Castalio in defen trans pag. 170. Castalio that learned Calvinist and most learned in the tongues reprehendeth Beza in a whole Book of this matter and saith that to note all his errours in Translation would require a great volume And Mr. Parkes saith [x] Parks in his Apology for three testimonies of Scripture c As for the Geneva Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or else utterly prohibited All which confirmeth King James his grave and learned Censure in his [y] In the Conference before his Majesty pag. 46. thinking the Geneva Translation to be worst of all and that [z] Ibid. fol. 47. in the marginal notes annexed to the Geneva Translation some are very partial untrue seditious c. Lastly concerning the English Translations the Puritans say [a] Master Christopher Carlile in his Book that Christ descended not into Hell pag. 116. a. 117 c. Our Translation of the Psalms comprised in our Book of Common Prayer doth in addition subtraction and alteration differ from the truth of the Hebrew in two hundred places at the least In so much as [b] Purita Petiti to his Majesty pag. 76. initio they do therefore profess to rest doubtful whether a man with a safe conscience may subscribe thereto And Master Carlile saith of the English Translators that they have [c] Carlile pag. 118. depraved the sense obscured the truth and deceived the ignorant that in many places they do detort the Scriptures from their right sense And that they shew themselves to love darkness more than light falshood more than truth And the Mininisters of Lincoln [d] In their Book delivered to King James 16. of Decem. pag. 11. Diocess give their publick testimony tearming the English Translation a Translation that taketh away from the text that addeth to the text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did his Majesty affirm [e] In the confer before his Majesty fol. 46. that he could never yet see a Bible well translated into English Thus far Brereley 34. Pu. Now let Protestants consider duly these points First Salvation cannot be hoped for without true Faith Faith according to them relyes upon Scripture alone Scripture must be delivered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certain than a most certain possibility to erre and no greater evidence of truth than that it is evident that some of them embrace falshood by reason of their contrary translations What then remaineth but that truth faith salvation and all must in them rely upon a fallible and uncertain ground How many poor souls are lamentably seduced while from Preaching Ministers they admire a multitude of texts of Divine Scripture but are indeed the false translations and corruptions of erring men Let them therefore if they will be assured of true Scriptures fly to the alwaies visible infallible [f] St. Aug. l. 4. de Trinit c. 6. saith Contra rationem nemo sobrius Contra Scripturas nemo Christianus Contra Ecclesiam nemo pacificus senserit Catholick Church against which the gates of Hell can never so far prevail as that she shall be permitted to deceive the Christian world with false Scriptures Translations or Interpretations wherein there is a main and clear difference between us Catholicks who rely upon an infallible and living Guide the Church and Protestants who believe not only every private man but the whole Catholick Church to be fallible and subject to error and if it were but for this cause alone we ought to believe the Catholick Church to be infallible without the belief whereof we can have no absolute certainty what Books be Canonical nor what is the certain interpretation of them and the end of all will be that we cannot believe Christian Faith to be infallible and certainly true in so much as Luther himself by unfortunate experience was at length forced to confess thus much saying [g] In lib. cont Zuingl de ver ta Corporis Christi in Eucha If the world last longer it will be again necessary to receive the decrees of Councels and to have recourse to them by reason of divers interpretations of Scripture which now reign On the contrary side [h] Brereley tract 1. sect 10. subdivis 4. pag. 259. as our learned adversaries do thus agree to disagree in their own translations mutually condemning as before each other so also have they upon a second and more advised consideration afforded honourable testimony of our vulgar Latin translation had from Rome which Master Witaker otherwise in splene and spirit of contradiction tearmeth [i] Whitaker in his answer to Mr. Reynolds Preface pag. 2. fine 26. initio an old rotten translation c. full of faults errors and corruptions of all sorts [k] Whitaker de Sacra Scriptura quaest 5. c. 11. pag. 543. initio then which nothing can be more faulty or desteined and [l] Whitaker in his answer to Mr. Reynolds pag. 223. fine vide pag. 218. fine of all others most corrupt To this purpose Beza saith [m] Beza Annot. in Cap. 1. Lucae ver 1. The old Interpreter seemeth to have interpreted the holy Books with mervyllous sincerity and Religion Vetus Interpres videtur summa Religione sacros Libros interpretatus which Religious observation of the old Interpreter is acknowledged in like sort by D. Humfrey de ratione interpret l. 1. pag. 74. where he saith Proprietati verborum satis videtur addictus vetus Interpres quidem nimis anxiè quod tamen interpretor Religione quadam fecisse non ignorantia Also Beza further saith in praefat novi Testam Anni 1556. Vulgatam editionem maxima ex parte amplector caeteris omnibus antepono the vulgar Edition I do for the most part imbrace and prefer before all others Carolus Molinaeus in nov Testam part 30. signifieth his no less answerable liking thereof saying aegerrimè à vulgari consuetaque lectione recedo quam etiam enixè defendere soleo I can very hardly depart from the vulgar and accustomed reading which also I am accustomed earnestly to defend In so much as he professeth [n] See Molinaeus in Luc. 17. to prefer the vulgar Edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before John Calvin etiam Joannis Calvini omnibus aliis and all others Whereto might be added the like further answerable commendation thereof given by that famous Protestant Writer Conradus Pelicanus who in praefat in Psalterium Anni 1534. saith Tanta dexteritate eruditione fide Hebraica quoad sensum concordare deprehendimus vulgatam editionem Psalterii ut eruditissimum pariterque piissimum verè Prophetali Spiritu fuisse interpretem Graecum Latinum non dubitem And
to be good with whatsoever words it be ministred so the same be not in the name of Man but God So Luther tom 2. Wittemberg in lib de captivit Babylon cap. de Baptismo fol. 75. a. initio saith Quocunque modo tradatur Baptismus modo non in nomine Hominis sed in nomine Domini tradatur verè salvum facit imô non dubitem siquis in nomine Domini suscipiat etiamsi impius Minister non det in nomine Domini verè Baptizatum esse in Nomine Domini 5 Concerning the [r] Brereley tract 2. cap. 2. sect 10. subdivis 8. sufficiency of our Redemption by our Saviours Passion in his humane nature upon the Cross Luther taught thus far to the contrary as that not only the Humane Nature of Christ sufferd for us for saith he in affirming but so much Christ is a Saviour of vile and small accompt and needeth himself also a Saviour [Å¿] Luther in confessione majori de Coena Domini Cum credo quod sola humana natura pro me passa est Christus ille vilis nec magni pretii Salvator est Imo ipse quoque Salvatore opus habet but also that the [t] Luther de Consiliis Part. 2. saith of the Zuingliand Pertinacissimè contra me pugnabant quod Divinitas Christi pati non posset Divinity of Christ did suffer which is so intollerable and grosse that it is specially contradicted by divers learned Protestants as Zuinglius Hospinianus D. Barnes Beza Czecanorius in Brereley pag. 403 404. and affirmed to be an old condemned opinion in Apollinarius and Eutiches and contrary to the Prophets Apostles and all true Believers To this we may adde Luther's wicked Doctrine concerning our Saviour's descending into Hell there also for to suffer Torments in Soul after his death Thus Luther tom 3. Wittemberg in Psalm 16. fol. 279. a. post med saith Christus sicut cum summo dolore mortuus est ita videtur dolores post mortem in inferno sustinuisse ut nobis omnia superaret c. And see this opinion confessed in Luther by Fulke in his defence of the English translation of the Bible cap. 7. pag. 204. See Brereley tract 2. cap. 2. sect 10. sub 8. at 16. pag. 205. it should be 405 6 Conterning Luther's [u] Brereley tract 2. cap. 2. sect 10. subdi 9. contempt of the antient Fathers and his own great undertaking knowledge he saith [x] Luther in libro ad Ducem Georgium And see his like saying in Colloquiis Litinis cap. de consolatione And ad cap. 1. dd Galatas tom 5. Wittemberg fol. 290 b. He saith Esto Ecclesia Augustinus alii Doctores item Petrus Apollo imo Angelus è Caelo diversum doceant tamen mea Doctrina est ejusmodi quae solius Dei gloriam illustrat c. Petrus Apostolorum summus vivebat docet extra Verbum Dei And after the English Translation fol. 33. b. paulo post med and 34. a. initio and in libro de servo arbitrio contra Erasmum in the first Edition thereof He saith if not most arrogantly judge Deponite quicquid armaturae suppeditabunt Orthodoxi veteres Theologorum Scholae authoritas Conciliorum Pontificum consensus tot saeculorum ac totius populi Christiani nihil recipimus nisi Scripturas sed fic ut penes nos solos sit certa Authoritas interpretandi Quod nos interpretamur hoc sensit Spiritus Sanctus quod afferunt alii quamvis magni quamvis multi à Spiritu Satanae â—lienata mente profectum est See this Saying alleged in Nullus Nemo G. 6. pag. 153. And in Cnoglerus his Symbola tria pag. 152. And Luther tom 2 Wittemberg fol. 486. b. fine saith Ego verò hoc libro non contuli sed asserui assero ac penes nullum volo esse judicium sed omnibus suadeo ut praestent obsequium Since the Apostles times no Doctor or Writer hath so excellently and cleerly confirmed instructed and comforted the Consciences of the Secular States as I have done by the singular grace of God This certainly I know that neither Austine nor Ambrose who yet are in this matter the best are equall to me herein And again tom 7. in serm de eversione Hierusalem fol. 271. a. The Gospel is so copiously preacht by us that truly in the Apostles time it was not so clear And apud Brereley trect 1. sect 3. subd vis 14. initio in the Margent at the figure 4. he affirms tom 2. Wittemberg Anno 1551. lib. de servo Arbitrio pag. 434. the Fathers of so many Ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor partaining to the Church See further Luther's Book de servio arbitrio printed in octavo 1603. pag. 72 73 276 and 337. Also in Colloquiis Mensalibus cap de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true Faith Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no account Bazil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apologie of Phillip Melancthon doth far excell all the Doctors of the Church and exceeds even Augustin himself [y] See Brereley Tract 2. c. 2. sect 10. subdivis 9. How highly he esteemeth of such Doctrine as himself collecteth from the Scriptures and how much he preferreth himself therein before the Fathers himself signifieth saying tom 2. l. contra Regem Angliae fol. 344. b. Gods Word is above all the Divine Majestie maketh for me so as I pass not if a thousand Austins a thousand Cyprians a thousand King Harry Churches stood against me Nay he doubteth not in plain tearms to exempt his Doctrine from all judgment of Men and Angels making himself therby judge of both saying Adversus falso nominatum Ecclesiasticum statum Scire vos volo quod in posterum non amplius hoc honore dignabor ut sinam vel vos vel ipsos Angelos de Caelo de mea doctrina judicare c. nec volo meam doctrinam à quoquam judicari atque adeone ab Angelis quidem cum enim certus de ea sim per eam vester Angelorum judex esse volo And see these words though somwhat altered in the late edition of Wittemberg tom 2. fol. 306. a. fine And apud Brereley tract 3. sect 7. pag. 681. marg at e. tom 2. Wittemberg lib. contra Regem Angliae fol. 333. a. fine he saith Certus enim sum dogmata mea habere me de Caelo c. dogmata mea stabunt c. And will our English Divines allow this in
referent bus Socrate Zozomeno literas ad Orientales dâ—dit in quibus ut ipsae literae contestantur non semel indicat sibi soli qui sit primae sedis ut ait Praesul singulari quodam privilegio ut ex praescripto divino jus competere Synodos generales convocandi nee minùs ad se quoque solum ejus Vrbis Antistitem pertinere dicit ut de causis Episcoporum id genus aliis gravioribus negotiis cognoscat Ad eundem modum pari ambitione Damasus c. postea Innocentius c. by Prerogative of the Roman Sea Which premises are made as yet much more evident by Julius his undoubted Epistle extant in Athanasius his second Apology and alleged by the [z] This Epistle is alleged cent 4. col 735. in which is mentioned their citation col 737. lin 10. 742. lin 26. unto judgement col 737. lin 58. col 742. lin 23. col 745. lin 9. at a certain day col 739. lin 19. col 740. lin 11. col 746. lin 31. Julius saith to them An ignari estis hanc consuetudinem esse ut primum nobis scribatur ut hinc quod justum est definiri posset c. Quae enim accepimus à beato Petro Apostolo ca vobis significo See this saying reprehended cent 4. col 529. lin 22. Centurists As concerning the other precedent age or Century next ensuing the second hundred years after Christ in which persecution so raged as the Churches Government was thereby the more obscured as also of the written Monuments of that time little is at this day remaining St. Cyprian moveth Pope Stephen [a] Cyprian lib. 3. Epist 13. ante med saith Dirigantur in Provinciam ad plebem Arelarae consistentem à te literae quibus abstento Martiano alius in locum ejus substituatur And afterwards in the same Epistle fine he further saith Significa planè nobis quis in locum Martiani Arelatae suerit substitutus ut sciamus ad quem fratres nostros dirigere â—ui scribere debeamus by his Letters to depose Martianus from his Bishoprick and to appoint an other in his place And he also maketh mention of Basilides who [b] Cyprian l. 1. Epist 4. circa med saith of Basilides Romam pergens Stephanum collegam nostrum longè positum gestae rei ac veritatis ignarum fefellit ut exambiret reponi se injustè in Episcopatum de quo fuerat justè depositus going to Rome thought to deceive Pope Stephen then ignorant of the matter so to procure himself injustly restored to the Bishoprick from whence he was justly deposed Which very examples together with sundry other like before mentioned concerning the confirming deposing and restoring of Bishops being objected by Bellarmin are in themselves furthermore so plain and confessed that Danaeus in his answer thereto cannot deny the same but only answereth and saith [c] Danaeus in resp ad Bellarm. part 1. pag. 317. post med It doth not follow that because the Bishop of Rome used this right therefore he had that right certainly he had no right to do this but only Tyranny and Usurpation So confessedly antient is this supposed Tyranny and usurpation In like manner the Centurists do reprehend Pope Stephen for undertaking [d] Centur. 