English translation A translation that taketh away from the text that addeth to the text that some tymes to the changing or obscuring of the meaning of the Holy Ghost Also calling it A translation which is absurde and senslesse peruerting in very many places the meaning of the holy Ghost Not without cause therfore did his Maiestie affirme that he could neuer yet see a Bible well translated into English See the Sume c. vt supra The Catholicke translation acknovvledged for the best BEza saith of S. Hierome g in cap. 1. S. Lucae v. 1. The old interpreter saith he seemeth to haue intetpreted the holy bookes with marueilous sincerity and religion And in another place h Praef. noui test anni 1556. the vulgar translation I doe for the most part imbrace and preferre before all others M. D. Humfrey saith also of S. Hierome i de ratione interpretat lib. 1. pag. 74. The old interpreter saith he seemeth sufficieÌ„tly bent to follow the proprietie of wordes and he doth it in deed to carefully which notwithstanding I suppose him to haue done not of ignorance but out of religion and conscience k pag. 179. Which is no fault as M. Humfrey himselfe testifieth in the same place saying In Prophane writinges a man may rainge more freely and depart from the wordes in Canonicall Scripture no such licence is tolerable for it is not lawfull for man to alter the tongue of God These hee Carolus Molinaus l in Luc. 17. professeth to preferre the vulgar translation or edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before Iohn Caluin and all others That famous Protestant writer Conradus Pelicanus saith m in praefat in psalterium anni 15â—4 Wee find the vulgar edition of such excellencie learning and to agree with the Hebrew truth touching the sense that I doe not doubt but the greeke and Latin interpreter were most learned yea most pious and of a true Propheticall spirit M. Whitâ—ker hauing changed his former vehement stile else where against S. Hieromes translation saith in his answere to M. Reynoldes n pag. 214 S. Hierome I reuereÌ„ce Damasus the Pope I commend and the worke I coÌ„fesse to be godlie and profitable to the Church in his answere to M Bâ—uges c pag. 94 M. D. Cauell saith the vulgar translation was vsed in the Church one thousand and three hundreth yeares since and doubteth not to preferre it before all others In so much that wheras the English translations are manie and among themselues disagreeing he concludeth that of all those o pag 91. the appoued translation authorized by the Church of England is that which commeth nearest to the vulgar is commonly called the Bishops Bible o truth most strong Sacred and inuiolable p Austin coâ—â— Donâ—tist poâ— Collat cap. 24. more forceable as S Austine obserueth to wringe out confessioÌ„ then any rack or torment To conclude therfore although wee should graunt them to haue agreed vpon some one translation yet their disagreement in the sense therof is farre greater And as q pag 5â— M. D. Reynoldes saith in his coÌ„ference with M. Hart It is not the shew but the sense of wordes of Scripture that must decide controuersies And S Hierome saith r in Epist ad Talat The Ghospell is not in the word but in the sense not in the Barke but in the sappe not in the leaues of the wordes but in the roote of the meaning THE 12. ARTICLE The Church cannot nor ought not to haue erred SCRIPTVRE a Esale ca. 59.21 THis is my league with them saith the Lord my spirit which is in thee and my wordes which I haue put in thy mouth shall not departe out of thy mouth the mouth of thy seed the mouth of thy seedes seed saith the Lord froÌ„ hence forth for euer more b Ibid. ca. 60. verb. 1. l. 20. Whearas thou hast bene forsaken enuied and vnfrequented I will make thee saith God to arise into an euerlasting height so as thou shalt sucke the milke of other nations and the brestes of princes and thou shalt know that I thy God am thy Sauiour and defender thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue for euer c psal 88. verb. 37.38 his seede shall coÌ„tinue for euer his throne as the sunne in my sight and as the moone persite for euer d Daniel 2 44. But in the dayes of those kingdomes the God of heauen will rayse vp a kingdome that shall not be dissipated foreuer and it shall stand for euer And e cap. 7.14 his power is a power for euer which shall not be takeÌ„ away his kingdome which shall neuer be corrupted f Matth. 1618. And I say vnto thee that thou arte Peter and vpoÌ„ this rocke will I build my Church and the gates of Hell shall not preuail against her g Luc. 22.32 But I haue prayed for thee that thy faith fail not and thou being conuerted confirme thy brethren h Iohn 14.16 And I will aske the Father and he will giue you another paraclete which shall remaine with you foreuer the spirit of truth i Ibid. c. 1613. But when that spirit of truth shall come he will teach you all truth k Iohn 17.9.11 â—aske not for the world but for those whome thou hast giueÌ„ me c. holy Father keepe them in thy name whome thou hast giuen me c. I do not aske for these onlie but for those also which shall beleeue in me by their word l Iohn 14.26 The holy Ghost whome the Father will send in my name he shal teach you all thinges m Mat. 28 20. And behold I am with you all dayes euen to the comsummation of the world n Tim. 3.15 The Church of the liuing God is a piller and fountion of truh o Luc. 1 3â— There shal be no end of his kingdome Heere wee must confesse either that these thinges shal be performed hereafter or haue bine already or god is to be accused of alye If you answere that they haue bine performed I demaund when yf you say in the Apostles tyme I demaund how it chauceth that neither then the knowledg of God true religion was altogether perfit and afterwardes in so short aspace vanished away which was promised to be eternall so aboundant that it should sucke the milk of other natioÌ„s that the sound or doctrine thereof should spread vnto all partes of the erath as indeed you all say earnestly maintayne the Messias which should plant this Church according to you is not yet come and consequenly our Sauiout was not the true Messias but that our Sauiour was the true Messias and did once plant his true Church you deny not that this Church cannot erre I haue proued that it hath not
erred I proue manifestly by all that which followeth M. D. Couell saith p in his defence of the Hookers fiue bookes art 4 c. Pag. 31. It is not the word of God which doth or possibly can assure vs that wee do well to think it is the word of God the first outward motioÌ„ leading meÌ„ so to esteeme of the scripture is the authoritie of Gods Church which teacheth us to receaue Markes Ghospell who was not an Apostle to refell the ghospell of Thomas who was an Apostle and to retayne Lukes ghospell who saw not Christ reiect the glospell of Nicodemus that saw him M Fulk saith q in his answere to a CouÌ„terfayt Catholike Pag 5. The same saith M. VVâ—â—â—â— adu Stapl. l 1 c 5. p. 69 and M. Iuell in his def of Apolog. an 1571. p 242. That the church hath iudgment to discerne true wictinges from counterfayt the word of God from the writinges of men and that this iudgment she hath not of her self but of the holy Ghost Peter Martyr saith r Peter Martyr in his coÌ„mon places in English part 1. c. 6. sect 8. pag. 42. Matt. 28.20 Iohn 9416. wee acknowledge it to be the function of the Church that seeing it is endued with the holy Ghost it should discerne the true and proper bookes wee gruaÌ„t in verie deed that the auncient Church had such a boundance of the spirit as thereby they easly knew which of those that were presented vnto them were the true and proper wordes of God Now certenly if the Church had this true spirit of the holy Ghost as Peter Martyr confesseth our Sauiour promiseth that it shall remayne which her vnto the worldes end percoÌ„sequence caÌ„not nor hath not erred which yet further is made more euident by the sequell THE 13. ARTICLE The Church doth consist of good and badd a Matt. 3.12 HEe shall make cleane his flore and shall gather his wheat into his Barne but the chaffe he will burne with vnquenceable fier b Ibid. â— 13.30 Suffer both to growe vntill the haruest and in the tyme of haruest I will say to the mowers gather yee first the Cockell and bind them in bundles and burne them but the wheat gather yee into my barne c. c v. 39. The haruest is the end of the world c. d v. 49. soe shall it be in the consummation of the world the Angles shall goe forth and shall separat the good from the badd e Matth. 