matters vve take away al order in the Church and open the gappe to al Heretikes Some say that euerie man by conference of one place of Scripture vvith another See part 2. cap. 5. sect 4. may attaine to the knowledge of the true sense I replie that euery mans discourse in such pointes may be false and erroneous And it is wel knowne that diuers of our aduersaries haue conferred the same places and haue gathered out of them different senses vvhich cannot al be true Yea the same man not seldome at distinst times out of the same places conferred inferreth distinct conclusions and altereth his beliefe touching some article or other vvhich is a manifest proofe that this conference is no infallible rule I adde also that experience teacheth vs that such a conference sometimes encreaseth the difficulty See part 2. cap. 1. sect 4. maketh some shewe of contradiction which before appeared not as I wil declare hereafter Others say that by praier euery man may obtaine of God the direction of the holy Ghost for the finding out of the true sense But where hath God promised this Moreouer our praier is of no force except we pray as we ought And what is more vncertaine then this How then can we certainly knowe when God inspireth vs and much lesse how can we possibly assure others that we haue such a diuine inspiration Further diuers haue vsed likewise this meane and yet haue falne into errour yea after their praiers they haue had different inspirations and one hath affirmed himselfe to haue beene inspired by God thus and another thus c. Finally al Heretikes may challenge to themselues these shiftes for the proofe of their owne priuate and false expositions wherefore we must needes finde out some other rule more certaine SECTION THE FOVRTH That the letter of holy Scripture falsly interpreted is not the word of God THIRDLY I am to proue that a false or wrong exposition erroneously gathered out of the letter of holy Scripture or made vpon the same is not the word of God but the word of man yea sometimes the word of the deuil and consequently that the said letter of Scripture so vnderstood is subject to the same censure This is apparant because the Scripture is the true word of God in that sense only which was intended at the penning of it by the holy Ghost For example like as no Catholike Christian wil deny but those wordes of Christ Ioh. 14. verse 28. The father is greater then I if we vnderstand them in this sense that God the father is greater then Christ according to his humanity containe the true word of God so euery Catholike Christian if they be vnderstood as Arius expounded them that Christ according to his diuinity is inferior to his father wil affirme them to be the word of the deuil Hence proceed diuers notable sentences of the auncient Fathers Tertul. de praescript ca. 17. see him also cap. 9. Hillar li. 2. de Triuitat ad Constantium Ambros lib. 2. ad Gratianū cap. 1. Vincē Lirin li. aduers propha haeres nouitates cap. 37. Math. 4. verse 6 Hieron in dial cōtra Lucifer See Math 10. Luke 10. Hieron in cap. 1. ad Galat. among the rest Tertullian telleth vs that the sense of holy Scripture adultered doth impugne the truth at much as the stile corrupted S. Hillarie affirmeth that heresie ariseth of the vnderstanding not of the Scripture that the fault is in the sense not in the word that there is not one of the Heretikes that doth not lie and say that he preacheth those thinges in which he blasphemeth according to the Scriptures For hence saith he Marcellus when he readeth the word of God knoweth it not hence Photinus c. they all speake Scriptures with out sense they al pretend faith without faith for the Scriptures are not in the reading but in the vnderstanding c. These and other like discourses hath S. Hillary S. Ambrose is of the same opinion for he saith that although the text or letter haue no error yet the Arrian interpretation hath errour Vincentius Lirinensis comparing the Heretikes alleaging Scripture against Catholikes with the deuils alleaging the same to Christ discourseth after this sort And if any man aske any Heretike perswading him such thinges that is to forsake the doctrine and tradition of the Church how prouest thou how declarest thou that I ought to forsake the vniuersal and ancient faith presently he for it is written and forthwith he alleageth out of the lawe the psalmes the Apostles the Prophets a thousand testimonies a thousand examples a thousand authorities by which being interpreted after a new and naughty manner the vnhappy soule may be cast downe head-long from the Catholike tower Thus farre Vincentius Lirinensis But let vs heare the opinion of S. Hierome in this matter who aboue al the rest was conuersant in the holy Scripture these are his wordes The Scriptures consist not in the reading but in the vnderstanding otherwise if we follow the letter we also may frame vnto our selues a new opinion and affirme that they who weare shoes or haue two coates are not to