3. col 168. lin 31. in this age to threaten excommunication to Helenus and Firmiltanus and all others throughout Cilicia Cappadocia and Galatia for rebaptizing Hereticks And in a special several Tract of their fourth Chapter entituled [e] Cent. 34 col 71. lin 31. Inclinatio Doctrinae complectens peculiares incommodas opiniones errores Doctorum and in the same Tract under the title there [f] Cent. 3. c. 4. col 84. lin 35. de Ecclesia Primatu Romano they do immediatly next after reprove Tertullian for that say they [g] Col. 84. lin 37. he did erroneously think the Keys to be committed to Peter alone and the Church to be built on him In like manner is St. Cyprian there charged for his affirming [h] Col. 84. lin 60. the Church to have been built upon Peter and [i] Col. 84. lin 44. one Chair founded by our Lords voice upon the rock and that [k] Col. 84. lin 49. there ought to be one Bishop in the Catholick Church and for his calling Peters [l] Col. 84. lin 56. Chair the principal Church from whence Priestly unity ariseth And lastly for his say they [m] Col. 84. lin 51. teaching without any foundation of Scripture that the Roman Church ought to be acknowledged of all other for the Mother root of the Catholick Church Lastly as touching the very then precedent age or Century which was next after the Apostles whereof as Mr. Hutton [n] Mr. Hutton in his answer to the second part of reasons of refusal to subscription pag. 195. post med observeth few monuments are but now remaining Victor as Mr. Whitgift affirmeth was [o] Mr. Whitgist in his Defence c. pag. 510. prope sinem a godly Bishop and Martyr and the Church at that time in great purity as not being long after the Apostles times yet is he charged by Amandus Polanus Professor at Basil [p] Amandus Polonus in sil Thesium Theolog. pag. 165. to have shewed a Papal mind and arrogancy and by Mr. Spark [q] Mr. Spark against Mr. John d'Albines in his answer to the Preface ante med And see Osiander in Epitom c. cent 2. pag. 87. 96. somewhat Pope-like to have exceeded his bounds when he took upon him to excommunicate the Bishops of the East Mr. Whitaker also not forbearing to charge him with [r] Mr. Whitaker contra Duraeum l. 7. pag 480. initio exercising jurisdiction upon other Churches In like manner holy Irenaeus who lived next after the Apostles and as is said of him [s] The Protestant writer Hamelmannus l. de Traditionibus col 528. lin 17. saith Sciendum est Polycarpum Irenaeum ac alios qui his conteniporanei suere memoria adhuc tenere potuisse vivae vocis praedicationem Apostolorum And see Mr. Bridges in his desence c. pag. 309 initio might yet remember the Apostles own lively Preaching is disliked for his affirming that [t] The saying of Irenaeus is l. 3. c. 3. where he saith Ad hanc enim Ecclesiam Romanam propter potentiorem principalitatem necesse est omnem convenire Ecclesiam c. These words necesse est and omnem convenire Ecclesiam and propter potentiorem principalitatem seem so forcible that the Centurists cent 2. col 64. lin 10. do say thereof Novitatem quandam resipere quibusdam videri posset quod in examplaribus Irenaei qualia nunc habemus extat c. So fortheir best answer insinuating without any proof and against all Copies new and old that the place is forged all the Churches ought to accord to the Roman Church in
Dâ—onysius de Eccles Hierarch c. 2. By Egesippus apud Eusebium l. 4. c. 22. By Mel to apud Euseb Hist l. 4. c. 26. fine By St. Austin de praedest Sanctorum l. â— c. 14. and see Synod Alexandrin in Epist ad omnes ubique Ecclesias And it is yet further referred to Salomon as Author thereof by Epiphanius haer 76. Ambrose serm 8. in Psalm 118. Hâ—lary in Psalm 127. Tertul. de praescript Melito apud Euseb l. 4. c. 26. So likewise is the Book of Ecclesiasticus alleged by Fulgentius de remiss pec l. 1. c. 12. 29. l. 2. c. 4. and de fide ad Petrum c. 3. and de Incarn Gra. Christi cap. 28. Cyprian de mortalitate post initium and serm de Eleemosyna initio l. 3. Epist 9. Austin de Doctrina Christiana l. 22. c. 8. and de Civit. Dei l. 17. c. 20. Ambros l. 4. de fide cap. 4. serm 30. l. de Nabath Jezraelita cap. 12. fine lib. de Tobia c. 1. Hier. Ep. 33. Maximus Taurinensis hom 1. de Eleemosyna Epiphanius haer 76. ante med Junilius de part divin leg c. 3. 5. 6. and which further proveth they thought it Canonical it it referred to Salomon as Author thereof by Hilary in Matth. can 7. Cyprian l. 3. Epist 9. ad Guirinum c. 35.61.69 Serm. de Eleemof prope initium Basil l. 4. contra Eunomium Ambr. in 1 Cor. c. 7. Chrysost de decollat Joannis Baptistae initio hom 3. imperfect in Matth. Innoc. Ep. ad Exuperium Gregor l. 10. Moral c. 14. Clemens Alex. l. 7. Strom. and Concil 3. Carthag can 47. So also is the Book of To by alleged by Cyprian Serm. 1. de Eleemosyna â—nâ—tâ—o de orat dom prope finem Ambr. l. de Tobâ—a c. 1. l. 6. exam c. 4. l. 10. Ep. 82. Austâ—n Ep. 120. c. 29. Ep. 121. c. 9 de diligendo Deo c. 3. Hâ—lary in Psalm 129. circa med And Irenaeus l. 1. cap. 34. numbreth Toby among the other Prophets of whom the Hereticks called Gnostioi did feign certaâ—n soolish devices The like might be further alleged of the other controverted Books but this place is not capable thereof of divine Scripture wherein the Holy Ghost speaketh or such other like as are peculiar only to those Scriptures that be Canonical Secondly though we should suppose that these Fathers had omitted or denyed all or some of these Books in their Catalogue of the Scriptures accordingly as the Protestants object that the [e] Concil Laodicen can ult Laodicen Council doth in its Catalogue of the Scriptures omit all those Books as indeed the same Council doth also there likewise omit the Apocalyps yet is the objection hereof though supposed for true of no force because it is evident that in the Primitive Church the Canonical Scriptures were not generally received all at once but in so great variety [f] Of the great variety of pretended Scriptures see in Brereley tract 2. cap. 3. sect 7. subd 6. in the margent under the letter b. where he saith Of the very many writings forged under the Apostles names see Euseb hist l. 3. c. 19. l. 6. c. 10. St. Austin contra advers Leg. Prophet l. 1. c. 20. Gelasius in decret cum 70. Episcopis Zozomen hist l. 7. c. 19. post med and see also the Protestant Writer Hamâ—lmannus de traditionibus Apostolicis c. primae partis l. 1. col 251. part 3. l. 3. col 841. lin 15. 22. In which places mention is severally made of sundry writings forged under the names of Paul Peter Barnabas Thomas Matthew Andrew John and divers others and St. Paul 2 Thess 2.2 insinuateth the then forging of Epistles in his name of pretended Scriptures great care and search was requisite whereby to determine which Scriptures were Canonical and which not whereby it came to pass that sundry Books were for the time misdoubted or by some Fathers or Councils omitted or not received which yet afterwards upon greater search and consideration generally acknowledged A thing so evident that our learned Adversasaries themselves do accordingly confess and illustrate the same by many confessed and known [g] In the Tower disp 1581. the first days conference D. 1. The Deans of Pauls and Windsor say Euscbius affirmeth plainly the Epistle of St. James to be a counterfeit or basâ—ard Eorstle Also Mr. Bilson in his Survey of Christs sufferings c. Printed 1604. pag. 664. paulo post initium saith The Scriptures were not fully received in all places no not in Eusebius time He saith the Epistles of James Jude the second of Peter the second and third of John are contradicted as not written by the Apostles the Epistle to the Hebrews was for a while contradicted c. the Churches of Syria did not receive the second Epistle of Peter nor the second and third of John nor the Epistle of Judâ— nor the Apocalys c. The like might be said for the Churches of Arabia will â—ou hence conclude that these parts of Scripture were not Apostolick or that we need not to receive them now because they were formerly doubted of So fully doth Mr. Bâ—lson answer our Adversaries like usual objection had against the Machabâ—es and the other Bâ—nks of the old Testament now in question More confessed examples her of alleged by Protestants Brereley recâ—teth tract 2. cap. 3. sect 7. subd 6. in the margent at the Letter c. saâ—ing In the Tower d. sp Anno 1581. had with Edm. Campian the first days conference D. 1. the Deans of Pauls and Windâ—or do thus report of themselves for proof whereof we allege the testimony of Hierom in Catal. where he thus writeth The Epistle of James is said to be published by some other undâ—r his name and of the 2. of Peter he saith that it is denyed of many to he â—â—s we also alleged Eusebius writing thus thes Books that be gainsaid though they be known to many he these the Epistle attributed to James the Epistle of jude the later of Peter the second and third of John And in the fourth days conference fol. 2. b. M. D. Walker saith Hierom saith concerning that Epistle which is written to the Hebrews many have doubted of it And also concerning the 2. of Peter he saith it was doubtâ—d of by many and so with some were the two last Epistles of John c. examples Mr. Bilson thereupon [h] Mr. Bilson in his saying alleged next heretofore in the margent under g. concluding that this denyal or omission made by certain Fathers of certain Scriptures is no argument against the said Scriptures Whereupon it necessarily followeth as well by Master Bilsons foresaid conclusion as by unavoydable sequel of the other premisses that the Canonical Scriptures are to us at this day discerned and made known not by that which certain Fathers do omit deny or doubt of for so should
we upon this ground deny also with the Lutherans the [i] Osiander a prime Lutheran speaking of the last Canon of the Laodicen Council commonly objected by our Adversaries wherein are omitted the Books now in question and the Apocalyps saith in his Epitom c. cent 4. pag. 299. fine Non recitantur libri Machabaeorum rectè quidem In eo autem erratum est quod Epistolam Jacobi Judae posteriores duas Joannis inter Canonica Scripta numerant quae Scripta non longè post Apostolorum tempora non pro Scriptis Canonicis habita sunt c. Rectè autem omissa est Apocalypsis ea enim non est Joannis Apostoli c. And see this point more fully in Brereley tract 1. sect 10. subdivis 3. fine at a. and tract 2. c. 2. sect 10. subdivis 2. initio in the text and margent there at o. p. q. r. s t. u. And see at large in the Protestant Authors themselves the places there cited wherein they reject these Scriptures under colour and pretence that they were denyed or doubted of in the Primitive Church Epistles of James Jude the second of Peter the 2. and 3. of John the Epistle to the Hebrews and the Apocalyps no less than the other Books now in question but by that which many of the Fathers do constantly affirm And seeing the Churches assertion as being in the judgement of our very [k] Mr. Fulk in his answer to a counterfeit Catholick pag. 5. initio saith the Church of Christ hath judgement to discern true writings from counterfeit and the word of God from the writings of men and this judgement she hath of the Holy Ghost And Mr. Jewel in his defence of the Apology pag. 201. and after the other Edition of 1571. pag. 242. circa med saith The Church of God hath the spirit of Wisedom whereby to discern true Scripture from false The Protestant Author of the Scripture and the Church which Bullinger so greatly commendeth in his Preface thereof to the Reader doth cap. 15. fol. 71.72 cap. 16. fol. 74.75 affirm that The Church is indued with the Spirit of God and that the diligence and authority of the Church is to be acknowledged herein which hath partly given forth her testimony of the assured writings and hath partly by her Spiritual judgement refused the writings which are unworthy And afterwards he further saith We could not believe the Gospel were it not that the Church taught us and witnessed that this doctrin was delivered by the Apostles To this end Mr. Hooker in his first Book of Ecclesiastical Policy sect 14. pag. 86. ante med saith apud Brereley tract 1. sect 10. subd 3. Of things necessary the very chiefest is to know what Books we are bound to esteem holy which point is confessed impossible for the Scripture it self to teach whereof he giveth a very sensible demonstration ibid. l. 2. sect 4. pag. 102. fine saying It is not the word of God which doth or possibly can assure us that we do well to think it his word for if any one Book of Scripture did give testimony of all yet still that Scripture which giveth credit to the rest would require an other Scripture to give credit unto it Neither could we come to any pause wherein to rest unless besides Scripture there were some thing which might assure us c. Which he acknowledgeth to be the authority of Gods Church l. 3. sect 8. pag. 146. fine l. 2. sect 7. pag. 116. ante med And Brereley tract 2. cap. 3. sect 11. subd 1. at s allegeth further the like judgement of Mr. D. Covel in his defence of Mr. Hookers five Books art 4. c. pag. 31. ante med saying Doubtless it is a tolerable opinion of the Church of Rome if they go no further as some of them do not to affirm that the Scriptures are holy and divine in themselves but so esteemed by us for the authority of the Church And after in the same page It is not the word of God which doth or possibly can assure us that we do well to think it is the word of God the first outward motion leading men so to esteem of the Scripture is the authority of Gods Church which teacheth us to receive Marks Gospel who was not an Apostle and to refuse the Gospel of Thomas who was an Apostle and to retain Lukes Gospel who saw not Christ and to reject the Gospel of Nicodemus that saw him Adversaries an infallible and sure direction to us in this question of the Canonical Scriptures is as heretofore positively delivered and made plain to us by no less testimony than of St. Isidoâ—e Innocentius Gelasius the Fathers of the Carthage Council and to omit others of St. Austin himself who in our Adversaries confessed judgement was [l] M. D. Covel in his answer to John Burges pag. 3. fine saith Saint Austin a man far beyond all that ever were before him or shall in likelihood follow after him both for humane and divine learning those being excepted that were inspired Also M. D. Field of the Church l. 3. fol. 170. fine saith Austin the greatest of all the Fathers and worthiest Divine the Church of God ever had since the Apostles times And Gomarus in speculo verae Ecclesiae c. pag. 96. ante med saith Augustinus Patrum omnium communi sententia purissimus habetur chief and best of all the Fathers what can be more clear and convincing herein for us and against our Adversaries than that which is as heretofore though but briefly yet plainly thus delivered from the not doubtful but confessed judgement of St. Austin and those other many antient Fathers Mr. D. [m] M. D. Covel in his answer to Mr. John Burges pag. 85. fine saith of the untruths or repugnances supposed to be in these Books now in question We could without violence have afforded them the reconcilement of other Scriptures and undoubtedly have proved them to be most true And pag. 87. fine 88 89 90. â—e maketh special answer to certain such objected repugnances Covel a prime man among our Adversaries not forbearing in this case to undertake special defence and answer against such weak seeming repugnances or contradictions occuring [n] Concerning the like seeming repugnancy of other Scriptures Mr. Jewel in his defence c. pag. 361. fine affirmeth that St. Mark alleged Abiathar for Abimelech and that St. Matthew nameth Hieremias for Zacharias and in St. Matthew 27.9 are words alleged under the name of Hieremy which are not found in Hieremy but in Zachary 11.13 Also in Mark 15.25 our Saviour is said to be crucified in the third hour whereas in John 19.14 Pilate sate in judgement upon him about the sixt hour In like manner Luke 3.35 36. affirmeth Sale to be the son of Caynan and Caynan the son of Arphaxad and so Arphaxad was Grandfather to Sale whereas in Genesis 11.12 it is said that Arphaxad lived 35.
