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
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
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
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
the yeare of our Lord 430 the Catholickes of our tyme against the Syrene inchantments of all perswading nouelists notwithstanding their colourable reuerence of Scripture so frequently by them alledged in defence of their innouations to the contrary This auncient father then saith of nouellistes n lib. aduer haer Paulo post initium after the edition thereof with Dionysius Areopagita his workes printed at LyoÌ„s 1572. pag. 660. 661. 662. what doe they promise but a new and vnknowne doctrine for thou maist heere some say come yee foolish and miserable whoe are commonly called Catholickes learne yet the true faith which no man vnderstandeth but wee which hath lien hid this many ages but now of late is reuealed and made manifest c. are not these the wordes of that harlote And a little after he premonisheth to the contrarie saying keepe the depositum or pledge what deposituÌ„ that is that which is committed vnto thee not what is inuented by thee what thou hast receaued not what thou hast excogitated a thing not of witt but of learning not of priuate vsurpation but of publicke tradition And againe o this is as it were solemne and lawfull withal heresies alwayes to reioyce at Prophane nouelties and abhorre knowne antiquitie but on the contrary this is almost proper to Catholikes to keepe the sayinges and writinges of the holy fathers to condemne prophane nouelties c Also hee saith p Ibidem heere perchaunce some man will ask whether heretiques doe vse the diuine testimonies of scripture yea certeinly they vse them and that vehemently for thou maist see them fly through euery leaf of the holy law c. they doe neuer almost bring any thing of their owne but they labour to shadowe it with the wordes of scripture but they are so much the more to be feared and taken heede of And againe but if some man should â—â—tean q Ibidem pag. 975. and after the other edition c. 37. heretique which do h persuade him to such thinges how dust thou proue it vpon what grounde doe you teach it that I ought to foresake the vniuersall and auncient faith of the catholicke Church presentlie he answereth it is written and forthwith bringeth a thousand testimonies a thousand examples and a thousand authorities from the law the Apostles Prophets c. THE 15. ARTICLE The visible head of the Church c. SCRIPTVRE a Deut. 17.12 HEe that will not obey the commaund of the priest let him dy by the decree of the iudge b Matt. 16.18.19 Thou arte Peter and vpon this rocke will I build my church c. and I will giue vnto thee the keyes of the kingdome of heauen c. c Luc. 22 2â— I haue prayed for thee that thy faith faill not and thou being conuerted confirme thy brethren d Iohn 21 1â— Feed my lambes feed my sheepe e Act. 2.14 Peter standing with the eleuen lifted vp his voice and said vnto them c. vpon this place S. Chrysostomo saith thus how doth hee regard the flocke committed vnto him by Christ what a prince is he in this societie euery where he beginneth first the speake and Iohn euery where holdeth his peace But Peter giueth account for him also FATHERS The first therfore of the Greekes is Origen for Dionysius Clement Anacletus and such like Bishops of Rome I omitt because our aduersaries do not admit them who liued anno 230. and saith f in cap. 6. ad Rom. Although the whole care of feeding the sheepe was committed to Peter and the church was founded vpon him as vpon the ground yet there was no confession of any vertue exacted of him saue only of charitie Eusebius anno 330. saith g M. Chronico 44 yeare of the birth of our Sauiour The Apostle Peter borne in the countrey of Galile And first high priest of the Christians where wee are to obserue the difference which Eusebius putteth betweene Peter and the Bishops of other Citties for of Peter he doth not say the first Bishop of the Romans as he saith in the same place of Iames The first Bishop of Hierusalem ordayned by the Apostles was Iames the brother of our Lord. And of Euodius he saith Euodius was ordayned first Bishope of Antioch Hee speaketh not so of Peter but cals him the first high priest of the Christians And againe he calleth Peter