1. Reade but this whole Chapter and I doubt not but you wil be satisfied in this point THE 14. ARTICLE The Church is and ought to haue bene alwayes visible a Machabaeas cap. 4 IN the later dayes there shal be prepared the mountayne of the house of the Lord and placed on high vpon hils b Esaie 60. pag. 20. Thy sunne shall no more goe downe nor thy moone leese her light for our Lord shal be thy light which shall continue foreuer c Act. 20.28 Attend vnto your selues and vnto the whole flocke ouer which the holy Ghost hath placed you Bishops to gouerne the church d Matth. 5.15 lib. de vnit eccl c. 14. A Cittie placed vpon a hill cannot be hidd This place and diuerse others S. Austine expoundeth to be meant of the church e Matt. 18.17 Tell it vnto the church c. now if the church be not visible how can wee tell the church which is not to be found f Ibid. 16.18 See also Rom. 10.14 And Esaie cap. 61.9 And vpon this Rocke will I build my church and the gates of hell shall not preuail against her But certenly the Duiell hath preuailed and that in a large measure if at any tyme according to you the Church hath bine so obscure that shee could not be found wherby poore soules might be receaued into it FATHERS g in psal 30. con 2. S. Austine saith The Prophetes haue spoken more obscurely of Christ then of the church I thinke it was because they did see in spirit that men would make diuisions or inuentions against the church and would not haue so great strife about Christ as be ready to rayse vp great contentions concerning the church therfore that from whence greatest contention would a ryse was more plainly fore told and manifestly prophecied of h homil 30. in Matthaeum Origen saith The church is full of light euen from the East to the west c. i hom 5. in 6. Esaie S. Chrysostome saith It is easier for the sunne to be extinguished then the church to be darkned or made obscure k lib. 3. coÌ„tra epist Permeniani c. 5. S. Austine saith There is no securitie of vnitie but out of the promises of God the church being made manifest and as is said placed vpon a mountaine cannot be hidd And againe l tract 1. in epist IoaÌ„nis my brethren doe wee shew the church with our finger is shee not manifest And againe m tract 2. what shall I say more how blinde are they that see not so great a mountaine that shutt their eies against the light put on a candlesticke Also againe n psal 47.9 vpon this place of the psalme God hath founded it foreuer he writeth thus But perhaps that cittie speaking of the church which hath held vp the world shal be some tyme ouer whelmed God for bid God hath fouÌ„ded it foreuer if therfore God hath founded it foreuer why fearest thou least the skie should fall And disputing against the Donatistes whoe said that the whole visible church was perished and remained only in Africa as you now say in England amongst certen iust persons only saith thus o in psal 101. concious 2. But that church which was ouer all nations is now no wheare shee hath vtterly perished this they say whoe are not in her Oh impudent voice shee is not because thou arte in her but beware least thou therefore be not for shee shall be although thou be not And afterwarde he bringeth in the church speaking thus How longe shall I be in this world tell me for their sake that say shee was but is not now the church hath played the Apostata and is perished from amonge all nations and he told me behold I am with you euen to the end of the world And againe p tom 6. cont Faustum Maniih l. 13. cap. 13. for these motiues or sauegarde of little children which may be seduced by meÌ„ from the manifest clearnes of the truth our Lord also prouiding said a cittie placed vpon a mountayne cannot be hid And againe let it be saith he that from hence the true Church is hidden to None wher vpon that is grounded which he saith in the Ghospell a Cittie placed vpon a hill cannot be hid and therfore he adioyneth in the psalme I haue put my tabernacle in the sunne that is in the open view These S. Augustine From the Aduersarie
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 his owne will And againe g lib. de gtar and sib arbit there are saith he some who doe so defend the grace of God that they deny the free-will of man or that when grace is defended they may thinke free-will is denied And againe h lib 4. ad Iultanu 4 capite I might much lesse say that thou doest lye in saying that I said free-will is denied if grace be commended and grace is denied if free will be commended And againe i Epistola 47. wee haue done as much as we could with those both yours and our brethren that they should perseuere in the sound Catholick faith which doth nether deny free will whether vnto an euill life or a good life nor attributeth so much vnto it as that it can doe any thing without grace And againe k Epistola 89. quest 2. neither is free will therfore taken away because it is holpen but it is therfore holpen because it is not taken away These S. Augustine THE ADVERSARIE The l Cont. 2. c. 10 col 121. l 51. ibid co 58 l. 49. Ham in Iel. p 2 râ— 5 p 521 Osi cent 2. l 4 â— 4 pâ— 84 cen â— p. 56. Century-wyt cent â—â—o 207. line 49. Century-wryters affirme that auncient Irenaus admitteth free will euen in spirituall action Also â— Humfrey Luke Osiander and the Century-wryters say â—hat Iustine Martyr anno 150 extolled to much the liberty of mans will in obseruing the commaundements of God The protestantes knowe that euer since the Apostles tyme in a manner it florished euery where vntill Martine Luther tooke the sword in hand against it For these wordes see the Puritanes in their brief discouerie of vntruthes c. m pa. 203. conteined in D. Bancrosies Sermon Also the Century-wryters speaking of the tymes next after the Apostles say n Cent 2. c. 4. col 58 l. 30. There is almost no place of Doctrine which so soonne be gaâ—e to be obscured as this of free will And againe o Ibid. co 59. line 12. After the same manner Clement did euery where affirme freewill that it appeareth not only all the Doctours of that age were in this manner of blindnes but also that it grew amongst pastours c. p Sch. in me Theol. PatruÌ„ p. 379. 304. 466. 151. 105. 98. 48. 66. 73. 40. c. wryt Cent. 2. c. 4. col 53. l. 30. col 59. l. 11. cont 3. c. 4. col 77. 78. 48. l. 15. D. Hum. Iesu itismi p. 2. Pap. 230. And that the most auncient fathers Cyprian Theophilus Tertullian Origen Clemens Alexandrinus Iustine Irenaeus Athenagoras Tatianus c. erred heerin witnes Abraham Schultetus and the Century vvritters M. D. Humfrey saith q Ecclesiasticus c. 15. 