written Againe h lib. de virit Eccles c. 15. heere peraduenture thou wilt say read how Christ commaunded them to be receaued that would paste from heresie vnto the church this neither doe I nor you manifestly read c. therfore because it is no where read wee must belieue the testimonie of the church which Christ testifieth to be true Againe i epist 111. But those thinges which wee keepe not written but deliuered and which indeed are kept through the whole world are giuen to proceed either from the Apostles or generall councels whose authoritie in the church is most wholsome commauÌ„ded and ordayned to be kept as that the passion of our Lord Resurrection Ascension into heauen and coming of the holy ghost from heauen is celebrated with an yearly solemnity THE ADVERSARIE Wheras S. Chrysostome saith that the Apostles did not deliuer all by writing but many thinges without which are as worthy credit as the rest k M. whitaker de Sacra Scriptura pa. 678. M. Whitaker answeareth no otherwyse thervnto then by saying That it is an inconsiderate speach and not worthy so great a Father Also wheras S. Epiphanius saith wee must vse traditions for the scripture hath not all thinges because the Apostles deliuered certayne thinges by writinge and othersome by tradition with whome agreeth S. Basil as aforesaid to whome l in his conclusions annexed to his conference the 1. conclu pag. 689. M. D. Raynoldis answeareth saying I take not vpon me to coÌ„troll them let the church iudge if they considered with aduise inough c. Concerning the fathers of the Latine Church S. Austine only being most approued by our aduersaries as in the beginning of this treatyse shall serue for all whoe is so playne and euidently confessed by our aduersaries that m See him in M whitgistes defence c. pag. 103. Carthweight saith to allow S. Austines saying is to bring in Popery againe And that if S. Austines iudgment be a good iudgment then there be some thinges commaunded by God which are not in the scriptures and ther vpon no sufficient doctrine is conteyned in the scriptures To that former saying of S. Eusebius n M whitaker de Sacra Scriptura pa. 668. Chem. exament par 1 p. 87. 89. 90 M Folk against Purgatory pag. 62 3â— 97. c. against Mâ—â—â—all pag 17â— 17â— against â—â—ist mot pag. 35. 36 M whitaker vb supra pag. 978 685. 690 695 696. 970. 663. M Whitaker answeareth saying That this testimonie is plaine inough but in no force to be receaued because it is against the scriptures Adde now but heervnto that Chemnitius doth reproue for their lyke testimonie of vnwritten tradition Clemens Alex. Origen Epiphanius Ambrose Hierome Maximus Theophilus Basil Damascen c. That M. Furke also confesseth as much of S. Chrysostome Tertullian Cyprian Augustine Hierome c. And lastly that M. Whitaker acknowledgeth as much of all these Fathers See the 10. article where necessitie of tradition is very plainly confessed which is heere omitted fol. 15. LVTHERS DOCTRINE Luther saith o in comm cap. 1. ad Galat neither ought any other doctrine be taught and heard in the church then the pure worde of God that is the holy scripture for Doctores or other Authors with their doctrine let them be accursed Againe p tom 7. ger fol. 29. heere in this place I will repeat my growne worke or foundation where vpon I rely which ought infallibly be kept of all to wit that all thinges which are done without the scripture specially in thinges perteyning vnto God doe proceed from the Diuell And q lib. de serâ—â— arbitrio wee receaue nothing but the holy scriptures r in locis comm de libertate Christian Melanchthon calleth tradition for the inuocation of Saintes simple life and all such lyke that are not written the doctrine of Diuels Et ibidem more ouer also saith he when tradâ—â—ions speake of thinges of their owne nature yet they becom wicked and the doctrine of Diuells in respect of errours which are also propounded and defended to writ That they merit remission of sinns that workes wherby God sheweth himselfe to be honoured are the worship of God or that Bishops haue power to institute such worships CALVINS DOCTRINE Caluin saith Å¿ lib 4. instit cap 8. ¶ 8. Let this then stand for a maxime or generall ground That no other then the word of God ought to haue place in the Church which word is conteyned first in the law and the Prophets next in the Apostles writinges Agiane t ca. 10. ¶ 8. â— therfore wee accompt all constitutions or decrees wicked in whose obseruation the worship of God is fayned to be placed Agiane v ¶ 9. ordinances which they call ecclesiasticall where with the Pope and his clergie burden the Church wee say they are pernitious and wicked but our Aduersaries defend them to be holy and wholesome Againe x ¶ 18. But now to referre the beginning of traditions to the Apostles wher with hither to the Church hath beene oppressed was a meere forgerie or fals hood y ¶ 19. But they obiect this hath beene an ancient opinion that what was done with one consent in the vniuersall Church hath alwayes beene thought to proceed from the Apostles them selues for which they Cyte Augustine as a witnes who saith that those thinges which are obserued through the whole world may well be thought to haue beene ordayned by the Apostles them selues or Generall Councells whose authoritie in the church is most wholsome z ¶ â—0 but that I may not be troublesome I will produce only one example yf any man aske them from whence they haue theire holy water presently they answer from the Apostles as if histories doe not attribute this inuention to I knowe not what Bishope of Rome c. Ibid. what soeuer it be I will neuer graunt that this came from an Apostolicall Spirit c. nether doe I respect it that else where the same Augustine doth ascribe other thinges also to the Apostles for because it hath nothinge but coniectures they ought not to giue their iudgment of soe great a matter Againe a ¶ â—7 this alwayes is only to be excepted in these obseruations of the Apostle Paul that all thinges be done decently and in order least they be thought either necessarie vnto saluation and so binde consciences with religion or be referred to the worship of God and so there may seeme to be some piety in them An old condemned Heresie August 〈…〉 cap. 〈…〉 con◠〈…〉 The Arian Heretickes would by no means receaue the traditions of the church and vnwritten word of God as Maximinus himself an Arian Bishop teacheth which heresie afterwardes many others imitated as Nestor Dioscorus Eutyches c. as you may see in the seuenth Synode 〈◊〉 THE 29. ARTICLE Of the 7. Sacraments THE CATHOLICKE DOCTRINE All the Sacraments of the new testament
them specially mention and answere this very obiection vrged by M. Wotton LVTHERS DOCTRINE Luther saith k in exposit Euang. Luc. 16. Domini cap. 9. a festo S. Trin. con 1. I will not giue no not apenny for Peters merites for how should they help me wheÌ„ they could not help himself for what soeuer he hath is bestowed vpon him by faith in Christ Now if he caÌ„not help himself how shall he doe any thing for me He obiecteth to himself doest thou say that good workes are not to be done for respect vnto eternall life behold heere it is otherwise written what then shall wee doe he ansvvereth there be many sentences in scripture euery where which sound of our merites that wee should satisfie the iustice of God by good workes Conc. 3 but there take heede of that leuen Againe prouide your selues treasures in heauen This wee will say that they whoe know not faith doe speake thinke as well of reward and workes For they think them after a humane manner that they should buy heauen by their workes which are dreames and vayne cogitations these Luther Againe he saith l in exposit Euang. in die Phil. Iac. ApostoloruÌ„ heere wee ought to learne that wee are not saued by our merites but by the spirit of Christ as if Christ were not the author of merites and good workes in his faithfull and he whoe doth giue force vnto them Philippe Melanchthon saith m in confess Aug. eius Apolog. art 2â— in loc comm tit de bonis operiâ—â—us Although good workes doe not decerue remission of sins and the inheretaÌ„ce of life euerlasting yet they merite other corporall revvardes and spirituall in this life and the life to come vvhich notvvithstanding he doth not explicat I think he knovves not vvhat he saith CALVINS DOCTRINE Caluin saith n lib. 1. instit c. 15. â— 3. first I must meeds speake of the name of merite whosoeuer therfore did first giue that title to humane vvorkes compared to the iudgment of God did very ill or little respect the sinceritie of faith For to vvhat end I pray you is that name of merite brought in but it is manifest vvith great damage to the vvhole vvorld what great offence it doth conteine but omitting the name let vs take a view of the thing it self rather he saith o ¶ 3. what our workes doe merite the scriptures teach when it saith they caÌ„not indure or abide the sight of God because they are full of vncleannesse p ¶ 4. moreouer the Doctrine of the scripture is that all our good workes are continually sprinkled with much vncleannes wherby God is iustly offended and angry vvith vs so farre are they from reconciling vs vnto him or bringing vs any benefit q Ibid. c. 12. ¶ 4. the cause saith he is because all the vvorkes of men are nothing but vncleannesse filth and that vvhich is vulgarly esteemed iustice is meere iniquitie vvith God Againe r c 14 ¶ 9â— vvee haue not one vvorke proceeding from the Saintes vvhich if it be considered in it self doth not merite a iust revvarde of reproch Finally Å¿ ¶ 11. there hath bine no vvorke at any tyme of any godly man vvhich if it be examined by the seuere iudgment of God is not damnable M Foxsaith t Act mon. pag â—â— 8 vvhen wee sinne wee diminish not the glory of God all the dauÌ„ger of our lyuing being the euill example to our neighbour M. Wotton saith v in his answere to the late popish art p. 92 41. sinne is pardoned as soone as committed the faithfull person at once hauing for giuenes of all sinnes past and to come So daungerously doe they seeme to draw neere vnto libertinisme and bewray themselues to be those of whome S. Iude forewarneth calling them vngodly men transferring the grace of God into vvantonnesse The extenuating of good workes was so gratefull to some Calumistes that their blessed man of God and constant martyr of Iesus Christ for so hee is tearmed by x pag. 46. Biâ—kley in his Apology for religion c. M. Tindall was carefull to preuent all merite of good workes that in his book mutuled the wicked Mammon he doubteth not to affirme y Act mon. pag. 4â—â— that Christ with all his workes did not deserue heauen z pag. 57â— 4â—6 That M. Tindall was the author of this booke see also Fox a Ibid 486 4â—â— which sentence their other martyr ohn Teuxbury defendeth for plaine inough and true as it lyeth Also M. Tindall saith b Ibid. 1â—â—6 there is no worke better then other as touching to please God to make water to wash dishes to be asewter or an Apostle all is one to please God To conclude Calum saith c l. 2. Instit cap. 17. s 6. To aske whether Christ did merite is no lesse a foolish curiositie then a rash definition Et infra for by what merites could man obtayne to be iudge of the world head of Angels c. Againe he saith against Christ mereting for vs. d lib 2. cap 17. Acct. 1. I confesse indeed if any man will oppose Christ simply by himself to the iudgment of God that there is no place for merite because there is no dignitie in man which can merite or deserue God Finally that you may know this doctrine not to haue bine receaued or knowne in the primitiue church he saith e lib 3. cap. ◠¶ 5. These thinges in former ages were not handled nor treated of as they ought to haue bine otherwise there would neuer haue rysen such troubles and dissentions An old heresie condemned by the primitiue Church This heresie was condemned in Iouinian as witnesseth f lib. contra Iouinianum â— S. Hierome whoesaid I that abstinence fastinges and all other exercises of good workes were not meritorious THE 22. ARTICLE Of Fastinges THE CATHOLICKE DOCTRINE Fasting and the lent hath alwayes had credit and place in the Catholicke Church to haue bine heauenly commended and receaued by Apostolicall tradition SCRIPTVRE Wee ought to Fast. a Iocl 2.12 NOw therfore saith the lord turne vnto me with your whole hart in fasting and in weeping and in mourning b Toby 12.8 Prayer is good with fastinge and Almes c Matth 6.16 and cap. 9 15. when you fast be not as the Hypocrites sad Againe But the dayes will come wheÌ„ bridegrome the shable taken away from them and then they shall fast Againe d cap. 17.21 But this kind of Diuells is not cast out but by prayer and fasting e Luke 2.37 Who departed not from the temple by fastinges and prayers seruing night and day f Act. 13.2.3 And as they were ministring to our lord and fasting the holy ghost said c. Then they fasting and praying and imposing hands vpon them dismissed them Againe g cap. 14 22. And when they had ordeyned them priestes in euery
by the testimonies of Fathers concerning which that I may answere freely and briefly what I think one little sentence of scripture is of more force with me then a thousand Fathers without scripture therfore you shall not expect that I do in particuler confute these errours M. Barlovv saith n in his defence of the aâ—â—icies of he Protestant relig on pag. 17â— This passeth most ryse amongst the Fathers who taking in inferis for Abraham bosome expound it that Christ went thither to conuey the Fathers deceased before his resurrection into the place where now they are LVTHERS DOCTRINE Luther at the first permitted and approued of intercession and prayer for the dead saying o Sermo in festo omnium sanctorum if it please thee to pray for the soules of thy parentes thou mayst doe this at whome c. praying in this manner Ah. God if the state of this soule be such that it may be succurred by our prayers O God be mercifull vnto it and help it Againe p Serm. super Euang. de diuite Laâ—aro the fourth question saith he is whether wee ought to pray for the Dead because there is no mention in the Ghospell of a middle state betweene Abrahames bosome and Hell for as much as being in Abrahames bosome they neede no prayers but being in Hell they can receaue no fruite from thence to which question wee must answere wee haue no precept from God that wee should pray for the Dead wherfore he doth not sinne that doth not pray for them no mortall man can offend in that which God neither hath nor would commaund But for as much as God hath not made knowne to vs what is the state of soules and wee are vncertayne how God dealeth with them so that wee neither can nor will make them sinners that pray for them for wee are certaine out of the Ghospell that many haue risen from the Dead whoe wee are forced to confesse that they haue not as yet receiued their last iudgment Ibid. it is no offence if thou pray for that soule yet let it be after that manner that thou leaue it vncertayne and say most mercifull God if the soule be in that state that it may be succurred holpen vouchsafe to be mercifull vnto it Againe q in exposit Euang in die Epiphâ—cy matth 3. hence is it that those fained soules did craue help by masses and such manner of trifles so that it is now come to passe that the Masse is growne to that abuse and so many masses and vigiles are said for the dead as this misery and abomination cannot be sufficiently deplored and lamented CALVINS DOCTRINE r lib. 3. cap. 5 ¶ 10. When saith he the aduersaries obiect to me that to pray for the dead was an vse receaued one thousand and three hundred yeeres since certaynly any man but of meane wit may easily know that whatsoeuer is read concerning this in the auncient Fathers is attributed to publick custome and the foolishnes of the common people they were I confesse also led into errour to wit in so much that in considerate beliefe is wont to depriue mens myndes of iudgment c. Augustine relateth in his bookes of confession that Monica his mother did earnestly intreat him that shee might be remembred at the aulrer in celebrating the mysteries forsooth an old wiues desire which the sonne doth performe not according