doth casually and obiter among other things make mention over and besides the foresaid doctrine of prayer for the dead of [s] Hamelmannus de Traditionibus Apostolicis col 707. lin 27. col 736. lin 56. And Mr. Whitaker de Sacra Scriptura pag. 655. ante med saith I do acknowledge that Dionysius is in many places a great Patron of Traditions Apostolick unwritten Traditions of [t] Hamelmannus ubi supra col 707. l. 4. col 737. l. 51. Chrysm [u] Hamelmannus ubi supra col 707. l. 49. col 743. l. 4. And D. Reynolds in his conference pag. 488. post med Consecration of Monks of [x] Mr. Reynolds in his conference with Mr. Hart pag. 488. post med Chancels severed with sanctification from the rest of the Church of [y] Hamelmannus de Traditionibus col 741. post med Altars places sanctified and sundry Ceremoniâ—â— of the peoples [z] Hamelmannus ibid. col 742. circa med mutual salutation upon the Pax pronounced of [a] Scultetus in his Medulla Patrum pag. 484. circa med saith In libro de Ecclesiastica Hierarchia multa scribit de Templis de Altaribus de locis Sacris de choro de consecratione MonachoruÌ„ de Tonsura rasione capitum the tonsure and rasure of Priests heads of perfuming or [b] Hospinianus in hist Sacramentaria lib. 1. pag. 104. post med burning Incense at the Altar and of [c] Humfred Jesuitismi part 2. pag. 519. circa med and Luther tom 2. Wittemberg Anno 1562. de captiv Babyl fol. 84. b. ante med saith At dices Quid ad-Dionysium dices qui sex enumerat Sacramenta c. Respondeo scio hunc solum haberi ex antiquis pro septenario Sacramentorum licet Matrimonio omisso senarium tantum dederit As concerning the number of Sacraments mentioned by the Fathers it is to be noted that the Fathers do speak of them but casually and as occasion is ministred So sometimes they do in some places but mention one Sacrament in other places two in others three in some place Baptism only in an other Order in a third Confirmation In this sort St. Austin contra literas Petil. l. 2. c. 104. affirmeth The Sacrament of Chrism or Confirmation to be in the kind of visible sings and sacred even as Baptism it self And in Epist Joan. tract 6. he mentioneth not only the Sacrament thereof but also the vertue of the Sacrament In an other place namely tom 7. l. 2. contra Epist Parmen c. 13. he mentioneth Baptism and Order And to prove that Orders once received cannot be lost no more than Baptism he saith Sâ— enâ—m utrumque Sacramentum est quod nemo dubitat cur illud non amittitur illud amittitur Neutri Sacramento injuria facienda est And again Vtruâ—que enim Sacramentum est c. In like manner St. Cyprian inserm de ablut pedum initio saith Docetur quae sit Baptismi asiorum Sacramentorum stabilâ—tas mentioning therewith all sundry of them And so plainly that Chemnitius speaking thereof in examen part 2. pag. 7. b. post med confesseth that quinque numerat he there reckoneth up five Sacraments Only answering thereto for his refuge that Cyprian was not Author of that Treatise The vanity of which his answer against that Treatise of Sermons extant under Cyrians name is sufficiently refelled heretofore in this Consideration num 2. at 7. In like manner doth Innocentius the first-mention extreme Vnction in so much as Bale in his Pageant of Popes fol. 26. and Szegedine in speculo Pontificum pag. 33. ante med reprehend Innocentius for that he affirmed Annoyling of the sick to be a Sacrament Six of our Sacraments that the Book of Hermes entituled Pastor affordeth in like manner testimony or ground-work of [d] Abraham Scultetus in medulla Theolog. c. pag. 467. post med Free-will and Monastical solitude of [e] Hamelmannus de trad Apost col 252. fine col 253. initio col 254. lin 38. Abraham Scultetus ubi supra pag. 467. post med Purgatory and prayer for the dead of [f] Hamelmanus ubi supra col 253. l. 54. col 254. lin 49. Hamelmannus ubi supra col 251. lin 48. col 254. lin 30. merit and justification of works of professed chastity in Ministers of fasting [g] Hamelmannus ubi supra col 254. lin 36. from certain meats of [h] Ibidem col 253. lin 46. the Innocent parties remaining unmarried in case of adultery of [i] Chemnitius examen Concil Trid. part 4. pag. 127. prope finem works of Supererogation and of [k] Hamelmannus ubi supra col 254. lin 53. saith Fuit igitur borum Papismi â—nitium impurus ille liber Pastoris vel Hermetis Popery And though in the Primitive Church some question [l] Vide Eusebium hist lib. 3. c. 3. prope finem was made of this Book as whether it were Canonical Scripture or not many Fathers [m] It was thought to be sacred and for such alleged by Origen l. 10. in Epist ad Rom. Tertul. l. de oratione Clemens Alex. l. 6. Strom. Athanasius in libro de Decretis Nicen. Synod Cassianus Collat. 13. c. 12. by Iraeneus l. 4. c. 37. thinking it was yet is it confessed to have been received at the least for [n] Hamelmannus ubi supra col 254. lin 24. saith illum pro Ecclesiastico habuerunt quidem Patres and col 730. lin 25. he saith Hermetis libellus qui dicitur Pastor est olim aliquando in numerum Ecclesiasticorunâ— librorum relatus And see the same yet further confessed by Mr. Hooker l. 3. pag. 34. prope initium In so much as Eusebius hist l. 5. c. 3. Rufinus in Symbolum Hieron in Catal. do commend this book for profitable and so Mr. Whitaker de Sacra Scriptura pag. 93. fine confesseth of Hierom. Ecclesiastical And the authority thereof to have been by so many since specially alleged by [o] Hamelmannus ubi supra col 253. lin 10. saith Liber Pastoris videtur receptus esse ab Irenaeo Clemente And col 255. lin 42. he saith Ostendit Euseblus à quibusdam librum Pastoris receptum esse imprimis ab Irenaeo sic Origines l. 1. de Principiis c. 3. citat quaedam ex libro Pastoris ejusque libri lectionem commendat hom 13. in Ezech. Origen Clement and Irenaeus who lived next to those Apostolick times 14. Fourteenthly this confessed continued current of Testimonies from the Fathers is so certain and evident that sundry of our learned Adversaries doubt not therefore to make general disclaim in the antient Fathers Hence it is that Mr. Whitaker affirmeth [1.] Whitaker contra Duraeum l. 6. pag. 243. fine saith Ex Patrum erroribus vester ille Pontificiae religionis Cento consutus est The Popish Religion to be a patched Coverlet of the Fathers errours sewed together And that also M.
D. Humfrey did grievously reprehend Mr. Jewel for his so bold appealing to the Fathers affirming therefore of Mr. Jewel that herein [2.] Humfredus in libel de vita Jewell Printed Londini pag. 212. And see the same also in Mr. Fulks retentive against Bristow pag. 55. circa med he gave the Papists too large a scope was injurious to himself and after a manner spoyled himself and the Church which like disclaim in the antient Fathers is no less plainly professed by Jacobus Acontius in his treatise [3.] Jacobus Acontius in Stratagematum Satanae l. 6. pag. 296. saith of the Protestants allegation of the Fathers Quidam eo redierunt ut Patrum authoritatibus omnia denuò replerent quod utinam tam secundo fecissent successu quam bona spe aggressi sunt c. Equidem perniciosissimam omninoque fugiendam hanc offe abitror consuetudinem And see the like in Peter Martyr de Votis pag. 462. circa med dedicated to her late Majesty and by sundry [4.] Lutherus tom 2. Wittemberg Anno 1551. lib. de servo arbitrio pag. 434. affirmeth the Fathers of so many ages to have been plainly blind and most ignorant in the Scriptures to have erred all their life time and that unless they were amended before their deaths they were neither Saints nor pertaining to the Church And see further Luthers Book de servo arbitrio Printed in Octavo 1603. pag. 72.73 337. Also in Colloquiis Mensalibus cap. de Patribus Ecclesiae Luther saith of sundry Fathers in particular In the writings of Hierom there is not a word of true faith in Christ and sound Religion Tertullian is very superstitious I have holden Origen long since accursed Of Chrysostom I make no accompt Basil is of no worth he is wholly a Monk I weigh him not of a hair Cyprian is a weak Divine c. affirming there yet further that the Church did degenerate in the Apostles age and that the Apology of Philip Melancthon doth far excel all the Doctors of the Church and exceed even Austin himself And Pomerane in Joannam saith Nostri Patres sive sancti sive non sancti nihil moror excaecati sunt Montanico Spiritu per traditiones humanas doctrinas Daemoniorum c. non purè docent de Justicatione c. Nec solliciti quidem sunt ut Jesum Christum per Evangelium suum verè doceant And Beza in his Preface upon the new Testament dedicated to the Prince of Condy Anno 1587. affirmeth that Even in the best times the ambition ignorance and lewdness of Bishops was such that the very blind may easely perceive how that Sathan was President in their assemblies or Councils other Protestant Writers many of them not doubting specially to reprove even those Fathers that lived next to the Apostles times Mr. Whitaker and others to such purpose [5.] Abusing for where as Euseb l. 3. c. 26. fine allegeth Egesippus saying Till those times the Church remained a pure Virgin and incorrupt for if any then were willing to deprave or corrupt the sincere rule of healthful doctrin they lay hid in the obscure corners of darkness But after the Apostles death c. then certainly the false and subtil conspiracy of wicked errors took beginning through the fraud and craft of those who laboured to disperse false doctrine c. Mr. Whitaker in resp ad rationes Campian rat 7. pag. 102. and contra Duraeum l. 7. pag. 490. 491. urgeth this to prove that presently after the Apostles times the true Church was no longer a chast Virgin but became adulterous and corrupt An inference many ways most absurd For first Egesippus only meaneth that during the Apostles times the Church remained a Virgin that is not so much as assaulted openly by Hereticks who then lay secret and lurking where as after the Apostles times they stepped forth and gave open and violent assaults invading sometimes and usurping even upon Bishops Seas and corrupting or altering with their damnable heresies many of the Churches revolted Children which yet no more made the visible true Church to be as then heretical or unchast than Luthers like late dispersion of his doctrine and infecting therewith of many who were formerly Catholicks maketh our now Church to be Lutheran Secondly if otherwise the Church so presently after the Apostles times ceased to be a Virgin and so became adulterous and corrupt who seeth not then the blasphemy thence ensuing For in what one age since the Apostles times to this present may the Church then be thought to be preserved chast Thirdly it is against manifest Scripture as where it is said of the Church I will marry thee to me for ever c. I will marry thee to me in saithfulness and thou shalt know the Lord. Osee 2.19 20. and I will make this my Covenant saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth for evermore Isa 59.21 Very pertinenently therefore saith St. Cyprian to the contrary Adulterari non potest sponsa Christi incorrupta est pudica c. l. de unitate Ecclesiae post initium abusing the mistaken testimony of Egesippus To this end also doth M. Napper in his discourse hereof to his late Majesty not only condemn all the Fathers that lived for [6.] Brereley tract 2. c. 1. sect 4. at q. r. s t. saith Mr. John Napper in his treatise upon the Revelations pag. 43. versus finem affirmeth that the Popes Kingdom hath bad power over all Christians from the time of Pope Silvester and the Emperour Constantine for these thousand two hundred and sixty years and that ibid. pag. 145. col 3. fine from the time of Constantine until these our days even 1260. years the Pope and his Clergy hath possessed the outward visible Church of Christians That also ibid. pag. 68. versus finem between the year of Christ 300. and 316. the Antichristian and Papistical reign began reigning universally and without any debatable contradiction 1260. years Gods true Church most certainly abiding so long latent and invisible Ibid. pag. 191. initio pag. 161. col 3. circa med pag. 156. ante med 237. paulo post med 23. fine pag. 188. ante med 1260. years last before Luther but doth also proceed yet further affirming that [7.] Mr. Napper upon the Revelations pag. 191. initio and see the Century Writers cent 2. cap. ◠col 125. lin 49. During even the second and third ages next after Christ the trne temple of God and light of the Gospel was obscured by the Roman Antichrist himself In like manner doth M. Fulk averre [8.] Mr. Fulk in his answer to a counterfeit Catholick pag. 35. prope finem the true Church decayed immediatly after the Apostles times and that
