alledge such parcells of Holy Writ as our Aduersaries doe acknowledge for true Scripture then they will needs rest doubtfull of the Translation of it for the Latin Translation coÌ„monly called the vulgar Translation made by S. Hierome in Latine is ouer Papisticall and therefore condemned by Li. aduersus Concil Trident. Caluin In Exam. Concil Trident. Kempnitius others And as touching the Translations of Scripture made by the Protestants they will not admit one anothers TraÌ„slatioÌ„ Thus for example Luthers Translation is reiected by Lib. de 〈◊〉 fol. â—1â— Swinglius and Dialog 〈◊〉 Meâ—â—cth Bucer Caluins Translation disallowed by Transl Testam â—oui part â—1 fol. 110. Carolus Molinaeus a Protestant The Translation of Oecolampadius and his Brethren of Basill codemned by In res 〈◊〉 ad 〈◊〉 Castaâ—â—â—nis Beza Beza's Translation disallowed by Castalio and the foresayd In Translat noui Testam part 64. 65. 66. Molinaeus who expressely affirmeth that Beza de facto textum mutat Beza doth actually alter the Text. And as touching our English Translation how it is condemned by other Protestants these two Testimonies following do manifest The Ministers of Lincolne in the abridgement of a Booke deliuered to King Iames. The English Translation taketh away from the Text and this sometymes to the changing or obscuring of the meaning of the holy Ghost In like sort the English Translation with the notes of Geneua is thus censured by M. Parks In his Apolog. concerning christâ— descending into hell As for those Bibles it is to be wished that eyther they may be purged from those manifold errours which are both in the Text and Margent or els vtterly prohibited But if leauing these Latine and English Translations we recurre to the Translation of the Septuagint â—ho being Hebrews borne translated the Old Testament into Greeke our Aduersaries the Protestants do charge it as false and corrupt in behalfe of vs Catholikes to wit in Thiâ— appeareth by our Aduersaries translating of these texts here cited differently from the Septuagints Translation of the said Texts Psalm 15. touching Christ descending into Hell in Psalm 18. touching merit of workes in Daniel 4. touching the redeeming of Sinne by Almes in Psalm 18. concerning the honour to be exhibited to Saints besides some other places 8. Let vs arriue higher and rest in the Originall of the new Testament of which all or at least most of it was first written in Greeke by the Apostles Euangelists The Protestants reiect as corrupt and impure all copies of the Greeke Originall extant at this day To instance but in one or two places for breuity Whereas S. Matthew c. 10. ascribeth a prerogatiue to Peter aboue the rest of the Apostles in saying The first Peter it being thus in al Greeke Copies Beza sayth that the In his annotations vpon the new Testament set forth anno 1556. Greeke Text is corrupted by adding the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first by some one Papist or other to establish the Primacy of Peter Againe where in Luke 22. we read Hic calix nouum Testamentum in sanguine meo qui vz. Calix provobis funditur Heer the relatiue qui by force of the Greeke and all true construction hath reference to For it is in Greeke in 〈◊〉 Copie◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calix and not to the word sanguine But Beza heere seeing that if the Cup be shed for vs thereby the bloud in the Cup is vnderstood consequently that after Consecration Bloud is in the Cup Beza I say foreseeing this illation peremptorily affirmes Beza vbi supra That the Greeke is heere corrupted and that the wordes thus fortifying the Reall Presence are meere surreptitious as creeping out of the Margent into the Text. 9. Let vs produce in behalfe of our fayth such passages of Scripture in which our Aduersaries do grant both the Originalls and the Translations to be pure and vncorrupted the ProtestaÌ„ts do then make their refuge for the interpreting of the sayd passages of Scripture contrary to the interpretation of all Antiquity to their owne Reuealing Spirit which Spirit is by theÌ„ defined Doctour Whitak contra Bellar. in controu 1. q. 5. c. 3. 11. To be an inward persuasion of the truth from the holy Ghost in the secret closet of the Belieuers hart But indeed this Spirit is the Roote from whence the bulke of all Heresy ryseth And then according heerto can Luther dissolue the hardest knot of Scripture obiected against him by saying Luther tom 2. contra Regem Angliae fol. 344. The Word of God is aboue all the diuine Maiesty maketh for me Non sinam ipsos Angelos de mea doctrina iudicare And D. Bilson will maintaine that this Priuate Spirit belongs to euery Laicall and ignorant man for thus he writes In his true difference betweene true subiection Antichristian Rebellion The People must be discerners and iudges of what is taught 10. Let vs reply that if so they rely vpon Scripture only as it is interpreted by the Priuate Spirit that