to the rule of Scripture but for affection will haue it approued of by others but his booke written by him of the care of the dead hath so many doubtinges as through it owne couldnes it ought worthily to extinguish the heat of foolish zeal in any one that shall desire to be a patrone of the dead Againe Å¿ Ibid. ¶ â— That which they alleadge out of the history of the Machabees concerning Iudas Machabeus I think it not worth answeare least I seeme to account that worke in the Catalogue of holy bookes althouh Austine receaued it for canonicall And a little after he saith That fact of Iudas Machabeus was not without superstition and a preposterous zeal An old condemned Heresie â— Epiph. haeresi 75. August li. de haeresibus c. â—â— The Aerian Heretickes taught that wee ought neither to pray nor offer Sacrifice for the dead witnes THE 28. ARTICLE Ecclesiasticall Tradition THE CATHOLICKE DOCTRINE Concerning the word of God parte of it is written and parte is not written the written is called the holy Scripture or commonly the Bible The not written is called Apostolicall or ecclesiasticall tradition because it coÌ„temneth Scripture in it selfe doth deliuer it by voice also because the church the piller and foundation of truth doth deliuer it to posteritie from hand to hand SCRIPTVRE a Ecclesiasticâ—â— 8.11 Let not the narration of the auncients escape thee for they learned of their Fathers because of them thou shalt learne vnderstanding and in tyme of necessitie to giue answeare b Deut. 32. v. 7. Remember the old dayes thinke vpon euery generation aske thy Father and he will declare to thee thy elders and they will tell thee c 1. Cor. 11.34 cap. 10 v. 16. And the rest I will dispose when I shall come which catholickes vnderstand to be certayne ceremonies that he ordayned in the church which are no where written d 2. Thessa 2.15 Therfore Brethren stand and hold the tradictioÌ„s which you haue learned whether it be by word or by our epistle Hebr. 13. v. 7. Remember your prelates whoe haue spoken the word of God to you the end of whose conuersation beholding imitate their faith f 2. Iohn v. 12 See also 3. Iohn v. 13.14 Haueing moe thinges to write vnto you I would not by paper and inke for I hope that I shal be with you and speake mouth to mouth See also Io. cap. 16. v. 12. FATHERS g apud Eusebium lib. 3. hist c. 36. S Ignatius anno 100. doth exhort all to sticke to the traditions of the Apostles which traditions saith Eusebius he doth affirme that he himselfe hath lest behind for the more securitie h cap. 1 Eccl. Hierarch S. Dionysius Areopagita anno 80. saith these our first captaynes of the priestly office did deliuer the chiefest and substantiall thinges by their institutions partly written and partly not written S Ireneus anno 106. saith i lib. 3. cap 4. what if there should ryse a contention about some smale question ought wee not to haue recourse vnto the most auncient churches wherin the Apostles were conuersant and receaue from them concerning this present questioÌ„ what is certayne and playne But what if the Apostles had not left vs the Scriptures should wee not follow the order of tradition which they deliuered to them to whom they committed the churches to vvhich order of tradition many nations of the Barbarians doe assent and agree and some of them that doe beleeue in Christ hauing their saluation written in their
hartes by the spirit without either character or inke and keeping diligentlie the old tradition S. Clemens Alexandrinus anno 190 k lib. de Paschate vt est apud Euseb lib 6. cap 11. saith that the Bretheren did wrest from him to put downe in writing and to deliuer to posteritie those thinges that had bine deliuered to him only by the voyce of priestes successours to the Apostles Origen anno 230. saith l in cap. 6. epist ad Rom. The church receaued tradition from the Apostles yea to Baptize children Againe m homil 5. in lib. Num. There are many thinges saith he in Ecclesiasticall tradition or obseruatioÌ„s which all ought to doe notwithstanding the reason of them is not knowne to all Tertullian anno 200. saith n lib. de Corona militis Also thou wilt say that written authoritie ought to be craued in the obteyning of tradition let vs search therfore whether tradition not written ought not to be receaued wee will plainly deny it to be receaued if there be no examples of other obseruations which wee chalenge out of a patronizing hart of custome with the instrument or help of any scripture or title of only tradition Afterward hauing numbred the ceremonies of Baptisme certeine others as the signe of the crosse the yearly sacrifice for the dead and such lyke he addeth saying If thou craue the law of these and such lyke written disciplines thou shalt find none Tradition is giuen thee for an author custome a conformer and saith an obseruer o lib pe praescrupt hâ—eret Also he teacheth that heretiques are to be confuted not by scripture but tradition S Cyprian anno 240. saith p lib 1. epist 12. Also be that is Baptized ought to be annoynted but of this chrisme or oyle there is no mention in scripture but only in tradition Againe q lib. 2. epist 3. know saith he that wee are admonished that in offering vpon the chalice the tradition of our Lord is obserued neither may wee doe any other thinge then that which our Lord hath first done for vs that the Chalice which is offered in his remembraunce be offered mixt with wine S. Eusebius anno 330. saith r lib. 1. de demonst rat Euang cap. â— Moyses did write the lawe in tables not hauing life but Christ writ the documentes and obseruations of the new testament in myndes endued with life but his disciples according to the will of their maister commending their doctrine to the eares or vnderstanding of many whatsoeuer thinges were commaunded by their perfect maister vnto men hauing as it were gone beyoÌ„d their custome those thinges they deliuered vnto them that could take them but such thinges as they thought were agreable vnto men that did as yet carrie soules subiect vnto affectioÌ„s waÌ„ting reason these thinges I say coÌ„forming theÌ„selues to the imbecillitie weaknes of many they did coÌ„maund partlie by writing partlie without writing to be kept obserued as it were by â— certeyne vnwritten law S. Athanasius anno 340. saith Å¿ lib. de decretis Nil Synodi behold wee haue demonstrated and shewed that this senteÌ„ce hath beene deliuered from hand to hand vnto the Fathers each vnto other but you o new Iewes and sons of Gaiphas what progenitours or auncestours of your names can you shew S. Basil an 380 saith t lib. de Spiritu S. cap. 27. The articles which are kept preached in the church wee haue theÌ„ partly out of vnwritteÌ„ doctrine and haue receaued them brought vnto vs in a mysterie partly out of the traditioÌ„ of the Apostles both which haue the same force vnto godlines and no man that hath but any meane experience of ecclesiasticall right doth contradict them S. Gregorie Naz. anno 380. saith u orat 1. in Iulianuru But greater and more excellent for the formes of those Churches which being receaued by tradition wee haue kept vntill this day c. S Chrysostome an 380 saith x in 2. Thess 2. It is manifest that the Apostles haue not deliuered all thinges by their epistles but many thinges with out writing but as well these as them are worthy of the same credit Againe y hom 69. 〈◊〉 Populum â—â—â—tiâ—chenum hom 1. in epist ad â—ly◠〈◊〉 It was not in vayne saith he instituted by the Apostles that of such as had departed this life theire should be memorie made of them in celebrating the venerable mysteries for they did know that from hence their did come much profit and commoditie vnto them S. â—piphamus anno â—90 saith z 〈◊〉 55. quae est MelchisedecianoruÌ„ there are limites prescribed vs and foundations for the edification of saith as the Apostles traditions holy scriptures and successions of doctrine wherby the truth of God is strengthned on euery syde so that no man can be deceaued by fables or tales Againe a 〈◊〉 61. quae est Apostolicorum wee must saith he vse tradition for wee cannot haue all thinges out of holy scripture where for the holy Apostles deliuered some thinges by writing and other some by tradition b lib contra-constanâ—â—um ImperatoreÌ„ S. Hilary anno 350 saith answearing an Arian prince who said I will not haue wordes that are not written This I aske saith S. Hilary what Bishop doth commaund it who doth forbid the manner of Apostolicall preaching speake first if you thinke it well said I will not haue new medicines against new poysons c epist ad Marcellam de erroribus Montani S Hierome saith anno 380. wee at a fit tyme fast one lent according to Apostolicall tradition Againe when an Heretick had said many thinges that are obserued in churches by traditioÌ„ doe vsurpe to themselues the authoritie of the written law The Catholicke answered d in Diologo con 〈◊〉 Lucisctianos indeed I doe deny but that this is the custome of churches but what manner of thinge is that that thou dost transferre or adioyne the lawes of the church vnto heresie S. Augustine anno 400 saith e lib. 10. de Genesi cap. 2â— The custome of our mother the church in Baptizing infants ought not to be despised or in any sort be thought superfluous neither were it to be belieued vnlesse it were Apostolicall tradition Againe f lib. 2. de Baptismo contra Donatistas cap. 7. which custome saith he I belieue proceeded from Apostolicall tradition as many thinges are not found in their writinges nor in latter councels yet because therfore kept and obserued by the whole church they are thought and belieued to haue bine deliuered coÌ„maunded by them Againe g lib. 5. cap. 23. The Apostles indeed commaunded no such thing but that custome which was opposed to Cyprian ought to be belieued to haue takeÌ„ his beginning from their tradition as there are many thinges which the whole church doth hold and for this are rightly belieued to be commaunded by the Apostles although they are not found
sentence Deut. 12.31 for my case being like to that of Moyses I dare say with Moyses and our very enemies are iudges It is agreed vpon betwixt vs both how necessarie a poynt our saluation is being for all eternity and therefore I will saue labour to cite scripture in proofe of that which is by neither part denied but in vaine is the scope and end of a thing granted if wee differre in the meanes to attayne it the meanes I assure my selfe you will say is the word of God which I deny not but let vs not thinke the Ghospell to be in the wordes of the scripture but in the sense not in the out side but in the inside or marrow not in the leaues of the wordes but in the sapp pith or root of reason other wyse euen the Deuill himselfe speaketh Scripture cap 1â— 1â— and all heresies according to that of Ezechiel make vnto them selues pillowes which they may lae vnder the elbow of euerie age and to guâ—y you a tast hereof for this matter concerning my soule nerely I haue bestowed some diligent search herein consider with me I pray you how of auncient tyme the old hereticke Marcion found meanes to reiect both Moyses and all the Prophets and what did he pretend cap. 10.7 Surelie Scripture to witt that of Sainct Iohn hovv many soeuer haue come before me are theeues and robbers the Armenians also taught that the whole femal sex of women should be wholy extinct and that vvee should all ryse in the last iudgment in the state of man and what vvas their ground cap. â— 13 Scripture also to witt that to the Ephesians vntill vvee all meet in the vnitie of faith and knovvledge of the sonn of God into a perfect man The Mainchers also proued our Sauiour to be this materiall sunne vvhich vvee dayly see with our eyes and what colour had they scripture also Iohn 8.12 to vvitt where our Sauiour saith I am the light of the vvorld how did the Waldenses proue that euen a lavvfull iudge or Magistrate could not put to death the greatest Malefactour that vvas Exod. 20.13 by scripture Thou shalt not Kill by Scripture also the Circumcellians held that euery Christian might not only murther his fellovv but lay violent hands vpon himselfe for say they it is vvritten Iohn 12.25 he that hateth his life in this vvorld doth keepe it to lyfe euer lasting Thus out of these few to omitt many moe wee see how all heretiques like serpentes in imitation of that old serpent the Deuill who came with scripture euen to our Sauiour himselfe do lurks vnder the tree of knowledge I mean the scripture that so they may more cunningly conueigh their deadly poyson and surely though these examples of auncient tymes were sufficient to teach euery man humility seeing as a prudent man doth well obserue he that will need be his ovvne Scholler hath commonly a fooll to his master yet wantes there not neither sufficient occasion euen in our tymes to be carefull in this so waighty a businesse for how shall I thinke the protestantes in these dayes to agree vpon the true sense of scripture when they cannot a gree about the translation it selfe which must be the grownd where vpon they worke by which dissention also they shew themselues to haue descended in doctrine from these old heretiques in the primitiue church For doth the protestant beleeue the scriptures not to be receaued so fully and wholy as the Catholicke or as it pleaseth him papist doth but rather certayne chapters and bookes which seeme to him or rather indeed to this braine sicke phansie not so a greable to the purity of the ghospell to be cutt of and excluded the number of holy writt the same did the Carpocratians Seuerians and Manichees who condemned all the old testament as a thing fayned from an euill beginning aâ—d yet certainlie not without scripture as you may set in the example of Marcion first produced In lyke manner Cerdon denyed all the Euangelistes except S. Luke Cerinthus all except S. Mathevv the Seuerians also tooke away the Actes of the Apostles and with the Ebionites all the epistles of S. Paul the Alogians likewise esteemed the Apocalypse of S. Iohn for an inuention of Cerinthas Now that you are one with these at least in this point of mayming scripture is manifest for do not the most excellent of your whole clergy and first publishers of your ghospell Zuinglius Oecolampadius Illiricus and the Magdeburgenses exclude many of the Apostles epistles from all communione of holy scripture vnder pretence of examining it by the rule of the deuyne worde Certainly they can by no meanes dissemble it in the epistles of S. Iohn Iude Iames and S. Paul to the Hebrevves which in this my compendium were to longe to proue at large but to come yet more nere you Do not also your later Doctoures in this especially imitate these their predecessours yes most exactly as heere is sufficiently confirmed In the fourth disputation had with F. Campian the Iesuit in the tower of London your Doctoures did expresly censure these bookes by the authority only of fower or siue to be Apocriphall to witt the booke of vvisdome Syrach Iudith Toby the 4. bookes of Esdras Baruch Ecclesiasticus Hester and the Machabees in the new testament the ghospell of S. Luke S. Paul to the Hebrevves the second epistle of S. Peter the tvvoe last epistles of S. Iohn S. Iames and the Apocalypse Luther also calls the epistle of S. Iames a strawen epistle and of no truth and not worthy the spirit of an Apostle All which compared together your Doctours in this opinion of paring scripture cannot but drinke of the same cuppe with those old condemned heretiques But after seeing their folly and that they could by no means defend what thus rashly they had enterprized by often mutation and change they came to that text which you now haue but yet euen to this day with what dubitation this is done and correction or rather to speake truth corruption their often impressions doe manifestly testifie and I thinke you are not ignorant how many seuerall translations there haue beene within these few yeeres I can remember thee since my first acquaintance with London which mutabilitie plainly argueth they are those fond builders of whome our Sauiour maketh mention are shaken with euery blast because they build not vpon the rocke which is the church The piller and firmament of truth 1. Tim. 3.15 But vpon the shallow sandes of their owne vnsetled braines and this I speake not of my selfe but by the testimony of themselues which you may see more conuenient and at large hereafter yet it shall not be discomodious if in the meane tyme wee examine one of their chiefest linguists in England M. Broughton therfore in his epistle to the Lordes of the councell desireth them to procure speedily a new translation because that saith he vvhich is