12. c. resp ad rat Campiani rar 1 part it may not be denyed but that Irenaus Clement and others called Apostolicall in respect of the tyme wherin they liued haue in their writinges the opinion of freewill and merit of workes M. Whitaker saith I make smale account of that place of Ecclesiasticus neither will I belieue the freedome of mans will although he should affirme it an hundreth tymes that before man were life and death Also auncient Philo the fevv vvho liued in Christs tymes affirmeth r lib. quod Deus sit unmutabilis that man hath freewill c. to which purpose saith he is extant that oracle in Deutronomy Å¿ Deut. ca. 30. xo is 19. I haue placed before thee life and death good and euill choose life c. M. Fulke saith t in his defence of the English traÌ„slations c. pag. 320. The Iewish Rabbinos Patrons of freewill doe erre c. Caluins and Luthers contrarie doctrine as followeth Luthers Doctrine Luther doth so abhorre this Doctrine of free-will that he stileth it with a quite contrarie title calling it seruile vvill and saith v in suorum articulorum assertious art 36. In the other articles of the Papacy of councels of Indulgences and other necessarie trifles the leuitie and foolishnes of the Pope and his accomplices is to be borne withall but in this article of the seruitude of the will which is the best of all and sume of the whole businesse wee ought to mourne and lament that those wretches are so mad And in the same place Free will saith he is a fained inuention in thinges and a title with out the thinge because no man hath in his power to thinke any good or euill but all thinges come to passe by an absolute necessitie which also the Poet vnderstood when he said All thinges stand vpoÌ„ a certayne law Et infra there is no doubt but this name of freevvill entred into the church Sathan being the maister therof Philip Melanchthon also saith x In locis suis commun The voice of free-will is vsurped and altogether swaruing from holy scripture sense and the iudgment of the spirit Also for as much as all thinges that are doe necessarily come to passe according to deuyne prouidence there is no liberty of the will The scriptures doe teach that all thinges do necessarily happen c. CALVINS DOCTRINE Caluin saith y lib. 2. instit cap 2. that man is now spoyled of the libertie of freewill and is sould to miserable seruitude z ¶ 4. the Latines saith he haue alwayes reteyned the name of freewill The Greekes are not ashamed to vsurpe a tearme much more arrogant as if the power of man were in himself Againe a ¶ â— I think it would be a great good vnto the church if it were blotted out neither will I vsurpe it and if others doe aske my aduise b ¶ 5. I will wish them to abstayne from it Againe moreouer that I say the will is depriued of its liberty and drawne brought by necessity vnto euill it is a maruaile if this seeme a harsh speach vnto any man Againe c ¶ 25. neither hath he any power to moue himself vnto good more then there is an affection in metals and stones inclining to the perfection of their being Againe d ¶ 29. But if the whole man be subiect to the coÌ„maund of sinne certenly it must needs be that the will which is the chiefest seat is constrained with most straight bonds Againe e cap. 3. ¶ 2. in euery in firme body their is remayning the force of life but a soul drowned into that deadly gulph is not only spotted with vice but altogether made voyd of any good To conclude he saith f lib 2. instit c. c. ¶ 8. Although the Greekes aboue all others and amongst them specially Chrysostome doe exceed all measure in extolling the faculty of mans will yet all auncient wryters except Augustine whome not withstanding a little after being forgetfull of he doth scurge as miserably as the rest doe either varie in this matter of stagger or speake so doubtfull that a man cannot almost
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
belieue the truth euen now testifying it self the bread which I will giue is my fllesh and my blood is truly drinke But the all knowing creator of our infirmitie by the same power wher with he made althinges of nothing and the operation of the holy ghost he made himself a body of the flesh of one alwayes a virgine and for our reparation or redemption by a Catholick prayer and sanctification of his holy spirit he turned bread and wine mixt with water their proper species still remayning into his flesh and blood Againe a Idem 22. in Euangelia you haue now learned saith he not by hearing but by drinking what is the blood of the lambe which blood is put vpon both sides of the dore when it is dronken not only with the mouth of our body but also with the mouth of the hart THE ADVERSARIE b Iesuitismi parte 2. rat 5 pag â—26 M. D. Humfrey confesseth that Gregory the great and the first Pope of that name tought transubstantiation c in defens obiect Gardiner part 4 pag 724. Peter Martyr professeth a great dislike of the iudgment of S. Cyrill And in his epistles annexed to his common places in English in his epistle there to Beza soe saith d pag. 106. I will not so easily subscribe to Cyrill who affirmeth such a communion as therby euen the substance of the fllesh and bloud of Christ is first ioyned to the blessing for so he calleth the holy bread c. N. Whitgist saith e in his defence against Caâ—â—wrightes reply pag 408. That Ignatius who was S. Iohns Seholler and liued in Christ tyme did say of the heretikes of his tyme They doe not admitt Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sins Antony de Adamo saith f in his Anatâ—â—ie of the Masse pag. 2â—6 I haue not yet hitherto bine able to know when this opinyon of the real and bodily being of Christ in the Sacrament did begine g contra Duâ—â—um l 7. pag. 480. M. Witaker saith that Pope Nicholas the second was the first that tought Christes body to be sensibly handled broken and eaten with teeth which obiection being I suppose sufficiently answered already by that which hath bine said our Lutheran Aduersaries not withstanding shall yet more directly answere to it who haue defended it against their other brethren our Aduersaries Concerning the phrase which is but a verball obiection h Collat. Cathol Orthodox Christianorum fidei pag. 326. Iacob Andreas in the Protestant treatise intituled as in the margent saith in regard of the species or forme of the doue affâ—â—med that which is proper to the doue is attributed to the holy ghost and it seemeth to repugne the nature of the holy ghost euen as ecclesiasticall wryters because of the presence of Christes body in the Supper haue said that Christs body is handled broken with teeth and such like which are not proper to the body of Christ but attributed to it in respect of the bread Also the same Andreas saith i in confut disput Ioan. Iacobi Grinoâ— pag. 214. It is plainly explicated how the body of Christ is said to be broken with teeth seene and touched in this Sacrament which are phrases not newly inuented and brought into the Church by Luther but are learned pious and of Orthodoxall antiquitie c. Againe he saith k and pag. 215. This recantation prescribed vnto Berengarius by Pope Nicolas and the Synode contemeth nothing which is not conteyned in the wrykinges of Orthodoxall Fathers especially of Chrysostome who saith l Homil 83. in Matth. post medium Thou seest him thou touchest him thou eatest him c. And in an other place of the som Chrysostome m and hom 45. in Ioan. post medium he doth not only permitt himself to be seene of such as desire him but also touched eaten and his flesh broken with teeth LVTHERS DOCTRINE Luther saith n Sermo de Eucharistia That in the Sacrament of the Aulter there is not bread and wine but the forme of bread and wine to witt the bread is chaunged into the true and naturall body of Christ and the wine into the true and naturall blood of Christ Also euen as that bread is truly chaunced into his true and naturall