then they compart with all ancient and moderne Heretikes in the manner of the defence of their Heresies according to those wordes of S. Austin spoken of the Hereticall Scripturists of his tyme Epist 222. ad Consentium Omnes qui Scripturas c. All those who alledge Scripture for Authority make shew to affect the Scripture when indeed they affect their own errors The ProtestaÌ„ts salue the matter by iustifying that all those Heretikes wanted the meanes for the finding out of the true sense of Scripture which meanes themselues infallibly enioy as prayer knowledge in tongues Conference of places c. But to confront this euasion how commeth it then to passe that Luther and Caluin both enioying in their Conceits this Priuate Spirit both being forsooth Holy men both skillfull in the tongues both vsing Prayer Conference of places c. did neuertheles mightily disagree in the Construction of these few words Hoc est corpus meum Hic est sanguis meus And their disagreement is such and so diametricall that the one of them must of necessity teach Heresy by such their different Construction But heer our Aduersaries are at a stand and this is their Non plus vltra beyond which they cannot passe 11. Let vs in this last place for higher it is impossible to asceÌ„d in proofes vrge the sundry stupendious Miracles exhibited by God and his seruaÌ„ts in warrant of diuers Articles of our Catholike fayth recorded by Li. â— Confess c. 7. 8. l. de ciuit Dei c. 8. Austin In vita Hilarionis contra Vigilant Ierome Hist l. 3. c. 13. l. 6. c. 28. Zozomene In Cyprian Nazianzene Epiph. Haer. 30. Epiphanius Chrysost de Sacerdot l. 6. c. 4. Chrysostome Cyprian Serm. de lapsis Cyprian c. and tell our Aduersaries that since Truth cannot impugne Truth that therefore the sayd Miracles wrought to the foresayd end doe vnanswerably fortify our Catholike exposition of Gods word
(e) L. de vniuers Grat. p. â—09 Hemingius the Protestant reciteth vtterly condemneth Melancthon for such his iudgement therein Caluin sayth (f) Instit l. â— c. 18. sect 1. That God pronounceth Absaloms incestuous pollution of his fathers bed to be his owne worke And further Caluin layeth the foundation of this his doctrine in these wordes (g) Iustit l. 3 c. 23. sect 6. What thing soeuer God doth foresee the same he willeth and vpon this false ground concludeth that God causeth sinne in man because he fore-feeth it in him Beza conspireth in iudgement with the former Authors thus playnely teaching (h) In his display of Popish practises p. 202. God exciteth the wicked will of one theefe to kill another guideth his hand and weapon iustly enforcing the will of the theefe Finally to omit many others D. Willet thus iumpeth with the former saying (i) In Synops Papism pa. 563. God not only permitteth but leadeth into temptation with an actiue power and not permissiuely Now howsoeuer the fore-named Authours do seeke to auoyd in wordes the scandall necessarily attending on this their blasphemous doctrine yet they stand so iustly chargeable with teaching that God is the authour of sinne as that they are for their maintayning this their doctrine written against by diuers other most learned Protestants as by Osiander the Protestant whose wordes are these (k) Enchirid contra Caluinist c. 7. There openeth a gulfe of hell of Caluinian doctrine in which God is sayd to be the Authour of sin By Castalio thus inueighing against Caluin (l) Lib ad Calu. de praedest By this meanes not the diuell but the God of Caluin is the Father of lyes By Iacobus Andreas who thus playnly writeth (m) In epit tom Colloq Montisbelgar p. 47. Deus est author peccati secuÌ„dum Bezam finally by (n) In Ecclesiast Policy l. 5. p. 104. M. Hooker (o) In his defence of M. Hooker pag. 62. D. Couell and diuers others for breuity heer omitted so crasse and repugnant is this their doctrine to those wordes of holy writ Non Deus volens iniquitatem tu es as also to the sentence of S. Iames the Apostle (q) Cap. 1. let no man when he is tempted say he is tempted of God for God is not a tempter of Euills he temptteth no man but euery one is tempted of his owne concupiscence c. (p) Psalm 55. Now admitting this doctrine of God being the Authour of our sinne to be true how willingly is man drawne to Sinne by giuing assent therto Seeing by this doctrine he may disburden himselfe of all fault therein and transferre it vpon God as being the highest and most forcible cause or agent thereof so strong a sanctuary he hath for his Sinne. And which is more he may pretend that if it be the part of a dutifull Subiect officiously to performe what his Prince commandeth much more then doth that man deserue reward rather then punishment who with all sedulity and readines of mind and will stands prepared as an inferiour and seruiceable Instrument to put that in execution which God who is the supreme Lord of all commandeth willeth and euen forceth him to act or doe And yet more this doctrine euen potentially