are baptized for the dead if the dead ryse not againe at all And o ibid ca. 3 v 15. But himself shal be saued yet so as by sier And p Rom. cap. 10.6 But the iustice which is of faith saith thus say not in thy hart who shall asceÌ„d into heaueÌ„ that is to bring Christ downe or who descendeth into the depth that is to call Christ againe from the dead but what saith the scripture the word is nigh in thy mouth and in thy hart The Eunuch when Phillip the Deacon said vnto him q Act. 8 3â— trowest thou that thou vnderstandest the thinges which thou readest answeared and said how can I vnlesse some manshew me r Psal 118 Dauid a King and Prophet after Gods owne hart durst not read the law of God before he had craued the vnderstanding of it from God s Luc. c. 24 v. 17 2â— Also the Apostles did not vnderstand the holy Scriptures before that our Sauiour had openned their eies Ephes c. 3. v. 10. How obscure also is this Place of Scripture that the manifold wisdom of God may be notified to Princes Potentates in the celestials by the church according to the prefinitio of worlds which he had in Christ Iesu our Lord Finally if our common lawes handling nothing but selling buying barganing and such commoÌ„ and vsuall matters as are dayly practised by men be so hard and difficult as they require great studie to be well vnderstood and clients will giue greate fees for lawyers couÌ„cell vpon them what shall wee thinke of Gods Lawes when as S. Basil saith v hom 1â— in Hexameton the Scripture is heauenly inspired and nothing a bounding in it no there cannot be fouÌ„d so much as one idle word which also treat of deuyne supernatural thinges farr aboue mans teach capacity as of the trinitie incarnation of the word heauenly Sacraments the nature of Angels of the operation of God in mens mynds of eternall Predestination reprobation with many others of this kinde Also who dare take vpoÌ„ him the explicatioÌ„ of S. Iohns Apocalypse which as S. Hierome saith hath as many mysteries as wordes or of Dauids psalmes so obscure that all haue bene astonished at theÌ„ I speake not of your new inflamed Doctors who are so â—ot of the spirit that they will not only out strip S. Hierome but all others nor limite themselues to the difficulties of S Iohns Apocalipse or psalmes only but euen from Alpha to Omega the first word of Genesis to the last of the whole scriptures for they boldly affirme and assure thee who euer thou art if thou hast but saith and the spirit that thou shalt be as sure of the true seÌ„se of scripture as thou art sure thou liuest for what saith Caluin x lib. 4. instit cap. 17 g. 25. truly that after diligent and serious meditation about the vnder standing of these wordes This is my body he did imbrace that sense which the spirit did suggest The same doth Luther alleadge against Caluin Zuinglius against them both wherfore certainty it was a very soul and wicked spirit that would not inculcate one and the same doctrine but thus grosly delude three such pillers of your Church as these setting them together by the eares but indeed I rather think it to be a Hebgobling then any spirit to interpret the holy ghost and so if you please for this present wee will take it as by all liklihood most probable But to our purpose from which perchance wee haue to farre digressed for your better satisfaction therfore receaue the consent of the primitiue Church in these few Doctors at least concerning this one poynt especially when as your owne confesse that they y Hooker l. 1. de eccles politia sect 4 p. 86 l. 2. s â—4 pag. 102. See tradition cannot determine by Scripture what is Scripture This I say we must doe vnlesse wee should imitate you in England reiecting what mislykes vs and admitt only the rest which makes not Scripture but only in concept S Augustine saith z tom 6. de vtil cred cap. 7 he that hath no skill in Poetrie dare not meddle with Terentian Mauruâ— with out a master Asper Cornutus Donatus and infinite others are requisite to vnderstand any Poet and doest thou without a guide rush vpon holy bookes full of deuyne matters O exceding boldnes or rather madnes And againe If euery art though base and easie require a teacher or master to obteyn it what is more foolish heady pride then not to learne the booke of deuyne Sacraments of their interpreters a lib. de fide bonis operiduâ— ca. 15 16. Also in another place he affirmeth that place of S. Paule And if any man build vpon this foundation c. to be one of the most difficult places in the epistles of S Paul Moreover as b hom 1. Cantica Origen vvriteth and S. c in proemio EZechielis Hierome the auncient fathers had such an opinion of the obscuritie of Scripture that they vvould permitt no man to read the begining of Genesis end of EZechiel before he vvere thirtie yeares of age S Austine whome our Aduersaries so much extoll was of such admirable witt that not yet twenty yeares of age with out any interpreter or any man teaching him did vnderstande Aristotles Categories as he confesseth himself This best witnes I say according te Caluin a man of so rare witt did neither thinke so highly of him self nor basely of Scripture that he would of his owne mother witt giue the true sense of Scripture for thus he speaketh d epist ad velusianuÌ„ such is the profunditie saith he of the Christian Doctrine that I should profit in it euery day if I would guâ—e my self vnto it with all diligence chiefest studie and best witt euen from my childhood vnto decrepit old age And in an other place he saith e lib. 3. confessionum cap. 5. wherfore I purposed seriously with my self to read the holy Scriptures there by to see of what nature they were and loe I behold a thing neither euidently conuicted to the proud nor yet naked or manifest to children but in stile lowly in successe loftie and vailed with mysteries Againe f lib. 2 doctrin Christi cap. 6. But saith he they are deceaued with diuers manifold obscurities and ambiguities who rashily read the Scriptures taking one thing for an other in certayne places they doe not find what they falsely suspect for some thynges are spoken so obscurely that they cast amost thick darknes all which I nothing doubt but that it is done by diuine prouidence to tame pride with labour and to keepe the vnderstanding from lothing which thinges that are easily vnderstood doe offen tymes basly esteeme of And a gaine g lib. 12. confessionum cap. 14. wounderfull saith he is the profounditie of the Scriptures or speeches whose outward apparence doth seeme
350. saith e in Thesauro vt D. thocitat in opusculo de erroribus Grec wee ougth to stick to our head the Pope of Rome it perteineth vnto all to aske of him what to belieue what to hold S. Chrysostome anno 380. saith f homil vlt. in Ioannem S. Peter is a master placed over the whole world by our Sauiour Tertullian anno 200 saith g lib de praescript haeret That wee ought not to dispute with heretiques out of the Scripture because the true vnderstanding of Scripture is froÌ„ the Catholicke church therefore it ought first to be manifest what is the true doctrine of the Catholick Church but this can by no means be better knowne then in the Churches of the Apostles the chiefest where of is the Roman Church S. Cyprian anno 240. saith h lib. 1. epist 1. that heresies and schismes spring from nother cause then because the priest of God is not obeyed nor one priest for the tyme in the church iudge in the place of Christ is thought on S Ambrose anno 380. i Epist 10 writing to the Eemperour ValeÌ„t ne the younger who being corrupted by the ArriaÌ„s would iudg of matters of faith saith But certenly if wee obserue either the order of devyne scripture or the course of auncient tymes who can deny but that Bishops in matters of faith I say in matters of faith were wont to iudge of Christian Emperours that is of their faith and not Emperours of Bishops that is of their faith thy Father a man of riper age said it be longeth not vnto me to iudge of Bishops now thy clemencie saith I ought to iudge Et infra if there be-any thing to be handled concerning faith that conference doth belong vnto priestes as it was done vnder ConstaÌ„tine a prince of famous memory heire of thy fathers dignitie but what hath bene well begunne is other wise coÌ„summated For Bisthops did first giue the true and syncere faith but when some would iudge of faith with in theire palaces they did effect by circumuensioÌ„ that the iudgmeÌ„t of Bishops might be chaÌ„ged S. Hierome anno 380. saith k in epist ad Damasum I beseech your holynes the Pope by Christ crucified the saluation of the world by the holy trinitie that there be authoritie giuen me by your letters either that I councell or affirme three Hypostases And in an other place he saith l lib. 1. coÌ„t Iouin out of Twelue one is chosen that a head being constituted occasion of Schisme might be taken away S. Augustine anno 400 saith m lib. 1. cont Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question let him aske councell of the Church which the holy scripture doth demonstrate with out any ambiguitie or doubting And againe n cont epist fundamenti cap. 5. But I saith he would not belieue the ghospell if the authority of the church did not compell me There be many moe of this kind which for breuities sake I omitt not doubting but these may suffice only receaue this testimonie from S. Austine that these fathers do not teach any new opinion or doctrine of their owne but what they haue receaued from the Apostles and primitiue Church it self o lib. 2. cont IulianuÌ„ Pelagianum The auncient Fathers saith he sought not frindship with vs or you nor yet were at enmity with either of vs with vs or you they were not offended neither did they pittie either of vs but what they found in the Church that they held what they had Learned that they taught what themselues had Learned of their forefathers the same they deliuered to their children For heretickes alleadging of authoritie or Scripture for the most parte the saying of S. Cyprian may suffice p de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth as thou thy self art cutt of from the church so thou cuttest away one sentence froÌ„ one little chapter THE 7. ARTICLE Scripture neuer called in Question amongst Catholickes a The fiue bookes of Moyses Iosue Ruth 4. bookes of kinges Paralapomenon 2. bookes of Esdras Nehemias sob the psalter of 150. psalmes prouerbes Ecclesiastes canticles 4. greater Prophets 12 lesser 4 Euangelistes the Actes of the Apostles 13. epistles of S. Paul besides that to the Hebrewes to other epistles one of S. Peter the other of S. Iohn THE 8. ARTICLE Scripture some tyme called in Question b Hester Baruch part of Daniel Toby Iudith wisdome Ecclesiasticus first secund of machabees certaine partes of S Marke Luke Iohn the epistle to the Hebrewes the epistle of S. Iames the last of S Peter the epistle of Iude part of the first of S. Iohn 2. 3. of S Iohn and the Apocalipse But now all proued to to cannonical THE 9. ARTICLE Scripture neuer admitted by the Catholicke church THe prayer of Manasses 3. 4. of Esdras 3. 4 of Machabees psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor Now to omitt all out Aduersaries idle obiections without any proofe the Catholick thus proueth his scripture S. Austine saith a de Doctrâ—nâ— Christiana l. 2 c. 8. the whose cannon of Scripture is coÌ„teyned in these bookes The fiue bookes of Moyses c. Iob Toby Hester â—â—…h and the 2. bookes of Machabees twoe bookes of Esâ—â—…as c and these 2. bookes wherof the one is called wisdom the other Ecclesiasticus for a certaine similitude called the bookes of Salomon for it is most certenly affirmed that â—eâ—us the son of Syrach did write them which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets the rest are c. these S. Austine Also the third councell of Charthage at which S. Austine was present saith b Cinou 47. See the lyke accompt by InnoceÌ„t in epist ad Ex â—pâ—rum and Selasius tom 1 concil in decret with 7â— Bâ—sâ—â—â— by Ischâ— l â— â—â—â—â—olog c 1 by Rabâ—nus l. 2. instit clericorum by Cassiodâ—â— l 2. dâ—â—m lâ—ctâ—oneÌ„ See it is thought good that nothing be read in the Church vnder the name of deuyne Scripture besides the Canonicall Scriptures the Canonicall scriptures are Genesis Exodus Leuiticus c the fiue bookes of Salomon c. Toby Iudith Hester 2. bookes of Esdras 2 bookes of Machabees c. Wheras out Aduersaties obiect that c OrigeÌ„ in eo ad IuliuÌ„ ArticanuÌ„ Origen d hom 1. in leuiticum Epiphamus c S. Hierome affirme the Machabees Ecclesiasticus Toby and other bookes of the old Testament to be Apocryphall it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion but do only repeat what was the opinion of the Hebrewes and what bookes they thought Canonicall these three Fathers do defend
these bookes to be canonicall CoÌ„cerning e Apol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying truly I did not set downe what I thought but what the Hebrewes are accustomed to say against vs heerein calling there further Ruffinus e Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion Also in another place he most expresly placeth the f in Machab in praefat in bookes of Machabees reiected by the Hebrewes amonge the stories of Deuyne Scripture And in another place he saieth of g Iudith Iudith the booke of Iudith among the Hebrewes is read among holy writinge whole authoritie is not iudged so sit to confirme things that are in contention c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture I rest content c. Secondly it is euident that in the primitiue Church the canonicall Scriptures were not generally receaued all at once but in so great varietie of pretended Scriptures sundry bookes were for the tyme misdoubted or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged To conclude this point heare M. Bilson Lord Bishop of Wâ—nchester saying h in his Suruey of Châ—ists sufferings c. anno 1604. pag. 664. the Scriptures were not fully receaued in all places no not in Eusebius tyme. he saith that the epistles of Iames Iude the 2. Peter and 2. Iohn are contradicted as not writen by the Apostles the epistle to the Hebrewes was for a while contradicted c. the Churches of Syria did not receaue the 2 Peter nor 2. Iohn the epistle of Iude nor the Apocalypse c. the like might be said for the Churches of Arabia will you hence therefore conclude that these parts of scripture were not Apostolicall or that wee need not receaue them now because they were formerly doubted off c so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees and the other bookes of the old testament now in question But the authoritie of the Church only as is by our Aduersaries confessed might satisfie vs at least in this poynt for M. Iewel saith defence 1. of his Apolog pag. 201. edition an 1571. pag. 241. the church of God had the spirit of wisdome wherby to discerne true scripture from false the protestant author of the scripture and the church whome Bullinger so greatly coÌ„mendeth in his preface thereof to the reader doth affirme k Cap. 15. fol. 71 71. cap. 16 fol. 74. 