teach thée according to his Lawe thou shalt follow their sentence neither shalt thou decline vnto the right hand nor vnto the left but he that shal be proud and will not obey the commaund of the priest which at that tyme doth minister vnto our Lord thy God he shall dye according to the decree of the iudg l Aggai 2 v. 12. Thus saith our Lord the God of hostes aske the law of the priestes m lib 2. paralip cap. 19 11 2. paralip cap. 26. v. 16. S. Amarias your high priest shall sit ouer those thinges that perteine vnto God moreouer Zabadias the son of Ismael and Captaine in the howse of Iuda shal be over those workes that perteine vnto the office of the kinge The Scribes and Pharises did sit in the seat of Moyses and our Sauiour said n Matth. 25. Whatsoeuer thinges they shall say keep it and do it but according to their workes do not Also in the o Act. 15.2 Apostles tymes there being a controsie of faith it is remitted to the counsell of Hierusalem Secundly it is proued out of the custome of the church a Act. 15.2 IN the first age or hundreth yeare there did aryse a questioÌ„ about certein old legal ceremonies which was decided in the councell at Hierusalem by S. Peter the Apostles b S. Aug. de hartel 29. tom 6. Euseb 5. cap. 2â— 23.24 Euseb 6. cap. 37. in Ruffino 33 In the secuÌ„d age there was a coÌ„trouersie about celebrating the feast of Easter CoÌ„cerning which there were many couÌ„cells but at leÌ„gth the questioÌ„ was so decided by Pope Victor that whoe soluet after did not obey the Pope of Rome he was held for an heretique c In the third age the Nouatian heresie was condemned by Pope Cornelius Also in that age the heresie of Anabaptisme was condemned by Pope Stephen his successour d tom 1. concil lib. 1. hist. eccl Theodore c. 1. ac Socrat. 1. c. 5. The. 5. hist 9. In the fourth age the Arian heresie was condeÌ„ned in the first councel of Nice The Emperour was present but gaue iudgmeÌ„t in nothing In the same age the couÌ„cell of Constantinople held by the command of Pope Damasus condemned the Macedâ—nioan heresie e Euagruus lib. 1. c. 4. In the fift age The heresie of Nestorius was condemned in the first councell at Ephesus Cyrill being present in the name of Pope Celestine f Ibid lib. 2. cap. 4. Also a little after the heresie of Eutyches was condemned in the councell of Calcedon which was confirmed by the same Pope g August 2. â—etract 50. tom 5. Also the Pelagian heresie was condemned by Pope Innocent and Zepherinus In the 6 age many heresies were condemned in the 5 Synod in which only Bishops were iudges h vide tuÌ„ Concil In the 7. age the Monothelites were condemned in the sixth Synod over which were the Pops Legates The Emperour was present and did subscribe after the Bishops not iudging or defyning any thing as Bishops but only consenting i Lege tomoâ— Concil lib. Photiâ— de 7 Synodis In the eight age Image breakers were condeÌ„ned in the 7. Synod over which were the Pops Legates In the ninth age certayne ecclesiasticall controuersies were defined in the eight Synod over which were the Pops Legates The Emperour also was present and did subscribe after the Popes Legates Patriarches but in the same the Emperour affirmeth that the iudgment of devyne thinges did not appertaine vnto him In the tenth age there was no heresie but only the Greeke Schisme k â—â—fran Guitmundas lib 1. coÌ„tra Berengarium In the 11 age the heresie of Berengarius was condemned by Pope Leo the Ninth in coÌ„cilio wercellensi And Pope Nicholas the secund in Concil Rom l S Bernard epist. 194. In the 12. age was condemned the errour of Abailardus by Pope Innocent the secund m Idem serm 8 in Cantica Also the errour of Gilbert Porrcianus by Eugenius the third In the 13. age n Concil Leter the heresie of Ioachimus Abbot was condemned by Pope Innocent the third Also after that the heresie of the Greekes by Pope Gregory the tenth o Concil viennensi In the 14 age the erroures of the Begardes were condemned by Pope Clement the 5. p in Concilio constantiensi In the 15. age the heresie of Iohn Wicklief and Iohn Husse was condemned by Pope Martyn the 5. q in Concilio floreÌ„â—itio Also the errours of the GreciaÌ„s vnder Pope Eugenius the fourth Finally in this our age 16. the Lutheran heresie was condemned in the councell of Trent FATHERS S Ireneus who Liued an Domini 160. saith a lib. 3. c. 2. That controuersies canduct be decides by only Scripture And a little further b Ibid. c. â— That all the faith fuâ—e ought to haue recourse appeale vnto the Pope of Rome S. Athanasius anno 340. saith c in epist ad solitarivitam ageÌ„â—es When was it euer heard of froÌ„ the begining of the world that the Church should take the authoritie of her iudgment from the Emperour or when hath this euer bene counted for iudgment S Basil anno 80. saith d Epistola ad Athanasium That it did seeme good vnto him to send to the Pope of Rome that he would send some with authoritie into the East to dissolue the actes of the Councell of Ariminensis S Gregorie Naz anno 380. in his oration wherein hee accuseth himself for abstayning soe Longe from his acclesiasticall function saith you sheepe doe not you feed your pastours neither lift your selues a boue ther offices for it is sufficient for you that you be truly fed nether iudg your iudges nor prescribe Lawes to the law makers S. Cyrill anno
these bookes to be canonicall CoÌ„cerning e Apol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying truly I did not set downe what I thought but what the Hebrewes are accustomed to say against vs heerein calling there further Ruffinus e Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion Also in another place he most expresly placeth the f in Machab in praefat in bookes of Machabees reiected by the Hebrewes amonge the stories of Deuyne Scripture And in another place he saieth of g Iudith Iudith the booke of Iudith among the Hebrewes is read among holy writinge whole authoritie is not iudged so sit to confirme things that are in contention c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture I rest content c. Secondly it is euident that in the primitiue Church the canonicall Scriptures were not generally receaued all at once but in so great varietie of pretended Scriptures sundry bookes were for the tyme misdoubted or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged To conclude this point heare M. Bilson Lord Bishop of Wâ—nchester saying h in his Suruey of Châ—ists sufferings c. anno 1604. pag. 664. the Scriptures were not fully receaued in all places no not in Eusebius tyme. he saith that the epistles of Iames Iude the 2. Peter and 2. Iohn are contradicted as not writen by the Apostles the epistle to the Hebrewes was for a while contradicted c. the Churches of Syria did not receaue the 2 Peter nor 2. Iohn the epistle of Iude nor the Apocalypse c. the like might be said for the Churches of Arabia will you hence therefore conclude that these parts of scripture were not Apostolicall or that wee need not receaue them now because they were formerly doubted off c so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees and the other bookes of the old testament now in question But the authoritie of the Church only as is by our Aduersaries confessed might satisfie vs at least in this poynt for M. Iewel saith defence 1. of his Apolog pag. 201. edition an 1571. pag. 241. the church of God had the spirit of wisdome wherby to discerne true scripture from false the protestant author of the scripture and the church whome Bullinger so greatly coÌ„mendeth in his preface thereof to the reader doth affirme k Cap. 15. fol. 71 71. cap. 16 fol. 74. 75. that wee could not belieue the ghospell were it not that the church taught vs and witnessed that this doctrine was deliuered by the Apostles THE X ARTICLE The protestantes pretence of only Scripture is friuolous and idle a In his Suruey c pag 219. It hath euer bene the coÌ„mon practice and deceipt of almost all Nouellistes to pretend only scripture vsinge it as theire laste and only refuge thereby to continue theire contentions and to exempt themselues from all other finall iudgmentes whatsoeuer In this sorte Beza himselfe is noted to euade witnes M. Bancroft Sayinge a How Beza discrediteth himselfe sayinge if any man shall oppose against my exposition the authoritie of certaine fathers I appeale to the word of God whereuppon M. Bancroft inferreth sayinge how cranke is Beza wth the auncient fathers The Brownists of Amsterdam saye to M. Balsons allegations from the fathers b Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie c. all the colour they bring oute of former times and writers is of no moment in this case M. Hooker saieth of the c Eccl policie in his preface page 38. Anabaptiste the booke of God they for the most part so admired that other disputation against their opinions then only by allegatioÌ„ of scripture they would not heare d â—b de Christe natura pag. 2. In this sort doth Socinus a protestant against volanus his protestant aduersarie giue the stipp in defence of his errour against the diuinitie of Christe saying To what purpose should I answere that wich thou borrowest from the Papistes c. especially where thou opposest to vs the perpetuall Consent of the Church very exellently doubtlese in this behalfe hath Hosius the Papist discoursed against you wounding you with your owne sword and therefore you are no lesse saf in vrging against me the Churches perpetuall consent then are the Papistes in their vrging thereof both against you and vs And alitle further he saith e Pag. 222. wee set before vs in this QuestioÌ„ concerning the diuinitie of Christ none for Master or interpreter but only the holy Ghost c. for wee do not thinke that wee are to stande to the iudgment of any man though neuer so learned of any CouÌ„cell though in shew neuer so holy lawfully assembled of any visible Church though neueuer so perfect and vniuersall Euen Volanus him selfe disputing against the Iesuites is forced to make vse of the examples sayinges and deedes of Athanasius Hierome Augustine Theodoret other fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may rereaue answere from him selfe wheÌ„ he so often inferreth against vs the authoritie of learned meÌ„ CoÌ„sent of the Churche Thus farr Socinus Insomuch that A certaine Englih protestaÌ„t author of the treatise entituled A briefe answere to certaine obiections against the descentioÌ„ of Christ into hell printed at Oxford by Ioseph Barnes where he saieth reproueth this other protestaÌ„t brother sayinge where you saywe must build our faith one the word of faith tyinge vs to the scripture only you giue iust occasioÌ„ to think that you neither haue the auntict fathers of Christes Churche not their sonnes succeding theÌ„ agreeing whith you in this point which implieth a defeÌ„ce of some strange Paradox these likewise he This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues so euidently the only meanes wherby to vpholde all theire dissentions yet daylie renewinge and vprisinge that M. Hooker faieth M. f preface of his Ec. po icie lect 6. pag. 28. 29. â—era in his laste booke but one professeth him selfe to be now wearie of such Combates and encounters whether by word or writing in so much that he findeth that Controuersies are therby made but braules therefore wisheth that in some comoÌ„ lawfull asseÌ„bly of Churches all these thyftes may be at once decreed Luther himselfe calleth the scripture g Hosias â—ib 3 coÌ„tra Râ—cutud see it also 〈◊〉 A booke for heretikes And others of his coÌ„federates h A Ianus Cope Dialog b. c. 19 1. A Nose of wax a phrase