[3] Optatus l. 6. contra Donatistas chargeth the Donatists saying Quid enim est tam sacrilegum quam altaria Dei in quibus vos aliquando obtulistis frangere radere removere c. Quid enim est altare nisi sedes corporis sanguinis Christi haec omnia furor vester aut rasit aut fregit aut removit c. Quid vos offenderat Christus cujus illic per certa momenta corpus sanguis habitabat Quid vos offendistis etiam vos ipsi ut illa altaria frangeretis Altars and casting away of sacred [4] Brereley tract 2. cap. 3. sect 7. â—ubd 2. in the margent at y saith Optatus l. 2. contra Donatistas reporteth how the hereticks caused the reserved Eucharist to be thrown to dogs which dogs thereupon all raging rent in pieces their Masters as guilty of the holy body they also saith Optatus threw out of the window ampullam chrismatis a vial or little bottle of Chrism or holy Oyl to the intent to break it the which being stayed by an Angels hand God preserving it light safe among the stones In like manner of later times doth St. Bernard remember how Malachias cured a lunatick child in confirming him saith Bernard with sacred unction A miracle saith Holinshâ—ad seen and confessed by many hundreds of people and thereupon blown through the world Hereof see Holinshead his Chronicle of Ireland the Edition of 1577. in the history thereof next after the description pag. 13 a. lin ult pag. 13. b. lin 1. and after the last Edition pag. 55. a. lin 56. and see also St. Bernard in vita Malachiae Chrism was specially condemned in the Donatists The affirming of Adam to have lost the Image of God after which he was created [5] Renewed by Illyricus in lib. de orig pecc and so confessed by Mr. Whitaker in respons ad Camp rat 8. pag. 131. ante med renewed also by Calvin who l. 1. Institut c. 16. sect 4. affirmeth the remain thereof to be nothing but horrenda deformitas which said horrenda deformitas cannot be the Image of God And l. 2. Institut c. 1. sect 1. he affirmeth expresly of Adam that obliterata fuit in eo caelestis Imago Renewed also by Szegedine loc commun pag. 12. ante med and by Luther in loc commun class 2. pag. 21. post med where he saith Similitudinem Dei amisimus as also Szegedine in his forecited places saith of the Image of God in man that it was obliterata and amissa renewed sithence by Illyricus and others was condemned in the [6] At verò quod secundum imaginem est Adam perdidisse dicit Epiphanius haer 64. paulo post initium And again Et vide quòd corruit sermo eorum qui dicunt Adam id quod secundum Imaginem perdidisse Epiphan haer 70. ante med Originists and others The denyal of Chrism or Confirmation to the Baptized by a Bishop was condemned in the [7] In Eusebius hist lib. 6. c. 35. post med it is said of Novatus his being Baptizâ—d Neque caetera quibus post baptismum secundum Ecclesiae canonem imbui opoâ—tuerat acquisivit neque Domini sigillo ab Episcopo obsignatus suerit quo quidem neut quam potitus quomodo quaeso Spiritum sanctum adeptus est And Theodoret lib. 3. haeret fab saith of the Novatians Iis qui ab ipsis tinguntur sacrum Chrisma non praebâ—nt c. Novatians And lastly to omit sundry others the denyal of the Churches continuing visible was condemned in the [Å¿] Augustin de unitat Eccles cap. 12. reproveth the Donatists as being haeretical for that saith he they used to collect certain places of Scriptures ea detoâ—quere in Ecclesiam Dei ut tanquam defecisse ac periisse de toâ—o orbe vâ—deatur And allegech yet further the Donatists words to have then been of the Church as the Protestants words now are of the Church before Luthers time Apostatavit periâ—t Ecclesia de omnibus Gentibus Aug. in Psalm 101. con 2. whereof St. Austin there saith Hoc dicunt qui in illa non sunt O impudentem vocem And Aug. Epist 170. ad Severin saith Facile tibi est attendere videre Civitatem supra montem constitutam de qua Dominus alt in Evangelio quod abscondi non possit Ipsa est enim Ecclesia Catholica unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè appellatur quod per totum orbem terrarum diffunditur Hanc gâ—â—â—arâ— nulli licet ideo secundum verbum Domin abscondi non potest vide Aug. de unit Ecclesiae c. 12. 13. Epist 48. ad Vincentium Rogatianum And de Symbolo l. 4. c. 10. he further saith Ecclesia totum possidet quod à viâ—o suo accepit in dote quaecunque congregatio cujuslibet â—aeresis in angulâ—s sedet concubina est non matrona c. Donatists and [t] Hieron dial advers Luciferanos paulo post medium cap. 6. prosecuteth this point at large saying among much other matter Ubi sunt isti nimium prophani qui plures Synagogas asserunt quam Ecclesias c. Si Ecclesiam non habet Christus aut si in Sardinia tantum habet nimiùm pauper factus est c. And then he answereth their objections saying Qâ—od si de illa quae in Evangelio Scripta est sententia sibi blandiuntur putasne cum venerit Filius hominis inveniet fidem super terram Sciant illam fidem nominari de qua Dominus aiebat Fides tua te salvum fecit Luciferans And all this done by the sundry Writers who lived in the first 600. years after Christ 22. All [*] Brereley tract 1. sect 3. subdivis 16. paulo post initium which being as heretofore abundantly proved not from the Fathers obscure sayings for that course is in regard of our adversaries bold and endless tergiversation purposely forborn but for their more full convincing from the only frequent confession of learned Protestants themselves and those not few but in number many neither vulgar or of mean esteem but such as be prime and eminent men amongst them we cannot but with amazement wonder that any should have a conscience so cauterized or stand so convict in their own judgement as with exceeding boldness and without all forehead to publish to the world with no less than solemn Protestation both in Print and Pulpit a full and resolute denyal of whatsoever is as heretofore by themselves so frequently and abundantly confessed concerning the undoubted antiquity of our Catholick Religion Alas what meant Mr. Jewel a man undoubtedly learned with such publick and solemn acclamation to protest and say [d] Mr. Jewel in his publick Sermon at Pauls Cross And see this also in D. Humfrey in his Johannis Juelli Angli vita mors Printed 1573. pag. 123. post med O Gregory O Austin O Hierom O Chrysostom O Leo O Dyonyse O Anacletus O Calixtus
eternal memory And whereas according to histories he was born in Britain and of British Progeny and governed that Kingdom with great piety and vertue he now returneth to your Highness representing to you that State of the Church which in his time illustrated the whole world with the splendour thereof That man must needs have an iron heart which is not moved with the godly succesful and laudable proceedings of his Ancestors Seeing therefore your Majesty is adorned with all good learning we doubt not but that Constantines Ecclesiastical history shall be to your Highness most pleasant and grateful c. 24. Pu. Now good Reader out of the foresaid Premises that the antient holy Fathers are even by Protestants themselves confessed to stand for us thou canst not but conclude First That either our Doctrines do not exclude Salvation or else that all those whom even Prostestants stile Holy and Antient and acknowledge them to be Saints in Heaven were incapable of Salvation which to affirm is no less than most temerarious and cruel blasphemy implying that our Blessed Saviour had no true Church on earth when Luther appeared and that Gentiles were converted to Christian Religion from Paganism and worship of false Gods with no better effect than to be damned 25. Secondly That no man who hath care of his soul will not judge that for interpreting Scripture and in matters of Faith more credit is to be given to the Fathers who were so neer yea who were of the Primitive Church and holy mortifyed and induced with all dispositions making them capable of Gods holy impressions and inspirations than to Luther and other Novellists appearing so lately for time and for doctrine and manners teaching and living so carnally and wickedly as Protestants cannot dissemble it as hath been proved in the first Consideration and consequently more open to receive the suggestions of Satan than the motions of the Ho-Ghost 26. Thirdly that if Luther and his followers could not have been excused from Heresie and Schism if they had lived in those antient days and had opposed the Doctrine and forsaken the Communion of those Fathers so neither can they avoid the just imputation of Heresie and Schism in opposing the Doctrine and abandoning the Communion of us Catholicks who are confessed to agree with the Fathers and antient Christians of those times 27. Fourthly that in a word we cannot but be safe since our very Adversaries confess that we agree with those holy Fathers whom they confess to be saved 28. Fiftly that this our agreement with Antiquity and of Antiquity with Truth is so manifest and forcible that among all the chief points wherin Protestants do disagree from us there is not any one of moment wherein divers chief learned Protestants do not agree with us against their pretended Brethren so that by the confession of all sides if either Antient Fathers or modern Sectaries cannot be saved we are secure And that this agreement of Protestants with us is truly affirmed by me the Reader will find evidently proved in the next Consideration THE THIRD CONSIDERATION Chief Protestants stand for us in the most important points of Religion against their Protestant Brethren BRereley tract 3. sect 7. saith The sundry Articles of our Catholick Faith defended and that most earnestly against the other opinions of our learned Adversaries by sundry of their own no less learned Brethren and all this by either party upon pretended certainty from the Scriptures are many known and evident as may appear by the seventy and above examples thereof here particularly alleged 1 First as concerning the Real Presence of Christs Body in the Sacrament to the bodily mouth it is affirmed by Luther and Lutherans and contradicted for Popish by Calvin and his followers Secondly the Reall presence not only of the efficacy of Christs body but also of the body it self after a wonderfull and incomprehensible manner to the mouth of Faith is affirmed by Calvin Institut l. 4. c. 17. sect 7. 10. 32. by Mr. Rider in his friendly Caveat c. the third leaf a. circa med And by Mr D. Whittaker contra Duraeum pag. 169. by the confession of Belgia in the English Harmony pag. 431. By Bucer in Script Anglican pag. 548. post med 549. And by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 67. pag. 174. circa medium pag. 177 post med vide Apolog. modest ad acta conventus quindecim Theolog. Torgae nuper habit c. pag. 19. pag. 13. initio 23 47. And contradicted as inclining to Popery to omit the known Doctrine of Oecolampadius and Zuinglius whereof see Mr. Hooker l. 5. sect 67. pag. 174. ante med Lavat in Hist Sacramentar pag. 4. Calvin in libello de Coen Dom. versus finem extant in Calvin's tract Theolog. pag. 12. a. Schlusselburg in Theol. Calvinist l. 1. fol. 78. b. 82. b. by Peter Martyr in his Epistles annexed to his common-places in English pag. 107. b. Ep. 25. ibidem pag. 98. a. pag. 108. a. for which Bucer in his Scripta Anglicana pag. 548. post med 549 ante post medium reproveth Peter Martyr Also by Aretius Serm. 3. de Coena by Szegedine in loc commun pag. 182. at 12. 15. and by our English Puritans in their Christian letter to M. R. Hooker pag. 35. paulo post medium and by certain French Protestants mentioned by Hospinian in hist Sacramt par altera fol. 344. a. post med b. initio And by others mentioned by Mr. Rogers in his Catholick Doctrine c. pag. 176. circa med And by Ludevicus Alemannus in positionibus apud Lugdunenses editis Anno 1566. who said hereof neque etiam per fidem seu incomprehensibili modo ut vocant quia hoc totum imaginarium repugnat appertissimè Dei Verbo of whose opinion see further Beza Epist 5. Thirdly that Sacraments do not only signifie but also confer Grace is affirmed by Osiander in Enchirid. Controversiarum quas Augustanae Confess Theol. habent cum Calvinianis pag. 272 post medium in Epitom Histor Eccles c. centur 16 pag. 527.529.531 538. by Jacob. Andraeas in Epit. Colloquii Montisbelgar pag. 58. prope initium pag. 42 initio and by M. D. Bilson in his true difference c. part 4. pag. 539. ante med and 592. post medium 368 post medium by Mr. Hooker in his Ecclesiasticall Polity l. 5. sect 57. pag. 127 128. and by M. D. Whittaker contra Duraeum l. 8. pag. 662. paulo ante medium 664. post medium Melancthon in c. 4. Ep. ad Rom. after the first Edition saith Repudienda est Zuinglii opinio qui tantum civili modo judicat de signis scilicet Sacramenta tantum notas esse professionis c. apud Ulembergium causa 20. pag 697. And contradicted for Popish by the Survey of the book of Common prayer pag. 103 104. by Mr. Willet in his Synopsis