be receiued into the Church He addeth in another place Marcion and Basillides and the other heretical plagues haue not the Gospel of God because they haue not the holy Ghost without which the Gospel which is taught is made humane or of men He telleth vs also that whosoeuer interpreteth the Gospel with another spirit and minde then it was written troubleth the faithful and turneth the Gospel of Christ vpside-downe that we must not thinke that the Gospel is in the wordes of the Scripture It is not saith he in the wordes but in the sense not in the superficies or out-side but in the marrow not in the leaues of the speaches or wordes but in the roote of reason Hence he concludeth with these wordes It is a very dangerous matter to speake or teach in the Church least that by peruerse interpretation the Gospel of Christ be made the Gospel of man or that which is worse the Gospel of the deuil Thus farre S. Hierome And this is that which the Apostle himselfe instructeth vs of when he affirmeth that the letter killeth but the spirit quickneth for the vertue and substance of Scriptures consisteth in their meaning and interpretation and so it is that the bare vvordes thereof are no more Scripture vvithout the spirit that is to say vvithout that sense which vvas intended by the holy Ghost when they were vvritten then the body of man is a man vvithout the soule yea if they be vvrested to a contrary or vvrong sense they kil and become poison vvhereas rightly vnderstood they containe diuine and heauenly doctrine And so this sentence of the Apostle is expounded by S. Augustine in diuers places of his vvorkes but in one place among the rest thus he discourseth a Aug. de spiritu litera c. 4. 5. li.
bread of truth propound or offer it vp to the Idols which we haue faigned or made to our selues Marcion maketh an Idol and offered vp to it the bread of Scriptures Valentinus Basilides and al Heretikes haue done the like hitherto Origenes The same is affirmed but in fewer wordes by S. Augustine who telleth vs Aug. lib. 1. de Trinit cap. 3. see him also epist 222. that Al Heretikes endeauour to defend their false and deceitful opinions out of the same Scriptures And in another place he recorcordeth a Idem in breuiculo collat 3. cap. 8. that the Donatists alleaged many testimonies of holy Scripture S. Hillary biddeth vs b Hillar orat 2. contra Constātium remember that there is no Heretike which doth not faigne that the blaspheamies which he preacheth are according to the Scriptures And long before al these Tertullian noted that c Tertul. de praescript cap. 15. the Heretikes euen in his daies pretended to bring Scriptures for themselues and that with such their impudency forth-with they did shake some But of whome learned Heretikes after this sort to alleage Scripture Surely of the Deuil himselfe their grand-master for did not he likewise tempting Christ confirme his vvicked temptations with the testimony of holy Scripture it cannot be denied d Math. 4. vers 6. c. If thou be the Sonne of God said he cast they selfe downe and why he addeth a reason for it is written that he hath giuen his Angels charge of thee and in their handes shal they hold thee vp lest perhaps thou knocke thy foote against the stone Loe the Deuil hath scripture at hand to confirme his temptations as vvel as his schollars to confirme his doctrine their heresies and the schollars followe the example of their master Hence proceede these vvordes of S. Hierome in his Dialogue against the Luciferians Let not Heretikes flatter themselues Hieron contra Lucifer in fine if they seeme in their owne conceit to affirme that which they say out of the chapters of Scripture whereas the Deuil also spake some thinges out of the Scriptures and the Scriptures consist not in the reading but in the vnderstanding Hitherto S. Hierome And certaine it is that any Heretike vvhatsoeuer if licence be giuen him to translate and expound the Scriptures as he pleaseth may vvrest some places to his owne foolish fancies yea this may be done by any man although he would set a broach some strange and absurd doctrine that was neuer heard of in the world before But let vs adde to these testimonies of the ancient Fathers the confession of Caluin who against the Anabaptists discourseth thus e Caluin in tract Theolog pag. 571. Because silly Christians who haue some zeale towardes God can be seduced by no shewe or appearance more faire then when the word of God is pretended and alleaged The Anabaptists against whome we nowe write haue it alwaies in their mouthes and they alwaies solemnely recite it And soone after hauing deliuered that the highest place is to be giuen to the vvord of God and that they presse it against vs. He addeth this exception or moderation against the Anabaptists But as it is our part to giue eare to those thinges which are said vntil we knowe of what force or quality euerything is so it is necessary that we prudently discerne truth and falshood And we must