75. that wee could not belieue the ghospell were it not that the church taught vs and witnessed that this doctrine was deliuered by the Apostles THE X ARTICLE The protestantes pretence of only Scripture is friuolous and idle a In his Suruey c pag 219. It hath euer bene the coÌ„mon practice and deceipt of almost all Nouellistes to pretend only scripture vsinge it as theire laste and only refuge thereby to continue theire contentions and to exempt themselues from all other finall iudgmentes whatsoeuer In this sorte Beza himselfe is noted to euade witnes M. Bancroft Sayinge a How Beza discrediteth himselfe sayinge if any man shall oppose against my exposition the authoritie of certaine fathers I appeale to the word of God whereuppon M. Bancroft inferreth sayinge how cranke is Beza wth the auncient fathers The Brownists of Amsterdam saye to M. Balsons allegations from the fathers b Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie c. all the colour they bring oute of former times and writers is of no moment in this case M. Hooker saieth of the c Eccl policie in his preface page 38. Anabaptiste the booke of God they for the most part so admired that other disputation against their opinions then only by allegatioÌ„ of scripture they would not heare d â—b de Christe natura pag. 2. In this sort doth Socinus a protestant against volanus his protestant aduersarie giue the stipp in defence of his errour against the diuinitie of Christe saying To what purpose should I answere that wich thou borrowest from the Papistes c. especially where thou opposest to vs the perpetuall Consent of the Church very exellently doubtlese in this behalfe hath Hosius the Papist discoursed against you wounding you with your owne sword and therefore you are no lesse saf in vrging against me the Churches perpetuall consent then are the Papistes in their vrging thereof both against you and vs And alitle further he saith e Pag. 222. wee set before vs in this QuestioÌ„ concerning the diuinitie of Christ none for Master or interpreter but only the holy Ghost c. for wee do not thinke that wee are to stande to the iudgment of any man though neuer so learned of any CouÌ„cell though in shew neuer so holy lawfully assembled of any visible Church though neueuer so perfect and vniuersall Euen Volanus him selfe disputing against the Iesuites is forced to make vse of the examples sayinges and deedes of Athanasius Hierome Augustine Theodoret other fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may rereaue answere from him selfe wheÌ„ he so often inferreth against vs the authoritie of learned meÌ„ CoÌ„sent of the Churche Thus farr Socinus Insomuch that A certaine Englih protestaÌ„t author of the treatise entituled A briefe answere to certaine obiections against the descentioÌ„ of Christ into hell printed at Oxford by Ioseph Barnes where he saieth reproueth this other protestaÌ„t brother sayinge where you saywe must build our faith one the word of faith tyinge vs to the scripture only you giue iust occasioÌ„ to think that you neither haue the auntict fathers of Christes Churche not their sonnes succeding theÌ„ agreeing whith you in this point which implieth a defeÌ„ce of some strange Paradox these likewise he This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues so euidently the only meanes wherby to vpholde all theire dissentions yet daylie renewinge and vprisinge that M. Hooker faieth M. f preface of his Ec. po icie lect 6. pag. 28. 29. â—era in his laste booke but one professeth him selfe to be now wearie of such Combates and encounters whether by word or writing in so much that he findeth that Controuersies are therby made but braules therefore wisheth that in some comoÌ„ lawfull asseÌ„bly of Churches all these thyftes may be at once decreed Luther himselfe calleth the scripture g Hosias â—ib 3 coÌ„tra Râ—cutud see it also 〈◊〉 A booke for heretikes And others of his coÌ„federates h A Ianus Cope Dialog b. c. 19 1. A Nose of wax a phrase
his reply pag. 110. 106. Melanchthon and M. Iuell The Second that all ciuil dominioÌ„ was forbidden to the clergie The third that the preaching of the worde is free for all meÌ„ in all places The fourth that open crimes are in no wyse to be suffered for auoiding of greater euill So evidently also did the Bohemians in all other poyntes of saith imbrace the Catholicke Doctrine Heere it is manifest that these were first no Protestantes wherin our Aduersaire could place his euer visible church besides being thus as they afferme called to the preaching of the worde extraordinarily they were as learned Protestantes write to confirme their new doctrine by signes and Miracles And for this cause M. Henoch r Soueraigne remedye gainst Scisme pa. 25. Clanpham reprehended Broune in that he took vpon him an extraordinary calling and wanted miracles Luther did Admonish to this end sayng Å¿ in loc coÌ„ class 4. c. 20. Pag. â—8 search whither they can proue their vocation for God hath not any tyme sent any man vnlesse called by man or declared by signes no not his only sonne And againe he saith t tom 5. Ion. Germ. fol. 498. from whence comest thou who sent thee c where are the signes that thou arâ— sent by men where are the miracles that should testifie that thou art sent from God v Adu Anabpt l. 3. c. 7. Bullinger saith to the Anabaptistes yf you say you haue like the Apostles a peculiare vocation proue it by signes and miracles as they did c. but this you will neuer do therfore your vocation is of no whorth yea it is pernicious to the church of Christ See also this saying alleadged to this end by M. Tho Bell in his x Regiment of the church z pag. 137. Neither can Luther or any of our aduersaries proue their owne vocation by this lawfull and absolute testimonie of signes and miracles wherfore this so confessed probation may fitly serue a gainst themselues as for any ordinary mission certenly they can shew none at least to preach false Doctrine or contrary to that which gaue them authoritie But perceauing their weake groundes for their visible church they fly with tooth and nayle to an inuisible church though quite contrary to all scripture and what they hadd formerly taught The Protestantes inuisible Church M. Parkins saith a vpon the crede pag. 400. in his reformed Caholick pa. 1229 and pag â—07 wee say that before the dayes of Luther for many hundreth yeares an vniuersall Apostasie ouer spread the whole face of the earth and that our church was not then visible to the world And he giueth the reason saying During the space of Nine hundreth yeares the Papish heresie spread it selfe ouer the whole earth M. Fulke saith b In his answere to a counterfaite Cath. pag. 16. M. Nappe vpon the Reuelations pag. 145. col 5. pag 191. 161 col â— pag. 106 2 7 2 â—ebast in epist de abrogaÌ„dis in vniuersum omnibus statutis Ecclesiasticis The church remained inuisible a longe season after Anno Domini 607. M. Iohn Napper saith That the Pope and his clergie hath possessed the outward visible Church of Christians 1260. yeares Gods true Church most certainly abiding so long tyme latent and inuisible Sebastianus FraÌ„cus affirmeth that for certen through the worke of Antichrist the externall church together with the faith and Sacramentes vanished away presently after the Apostles departure and that for these thousand fower hundreth yeeres the church hath bene no where externall and visible M. Bround saith c Vpon ye Reue. fol. 110. That the church was trodden downe and oppressed by the Papacy euen from Siluesters tyme vnto these tymes which he collecteth to be 1260. yeares M Iewell saith The truth was vnknowne at that tyme and vnheard of when Martyn Luther and Zuinglius first came vnto the knowledge and preaching of the Ghospell Bucer saith c Vpon ye Reue. fol. 110. c Luther is the first Apostle to vs of the reformed Doctrine Conradus Schlusselburge saith d fol. 12â— M. Iewell Apol. part 4. c. 4. diuis 2 and in his defence An. 1572 pag. 426. Bucer in ep An. â—6 ad Episcopum Iter. Ferd. Schluss in Theolog. Cal. l 2. fol. 1 0. Mil. in Aug confess explicat art 7. de Eccl. pag. 1. 7. 138. It is impudencie to say that many learned men in Germanie before Luther did hold the Doctrine of the Ghospell Georgius Milius saith if there had bene right belieuers that went before Luther in his office c there had bene no neede of a Lutheran reformation therfore saith he wee say that Luther was tayled vp by Gods speciall appointment and extraordinarily Benedict Margonstern saith f tract de Ecclesia pag 145 Luther in Epist ad Argentinenses An. 1525 It is ridiculous to thinke that in the tyme before Luther any man had the purity of Doctrine that Luther should receaue it from theÌ„ and not they from Luther Considering saith he it is manifest to the whole Christian world that before Luthers tyme all churches were ouerwhelmed with more then Chymerian darknes and that Luther was diuinely raysed vp to discouer the same and to restore the light of true doctrine in so much that Luther saith wee dare boast that Christ was first published by vs. The examples of Elias maketh wholy for vs and against our Aduersaries and is therfore by them either ignorantly mistaken g 3. Kinges c. 19. or wilfully misapplyed for it is euident that feering the face h v. 2.3 of Iezabell wife to A-Aâ—â—ab who sought his Life he lay there vpoÌ„ secret in a caue vpon mount i Horeb in the wildernes at the tyme of his forsaid complayning that he was lest a lone the which he then vttered not generally but in regard only of that countrey of Israel which was the kingdome of Achab wherin he then astraunger lay secret as appeareth most plainly in that God himself accordingly answeared his complaint with like respect to that only countrey saying as is obiected I haue left to me in Israel seuen thousand c. k 3. Kinges 18.13 one hundreth whereof Elias himself had then before speciall notice giuen as also that in those verie tymes the church did greatly florish in the other next adioyning Kingdome of Iuda and was as then to him there both knowne and visible vnder twoe good kinges l 3. Reg. 22.41.44 Asa and Iosaphat whoe raigned euen in the tyme of Achab. At which tyme the number of the faithfull was there so exceeding great that the m 2. ChroÌ„ 14 8.9 17.14 c. souldiours only were numbred to many hundreth thousandes examine this well and I doubt not but the obiection is solued Vpon due consideration of the foresaid premisses how iustly may wee thence take occasion to forewarne seuen in the very wordes of that auncient and holy father Vincentius Lyrinensis whoe liued in
wherefore this title he would haue to be reiected c. but it is neuerthelesse euident by other places that Gregory thought that the charge and principallitie of the whole church was committed to Peter c. and yet Gregory thought not that Peter was for this can so the forerunner of Antichrist These he which is so plaine that in place of much more that might be said I think this may suffice especially when to this day the Pope doth no lesse detest the title of vniuersall Bishop wherby he should acknowledg no Bishop in Gods church but himself then Gregory or Pelagius did THE 16. ARTICLE OF FREEVVILL THE CATHOLICKE DOCTRINE A man hath alwayes freewill as well in morale thinges that are good as euill and also perteining either to the saluation or destruction of the soul he is neuer bound or constrayned to any necessitie of syninge SCRIPTVRE a Reg 24.11 CHoyse is giuen thee of three thinges choose one of these which thou wilt that I may doe it to thee b 3. Reg. 3.9 Ask what thou wilt that I may giue it thee c Deut. â—0 25 Consider that I haue set before thee this day life and good and contrariwise death and euill c d V. 19. I haue proposed to you life and death blessing and cursing choose therefore life that both thou and thy seed may liue e Ica 14 8. Behold I giue before you the way of life and the way of death f Ecclesiasticus 15. V 14.17.18 He hath set before thee water and sier to which thou wilt stretch forth thine hand before man there is life and death good and euill what pleaseth him shal be giuen him g Ibid. cap. 30.10 Hee that could transgresse and hath not transgressed and doe euils and hath not done h Matth. 23. â—7 O Hierusalem Hierusalem how often would I gather together thy ChildreÌ„ as the hen doth gather together her chickens vnder her winges and thou wouldest not i Ioh. 7. â—7 Yf any man thirst let him com vnto me and let him him drinke k 2. Cor. 7.1 Hauing therefore these promises my Deerest let vs cleanse our selues from all inquination of the slesse and spirit l Ephes 5.14 A rise thou that sleepest and a rise from the dead and Christ will illuminat thee see therfore brethren how you walke warily not as vnwise but as wise redeeming the tyme because the dayes are euill m Phil. 4. â—â— I can all thinges in him that strengtheneth me n Coloss 4 5. Walke with wisdome to wardes them that be without redeeming the tyme. o 1. Tim. q 16. Attend to thy self and Doctrine p 1. Tim. 2.19 Let euery one departe from iniquitie that nameth the name of our lord c. if any man therfore shall cleanse him self from these c. q Hebr. 4.18 Let vs goe therfore with confidence to the throne of grace r Ibid. cap. 12 1â— For wich cause stretch vp the slacke handes and the loose knees and make straight the steps of your feet that no man halting erre but rather be healed Å¿ Ioan. 4.8 Approch to God and he will approch to you cleanse your handes yee sinners and purifie your hartes you double of mynd t 1. Pet. 1.22 In the syncere loue of Fraternitie from the harte loue yee one an other earnestly v 1. Ioan. â— 7 Little Children let no man seduce you x Apoc. â— 20 Behold I stand at the dore and knocke if any man shall heere my voice and open the gate I will enter into him and will supp with him and he with me FATHERS Pope ClemeÌ„t whoe liued in the Apostles tyme An. 80. lib. 3. recognit saith Y speake how doth God iudge euery man by his deeds according to truth if he haue not in his power to doe a thing if this be held all thinges are frustrate in vayne shall the studie be of following better thinges also in vayne are Iudges ouer lawes and punish them which do evill for they had not in their poweÌ„ to resist sin lib. de diâ—in nomi cap. 4. par 4. S. Dionisius Areopag anno 80. saiâ—k z But some man may say infirmitie doth not deserue punishment but pardon if therfore he could not resist perchaunce it might righty be obiected but if there begiuen forces from the chiefest good God whoe as holy writinges teach doth giue simply sufficient to all it is not to be pardoned S. Ignatius Disciple to S. Iohn Euangelist a in epist ad Magne sianos saith for as much as our actions themselues haue their rewardes and Life is promised to obedience but death to disobedieÌ„ce and euerie one that hath chosen either this or that doth follow that which he hath choseÌ„ let vs fly death and choose Life And a little beneath if any man giue himselfe to pietie he is the man of God if to wickednes of the Diuell this is not done by nature but by the seedome of the mynde S. Iustine Martyr anno 150. saith b in Apolegia ad imperatorem Antoninum vnlesse mankinde caÌ„ both fly foul and vndecent thynges and follow fayre and good thinges of his owne freewill it is without all cause and blame of theires howsoeuer thinges be done But wee teach that he can of his owne free will and accord both doe well and ill And in the same places nei-should he be worthy of reward or prayse if he did not choose a good thing of his owne accord S. Iraenaus anno 160. saith c lib. 4 ca. 71. where Christ saith how often would I gather together thy sons thou wouldest not doth manifest the Law of freewil in man because God made him free from the begining And he Concludeth they which doe good workes shall receaue glorie and honour because they haue done good when they might doe euill but those which doe not worke this good shall receaue the iust iudgment of God because they haue not done good when they might haue done it Obserue also heere an excellent testimonie of the merites of good and evill workes S. Clâ—â—â— Alexand. anno 190. saith d lib. 1. 〈◊〉 because free Chov and desire doth first make sinnes punishementes are worthyly inflicted Et infra which thinges when they are so both to be free from ignorance and from euell and delightfull choise and aboue althinges not to assent vnto those deceiptfull phantasies and sightes is placed in our power S. Athanasius anno 340. saith e oratione contra idola circa principiuÌ„ The soul is free and at this owne will for as it can incline it selfe vnto good Et infra which when it doth behold the free commaund and will of it self it doth perceaue it self to be able to vse the members of the bodie vnto both partes both vnto those which are and vnto those which are not but those which are I call good those which are not