pag. 415 ante med and he reproveth some Protestants herein in his meditation upon the 122 Psalm pag. 92 ante med And by Mr. Fulk against Purgatory pag. 35 and many others Fourthly that the Church must continue visible is affirmed by Melancthon and sundry others alleged in Brerely tract 2 c. 2. sect 1 post medium at d. e. f. g. in the margent where at d. Bartholomaeus Kekermannus in System Theolog. pag. 408. initio saith Novi Testamenti Ecclesia ratione notarum et formae externae semper debet esse sensibilis seu conspicua ut nimirum reliquae Gentes quae adhuc extra Ecclesiam sunt scire possint cuinam Ecclesiae sese debeant aggregare id quod de Ecclesia Novi Testamenti Esay c. 61. ab initio magnific is verbis praedixit And Hiperius in Method Theolog. pag. 552. prope finem saith Profectò nisi signa haec extarent ac vera Ecclesia sensibus deprehenderetur qui scire possit homo cuinam coetui salutis consequendae ergo adhaerendum sibi foret And Peter Martyr in his Epistles annexed to his Common-places in English pag. 153. a. circa medium reporting certain points wherein he professeth to agree with us Catholicks saith We also do not appoint an invisible Church but do define Congregations unto which the faithfull may know that they may safely adjoyn themselves affirming further a little there before that this opinion is saith he coÌ„mon with us to Catholicks Ibid. at e. M. Henoch Clapham in his soveraign remedy against Schism pag. 18 after many proofs alleged by him from the Scriptures and otherwise concludeth saying Not only all Antients ever hold the Churches ever vifibility but also all learned men of our age Also Mr Field l. 1. of the Church c. 10. pag. 19. ante med saith The persons of them of whom the Church consisteth are visible their profession known even to the prophane and wicked of the world and in this sort the Church cannot be invisible c. with much more very plainly in that behalf And pag. 21. circa medium he further saith It is true that Bellarmine laboureth in vain in proving that there is and allwaies hath been a visible Church and that not consisting of some few scattered Christians without order of Ministry or use of Sacraments for all this we do most willingly yield unto howsoever perhaps some few have been of opinion that c. In like full manner is the Churches visibility affirmed from the Scriptures as well by Melancthon in locis commu edit 1561. c. de Ecclesia pag. 354. initio saying Quotiescunque de Ecclesia cogitamus c. [a] ibidem in Brereley at 6. Whensoever we think of the Church let us behold the company of such men as are gathered together which is the visible Church neither let us dream that the Elect of God are to be found in any other place than in this visible Society c. Neither let us imagin of any other visible Church c. But let us know that the Ministry of the Gospell must be publick c. And having then alleged sundry Texts of Scripture in behalf of the Churches ever visibility he concludeth saying Hi similes loci non de Idea Platonica sed de visibili Ecclesia loquuntur And see there pag. 360. post med And see Melancthon further in Praefat. l. corp Doctrinae Christianae in Ecclesi is Saxon. Misnisis Elector is Saxon. impress Lip Anno 1561. And in Concil Theolog. part 1. pag. 512. part 2. pag. 201. 394. As also by D. Humfrey in Jesuitismi part 2. rat 3. pag. 240. where he saith Declaratum est nos Ecclesiam non in aëre collocare sed in terra nos Ecclesiam confiteri esse oppidum supra montem positum quod abscondi non potest Matth. 5. montem excelsum Domus Dei cunctis collibus editiorem ad quem omnes Gentes confluent Esay 2. c. cur ergo anxiè curiosè probant quod est à nobis nunquam negatum c And ibidem pag. 241. initio he saith visibilis est propter exercitia pietatis quae videntur ab omnibus in Ecclesia nam dum ministri docent alii discunt illi Sacramenta administrant hi communicant c. qui ista non videt talpa est caecior visibilis est quia notae sunt insignes conspicuae c. and pag. 242. initio he saith non enim clancularii secessus c. convocationes sunt Christianae Secret aboads are not the Christian convocation c. because this communion of Saints is an open testification of Christianity ibid. in Brerely at b. And pag. 281. fine affirmeth concerneth the Church militant which is the only point in question Oportere Ecclesiam esse conspicuam conclusionem esse clarissimam And ibidem in Brerely under 6. fine Justus Molitor in his Treatise de Ecclesia militante c. contra Bellarmin pag. 36. sect 4. saith Haec invisibilis Ecclesia electorum in illa nempe visibili Ecclesia latet extraâ—eam nec inveniri potest sicut rectè dicitur extra Ecclesiam nempe visibilem non est salus c. And see further there pag. 38. sect 10. Ibidem in Brereley at 5. Calvin l. 4. Instit c. 1. sect 4 saith Verum quia nunc de visibili Ecclesia disserere propositum est discamus vel uno matris elogio quam utilis sit nobis ejus cognitio imò necessaria quando non alius est in vitam ingressus nisi nos ipsa concipiat utero nisi pareat nisi c. denique sub custodia gubernatione sua nos tueatur donec exuti carne mortali c. Adde quod extra ejus gremium nulla est speranda peccatorum remissio Ibidem in Brereley at f. Melancthon in concill Theol. part 2 saith Necesse est fateri esse visibilem Ecclesiam c. quo spectat haec portentosa oratio quae negat esse ullam visibilem Ecclesiam pag. 393. fine 394 initio Lastly ibidem in Brereley at g. M. Henoch Clapham in his Soveraign Remedy against Schism pag. 17. post medium saith contrary to all Scriptures they do affirm that there hath been no visibility of the Church for former hundred of years which position is against Psalm 72.3.17 Esay 59.21 Matt. 2.24.26 Whereupon M. Henoch Clapham in his Soveraign Remedy against Schism pag. 23. post medium saith Our Saviour forbids going out unto such desert and corner-Gospells Mat. 24.23 24 26. and St. Augustine tom 4. quaest Evang. l. 1 quaest 38 saith accordingly Constituta ergo authoritate Ecclesiae per orbem terrarum clara atque manifesta consequenter Discipulos admonet qui in eum credere voluerint ne schismaticis atque haereticis credant unumquodque enim schisma unaquaeque haeresis aut locum suum habet in orbe terrarum partem aliquam retinens aut obscuris atque occultis conventiculis curiositatem hominum decipit Ad quod pertinet
Scripture may have divers understandings and all of them true against our Adversaries practise who to make the same plain by one example for many if they can shew that St. Augustin or some other Father doth by Fire 1 Cor. 13.15 upon occasion of other application understand the tribulation of this life do therefore urge this Exposiâ—ion thus given against the other common received sense of Purgatory though also given elswhere by the very same and other Fathers which the said Fathers by their other foresaid firster sense never meant to gainsay This slight being usuall by our Adversaries is hereby once for all prevented affirmed by the Translator of the English Bible published 1576. in his Epistle to the Brethren of England Scotland and Ireland circa med by the Divines of Geneva in their Propositions and Principles disputed in Geneva c. cap. 52. pag. 149. post med by Hierome Zanchius de facra Scriptura pag. 422. fine 424 425. and by Aretius in loc com loc 59. pag. 187. circa med pag. 177. circa med with whom herein agreeth St. Augustine de Civit. Dei l. 11. c. 19. initio l. 12. confess c. 31. de Doct. Christ l 3. c. 27. lib. 1. c. 36. de util cred c. 3. de Gen. ad lit l. 1. c. 21 Yet contradaicted by Mr. Fulk in his confutation of Purgatory pag. 151. and M. Willet in his Synopsis pag. 26 fine 65 The distinction of Order and Jurisdiction whereby the greatest Archbishop and the meanest Bishop or Priest are said to be equal or unequal the equality being in respect of Order and the inequality in respect of Jurisdiction which distinction serveth to explain the seeming repugnant sayings whether of Scripture or Fathers which otherwise might be thought to affirm somtimes a superiority at other times an equality between Peter and the other Apostles and so likewise between the Pope and other Bishops Affirmed by Mr. Whitgift and [y] Brereley tract 2. c. 3 sect 10. subd 2. sine in the margent at m. Mr. Bridges in his defence c. pag. 313. 445.446 1156. fine and Mr. Whitgift acknowledgeth this distinction affirming in his defence of the Answer to the Admonition pag. 303. post med that Archbishops quoad ministerium doe not differ from other Pastors but touching Government affirming also pag. 386. ante med and answering to a common objection out of Hierome who equalleth the meanest Bishop with the Pope that they are equal quoad Mnisterium but not quoad politiam And see him there further pag. 320. fine 461. initio pag. 390. prope initium and contradicted for Popish by Mr. Cartwright alleged in Mr. Whitgift's defence pag. 389. prope finem and by many others 66 That the true visible Church cannot wholly erre affirmed by Mr. Fox in his Martyrs as by Philpot Act. Mon. pag. 1401. a. prope finem by Bilney Act. Mon. 464. b. art 4. by Ridley Act. Mon. pag. 1361. b. post med pag. 1286. b. prope finem by James Baynham Act. Mon. pag. 493. b. prope finem also by Mr. Fox himself Act. Mon. pag. 999. a. fine at art 36. by Mr. Bancroft in his Sermon and page mentioned next hereafter in number 67. by the Divines of Geneva in their Propositions and Principles disputed c. pag. 141. sect 12. 13. and most expresly by Bertrand de Loque Minister of Delphinine who in his discourse of the Church c. 12. pag. 198. saith of this very question The Controversie in my judgement is not of the Catholike or universal Church for we all agree herein that she cannot erre touching Faith c. wherefore this question is touching only a particular Church Impugned by Mr. Fulk who in his answer to a counterfait Cathotholike pag. 8â— fine saith The whole Church militant consisting of men which are all liars may erre altogether as every part thereof And by the Puritans who in their Brief Discovery of untruths in a Sermon preached 1588. by D. Bancroft pag. 34. do expresly reprove Mr. Bancroft for his teaching our Catholike Doctrine herein 67 An external Judgment or difinitive sentence and not only Scripture appointed for the ending of Controversies affirmed by Mr. D. Field in his words alleged heretofore in this Consideration num 51. by M. Bilson in his perpetual government c. pag. 372. initio by Mr. Bancroft in his Sermon preached February 8. 1588. pag. 42 43. see his saying alleged and reprehended in the Puritans foresaid Discovery c. pag. 34. by Mr. D. Covell in his Modest Examination c. pag. 108. paulo ante med 109. prope finem by Mr. Hooker in his Ecclesiastical Polity in the Preface sect 6. initio pag. 26. circa med pag. 28. ante med by Melancthon in Consil Theolog. part 2. pag. 1. 2. And in the end after much winding in and out by Mr. D. Reynolds in his Conference with Mr. Hart pag. 99. post medium and by the Puritans whereof see M. Bancroft's Survey c. pag. 304. fine Yet contradicted vulgarly by over many to be named Sectaries of all sorts who thereby to exempt themselves from all triall do pretend that the Church may erre and therefore that only Scripture is to be our Judge See this at large pretended by the Protestants throughout the late Conference at Ratisbon printed Lavingae Anno 1602. 68 Those that be learned know that the Government of the Church is neither Popular nor Aristocratical but a Monarchy affirmed in these words by Mr. Whitgift in his defence c. pag. 641. post medium by M. D. Covell in his Examination c. against the Plea of the Innocent pag. 109. 107. alleged heretofore in the second Consideration num 10. after 15. at a. b. c. e. by Luther alleged there afterwards in the margent under * next before 18. and vulgarly by many other Protestants who affirm the temporal Magistrate to be the head of the Church But yet many others who discern the known difference between the several Common-wealths of forein Nations governed by several Princes and the particular Churches of those Nations as namely that those sundry Common-wealths be each of them of it self a several absolute politike body governed severally by distinct lawes whereas yet all those several National Churches professing all of them one Faith and Religion make but one Catholike Church one Body Ephesians 2.16 3.16 One visible Church of Christ Hooker l. 3. sect 1. pag. 126. prope finem do therefore impugn Mr. Whitgift's foresaid Assertion foreseeing that by sequell thereof the several Churches of Forein Nations making as aforesaid all of them but one visible Church one Body should be accordingly governed by one visible Ecclesiastical Head or Monarch And hence it is that Mr. Jacob in his Reasons taken out of Gods word retorteth how probably we refer to judgement Mr. Hookers Assertions saying there pag. 24. paulo ante med It followeth from this necessarily that there ought to be a Catholike