juditiously consider whether the word of God be truly or falsly alleaged vnto vs for we are commanded to try the spirits and to consider whether they are of God which howe necessary it is the thing it selfe teacheth vs. For the Deuil himselfe armed himselfe with the word of God and girded himselfe with that sword to inuade and assault Christ and we finde true by experience that he doth daily vse these guiles or arts by his organs or instruments to depraue the truth and so to leade miserable soules to destruction Hitherto are Caluins vvordes in which as we see he is forced to pleade that against the Anabaptists vvhich vve euen with as good reason and as forcibly doe pleade against him and al other sectaries alleaging falsly the Scriptures Neither doe the Anabaptists only cite the scriptures plentifully but also the Arians Trinitarians Familists and other such like whome our aduersaries commonly censure to be Heretikes The like report we haue heard him aboue make of Westphalus a Lutheran yea there he telleth vs Sect. 5. of this chapter that the false prophets in old times by howe much the more further they were from God by so much the more gloriously did pretend his holy name But did the Deuil or any ancient Heretike or doe the newe sectaries in these our daies bring forth scriptures in their true sense and meaning God forbid for the scripture confirmeth nothing but truth They falsly therefore vvrested and wrest the scripture to a wrong sense to the end to make it seeme to fauour their blaspheamies and vvicked doctrine Neither can our aduersaries at this time in excuse of themselues truly say that the ancient Heretikes alleaged Scripture vvithout any colour or probability of truth vvhich as they themselues thinke is not their custome for this is most false as it vvil appeare to any schollar that shal consider the proofes of holy Scripture vvhich ancient Heretikes brought for their pestiferous opinions and conferre them with the testimonies vvhich are ordinarily vsed by the professors of the newe rellgion Let vs declare this by one or two examples the Arians as euery one of any reading knoweth made the Sonne of God inferiour to his Father and vvhat could be brought more plausible for this in outward shewe then that sentence of Christ Iohn 14 29. The father is greater then I especially if we admit of that exposition of Caluin vpon those vvordes of Christ I and the father are one Iohn 10. v. 3. vvho as I haue shewed before wil haue them spoken of vnity in consent The Nouatians taught that none falling into mortal sinne after baptisme could be receiued againe to mercy or penance in the Church and what apparent testimonies at the first sight out of the word of God did they also bring to confirme this falshood Doth not the Apostle euen as plainely yea more plainely teach this then he doth that faith only doth justifie Hebr. 6. v. 4. It is impossible saith he for them that were once illuminated haue tasted also of the heauenly gift and were made pertakers of the holy Ghost haue moreouer tasted the good word of God and the powers of the world to come and are fallen to be renewed againe to penance crucifying againe to themselues the Sonne of God and making him a mockery Againe Hebr. 10 26. If we sinne willingly after knowledge of the truth receiued nowe there is not left an host for sinnes Thus farre the Apostle And what such places haue our newe aduersaries for their justifying faith Surely they haue no such But did
Caluinian sect common with the auncient Arians and Nestorians in which is demonstrated that no Christian can joine himselfe to the Caluinists except be together vndertake the defence of Arianisme and Nestorianisme IoaÌ„n Schuts in l. 50. causa ruÌ„ causa 48. CoÌ„rad Schlus selb in prefa theolo Caluinist impsess Francof an 1592. and 1594. Ibid. l. 1. art 2. fo 9. et 10. Fol. 9. Tubingae anno 1586. A fourth calleth Mahometisme or Turcisme Arianisme and Caluinisme three brothers and sisters three paire of hose of the same cloth A fift man more famous for learning then al the rest and in dignity a Superintendent who as he protesteth had read ouer ouer the Sacramentaries works in the feare of the Lord for the space of three and twenty yeares auoucheth that the Caluinists doe nourish Arian and Turkish impiety in their hearts which doth not seldome at fit times openly disclose it selfe And that the Caluinists doe open the window and dore to Arianisme and Mahometisme as saith he our diuines by their publike bookes haue shewed And this he proueth by the example and testimonie of one Adamus Neuserus a minister who of an Arian became a Turke and wrote a letter from Constantinople to one of his acquaintance in Germany anno 1574. Iulij 2. In which he vsed these wordes No man that I haue knowne in these our daies became an Arian which was not before a Caluinist Seruetus Blandrata Alciatus Franciscus Dauid Gentilis Gribaldus Siluanus and others Wherefore he that feareth lest that he falinto