ill beseeminge the scripture and word of the holy Ghost howsoeuer wrested and abused by wicked men Likewise Beza himselfe saith i Beza praeface to his booke intituled ad octi colioquâ—j moÌ„tis vel gaâ—biâ—esis respons pâ—rt 1. pag 2. Let all those thinges be submitted to the IudgmeÌ„t of all learned and orthodoxall deuines especially of a free holy and lawfull Synod yf God shall at any tyme graunt any M Hocker saith againe k Hooker vbi supra pag. 26. what successe God may giue to any such kinde of conference or disputation wee caÌ„not tell but wee are right sure of this that Nature scripture and experieÌ„ce haue all taught the world to seeke for the endinge of coÌ„tentions by submitting it selfe to some iudiciall and definitiue senteÌ„ce where vnto neither parte that contendeth may vnder any pretence refuse to stand And a little further l pag. 28. see also the title in M D. Concil exameÌ„ c. pag. 2. 3 4. 5 the also M. B. loâ— in his perpetuall gouerâ—ment c pag. 370. 372. 374. The will of God is to haue theÌ„ doe whatsoeuer the sentence of a iudiciall and finall decision shall determin yea though it seeme in theire priuate opinion to swarue vtterly from that which is right c and that without this it is impossible wee should auoide confusion or euer hope to attaine peace And certainly our aduersaries hearein doe but accordinge to the wholsome admonition of S. Austine sayinge The veritie of scripture is holden of vs when we doe that which pleaseth the vniuersall Church which the authoritie of the same scripture coÌ„mendeth and a little after he saieth m Austine tom 7. lib. 1. cap 33. whosoeuer feareth to be deceaued in the obscuritie of this question lett him aske councell concerninge it of the Church which the holy scripture pointeth vnto whout any ambiguitie M. Whitaker acknowledgeth that the question concerning canonicall scripture is to vs determined n Adu stap l. 2. c. 6 p. 270. 57. lib 2. c. 4. pag 300. 298 14. 15 against M. VVilliâ— Reignolds pag 44 See the same in M. Hooker ca. 3. â— 8. pag. 247. not by testimony of the spirit which saith he being priuate secret is vnsit to teach resell others But as he confesseth by ecclesiasticall tradition An argument saieth he whereby may be argued and coÌ„uinced what bookes are canonicall and what are not The ProtestaÌ„t author of the treatise of the authoritie of the scripture and the Church whome Bullinger in his preface before the same booke so highly coÌ„mendeth doubteth not to saie with S. Austine and Tertullian we o the protestant c. c. 15. pag 74 75. could not beleeue the Gospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by â—he Apostles This treatise was translated out of latine into English by Iohn Tomkins and printed 1â—79 M Hooker saieth p In his first booke of Eccles polic c 5. 14 pag. 86. Ib d l 2. 5 4 pag. 102. of thinges necessarie the verie châ—â—fest is to know what bookâ—s we are bounde to esteeme holie which point saieth he is confessed impossibâ—e for the scripture it selfe to teach Againe it is not the word of God saieth he which doth or possible can assâ—re vs that we doe well to thinke it is h s word for if any one booke of the scripture dâ—d giue testimony of all yet still that scripture which giueth credit to the rest would requier an other scripture to giue credit vnto it neither could wee come vnto any pause where on to rest vnles besides scripture there were some thinge that might assure vs c. lib. 3. S. 8. pag. 146. lib 2 li 7. pag 1â—6 which also he acknowledgeth to be the authoritie of Gods Church THE 11. ARTICLE Protestantes disagreeing translations M. Bruges saith a Apologie sect 6 That the approued Protestant traÌ„slation hath many omissions many additions which some tyme obscure some tyme peruert the sense M. Carleâ—â— in his booke that Christ went not downe to hell hauing discouered many faultes in the English Bibles inferreth b pag 116. 241. That the English Protestantes in many places detorte the Scriptures froÌ„ their right sense and shew themselues to loue darknes more them light falshood more then truth they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple M. Broughten also one of the chiefest linguistes in England in his epistle to the Lordes of the priuie Councell desireth them to procure speedily a new translation o because that saith he which is now in England is full of errours And in his Aduertisement of corruptions to the Protestant Bishops he saith That theire Publike translation of Scriptures into English is such as it peruerteth the text of the old testament in fouer hundred and forty eight places and that it causeth Millions of Millions to reiect the new testament and to runne to eternall flames c in his translation of the new testament parte 11. folio 110. Charles Molineus saith That Caluin in his harmonie maketh the text of the ghospell to leape vp and donne as the truth it selfe declareth he vseth violence to the letter of the ghospell in many places clean traÌ„sposeth it and besides this he addeth to the text These hee d tom 2. ad Luther lib. de Sacramento fol. 412. l. 413. Zuinglius after detection of many corruptions in Luther concludeth thus See how thy case standeth Luther that in the eies of all men thou arte seenne to be a manifest and common corrupter of holy Scripture which thing thou canst neuer deny before any creature how much are wee ashamed of thee who hitherto haue esteemed thee beyond all measure and now trie thee to be such a false fellow these hee Castalio saith That to note all the errours of Beza in traÌ„slating the new testament the worke would require to great a volume e In the fume of the confereÌ„ce before his maiestie pag. 46. The king thinketh the Geneua translation to be the worst of all other M. Parkes in his Apologie of three testimonies of Scripture coÌ„cerning Christes desceÌ„ding into hell in his defence of the first testamonie saith to M. D. Wâ—llet As for the Geneua Bibles it is to be wished that either they may be purged from those manifold errours which are both in the text and in the margent or else vtterly prâ—hibited In A Treatise intituled A petition Directed to her most excellent maiestie c the Puritans say Pag. 76. Our translation of the psalmes comprysed in our booke of common prayer doth in Addition Subtraction and Alteration differre from the truth of the Hebrew in Twoe hundred places Pag. 75. In so much as they doe therfore profess the rest to be doubtfull whether a man with a safe coÌ„science may subscribe therto The Ministers of Lincolne Diocesse tearme the
Field saith Å¿ lib. 1. de Ecclesia c. â—0 pag. 19. The persons of them of whome the church consisteth are visible their profession knowne euen to the Prophane and wicked of the world The same confessatâ— melancthoÌ„ in loc comun ediâ— and in this sort the church cannot be inuisible And againe it is true that Bellarmine laboureth in vaine in prouing that there is and alwayes hath bene a visible church and that not consisting of some few scattered Christians with out order of ministery or vse of Sacramentes for all this wee doe most willingly yeeld vnto howsoeuer perhaps some few haue bene of opinion that c. And againe he saith 1561. c. de eceb pag. 324. t lib. 3. de Ecclesia cap. 6. pag. 72. It is most fond and friuolous that some demaund of vs where our church was before Luther began for wee say it was where now it is If they aske vs which wee answere it was the knowne and apparent church in the world wherin all our fathers liued and dyed wherin Luther and the rest were Baptized c. And most exceeding bouldhy he there further saith none of the pointes of false Doctrine and errour which they now mayntaine and wee condemne were the Doctrines of that church c. Also he proceedeth yet further with like incredible bouldnes and saith v Ibid. lib 3. cap. â— pag. 76. wee most firmly belieue all the churches in the world wherin our fathers liued and dyed to haue bene the true Protestant churches of God in which vndoubtedly saluation was to be found and that they which taught imbraced and belieued those damnable errours which the Romanistes now defend against vs were only a particuler faction c. To all which that may be a sufficient answere which followeth neither is it any maruaile if our aduersaries doubt not to make vndue and pretended clayme to the auncient fathers seeing they blush not to affirme thus exceeding bouldly and vntruly of the tyme in which Luther first began which is yet within the memorie of this present age The Protestantes chief growndes for their visible Church taken from VValdo VViclyffe and Husse c. Confuted VValdo was first a Catholicke and no Protestant Anno 1220. a Act. in on pag. 628. M. Fox testifieth of him that he was a Catholick lay-man arich Marchant of Lyons in france and so vnlearned that he gaue rewardes to certayne learned men to translate the holy scriptures for him and certeyne other workes of the Doctors And being thus holpen as M. Fox reporteth he conferred the forme of religioÌ„ in his tyme to the infallible word of God where vpon saith b pag. 41. M. Fox sprunge vp the Doctrine and name of those which are called vvaldenses Anno 1218. And againe he saith c pag. 45. that his followers were so vnlearned likewyse that some of them expounded the wordes of S. Iohn d Iohn cap. 1. Sui non receperunt eum Swyne did not receaue him Luther saith of the Waldenses e in Ioachim Cameratius de frattun Orthodox Eccleâ—â—is c. pag. â—75 They had that fault that because they would auoyd the subtilties and Craftines of Sophisters and Monkes they did altogether abstaine from all studie of artes And a little before he saith many of them indeed had neuer at any tyme seene the holy Bible heere it is euideÌ„t that he was first no Protestant VVicklyffe Anno 1370. M. Stowe saith f Annales of England printed Are 1592. pag 464. and 465. he was a Catholicke priest and parson of Lutterworth in licestershire And that he first inueyed against the church for that he had bene depriued by the Archbishop of Canterbury from a certayne benefice M. Fox saith g Act moÌ„ psg 85. hee was our countrey man and that out of all doubt all the world was in a most desperate and vile estate and that lamentable ignorance and darknes of Gods truth had ouer shadowed the whole earth when Iohn Wicklyffe stepped forth c. as the morning starre in the middest of a cloud And againe h pag 391. line 60. printed An. 1596. that in the tymes of horrible darknes when there seemed in a manner to be no one so little sparke of pure doctrine left or remayning Wickliffe by Gods prouidence rose vp through whome the Lord would first awaken and rayle vp againe the world c. M D. Humfrey saith i in vita Iulli printed at london 1573. pag. 263. Epist hist Eccles cent 6.10.11 pag 439 Our Iohn Wicklyffe was almost the first trumppet er of this Ghospell in these latter dayes Osiander saith k The bookes of Wicklyffe are not pure in all thinges for he had not men in those tymes that might brotherly admonish hime if he should goe beyond his limites Of all the horrible grosse errours which he held the Protestant doctrine of Iustification by faith only was so vnknowe vnto him that as Waldensis who liued in the same tyme with him affirmeth hee exceeded in the contrary defending humane merites as the damnable heretique Pelagius held them In so much that Melanchâ—hou saith of him l in epist ad frideric Micon in lib. epist Zuinglij Occolompadiâ— Pag. 622. Verily he did not vnderstand nor hold the iustice of faith And in the same place he doubteth not to say of him I haue found him in many other errours wherby one may iudge of his spirit Heere also it is euident that he was first no Protestant Iohn Husse Anno 1400. M. Iacob saith m in his defence of the Church ministers of england pag. 13. Luther in collog Germanâ—cis cap. de Antichristo being he was a Catholick priest that he said Masse euen to his dying day And was so Catholickly resolued in other pointes of faith that Luther saith n The Papistes burned Iohn Husse when as yet he departed not a fingers breadth from the Papacy for he taught the same which the Papistes do only he found fault with their vices and wicked lyfe against the Pope he committed nothing M. Fox saith o M. Apoc cap. 11. pag. 290. what did Husse at any tyme teach or defend in the couÌ„cell wherin he did not rather seeme superstitiously to consent with the Papistes what did the Papish faith decree concerning transubstaÌ„tiation which he Likewyse with the Papistes did not confirme whoe Celebrated masse more religioussie then he c. what therefore shall wee say he hath coÌ„mtted for which he is not together with the Romane Sea to be absolued And againe speaking of his followers he saith p Act. moÌ„ pag. 260. The BohemiaÌ„s being demaÌ„ded in what pointes they did differ from the church of Rome the only propositioÌ„s which they there vpon propunded were these fouer Articles first the necessitie of Communion vnder both kindes which point ProtestaÌ„tes acknowledge to be but a matter of indifferencie See q Mel. in Centur. epist Theolog pag. â—52 Iewell in