h lib. 2. hist c. 14. the most approued and greatest of all the Apostles prince of the chiefe Apostles and captaine and and Master of the armie of God What other meaning can it beare to be captaine of the army of God then to be heade of the church militant S. Basil anno 380. speaking of Peter saith i Serm. de iudicio Del. he is blessed what was placed in authoritie ouer the rest of the Disciples and to whome the keyes of the kingdome of heauen were committed c. k de moderatione in disputationibus seruanda S. Gregory Nazianzen shewing that there must be an order in all thinges taketh an argument from the Apostles whoe although they were all great yet they had one chief ouer all saith he you see how amongst the disciples of Christ all of theÌ„ indeed being great and of high degree and worthy election this maÌ„ was called the Rocke and had the foundations of the church committed to his charge and the rest of the disciples were content to be his inferiours S. Epiphamus Anno 390 saith k he res 51. He chose Peter to be the captayne of his Disciples And againe l in Ancorato this is he to whome it was said feed thou my lambes to whome the sheepfold was committed Cyrillus Hierosom anno 350. m Catech. 2. calleth Peter the most excellent Prince of the Apostles n lib. 12 in Ioannem cap 64 in Thesâ—â—ro si D Thomae credimus â—â—n opusculo conâ—rra Graecos Cyrillus Alexand. anno 4â—0 saith how the Prince and head of the rest first crieth out thou arte Christ the sonne of the liuing God And againe As Christ saith he receaued the scepter of the Gentiles church from his father going forth leader of Israel ouer all principallitie and power ouer all whatsoeuer it be that a uery thing might be subiect vnto him so did he committ fully and wholy vnto Peter and his successours Christ gaue that which was his owne to no other but to Peter himself only S. Chrysostome saith o hom 11. in matth he ordayned Peter to be the Pastour of the church which was to be And a little beneath God can only graunt that the Church which is to be notwithstandnig so many so great waues rushing out with their force one auery side do remaine immoueablâ— whose pastour and head behold the name of head vnheard of with Caluin is a fishermaÌ„ of meane degree And a little beneath The father did put Hieremie over one people p hom vlt. in IoaÌ„nem but Christ
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
English translation A translation that taketh away from the text that addeth to the text that some tymes to the changing or obscuring of the meaning of the Holy Ghost Also calling it A translation which is absurde and senslesse peruerting in very many places the meaning of the holy Ghost Not without cause therfore did his Maiestie affirme that he could neuer yet see a Bible well translated into English See the Sume c. vt supra The Catholicke translation acknovvledged for the best BEza saith of S. Hierome g in cap. 1. S. Lucae v. 1. The old interpreter saith he seemeth to haue intetpreted the holy bookes with marueilous sincerity and religion And in another place h Praef. noui test anni 1556. the vulgar translation I doe for the most part imbrace and preferre before all others M. D. Humfrey saith also of S. Hierome i de ratione interpretat lib. 1. pag. 74. The old interpreter saith he seemeth sufficieÌ„tly bent to follow the proprietie of wordes and he doth it in deed to carefully which notwithstanding I suppose him to haue done not of ignorance but out of religion and conscience k pag. 179. Which is no fault as M. Humfrey himselfe testifieth in the same place saying In Prophane writinges a man may rainge more freely and depart from the wordes in Canonicall Scripture no such licence is tolerable for it is not lawfull for man to alter the tongue of God These hee Carolus Molinaus l in Luc. 17. professeth to preferre the vulgar translation or edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before Iohn Caluin and all others That famous Protestant writer Conradus Pelicanus saith m in praefat in psalterium anni 15â—4 Wee find the vulgar edition of such excellencie learning and to agree with the Hebrew truth touching the sense that I doe not doubt but the greeke and Latin interpreter were most learned yea most pious and of a true Propheticall spirit M. Whitâ—ker hauing changed his former vehement stile