Arianisme let him beware of Caluinisme thus he Grawerus a sixt Lutheran being a writer of these our daies in the preface to his book by him called The absurd the most absurd of absurd Caluinistical absurdities c. pronounceth the like censure against Caluin and his schollers For hauing discoursed of this matter at the length he vseth these wordes to his aduersarie Grawer praefat Apologet. iÌ„ Absurda absurdoruÌ„ absur dissima c. printed anno 1605. § quar ta Spongia Goe thy waies now and say that Arians come not forth of the Caluinists schoole And for proofe of this he also reporteth the same example of Adamus Neuserus which also saith he Adam Neuserus in time past a Caluinist and a diuine of Heidelberge confessed that he knewe not one in his time made an Arian who was not first a Caluinist as Franciscus Dauid Blandrata Siluanus Gribaldus and others A seaueÌ„th man as greatly renouned for learning as any already named discouereth another foundation of Arianisme or rather of Iudaisme his book is intituled as followeth Caluinus Iadaizans Caluin Iudaizing or playing the Iewe that is saith he the Iewish glosses and deprauations by which Iohn Caluin hath not abhorred after a detestable manner to corrupt the most famous or excellent places and testimonies of holy scripture concerning the glorious Trinity the deity or godhead of Christ and the holy Ghost but especially the prophecies af the Prophets of the comming of the Messias his natiuity passion resurrection See hâ—â— also in praefat tractat de trinit ascention into heauen and his sitting at the right hand of God There is also added a confutation of the deprauations by Eugidius Hunnius doctor of diuinity and professor in the vniuersity of Wittenberg Wittenbergae anno 1593. and againe 1604. In his epistle dedicatorie he accuseth Caluin that by his foule deprauations he hath wrested the scriptures horribly from their true sense another way to the ouerthrowe of himselfe and others And he addeth To make this more fullie knowne I wil adjoyne diuers testimonies which that Caluin by his wilie deceits hath weakned and made vnprofitable to represse the Iewish perfidie and the Arian infidelity I thinke it good also saith he to adde moreouer those deprauations by which he wrappeth or couereth the most noble prophecies of the Prophets touching the Messias with Iewish corruptions and hath not only most highly despised and laughed to scorne that holy interpetations of Ecclesiastical writers both auncient and moderne But in many sentences hath not feared wickedly to mock or shift the holy explications of the Euangelists and Apostles themselues which if I doe not demonstrate to the eie especiallie when I shal come to those prophecies of the Prophets let me neuer hereafter be credited in any thing whatsoeuer hitherto are his wordes In his booke he discouereth this manner of proceeding of Caluin in his Commentaries vpon the scripture touching these places among others In the first chapter Gen. 1. vers 1. Gen. 19. v. 24. Psal 2. v. 7. alleaged by S. Paul Acts 13. v. 33. and Hebr. 1. v. 5. cap. 5. v. 5. Psal 33. alias 32. v. 6. concerning which see him also in the first booke of his Institutions chap. 13. § 15. psal 44. alias 45. v. 7. c. cited by the Apostle Hebr. 1. v. 8. psal 68. v. 19. alleaged by the same Apostle Ephes 4. v. 8. Michae 5. v. 3. see Math. 2. v. 6. Isai 6. v. 3. c. In the second chapter he reciteth his horrible Commentaries vpon these places Genesis 13. v. 15. and concerning the natiuity of the Messias Hieremy 31. v. 22. Aggeus 2. v. 8. touching S. Iohn Baptist Isai 40. v. 3. alleaged Math. 3. v. 3. Mark 1. v. 3. Luc. 1. v. 4. Iohn 1. v. 23. of Christs preaching Deutr. 18. v. 15. cited Acts the third 21. 22. Act. 7. v. 37. Isai 61. v. 1. alleaged by Christ himselfe Luc 4. v. 18. of his comming to Hierusalem Zach. 9. v. 9. cited Mat. 21. v. 5. Iohn 12. v. 15. of his Passion Gen. 3. v. 15. Zach. 13. v. 7. alleaged by Christ Mat. 26. v. 32. Mark 14. v. 27. Zach. 11. v. 12. cited by S. Mat. 27. v. 9. Isa 50. v. 5. et 6. psal 8. v. 6. see the first to the Corinthians 15. v. 27. Hebr. 2. v. 7. psal 22. alleaged by S. Math. 27. Ioh. 19. v. 23. Heb. 2. v. 12. Isa 63. v. 1. see Apocal. 19. v. 13. of Christs resurrection psal 16. v. 8. cited by S. Peter Act. 2. v. 25. Ibid. v. 10. alleaged Act. 2. v. 31. cap. 13. v. 33. Osee 13. v. 14. cited 1. Corint 5. v. 54. Hebr. 2. v. 14. touching his ascension Zachary 14. v. 4. and his sitting on the right hand psal 110. v. 1. cited diuers times by Christ and his Apostles These and other such like places Caluin as this Protestant doctor plainely sheweth hath peruerted and weakened with his blaspheamous and Iewish glosses of which places diuers were by our Sauiour c his Apostles themeselues expounded as prophecies of Christ and his religion but not so wel and litterallie if we vvil beleeue Caluin And this his abhominable fault is likewise noted by Conradus and Grawer 〈◊〉 before named Conrad in theolog Caluinist l. 2. c. 6. fol. 38. Grawerus in praefat Apol. in absurda ab surdoruÌ„ c. I could adde the like discourse touching some plaine proofes of the diuinity