body and the wine into his naturall blood so are wee drawne and chaunged into his spirituall body that is into the communion of Christ and all Saintes some relying vpon their owne knowledge and subtiltie doe aske where the bread is when it is chaunged into the flesh of Christ and the wine when it is chaunged into the blood of Christ This he saith thou oughtest to belieue although thou see it not And speaking of the Adoration of the Sacrament he saith o Ibidem fol. 370. he that doth not belieue the body and blood of Christ is there doth well if he doe not adore it neither spiritually nor Carnally but he which doth belieue as is sufficiently demonsâ—rated that he ought this man cannot truly with out sin restraine his reuerence from the body and blood of Christ For certenly I am forced to confesse that Christ is their present when his body and blood are present p Epistola ad Argemmenâ—es But in an other place he saith that he could willingly and with all his hart deny the body of Christ to be in the Eucharist if the Scriptures were not so cleare against him for by that means saith he I could much dommage the whole Romane Church yet that he might at least in some thing swarne from the auncient receaued Catholicke opinion he affirmed that the body of Christ was with the bread and wine and not the bread and wine it self chaunged into his body and bloud Againe he saith q lib cont Râ—gem Angliâ—â— That he is impious and blasphemous that doth say the bread is transubstantiate r Adu Theologâ—â— louan art 22. And that the Doctors of Louaine doe teach the traÌ„substantiation of the bread and wine in the Sacrament with out any ground or word of scripture but only out of ignorance yet in the same place he doth in the mean tyme affirme the veritie of Christes body saying the body and bloud of Christ is indeed shewed in the venerable Sacrament of the Eucharist and truly receaued as well of the worthy as the vnworthy Å¿ in Visitatione Saxonica But saith he the faithfull of Christ are to be taught that the true blood of Christ is in the wine Which opinion remayned euer afterwards with all his posteritie CALVINS DOCTRINE Caluin doth of purpose propound his opinion very obscurely that there may seeme to be contemed some mysterie First therfore he teacheth that the signes of the supper are only heere on earth and the body of Christ only in heauen t in sine consensus cum pastoribus Tigurimis wherfore he affirmeth that there is as
great a space betweene the body of Christ and the bread and wine in the Supper as there is betweene the earth and the highest heauens to witt that the body of Christ is no where but in that one certayne and determinate pleace of heauen The same also saith v de re Sacramentaria q. 6 Beza in expresse wordes in the some of his doctrine Secundly Caluin teacheth that the signes and body of Christ although in place they differre very much yet they are so conioyned to gether not only touching the signe in that one is a token of the other but also because together with the signe God doth truly giue vs the verie bodie and blood of Christ wherby our soules are indeed nourished vnto life euerlasting This Caluin hath in all the places aboue noted And also saith yet further x vpon the 26. Matth. That in the supper the body of Christ is truly giuen vs that it may be a wholesome food vnto our soules that is our soules are fed with the substance of Christes body that wee may truly become one with him And a little after therfore saith he an emptie and bare signe is not set before vs but such as receaue this promise by faith are truly made partakers of the body and blood of our lord Againe he teacheth that to eat the flesh of Christ is not only to belieue but also to be made truly partaker of his flesh y lib. 4. inst cap. 17. ¶ 5. For saith he as not the beholding but eating of bread is required vnto the nourishment of our body so it is necessarie that our soule be truly and fully made partaker of Christ Againe z ¶ 32. in the holy supper he commaundeth me vnder the signes or formes of bread and wine to receaue his body and blood I nothing doubt but he doth truly giue it and I truly receaue it these Caluin But because this secund seemeth contrarie to the first for how can the body of Christ be truly giuen to vs with the bread and be present in the supper if this body be only in the highest heauen and the bread only on earth therfore he addeth this third saying a Ibib. ¶ 7. there remaineth nothing saith he but that I breake out into admiration of that mysâ—erie which certenly neither mynd by thinking nor tongue by explicating is sufficient to expresse And againe b ¶ 10. But although it seeme incredible that in so great v distance of place the flesh of Christ should so penetrate as to be meat for vs let vs remember how farre the secret virtue of the holy ghost doth exceed our vnderstanding and how foolish a thinge it is to measure his immensitie or wonderfullnes by our capacitie therefore what our vnderstanding doth not comprehend let faith conceaue that the spirit doth truly vnite what is disioyned by distance of place Againe c ¶ 32. Moreouer saith he if any aske of me the manner how he shall not be ashamed to confesse that it is a secret more high then either by witt can be comprehended or wordes declared The like hath Beza d de Sacramentis q 9. But saith he neuerthelesse wee confesse that the mysterie of God is incomprehensible wherby it cometh to passe that the same which is and remaneth in heauen and no other where is truly communitated vnto vs who are now on earth and no other where But because Caluin perceaued this his mysterie to be incredible and to inuolue a most manifest contradiction he addeth that the very body of Christ did not descend but a certen substantiall force deriued vnto vs from the flesh of Christ by his spirit as a certeyn Channell or conduit for thus he speaketh e lib. 4. instit cap. 17. ¶ 12. The bond saith he of that coniunction is the spirit of Christ by whose fastining wee are coupled together and as a certeyne conduit by which what soeuer Christ himself both is and hath is deriued vnto vs. Againe I freely confesse that I reiect the mixture of Christes flesh with our soule or transfusion as they teach because it sufficeth vs that Christ doth from the substance of flesh breath life into our soules yea power out his owne life into vs although his verie flesh doe not enter into vs. Againe Å¿ ¶ 13. Wee must saith he frame such a presence of Christ in the supper as may neither adioyne him to the element of bread nor include him in the bread or any wayes inclose him c. least something should be affixed to his body nor agreable to mans nature which is done when it is said to be infinite or in many places at once Also certenly that which wee teach hath nothing in it wherby to giue offence to any vnlesse to a few ages when that ignorance of Sophisters did raigne in the Church and the cleare light and manifest truth was oppressed with barbarisme Againe g ¶ 15. 