or universal government Ecclesiastical This is a Conclusion whereunto Mr. Hooker setteth down both the Proposition and Assumption viz. Every visible Church truly and properly so called ought to have a correspondent Ecclesiastical government but there is a Catholike or Universal visible Church on earth to which premises every Child can adde the Conclusion ergo there is and ought to be on eartha Catholike or Universal Ecclesiastical government Thus far Mr. Jacob upon supposall of a Catholike visible Church and Monarchical government 69 That Children have not actual Faith affirmed by [z] Brereley tract 1. sect 6. subd 3. in the margent at r. Mr. Cartwright in M. Whitgift's defence pag. 611. and by Beza in respons ad Acta Colloq Montisbelgar part 2. pag. 124. initio in the propositions and principles disputed in the Uuiversity of Geneva pag. 178. sect 4. and by Jacob Kymedoncius in his Redemption of mankind l. 2. c. 15. pag. 164. fine and by Mr. Whitaker contra Duraeum l. 8. pag. 682. initio Yet impugned by Luther in loc commun class 2. pag. 12. fine and generally in his Writings and by David Rungius in his disput in Academia Wittemb printed at Wittemb 1606. pag. 195. sect 144 145 146. c. by Jac. Andraeas see his words in Beza's Respons ad Acta Coll. Montisbel part 2. pag. 124. ante med and see there part 1. in praefat pag. 21. fine 22. circa med and impugned generally by the Lutherans see further of this confessed Controversie Musculus in loc commun pag. 309. post medium and Jacobus Kimedoncius in his Redemption of Mankind l. 2. c. 15. pag. 164. post med 165 166. 70 That the Controversie of the Scriptures as which be sacred which not is not to us determined otherwise than by the Churches tradition affirmed by Mr. Hooker in his Ecclesiastical Polity l. 1. sect 14. pag. 86. ante med and lib. 2. sect 4. pag. 102. fine 103. initio l. 3. sect 8. pag. 147. circa medium and by M. Whitaker adversus Stapletonum l. 2. c. 6. pag. 370 prope initium pag. 357. prope initium l. 2. c. 4 pag. 300. ante med p. 298. post med and see Peter Martyr in his Common places part 1. c. 6. sect 8. initio pag. 42. b. and Lubbertus de principiis Christian dogmat l. 1. c. 4. pag. 18. circa med Pu. and Chillingworth also proves through his whole book that we receive the certainty of Scripture upon the Authority of the Church Yet impugned by certain English Protestants in their Christian Letter to Mr. Hooker pag. 9 10. by Ursinus in his Doctrinae Christianae compendium in prolegomen pag. 13. circa med by Calvin Institut l. 1. c. 7. sect 4. post med and generally by divers others who to avoid the Churches Authority do referre the proof and knowledge of the Scriptures to the testimonie of the Spirit 71 That the Church of Rome is part of the house of God a Limb of the visible Church of Christ c. is affirmed by [a] Brereley tract 1. sect 6. subd 1. in the Text and margent at e.f.g.h. 1. k.l.m.n.o. Mr. D. Baro in his four Sermons and two Questions disputed ad clerum c. Serm. 3. pag. 448. fine saying I dare not deny the name of Christians to the Romanists sith the learneder Writers do acknowledge the Church of Rome to be the Church of God by Mr. Hooker in his fifth book of Ecclesiastical Polity pag. 188. initio saying The Church of Rome is to be reputed a part of the House of God a limb of the visible Church of Christ and Johannes Regius in his liber Apologeticus c. in Considerat Censurae c. pag. 95. fine saith In Papatu autem cum fuerit Ecclesia vera c. and Mr. Hooker ubisupra pag. 130. ante med saith We gladly acknowledge them to be of the Family of Jesus Christ by Mr. Bunny in his Treatise tending to Pacification sect 18. pag. 109. circa med saying Neither of us may justly account the other to be none of the Church of God and pag. 113. post med saying of Catholikes and Protestants We are no several Church from them nor they from us also by D. Some in his defence against Penry and Refutation of many absurdities c. in Mr. Penries Treatise pag. 164. ante med saying That the Papists are not altogether Aliens from Gods Covenant I have shewed before and ibidem pag. 182. initio saying In the judgement of all learned men and all Reformed Churches there is in Popery a Church a Ministrie a true Christ c. and pag. 176. prope finem saying If you think that all the Popish sort which died in the Popish Church are damned you think absurdly and dissent from the judgement of the learned Protestants Likewise by M.D. Covell in his defence of Mr. Hooker his five bookes of Ecclesiastical Polity pag. 77. ante med saying We affirm them of the Church of Rome to be parts of the Church of Christ and that those that live and die in that Church may notwithstanding be saved Insomuch that he doubteth not ibidem pag. 68. paulo post med to charge the Puritans with Ignorance for their contrary opinion Yet impugned so generally by others as to name any is needless 72 The Patriarchship or Primacy of one over the Church in several Nations and Kingdomes is acknowledged by Melancthon alleged heretofore in the second Consideration num 10. paulo post initium in the margent at 17. by Jacobus Andraeas alleged there in the Margent at * next before 16. by Luther alleged ibidem in the Margent at * next be 18. and by Sir Edwin Sands who more than infinuateth the known want hereof in the Protestants Church to be to them as matter of defect and imputation [m] Brereley tract 2. c. 3. sect 5. subd 3. in the margent at l. saying in his Relation c. fol. S. 2. on the B. side The Papists have the Pope as a common Father Adviser and Conductor to reconcile their jarres to decide their differences to draw their Religion by consent of Councils unto Unity c. whereas on the contrary side Protestants are as severed or rather scattered Troops each drawing adverse way without any means to pacify their quarrells no Patriarch one or more to have a common superintendance or care over their Churches for correspondency or Unity no ordinary way to assemble a general Councill of their part the only hope remaining ever to asswage their Contentions and by [n] Brereley in his Omissions and Aditions of pag. 702. l. 19. Andraeas Friccius de Ecclesia l. 2. c. 10. pag. 570. 73 Unwritten Traditions necessary to be observed are confessed even by such Protestants as are professed Adversaries thereto As namely Mr. D. Field in his Treatise of the Church l. 4. c. 20. pag. 241. fine where having impugned unwritten Traditions in the end yet as inforced confesseth and concludeth
any such objection as this at that time when Protestants did much affect the use of lights Altars Pictures in their Churches In the meane time who would not I know not whether to say laugh or conceive just indignation to see so great a Champion as M. Chillingworth was esteemed to object such matters as these and as causes sufficient to forsake Gods Church 96. Ninthly he specifyes our saying of Pater-nosters and Creeds to the hono◠of Saints and of Ave-Maries to the honor of other Saints besides the Blessed Virgin This is not unlike to the former neither can I imagine what difficulty he can find that any good work as saying of Pater-nosters and Creeds is even in the account of Protestants and the saying of Ave-Maries must be sapposed to be in the opinion of these Protestants who allow prayers made to Saints may be offered in honor of Saints What will he say to the known doctrine of S. Augustine that although Sacrifice be offered to God only yet it may be offered in honor of Saints And much more why may not Pater-nosters and Creeds be offered in honour of Saints and Ave-Maries in honor of other Saints though the words be directed only to the Blessed Virgin In the mean time I return to say can such matters as these be alleged in the day of judgement as sufficient to excuse Luther and his followers from the grievous sin of Schism in forsaking the Communion of all Churches then extant 97. Tenthly He names the infallibilitie of the Bishop or Church of Rome Answer It cannot be expected that Protestants or any other divided from the Church of Rome will in expresse termes acknowledge her to be infallible under that word of Infallible but it hath been shewed that if they will speak with consequence to themselves they cannot deny her to be infallible while they give her such titles and grant her such Prerogatives as we have seen heretofore and deny not but that the ancient Fathers yielded her a preheminence before all other Churches and took her Doctrine and Practise for a Rule and proof of the Truth or falshood of what was believed or practised through all Christian Churches Yea and we have heard Protestants confessing that the Popes Authority for conserving unity and deciding Controversies in matters of faith is altogether necessary and that there cannot be expected any peace and union among Christians except by submitting to the Pope Besides Protestants commonly grant that the true Church is infallible in fundamental points and we must either say that the Roman Church was the true Church when Luther appeared or that Christ had no true Church on earth at that time nor hath any at this present seeing even the chiefest Protestants agree with us in many of those very points for which the first Protestants pretended to forsake all Churches extant when they appeared 98. Eleaventhly He objects our prohibiting the Scripture to be read publickely in the Church in such languages as all may understand Of this we have spoken heretofore Neither is it true that there is any general prohibition to read any Scripture in the Church in such a language as all may understand for some Preachers are wont to read in a vulgar language the Gospell of which they are to preach but our doctrine is that there is no Divine precept to use vulgar languages in the Liturgy or publick Offices recited in the name of the Church But what would he say to the custome which I have understood to have been used in Ireland of forcing people of that Nation to be present even at Sermons made in English of which they understand not one word which is a case far different from the use of an unknown tongue in the Liturgie or publick Offices ordained to the publick worship of God by the Church and not referred immediately for a Catechism or Instruction of the people as Sermons are 99. Twelfthly He strangely mentions our doctrine of the Blessed Virgines immunity from actual sin and our doctrine and worship of her immaculate Conception Answer It is a sign you want better matter while you object these points Your conscience cannot but tell you that you know we are so farr from making the immaculate Conception a point of Faith that there is a severe prohibition that neither part censure the other of Heresie Error or the like so that this Instance is manifestly impertinent The reader may be pleased to read Bellarmine tom 4. de amissione Gratiae statu peccati lib. 4. cap. 15. where he saith Quod ad primum scilicet non haberi apud Catholicos pro re certa explorata ac fide Catholica tenenda beatam Virginem sine peccato fuisse conceptam Joannes Pomeranus unus ex primis Lutheri discipulis in comment cap. 1. 44. Hierem. scribere ausus est pro articulo fidei apud Catholicos haberi B. Virginem sine ullo peccato immo etiam de Spiritu Sancto fuisse conceptam Sed hoc impudentissimum mendacium satis apertè refellunt duae Pontificum constitutiones Concilii aecumenici decretum quibus constitutionibus ac decretis Catholici omnes libenter obediunt Sixtus IV. Pontifex Max. in ea Constitutione quae incipit Gravè nimis de reliquiis veneratione Sanctorum desirtis verbis pronuntiat nondum esse quaestionem istam de Conceptione B. Virginis ab Ecclesia Romana Apostolica sede definitam ideò paenam excommunicationis statuit in eos qui alterutram sententiam ut haereticam damnare audent Judicium Sixti Pontificis sequutum est Concilium TRIDENTINUM ses 5. ac demum nostro tempore PIUS V. in constitutione quam edidit de conceptione Beatissimae Virginis Mariae Besides Protestants themselves acknowledge this point to be a thing indifferent excusable and not defined as may be seen in the fift Consideration num 4. at †next after f. in the margent at Fifthly and as Brereley tract 2. c. 2. sect 14. in the margent at †next after f. at Fifthly tract 2. c. 3. sect 5. subd 2. at f. in the margent proves saying Touching our B. Ladies being preserved from Original sin and the worshipping of Images Mr. Bunny in his Treatise tending to pacification sect 17. pag. 104. paulo ante med pag. 105. saith If any think it more honor able for the Blessed Virgin yea for Christ himself that took flesh of her to have been without sin and thereuppon for his part do rather think that by special praerogative she also was preserved from original corruption c. in these or such like whosoever will condemn all those that are not perswaded as we are committeth an uncharitable part towards those his brethren And D. Field ibid. apud Brereley pag. 499. in the margent at * expresly affirmes lib. 3. of the Church c. 42. pag. 174. post med the point concerning the Conception of our Blessed Lady to be a controversie not [ſ] Not defined saith M.