else where against S. Hieromes translation saith in his answere to M. Reynoldes n pag. 214 S. Hierome I reuereÌ„ce Damasus the Pope I commend and the worke I coÌ„fesse to be godlie and profitable to the Church in his answere to M Bâ—uges c pag. 94 M. D. Cauell saith the vulgar translation was vsed in the Church one thousand and three hundreth yeares since and doubteth not to preferre it before all others In so much that wheras the English translations are manie and among themselues disagreeing he concludeth that of all those o pag 91. the appoued translation authorized by the Church of England is that which commeth nearest to the vulgar is commonly called the Bishops Bible o truth most strong Sacred and inuiolable p Austin coâ—â— Donâ—tist poâ— Collat cap. 24. more forceable as S Austine obserueth to wringe out confessioÌ„ then any rack or torment To conclude therfore although wee should graunt them to haue agreed vpon some one translation yet their disagreement in the sense therof is farre greater And as q pag 5â— M. D. Reynoldes saith in his coÌ„ference with M. Hart It is not the shew but the sense of wordes of Scripture that must decide controuersies And S Hierome saith r in Epist ad Talat The Ghospell is not in the word but in the sense not in the Barke but in the sappe not in the leaues of the wordes but in the roote of the meaning THE 12. ARTICLE The Church cannot nor ought not to haue erred SCRIPTVRE a Esale ca. 59.21 THis is my league with them saith the Lord my spirit which is in thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth the mouth of thy seed the mouth of thy seedes seed saith the Lord froÌ„ hence forth for euer more b Ibid. ca. 60. verb. 1. l. 20. Whearas thou hast bene forsaken enuied and vnfrequented I will make thee saith God to arise into an euerlasting height so as thou shalt sucke the milke of other nations and the brestes of princes and thou shalt know that I thy God am thy Sauiour and defender thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue for euer c psal 88. verb. 37.38 his seede shall coÌ„tinue for euer his throne as the sunne in my sight and as the moone persite for euer d Daniel 2 44. But in the dayes of those kingdomes the God of heauen will rayse vp a kingdome that shall not be dissipated foreuer and it shall stand for euer And e cap. 7.14 his power is a power for euer which shall not be takeÌ„ away his kingdome which shall neuer be corrupted f Matth. 1618. And I say vnto thee that thou arte Peter and vpoÌ„ this rocke will I build my Church and the gates of Hell shall not preuail against her g Luc. 22.32 But I haue prayed for thee that thy faith fail not and thou being conuerted confirme thy brethren h Iohn 14.16 And I will aske the Father and he will giue you another paraclete which shall remaine with you foreuer the spirit of truth i Ibid. c. 1613. But when that spirit of truth shall come he will teach you all truth k Iohn 17.9.11 â—aske not for the world but for those whome thou hast giueÌ„ me c. holy Father keepe them in thy name whome thou hast giuen me c. I do not aske for these onlie but for those also which shall beleeue in me by their word l Iohn 14.26 The holy Ghost whome the Father will send in my name he shal teach you all thinges m Mat. 28 20. And behold I am with you all dayes euen to the comsummation of the world n Tim. 3.15 The Church of the liuing God is a piller and fountion of truh o Luc. 1 3â— There shal be no end of his kingdome Heere wee must confesse either that these thinges shal be performed hereafter or haue bine already or god is to be accused of alye If you answere that they haue bine performed I demaund when yf you say in the Apostles tyme I demaund how it chauceth that neither then the knowledg of God true religion was altogether perfit and afterwardes in so short aspace vanished away which was promised to be eternall so aboundant that it should sucke the milk of other natioÌ„s that the sound or doctrine thereof should spread vnto all partes of the erath as indeed you all say earnestly maintayne the Messias which should plant this Church according to you is not yet come and consequenly our Sauiout was not the true Messias but that our Sauiour was the true Messias and did once plant his true Church you deny not that this Church cannot erre I haue proued that it hath not