collect any certayntie out of their writinges These Cal. but hovv true he speaketh I referre you to that vvhich goeth before An heresie condemned by the primitiue Church THis heresie vvas Origens S. Epiphanius haeresi 64. Cal. instit li. 2. cap. 1. ¶ 5. vvhoe said that Adame had lost the Image of God vnto which he was created The same doth Caluin teach in these very vvordes by the sinne of the first man the heauenly Image was blotted out THE 17. ARTICLE OF THE COOPERATION OF FREEVVILL WITH GRACE The Catholicke Doctrine Mans will doth freely and actually cooperat with Gods vocation and grace mouing him SCRIPTVRE a 1. Râ—g 7.3 Yf you turne vnto our Lord with all your hart take away the straung Gods from among you Baalim and Astaroth and prepare your hartes for our Lord and serue him only and he will deliuer you from the hands of the Phiâ—â—lims b Parâ—lip 2. cap 12 x. 14 But he did euill and did not prepare his hart to seeke our Lord. c Isaie c. 1. v. 16.17.18 Bee you washed bee you cleane take away the euill of your thoughts from my eyes cease to doe peruâ—riâ—e learne to doe well seeke iudgment help the oppâ—essed iudge the pupill defend the widowe and come and reproue saith our Lord if your sinns shal be as scarelet they shal be white as snow c. 〈◊〉 you will and will heere me you shall eat of the good thinges of the earth but d v. 19.20 if you will not and will prouocke me to anger the sworde shall deuoure you because the mouth of our Lord hath spaken it And e cap. 55. v. 6.7 seeke our Lord whilst hee is to be found call vpon him while he is neere let the impious leaue his way and the wicked man his cogitations and let him returne vnto our Lord and hee will haue mercy vpon him and vnto our God because he is much in pardoning f Ieremia ca. 5.1 Goe about the wayes of Hierusalem and behold and consider yee and seeke in the streetes therof whether you can find a man doeing iudgment and seeking faith and I wil be mercifull vnto him Read EZechiell cap. 18. from verse 19. to the end Also cap. 33. v. 14 c. g zach 1.3 And thou shalt say vnto them this saith our Lord of hostes turne yee vnto me and I will turne vnto you saith our Lord of hostes h Mat. 3.2.3 Prepare yee the way of our Lord make his pathes straight i Iohn 7.7 If any man thirst let him come to me And trembling and being astonished he said Lord what wilt thou haue me to doe Note heere that vpon his consent Gods grace did worke with him k 1 Cor. 3.9 For wee are Gods coadiutors c And againe l cap. 15.10 but by the grace of God I am that I am and his grace in me hath not bine voyde but I haue laboured more aboundantly then they all yet not I but the grace of God with me m Ephes 5.15 Rise thou that sheepest and arise from the dead and Christ will illuminat thee n Phil. 4 13. I can all thinges in him that strengthneth me o Colosâ— 4. v. 19 Wherin also I labour striuing according to his operation which he worketh in me in power p Hebr. 41 6. Let vs goe therfore with confidence to the throne of grace that wee may obtaine mercy and find grace in a seasonable aide q Ioannes 4. â— Approch to God and he will approch to you r Apoc. â— 20 Behold I stand at the dore and knocke if any maÌ„ shall heare my voice and open the gate I will â—â—â—er into him and will suppe with him and he with me FATHERS S. Irenaeus anno 160 saith Å¿ lib. 4. c. 73. Our Lord hath not only reserued to man the freewill of his power in workes but also in faith saying According to thy faith be it to thee shewing forth the proper faith of man because he hath his owne sentence and therfore hee that belieueth in him hath life euerlasting and hee which doth not belieue the sonne the wrath of God doth remayne ouer him S. Ambrose anno 380. saith t lib. 2. In Luc. c. 2. Thou seest that euery where the virtue of our Lord doth cooperate with mans studies S. Chrysostome an 380 saith v hom 19 in Genesin de iustificatione dislerens Hee doth not impose a necessitie but fit remedies being applyed he doth permit all to ly in the sentence of the sicke And againe x hom 11. in Ioannem anno 80. the soul hath power in it self to worke it owne good neither doth it obey God in any thing vnlesse it will S Prosper anno 450. saith y lib 2. devocat gent. cap 12. Therfore it is free to many who now vse the iudgment of reason to depart that there may be a reward not to haue departed and that which cannot be done without the spirit of God cooperating with it it may be imputed to their merits by whose will it was done Againe z Ibid. c. 26. Truly the grace of God doth chieflie excell in all iustifications by perswading with exhortations by warning with examples by terrifying with dauÌ„gers by mouing with miracles by giuing vnderstanding by inspiring councell and illuminating the hart it selfe and instructing by the affections of faith But also the will of man is ioyned with it which is stirred vp by these foresaid helpes to this that it doe cooperate with the deuyne work in it selfe and that it doe begine to exercise to merite what by deuyne seed it had conceaued to desire hauing of it owne mutabilitie if it fayle of the help of grace if it profit which help is giuen to men by innumerable wayes whether they be secret or manifest that it is of many refused it is their wickednes but that it is of many receaued it is both of deuyne grace and mans will Austine anno 400. saith a lib. 2 Contduas epist pelagianor cap. 1. man doth prepare the hart not vvithstanding not vvithout the help of God vvhoe doth touch the hart Et infra although vnlesse he help vvithout vvhome vvee can doe nothing vvee cannot open our mouth yet vve doe open it by his help and our vvorke for vvhat is it to prepare the hart and open the mouth but to prepare the will Againe b tractatu 72 in Ioan. To the belieuer in him that doth iustifie the wicked his faith is reputed to him vnto iustice in this worke wee doe the workes of Christ this he doth worke in vs yet not without vs. Et infra man doth cooperate his eternall saluation and iustification with Christ working in him Againe c Serm. 15 do verbis Apostoli circamed you see that conuersion it self is not vvithout the help of God Et infra All from God yet not as if vvee did sleepe not as if vvee doe not
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
lavves and Preceptes of Christ are not impossible THE CATHOLICKE DOCTRINE The law of God and commaundementes of Christ are not only not impossible to be fullfild but so possible vnto the willing and such as loue God as they are sweet vnto them and easie light not heauie SCRIPTVRE a Deut. 30.11.14 THis commaundement that I commaund the this day is not aboue thee c. But the word is very neere thee in thy mouth and in thy hart to doe it b Leuit. 18.6 Keepe my lawes and commaundementes which a man doing shall liue in them c 3. kinges 2.3 And obserue the watches of our lord thy God that thou walke in his wayes and keep his ceremonies and his precepts and iudgmentes and testimonies as it is wirten in the law of Moyses d Iosue 22.5 That thou keepe attentiuely and in work fullfill the commaundement and the law c. c â— kinges 14 8. Thou wast not as my seruant Dauid whoe kept my commaundementes and followed me in all his hart f Iob 23 11. My foot hath followed his stepp I haue kept his way and haue not declyned out of it g Psalm 118.32 Psal 17 25. I ran the wayes of thy commaundementes Read the vvhole Psalm and Psal 16.3 h Ezechiel 18.19 And you say why shall not the sonne carire the iniquitie of the Father to witt because hee hath wrought iudgment and iustice hath kept all my preceptes and done them he shall liue i Matt. 7.24 Euery one therfore that heareth these my wordes and doth them c. And k cap. 11. â—0 My yoke is sweete and burden is light And l cap. 19.17 if thou wilt enter into life keepe the commaundementes m Luc. 1.6 They were both iust before God walking in all the commaundementes of our lord with out blame n Iomes 1.22 But be dâ—eâ—s of the word and not hearers only deceauing your selues o 1. Iohn 2. â— anâ— In this wee know that wee haue knowne hime if wee obserue his commaundementes And p cap. 5.3 his commaundementes are not heauy FATHERS S. Basil anno 380. saith q orat in illud attende tibi It is a wiched thing to say the preceptes of the spirit are impossible S Cyrill saith r lib. 3. contra Iuâ—anum how that very precept thou shalt not couet wich is the most hardest of all may bee fullfulled by grace S. Chrysostome And 380. saith Å¿ Homil 8 de poenitentia thou maist not accuse our lord he doth not commaund impossible thinges many also doe ouer came his commaundementes Againe t Homil 19. in Matâ—ltruÌ„ ad iinem Therfore let vs not feare the burden neither doe thou sly that yoke wherby Christ hath freed thee from all these but vnder take this yoke with all alacrity of mynde and then thou shalt easily know how sweet it is Neither dath it teare thy necke but is imposed for an ornameÌ„t and that thou mayest learne to goe forward in order to the kinges way and to auoyde all head longe daungers on both sides and walke ioyfull easily through a straight way Againe v homil 19. in epist ad Hebraeos And thou saist how is this possible to loue his neighbour as himself if others haue not done it thou mayst well think it impossible but if they haue done it it is manifest wee doe it not through negligence also Christ doth not commaund any impossible thing in so much that many haue exceeded his precepts S. Hilary anno 350. handling that Thy commaundement is to great x Psalm 2â— 118. The commaundement saith he of God is great and extended vnto all the kindes of our faith so that it is not hard if therbe a will to obey the precept of our lord S. Hierome anno 380. saith y lib 3. adu Pelag. God hath commaunded possible thinges there is no man doubtes of this Againe z in coÌ„ment ad cap 5 prope sinem Many saith he measuring the preceptes of God by their owne imbecillitie and weaknes doe thinke them impossible which are not commaunded therfore wee must needs vnderstand that Christ did not commaund impossible thinges but thinges perfect and which Dauid performed S. Augustin anno 400 saith a lib. de nat grat cap. 43. Therfor God doth not commaund impossible thinges but commaunding he doth admonish both to do what thou canst and to aske for what thou canst not Againe b cap. 16. It is certaine wee may keepe the commaundementes if we will but because the will is prepared by god wee must aske of him that wee may haue a will vnto soe much as doth suffice that by willing wee may doe it Againe c cap. 69. Therfore wee doe firmly beleeue our iust and good God not to be able to commaund impossible thinges hence wee are admonished both what to doe in easie thinges and what to aske in hard thinkes for all thinges are become easie to Charitie to whome only the burden of Christ is light Againe d lib de peccaâ—or meritis remissiâ— cap. 3. God would not commaund any thinge that shoud be impossible vnto mans will Againe I cannot doubt or thinke that God hath commaunded man any impossible thinge or that any thing is impossible to God to help or assist wherby that may be done which he hath commaunded Againe e lib. de grat lib. arbit cap. 16. The Pelagians thought that they knew a great mistere when they said God would not commaund what he knew impossible for man to doe whoe knowes not this And againe f in Psal 56. God would not commaund that wee should doe this if he did iudge it impossibile LVTHERS DOCTRINE Luther saith g lib. de libertate Christiana all the commaundements are as impossible vnto vs as that one is Thou shalt not couet or or desire Againe h in confutatione rationis Latomi There be so many testimonies of scripture which doe proue the commaundement of God to be impossible vnto vs as there is nothing more manifest Againe i In responsione ad dialog Syluestri Prieratis Thou doest most wickedly in that thou saist our Sauiour hath not commaunded impossible thinges yea thou doest more then wickedly in that thou dare call this falshood wee cannot fullfill the commaundementes of God in this life Philipp Melancthon saith k in commun suis ad cap 4 epist ad Romanos When the law commaundeth vs to loue God it imposeth as impossible thinges as if it did commaund vs to fly ouer the hill Caucasus CALVINS DOCTRINE Caluin saith l lib 2 instit cap. 7. ¶ 5. But because wee haue said that the obseruation or keeping of the lawe is impossible wee will in few wordes both explicate and confirme it for it seemeth to be an opinion commonly taken for most absurde in so much as Hierome doubteth not to curse it with excommunication But what
where there is any honor giuen to dead Saintes there is no mention of Christ y Ibid. ¶ 24. But saith he if any man excuse it and say it caÌ„not be but that they haue the same charitie to vvardes vs vvhich they had vvhen they vvere ioyned together vvith vs in faith vvho notvvithstanding hath revealed that they haue eares so long as to reach vnto our voices and eies so sharpe as to behold our necessities they idlelie imagine indeed in their shadovvees I knovv not vvhat of the splendor of the diuine countenance illuminating vvherby they behold from aboue as in a looking glosse the affaires of meÌ„ z ¶ 27 But this latter argumeÌ„t is easilie confuted by their ovvne impudencie in that they contend by no stronger an argument then as to say vvee haue need of the Patronage of Saintes because vvee are not vvorthy so familiar accesse vnto God c. But hence vvee collect that they leaue nothing to Christ vvho esteeme his intercession for nothing vnlesse George Hippolitus and such like Hagges or Hobgoblins be present An old condemned Heresie This heresie vvas proper to Vigilantius vvho said VVitnes S. Hier. lib. contra vigilantium that the prayers of the dead for so he called them vvhich liue gloriously vvith Christ ought not to be spoken of or heard to be profitable for others from whence doth follow that it is in vaine to inuocate the Saintes To take one more braue spirit by the vvay in respon ad rat Campiani rat 1. p. 15. M. Whitaker saith q little do wee regard the example of Raphaell the Angel mentioned in Toby neither doe wee acknowledge those seauen Angels whereof he speaketh all this is different from the canonicall scriptures and fauoureth of I know not what superstition So fixed is M. Whitaker in this opinion against vvhatsoeuer may be sayde THE 14. ARTICLE Of Saintes Reliques THE CATHOLICKE DOCTRINE Wee ought to haue in price and honour the Bodies and reliques of Saintes and to vse them reuerentlie and holily with all pious deuotion SCRIPTVRE The Angels Protect Saintes Bodies a Inde v. 9. MIchael the Archangel disputing with the Diuell made altercation for the body of Moyses Vnreasonable creatures spare the bodies of Saintes both Dead and liueing b â— kinges 13.24 The Lyon which slew the disobedient Prophet spared his body c Daniel 6.22 My God hath sent his Angel and hath shut vp the mouthes of the Lyons God doth honour the reliques of his Saintes by miracles d 4. kinges 13.21 When it had touched the bones of Eliseus the man reuiued e 4 kinges 2.8.14 And with the mantle of Elias c. he smote the waters and they were deuyded f Matt. 9 21. Yf I shall touch only his garment I shal be safe g Act. 5.15 S. Peters shadowe healed the sicke h Act. 19.11.12 And God wrought by the hand of Paul miracles not common so that there were also brought from his body napkins or handkerchefs vpon the sicke the diseases departed from them and the wicked spirits went out FATHERS Eusebius anno 330. speaking of the wooden seat of S. Iames saith i lib. 7. in hist cap. 15. It is kept with great care as deliuered from our elders in memorie of his sanctitie and is had in great veneration and worship S. Athanasius anno 340. writeth in the life of S. Antonie that he left an old cloake and also addeth the receauer of blessed Antonies legacie who hath deserued to receaue by his commaund an old cloak with an other garment made of a goats skine hanging downe from the neck doth imbrace Antonie in the giftes of Antonie and as it were enriched with a great inheritans doth ioyfully remember the Image of Sanctitie by a vestment S. Basil an 380. saith k in psalm 115. in illud Praetiosae â—n conspectu domini morâ— Sanctorum wheÌ„ any maÌ„ dieth lyke a Iew the thinges left behind him are abominable wheÌ„ death happeÌ„neth for Christ the reliques of his Saintes are pretious in tymes past it was said to the priestes and men dedicated to God he shall not be defyled by any dead but now he that toucheth the bones of a martyr doth receaue a certayne societie of holines by the grace remayning in the body Againe speaking of the reliques of martyres he saith l orat in 40. Martyres these are they who gouerne our countrey and cleauing together as it were certeine towers doe promise securitie from the incursions of our enemyes not shutting themselues vp in one place but are become hostes in many places and pray for many couÌ„treyes S. Gregory Nyss anno 380. saith m in The odorum Martyrem The soul after it hath ascended on highe doth rest in it place being freed from the body doth liue together with like vnto it self but her venerable bodie immaculate instruments composed and adorned withall honour worship is placed in a faire holy place And if any maÌ„ entring the temple of martyrs hath delighted his eyes with beholding and doe afterward desire to approche the sepulcher it selfe beleeuing the Sanctitie and benediction by often touching of it but especiallie if he be permitted to take of the dust where the body of the martyr doth ly or rest that dust is taken for a great fauour or gift and is gathered as a-thing of great price to be hidden in the earth for how much it is to be desired and wished for to touch the reliques themselues if at any tyme so good fortune happen that a man may doe it as the gift of all prayers they doe knowe that haue tried it and are made pertakers of that desiere S. Eusebius Emissenus anno 520. saith n homil de S. Blandina where are they that say there is no veneration or worship to be giuen to the holy bodies of martyres S. Cyrill of Hierus anno 350. saith o Catech. 