29. Let this therfore be establissed for certayn that the flesh of Christ is not truly giuen vnto vs in the supper for food vnlesse the true substance of the externall signe did signifie as much But as one errour riseth out of an other that place of Hieremia is so foolishly wrested to prooue transubstantiation that a man May be ashamed to relate it c. yet so also thought many of the Fathers but what as if their ignorance were not rather to be pardoned and shâ—me concealed then impudencie to be added wherby to feare them yet still in hostile manner to contend with the true sense of the Prophet These Caluin An old condemned Heresie by the primitiue Church This was in tyme past the heresie of the Sacramentaries Synodo 7. act 6. tom 3. S. Theodoret Dialog qui dicetur impatibilis that the Eucharist or lords supper was not the true flesh of Christ but only a figure and image of the body of Christ The same many ages before reporteth S. Theodoretus out of S. Ignatius disciple to S. Iohn Moreouer there were others who not denying the veritie of Christes body in the Eucharist denied not withstand that the body of Christ did remayne in the Eucharist if it were kept vntill the next day whome S. Cyrill therfore saith that they were madd S. Cyrill in epistola ad Calosyrium Episcopum Whereas it is obiected that the sixth chapter of S. Iohn doth not treat of the Eucharist I proue the contrarie very manifestly that it doth specially treat of it The question therfore is not whether the whole chapter perteine vnto this matter for the contrarie is manifest as in a great part therof mention is made of the miracle of bread faithl and incarnation the controuersie therfore is only of these wordes The bread which I will giue is my flesh for the life of the world c. almost to the end Almost all the heretickes of these tymes denie these wordes to perteine to the Sacrament of the Eucharist
into their mynd by how much the more greater thou art so much the more humble thy selfe in all things k cap. 8. Againe also no fruitfullnes of the flesh can be compared to holy virginity but because it is dedicated vnto God it is honoured which although it be kept in the flesh yet the spirit is kept in religion and deuotion and hence it is also that virginity of the body which continency doth vow and keepe is spirituall hom 23. in librum num Origen anno 230. saith It is certen saith he that the perpetuall sacrifice is hindred by such as serue the necessities of matrimonie wherfor it seemeth vnto me that it belongeth vnto his office only that doth continually and perpetually vow chastity S. Eusebius anno 330. saith lib. 1. demoÌ„strat Euangel cap 9. notwithstanding it be cometh such as haue receaued holy orders and are imployed in the ministry and worship of God to keepe themselues euer afterwards from the company of a wife Epiphanius anno 390. saith ad finem operis contra haeaeses holy priesthood is receaued for the most part either of virgines or of solitory men or if these doe not suffice for the ministery then it is receaued by such as absteyne from their owne wyfes and if any maÌ„ haue beene from the beginning a continent widower he may haue the place of a Bishop priest Deacon subdeacon c. Againe haeresi 59. quae est Catharorum but saith he the church receaueth not him that hath a wyfe yet liueing and getteth children but him that doth containe himself from his wyfe or hath liued in widow hood S. Chrysostome anno 380. saith hee did not say homil de paticutiae Iob. a man of one wyfe to this end that it should now be obserued in the church for it behoueth a priest altogether to be adorned with all chastity S. Greg. Nyss anno 380. saith lib. de virginit cap. vltimo how doest thou fullfill the priesthood of God that art for this only end annoynted to offerre vp sacrifice how wilt thou offerre vp these things vnto God that doest not obey the law which forbideth thee to handle holy thinges vnpurely as if thou should desire God to appeere vnto thee and tell the some cause why thou shouldest not obey Moyses who said vnto the people that they should abstayn from marriage therby to be hold the sight of God S. Ambrose anno 380. saith lib. 1. de efficijs cap. vlt. you know that it is apure and an immacualate ministerie and not to be violated by any company of wedlocke and that being of a sound body and vncorrupted shamfastnes absteyning altogether from the company of wedlocke you doe receaue the grace of that holy ministery which I would not therfore omitt because some that gouerne the ministerie or priesthood in many secret places haue begotten children Againe saith he o epist 82. ad Eccl. Vercellensem The Apostle said one haueing children not one begetting children Againe p in comm 1. epist ad Timoth. cap. 1. euer afterward saith he they are restrayned from the vse of a woman Againe q Item in cap. 3. if the Apostle saith he did commaund the common people to absteyn for a tyme therby to giue themselues the more feruent vnto prayer how much more did he commaund leuites and priestes whome it behoueth to pray night and day for the people committed vnto them for they ought to be more pure then others because they are the agents of God or that deal for God lib. contra vigilantium Grecae principium S. Hierome anno 380. saith what will the churches of the East doe that which they of Aegipt and the Apostolicall seat doe which receaue for clergy men either virgines or such as are continent or if they haue wyues they cease to be husbands Againe r in sine Apologiae pro libris contra Iouinianum Bishops saith he priestes and Deacons are chosen either virgines or widowes or certenly after priesthood they remayne chaste Againe Å¿ in comm ca. 1. ad Tit. if lay-men saith he be commaunded to absteine from the companie of their wyues for prayer what must wee think of a Bishop whoe doth dayly offerre vp pure sacrifices vnto God for his owne sinnes and the sins of the people Item lib. 1. contra Iouinianum Againe saith he if a virgin be married saith the Apostle she hath not sinned not that virgine which hath once dedicated herself to the worship of God for if any of these shall marrie she shall haue damnation because she hath made her first faith voyd or frustrate for virgines that are married after consecration are not so much adulterous as incestuous lib. ad Iulianum de bono viduitatis cap. 9. S. Augustine anno 400. saith In the continencie of widowhood the excellencie of a more large gift is sought which being obteyned and chosen and offered vp for the due of the vow they cannot only now not marrie but also if they be not married it is damnable to desire it for that the Apostle might signifie as much he did not say they are married in Christ but they wil be married hauing their damnation because the faith or promise of the vow being broken it is condemned Against the friuolous obiections and excuses of impudent heretiques vvherin they pretend that it is not possible for a man to vovv and performe his vovv of chastitie or continencie Origen saith tract 7. in Matth. It is a great thinge for a man to geld himself for the kingdome of heauen all men doe not receaue this to whome it is giuen and it is giuen to all men that desire such a grace from God S. Greg. Naz. saith all men doe not receaue this in orat 30. quae incipit Iesus qui piscatores elegit but those to whome it is giuen add now saith he thus much that it is verily giuen to them that will and that doe giue themselues vnto it S. Chrysostome saith Christ saith he sheweth vs that wee may keep perpetuall virginitie saying homil 63. in Matth. there are Eunuches which from their mothers wombe c. all doe not take it but vnto whome it is giuen it is giuen to them that doe freely and of their owne accord chuse it which therfore he said to shew that wee need help from aboue which certenly is prepared for all if wee wil be come conquerours in this contention homil 16. in epist ad Hebr. Againe doe not say saith he I cannot liue continent for many cannot because they wil not for if all would all might performe it therfor S. Paul saith I vvould that all men vvere as I myself am because he did knowe that all men might be as himself vvas this he vvould neuer haue spoken if it had bine impossible These S. Chrysostome THE ADVERSARIE anno â—83 for Pope Damasus see S. Hierome in Apolog. ad Pamach cap.