the whole church was committed to blessed S. Peter prince of all the Apostles And a little beneath Behold he hath receaued the keyes of the kingdome of heauen power of binding and losing is giuen to him the care of the whole church and principality is committed to him S. Bede saith m homil in vigilla S. Andreâ— in illud intuitus eum c Ioan. 142. He saw the simplicitie of his hart he saw the courage of his mynd by whose merit he was to be placed ouer euery church And againe n And homil in sâ—â—â—o Petri Pauli anno 720. therfore saith he S. Peter who confessed Christ with true faith affected him with true loue and receaued especially the keyes of the kingdome of heauen and principallitie of iudiciall power that all belieuers in the world may vnderstand that whosoeuer doth separate himself after any manner from that vnitie of faith and societie of his he can neither be absolued from the bonds of his sinnes nor enter the gate of the kingdome of heauen S. Bernard saith o epist â—â—7 ad Eugenium The place wherin thou standest is holy ground it is Peters place the place of the prince of the Apostles where his feete stood it is his place whome our Lord coÌ„stituted master of his howse and prince of all his possession And againe p lib 2 de consideret speaking of Peter Ano. 1140. going like our Lord vpon the sea he did manifest himself the only vicar of Christ who ought not to be ouer one people but ouer all eueÌ„ as there are many waters many people These sower and twentie testimonies of the fathers as the sower and twentie voices of the elders in the Apocalypse do euidently demonstrate the consent of the primatiue Church as wel the Greeke as the Latine to which nothing certenly can be answeared other wise theÌ„ Luther and Caluin say of Leo Pope they suffered humane thinges were deceaued werfore to make it if possible yet more plaine seâ— heere the Aduersaire THE ADVERSARIE Caluin alledged in M. vvhitgiftes defence saith q pag. 173. The twelue Apostles had one amongst them to gouerne the rest Musculus saith r Ibid. 469. Peter is said in many places to haue bene chiefe a monge the rest which wee deny not M. vvhitgift saith Å¿ Ibid pag. 375. Amonge the Apostles them selues there was one chief c. that had chiefe authoritie ouer the rest c. that schismes might be composed t pag. 595. pag. 62. 63. 65. 68. 70. And againe In somuch as he doubteth not to answere certayne places of scripture obiected by our Aduersaries against Peters Primary M. Fulke speaking of Leo and Gregory Bishops of Rome the first about anno 450. the other about anno 600. saith v in his Retentiue against Bristowes motiues c. pag. 248. the mysterie of iniquitie hauing wrought in that seat of Rome neer fiue or six huÌ„dreth yeares before them so longe before them did the Romane Sea beginne to be Papall and then greatly encreased they were so deceaued with long continuance of errour that they thought the dignity of Peter was much moreouer the rest of his fellow Apostles then the holy scriptures of God do allow x Cent. 4. col 1215. l. 2 col 555 l â—0 col 558. l. 54 Cent. 3. col 84. l. 75 59. Col. 85. l. 3. The fathers for affirming the church to be built vpon Peter namely S. Hierome Hâ—â—ary Nazianzen Tertullian Cyprian OrigeÌ„ are repreheÌ„ded by the Centuristes Caluin saith y Instit l. 4. cap. 6. sect The church is founded in Peter because it is said vpon this Rocke c. as many of the Fathers expound it but the whole scripture is against it c. z Cent. 6. col 58. a line 2. The fathers doubted not publickly to celebrate a yearly festiuall day in honour of S. Peters Sea which respect no other Sea euer had whervnto Danaeus answearing affirmeth the Fathers assertions to be the iudgments and testimonies of the church then corrupted and bewitched or made blynd with this errour b in his exameÌ„ c. against the plea of the innocent printed â— bol pag. 10. b. and 107. M D. Couell hauing spoken of one aboue the a n resp ad Bellar. disp part 1. pag. 275. rest to suppresse the seedes of dissention saith to the Puritanes If this were the principall meanes to preuent schiâ—mes and dissentions in the primitiue church when the graces of God were farre more aboundant and eminent then they now are Nay if the twelue were not like to agree except there had bine one chiese among them for so saith Hierome amoÌ„ge the twelue one was therefore chosen that a chief or head being appoynted occasion of dissention might be preuented c how can they thinke that equallity would keepe all the pastours in the world in peace and vnitie c. for in all societies authoritie which cannot be where all are equall must procure vnitie and obedience Also he saith c pag. 10. b. that it was not to cease with the Apostles these hee Melanchthon saith from the opinion of him self and other his brethren d in the booke intituled Centuria epâ— Theolog c. epist 74. que est Melancthonis â— As certayne Bishops are president ouer many churches so the Bishop of Rome is president ouer all Bishops and this canonicall pollicy no wyse man as I think doth or ought to disallow c. for the monarchy of the Bishop of Rome is in my opinioÌ„ profitable to this end that consent of Doctrine may be retayned wherfore an agreement may easily be established in his article of the Popes Primacy if other pointes could be agreed vpon These hee Luther himself saith e in loc commun class 1. cap. 37. for as much as God would haue one true Catholicke church through the whole world it was necessarie there should be some one people yea some one father of that one people chosen vnto whome and his posteritie the whole world might haue recourse and become one sheepfold so that of all nations and of infinite diuers manners yet there might be made one church f Pag 470. 471. For the confessed gouerment of Bishops and Archbishops in all ages since the Apostles tymes see M. Whitgiftes defence M. Cartwryght saith g in his 2. reply part 1 p. 582. yf an Archbishop be necessarie for the calling of a prounciall councell when Bishops are deuided it is necessarie there be also a Pope which may call a generall councell when diuision is betweene Archbishops for when the churches of one prouince be deuided from others as you aske me so I aske you whoe shall assemble them together whoe shall admonish them of their duties when they are assembled yf you can find away how this may be done without a Pope the way is also found wherby the church may be disburdenned of the Archbishop Likewise the councell of
wherefore this title he would haue to be reiected c. but it is neuerthelesse euident by other places that Gregory thought that the charge and principallitie of the whole church was committed to Peter c. and yet Gregory thought not that Peter was for this can so the forerunner of Antichrist These he which is so plaine that in place of much more that might be said I think this may suffice especially when to this day the Pope doth no lesse detest the title of vniuersall Bishop wherby he should acknowledg no Bishop in Gods church but himself then Gregory or Pelagius did THE 16. ARTICLE OF FREEVVILL THE CATHOLICKE DOCTRINE A man hath alwayes freewill as well in morale thinges that are good as euill and also perteining either to the saluation or destruction of the soul he is neuer bound or constrayned to any necessitie of syninge SCRIPTVRE a Reg 24.11 CHoyse is giuen thee of three thinges choose one of these which thou wilt that I may doe it to thee b 3. Reg. 3.9 Ask what thou wilt that I may giue it thee c Deut. â—0 25 Consider that I haue set before thee this day life and good and contrariwise death and euill c d V. 19. I haue proposed to you life and death blessing and cursing choose therefore life that both thou and thy seed may liue e Ica 14 8. Behold I giue before you the way of life and the way of death f Ecclesiasticus 15. V 14.17.18 He hath set before thee water and sier to which thou wilt stretch forth thine hand before man there is life and death good and euill what pleaseth him shal be giuen him g Ibid. cap. 30.10 Hee that could transgresse and hath not transgressed and doe euils and hath not done h Matth. 23. â—7 O Hierusalem Hierusalem how often would I gather together thy ChildreÌ„ as the hen doth gather together her chickens vnder her winges and thou wouldest not i Ioh. 7. â—7 Yf any man thirst let him com vnto me and let him him drinke k 2. Cor. 7.1 Hauing therefore these promises my Deerest let vs cleanse our selues from all inquination of the slesse and spirit l Ephes 5.14 A rise thou that sleepest and a rise from the dead and Christ will illuminat thee see therfore brethren how you walke warily not as vnwise but as wise redeeming the tyme because the dayes are euill m Phil. 4. â—â— I can all thinges in him that strengtheneth me n Coloss 4 5. Walke with wisdome to wardes them that be without redeeming the tyme. o 1. Tim. q 16. Attend to thy self and Doctrine p 1. Tim. 2.19 Let euery one departe from iniquitie that nameth the name of our lord c. if any man therfore shall cleanse him self from these c. q Hebr. 4.18 Let vs goe therfore with confidence to the throne of grace r Ibid. cap. 12 1â— For wich cause stretch vp the slacke handes and the loose knees and make straight the steps of your feet that no man halting erre but rather be healed Å¿ Ioan. 4.8 Approch to God and he will approch to you cleanse your handes yee sinners and purifie your hartes you double of mynd t 1. Pet. 1.22 In the syncere loue of Fraternitie from the harte loue yee one an other earnestly v 1. Ioan. â— 7 Little Children let no man seduce you x Apoc. â— 20 Behold I stand at the dore and knocke if any man shall heere my voice and open the gate I will enter into him and will supp with him and he with me FATHERS Pope ClemeÌ„t whoe liued in the Apostles tyme An. 80. lib. 3. recognit saith Y speake how doth God iudge euery man by his deeds according to truth if he haue not in his power to doe a thing if this be held all thinges are frustrate in vayne shall the studie be of following better thinges also in vayne are Iudges ouer lawes and punish them which do evill for they had not in their poweÌ„ to resist sin lib. de diâ—in nomi cap. 4. par 4. S. Dionisius Areopag anno 80. saiâ—k z But some man may say infirmitie doth not deserue punishment but pardon if therfore he could not resist perchaunce it might righty be obiected but if there begiuen forces from the chiefest good God whoe as holy writinges teach doth giue simply sufficient to all it is not to be pardoned S. Ignatius Disciple to S. Iohn Euangelist a in epist ad Magne sianos saith for as much as our actions themselues haue their rewardes and Life is promised to obedience but death to disobedieÌ„ce and euerie one that hath chosen either this or that doth follow that which he hath choseÌ„ let vs fly death and choose Life And a little beneath if any man giue himselfe to pietie he is the man of God if to wickednes of the Diuell this is not done by nature but by the seedome of the mynde S. Iustine Martyr anno 150. saith b in Apolegia ad imperatorem Antoninum vnlesse mankinde caÌ„ both fly foul and vndecent thynges and follow fayre and good thinges of his owne freewill it is without all cause and blame of theires howsoeuer thinges be done But wee teach that he can of his owne free will and accord both doe well and ill And in the same places nei-should he be worthy of reward or prayse if he did not choose a good thing of his owne accord S. Iraenaus anno 160. saith c lib. 4 ca. 71. where Christ saith how often would I gather together thy sons thou wouldest not doth manifest the Law of freewil in man because God made him free from the begining And he Concludeth they which doe good workes shall receaue glorie and honour because they haue done good when they might doe euill but those which doe not worke this good shall receaue the iust iudgment of God because they haue not done good when they might haue done it Obserue also heere an excellent testimonie of the merites of good and evill workes S. Clâ—â—â— Alexand. anno 190. saith d lib. 1. 〈◊〉 because free Chov and desire doth first make sinnes punishementes are worthyly inflicted Et infra which thinges when they are so both to be free from ignorance and from euell and delightfull choise and aboue althinges not to assent vnto those deceiptfull phantasies and sightes is placed in our power S. Athanasius anno 340. saith e oratione contra idola circa principiuÌ„ The soul is free and at this owne will for as it can incline it selfe vnto good Et infra which when it doth behold the free commaund and will of it self it doth perceaue it self to be able to vse the members of the bodie vnto both partes both vnto those which are and vnto those which are not but those which are I call good those which are not