18. But that not only the soul of the Saintes might be honoured and that it might be belieued that there is power and virtue in the bodies of the Dead The Dead man lying in the sepulcher of Eliseus is raysed to life by touching the dead body of the Prophet S. Chrysostome anno 380 saith of S. Inuentius and Maximus p Serm. de SS Inuentio 〈…〉 Therefor let vs often visit them let vs adore there sepulchers and whith great faith touch their reliques that therby wee may get some blessing or benediction S. Ambrose anno 380. saith q Serm. 93. de SS Nazario celso in fine what doest thou say to me what dost thou honour now resolued and consumed in the flesh I honour the wounds in the flesh of a martyr receaued for Christes name I honoure the memorie of the liueing by perpetuall virtue I honour hallowed ashes for the confession of our Lord I honour the seed of eternitie in the ashes I honour the body which hath taught me to loue our
foreuer but such as haue done thinges worthy temporall punishmentes shall passe through a fierie riuer through horrible lakes of fier balls Lactantius anno 320. saith r lib. 7. cap. 21. whose sins shall exceed in weight and measure or number they shal be purged and burnt S. Hilarie Å¿ in Psal 11â— vpon that the soul c. anno 350. saith The soule hath coueted to desire the iudgmentes of thy iustice wee must vnder goe a continuall fier where in wee must suffer grieuous punishmeÌ„tes for the cleansing of our soule from sines S. Ambrose anno 380. saith Vpon that sinners haue vnsheathed the sword t in Psal 36. in illud ot vpon that sinners c. Although our lord will saue his seruants wee shal be saued by faith yet so not wâ—â—hstanding as it were by fier although wee shall not be burnt yet wee shall burne after which manner not withstanding some remayne in the fier others passe through in an other place saith he the holy Scripture doth teach vs to witt that the people of Aegipt were drowned in the red Sea but that the pople of Israel passed ouer Moyses passed ouer Pharoe was throwne downe headlonge because his grieuous sins drowned him after the same manner saith he shall the whicked be throwne downe headlonge into the lake of burning fier Againe he saith v in locum D. Pauli 2. Cor. c. 3.15 But when Paul saith but soe as by fier he sheweth truly that he shal be saued but he shall suffer the paynes of fier that being purged by fier he may be saued and that he may not as infidels be tormented in euerlasting fier for euer S. Hierome anno 380. saith x lib. 1. contr Pelagianos But if Origen say that all reasonable creatures shall not perish and that the Diuell shall doe pemaunce what is that to vs whoe say that the Diuell and his officers together with all impious and whicked people shall perish for euer and that Christians which are taken away in sin shal be saued after paynes Againe As wee y in fine comment in Esa thinke saith he the tormentes of the Diuell and all deniers of the faith and wicked men whoe say in their hart their is no God to be eternall yet notwithstanding wee thinke the sentence of the iudge of Christians whose workes are to be proued and purged by fier to be moderate and mixte with clemencie S. Paulinus anno 400. saith z Epist 1. ad Amandum for this wee earnestly beseech you that as a brother you would vnder take the laboures of praying that God would comfort his soule with the drops of his mercy by your prayers a lib. 21. de clâ—â—t Dei cap. 16. S Augustine anno 400. speaking of infants dying presently after Baptisme saith Hee is not only not prepared for eternall paynes but also he doth neither suffer any Purgatorie tormentes Againe b cap. 14. speaking of the aged faithfull who not withstanding depart in some smale sins he saith For such it is manifest being purged before the day of iudgment by temperall paynes which their spirites suffer that they shall not be deliuered to the punishmentes of eternall fier Againe c homil 16. These whoe haue done thinges worthy temporall paynes shall passe through a certayne Purgatorie fier wher of the Apostle speaketh He shal be saued yet so as by fier Againe d lib. 2. de Genes cont Manich cap. 20. Who soeuer doth not husbandry his field but let it be oppressed with thornes he hath in this life the curse of his land in all his workes and shall haue after this life either a fier of purgation or eternall payne Againe z lib. de verâ— falsa poâ—nitentia He that deferreth the frute of his conuersion vnto an other age or world is to be purged by the fier of purgation but this fier although it be not eternall yet it is wonderfull grieuous and terrible for it exceedeth all payne that euer any man suffered in this life See the Aduersaries consent in prayer for the Deade LVTHERS DOCTRINE Luther in the beginning of his defection from the Sea of Rome doth Catholikly admitt and manifestly confesse Purgatorie saying a in disput lipsica I saith he whoe earnestly belieue yea dare say that I know there is Purgatorie and easily perswaded there is mention of it in the Scriptures But not longe after he changeth his opinion and saith b in libro ad waldenses de Eucharistia When you deny Purgatory you condemne Masses Watchinges Cloysters Monasteries and whatsoeuer is erected by this wickednes all which I approue off c lib. de abroganda Mâ—ssa priuata Finally in an other place he taketh it clean away and saith it is better to belieue there is no Purgatory then to giue credit vnto S. Gregory declaring the apparitions of soules crauing succour CALVINS DOCTRINE Caluin saith d lib. 3. instit ap 5. ¶ 6. But for as much as Purgatorie is framed of many blasphemies and dayly strengthned by new inuentions and doth also sture vp many and grieuous offences wee must not winck at it therfor wee must crie out not only with our voyce but with full mouth and whole force that Purgatorie is a poysonfull inuention of Sathan which doth make frustrate the crosse of Christ bringeth great reproch not to be borne withall to the mercy of God and which doth corrupt ouerthrowe our faith Et infra what shall I say but that Purgatorie is ameere yea and that horrible blasphemie I omitt the sacrilegious arguments wherby it is dayly defended wee see the dammage which it breedeth in religion with innumerable other thinges proceeding from such a fountayne of impietie See more in Prayer for the dead concerning Lymbus Patrum An old condemned Heresie Aerius as witnesseth e Epih. her 75 S. Auâ— 1. S. Epiphanius and S. Austine seemeth to be the first that denyed Purgatorie teaching that wee ought not to pray for the dead f Gâ— do in â—naâ—a de hereâ—â—cis and S Bernard Ser. 66. in Catâ—ica Epist 240. S Anton 4. parte tit 11. cap. 7. The waldenses plainly denied Purgatory lykwise and a little before them the Apostolickes the same also almost at the same tyme taught Henry and Peter Bruis against whome lykwise writt S. Bernard But the Albigenses denyed both hell and Purgatory as witnesseth S. Antoninus THE 22. ARTICLE Prayer for the Dead THE CATHOLICKE DOCTRINE The prayers and intercession of the liueing doe help and profit the dead therfore it is piously and religiously ordayned and instituted by the Catholicke Church to pray for the faithfull deceased SCRIPTVRE a Ecclesiast cap. 8 16.1â— SOn vpon the dead shed teares and begine to weepe as hauing suffered dolefull thinges in the repose of the dead make the memory of him to rest b Ibid cap. 7 v. â—7 The grace of a gift is in the sight of all the liueing and from the dead
tria vt in Apolog. August confessionis art 13. nunc 4 vt in locis com anno 15 6. also 52 58. cap. de numero sacramentorum Melanchthon who being carried with the lyke whirlwind of Doctrine now ordayneth only two Sacramentes then three now againe fower adding to the three former the Sacrament of order and that in fauour of the Caluinistes whome he laboured to associate to his followers because for a tyme the Sacrament or Order seemed to Caluin to be truly and properly a Sacrament as wee shall see heerafter where the wordes of Melanchthon are thus it doth specially lyke me to add order as they call it that is the vocation vnto the ministerie of the ghospell because by this euangelicall commaund the promise is commaunded and added where through the whole chapter hee proueth order to be a Sacrament notwithstanding the greatest part of Lutherans that are inclined to Caluinisme doe now at this day approue but two only CALVINS DOCTRINE Caluin saith n lib 9. cap. 18. ¶ 19. readers haue collected in a briefe compendium almost all those thinges which wee haue thought good to be knowne concerning those two Sacramentes to witt Baptisme and the lordes supper Et ibid. as there is no other instituted by God besides these two so ought the Church of the faith full to acknowlege no other o cap 14 ¶ 20. But a little before he doth inculcate three Sacramentes wher of two he saith are ordinary and ordayned for the vse of all men one extraordinary and agreable only to the ministers of God for saith he They being abrogated to witt they Iewes there are instituted two Sacramentes which now the Christian Church doth vse to witt Baptisme and the lordes supper I speake of them saith he imposition of hands wherby the ministers of the Church are brought into their office to be called a Sacrament although I doe not number it amongst the ordinary Sacramentes Againe p cap. 79. ¶ 31. there remaineth saith he imposition of handes which in those that are truly and lawfully ordayned I confesse it is a Sacrament Notwithstanding a little after he doth againe deny it and most sacrilegiously taketh from the Church both this and the rest Concerning Confirmation after he hath expounded the sentence of the holy Fathers he addeth q Ibid. ¶ 4. Although I doe not deny but that Hierome was heerein much deceaued in that he said it was an Apostolicall obseruation r ¶ 5. But this latter age the thinge being almost bloted out hath putt I know not what fayned confirmation for the Sacrament Å¿ ¶ 12. They pretend as they are accustomed that this obseruation is most auncient and confirmed by the consent of many ages Which although it were true yet they had effecâ—â—d nothing Concerâ—â—ng Pennaunce he t Ibid. ¶ 14. saith now wee will handle that see what reason they haue that coÌ„ceaue an opinyon of a Sacrament which hath raigned in Churches and schooles longe before this But how soeuer it be wee see that imposition of handes in pennaunce is a ceremonie instituted by man and not by God v ¶ â—71 notwithstanding least they wax proud wherin soeuer they haue placed a Sacrament I deny that it is lawfully taken for a Sacrament Ibid. It is false therfor and wicked which they inuented of the Sacrament of pennaunce they haue adorned this false Sacrament as became it with the title of secund table after shipvvrake because if any of you haue by sinning corrupted that innocencie receaued in Baptisme he may by pennaunce repayre it againe But this is Hieromes saying or whose soeuer it be he cannot be excused but it is plainly impious and wicked Et infra in that Hierome did harsly and improperly say Baptisme was repayred by pennaunce good interpreters doe drawe it to their owne impietie and harme Concerning Extreame Vnction x ¶ 1â—â— he saith it is the third fayned Sacrament Concerning Order being altogether forgetfull of himself he speaketh in this chapter farr other wyse then before and concludeth y ¶ 33. That it can be no Sacrament Concerning Matrimonie z ¶ 34. The last saith he is Matrimonie which as all confesse it is ordayned by God so no man vnto the tyme of Gregorie hath seene it taken for a Sacrament And in the same place he compareth it with husbandrie biulding cobling barbing c. which saith he are the lawfull ordinaunces of God and yet are no Sacramentes a lib. 〈◊〉 〈◊〉 religione Zvvinglius although he doe lykwise preach only two Sacramentes yet concerning Matrimonie he followeth the common opinion esteeming it either to be a Sacrament or some thing more excellent and farre better then a Sacrament THE 30. ARTICLE The efficacie of Sacramentes THE CATHOLICKE DOCTRINE The Sacramentes of the new testament are not bare signes and tokens which signify only sanctity and iustice but are the true organs ond means which out of their owne force and virtue not naturall but supernaturall out of the worke done doe iustifie and giue grace and sanctitie itself SCRIPTVRE a Titu â— 5 HEe hath saued vs by the lauer of regeneration and renouation of the holy ghost b Act. 8 1â—.19 And when Symon Magus had seene that by the imposition of the hands of the Apostles the holy ghost was giuen he offered them money saying giue me also this power that one whome soeuer I impose my handes he may receaue the holy ghost c Act. 19.6 And when Paul had imposed handes vpon them the holy ghost came vpon them FATHERS d in Apolog. ad Antonium S. Iustine Martyr anno 150. saith wee obteyne remission of sins in the water and therfor Baptisme saith he doth performe and giue it not by signification but operation S. Clemens Alex. e lib. 1. de Pedagog cap. 6. anno 190. saith This worke is called after many wayes as grace illumination perfect and lauare a lauare by which wee wash away sin grace wherby paynes due to sin are forgiuen illumination by which wee be hold that holy and wholesome light Perfect because it wanteth nothing for what is wanting to him that knoweth God f Cathechest 3. S. Cyrill anno 350. saith Being dead thou doest descend in thy sins and ascendest a liue in iustice to witt by the Sacramentes wherfore speaking of the Sacrament of Baptisme he saith Truly this proposed Baptisme is great the freedome of captiuitie the remission of sins the regeneration of the soule the course to heauen S. Ambrose anno 380. g lib. 2. de Poenitientiae cap. 2. saith It did seeme impossible that water should wash away sin And Naaman Syrâ—s did think that this leprosie could not be cleansed by water but what was impossible God made possible whoe gaue vs soe great a grace S. Gregory Nissen anno 380. saith h lib. de Baptismo Baptisme is a full satisfaction or cleansing of sins a remission of faultes and cause of