commandeth vs to sinne seeing the Scripture exhorteth vs in infinite places to doe good consequently to sinne for sinne if God be the Authour thereof is good for we reade (r) Genes 1. Cuncta quae fecerat Deus erant valde bona Lastly by this doctrine we ought not to repeate that passager in our Lords Prayer Forgiue vs our trespasses c. by reason we doe not offend in committing them since not we but God worketh them yea we should rather be blamed and rebuked for reciting of the sayd sentence because it would imply that we had some penitency and repentance of them but it is a thing displeasing to God for man to haue a dislike of that which God worketh in him or to be refractory or stubborne to his will and disposall since the same Lords Prayer teacheth vs that we ought in all things to say Fiat voluntas tua Seest thou not good Reader not only how potently this former blasphemous doctrine moueth man to commit any sinne whatsoeuer as laying the fault thereof vpon God but also how it freeth him from all future griefe or repentance therof as presuming himselfe to be but a naked Instrument necessarily concurring to the performaÌ„ce of Gods will and pleasure in him And thus farre of the working efficacy of this most impious doctrine of God being the Authour of sinne 3. In this next place we will descend to the doctrine touching Good workes first broached by Luther and others and now entertayned by the Puritans of these dayes where we shall find that in their depressing of them they are most luxuriant and plentiful and consequently that they beare a fauourable eye to vice and sensuality And first I will display their doctrines of good workes in generall that performed I will descend to good workes in particuler Now for the greater vnderualewing of them Luther thus endodoctrinateth his followers (r) In his sermons englished 1578. pag. 47. Workes take their goodnes of the Authour and (s) Ibid. pa. 276. no worke is disallowed vnles the authour thereof be disallowed Luther further thus teacheth (t) Luther vpon the Galath englished fol. 68. It is impiety to affirme that fayth except it be adorned with charity iustifyeth not Swinglius expressely sayth therby to deterre men from practising of good workes that quaecunque promissa operibus nostris facta sunt Hyperbolae sunt All promises made in the Scripture to our workes As if thou wilt enter into life keepe the Commandements c. are but amplifications of speach aboue the truth M. Fox recordeth Tindall the Protestant to say (u) Act. Mon. pag. 1336. That there is no one worke better then another as touching pleasing of God to make water to washe dishes to be a Sower or an Apostle all is one to please God These men yet proceed further for Illyricus the famous Lutherane thus writeth (x) Ilâ—yrie in praefat ad Rom. To affirme that good workes be in any respect necessary to saluation he meaning only but by way of accompanying fayth is a Papisticall errour he futher terming it The doctrine of the new Papists And Conradus Slussemburg the great ProtestaÌ„t writeth that (y) In Catalog Haeret l. â—3 in epist dedicatoriâ p. 22. Good workes are not necessary necessitate praesentiae by way of presence to mans iustification Yea Luther proceedeth yet further teaching marke good Reader and be amazed that (z) Luth. tom 1. propos 3. Fides nisi sit sine c. Fayth except it be without euen the least good workes doth not iustify nay it is not fayth Which saying (a) In his defence of M. Hooker printed 1603. pa. 42. D. Couell acknowledging it to
Hereford and Doctour Butts Vice-Chancelour of Cambridge DEARE Friend towards whome neyther distance of place nor disparity of Religion can diminish my loue There are seuerall Monthes passed since we haue had any entercourse by our pens Therfore to deferre the tyme no longer but to performe my Calendary and prescribed taske I haue thought good now to breake silence and by these leaues the poore Messenger of my rich Affection to aduertise you of the present good state of my corporall health But the mayne allectiuâ— inuiting me to write at at this tyme is thereby to acquaint you with the chiefest Occurrents happening of late among vs A subiect of weight and such as may well seeme to force my Pen to spend some tyme in the vnfoulding of it Now these Occurrents are touching the different deaths of two heertofore most remarkable Protestants the one of their deaths being Heteroclite or irregular in nature the other naturall but withall supernaturall since the party so dying now liues as we may comfortably hope with Life himselfe So true is that sentence of Gods word which is his peculiar Dialect thus celebrating the death of the vertuous Ecclesiast 7. Dies Mortis melior die Natiuitatis But the tragicall end of the wicked though that caÌ„not be their end it thus depresseth Prou. 11. Mortuo homine impio nulla erit vltra spes Which two Oracles or diuine Motto's are doubtlesly verifyed of the eminent men heere to be spoken