pray for vs that wee be not ouercome by any teÌ„tation Againe y Serm. 5. Epiph Confirme frindships with the Angels Patriarckes Prophets Apostles and ioyne your selues to the martyres couet their riches and by good contention and emulation contend and striue for their fauours S. Iustine Martyr anno 150. saith z in 2 apolog 2. speaking in the name of all Christians explicating the faith of the whole Churh Wee worship adore him God the father and his son who came and taught vs these thinges and wee worship in word deed the whole troope of others that follow such like good Angels earnestly teaching it to all that desire to knowne how wee are taught instructed Origen anno 230. saith a homil 3. in diuersos The memorie of these as it is worthy is alwayes celebrated in the church b haeres 79. S. Epiphanius anno 309. refelliing their errour who offered sacrifice to the B. virgine Mary as vnto a Godes fearing lest by this occasion their should be no honour giuen vnto her as the heretickes of our tyme now put in practise he repeateth very often these wordes let Mary be had in honour God adored S. Chrysostome anno 380. saith c homil de Sanctis Inuentio Maximo you doe not worship the Saintes of auncient tyme and these later after a diuerse manner but all with the same alacritie of mynd infra And the martyrs that wee worship this day were present infra And therfor let vs often visit them adore their Sepulchers c. S. Cyrill Alex. anno 430. saith d lib. in iu. Iulianum vltra medium wee doe not say that the holy martyres are become God but wee are accustomed to giue them all honor S. Cyprian an 240 saith e lib. 4. Epist 9. The sufferinges dayes of martyres wee celebrate with an yearly remembraÌ„ce S Ambrose saith f Serm. 6 in sine whosoeuer honoreth martyres honoreth Christ and whosoeuer despiseth the Saintes despiseth God S. Hierome saith g edist ad Rigatiam wee honor the seruantes that the honour of the seruants may redound to the Lord. S. Bernard anno 1140. saith Serm. in illud SignuÌ„ magnum c. Serm. de Aquaeductu h let vs imbrace the steps of Mary and with most deuout supplication prostrate our selues at her blessed feet Againe Let vs with all the bowels of our hartes with all our affections and voues or desires worship Mary because such is his will who would haue vs altogether through Mary THE ADVERSARIE i in his def c agaiÌ„st the reply of Cart pag 472 473 Also D Couell in exaâ— c. pag 110 in â—â—uynder to Brâ—stow pag 5 and age nâ— Rhem. teâ— in 2 Pet. c. 1. s 3. fol. 44. and against Purgatory Pag. 310. Also Châ—m tamen part 3. pag 200. 211 The lord Archbishop of Canterbury M. Whitgist affirmeth that to vse his owne wordes almost all the Bishopes and writers of the Greeke and Latine Church for the most part were spotted with Doctrines of free will merite inuocation of Saintes and such like k M. Fulke saith I confesse that Ambrose Austine and Hierom hold inuocation of Saintes to be lawfull And againe he saith l that in Nazianzen Basil and Chrysostome is mention of the inuocation of Saintes That Theodâ—ret speaketh of prayer vnto Martyrs that Leo ascribeth much to the prayers of Peter for him that many of the auÌ„cient Fathers held that the Saintes departed pray for vs. Againe he affirmeth that about the yeare â—70 inuocation of Saintes was brought publickly into the Church by Ambrose Basil Gregory Naz Gregory Nyss Theodoret Hierome c. m vbi supra 211. Chemnitius alledgeth S. Austine inuocating S. Cyprian and concludeth saying These Austine doth without the scripture yeelding to tyme and custome The n Cent 3. col 84 line 23. and col 8 lnie 49. Centuristes charge S. Cyprian to affirme that martyres and dead Saintes do pray for the lyuing Also they charge Origen with prayer for himself to holy Iob saying o Cent. cap 4 col 33. lin 4â— Blessed Iob pray for vs wretches The affirme also that there are manifest steps of Inuocation of Angels in the Doctors of that age LVTHERS DOCTRINE p de adoratione Sacramenti ad waldenses I cannot saith he account you for heretickes as our Sophister doe because you neither inuocat the mother of God nor any other Saint but rest in Christ the only and alone Mediator although one may make intercession for another heere in this life yet for the intercession and inuocation of Saintes departed the Scriptures speake nothing Againe Inuocation of Saintes saith he is also one of the number of the Antichristian abuses q in attieulis ad Concil Mantuanum missis wherby he resisteth the chiefest articles blotteth out the knowledge of Christ. Philipp Melanchthon saith r in antithest verae Doctrinae and Pontificiae all inuocation of the dead is manifest Idolatrie such as is in the worship of Saintes Nicolaus Hemnimgius saith Å¿ in explicat Euang. de Festo Annunc Mariae inuocation of Saintes is a Diueliâ—h worship brought into the Church by the Diuell Iohan. Brentius saith t in Apolog. Confessions wittemberg wee grant that the Saintes in heauen do pray for the liueing on earth doth it therfore followe they are to be inuocated no such matter c. who commaunded you to inuocate the Saintes as the frindes of God for this verie worship of inuocating Saintes is idololatricall because God only is to be inuocated CALVINS DOCTRINE v lib 1. instit cap. 13. ¶ 12. Let that Platonicall Philosophie saith he of seeking recourse vnto God by Angels be of force and of worshiping them for this end wherby they may make more propitious and easie vnto vs which superstitious and curious men haue endeuoured from the begining to bring vnto our religion and doe so perseuere vnto this day Againe moreouer saith he it is a meere toy that Sophisters bable Christ is a mediator of redemption but the faithfull of intercession Againe x ¶ 21 for as much as perteineth to Saintes who are dead in flesh but liue in Christ if wee attribute any prayer vnto theÌ„ vvherby they may pray for vs in heauen let vs not dreame of any other way to beseech God by them then Christ who is the only way or that their prayers are accepted by God in any other name therfor for as much as the Scripture doth call vs from all vnto Christ only and our reauenly Father will haue vs to seeke all thinges in him it were to much blockishnes nay I say madnes for vs to seeke accesse by them and be led from him without whome they themselues haue no admittance But who dare deny but this hath bine practysed many ages and to this daye is in vse whersoeuer the Papacy raÌ„gneth Finally in all their litanies In fine Ibid. hymnes and prose
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
the day of iudgment S. Augustine anno 400. saith i Epist 180. ad Honorat when it is come to the extremitie of those daungers and that there is no means of escaping doe wee not know what a great concourse of people there is wont to be in the Church of both sexes and euery age some crauing baptisme others reconciliation others also to doe pennaunce it selfe all craue comfort and the consecrating and giuing of the Sacramentes Againe explicating that k In Psalm 146â— Who healeth the contrite in harte and bindeth vp their contritions he saith What are those bindinges temporall Sacraments S. Victor anno 456. saith l lib. de paeâ—it cap. 20. Finally hearken to our lord in the ghospell and vnderstand with what darts he doth stricke the sinner that thou moist knowe in what great estimation he hath the Sacrament of Pennaunce Extreame Vnction S. Innocentius 1. anno 402. speaking of the holy oyle of the sicke saith m Epist 1 ad Decenclum cap. 8. This cannot be giuen to the not penitent because it is a kind of Sacrament for to whome the other Sacraments are denyed how can one kinde be thought to be graunted n Can. 69. anno 325. The Councell of Nice maketh plaine mention of the oyle of the sicke and doth distinguish it from the Chrisme and oyle of such as are newly instructed in the saith because there doe follow many other particulers afterwardes The Councell Cabilonense anno 580. speaking of this Sacrament saith o Can. 4â— The Fathers decrees doe agree with the epistle of S Iames. p Can. 72. anno 322. In the Councell Wormatiense the decree of S. Innocentius the first is agayne renewed q witnes Burchard lib 4 can 75. anno 140. The Councell Meldense commaundeth that vpon Thursday in the weeke of the supper of our lord all parrish priestes should receiue their viol of holie oyle of the Bishope for the annoynting of the sicke according to the tradition of the Apostles Also r Gan. 8. anno 742. the Councell of Aquisgrane in the tyme of the Emperour Lodovvicke doth admonish vs that this Sacrament be not neglected wherin the saluation of health of the sick is conteyned Order Å¿ lib de Eccl. Hierarch cap 5. ordinandorum Dionysius Areopagita anno 80. writeth Ceremonies of this whole Sacrament and doth also sufficiently shew that it conferreth grace S. Chrysostome anno 380. saith t lib. 3 de Sacerdotio Priesthood is vsed heere on earth but is to be numbred and placed in the order of heauenly thinges and that right worthily for not any mortall man not an Angel not an Archangel not any created power but the holy ghost himselfe doth dispose such an order S. Ambrose anno 380. saith v lib. de dignitate Sacerdotalâ— cap. 5. man imposeth his hand God giueth grace the priest imposeth his simple right hand God doth bless with his almightie right hand S. Augustine anno 400. saith x lib 2. contra Parmenianum cap. 11. Let them explicate how the Sacrament of the Baptized cannot be lost and how the Sacrament of the ordayned may be lost for if both be Sacramentes which no man doubteth why is that not lost and this lost wee must doe iniurie to neither Sacrament S. Leo the great anno 440. saith to the Bishops of Mauritania speaking of ordination y Epist 17. who dare saith he dissemble an iniurie committed against so great a Sacrament z lib 4. comm S Gregory the great anno 590. saith vpon the bookes of kinges in the beginning speaking of the Sacrament of Order He that is aduanced is well annoynted outwardly with the virtue of the Sacrament Matrimonie S. Chrysostome anno 380. saith a hom 20. in Epist ad Ephesios It is a mysterie in deed the latines call it