vpon the truth of the Latin vulgar edition but proue that they forsake and falsifie the true sense of the very Hebrewe and Greeke text which they professe to translate So shal I not only proue that the vnlearned professours of the newe religion build their faith vpon a false ground to vvit the vvord of men or the vvord of God corrupted but also make that more manifest which I principally intend to proue I meane that the learned sort haue erred in their translations and that the ground of their faith also is not the vvord of God S. Augustine longe since obserued in Heretikes August tom 6. contra Faustum lib. 32 cap. 29. that they make not their faith subject to the Scriptures but the Scriptures as a man may say subject to their faith giuing vs thereby to vnderstand that al Heretikes either out of some one place of Scripture falsly vnderstood or out of their owne peruerse and licentious humor or out of the vveakenesse of their natural reason not able to comprehend the high misteries of our faith or finally out of some other false and erroneous ground frame to themselues one or more false opinions and afterwards by corrupting the text or wresting the sense make the Scripture seeme to confirme the same And like as this hath beene found true in al Heretikes vvho in former ages haue oppugned the Church so most true it is in the Professours of the newe religion of our daies as euery man skilful in the tongues may easily perceiue in their translated Bibles and other of their vvorkes If I should runne ouer al their corruptions and falsifications I should scarce euer make an end they are so many and diuers See Staphilus in Apolog part 2. Emser in praefat Annot. in nouum Testam Lutheri Lindanus in Dubitantio pag. 84. 85. c. Erasmus in Epist. ad fratres inferioris Germaniae Some note a thousand foure hundred in the newe Testament only translated by Luther Caluin and Bezaes corruptions are to be seene in diuers vvorthy Authours wherefore I wil only gather fiue or six notable falsifications out of the translations of these principal Sectaries and afterwardes discourse more at large of our English Bibles To beginne therefore with the first Captaine Luther before his Apostacy from the Catholike Church he read with vs and al antiquity according to the Greeke text 1. Cor. 9. vers 5. after this sort Haue not we power to leade about a woman a sister as also the rest of the Apostles But hauing chaunged his profession and contrary to his vowe coupled himselfe to Catharine Bore vvhome he tearmed his vvife he chaunged also his translation of this sentence and read Haue not we power to leade about a sister a wife as the rest of the Apostles S. Paul to giue vs to vndertstand that faith doth justify vs as the foundation and roote of our justification or else comprehending vnder the word faith also the workes of faith vseth these wordes We account a man to be justified by faith Rom. 3 28. Moreouer to exclude from our justification the workes done before our conuersion or faith he addeth without the workes of the lawe But howe doth Luther translate this place of Scripture Luther to 2. edit Wittenberg anno 1551. fo 405. We account saith he a man to be justified by faith onlie without the workes of the lawe this is his translation And what a manifest corruption is this where doth he finde in the Greeke text or any other approued edition the vvord only verilie it is added by himselfe and not to be found in the text But perhaps although S. Paul hath it not expresly in this place cited yet it is necessarily vnderstood I reply and demaund howe Luther knewe this I adde further that although it vvere so yet he hath no authority to adde to the word of God neither is it likely that if the said vvord had beene necessary the holy Ghost guiding the Apostles penne vvould haue omitted it And that Luther giueth not the true sense of the sentence of the Apostle I proue out of these wordes following of S. Augustine August de gratia et lib. â—rbitrio ca. 7. Men saith he not vnderstanding that which the Apostle saith we account a man to be justified by faith without the workes of the lawe did thinke him to haue affirmed that faith would suffice a man though he liued il and had no good workes which God forbid the vessel of election should thinke who in a certaine place after that he had said Galat. 5 6. In Christ Iesus neither circumcision or prepuce auaileth any whit he straight added but faith which worketh by loue this is the opinion of S. Augustine Hence the same Apostle in other places Galat. 