drunke out of a goblet because this is as great a gift bestowed vpon them by God to testifie and assure vnto vs his loue towardes vs c. For Sacramentes are thesame vnto vs from God that messengers of ioyfull tydinges are from men or pledges in makinge bargaines to witt which indeed doe not giue any grace of them selues but doe declare and shew it Againe e ¶ 2â— peraduenture saith he those immodest prayses of the Sacramentes which are read in the Fathers touching our signes haue deceaued those miserable Sophisters like vnto that of Augustine whoe said that the Sacramentes of the old law did only promise our Sauiour but ours giue saluation therfore because they did not consider that such manner of speeches were hyperbolicall they did promulgate theire hyperbolicall articles or doctrine c. Also it is necessarie that readers should briefly be admonished of this thing that what soeuer these Sophisters triste concerning the very work done or bare receauing of the Sacrament it is not only false but doth also contradict the nature of a Sacrament THE 31. ARTICLE Of Baptisme and the Necessitie therof THE CATHOLICKE DOCTRINE Baptisme being heauenly ordayned is of necessitie required as the meaÌ„s vnto saluation wherfor in case of necessitie and absence of the ordinary minister the administratioÌ„ therof is permitted also to lay people SCRIPTVRE a Iohn 1. â— VNlesse a man be borne againe of water and the Spirit he cannot enter into the kingdome of God b Matt. 28.19 Going therfore teach yee all nations baptizing them in the name of the Father and of the son and of the holy ghost c Titus 3. â— He hath saued vs by the lauer of regeneration and renouation of the holy ghost FATHERS d de Baptismo cap. 7. Tertullian anno 200. saith To conclude this matter their remaynes that I speake of the obseruation also of giuing and receauing baptisme It is true the chief priest which is the Bishope hath the power to giue Baptisme afterwards the priest and Deacon yet not without the authoritie of the Bishop for the honour of the church which being respected peace is conserued otherwyse also lay people haue right and power Et infra Let it suffice to wit that thou vse it in necessitie as the condition of the place tyme and person doth require for then the ayde of the next at hand is accepted when the circumstance of the daunger doth vrge For he shal be guiltie of a lost man that doth omit to performe that which he might freely doe e homil 14. in Lucam Origen anno 230. saith Because by the SacrameÌ„t of baptisme the filthines of natiuitie is washed a way therfore children are Baptized For vnlesse a man be borne againe of water the spirit he shall not enter into the kingdome of heauen f lib 2. de Abrahamo cap 11. S. Ambrose anno 380. saith vnlesse a man be borne againe of water and the holy ghost he cannot enter into the kingdome of God for as much as he excepteth none no not an infant not any although preuented by necessitie let them haue that secret freedome from paynes but I know not whether they haue the honour of the kingdome g ad Episcopos per Lucaniam Brutios constitutes cap 9. S. Gelasius Pope anno 496. saith let not DeacoÌ„s presume to baptize without the Bishop or a priest vnlesse they being farre absent necessitie compell them which also after tymes is graunted to lay Christians to do h Aduersus Luciserianos cap. 4 S. Hierome anno 380. saith neither priest nor Deacon without leaue of the Bishop hath licence to baptize which often tymes wee know not withstanding is lavvfull for lay people i lib. 2. cap. 20. S. Prosper anno 450 saith neither may wee thinke those vvhich haue not the Sacrament of regeneration to perteyn to any fellovvship of the blessed k epist 28. ad Hieronymam S. Augustine anno 400. saith Blessed S. Cyprian not making any nevv decree but keeping the firme faith of the church to correct those that thought an infant vvas not to be baptized before the eight day of his natiuitie sayd that not the flesh but the soule should perish and also together with the rest his Bishops did iudge that the new borne might presently and lawfullie be baptized l lib. 3. de Orig anunç ca. â— Againe doe not saith he belieue doe not say doe not teach that infantes before they are baptized being preuented by death can come to the pardon of originall sin if thou wilt be a Catholicke m epist ed â—ieron Againe whosoeuer shall say that children which depart this life without participation of that Sacrament shall haue life in Christ this maÌ„ certeinly doth condemne the whole church when therfore they runne and make hast to haue children baptized they belieue without all doubt that otherwyse they can by no mens haue life in Christ THE ADVERSARIE n Centur 3. c. â— col 125. lonc 16. col 28. l. 50. col 14â— l 4 Century-vvriters saith that Origen Tertullian and Cyprian make mentioÌ„ how that the baptized persons were accustomed to be signed with the signe of the crosse with sundry other ceremonies in the vse therof as the priestes consecrating of the water of baptisme abrenuntiation triple immersion vnction c. See also o S. cyprian l. 1. epist vlt. ante med for Ceremonies in Bapt. see Beza in epist Theolog. epist 8. S. Cyprian himselfe where he saith It is necessarie that the water be first purified and sanctified by the priest p Cartwright 522 516. M Cartvvright saith that Augustine was of opinion that children could not be saued without baptisme see M. Whitgiftes defence q Bal. decad 5 Serm 8. pa. 1049. Also Bullinger and Musculus affirme that Augustine and many fathers were of the same opinions In so much that r muse Loc. comm debap pag. â—08 Caluin confesseth saying the Fathers heere vpon doubted not almost from the very beginning of the church to vse the baptisme of lay persons in daunger of death Å¿ Caluin instit l 4 c. 15. sect 20. Concerning chrisme or confirmation Caluin saith if any man will defend such manner inuentions by antiquitie I am not ignorant how old the vse of chrisme and breathing in baptisme is and how that not longe after the Apostles the supper of the Lord was taynted with rust cap. 17. sect 4. Also t Chem examen part 2. p. 58. 64. 65. Chemnitius reprehendeth S. Cyprian The Laodicene Councell Pope Melchtades Cornelius and Tertullian for the same u ministers c in their a beridgment c. pag. 42. Also the ministers of lincolne Diocesse charge Tertullian Cyprian and Ambrose with errour of vsing the crosse in confirming those that were baptized c. To conclude x tom 9 in epist Ioan. tractat 3. S. Austine saith The spirituall anoynting is the holy ghost
not deliuer y Iohn 〈◊〉 vntill after his resurrection To the confirmation I answear Catholikes doe not reforme the communion deliuered in S. Matt. by that of S. Iohn as Kemmtius fayneth for the communion in S. Matt. is not deformed that it should need any reformation yet wee say that one place may be truly explicated by an other and because it is said in S. Iohn Hee which eateth this bread shall liue foreuer Wee vnfainedly collect that the Sacrament taken vnder one kind doth so suffice that two formes or species are not necessarily required to receaue the fruit of this Sacrament or communion but there is great dissimilitude betweene the water wherof our Sauiour speaketh in the fourth of S. Iohn and the bread in the sixth For all interpreters expound the latter place to be vnderstood of the Eucharist as is already shexed but no man at any tyme hath euer taken the latter in that sense Moreouer S. Iohn himselfe explicateth that by water is vnderstoode the grace of the holy ghost for in his seuenth chapter he saith But this he spake of the Spirit which they should receaue belieuing in him But the bread in the sixth chapter our Sauiour himself said it was his flesh when he saith The bread which I will giue is my flesh The second argument also is Luthers in this manner In the sixth of S. Iohn our Sauiour disputed of that eating of heauenly bread which giueth life but only that spirituall eating by faith giueth life therfore that chapter treateth only of that spirituall eating I answere the assumptum is false for Sacramentall eating also doth giue life as in Baptisme not only the internall washing but also the externall doth cleance soules the first formally the other effecting as by the instrument and as it is written z Act. 15. purifying theire hartes by faith soe it is also said a Ephes 3. cleansing it by the lauer of water in the word of ife Neither doth it hinder that the Sacramentall eating doth not giue life without faith For that proceedeth from the vnprepared disposition of the receauer and not from the Sacrament it self which of it self is alwayes powerfull and sufficient b parte 1 ad obiectum 1â— pag 94. The third argument also is from Luther and Peter Martyr in his defence against Gardine after this manner our Sauiour in that chapter doth not only say that the eating of this bread doth giue life but also that with out this eating no man can liue Vnlesse yee shall eat c. But this straight precept cannot be vnderstood of a Sacramentall eating for so all infants should perish which can eat nothing but only sucke milke yea all that cannot communicate being hindered by some lawfull and necessarie cause should likwyse perish although otherwise baptized and iustified I answear it is a common difficultie how soeuer this place be vnderstood for if the Aduersaries will haue it vnderstood of a spirituall eating by faith how I pray you shall infants eat it who neither haue any vse of the spirit or actuall faith yea it weare more easie to instill some little parte of the Sacrament into infantes then to make them to belieue therfore I say this place doth perteyne only to the aged Finally either these wordes Vnlesse yee shall eat c. Do signifie a precept or a mean necessarie vnto saluâ—tion if a precept either it doth not perteyne vnto infants because they are not capable of it or certenly they are excused because they cannot fullfill it for this is common to euerie precept if a meanl necessarie vnto saluation certenly it is only for such as can loose their life which infants cannot because they want the vse of reason The fourth argument is likwise Luthers where he alleadgeth that c lib 2 contra Iulian. S. Austine teacheth that infants doe eat the flesh of Christ in that they communicat by faith therfore this place is vnderstood of eating by faith to this may be added other places of the Fathers producued by d tract 25. Peter Martyr and others for S. Augustine expoundeth the sixth of S. Iohn so spiritually that he saith belieue and thou hast eaten And in an other place To belieue in him e Ibidem tract 26. is to eat the liuely bread and in an other place he saith that these wordes Vnlesse yee shall eat the flesh of the son of man do signifie no other thing but that wee ought to communicate and cogitate earnesly in our mynd the passion of our lord and his flesh crucifyed for vs. Also f lib. 1. Pedagogi cap. 6. clement of Alexandria expoundeth that in this place by the flesh and blood of Christ is vnderstood the word of God wherby wee are spiritually fed and nourished Also g Epist 141. S. Basil interpreteth by the flesh and blood the doctrine of Christ and his mysticall coming h in Psal 147 S. Hierome likwise by the flesh and blood of our lord vnderstandeth the Scriptures lastly i in vers 3. Psal 90. S. Bernard saith That to eat the flesh of Christ is to communicate the passion of our lord and to imitate his life I answear to the place of S. Augustine brought by Luther which is the first booke against Iulian and not in the secund as he citeth first wee must obserue that S. Austine doth often tymes say k lib. 3. de peccator meritis and remiss c. 4 and in Serm. ad infantes queritat Beda in comment 1. Cor. 10. that infants ought to eat the body of our lord if they wil be saued but he doth not vnderstand it to be necessarily done indeed for the same S. Augustine in the same place saith that infants in the very Baptisme doe participate of the body of Christ and that by the receauing of Baptisme they doe also fullfill the precept of receauing the Eucharist Secondly wee must note that infants are not only not bound to the communion indeed but neither by externall desire wherof they are by no means capable but only by an inward desire which they haue when they are baptized for then they receaue power to participate of the Bucharist and because euery one that is borne doth naturally desire meat therfore also they in that they are borne agayne in Christ doe craue the meat or food of the regenerate yet so as to be receaued in it tyme and place therfore infants do neither communicate spiritually not Sacramentally concerning the thing but Sacramentally by an inward desire whervpon it followeth that it is not altogether the same for them to be baptized and to communicate although they are done together because the one proceedeth from the other Therfore S. Austine although in the places cited say that infantes do eat the flesh of Christ in baptisme not withstanding in an other place he doth manifestly distinguish to be baptized and to eat the flesh of Christ l Sermo de â—erbis Domini For saith he it
of the Donatistes that whersoeuer they came they were accustomed to ouerthrowe and break downe aulters sel the holy Chalices c. wherby it is manifest that the Donatistes who also in tymes past did boast that they were the true reformers of Gods church and proclaymed themselues euery where to be the true auncient and orthodoxall Catholickes did notwithstanding also take away the sacrifice of the masse THE 34. ARTICLE Communion vnder both Kindes THE CATHOLICKE DOCTRINE It sufficeth the laytie or common people to communicate vnder one forme to witt of bread for by this they fullfil the precept to witt that they eat the body and blood of our Sauiour this also our Sauiour and his Apostles haue practysed and that not without good reasons SCRIPTVRE a Iohn 6 51.5â— YF any man eat of this bread he shall liue foreuer and the bread which I will giue is my flesh for the life of the world And he that eateth this bread shall liue foreuer b Act. 242. And they were perseuering in the Doctrine of the Apostles and in the communication of the breaking of bread and prayers c Act. 207 And in the first of the Sabboth when wee were assembled to break bread Iesus going to Emaus vvith his Tvvo Disciples d Luke 24 30 And he entred with them and it came to passe whilst he satte with them he tooke bread and blessed and brake and gaue to them and their eyes were openned and they knew him S. Austine and Theophylactus anno 400. doe explicate this place to be of the Eucharist as heere following is manifest FATHERS S. Austine saith e lib. de consensu Euang. cap. 25 vpon thâ—se wordes their eies were opeÌ„ned and they knew him and the same also sa th S. Chrysostome hom 17. oper imper c alij vpon the same place when he gaue the blessed bread vnto them their eies were openned and they knew him Et infra wee vndoubtedly belieue this impediment to be cast vpoÌ„ their eies by Sathan to the end they might not know Iesus but notwithstanding Christ permitted it euen to the Sacrament of bread that the vnitie of his body being receaued the impediment of the enimie might be knowne to be remoued that Christ might be knowne Theophylactus saith There is another thing reported to witt that their eies who receaued the blessed bread were openned and they knew him for the flesh of our Lord hath great and incredible force and virtue Receaue also this history which may proue the receauing vnder one kind to be practised in the primitiue church it beginneth thus Å¿ Sozomenus lib 8 cap 5. Nicephorus lib. 1â— cap. 7. A certayn man of Macedony being sick had a wyfe infected with the same disease this man when on a certayne tyme he chaunced vpon that excellent man S. Chrysostome disputing what wee ought to thinke of God forthwith hauing chaunged his former opinion he praysed his speeches and was earnest inforcing his wyfe that shee should lykewise chaunge her opinion But when she through the custome and dayly conference with her fellow tatlers did not accept his admonition nor her husband avayle any thing by all his perswasioÌ„s at length in plaine termes he told her that vnlesse shee would hold the commoÌ„ and same opinion of God with him shee should remayne with him no longer the woman afterward by simulatioÌ„ grauÌ„ted his request but revealed to one of her mayds which she thought to be very faithfull what shee intended that shee might