a Sacrament and a great mysterie he being left or forsaken who begotte him who nourished him also shee that brought him forth that brought him forth with miserie and labouer For a man to adhere vnto her whome he neuer sawe before and to preferre her befofe all others truly it is a mysterie S. Ambrose anno 380. saith b comm in cap 5 ad Ephesios It signifieth the Sacrament of that mysterie in the vniting of man and woman to be great Againe speaking of him that desireth an other mans wyfe he saith c lib. 1 de Abraham cap. 7 And therfore because he sinneth against God he looseth the fellowshipe of that heauenly Sacrament S. Augustine anno 400. saith d lib 1 de 〈◊〉 concupisc cap. 10 The Sacrament of wedloke or mariadge is commended to the faithfull that are maried wherfore the Apostle saith husbands loue your wyfes Againe e lib. de bono coniugali cap 18 in our Mariadges saith he the Sanctitie of the Sacrament is of more worth than the frutefullnes of the wombe Againe f lib. de side operibas cap. 7 In the Cittie of God in his holy mountayne that is in his Church not only the band of wedlock but also the Sacrament is commended Finally that there are more then two Sacramentes in the Church this one example of g in Psalm 10. concâ—oâ—ie 1. vpon these wordes which caâ—e rest the higher parâ—â—s therof with waters v. 3. S. Austine to omitt many other out of the same Author may suffice saying Looke vpon the offices of the Church it self the office of the Sacramentes in Baptisme in the Eucharist and the other holy Sacramentes See the Aduersaries consent where these Sacramentes are handled in particuler heere following LVTHERS DOCTRINE Luther saith h tom 2. witemberg anno 1562 de captiâ— Babyl fol. 84. But thou wilt say what say you to Dionysius Areopagita who numbreth six Sacramentes c. I answere I know this man only of the old Fathers to stand for the number of Seuen Sacramentes although omitting Matrimonie he graunt six only i in initio lib. de capt Babylonica Luther is so variable and vnconstant in this matter that one while he affirmeth only one Sacrament an other while three Baptisme the Eucharist and Pennaunce and all this in one and the same booke k lib. ad Porgenses de instituendis ministâ—ls and lib. de missa priuata and in assert cont louan published by himself the last yeare of his life and also assert 53 he saith vt in textu But this his last opinion he repeateth in many other places as in the margent insomuch that he saith wee willingly confesse that pennaunce with the power or vertue of the keyes absoluing is a Sacrament for it hath the promise and faith or graunt of remission of sins for Christ l This latter also was the opinion of the ancient and true lutherans as witnesseth the Apologie of the Augustan confession art 13. and all the lutheran Catechismes After the same sort wauereth m in locis com editis 1521. and 22. cap. de signis nunc
resurrection of life euerlasting These S Athanasius Peter Martyr doth so triumph vpon this place that he saith lib. contra Gardiner obiect 1â—0 he doth think there is scarre any stronger argument then this or more inuincible amongst those that are taken out of the Fathers I answere the force of this argument consisteth in there poyntes so first in that he saith the eating of our Lords body ought not to be taken carnally because his flesh would not suffice so many as should eat of it if it were taken carnallie but this doth not make against our sentence but the Capharnaites whoe thought that the flesh of Christ ought to be diuided into little partes and so distributed to euery one that should eat of it and in this manner indeed it would not suffice so many without some miracle but wee say that the flesh of Christ is so to be taken that it be all receaued indiuisibly of euery one moreouer in that S. Athanasius saith that the flesh of Christ is spirituall food and to be distributed spiritually it doth not any way offend our opinion for the flesh of Christ is most truly called spirituall food because it is giuen for the meâ—t of the spirit and not of the body and is distributed spiritually not corporally because it is not diuided into partes but is giuen all whole together as wee haue said indiuisibly Sermo de S. Martino wher vpon S. Bernard saith That the flesh of Christ is giuen and eaten spiritually and yet in the same place he saith That the true substance of the flesh is present in the Sacrament in Actis eiusdem concilâ—â—â— vâ—ticâ—na Bibliotheca But to make â— Athanasius yet more plaine receaue this one sentence of the councell of Nice wherof himself was one of the chief the wordes are these Also heere vpon the diuine table let vs not simply attend or respect the bread and cuppe set before vs but lifting vp our mynds and vnderstanding by saith let vs acknowledg to be placed vpon that sacred table that lambe of God which taketh away the sins of the world being offered vp vnbloodily by the priestes and truly taking his body and blood let vs belieue them to be the tokens of our resurrection for by this neither doe wee receaue much but little that wee may know it is taken not vnto fullnes but sanctification This testimonie also our aduersaries for the most parte doe acknowledge which together whith that which hath bine said I think sufficent to explicate a real receauing of the true body and blood of our Sauiour according to his owne wordes but for your better satisfaction and more full refutation of your errour especially in this poynt as also that you may see how all ages as well before our Sauiours coming as since and all the learned of Gods church both Iew and ChristiaÌ„ haue euer written against you heerin I haue collected the sayinges of some chief Iewes before our Sauiours tyme whoe then were the true church of God and interpreters of his word A Briefe demonstration from the auncient Ievves for the real presence Rabby Cahana saith aâ— cap. 4 Gâ—â—â—s v. 11. That the sacrifice which shall be offered of wine shall not only be chaunged into the substance of the bloud of the messias but 〈◊〉 into the substance of his body the sacrifice which shal be of bread notwithstanding that it be white is milke it shal be conuerted into the substance of the messias Rabby Iudas saith in 25. Exod. The bread shal be chaunged when it shal be sacrificed from the substance of bread into the substance of the body of the messias which shall descend from heauen and he himself shal be the sacrifice Rabby Simeon the son of Iohas saith lib qui in 〈◊〉 Reuelatio Secretorâ—m The sacrifice which priests shall make after the messias hath come c. they shall make it of bread and wine c. and that sacrifice which shal be so celebrated vpon euery aulter shal be turned into the body of the messias Rabby Barachias saith that food in Ecclesiast at the coming of the messias shall come from heauen lyke to a little Cake Rabby Moyses Hadarsan saith in psalmum 1 â— Taste yee and behold yee for God is good and the very bread which he giueth to all is his flesh and whilst the bread is tasted it is turned into his flesh c. See these aforesaid testimonies and sundry others like alledged from the Rabbynes by Perrus Galatinus de Ar◠〈…〉 10 cap â— 6 7 〈…〉 sect 3 〈◊〉 vâ— sion 2. fol. 80 Concerning all other circumstances about this poynt I referre you to the protestants Apologie for the Roman church THE 33. ARTICLE Of the Sacrifice of the Masse THE CATHOLICKE DOCTRINE Christians haue in the church one only Sacrifice of the new testament wherin the vnspotted Lambe of God Christ is offered a Satisfaction for our sins wherof the Prophet Daniel and God himself speaketh in Malacthie and of which the Lambe of the Iewes and all other Sacrifices were types and figures SCRIPTVRE a Ieremie ca. 33.18 ANd of the priostes and leuites shall not fayle from before my face a man to offer holocaustes and to burne sacrifice and to kil victimes all dayes Hence the Fathers proue that there must be alwayes sacrifice in Gods church b Daniel 12. v. 11 When the continuall sacrifice shal be taken away to wit in the dayes of Antichrist who as most Fathers expound it shall raigne three yeeres and a halfe c Act. 13.3 And as they were ministring to our Lord and fasting the holy ghost said d 1. Cor. 10.16 The Chalice of benediction which wee doe blesse is it not the communication of the blood of Christ and the bread which wee breake is it not the participation of the body of our Lord e Luke 22 1â— And taking bread he gaue thankes and brake gaue vnto them saying c. f Hebr. 23.10 Wee haue an aulter wherof they haue not power to eat that serue the tabernacle FATHERS S. Iames the Apostle in his liturgie saith wee offer vnto thee the vnbloody sacrifice for our sins and for the ignorances of the people S. Andrew Apostle in the booke of his passion written by his disciples saith vnto the Tyrant I sacrifice dayly the immaculate lambe to almightie God Et infra who when he is indeed sacrificed and his flesh truly eaten by the people remaineth whole and aliue g Epist 3. as it is recited de consec dist 1. can hic ergo S. Clement writing vnto S. Iames brother to our Lord saith It is not lawfull to celebrate Masses in other places but in these wherin the proper Bishop shall appoynt these thinges the Apostles receiued from our Lord and deliuered vnto you S. Hippolytus Martyr anno 240. bringeth in Christ speaking thus h in orat de Antichristo cum you Bishops and priestes
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
of the Donatistes that whersoeuer they came they were accustomed to ouerthrowe and break downe aulters sel the holy Chalices c. wherby it is manifest that the Donatistes who also in tymes past did boast that they were the true reformers of Gods church and proclaymed themselues euery where to be the true auncient and orthodoxall Catholickes did notwithstanding also take away the sacrifice of the masse THE 34. ARTICLE Communion vnder both Kindes THE CATHOLICKE DOCTRINE It sufficeth the laytie or common people to communicate vnder one forme to witt of bread for by this they fullfil the precept to witt that they eat the body and blood of our Sauiour this also our Sauiour and his Apostles haue practysed and that not without good reasons SCRIPTVRE a Iohn 6 51.5â— YF any man eat of this bread he shall liue foreuer and the bread which I will giue is my flesh for the life of the world And he that eateth this bread shall liue foreuer b Act. 242. And they were perseuering in the Doctrine of the Apostles and in the communication of the breaking of bread and prayers c Act. 207 And in the first of the Sabboth when wee were assembled to break bread Iesus going to Emaus vvith his Tvvo Disciples d Luke 24 30 And he entred with them and it came to passe whilst he satte with them he tooke bread and blessed and brake and gaue to them and their eyes were openned and they knew him S. Austine and Theophylactus anno 400. doe explicate this place to be of the Eucharist as heere following is manifest FATHERS S. Austine saith e lib. de consensu Euang. cap. 25 vpon thâ—se wordes their eies were opeÌ„ned and they knew him and the same also sa th S. Chrysostome hom 17. oper imper c alij vpon the same place when he gaue the blessed bread vnto them their eies were openned and they knew him Et infra wee vndoubtedly belieue this impediment to be cast vpoÌ„ their eies by Sathan to the end they might not know Iesus but notwithstanding Christ permitted it euen to the Sacrament of bread that the vnitie of his body being receaued the impediment of the enimie might be knowne to be remoued that Christ might be knowne Theophylactus saith There is another thing reported to witt that their eies who receaued the blessed bread were openned and they knew him for the flesh of our Lord hath great and incredible force and virtue Receaue also this history which may proue the receauing vnder one kind to be practised in the primitiue church it beginneth