1592. pag. 1058. post med counterfeit spirit in the wall practiced against Queen Mary with such like To omit that deceits of this kind †See example hereof in our Church reported by our Adversary Osiander in epitom c. centur 16. pag. 222. ante med 770 771 And see the Treatise entituled Two Treatises the first of the lives of Popes c. the second of Mass c. also of false miracles wherewith Marie de la Visitation Prioress de la Annunciada of Lisbone deceived very many and was discovered and condemned Englished and printed 1600. Of our Churches Inquisitors severe inquiry discovery and punishment of that hypocritical woman see there pag. 362. initio pag. 424 425 427. And see there in the addition after the end of the Book another like discovery and punishment in Sevil of one Father Lyon And see the like discovery of false miracles in Sir Thomas Moor's dialogue of veneration of Images Reliques c. lib. 1. c. 14. And see Osiander epitom c. centur 16. pag. 32. initio an example of a woman counterfeiting of her self to live without meaâ— and sleep c. discovered and punished by our Church are by our Church carefully enquired of may the particular blemish of certain such forged examples suffice to discredit a general received truth then much more by this reason away with the true Scriptures of the New Testament because there were many more writings [b] Of the very many writings forged under the Apostles names see Eusebius hist l. 3. c. 19. l. 6. c. 10. and S. Austin contra advers Leg. Prophet l. 1 c. 20. and Gelasius in decret cum 70. Episcopis and Zozomen hist l. 7. c. 19. post med and see also the Protestant writer Hamelmannus de traditionibus Apostolâ—cis c. primae partis l. 1. col 251. part 3. l. 3 col 841. lin 15 22. In which places mention is made of sundry writings forged under the name of Paul Peter Barnabas Thomas Matthew Andrew John and divers others and S. Paul 2 Thess â— 2 insinuateth the then forging of Epistles in his name counterfeited under the Apostles names than are now remaining true and undoubted many also of those foresaid true writings now remaining having been as the learned Protestants [c] In the Tower disp Anno 1581. had with Edm. Campian the first daies conference D. 1. the Deans of Pauls and Windsor do thus report of themselves for proof whereof we allege the testimony of Hierom. in Catal. where he thus writeth The Epistle of James is said to be published by some other under his name and of the second of Peter he saith that it is denied of many to be his we also allege Eusebius writing thus Those books that be gain said though they be known to many be these the Epistle attributed to James the Epistle of Jude the latter of Peter the second and third of John And in the fourth daies conference fol. 2. b. M.D. Walker saith Hierom saith concerning that Epistle which is written to the Hebrews many have doubted of it And also concerning the second of Peter he saith it was doubted of by many and so with some were the two Epistles of John c. affirm greatly suspected and doubted of even in the times of the Primitive Church This pretence therefore being most unreasonable to impugn the matter of fact in our miracles which is so evident as is often times [d] This appeareth in sundry of the examples before mentioned and alleged from Protestant writers confessed by learned Protestants themselves Their next or second refuge is confessing the matter of fact withall to affirm the same to be in many cases but by the Devils counterfeiting as in our antiently continued Catholick [e] Exorcist being one of the inferiour Orders leading to Priesthood is mentioned as one of them by Ignatius in epist ad Antiochenos by Cornelius apud Eusebium l. 6. c. 35. and by Cyprian l. 4. epist 7. post med where he saith Quod hodie etiam geritur ut per Exorcistas voce humana potestate divina flagelletur uratur ut torqueatur Diabolus And see further hereof the Protestant writer Zepperus l. de Sacramentis printed 1606. pag. 362. initio And whereas Protestants usually answer that this was not any peculiar Order but a miraculous gift such as was the gift of healing peculiar to those beginning times of the Primitive Church for planting and enlargement of the Christian faith and that it is now ceased this answer appears many waies frivolous as first in that the foresaid antient Fathers placed and numbred it with the other Ecclesiastical Orders conferred by the Church among which they forbear to mention or number any such peculiar Order of healing Secondly it is in like sort numbred among the Ecclesiastical Orders long afterwards even when and where the Christian faith was already greatly enlarged as appeareth in Concil Laodicen can 26. in Concil Antioch can 10. Also in the fourth Council of Carthage can 7. the Exorcist is specially named as one of the Ecclesiastical Orders together with the special rite of his ordination And in Sulpitius in l. de vita Martini cap. 4. it is most plainly mentioned as a peculiar Order Thirdly whereas the possessing of men by unclean spirits was likewise during the old Law whereof see Josephus l. 8. antiq c. 2. paulò post initium in remedy whereof there were Judaical Exorcists at 19.13 it is strange that our Adversaries can affirm either the thing it self or the cure thereof to be now ceased but the reason is evident in that they discern the daily dispossessing powerfully practiced in our Catholick Church whereof see next hereafter at f. and the known defect or want thereof in theirs for as for their onely example of M. Dorrel and Will Summers their deceitfull confederacy is now at last by our Adversaries themselves discovered and for such published in print as appeareth next heretofore in the margent at Z. exorcisms or casting forth of unclean spirits in persons possessed whereof many [f] To forbear the known successfull daily examples hereof in our Catholick Church which impudency it self dare not deny we remâ—t the Protestant Reader to the report of D. Boord the Physician a report so indifferent that in his extravagantes annexed to his breviary of health printed 1575. at the 11. chapter of a Demoniack he maketh mention of his travel to Rome with exceeding Protestantlike invectives against the Pope City and Clergy there and yet with all dâ—th in the same chapter report himself to have been an eye-witness of a Gentleman possessed with Devils brought from Germany to Rome to be made whole there the course whereof was saith he stupendious and above all reason if I should write it and the cure so evident as he there attributeth the same to the vertue of the holy words that the Priest did speak And see in
losses in all kinds which if we did undergoe for externall profession of that Faith which we doe not inwardly believe to be true we should deserve rather to be begged for fools then persecuted for our Religion In the mean time every Catholick hath this comfort that he is safe even by the confession of an Adversary if he be not a foolish dissembler which would be cause of damnation in a Protestant or any other Even the profession of a truth believed to be false is a sin But I return to say it were impossible for any Roman Catholick to be safe upon what condition soever if we erre in any one Fundamentall Article of Faith 7. With D. Potter agreeth M. William Chillingworth in his book intituled The Religion of Protestants a safe way to salvation For whereas Charity Mantained part 1. pag. 15. n. 13. saith Since D. Potter will be forced to grant that there can be assigned no visible true Church of Christ distinct from the Church of Rome and such Churches as agreed with her when Luther first appeared I desire him to declare whether it doth not follow that she hath not erred Fundamentally because every such errour destroyes the nature and being of a Church and so our Saviour Christ should have had no visibly Church on earth To these words which he thought fit to set down very imperfectly he answers pag. 16. n. 20. in this manner I say in our sense of the word Fundamentall it does follow For if it be true that there was then no Church distinct from the Roman then it must be either because there was no Church at all which we deny or because the Roman Church was the whole Church which we also deny Or because she was part of the whole which we grant And if she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were inevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick In our sense therefore of the word Fundamentall I hope she erred not Fundamentally But in your sense of the word I fear she did That is she held some thing to be Divine Revelation which was not something not to be which was He hath spoken so clearly and fully in favour of the Roman Church and not only affirmed but proved that she did not erre in any Fundamentall Point that I need not say one word to ponder his words or declare the force of them Pag. 7. n. 3. He expresly approves the saying of D. Potter That both sides by the confession of both sides agree in more Points than are simply and indispensably necessary to salvation and differ only in such as are not precisely necessary Therefore doe we inferr Catholicks believe all that is precisely necessary to salvation and more But we never yield so much to you Protestants Pag. 85. n. 89. He confesseth the Roman Church to be a part of the Catholick Church and pag. 16. n. 20. he saith If she were a true part of the Church then she retained those truths which were simply necessary to salvation and held no errours which were unevitably and unpardonably destructive of it For this is precisely necessary to constitute any man or any Church a member of the Church Catholick Pag. 163. n. 56. He saith From Scripture we collect our hope that the Truths she The Roman Church retains and the practise of them may prove an Antidote to her against the errours which she maintaines in such persons as in simplicity of heart follow this Absalon These points of Christianity which have in them the nature of Antidotes against the poyson of all sins and errours the Church of Rome though otherwise much corrupted still retains therefore we hope she erreth not Fundamentally but still remaines a part of the Church But this can be no warrant to us to think with her in all things Seeing the very same Scripture which puts us in hope she erres not Fundamentally mark how he professeth to learn out of Scripture that we erre not Fundamentally assures us that in many things and those of great moment she errs very grievously And these errors though to them that believe them we hope they will not be pernicious yet the professing of them against Conscience could not but bring us certain damnation Therefore the Points in which we differ from Protestants being acknowledged not to be Fundamental and in other Points professing nothing against our conscience we are safe by his own confession If we did not believe as we professe we were no Roman Catholicks In the same place he saith expresly De facto we hope the Roman Church does not erre in Fundamentalls Yea he saith line 33. Perhaps she does not erre damnably the contrary whereof he affirmes so often His example of Absalon was very ill applied to the Roman Church which did not rebell from Protestants but they against the whole Church the Mother of all Christians more sacrilegiously than Absalon behaved himself wickedly toward his Father Pag. 404. n. 29. He approves Dr. Potters saying pag. 79 which I cited above that the Roman Religion is safe that is not damnable to some such as believe what they profess And in the same place he saith Wee may hope that she retains those Truths which are simply absolutely and indispensably necessary to Salvation Pag. 401. n. 7. VVe approve those fundamental and simply necessary Truths which you retain by which some good souls among you may be saved but abhor your many superstitions and Heresies The Truths you retain are good and as we hope sufficient to bring good ignorant souls among you to salvation yet are not to be sought for in the Conventicle of Papists If any Soul may be saved in our Religion It is clear we hold not any fundamental Error with which no soul can be saved Pag. 277. n. 61. he saith The simple defect of some Truths profitable only and not simply necessary may consist with salvation Seeing therefore he hath so often confessed that we erre not in fundamental points our Errors in some Truths profitable only and not fundamental may consist with salvation How then doth he say to Catholicks pag. 401. n. 27. As for our freeing you from damnable Heresie and yielding you salvation neither he Dr. Potter nor any other Protestant is guilty of it Pag. 219. n. 50. Speaking of Protestants he saith They do not differ at all in matters of Faith if you take the word in the highest sense and meanby matters of Faith such Doctrines as are necessary to salvation to be believed or not to be believed Now you know well that in points of greatest moment which Catholicks believe against some Protestants other Protestants stand for us against their pretended Brethren And therefore he must either say that we believe all such Doctrines as are absolutely necessary to salvation or
the New Grace conferred by imposition of hands in the Sacrament of Confirmation Also in the sacrament of Order Deaconship a distinct order from Priesthood and a step unto it n. 41 2 3 4 5 p. 325. Extraordinary calling is ceased n. 46. p. 327. An indelibel Character imprinted by some sacraments n. 47. p. 328. Baptism by Lay persons and women in case of necessity n. 48. p. 328. The known intention of the Church needfull to administer Sacraments n. 49. p. 328 9. Seven Sacraments n. 50. p. 329. Implicit Faith n. 51. p. 329 30. Usury unlawfull n. 52. p. 330. Antichrist not yet come n. 53. p. 331 Distinct degrees of Angells Angells Protectors of several Countries By Michael the Arch-Angell is not meant Christ n. 54 5 6. p. 331 2 3. Sunday for our Sabboth is unalterable and an Apostollicall Tradition n. 57 8. p. 333 4. Get Fasts and Abstinence from certain meats for spirituall motives n. 59. p. 334 5. Vows not obrogated n. 60. p. 335 6. Fasting Chastity giving ones Goods for pious uses and Vlountary poverty are more pleasing to God than their contraries n 61. p. 336 7. Who hath the gift of Continency may lawflly marry or refrain n. 62. p. 337 8. The sin against the Holy Ghost is onely final impenitence n. 63. p 338. One Text of Scripture may have divers under standings n. 64. p. 339. Ecclesiasticall persons equal in Order unequal in Jurisdiction n. 65. p. 339 40. The whole truc Church cannot erre n. 66. p. 340 1. Scripture without external judgement cannot end Controversies n. 67. p. 341 2. The Church Government is monarchical n. 68. p. 342 3. Children have not vertual Faith n. 69. p. 343 4. Sacred Books onely determined by the Churches Tradition n. 70. p. 344. The Church of Rome is part of the Church of God n. 71. p. 344 5 6. One Primate over the Church in all Nations n. 72. p. 346. Unwritten Tradition must be observed n. 73. p. 146 7 8. Equivocation n. 74. p. 348 9 50 1 2. Use of the sign of the Cross n. 75. p. 352 3. Many other added n. 76. p. 353. Most points in which we disagree from them held by some or other of their chiefe men indifferent matters n. 77. p. 3â—3 4. Protestants to continue a Succession alledge such as hold against them n. 78. p. 354. c. They cannot with consequence deny the Roman Church to be infallible n. 97. p. 376 7. They judge the Faith of Catholikes saving c. 5 p. 437. per totam Protestants clear testimonies that the Catholike Faith is saving c. 5. n. 1. Many confessed by them to be true Saints yet rigid Roman Catholikes n. 2. t. m. They allow that Infants baptised are saved by the Faith of their Catholike parents which then must needs be saving in the Parents themselves n. 3. t. m. That our Church is a true Church one with theirs not differing in Fundamentalls both good and saving and onely controverted which is the better n. 4. Divers Protestants drew from Luther's Life and Doctrine that Lewdnes was an Evangelicall Institution and serious Christian Discipline a new Popery c. 1. n. 1. Pultrot strangely taken after he had by Beza's counsell and encouragement murdered the Duke of Guise n. 49. R THE Reall Presence in the blessed Sacrament confirmed by Miracle c. 4. n. 1. Reliques acknowledged by the holy Fathers c. 2. n. 12. Confirmed by Miracles c. 4. n. 2. Rome acknowledged by Protestants to be the Seat of and fittest for the Primate of the Church c. 2. n. 10. t. m. And the Bishop of it to have exercised what now he doth for the first 500 years p. 213 14 c. And the Church to be uniform and constant in its Doctrine n. 20. They cannot fancy it to be infallible c. 3. n. 97 It is evidently shewed to be sigularly protected by the Holy Ghost c. 5. p. 450 1 2 3. S WHat is confessed by Protestants concerning Sacraments vide Protestants and c. 2. n. 13. Of the sacrifice of the Altar c. 2. n. 3. t. m. The Antiquity of it p. 196. t. m. see more n. 17. and c. 3. n. 89. t. m. It is offered for the dead p. 368 t. m. Prayer to Saints impugned by the Divell c. 1. n. 7. Held by the holy Fathers and they reproached for it by the Protestants c. 2. n. 7. Scriptures manifold and corrupted translations c. 1. n. 28. to 33. inclusivè which forced Luther to confesse that the Conncills must be received again n. 34. The vulgar Translation preferred by Protestants before all other n. 34. What Scriptures are Canonicall must be learnt from the Church c. 2. n. 12. t. m. Liberty of reading Scriptures confessed by Protestants to be the cause of so many Heresies c. 1. n. 29. Siricius Pope was not the first that made the Decrees of Priests Chastity c. 2. n. 2. Socrates his false relation of Paphnutius His hereticall writing of the celebration of Easter and of other things p. 189 90. Sorrow necessary for remission of sins c. 3. n. 102. Mr. Sparkes excuse of Beza's liconciousness refuted c. 1. n. 48. Sutcliffs impertinent and false interpretation of Luther's Conferrence with the Divell c. 1. n. 7. He falsly sayd that Innocentius the third was the first that brought in Transubstantiation c. 2. n. 16. T ONes testimonie against himself is most strong c. 3. n. 106. Tindall and Teuxbury Fox's Martyrs held Good Works hurtfull to salvation That all Christs works did not deserve Heaven That God is no more pleased with one work than with another c. 1. n. 19. t. m. Traditions c. 2. from n. 12. to 16. inclufivè whence it is concluded that those of which no certain beginning is known were introduced by the Apostles Transubstantiation not first brought in by Innocentius the third n. 16. But held as Protestants confesse by most antient Fathers n. 2. t. m. The Antiquity of it n. 16. t. m. V VOws acknowledged by Protestants to be held by antient holy Fathers lawfull and obligatory c. 2. n. 1. By the first Faith 1 Tim 4. is understood by holy Fathers the Vow of continency p. 172 3. W WAldo and Waldenses no Protestants They pretended an Order of begging Friars but could get no confirmation Some of their Tenets c. 3. n. 79. Water to be mingled with Wine in the Consecration of the Eucharist c. 2. n. 2. t. m. Wicliff no Protestant his and his Disciples habit c. 3. n. 80. Whitaker's impudent justification of Calvin's branding c. 1. n. 37. His false imputation upon Pope Siricius c. 1. n. 2. t. m. He condemns the antient Fathers for holding that Antichrist is one single person n. 3. t. m. He falsly saies that Innocencius the third began Transubstantiation n. 16. His impudent provocation to the first 600. years n. 22. Continent Widdows the Sanctuary of God n. 1. Mr. Wotton falsifies St. Ignatius n. 6. m. X ST Xaverius his miracles in the Indies and the incorruption of his body acknowledged by Protestants c. 4. n. 3. Xenaias the first opposer of Images c. 2. n. 12. t. m. Z ZOzomenus followed Socrates in his false report of Paphnutius and is affirmed by St. Gregory to have lyed much in his Writings c. 2. n. 2. Of Zuinglius c. 1. from n. 22. to n. 39. To cloak his acknowledged incontinency he affirms that St. Paul found no other cause of Marriage but to sattisfie Lust n. 22. He was taught in a dream which Hospinian calls a Revelation to impugne the Masse n. 23. t. m. He taxes Luther for contradicting himself to temporise n. 24. m. Himself did shamfully the same but saies he Invenite Domino p. 80 1. He calls Gods promise of reward Hyperbolicall p. 81. Original sinn no sinn but a Disease which deserves not Damnation n. 25. t. m. and is reproved for it by his Brethren p. 82. t. m. He teacheth that Heathens never beleiving in Christ are saved if they have a pious mind For this also his Brethren reprove him n. 26. t. m. That neither St. Paul or any of the Apostles thought their own Writings Canonicall or could think so but with extream Arrogancy n. 27 Wheresoever be finds in Scripture This is my Body This is my Blood for is he puts signifies for which Schlusselburg reprehends him p. 84 5. He saies that to God who is bound by no Law 't is an honor to move to sinn but in man who is bound by Law it is a sinn n. 35. That Civill Magistrates opposing his Doctrine must be resisted by the Sword and deposed n. 36. Armed in this quarrell he was killed and died as Protestants affirm a Child of Hell n. 36. t. m. FINIS ERRATA PAg. 22. Line 18. in the text read Charke p. 25. l. ult t. r. Charke p. 30. l. 28. t. r. est p. 72. l. 26. t. r. lecto p. 94. l. 18. t. r. Parker p. 158. l. 31. t. r. graves p. 159. l. 13. t. r. vocasse p. 162. l. 9. t. r. mulierem p. 102. l. 11. t. r. cohabitante p. 200. l. 26. t. r. Apostolos p. 221. l. 31. m. r. Archiepiscope p. 222. l. 36. m. r. latere p 231. l. 2. m. r. Eusebius p. 257. l. 16. m. r. constat p. 273. l. 29. t. r. to p. 276. l. 29. m. r. negare p. 346. l. 21. t. r. a divers p. 349. l. 26. t. r. nomine p. 350. l. 24. t. dele not p. 352. l. 24. t. r. cubitum p. 360. l. 6. t. r. no. p. 375. l. 24. t. r. is p. 367. l. ult m. r. for p. 368. l. 35. m. Annuas p. 389. l. 31. t. adde next to the word error to free her from actuall sinn if c.