6 15. hath these and such like sentences In Christ Iesus neither circumcision auaileth ought nor prepuce but a newe creature Againe Circumcision is nothing 1. Cor. 7 19. and prepuce is nothing but the obseruation of the commaundements of God In vvhich he giueth vs to vnderstand that in the place corrupted by Luther vnder the name of faith he comprehendeth the whole reformation of our soules and our newe creation in good vvorkes vvhich may further be proued because taking faith precisely as it is a vertue distinct from hope and charity 1. Cor. 13. v. 2. and 13. he telleth vs that Although a man hath aâ— faith so that he should remoue mountaines and hath not charity he is nothing And concludeth that charitie is a greater vertue then either faith or hope with vvhome accordeth S. Iames vvho directly contradicteth Luther and auoucheth Iames 2 24. that by workes a man is justified and not by faith only Perhaps some Lutheran in the defence of Luther vvil say that this corruption vvas not vvilful But I reply that the contrarie is manifest for Luther by letter being kindlie admonished by his friend that this by some vvas reprehended as a fault answered his said friend very sharply calling the reprehender Asse and Papist and gaue this reason in his owne defence Luther to 5. Germ. f. 141. epist adf amicum Doctor Martin Luther wil haue it so And like as in this text he added to serue his purpose so in another he omitted For whereas the Apostle S. Peter writeth 2. Peter 1. verse 10. Wherefore bretheren labour the more that by good workes you make sure your vocation and election he left out the wordes by good workes These and other such like corruptions of Scripture vvhich are to be found in the Bible and other vvorkes of Luther gaue Zwinglius vvriting against him just occasion to condemne him of this fault Thou dost saith he corrupt and adulterate the word of God ZuiÌ„g in resp ad Luth. l. de sacram to 2. fol. 412. 413. imitating surely in this the disciples of Marcion and Arius Againe See howe thy case standeth Luther that in the eies of al men thou
learning then that hauing learned a fewe schoole distinctions by them he thinketh he can make whatsoeuer of any thing and so reconcile opinions and assertions be they neuer so contrary By which his dealings a man may wel gather that it is no hard matter for Heretikes after such sort to drawe and vvrest the sacred text of holy Scripture to their owne fancies And thus much of the new Sectaries diuision and dissention for this present SECTION THE SECOND Concerning the inconstancy of the Professors of the newe religion OVT of the same roote or weake foundation of our aduersaries faith springeth inconstancy for they doe not only dissent from one another but also at sundry times from themselues Let vs declare the truth of this especially in the principal sectaries and beginne with Martin Luther the first vnhappy father of them al. Luther therefore began to preach newe and strange doctrine See Sleidan Surius Lauatherus and others in the yeare of our Lord 1517. and went on forward adding altering chopping and chaunging for diuers yeares together in such sort that no man could knowe any certaintie of his beliefe That I wrong him not in this accusation his owne workes wil testifie to any indifferent reader for he fel by litle and litle into his sundry heresies not into al at once It is manifest in his bookes yet extant that after his Apostacy from vs he graunted a Luther de 1. praecept in purgat quoruÌ„daÌ„ articul tom 6 Germ. f. 21. de praeparat ad mortem inuocation to Saints b Idem in declar quorundam articul allowed of Miracles done at Saints relikes c In defension coÌ„t Eckium affirmed the Commandements to be possible yea easie through the grace of God d Thesi 10. Wittenb an 1517. in epist ad Ioan. MoguÌ„tinum taught that no man vvas certaine of his owne saluation e Ep. ad Leonem 10. in coÌ„memora reruÌ„ quae Augustae an 1518. actae suÌ„t in resolut alâ—aruÌ„ propos an 1518. in resâ—lut de Indulgen conclus 69. acknowledged the Popes supreamacy f In explicat orat Domini graunted Freewil g Lib. de potest Papae confessed seauen Sacraments and in particular h In visitaâ— Saxonica contra articul Louaniens cap. 35. serm de Poenit. to 7. Germ. fol. 3. approued Penance to be a Sacrament and taught i In concione de poenâ—t concione de confess praepar ad mortem coÌ„cio de praeparat Sacra tom 7. Germ. fol. 11. Confession to be necessary he k Sermo de Eucharist serm de venerabili Sacramento fraternitat tom 7. Germ. fol. 20. allowed of Transubstantiation l De 3. praecept serm de Indulgent in resolut de Indulg conclus 26. commended the Masse m In disput Lipsica cap. de purgat in resolut de Indulg conclâ—s 16. aduersus Bullam tom 7. fol. 132. graunted Purgatory and n Concione de Indulg disput Lipsica cap. de purgat liked of Praier for the dead wherefore Vrbanus Regius his disciple telleth vs o Regius 1. part eperum informata caute loqueaâ—â— fol. 86. that The man of God Martin Luther his master euer to be reuerenced thought it nothing against Christian piety if of free deuotion we pray once or twice for our dead This I say vvas sometimes Luthers doctrine euen after his fal from vs. Al which he at other times contraried as I could easily