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
to wit Baptisme Confirmation Eucharist Penaunce Extreame vnction Order and Matrimonie in number Seuen are instituted by God himself and conteyned written in his worde SCRIPTVRE Baptisme a Iohn 3.5 VNles a man be borne againe of water and the Spirit he cannot enter into the kingdome of God Confirmation b Actes c. 8.17 read also cap. 19.6 Then did they impose their handes vpon them and they receaued the holy ghost Eucharist c Iohn 6.51 If a man eat of this Bread he shall liue for euer Penaunce d Iohn 20. v. 22. â—â— And he saith to them receaue yee the holy ghost whose sins you shall forgiue they are forgiuen them and whose you shall reteyne they are reteyned Extreame Vnction e Marke 6.13 And they did annoynt many sicke with oyle and they were healed f Iames 5. v. â—4 15 Is any man sicke amonge you Let him bring in the priestes of the Church and let them pray ouer him annoynting him with oyle in the name of our lord Order g 2. Tim. 1. v. 6. Resuscitate or stirre vp the grace of God which is in thee by the imposition of my handes Matrimonie h Matth. 19. v 6. Which God hath ioyned to gether let noe man separate· i Ephes 5.6.12 This is a great Sacrament FATHERS But because Baptisme and the Eucharist or as you tearme it the lords Supper are acknowledged and receaued by all Heretickes of these latter tymes for Sacraments there shall need no further labour in proofe of them wherefore wee come vnto the rest Confirmation k lib de resurrection câ—â—â—â—s Tertullian anno 200. rancketh Confirmation in the same Order with Baptisme and the Eucharist saying The flesh is washed that the soule may be cleansed the flesh is annoynted that the soule may be sanctified the flesh is signed that the soule may be fenced the flesh is shadowed by the imposition of handes that the soule may bee nlightned with the spirit the flesh doth feed vpon the body of Christ that the soule may be fatted with God Againe l lib de praescriptor haereticor he doth Baptize certeyne to witt belieuers and his faithfull there he doth signe his souldiers in the forhead Againe m lib. de Baptismo after the hand is imposed with benediction calling and inuiting the holy ghost S. Cyprian anno 240. saith n lib. 1. epist vlt. he that is baptized must of necessitie be annoynted Also speaking of Baptisme and Confirmation he saith o lib. 2. epist 1. Then they may be sanctified and be the sons of God if they be borne in both Sacramentes The Author of the Sermons of Christes Cardinall workes saith p Sermo de vnct Chrismatis By the benefit of this annoynting both diuine wysdome and vnderstanding is giuen vs Councell and strength doth come froÌ„ heauen knowledg pietie and feare is infused by supernall inspirations being annoynted with this oyle wee contend with spirituall wickedneses S. Pacianus anno 350. saith q lib. de Baptismo sins are purged by the font the holy ghost is infused from aboue by Chrisme But wee obteyne both by the hand and mouth of the prelate S. Ambrose anno 380. saith r lib. 3. de Sacramentis ca. 2. The spirituall signe followeth because it followeth vpon the forehead that their may be perfection when the holy ghost is infused at the inuocation of the priest Againe Å¿ lib. de initiandis mysterijs cap. 7. keepe what thou hast receaued God the Father hath signed thee our lord Iesus Christ hath confirmed thee S. Hierome anno 380. after he had said t Dialog contra luciferianos that Bishops doe giue the holy ghost to the baptized by imposition of hands he addeth Doest thou aske where it is written in the Actes of the Apostles but although there were no authoritie of Scripture the consent of the whole world in this matter might be for a praecept S. Augustine anno 400. speaking of confirmation and the chrisme which is accustomed to be vsed in it saith u lib. 2. cont lit Petil. cap. 104. In this oyntment Petilianus will interpret the Sacrament of crisme which in respect of visible signes is holy as Baptisme it self is but it may be in the most wicked men Et infra discerne therfore the holy visible Sacrament which may be both in the good and in the bad to these for a rewarde to them vnto iudgment c. Penaunce Tertullian anno 200. saith x lib de paenit In the entrance God placed the second penaunce which lyeth open to all that knocke S. Cyrill anno â—50 