thus Å¿ Sozomenus lib 8 cap 5. Nicephorus lib. 1â— cap. 7. A certayn man of Macedony being sick had a wyfe infected with the same disease this man when on a certayne tyme he chaunced vpon that excellent man S. Chrysostome disputing what wee ought to thinke of God forthwith hauing chaunged his former opinion he praysed his speeches and was earnest inforcing his wyfe that shee should lykewise chaunge her opinion But when she through the custome and dayly conference with her fellow tatlers did not accept his admonition nor her husband avayle any thing by all his perswasioÌ„s at length in plaine termes he told her that vnlesse shee would hold the commoÌ„ and same opinion of God with him shee should remayne with him no longer the woman afterward by simulatioÌ„ grauÌ„ted his request but revealed to one of her mayds which she thought to be very faithfull what shee intended that shee might deceaue her husband wherfore vpoÌ„ a tyme approching she receaued the Sacrament as the maÌ„ner was reteyning it as if shee head bine earnest in prayer bowing her self shee secretly conueyed it away and hid the holy mysterie or Sacrament and the mayde that stood by gaue her a peece of common bread for it brought from their howse which shee puting to her mouth endeuouring to breake it with her teeth perceiued it to be turned into the hard nature of a stone wherfore strucken with feare least God would reueÌ„g himself grieuously vpon her for this miracle which happenned thus vnlooked for with all speed shee hastenned to that reuerend and learned Father and opening the matter vnto him shewed him the stone which did as yet giue certeÌ„ manifest testimonie of the byting which stone had now lost his former substance and gotten an other new and straung colour But shee afterward hauing obteyned pardon for that fault continued and so remayned in the same opinion with her husband That stone was reserued a long tyme amonge the giftes of the church for a witnes of this miracle to all spectatours These Nicephorus Last of all S. Thomas of Aquine anno 1260. writeth thus It is the custome of many churches to giue the body of Christ to be receaued of the people but not the wine Againe because the multitude of Christian people increased wherin are comprehended both old and young men and children wherof some ar not of so great discretion as to haue due respect and care concerning the vse of this Sacrament as they ought therfore it is prouidently obserued in some churches that the blood be not giuen to be receaued of the people but only of the priest Againe the body may be receaued by the people without the blood neither doth any detrement thence follow because whole Christ is conteyned vnder both formes These S. Thomas Moreouer Tertul. lib. 3. ad vx Clemens Alexabdrinus lib 1 strom Origenes hom 13. in leuit Cyprian Serm. 5 de lap Basil Ad Cas Pat Hieron Approli adu lou epist ad Theo. contr if in the primitiue church in tyme of persecution as these Fathers in the margent witnes they did carry the sacred body of our Lord whome with them vnto their howses vnder the forme of bread only and not of wine it is manifest that the church neuer thought but that the whole Sacrament might be receaued vnder one forme without any offence or violation of the diuine precept which also Luther Melanchthon and Bucer doe acknowledg in their seuerall writinges saying that the communion vnder one or both formes is a thinge indifferent Ioan Hierosol Euseb Caesarien lib 6. hist Eccl cap. 22. August Serm. 152. ad temp Ambros de obi Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decl euch li. de form Mâ—ssae Melanch in recognitis hypot Bucerâ—â— colloq Râ—tispen See Fricius in Modcenius lib 2. de Ecclesia ca 2 BreÌ„tius in polog cons wirtem cap de concilijs pag. 900. de formula Missae tom Germ fol. â—74 THE ADVERSARIE Fricius a Chief protestant in Polonia saith That Christ in the last supper did ioyne drinke with the meat therfore saith he if the church separate these shee ought not to be heard Let it be or admitt that the church of Hierusalem hath separated these and that S. Iames which certenly many affirme hath giuen but one only forme to them of
that they seeme from hence to scrape testimonies to proue that it doe not suffice to confesse sins to God only or lay men but that the priest must know of it their diligence is shamefull and wicked For if the auncient Fathers doe at nny tyme persuade sinners to disburden them selues vnto their pastour it cannot be vnderstood of any recyting or such lyke matter wher of then as he doth not know so he doth not explicate yet a little after he saith although they teach a grosse errour in saying that it ought to be declared by word they trust in a ceremonie in stead of Doctrine An old condemned Heresie This was the heresie and chiefe errour of the Nouations witnes Theodoretut lib. de haeret fab and S. Cornelius Papa apub Euseb l 6. hist cap. 33. that the Church and priestes of Christ had no power to absolue sinners and reconcile them againe vnto God THE 36. ARTICLE Of Satisfaction THE CATHOLICKE DOCTRINE A man iustified may truly Satisfie God for the giult of his temporall payne wherfore there may iustly be inioyned Satisfactory workes as fastinge abstinence Almes deeds and discipline also chastisement of the body for a payne and punishment to such as fall and are penitent and such men also may piously and with great profit vndertake the same and fulfill it SCRIPTVRE a Nom. 2â— v. 12. BEcause you haue not belieued in me to Sanctify me before the Children of Israell you shall not bring in these people into the land which I will giue them b 2 Kinges cap. 12 14. Because thou hast made the emimes of our lord to blaspheme for this thing the son that is borne to thee shall die the death c 3. Kinges cap. 21. v. 27.28.29 When Achab had heard these words he rent his garments and couered his flesh with hearcloth and fasted and slept in sackcloth and the word of the lord came to Elias the Thisbite sayinge hast thou not seen Achab humbled before me therfore because he hath humbled himself for my sake I wil not bring in the evill in his dayes d 2. Kinges 24 22 c. Daniel 4 24. Choyse is giuen thee of three thinges c. either famine three months warre or three dayes pestilence for a penaunce e Tobias 12.8 9. and Ecclesiasticus 3.33 Prayer is good with fasting and Almes c. that is it which purgeth sinnes and maketh to find mercy and life euerlasting f Ioel 2.12 Turne to me with all your hart in fasting and in weeping and in mourning g Psal 6.7 I haue laboured in mourning I will wash my bed euery night I will water my bed with my teares h Ps 34.13.1 But when they were troublesome to me I did put on cloth of heare i Ps 24.18 See my humiliation and my labour and forgiue all my sins k Matt. 3.2 Doe pennaunce for the kingdome of heauen is at hand l cap. 11.21 They had done penance in hearcloth and ashes long a goe m Lucke 3.3 Preaching the baptisme of penance vnto remission of sinnes n cap. 13.3.5 Vnlesse you haue penance you shall all likewyse perish o Act 8 22. Doe penance therfore for this thy wickednes p cap. 2.38 But Peter said vnto them doe yee pennance and let euery one of you be baptized in the name of Iesus for the remission of your sinnes q 1 Cor. 5 5. See also Daniel 4. v 24. and prouerbs 26 6. To deliuer such an one to Sathan for the destruction of the flesh that the spirit may be saued FATHERS 1. Concilium Vacense anno 442. bringeth in S. Peter speaking thus yf peraduenture either enuie or infidelitie or any of those Mischiefs which you haue spoken of before shall secretly creep into any mans hart Let him not be ashamed to confesse those thinges vnto him that hath the care of the gouerment of his soule that he may be cured by him through the word of God and wholsome Councell wherby through sound faith and good workes he may avoyde the paynes of eternall sier and obteyn the rewards of life euerlasting S. Dionysius Areopagita anno 80. Epist 6. Vehemently rebuketh Demophilus the monke because with his foot he thrust away a sinner that had submitted and prostrated himself at the knees of the priest being about to confesse his sinnes and receaue absolution from the same S. Iustine Martyr anno 150. Quaest 79. asketh a question why God permitted king Iosias to be slayne with a sworde being a most holy man and he answereth in these words Certenly Iosias had a woefull end of his life because he obeyed not the commaund of Hieremias who said vnto him by Gods commaund that he should not proceed to meet the kinge of Aegipt in battayl as Hieremias saith Wherfor that our lord might receaue him out of this world purified from his sinnes he therfore gaue him to be punished for his disobedience by the sworde of the Aegiptians S. Irenaeus anno 160. saith Lib. 4. cap. 28 in fine He tought that he should doe those thinges that were commaunded by God from the beginnig and that they should disolue the old concupiscence by good workes and follow Christ and that those things which men possesse being distributed to the poore doe make a dissolution of that concupiscence past Tacheus Maketh it manifest saying behold I giue one halfe of my goods to the poore lib. de paenit Tertullian anno 200. saith thou hast offended but thou maist yet be reconciled thou hast one to whome thou maist make Satisfaction Et infra Satisfaction is wrought by confession And a little before he saith what a foolish thing is it not to fullfill our penaunce and soe to obteyne the pardon of our sins this is as much as not to pay the price and yet to say hold on the marchandice for our lord hath appoynted to graunt pardon for this price he hath determined that a full discharge from punishment should be obteyned by this Satisfaction of penaunce homii 6. in Exod. Origen anno 230. saith if any man peraduenture being deceaued by the Diuell hath receaued such money let him not altogether dispaire for our lord is mercifull and full of compassion and desireth not the death of his creature but rather that he be conuerted and liue by penaunce weeping and Satisfaction let him blott out that which is committed homil 3. in lib. Iud. Againe See saith he how our mercifull lord mixeth his mercy with seueritie and measureth the payn it self by a iust and milde weight he doth not wherby reiect offenders but as longe tyme as thou knowest thou hast erred as longe tyme as thou hast offended so much the more humble thy selfe vnto God and satisfie him by the confession of penaunce Sermone do opere Elcemosynis S. Cyprian anno 240. saith Neither should infirmity haue any humane frailty which imbecillity could ouer come vnlesse
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