shew if it were not both for ouer-charging my margents vvith allegations of his workes and also because I thinke that our aduersaries vvil easily graunt that he denied before his death these our Popish propositions as they tearme them One example only of his inconstancy I vvil bring at large to giue the more credit to the rest which shal be touching his contradictory opinion of freewil for against freewil thus he writeth p Luther in assert articul 36. Freewil is a forged or faigned thing in thinges and a title without a substance because it is in no mans power to thinke any good or euil but al thinges fal out of absolute necessity And soone after There is no doubt but this word freewil came from the Deuil and that he was master of it Againe The leuity and foolishnesse of the Pope and his followers is to be borne withal in other articles of the Pope-dome of Councels of indulgences and other vnnecessary trifles but in this article of the bondage seruitude or slauery of the will which is the best of al others it is a thing to be lamented and be wailed with teares that the miserable men are so madde thus much Luther against free-will But listen howe he recanteth this doctrine in a booke which afterwardes he published thus he discourseth Luther in visitat Saxoni Many speake indiscretly of free-wil wherefore we haue adjoined this briefe information Man being compelled by lawe and penalties hath of his owne proper strength free-wil to doe or not to doe external workes wherefore he may attaine to secular or ciuil honesty and doe good workes of his owne proper strength giuen and obtained from God to doe these thinges For Paul calleth that justice justice of the flesh that is to say which the flesh or man hath of his owne proper strength So therefore a man worketh of his owne strength some justice Verily he hath choice and liberty both to flie euil and to doe good Againe The wil of man is in such sort a free power that it may doe the justice of the flesh or ciuil justice where it is compelled by lawe and force as not to steale not to kil not to commit adultery c. Hitherto Luther expresly contradicting his former doctrine The reason as I imagine of this contradiction was that he sawe his Saxonian disciples by his former opinion growne to al loosenesse of life and abhomination of vice Erasmus in epist ad fratres inferioris Germaniae wherefore he was forced as Erasmus recordeth to send visitours to reduce them from Paganisme into which they were falling headlong vnto whome for the better effecting of the matter he gaue among other instructions a recantation of his absolute denial of freewil Vnto this I could adde his inconstancy touching the real presence for besides that he sometimes allowed of Transubstantiation and at other times denying it affirmed Christ to be really present together with bread and vvine he also at the length affirmed the humane nature of Christ to be present in euery place together with his God-head but of Luther inough This only I wil adde that this inconstancy of Luther vvas euen vvhen he liued noted and reprehended by Zwinglius who then told the whole world Zwingl tom 2. respons ad confess Lutheri fol. 454 458. 460. 514. Zwingl ibid. in praef f. 417 se also f. 449 in respoÌ„s ibid that Luther not seldome was found contrary to himselfe within the space of foure or fiue lines and
report certaine articles vnto which he gaue this title In the yeare of our Lord 1536. of King Henry 28. Stow p. 965. edit an 1600 Articles deuised by the Kinges highnesse Insinuating thereby that both the said articles and al other dissonant from the doctrine of the Church were and are deuises of men This moued a certaine Courtier in those daies discoursing with a Lutheran Lady that found great fault both with this title and the articles to answere her that he had rather follow the deuises of a King then of a knaue meaning Luther if needes newe deuises in religion were to be admitted but this illation or conclusion is sufficiently proued before And this vveake foundation of our aduersaries was also noted by the auncient Fathers in the auncient Heretikes Irinaeus lib. 3 cap. 2. S. Irenaeus recordeth that euery one of the Heretikes of his age and before auerred his owne fiction which he had deuised to be wisdome and that euery one of them boasted that vndoubtedly and sincerely he knewe the hidden mistery Tertullian affirmeth that a Tertull. de praescript ca. 37. see also cap. 6. Heretikes arise of diuersity of doctrine which euery man either inuenteth or receiueth at his pleasure b Aug. tom 6. cont Faustum l. 32. cap. 29. Al Heretikes saith S. Augustine that receiue the Scriptures as authentical seeme to themselues to followe the said Scriptures whereas they rather followe their owne errors and are Heretikes for this not for that they contemne them but because they doe not vnderstand them Hitherto S. Augustine He affirmeth likewise as I haue noted before d Tom. 7. de nuptijs cōcupiscentijs lib. 