then attribute so much to his Epistles that whatsoever was contained in them was sacred lest that in thinking so we should saith he impute immoderate arrogancy to the Apostles His words are tom 2. contra Catabaptistas fol 10. b. circa med Ignorantia vestra est quod putatis cum Paulus haec scriberet Evangelistarum commentarios Apostolorum Epistolas jam in manibus Apostolorum atque authoritate fuisse quasi vero Paulus Epistolis suis jam tum tribuerit ut quicquid in iis contineretur sacrosanctum esset non quod ipse velim non esse sacrosancta quae illius sunt sed quod nolim Apostolis imputari immoderatam arrogantiam In so much that where the Evangelists say This is my Body Zuinglius to supply their supposed defect altereth the text with incredible boldness translating and saying insteed thereof This signifieth my Body Whereof Schlusselburg a learned Protestant in Theologia Calvinistarum l. 2. art 6. fol. 33. b. fine saith Nec potest hoc scelus Zuinglii ullo colore excusari res est manifestissima in graeco textu non habetur significat sed est c. And fol. 44. a. he speaketh to the Zuinglians saying Nec potestis rem inficiari aut occultare quia exemplaria Francisco Regi Galliarum à Zuinglio dedicata sunt in plurimorum hominum manibus excusa Tiguri Anno 1525. in mense Martio in octavo c. And yet more of the Dutch Bible of the Zuinglians he saith there Ego in Saxoniae oppido Mundera An. 60. apud Scholae Rectorem Humbertum vidi exemplar Germanicorum Bibliorum quae Tiguri erant impressa ubi non sine admiratione animi perturbatione verba Filii Dei ad imitationem Zuinglii somniatoris depravata esse deprehend Nam in omnibus illis quatuor locis Math. 26. Marc. 14. Luc. 22. 1. Cor. 11. ubi verba institutionis Testamenti Filii recensentur Hoc est Corpus meum hic est sanguis meus inhunc modum textus erat falsatus hoc significat Corpus meum hoc significat sanguinem meū And see further Zuinglius himself tom 2. l. de vera falsa Religione fol. 210. a. ante med where he saith Sic ergo habet Lucas accepto pane gratias egit fregit dedit eis dicens Hoc significat Corpus meum 28. Pu. Be pleased Reader to reflect here that as above we heard Zuinglius deeply taxing Luther saying to him Thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures so here we see how the Lutherans cry shame on Zuinglians for the same crime of falsifying the word of God by turning This is into This signifies my Body c. teaching every one who desires not to betray his own Soul not to trust either of these two or any other Protestant in their Translations seeing there is not a Translation among them which is not condemned by other Protestants as we shall declare after I have noted some very particular corruptions of our English Protestants Zuinglius is condemned by other Protestants for changing This is into this signifies But was he alone guilty of this impiety No. The Communion Book of the Church of England together with the Articles and Book of Ordination were composed Anno 1547. by the Lord Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Linclon Chichester Dr. Redman Dr. Robinson Dr. Cox the Deans of Pauls of Exeter and of Lincoln who at the Kings charges partly at Windsor partly elsewhere contrived them all which were ratified and confirmed by the Parliament in the year 1548. In this Common Book to say these few things by the way there was Invocation of Saints and Prayer for the dead which are the Doctrines commonly objected by modern Protestants against Catholicks as is yet to be seen many Copies being yet extant And in the Statute of King Edward the sixt it is resolved that those that are abstemious that is cannot drink Wine may receive under one kind only Afterward the then Lord Protector at Calvins instigation as appeareth by his Epistles to the Duke of Summerset put out the Invocation of Saints and Prayer for the dead so variable is the Religion of Protestants But to come to our purpose of proving that not Zuinglius alone was guilty of that foul falsification of the Scripture by translating signifies for is In the first Edition of the said Communion Book the words cited out of Scripture were rendred thus This is my Body c. A year after it was altered thus This signifieth my Body c. A little after is and signifieth were both expunged and a blank Paper put in the place of the Verb thus this my Body c. which without the Verb signifieth nothing or rather may be applyed to any thing as it may please the Painter or changeable Protestant And lastly is was put in again Of this incertainty in Protestant Religion in a matter of greatest moment Nicholas Heath Archbishop of York and Lord Chancellour of England minded the Kingdom 1. Elizabethae in his Speach against the bringing in of the uncertain and unsetled new Religions which Speach saith a man of great learning and credit under whose hand I received it I have read and have seen divers of King Edward the sixt Service Books some with is some with signifieth and some with a blank in the place Now Reader look above and apply to English Protestants that which Lutherans justly object to Zuinglius for his translating signified for is 29. Moreover it is to be observed that the Bible in King Edward the sixt days was translated into English by the Bishops of St. Davids Hereford Ely Norwich and Rochester and therefore it is called the Bishops Bible In it the whole Book of the Canticles which they prophanely why may not I say blasphemously translate the Ballad of Ballads and many other Chapters and verses in the Bible were particularly noted as not fit to be read to the common people or by them But in the latter Bibles all things are equally permitted to all from which liberty what could be expected then that which we find by lamentable experience an endless multiplication of new Heresies without any possible means of remedy as long as men are resolved not to acknowledge an infallible Judge of Controversies but to leave every man to read Scripture which they must interpret according to their own mind or fancy not having any other infallible Rule or Guide to follow I know that a learned Catholick in a familiar discourse with Dr. Collins chief Reader of Divinity in Cambridge told him that Protestants themselves were the true cause of so many Heresies by permitting the promiscuous reading of Scripture to every Body and the Doctor answered plainly That for his part he did not approve such liberty and this is the thing which the Church dislikes but it is a meer calumny to say that she
universally forbids the reading of Scripture to all sorts of persons 30. The new Translation which King James caused to be made was over-seen corrected and altered by the Archbishop Abbats and Smith of Glocester as Sir Henry Savill told Mr. Richard Montague afterward Bishop of Chichester and then of Norwich For Mr. Montague wondring that Sir Henry to whose care was committed the translating of S. Peters Epistles would pervert the sense of the Apostle 1 Pet. 3.18 19. about Christs descent into Hell reading it Quickned by the Spirit by which also he went and Preached unto the Spirits in prison c. When the Greek is Quickned or alive in his Spirit or Soul in which Spirit or Soul he comming Preached to them also that were in Prison And it is to be observed that this last Translation of the v. 18. is not only against Catholicks but also against former Translations of Protestants which says not quickned by the Spirit but quickned in the Spirit Sir Henry I say being thus questioned answered as above that the forenamed Bishops corrupted and altered the said Translation made by K. James his order whereby it appears of how small authority or accompt it ought to be Again in this same Translation they have translated Gal. 5.17 the flesh lusteth against the Spirit so that ye cannot do the things yea would whereas the Greek and Latine is yea do not de facto the things ye would 31. Not unlike to the said salsification of Zuinglius concerning the Eucharist is that of Protestant English Bibles touching the same Sacrament to proove their Heresie that there is a Divine precept for all persons to receive both kinds saying 1 Cor. 11. v. 27. Whosoever shall eat this Bread and drink this Cup of the Lord unworthily c. Whereas in the Greek it is Whosoever shall eat this Bread or drink this Chalice c. which disjunctive or cannot infer the necessity of both kinds as the Conjunctive and might seem to do and for which end they falsify this Text strangely standing for both species of Bread and Wine while indeed they deprive men of the reall substance of our Saviours Body and Bloud for both species by bringing all to a meer sign or some phantastical presence by Faith or some such imaginary way 32. What I am now to say though it may seem to deserve only laughter yet it shews in good earnest the inconvenience of translating the holy Scripture into vulgar languages with a promiscuous freedom of all sorts of persons to read them Thus then Gen. 3. v. 7. Divers Protestant English Bibles say thus They Adam and Eve sewed fig-tree leaves together and made themselves Breeches How ridiculously doth this sound to an English ear that the woman should were Breeches And yet this is the Translation of the Bible Printed at London by the Deputies of Christopher Barker Printer to the Queens most excellent Majesty Anno 1593. Cum Privilegio And Anno 1596. by the same Printer of which I have two Copies it is translated in the same manner As also Anno 1586. [q] Printed by the same Printer and likewise Anno 1602. by Robert Barker Printer to the Queen All which Editions I have at hand ready to be exhibited If I did take pleasure to jeast in serious matters I could say That a Protestant whom I could name being much troubled with this Translation a Catholick from whose mouth I received this story bid the Protestant be not troubled at those Editions seeing they were published under Queen Elizabeth who being held by English Protestants for Head of their Church no wonder it was that under a Woman-Head women did were the Breeches which conceipt though it did not much comfort that Protestant yet we may in good earnest by this occasion detest those parasites and flattering Ministers who were not ashamed to make any temporal Prince meerly in vertue of his temporal power Head of Gods Church and of all Clergy-men even in spiritual matters and we are to adore Gods just judgements in permitting the temporizing Protestant Clergy of England to be degraded by Temporal Power in just punishment of their absurd Heresie that temporal Princes are upon earth Supreme Heads of Gods Church neither ought we to wonder that they come to suffer in their temporal power who would needs against all reason and principles of Christian Religion usurp that Supreme spiritual Authority which by our Saviour Christ was granted only to St. Peter and his Successors Where I cannot omit what one of the most learned among the Protestant English Bishops we discoursing of the Universal Wars of these times said and he spoke a certain and evident truth that these Wars and troubles of Christendome began upon the year 1517. when Luther first revolted from the obedience of all Churches before his time 33. But why do I specifie some few particular mis-translations of the Protestant Bibles seeing they themselves do mutually reprove impugn and condemn their own translations As appears out of Brereley tract 1. sect 10. subdivis 4. joyned with tract 2 cap. 2. sect 10. subdivis 2. To omit saith he particulars whose recital would be infinit and to touch this point but generally only the Translation of the New Testament by Luther is condemned by Andreas Osiander Keckermannus and Zuinglius who saith hereof to Luther thou dost corrupt the word of God thou art seen to be a manifest and common corrupter of the holy Scriptures how much are we ashamed of thee who hitherto esteemed thee beyond all measure and now prove thee to be such a man And in like manner doth Luther reject the Translation of the Zuinglians tearming them in matter of Divinity fools Asses Antichrists Deceivers and of Asse-like understanding Insomuch that when Proscheverus the Zuinglian Printer of Zurick sent him a Bible translated by the Divines there Luther would not receive the same but sending it back rejected it as the Protestant Writers Hospinianus Lavatherus witness The Translation set forth by Oecolampadius and the Divines of Basil is reproved by Beza who affirmeth that the Basil Translation is in many places wicked and altogether differing from the mind of the holy Ghost The Translation of Castalio is condemned by Beza as being [r] Beza resp ad def respon Castal sacrilegious wicked and Ethnical As concerning Calvins Translation that learned Protestant Writer Carolus Molinaeus saith thereof [s] Moli in sua transl Testa Novi part 12. fol. 110. Calvin in his Harmony maketh the Text of the Gospel to leap up and down he useth violence to the Letter of the Gospel and besides this addeth to the Text. As touching Beza's Translation to omit the dislike had thereof by Seluecerus the German Protestant of the University of Jena the foresaid Molinaeus saith of him [t] Molin in Testa part 20.30 c. de facto mutat textum he actually changeth the text and giveth further sundry instances of his corruptions as also [u]