ouer bouldly referre them to the worke of the Diuell Wheras yet to the contrary M. Richard Hackluite preacher in his booke of principall Nauigations c. printed anno 1599. In the 2. part of the 2. vol. pag 88. iâ—itiâ— doubteth not to afford commendable mention of that holy man Xauerius his particuler vertues and wonderfull workes in that religion These few may suffice in this place see more at large and with full answere to all obiections in the Eleuenth note of the Church translated out of Card. Bellarm. into English THE 43. ARTICLE Our Aduersaries opposing Fathers against Fathers ansvveared NOw to answere our Aduersaries last shift and which they often vse in alledging Fathers against Fathers yea and the same father against himself where vpon occasion offered they speake somthing more obscure especially if there be not had due consideration of all circumstances inducing them there vnto I answere it is no marueil if they so handle the Fathers so much against them when they spare not theire owne and chiefe Doctours in making them say what they list for their purpose Witnes Luther who saith What shall I say In praefat in Smalcaldicoâ— articulos extant in Luke Osiander epitome cent 16. pag. 253. and 254. how shall I complaine as yet I liue I wryte preach and teach publickly and dayly and yet there are enuious men not only of our aduersaries but also false brethren which say they agree with vs and yet dare bringe and bouldly alledge my owne writinges and Doctrine againe my self I yet liue seeing and hearing it although they know that I teach other wise and doe not stick to adorne their poyson with my labour c. what then will they doe after my death c. certenly I must answere to althinges whilst I yet liue c. de veritate Corporis Christian Cana pag. 76 77. Gerhardus Gâ—eschenius s saith they endeuour to make the Augustan confession which teacheth the reall presence to be Zuinglian that is against the reall presence wherfore exclayming he saith further if this had bene done in Arabia Armenia Sardinia or such like remote countryes and of former tymes this vsurpation of fraud and Historicall falshood were more tolerable But seeing say they the question is of such thinges as are done in our owne tymes and in the sight of all men whoe with a quiet mynd can indure such lyes This may suffice to shew our Aduersaries corruption in detorting vnto a wrong sense the obscure places of the Fathers But let vs as well in reading them as the holy Scriptures or such like writinges follow the aduise of S. Chrysostome who exhorting the more learned sort to the reading of holy Scriptures which other wyse were very much giuen to idle playes and gameing saith Take the book into thy hand Homil. 3. de Lazaro read the whole history and those thinges which are easie keepe in memory and which are obscure and not manifest read often And if thou canst not by diligence in reading vnderstand what is said approch vnto the wyser goe vnto the Doctour Homil. 3. in 2 ad Thessalon Againe What obscuritie is that saith he speak I pray are they not histories thou knowest that which is cleare and euident what hast thou to doe with obscurities yea in places that be dubious or obscure In Epist Theolog. epist 82. pag. 382. the aduise of Beza is not to be misliked who in his answere to na obiectioÌ„ out of Caluin saith places of one and the same writer ought often tymes to be compared together that it may plainly beseeme what was his meaning and opynion because all thinges cannot nor ought not to be spoken in all places although it be of one and thesame thinge THE 44. ARTICLE Our Aduersaries generall abiuring the Fathers and condemning their Doctrine M. Whitakers saith contra Duraeum l. 6. pag. 423. lib. de vitae Iuellâ— printedat londoâ— pag. 212. M. Fulk in his retentiue against Bristow pag. 55. The Popish religion is a patched couerled of the Fathers errours sowed to gether M. D Humfâ—e did earnestly reprehend M. Iuell for his so bould appealing to the Fathers affirming therfore of Ievvell that herin he gaue the Papistes to large a scope was iniurious to himself and after a manner spoyled himself and the Church thesame also saith M. Fulk a in Sciatagematum Satanae l. 6. pag. 296. Iacobus â—scontius a learned Protestant saith of Protestantes alledging the Fathers that some haue gon so farre as they haue euen filled all thinges againe with the Fathers and their authorities which I would to God saith he they had done with as good successe as they began it with good hope c. certenly I thinke this custome most pernitious and by al means to be avoyded c. Luther saith tom â— wittember anno 1551. lib. de seruo arbitrio pag. 434. in Ionam The Fathers of so many ages haue bene plainly blind most ignoraÌ„t in the Scriptures haue erred saith he all their life tyme so that vnlesse they were amended before their death they were neither Saintes saith he nor perteyning to the Church Pomeran a learned Protestant saith Our Forefathers whether holy or not holy I care not were all blinded with a Montanicall spirit by humane traditions and Doctrine of Diuells c. Beza in his praef vpon the new test dedicat to the prince of Condy anno 1587. they do not saith he teach purely iustification c. neither were they indeed carefull to teach Iesus Christ truly in their ghospell Beza affirmeth that euen in the best tymes the ambition ignorance and leudnes of Bishops was such that the very blind may easily preceaue how that Sathan was present and did sit ouer their assembles and Councells M. Whitaker saith b l. de Antichristo pag. 21. M. Cartwright in his 2. reply part 2. pag. 508. Peter Marâ—â—n his comm place in English part 4. pag 255. Caluin in omnes Pauli epistolas ad Hebr. c. 7. v. 9 pag. 924. and de vera eccles reforma pag. â—89 Danaeus disput part 1 pag 116. W. whit contra Duraeum l. 8. pag 567. and 773. cent 2. c. 4. col 58. l. â—0 and ceÌ„t 3. c. 4 col 77. 78. and col 48 line 15. Schult in medulla Theol. Patrum p 39. 304 466. 151. 105 98. 48. 66. 73. and 40 that as in this so in many other thinges they erred M. Cartvvright saith That diuerse of the most auncient and chiefest of them fondly imagined of Antichrist as of one singuler person Peter Martyr reproueth the Fathers in generall saying The Fathers should not with so much libertie haue seemed heere and there so to abuse the name Aulter Caluin with The auncient writers cannot be excused for as much as it is manifest that they haue declined from the pure and true institution of Christ Bellarmine alledging the Greeke and Latine Fathers in proofe of Lymbus Patrum Danaeus answering him saith