saith y lib. 12. in Ioan c. 56. sins are for giuen two wayes by the priestes as the ministers of God and by Baptisme and pennaunce S. Cyprian anno 240. saith z S. Cyp. vel quicumque author est Ser. de ablutione pedum after Baptisme which for it reuerence doth not permit to be iterated thou hast renewed an other font S. Ambrose anno 380. saith a 5. Ambr. lib. 1. de paeâ—â—â— cap. 7. why doe you baptize If sins be not for giuen by a man for as in Baptisme theire is remission of all sinns neither doth it make any thing whether this right be giuen them by pennaunce or the font Let priestes chalenge it for one and the same is in both mysteries S. Victor Viscensis anno 486. saith b lib. 2 de persecut wandal To whome do you leaue vs wretches whilst you goe to your crownes whoe shall baptise these little ones in the euer lasting waters whoe shall giue vs the office of pennaunce and loose vs being bound from the bonds of our sins by the mercy of reconciliation because vnto you it is said c Matt. 18 12 What soeuer you shall loose vpoÌ„ earth c. S. Chrysostme anno 380. saith d lib. 3. de Sacerdotio Neither only when they regenerate you but alsoe afterwardes they haue power to for giue your sins S. Leo anno 440. saith e Epist 9â— ad Theodor. The manifould mercy of God doth so help such as fall that not only by the grace of baptisme but also by the medicine of pennaunce the hope of eternall life is repayred S. Hierome anno 380. saith f lib 1. contra Pelagian Let him be redeemed by the blood of our Sauiour either in the howse of Baptisme or in pennaunce which imitateth the grace of Baptisme Againe g lib. 2. That it is written the blood of Christ doth cleanse vs from all sine is to be taken as well in confession of baptisme as in the clemencie of pennaunce Againe h Epist ad Heliodorum God for bide that I should speake any euell of them whoe succeeding the degree of the Apostles doe consecrate the Bodie of Christ with a holy mouth by whome also wee are made Christians who hauing the keyes of the kingdome of heauen doe iudge after a sort before
suffered because the offender doth after wards reiect them and they may very well be purged by satisfaction THE ADVERSARIE The i Cent. â— col 127. l. 40. See also M. VVhitaker contr camp rat 5. pag 78. and himself also alledged in M Fulkes def of the English traÌ„slations ca. 13 pag. 68. Centuri-wryters affirme that penance or satisfaction was inioyned according to the offence and that the same Fathers thought by such their externall discipline of life to paye the paynes due vnto sins and to satisfie Gods iustice and that not Cyprian only but almost all the holy Fathers of that age were in that errour k Toby 129. Almes doth deliuer from death and doth purge all sinne Againe l cap 410. Almes doth deliuer from death and suffereth not the soule to goe into darknes m Ecclesiâ—sticus cap. 333. Water quencheth burning sier and almes resisteth sinnes This place of Ecclesiasticus and the other of Toby are so euident that the ministers of lincolne Diocesse say n in their abridgment c. pag. 76. The twoe places of Toby and ecclesiasticus tend daungerously to the iustifying of the merit of almes deeds LVTHERS DOCTRINE in assert articulor art 5. I mortally hate saith he and earnestly desire that terme satiefaction to be taken quite away which not only is not found in scripture but it hath a daungerous sense as if any man could satisfie God for his sin when as he doth freely pardon althings wherfor saith he I said that true satisfaction is not found neither in the scriptures nor in the fathers in Apolog. confessionis Augustanae art de coÌ„fess satisfactione Philipp Melanchthon Luthers Schollâ—r saith But yet our aduersaries saith he confesse that satisfactions doe not profit vnto the remission of the fault but doe fame that satisfactions profit to redeeme the paynes either of purgatorie or other payns Et infra this is ameere fiction and a thing newly inuented without authoritie either of scripture or auncient ecclesiasticall writters Againe in locis commun tit de satisfactione prope finem de carnis mortificationibus such manner saith he of voluntarie mortifications or tormentings belonge vnto that rule in vayne do they worship me with the commaundements of men also it is against these precepts Thou shalt not Kill and that Giue honour to the