deceaue her husband wherfore vpoÌ„ a tyme approching she receaued the Sacrament as the maÌ„ner was reteyning it as if shee head bine earnest in prayer bowing her self shee secretly conueyed it away and hid the holy mysterie or Sacrament and the mayde that stood by gaue her a peece of common bread for it brought from their howse which shee puting to her mouth endeuouring to breake it with her teeth perceiued it to be turned into the hard nature of a stone wherfore strucken with feare least God would reueÌ„g himself grieuously vpon her for this miracle which happenned thus vnlooked for with all speed shee hastenned to that reuerend and learned Father and opening the matter vnto him shewed him the stone which did as yet giue certeÌ„ manifest testimonie of the byting which stone had now lost his former substance and gotten an other new and straung colour But shee afterward hauing obteyned pardon for that fault continued and so remayned in the same opinion with her husband That stone was reserued a long tyme amonge the giftes of the church for a witnes of this miracle to all spectatours These Nicephorus Last of all S. Thomas of Aquine anno 1260. writeth thus It is the custome of many churches to giue the body of Christ to be receaued of the people but not the wine Againe because the multitude of Christian people increased wherin are comprehended both old and young men and children wherof some ar not of so great discretion as to haue due respect and care concerning the vse of this Sacrament as they ought therfore it is prouidently obserued in some churches that the blood be not giuen to be receaued of the people but only of the priest Againe the body may be receaued by the people without the blood neither doth any detrement thence follow because whole Christ is conteyned vnder both formes These S. Thomas Moreouer Tertul. lib. 3. ad vx Clemens Alexabdrinus lib 1 strom Origenes hom 13. in leuit Cyprian Serm. 5 de lap Basil Ad Cas Pat Hieron Approli adu lou epist ad Theo. contr if in the primitiue church in tyme of persecution as these Fathers in the margent witnes they did carry the sacred body of our Lord whome with them vnto their howses vnder the forme of bread only and not of wine it is manifest that the church neuer thought but that the whole Sacrament might be receaued vnder one forme without any offence or violation of the diuine precept which also Luther Melanchthon and Bucer doe acknowledg in their seuerall writinges saying that the communion vnder one or both formes is a thinge indifferent Ioan Hierosol Euseb Caesarien lib 6. hist Eccl cap. 22. August Serm. 152. ad temp Ambros de obi Sac. Bede lib. 4. hist Aug. cap. 24 Luth. lib. ad Boh. l. decl euch li. de form Mâ—ssae Melanch in recognitis hypot Bucerâ—â— colloq Râ—tispen See Fricius in Modcenius lib 2. de Ecclesia ca 2 BreÌ„tius in polog cons wirtem cap de concilijs pag. 900. de formula Missae tom Germ fol. â—74 THE ADVERSARIE Fricius a Chief protestant in Polonia saith That Christ in the last supper did ioyne drinke with the meat therfore saith he if the church separate these shee ought not to be heard Let it be or admitt that the church of Hierusalem hath separated these and that S. Iames which certenly many affirme hath giuen but one only forme to them of
suffered because the offender doth after wards reiect them and they may very well be purged by satisfaction THE ADVERSARIE The i Cent. â— col 127. l. 40. See also M. VVhitaker contr camp rat 5. pag 78. and himself also alledged in M Fulkes def of the English traÌ„slations ca. 13 pag. 68. Centuri-wryters affirme that penance or satisfaction was inioyned according to the offence and that the same Fathers thought by such their externall discipline of life to paye the paynes due vnto sins and to satisfie Gods iustice and that not Cyprian only but almost all the holy Fathers of that age were in that errour k Toby 129. Almes doth deliuer from death and doth purge all sinne Againe l cap 410. Almes doth deliuer from death and suffereth not the soule to goe into darknes m Ecclesiâ—sticus cap. 333. Water quencheth burning sier and almes resisteth sinnes This place of Ecclesiasticus and the other of Toby are so euident that the ministers of lincolne Diocesse say n in their abridgment c. pag. 76. The twoe places of Toby and ecclesiasticus tend daungerously to the iustifying of the merit of almes deeds LVTHERS DOCTRINE in assert articulor art 5. I mortally hate saith he and earnestly desire that terme satiefaction to be taken quite away which not only is not found in scripture but it hath a daungerous sense as if any man could satisfie God for his sin when as he doth freely pardon althings wherfor saith he I said that true satisfaction is not found neither in the scriptures nor in the fathers in Apolog. confessionis Augustanae art de coÌ„fess satisfactione Philipp Melanchthon Luthers Schollâ—r saith But yet our aduersaries saith he confesse that satisfactions doe not profit vnto the remission of the fault but doe fame that satisfactions profit to redeeme the paynes either of purgatorie or other payns Et infra this is ameere fiction and a thing newly inuented without authoritie either of scripture or auncient ecclesiasticall writters Againe in locis commun tit de satisfactione prope finem de carnis mortificationibus such manner saith he of voluntarie mortifications or tormentings belonge vnto that rule in vayne do they worship me with the commaundements of men also it is against these precepts Thou shalt not Kill and that Giue honour to the body who euer heard of a more sweeter ghospell then this of Luthers CALVINS DOCTRINE They assigne saith he the thirde place of satisfaction in penance lib. 3. instit cap. 3. ¶ 30. wherof whatsoeuer they bable it may all be confuted in one word they say it doth not suffice the penitent to abstayne from sins past to amend his manners vnlesse he doe satisfie God for that which he hath committed they say there are many helps wherby wee may redeeme our sins as teares fastinges oblations and the offices of charity And a little after against such lyes I oppose free remission of sins and that which is gratis then which there is nothing more clearly mentioned in the scriptures what I pray you hath Christ done for vs if the punishment for sin should still be exacted for when wee say that he suffered for all our sinnes vpon the crosse wee signifie no other thing then that he died with that payn and reueunge which was de for our sinnes Et infra I know that they speake yet more subtilly when as they distinguish betweene eternall payne and temporall paynes but in that they say temporall payne is a certayne punishment which God doth take as well of the body as the soule excepting only eternall death this restraint doth little availe them Again ¶ 38. all those thinges which doe euery where occurre in the writings of the fathers coÌ„cerning satisfaction do little moue me I see indeed that many of them yea I will speake plainly almost all whose bookes are now extant that in this matter they did either erre or speake to bitter and harsh ¶ 39. Againe But they called it for the most part satisfaction not a recompence which should be rendered vnto God but a publike testification wherby such as were punnished with excommunication when they would be receaued into communion againe they did make their penance knowne vnto the church And a little after confessions and satisfactions which are at this day in vse tooke their beginning from that old ceremonie indeed a viperous broode wherby it is come to passe that there is not so much as a shadow left of any better custome I know that the auncient writters did speake sometyme to hardly in this matter neither peraduenture as I said euen now did they erre therein lib. 4 cap. 12. ¶ 8. Againe the immodest authority saith he of the auncient writers can by no means be excused which doth altogether swarue and dissent from the precept of God and is very daungerous where also he saith that S. Cyprian was not so strickt but S. Chrysostome was more exact THE 37. ARTICLE Of the Single life of Priestes and Clergie men THE CATHOLICKE DOCTRINE Virginitie and single life is farre more excellent and conuenient for diuine exercices them wedlocke or matrimonie wherfor it doth chiefly become priestes and the ministers of the church to be so and that they are iustly bound vnto it by holy Cannons and vow SCRIPTVRE a Exod. 19 1â— BE ready against the third day and come not neere your wiues b Matth. 19.12 And there are Eunuches which haue gelded themselues for the kingdome of heauen c cap. 22. v. 30. In the resurrection neither shall they marrie or be married but are as the Angels of God in heauen d 1. Cor. 75. v. 7. Defraud not one an other except perhaps for a tyme by consent that you way giue your selues to prayer c. I would all men to be as my self to witt vnmarried FATHERS e lib. de virgin extremo S. Athanasius anno 380. saith O virginitie a neuer fayling riches an immortall crowne the temple of God the Dwelsing howse of the holy ghost a pretious pearle inuisible to the world the ioy of the Prophets the glory of the Apostles the life of Angels the crowne of Saintes f lib. de virginibus S. Ambrose anno 380. saith lett no man maruail if they be compared to Angels which are coupled with our Lord. g Catechesi 12. S. Cyrill Hierosol anno 350. saith let vs not be ignorant of the glory of chastity for it is an Angelicall crowne yea this perfection is aboue man h in 2. Dialogo b. Suâ—pitius anno 420. saith o blessed beauty and worthy of God i lib. de virginitate cap. 31. S. Austine anno 400. saith Therfore when professors of perpetuall continency shall compare themselues vnto those that are maried they shall find that according to the scriptures they are farre inferiour vnto them both in worke desert vow and reward also then presently doth that saying come
to wit Baptisme Confirmation Eucharist Penaunce Extreame vnction Order and Matrimonie in number Seuen are instituted by God himself and conteyned written in his worde SCRIPTVRE Baptisme a Iohn 3.5 VNles a man be borne againe of water and the Spirit he cannot enter into the kingdome of God Confirmation b Actes c. 8.17 read also cap. 19.6 Then did they impose their handes vpon them and they receaued the holy ghost Eucharist c Iohn 6.51 If a man eat of this Bread he shall liue for euer Penaunce d Iohn 20. v. 22. â—â— And he saith to them receaue yee the holy ghost whose sins you shall forgiue they are forgiuen them and whose you shall reteyne they are reteyned Extreame Vnction e Marke 6.13 And they did annoynt many sicke with oyle and they were healed f Iames 5. v. â—4 15 Is any man sicke amonge you Let him bring in the priestes of the Church and let them pray ouer him annoynting him with oyle in the name of our lord Order g 2. Tim. 1. v. 6. Resuscitate or stirre vp the grace of God which is in thee by the imposition of my handes Matrimonie h Matth. 19. v 6. Which God hath ioyned to gether let noe man separate· i Ephes 5.6.12 This is a great Sacrament FATHERS But because Baptisme and the Eucharist or as you tearme it the lords Supper are acknowledged and receaued by all Heretickes of these latter tymes for Sacraments there shall need no further labour in proofe of them wherefore wee come vnto the rest Confirmation k lib de resurrection câ—â—â—â—s Tertullian anno 200. rancketh Confirmation in the same Order with Baptisme and the Eucharist saying The flesh is washed that the soule may be cleansed the flesh is annoynted that the soule may be sanctified the flesh is signed that the soule may be fenced the flesh is shadowed by the imposition of handes that the soule may bee nlightned with the spirit the flesh doth feed vpon the body of Christ that the soule may be fatted with God Againe l lib de praescriptor haereticor he doth Baptize certeyne to witt belieuers and his faithfull there he doth signe his souldiers in the forhead Againe m lib. de Baptismo after the hand is imposed with benediction calling and inuiting the holy ghost S. Cyprian anno 240. saith n lib. 1. epist vlt. he that is baptized must of necessitie be annoynted Also speaking of Baptisme and Confirmation he saith o lib. 2. epist 1. Then they may be sanctified and be the sons of God if they be borne in both Sacramentes The Author of the Sermons of Christes Cardinall workes saith p Sermo de vnct Chrismatis By the benefit of this annoynting both diuine wysdome and vnderstanding is giuen vs Councell and strength doth come froÌ„ heauen knowledg pietie and feare is infused by supernall inspirations being annoynted with this oyle wee contend with spirituall wickedneses S. Pacianus anno 350. saith q lib. de Baptismo sins are purged by the font the holy ghost is infused from aboue by Chrisme But wee obteyne both by the hand and mouth of the prelate S. Ambrose anno 380. saith r lib. 3. de Sacramentis ca. 2. The spirituall signe followeth because it followeth vpon the forehead that their may be perfection when the holy ghost is infused at the inuocation of the priest Againe Å¿ lib. de initiandis mysterijs cap. 7. keepe what thou hast receaued God the Father hath signed thee our lord Iesus Christ hath confirmed thee S. Hierome anno 380. after he had said t Dialog contra luciferianos that Bishops doe giue the holy ghost to the baptized by imposition of hands he addeth Doest thou aske where it is written in the Actes of the Apostles but although there were no authoritie of Scripture the consent of the whole world in this matter might be for a praecept S. Augustine anno 400. speaking of confirmation and the chrisme which is accustomed to be vsed in it saith u lib. 2. cont lit Petil. cap. 104. In this oyntment Petilianus will interpret the Sacrament of crisme which in respect of visible signes is holy as Baptisme it self is but it may be in the most wicked men Et infra discerne therfore the holy visible Sacrament which may be both in the good and in the bad to these for a rewarde to them vnto iudgment c. Penaunce Tertullian anno 200. saith x lib de paenit In the entrance God placed the second penaunce which lyeth open to all that knocke S. Cyrill anno â—50 saith y lib. 12. in Ioan c. 56. sins are for giuen two wayes by the priestes as the ministers of God and by Baptisme and pennaunce S. Cyprian anno 240. saith z S. Cyp. vel quicumque author est Ser. de ablutione pedum after Baptisme which for it reuerence doth not permit to be iterated thou hast renewed an other font S. Ambrose anno 380. saith a 5. Ambr. lib. 1. de paeâ—â—â— cap. 7. why doe you baptize If sins be not for giuen by a man for as in Baptisme theire is remission of all sinns neither doth it make any thing whether this right be giuen them by pennaunce or the font Let priestes chalenge it for one and the same is in both mysteries S. Victor Viscensis anno 486. saith b lib. 2 de persecut wandal To whome do you leaue vs wretches whilst you goe to your crownes whoe shall baptise these little ones in the euer lasting waters whoe shall giue vs the office of pennaunce and loose vs being bound from the bonds of our sins by the mercy of reconciliation because vnto you it is said c Matt. 18 12 What soeuer you shall loose vpoÌ„ earth c. S. Chrysostme anno 380. saith d lib. 3. de Sacerdotio Neither only when they regenerate you but alsoe afterwardes they haue power to for giue your sins S. Leo anno 440. saith e Epist 9â— ad Theodor. The manifould mercy of God doth so help such as fall that not only by the grace of baptisme but also by the medicine of pennaunce the hope of eternall life is repayred S. Hierome anno 380. saith f lib 1. contra Pelagian Let him be redeemed by the blood of our Sauiour either in the howse of Baptisme or in pennaunce which imitateth the grace of Baptisme Againe g lib. 2. That it is written the blood of Christ doth cleanse vs from all sine is to be taken as well in confession of baptisme as in the clemencie of pennaunce Againe h Epist ad Heliodorum God for bide that I should speake any euell of them whoe succeeding the degree of the Apostles doe consecrate the Bodie of Christ with a holy mouth by whome also wee are made Christians who hauing the keyes of the kingdome of heauen doe iudge after a sort before