needs bestrong which is taken from the confession of the aduersaries for the confession of the aduersaries against themselues is effectuall And truly saith he I do acknowledge that the truth inforceth testimony from her enemies contra Donatist post collat cap. 24 in his comm places part 2 pag 329. S. Austine saith That truth is more forceable to wring out confession then any rack or torment Peter Martyr saith doubtlesse amonge all testimonies that testimonie is of greatest accompt which is testifyed by the enemies Heere you see that to th end there be no means left vnsought wherby to make this our so weighty a case cleare Deut. 32.31 Esay 19.2.3 Esdras ca. 4.41 wee haue made euen our ennimies iudges bringe forth as the Prophet saith the Egiptians against the Egiptians for certenly as it is written truth is great and preuaileth THE 48. ARTICLE Of the purity or rather arrogancy of the church of England pag. 146. M. Iacob in his defence of the treatise of Christs sufferings printed 1600. saith This is the profit that comes by ordinary slaunting with the Fathers c if in this case wee were to looke after any man surely wee haue more cause to regarde our late faithfull teachers rather then those of ould who being equall with the best of them in any of the excellent graces of Gods spirit c. M. Whitgift Archbishop of Canterbury in his defence and briefe comparison of the protestant Bishops of our tyme with the Bishops of the primitiue church faith pag 472 The Doctrine taught and professed by our Bishops at this day is much more perfect sound then commonly it was in any age after the Apostles tymes Againe pag 473. surely saith he you are not able to reckoÌ„ in any age since the Apostles tyme any company of Bishops that caught and held so perfect and sound a doctrine in all poynts as the Bishops of England do at this day c. And in the truth of doctrine our Bishops be not only comparable with the old Bishops but in many degrees to be preferred before them Beza saith I haue bene accustomed to say in epist Theolog. epist 1 pag. 5 and not without cause as I take it that whylest I compare those very tymes next vnto the Apostles with our tymes they had theÌ„ more conscience and lesse knowledge and on the other side wee haue now more knowledge and lesse conscience in praefat in nou test dicat principi Condicuâ— This is my opinion saith he c. In so much as he affirmeth that Caluin did far exceed all the auncient and later wryters in interpreting the scriptures with varietie of wordes and alleaging of reasons All which is directly against M. Bancroft Bishop of Canterburie pag. 37â— in the suruey of the pretended holy discipline where he saith for M. Caluin and M. Beza I do thinke of them as their writings deserue but yet I thinke better of the auncient Fathers pag. 64. I must saith he confesse it Also the more aduised See Chemnitius in his examen CoÌ„cil Trident. part pag. 74. 64. and sober protestantes to vse their owne wordes doubt not but that the primitiue church receaued from the Apostles and Apostolicall men not only the text of scripture but also the right and true sense thereof And that wee are greatly confirmed in the true and sound sense of scripture by the testimonie of the auncient church In the confessions of Bohemia in the Harmony of confessions pag. 406. It is confessed that the auncient church is the true and best mistresse of posteritie which going before leadeth vs the way Sarauia saith The holy ghost which doth sit ouer in defenâ— and his president in the church tract de diuersis ministrorum gradibus pag. â— is the true interpreter of the scriptures of him therfore ought the true interpretation be sought and for as much as he cannot be coÌ„trary to himself which is ouer the church and hath gouerned it by Bishops now to reiect them is not a greable to truth in defens Apologiae printed anno 1573. pag. 35. M. Ievvell saith The primitiue church which was vnder the Apostles and Martyrs hath euermore bine accompted the puriest of all others without exception THE 49. ARTICLE Of Heretickes impudencie Imprimis Luther tom 5. ad Gal. cap. 1. fol 299. MArtin Luther hauing a scholler to dispute against his aduersaries in this manner did encourage him The argument saith he of the Papists me thinks is very probable and strong that is the church did thus thinke and teach it so many yeares all the Doctours of the primitiue church most holy men did also iudge it to be thus and so taught it what art thou saith he that dare disagree from all these But afterward heare Luther himself against these when Sathan saith he doth vrge this matter confidently say whether Cyprian Augustine Ambrose or S. Peter Paul Iohn yea an Angel from heauen teach otherwyse not withstanding this I know for certayn that I do not persuade humane but deuyne thinkes for this I may speake with confidence let therbe the church with Austine and other Doctours also S. Peter Paul Iohn yea an Angel from heauen which doth teach a contrary not withstanding my doctrine is such that it doth illustrate the glory of God only Peter was chief of the Apostles and taught with out the word of God These Luther Againe where he bids adew to all fathers lib. de fâ—â— 1â— arbitrio councells deuines Schools Bishops the consent of all ages and Christian people saith in this manner wee receaue all scripture saith he but so that the authority of interpreting it be in our power what wee interpret the holy ghost doth teach what others do bring although they be great although they be many it coms from the spirit of the Diuell and a wicked mynd Againe Luther perceauing that place of S. Paul Rom. â— vvee thinke a man to be iustified by faith and not by the vvorkes of the lavv not sufficient to proue iustification by faith did add this particle only and when he was admonished of it thus he answered tom 5. fol 141. 144. so I will so I commaund it let my will stand for a reason c. Luther will haue it so and saith he is a Doctour aboue all Doctours And a little after he concludeth moreouer saith he this word only ought to remaine in my testament although all Papists runne made at it and it greeueth me saith he that I haue not added these twoe wordes without all workes and lawes Againe in his booke against king Henry 8. he speaketh thus The word of God saith he is aboue althinges the deuyne maiestie maketh for me so that I nothing care if there be a thousand Austines a thousand Cyprians and a thousand Henries against me If I am no Prophet saith he yet I am sure the word of God doth stand for me I