body who euer heard of a more sweeter ghospell then this of Luthers CALVINS DOCTRINE They assigne saith he the thirde place of satisfaction in penance lib. 3. instit cap. 3. ¶ 30. wherof whatsoeuer they bable it may all be confuted in one word they say it doth not suffice the penitent to abstayne from sins past to amend his manners vnlesse he doe satisfie God for that which he hath committed they say there are many helps wherby wee may redeeme our sins as teares fastinges oblations and the offices of charity And a little after against such lyes I oppose free remission of sins and that which is gratis then which there is nothing more clearly mentioned in the scriptures what I pray you hath Christ done for vs if the punishment for sin should still be exacted for when wee say that he suffered for all our sinnes vpon the crosse wee signifie no other thing then that he died with that payn and reueunge which was de for our sinnes Et infra I know that they speake yet more subtilly when as they distinguish betweene eternall payne and temporall paynes but in that they say temporall payne is a certayne punishment which God doth take as well of the body as the soule excepting only eternall death this restraint doth little availe them Again ¶ 38. all those thinges which doe euery where occurre in the writings of the fathers coÌ„cerning satisfaction do little moue me I see indeed that many of them yea I will speake plainly almost all whose bookes are now extant that in this matter they did either erre or speake to bitter and harsh ¶ 39. Againe But they called it for the most part satisfaction not a recompence which should be rendered vnto God but a publike testification wherby such as were punnished with excommunication when they would be receaued into communion againe they did make their penance knowne vnto the church And a little after confessions and satisfactions which are at this day in vse tooke their beginning from that old ceremonie indeed a viperous broode wherby it is come to passe that there is not so much as a shadow left of any better custome I know that the auncient writters did speake sometyme to hardly in this matter neither peraduenture as I said euen now did they erre therein lib. 4 cap. 12. ¶ 8. Againe the immodest authority saith he of the auncient writers can by no means be excused which doth altogether swarue and dissent from the precept of God and is very daungerous where also he saith that S. Cyprian was not so strickt but S. Chrysostome was more exact THE 37. ARTICLE Of the Single life of Priestes and Clergie men THE CATHOLICKE DOCTRINE Virginitie and single life is farre more excellent and conuenient for diuine exercices them wedlocke or matrimonie wherfor it doth chiefly become priestes and the ministers of the church to be so and that they are iustly bound vnto it by holy Cannons and vow SCRIPTVRE a Exod. 19 1â— BE ready against the third day and come not neere your wiues b Matth. 19.12 And there are Eunuches which haue gelded themselues for the kingdome of heauen c cap. 22. v. 30. In the resurrection neither shall they marrie or be married but are as the Angels of God in heauen d 1. Cor. 75. v. 7. Defraud not one an other except perhaps for a tyme by consent that you way giue your selues to prayer c. I would all men to be as my self to witt vnmarried FATHERS e lib. de virgin extremo S. Athanasius anno 380. saith O virginitie a neuer fayling riches an immortall crowne the temple of God the Dwelsing howse of the holy ghost a pretious pearle inuisible to the world the ioy of the Prophets the glory of the Apostles the life of Angels the crowne of Saintes f lib. de virginibus S. Ambrose anno 380. saith lett no man maruail if they be compared to Angels which are coupled with our Lord. g Catechesi 12. S. Cyrill Hierosol anno 350. saith let vs not be ignorant of the glory of chastity for it is an Angelicall crowne yea this perfection is aboue man h in 2. Dialogo b. Suâ—pitius anno 420. saith o blessed beauty and worthy of God i lib. de virginitate cap. 31. S. Austine anno 400. saith Therfore when professors of perpetuall continency shall compare themselues vnto those that are maried they shall find that according to the scriptures they are farre inferiour vnto them both in worke desert vow and reward also then presently doth that saying come