testimonie then S. Iohn 25. v. 36. Iohn Baptist. In Comm. Catech. pag. 21. To answere the objection of false miracles Vrsinus saith Those miracles whereof the enimies of the Church boast are such as not changing the order of nature may be done by the deceates of men or Diuells c. But the miracles where with God hath adorned his Church are workes either beside or against the order of nature and secundary causes and therfore they are not done but by diuyne power b Hist l. 2. c. 2. S. Bede and our Chronicles witnesse that S. Austine to proue his Doctrine wrought a miracle in restoring sight to one that was blind Which kind of miracle c Hem. in his exposit of the â—4 Psal Englished part 1. c. 6 Bede vbi supra Holinshead Chronicle the last edition vol. 1. l 5 c. 21. pag. 102. l 51 Bede Hist l. 1 c. 26 Hol. pag. 110. l. 60. M. Fox â—ct and mon. anno 1576. pag. 117. S. Bede lib. 2 c. â— Hemâ—â—gius acknowledgeth for most certeyne At which the Christian Brittans being present they were specially moued there with d S. Bede saith of the king that belieuing through the sight of many miracles he was baptized the same saith Holinâ—head vbi supra M. Fox saith They were in those tymes so certenly knowne that as S. Bede reporteth it was written in the Epitaph vpon his tombe that he was assisted by God in doing of miracles See the same in Stowes Chronocle dedicated to the lord Archbishop of Canterbury printed 1592. pag. 66. e Gregorius l. 7. epist 30. Iâ—dict 1. S. Gregory himself reporteth to Eulogious Archbishop of Alexandria saying know then that where as the English nation c. remained hitherto in infidelity I did by the help of your prayers c. send vnto that nation Austins a Monke of my Monasterie to preach to them c. and now letters are come to vs both of his health and of his worke that he hath in hand and surely either he or they that were sent ouer with him worke so many miracles in that land as they may seeme therin to imitate the power and miracles of the Apostles them selues f In his letter dated 602 See also Holinshead vbi supra pag. 192. line 25. S. Bede l. 1. c. 31 and Hol. 102. line 10. c. M. Fox a and moâ— anno 1576. pag 117 M. Godwine in his Catolog of Bish. of England pag 4 Bedel l. 2. c. 12. Fox act and mon. 1576. pag. 121 122. Hol. last edition vol. 1 pag. 108. 109. line 29. 30. c. Fox in his alphabet table of his act and mon 1576. at the word miracle lib. de vita mal cent 12. col 1633. line 39. Also he doth specially write vnto S. Austine touching miracles done by him aduising him not to glory in them but rather to consider that God gaue him that gift for the weale and good of those vnto whome he was sent c. This letter of Gregories is exstant in S. Bede and mentioned by Holinshead vbi supra in so much that M. Fox and M. Godvvin both learned Protestantes do also mention and acknowledge the miracles then wrought by Austine through Gods hand Also S. Bede M. Fox and Holinshead doe make speciall mention of the miraculous conuersion of Edvvin king of the worthumbers which happenned som six and twenty yeares after Austines foresaid coming into England which M. Fox doubteth not to place in his Catalogue of true miracles As concerning the miracles of Malachias Archbishop of Ireland and the Popes Legate no meaner a witnes then S. Bernard his very familiare friend saith of them in generall In what kind of old miracles saith he did not Malachias excell he wanted not Prophecie not reuelation not the gift of healinge and to conclude not raysing of the Dead This is also mentioned and acknowledged by the Centuristes In the booke intituled A report of the kingdome of Congo a region of Africke printed anno 1597. by M. Abraham Hartvvell seruant to the lord Archbishop of Canterbury by him dedicated to his lord l. 1. c. 1. mention is made of the discouery of that kingdome anno 1587. by Odoardo Lopaz and of the conuersion therof to the Christian faith l. 2. c. 2. and of the great and vndoubted miracles shewed by God in the presence of a whole army c. 3. In so much that M. Hartvvell in his epistle there to the reader about the midest confesseth that this conuersion of Congo was accomplished by massing priestes after the Romish manner and this action saith he which tendeth to the honour of God shall it be concealed and not committed to memory because it was performed by Popish priestes and Popish means God forbid In lyke manner M. Iohn Pory Lately of Goneuill and Catus Colledg in Cambridg in the Geographicall History of Africa by him published anno 1600. acknowldegeth and mentioneth the said miracles pag. 410. and commendeth M. Hartvvell for publishing his foresaid treatyse pag. 413. Rerum in Oriente gestinarum commentarius fol. 2. anno 15 41. pag 6. dated in Aprill 15. 56. Also it appeareth in a book intituled as in the margent That Franciscus Xauerius a Iesuit set for ward in his iourney from Lysbone to the East India for the conuersion of that nation and that the king of Portugall hearing of the great miracles that were by them there wrought sent forth his commission to his vice-Roy there to take examination therof vpon oath vpon execution whereof and certificate ther vpon accordingly made it did appeare that Zauerius in testimony and proofe of the Christian faith by him then preached and tought fol. 8. cured miraculously the dumbe the lame the deafe and with his worde healed the sicke fol. 9. and raysed sundry dead persons to life and after his death the graue being opeÌ„ned wher in his dead body for a tyme had lame buried fol 14. anno 1552. to the end his naked bones might be carried from theÌ„ce to Goa they found his body not only vnconsumed but also yeelding forth fragrant smells from whence they carried it to Goa and placed it there in the Church of S. Paul where yet to this day saith the coÌ„mentary it remaineth free from corruption witnes wherof saith that treatise are all the in habitantes of that Citty and trauaylers that repayre thither the truth hereof for matter of fact is so probable that M. Whitaker dare not in his answere there to altogether rest in deniall of it lib. de Ecclesia contra Bellarmine pag. 35â— pag. 354. but saith let not Bellarmine thinke that I doe altogether contemne these miracles I answere it may be that there haue bene such miracles in the Popish gouerment and perchance now there are the Diuell might saith he preserue for a tyme the body of Xauerius vncorrupt and yeelding forth sweet smells Heere he doth not so much deny these miracles as
ouer bouldly referre them to the worke of the Diuell Wheras yet to the contrary M. Richard Hackluite preacher in his booke of principall Nauigations c. printed anno 1599. In the 2. part of the 2. vol. pag 88. iâ—itiâ— doubteth not to afford commendable mention of that holy man Xauerius his particuler vertues and wonderfull workes in that religion These few may suffice in this place see more at large and with full answere to all obiections in the Eleuenth note of the Church translated out of Card. Bellarm. into English THE 43. ARTICLE Our Aduersaries opposing Fathers against Fathers ansvveared NOw to answere our Aduersaries last shift and which they often vse in alledging Fathers against Fathers yea and the same father against himself where vpon occasion offered they speake somthing more obscure especially if there be not had due consideration of all circumstances inducing them there vnto I answere it is no marueil if they so handle the Fathers so much against them when they spare not theire owne and chiefe Doctours in making them say what they list for their purpose Witnes Luther who saith What shall I say In praefat in Smalcaldicoâ— articulos extant in Luke Osiander epitome cent 16. pag. 253. and 254. how shall I complaine as yet I liue I wryte preach and teach publickly and dayly and yet there are enuious men not only of our aduersaries but also false brethren which say they agree with vs and yet dare bringe and bouldly alledge my owne writinges and Doctrine againe my self I yet liue seeing and hearing it although they know that I teach other wise and doe not stick to adorne their poyson with my labour c. what then will they doe after my death c. certenly I must answere to althinges whilst I yet liue c. de veritate Corporis Christian Cana pag. 76 77. Gerhardus Gâ—eschenius s saith they endeuour to make the Augustan confession which teacheth the reall presence to be Zuinglian that is against the reall presence wherfore exclayming he saith further if this had bene done in Arabia Armenia Sardinia or such like remote countryes and of former tymes this vsurpation of fraud and Historicall falshood were more tolerable But seeing say they the question is of such thinges as are done in our owne tymes and in the sight of all men whoe with a quiet mynd can indure such lyes This may suffice to shew our Aduersaries corruption in detorting vnto a wrong sense the obscure places of the Fathers But let vs as well in reading them as the holy Scriptures or such like writinges follow the aduise of S. Chrysostome who exhorting the more learned sort to the reading of holy Scriptures which other wyse were very much giuen to idle playes and gameing saith Take the book into thy hand Homil. 3. de Lazaro read the whole history and those thinges which are easie keepe in memory and which are obscure and not manifest read often And if thou canst not by diligence in reading vnderstand what is said approch vnto the wyser goe vnto the Doctour Homil. 3. in 2 ad Thessalon Againe What obscuritie is that saith he speak I pray are they not histories thou knowest that which is cleare and euident what hast thou to doe with obscurities yea in places that be dubious or obscure In Epist Theolog. epist 82. pag. 382. the aduise of Beza is not to be misliked who in his answere to na obiectioÌ„ out of Caluin saith places of one and the same writer ought often tymes to be compared together that it may plainly beseeme what was his meaning and opynion because all thinges cannot nor ought not to be spoken in all places although it be of one and thesame thinge THE 44. ARTICLE Our Aduersaries generall abiuring the Fathers and condemning their Doctrine M. Whitakers saith contra Duraeum l. 6. pag. 423. lib. de vitae Iuellâ— printedat londoâ— pag. 212. M. Fulk in his retentiue against Bristow pag. 55. The Popish religion is a patched couerled of the Fathers errours sowed to gether M. D Humfâ—e did earnestly reprehend M. Iuell for his so bould appealing to the Fathers affirming therfore of Ievvell that herin he gaue the Papistes to large a scope was iniurious to himself and after a manner spoyled himself and the Church thesame also saith M. Fulk a in Sciatagematum Satanae l. 6. pag. 296. Iacobus â—scontius a learned Protestant saith of Protestantes alledging the Fathers that some haue gon so farre as they haue euen filled all thinges againe with the Fathers and their authorities which I would to God saith he they had done with as good successe as they began it with good hope c. certenly I thinke this custome most pernitious and by al means to be avoyded c. Luther saith tom â— wittember anno 1551. lib. de seruo arbitrio pag. 434. in Ionam The Fathers of so many ages haue bene plainly blind most ignoraÌ„t in the Scriptures haue erred saith he all their life tyme so that vnlesse they were amended before their death they were neither Saintes saith he nor perteyning to the Church Pomeran a learned Protestant saith Our Forefathers whether holy or not holy I care not were all blinded with a Montanicall spirit by humane traditions and Doctrine of Diuells c. Beza in his praef vpon the new test dedicat to the prince of Condy anno 1587. they do not saith he teach purely iustification c. neither were they indeed carefull to teach Iesus Christ truly in their ghospell Beza affirmeth that euen in the best tymes the ambition ignorance and leudnes of Bishops was such that the very blind may easily preceaue how that Sathan was present and did sit ouer their assembles and Councells M. Whitaker saith b l. de Antichristo pag. 21. M. Cartwright in his 2. reply part 2. pag. 508. Peter Marâ—â—n his comm place in English part 4. pag 255. Caluin in omnes Pauli epistolas ad Hebr. c. 7. v. 9 pag. 924. and de vera eccles reforma pag. â—89 Danaeus disput part 1 pag 116. W. whit contra Duraeum l. 8. pag 567. and 773. cent 2. c. 4. col 58. l. â—0 and ceÌ„t 3. c. 4 col 77. 78. and col 48 line 15. Schult in medulla Theol. Patrum p 39. 304 466. 151. 105 98. 48. 66. 73. and 40 that as in this so in many other thinges they erred M. Cartvvright saith That diuerse of the most auncient and chiefest of them fondly imagined of Antichrist as of one singuler person Peter Martyr reproueth the Fathers in generall saying The Fathers should not with so much libertie haue seemed heere and there so to abuse the name Aulter Caluin with The auncient writers cannot be excused for as much as it is manifest that they haue declined from the pure and true institution of Christ Bellarmine alledging the Greeke and Latine Fathers in proofe of Lymbus Patrum Danaeus answering him saith
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