haue scripture for me and they haue only their owne authoritie Againe lib. ad Ducem Georgium since the Apostles tymes saith he no Doctour or wryter hath so excellentlie and clearlie confirmed instructed and conforted the consciences of the secular states as I haue done by the singuler grace of God this certeynlie I know that neither Austine nor Ambrose who are yet in this manner the best are equall to me herein Aduersus â—also nomiâ—atum Ecclesiasticum statutum Againe I would you should know saith he that hereafter I will vouchsaue you this honour no more as that either you or the Angels themselues from heauen should iudge of my doctrine c. neither will I haue my doctrine iudged by any no not by the Angels because for as much as I am certeyn of it I will iudge by it both you and the Angels Aduer Caro lostadianos lib. 7. Acher his Scholler blusheth not to say I doubt not saith he but that if Austine were now liuing he would not be ashamed to professe himself Martine Luthers Scholler in praefat in libelluÌ„ Ger de Diaboli tyrannide Andraeas Musculus saith since the Apostles tymes there liued not in the world agreater theÌ„ Luther And it may welbe said saith he that God hath powred out all his giftes vpon this only man and that there is as great difference betweene the auncieÌ„t Doctors and Luther as betweene the light of the sunne and the moone neither is it to be doubted saith he but that the auncient Fathers euen those that were chief and best among them as Hilary and Austine if they had liued and taught in the same tyme with Luther they would without blushing haue carried as his ministers the lanthorne before him The examples that might be further giuen of this kind are almost infinite in so much as sundry Caluinists blushing there at in Luthers behalfe haue not for borne to taxe him with excessiue pryde as a lib. Germanico contra Hosium de coena Domini p. 82. Conradus Reis saith of him God saith he hath for the sin of pride where with Luther extolled himself as many of his writings shew taken from him his true spirit c. in place thereof hath giuen him an angry proud and lying spirit The deuines of Tigurt say b in confess Germanica prinred Tiguri 1544. in octauo Luther boasteth himself to be the Apostle and Prophet of the Germans that he learned of none and of whome all others haue learned no man hath knowne any thinge but all haue learned of Luther no man hath done any thing Luther hath done all c. c in Praefat. in libro contra Regem Angl. extant To conclude with Luthers ciuilitie to wardes king HeÌ„ry the eight he calleth him an enuious madd foole babling with much spittle in his mouth more furious then madnes it self more doltish then folly it self indued with an impudent and whorish face In tom 2. wittemberg fol. 333. 334. 335. c. without any one veyne of princely bloud in his body a lying sophist a damnable rotten worme a basiliste and progenie of an adder a lying scurrill couered with the title of a kinge a clownish witt a doltish head most wicked foolish and impudent Henry fol. 338 fol. 240. 333. c. he doth not only lye lyke a most vayne scurie but surpasseth a most wicked knaue thou lyest in thy throat most foolish and sacrilegious king These are his very wordes with much more which modesty will not repeat Caluin Iohn Caluin doth feare neither the name of councells Bishops or Pastours lib. 4 instit c. 6 11 12. lib. 3. cap. 5. 11. 20. Also saith he when they obiect to me this hath beene receaued thirteen huÌ„dred yeares since to wit prayer for the Dead I answere them those Fathers in this thinge wanted both the law of God and good example finally they fell into a horrible errour cap 4. 11. â—2 Also it doth little moue me saith he whatsoeuer doth occurre euery where in the writinges of the Fathers concerning satisfaction It is true I see many of them yea saith he I will speake plainly all most all whose bookes are now extant haue either fayled in this point or els haue spoken to sharply and harsh Also saith he if they be Apostles let them not prattle whatsoeuer pleaseth them lib. 4 cap. 1. 11. 4. but let them teach seriously and truly his commaundements by whome they are sent Againe cap 17. ¶ 15. Thus he proueth his exposition of these wordes This is my body wee saith he as in all the whole scripture besides doe study to know the true sense of this place with no lesse obedience then care neither do wee rashly admit with a preposterous feruor or in consideration what first doth come into our myndes but with earnest meditation wee doe imbrace that sense which the spirit of God doth suggest Zuinglius tom 1. lib. de certitudine claritate verbi Dei fol. 168. Yf thou craue a iudge saith he to determine of the word of God c. euery man may erre vnlesse he be illuminated by the holy ghost but if a man cannot be a certaine iudge vnlesse God illuminate him what doth hinder me that I goe not to this teacher and maister who may illuminate me with the light of his holy spirit But thou wilt say by what signe doest thou shew thy self to be taught of God I know it I say and certainly know it first because whatsoeuer you shall aske and belieue it shal be giueÌ„ you Matth. 21. an other signe also ther is wherby I know my self to be taught by the holy ghost to witt that I perceaue this truth of God to be within me be it spoken saith he without enuy in expositione articuli 44. Again The Catholickes saith he doe affirme the sacrifice of the masse but who shal be iudge I say only quoth he the word of God and thou by and by doest cry out the Fathers the Fathers haue so taught vs but I bring thee neither Fathers nor mothers wherfore I craue the word of God These he Musculus in locis communibus ca. de iustificatione numero 5. a 2. cor cap. 12. v. 11. The Papistes saith he doe obiect the epistle of S. Iames but hee whosoeuer he were although the brother of Christ and Piller amongst the Apostles and as S. Paul saith a great Apostle a boue measure not withstanding saith he he should not preiudice the verity of iustification by faith only Fricius of all the protestantes in Polonia vvithout question the most learned against communion vnder one forme Christ saith he in the last supper ioyned drinke with the meat therfore if the church separate these Modreuius l. 2. de ecclesia c. 2. pag. 411. shee is not to be heard let it be that the church of Hierusalem hath separated these and that S. Iames which certenly