2. cap. 31. that Heretikes make not their faith subject to the Scriptures but the Scriptures subject to their faith and that it is the custome of Heretikes to wrest the Scriptures to what sense they please the like sentence hath e Hieron ad Paulam epist 2. siue in prologo Bibliorū S. Hierome Hence like as the Apostle tearmeth couetousnesse Idolatry and consequently a couetous man an Idolater so the f See Tertull. de praescr ca. 40. S. Cipriā de vnitat Eccles Num. 12 S. Hieron in Osee 11. Amos 8. Abacuc 2. August in psal 8 v. 10. l. 18. de ciuitat c. 51. l. de vtilitat jejunij c. auncient Fathers tearme heresie Idolatry and an Heretike an Idolater for like as the couetous man his worldly wealth so the Heretike maketh his owne fancies as it were his God Last of al I conclude that the professors of the new religion are Heretikes and haue no faith They are Heretikes because they obstinately defend doctrine condemned by the Church of Christ as heretical which doctrine they build principally vpon their owne fancies For according to their owne priuate judgementes they choose their belief of which choise as we are taught by g Tertul. lib. de praescript cap. 6. Tertullian and h Hieron in epist ad Galat. habetur 24. q. 3. cap. haeresis S. Hierome such Sectaries are called Heretikes that is to say choosers i Tertul. de praescrip c. 6. see also c. 37. Heresie saith Tertullian is so called from the Greeke word signifieth an election or choise which a man vseth either in inuenting or receiuing it With him accordeth S. Hierome whose wordes be these k Hier. in ep ad Galatas Heresie is a Greeke word and is deriued from election or choise because euery man chooseth that doctrine which he thinketh best And hence it is that the faith of Christians he meaneth of Catholikes can neuer truly be called an heresy for this dependeth not of the fancy of any man nor was inuented by mans wit but was manifested vnto men by the inspiration and reuelation of God thus farre S. Hierome They haue likewise no faith both because they vvant a condition necessarily requisite to this vertue and also because faith as I haue proued ought to be built vpon diuine authority and therefore cannot be grounded vpon any mans opinion and judgement in the world except it be warranted from error by God himselfe which warrant is wanting to al the professors of the newe religion as I haue declared vvherefore the fallible and erroneous fancy of men is their only ground Of which I inferre according to my discourse in the beginning of this l Part. 1 ch 4. pag. 27. treatise that they haue in like sort no religion because the roote and foundation of Christian relgion is faith m Hebr. 11 6. without which as the Apostle saith it is impossible to please God Hence the auncient Fathers denied Heretikes to be Christians If they be Heretikes saith Tertullian they cannot be Christians Tertu de praescript c. 37. Augustin in Enchirid. ad Laurentium cap. 5. His reason is because in following their owne election and not receiuing their doctrine of Christ they admit the name of Heretikes The name of Christ only saith S. Augustine is found among Heretikes who wil haue themselues called Christians but Christ in very deede is not among them S. Ciprian teacheth vs the self same lesson and affirmeth that * Cipr. epist 52. ad Antonianum whosoeuer and whatsoeuer he be that is not in the Church he is no Christian The very selfe same sentence is also pronounced by a Aug. serm 81. de tempore cap. 12. S. Augustine in one of his sermons and other fathers haue the like Finally b Beza de haereticis a ciuili magistratu puniendis p. 184. 185. see him also pag. 106. 236. Beza himselfe censureth such as breake due order doe not subject themselues to the word of God but according to the property of Heretikes endeuour to subject the word of God to themselues to be Idolators and in this worse then Infidels that they shadowe their lies with a colour of piety and truth thus much Beza And thus I thinke the argument of this treatise throughly proued wherefore it remaineth only that I exhort euery man that hath care of his soule and saluation and dreadeth the anger of God and euerlasting damnation if he be a member of the Church of Christ and a childe of his Spouse there firmely to remaine if he be not with al speed to incorporate himselfe to this sacred body and to flie the fancies of his owne judgement and the erroneous conceits of mortal men Math. 7 24. So shal he like vnto a wise man build his howse vpon a rocke which no stormes of windes raine or flouds can ouerthrowe not as a foolish man vpon the sand of mans imagination and consequently haue it subject to alteration This Church is a firme and immoueable rocke the sure piller and firmament of truth on vvhich vve may securely build our saluation and the whole edifice of our faith She is an inuincible Castle and fortresse against falshood a learned Mistris and guide in al matters doubtful and a most certaine security in