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
endeuour wholy to possesse this man c in respons ad Confess Lutheri Oecolampadius forewarneth Luther lest that being puffed vp with arrogancy and pryde he be seduced by the Diuell The deuynes of Tigur Zuinglians against Luther in Confess Germ impressa Tiguri anno 1544. in octaua fol. 3. In tyme past saith they Luther put forth a boke intituled breuis confessio de Sacramento in which he doth plead plainly for the hereticall Sacramentaries and most wicked men and condemneth Oecolampadius Zuinglius and all the Tigurius the booke say they is full of Diuells full of shamefull scoffinges and mockeries fol. 274. it a boundeth in anger and fury yea Luther forgeting God and his diuinity calleth vs a damnable and execrable Sect. But let him see whether by such manner of angers and wicked taunts he do not declare himselfe the Archhereticke seeing he will not nor cannot haue any Society with those that confesse Christ but how marueillously doth Luther heere bewray himself with his Diuells what filthy wordes say they doth he vse and such as are replenished with all the Diuells in Hell for he saith that the Diuell dwelleth both now and euer in the Zuinglians and that they haue a blasphemous breast insathanized and that they haue besides a most vayne mouth ouer which Sathan beareth rule being infused perfused and transfused into thesame did euer man say they heare such speeches palse from a superious Diuell himself These they Caluin against Luther The Lutherans saith he are a mad hare braind kind of people a prowde faction of Gyants Admonitione 3. ad Ioachinium westphal frantick beastes prodigiously blind desperatly impudent they are no other then falsifiers and wicked slaunderers froward more then blockish proud and also so ignorant that what is deliuered to Children in Catechisme their elder deuynes are altogegether ignorant of a brute kind of wen. who did neuer know or tast what valew the supper of the lord is of or to what end it doth tend who also haue not so much as a drope of shame in them who are as if all their whole life they had studied nothing but excommunications in all their writinges still threatning some thinge or other exceeding all the Pops scribes and Clarkes and thus rayling they hope to ouer throw the most iust cause of the ghospell Ioannes Campanus a Caluinist against Luther in Colloquijs Latinis Luth tom 2. cap. de aduersarijs fol. 154. As Certayn it is saith he there is a God so certayne is it that Luther is a Diuellish lyer The Deuynes of Heidelberg against Luther Theologi Palatini in ordinatione ecclesiastica in admonitione de lib. concordiae bergensis cap. 9. The Catechesmes say they of Luther and Brentius let them be cast out of the Church and their writinges let them haue no authority Againe Neither it is fit say they that Luther should be preferred or alledged against all auncient writers or later or according to his writing giue sentence vpon all thinges much lesse to condemne all those of heresie that doe not agree or consent with him for the whole vniuersall Church say they hath acknowledged as many of the auncient Doctours as haue liued in former ages neither doth the consent of the later giue authority to the elder but rather the elder to the later and therfore the auncient writers may be opposed against the aduersaries and not Luther or such lyke Ibid. Also for as much as Luther was not a Prophet or Elias or an Euangelist seing he hath erred in many thinges and in the Controuersie of the supper he had not the word of the lord for a rule but an old opynion of the Papacy and inuention of school men when as there are found many crafty sentences in his booke Eristicis spread abroad to inconsideratly slaunders reproches also many thinges idlely and very arrogantly spoken with out all piety and modesly scoffinge iestes in weighty matters players frumptes and vnpleasant iestes and also many thinges bitterly and iniuriously written not only against the Churches of Christ against learned holy and Innocent men but also contumelious against great princes and altogether vnworthy the person of a Christian deuyne for the causes say they Luthers bookes and sentences ought not ought not I say to be the rule of the Augustan Confession or of the Doctrine of the lords supper These they THE 51. ARTICLE The Deathes of Luther Zuinglius and Caluin Luther saith first of is owne writinges BEfore althinges saith he I do beseech the reader that these thinges he read with iudgment In praefat operum lat tom 1. In Genes cap. 19. fol. 243. yea with great commiseration and let him know that once I was a Monke yea I my self saith he doe hate my owne bookes and often tymes doe wish them to perish This he spake the yeare before his Death Again how often saith he hath my hart panted tom 2 Germ lentae fol 9. praefat lib. de abrog Missae and reprehended me and obiected against me what art thou only wyse can it be credible that all others do erre and haue erred so long a tyme haue all generations so often bene deceaued what if thou doest erre and bring so many into errour that shal be damned foreuer In Colloq mensal fol. 10. praefat supra Moreouer he saith of himself Art thou only he that hath the pure worde of God hath no man in the world thesame but thou that which the Church of God hath hither to defined and so many yeares obserued as good doest thou ouer throwe it as though it were euill ond so dissipate by thy doctrine all ecclesiasticall and Ciuil common weals I neuer put saith he these thoughtes and cogitations forth of my mynd that is that this work and businesse he meaneth his Apostacie had neuer beene begunne by me for what a great multitude of men haue I deceaued by my Doctrine I neuer had a greater and a more grieuous temptation therefor my preaching Because saith he I thought with my self thou hast stirred vp all this tumult in which temptation I haue beene drowed euen to hell it self agayn because I haue entred into this cause saith he now I must look vnto it and of necessity say it is iust if you ask a reason Doctour Luther will haue it so Sic volo sic tubeo sit pro ratione voluntas so I will so I commaund it let my will stand for a reason for wee will not be schollers but maisters and iudges of Papists yea wee will once proteruire insultare be malapert and insult ouer them I Doctour Martyn Luther saith he an vnworthy Euangelist of our Lord Iesus Christ doe say and affirme this article saith a lone vvith out vvarkes doth iustify before God the Roman Emperour shall suffer it to stand and remayne the Emperour of the Turkes the Emperour of the Tartares the Emperour of the Persians the Pope of Rome Cardinales Bishops
Priestes In Colloquijs Mensal fol. 241. tom 5. Germ. fol. 241. Monkes Nunnes Princes Lordes the whole would withall diuells I say shall permitt it and moreouer they shall haue hell fier ouer their heads and I will giue them no thanks for their payns let this be my instinct from the holy ghost of Doctor Luther and my true and holy ghospell Death of Luther Cochleus in vita Lutheri Luther was taken away by a subdayn death for when he had bine ioyfull and well at a rich supper and by his merry conceites had prouoked his frinds to much laughter that same very night he dyed Death of Zuinglius Oecolompadius Gualter saith In Apologia pro Zulnglio c. fol. 32. Zuinglius dyed in warre against Catholickes and armed in the field and these our excellent censurers saith he doubt not to pronounce Zuinglius himself to be dead in sinne and therfore the sonne of Hell And a little after at Basil Cochleus in Actis Lutheri 1531. his spirituall brother Oecolampadius being well at night when he went to bed was found the newt morning dead by his wyfe Also Andreas Corolostadius was slaine by the diuell as the ministers of Basil write in an epistle which they published of his death Death of Caluin Conradus Schlusselburge a Lutheran superintendent of the Diocesse of Ruceburge Io Theolog. Caluinista l. 2. fol. 72. and generall ouerseer and coÌ„troller of the ad ioyning Churches of Megaplensis saith God in the rod of his fury visiting Caluing did horribly punish him before the fearfull hour of his vnhappy death for he so strocke this hereticke so he tearmeth him in regard of his Doctrine concerning the Sacrament and that God is the author of sinne with his mighty hand that eating both himself and all his Bolsecus Cochlaeus alij oculares testes 2. Machab. 9 5.9.10 and Act. 12.23 detesting God and the day of his birth despairing with horrible blasphemies against the Saints and calling vpon the Diuell so breathed out his soule he dyed saith Conradus being consumed by lyce and wormes a kind of death wherwith God doth often stricke the wicked as he did Antiochius in the Machabes and Herod in the Actes of the Apostles increasing in a most loath some vlcer about his priuie partes so as none present could indure the stenche The thinges are obiected to Caluin by publyke writing in which also horrible thinges are declared concerning his lasciuiousnes his sundry abhominable vices and Sodomiticall lustes For which last he was by the magistrate at Noyon vnder whome he liued branded on the shoulder with a hoate burning iron wherevnto as yet I see no sound or cleare answere Heere Deare Mother I haue made a summarie Collection of what soeuer I could imagine to make for your Satisfaction in this so weightie a matter as the happines of your owne with the soules of your whole family and friendes for all eternity not dilating or making any application of the least article but rather leauing all to your discret iudgment to comment vpon so plaine euident and perspicuous atext where you may as the darknes of Egypt euen feele the truth with your hand This course I haue the rather imbraced to avoyde tediousnes in so copious a matter and where that sentence of our Sauiour may most aptly be applyed Luke 19. V. â—2 By thyne owne mouth I iudge thee O naughtie seruant Our earnest prayer and whole deuotion night and day for a good successe Amen But for your last farwell take this sentence of S. Augustine vpon the Fathers and Doctours of the primitiue Church Lib. 2 contra Iulianum Those Bishops saith he were learned graue holy most earnest defenders of the faith and truth against all tatling vanities in whose senteÌ„ce learning libertie c. thou can'st not despise any thinge Ibidem Again The auncient Fathers saith he sought not friendshippe either with vs or you nor yet were at enmytie with either of vs with vs or you they were not offended neither vs nor you did they pittie but what they found in the Church that they held what they had learned that they taught what themselues had learned of their fore Fathers thesame they deliuered to their Children These that best most worthy learned As Cal. c. in the 3. troâ—tysc confesse and sincere witnes of all Antiquity yet that euer was since the Apostles tymes or is lyke to follow after him S. Austine wherby you may collect that these Fathers aught only what they had from tyme to tyme from the Apostles yea Christ himself contrariwyse yours the Phansie of their owne brainsicke inuention neuer heard of before I mean in frameing a religion of so many old condemned heresies composed into one neuer before held by any one particuler person Deere Mother Brethren and Sisters with the rest my good frinds once more I humbly take my leaue of you heseeching you all to make some good vse of these my paynes for vndoubtedly if they turne not to your good they will much dommage you and that through your owne default for what saith our Sauiour if I had not come and spoken vnto them Iohn 15 2â— they should not haue sinned but now they haue no excuse for theire sinne So plain is this matter made vnto you wherfore I pray let not me be a meanes to increase your sinne and consequently your future torment Far Well FINIS