of ioyned togeather in the neerenes of the time of their deaths of Body but most distant in their now present state of Soule These two theÌ„ were Doctor Price late Deane of Hereford and Doctor Buts Vice-Chancellour of Cambridge And first to begin with Doctour Price since in priority of time his death was before the others This maÌ„ throgh the worth of his good parts and learning was honoured by being particularly knowne and respected by his Maiesty whome God grant to reigne ouer vs in a happy gouernment many yeares and then after was made Deane of Hereford a place of great estimation It is reported that during all his lyfe tyme he enioying his health shewed himselfe much aduerse to the Catholikes and troubled diuers of them But in the tyme of his last sicknes for Eccles 28. Afflictio dat intellectum God to whome nothing is contingent yet foresees all contingencyes and who before all time foresees all things done in time did so efficaciously moue with his grace this dying Doctour as that he being most mercifully called to worke in Christs vineyard at the Math. 20. eleauenth houre and casting from him all other cares did solely care for the good of his soule by the detestation of his former dissimulation and thirsting desire of dying Catholike And thus finally he ankered his hopefull thoghts notwithstanding his former course at the Cape as I may call it of Buona Speranza which stretcheth it selfe out into the Mayne Ocean of Gods boundles Mercy he acknowledging therein the truth of our Sauiours wordes Luc. â—9 Porrò vnum est necessarium O he is truly wise who is wyse to his owne Soule This Doctour vsing in time of his sicknes the help of a Catholike Doctour of Physick intreated his Physician as is certainely diuulged to procure the accesse of a Catholike Pâ—iest to him His Physitian as knowing his former comportment in matters of Religion rested much agast at his request answered Sir I now not what you meane by these wordes The world hath taken full notice how much you haue in disaffected towards Priests and Catholike and a Priest will hardly aduenture to come to you for feare of some intended danger To which the Patient thus replied O Mr. Doctour you see in what poore case I lye I looke for death and this is not a tyme of further dissimulation I protest my desire of hauing a Priest is for the sauing of my soule Whether these wordes were preuayling with his Phisitian or some other meanes were vsed I know not But within a day or two after a Catholike Priest came to his lodging At the Priests first entrance into his chamber D. Pryce thus saluted him Gentleman you are most welcome I haue sent for you not to dispute with you for I thanke God I am already fully setled in your owne Religion but to intreate your helpe and furtherance for the disburdening my soule of all her sinnes Howsoeuer in my lifâ— tyme I haue borne my selfe malignantly against Recusants which great Sinne I humbly beseech his Diuine Maiesty to remit know you that at this present I am in iudgment a Catholike and do intend to dye a member of that Religion and for the accomplishing of this my desire I do humbly intreate the help of your Priestly function The Priest shewed himselfe most glad of such his pious Resolution and vsed diuers comfortable speaches to the said end And thus within few dayes after through a penitent Confession of his sinnes and by meanes of the Holy Sacraments the Doctour was incorporated into the mysticall body of Christs Catholike Church and so with a most constant resolution dyed a member of the Roman Church But before his death his Maiesty being aduertised of his sicknes see heere a rare example of Princely benignity did send as is confidently reported a Bishop to visite the Doctour from himselfe The Bishop comming into his lodging and finding him lying in his bed asked him how he did withall told him that he was sent from the King to visitâ— him To which wordes the Do. euen with teares in his eyes answered I most humbly thanke his Maiesty for this his most gracious and vndeseruing fauour O that it were in my power to expresse my acceptance hereof and withall my Lord Bishop I thanke you for your paynes Touching my selfe my Lord you see and I feele in what pittifull case I lye Neuer worse in body and neuer better on so well in soule And for the more fully expressing of my meaning and to preuent mistaking your Lordship may take notice that now I am intend to â—ye a Roman Catholike and if God restore me to my health I will make a more full declaration of this my change These wordes amazed the Bishop thereupon the Bishop vsed some short speaches to alter his pious determination To the which the sicke Doctour thus replied O my good Lord these your wordes are but health-discourses Yf you did lye in that case in which I now am and your Lordship must once come to this at what tyme the veyle of all transitory motiues must be drawne asyde you would no doubt discouer your selfe to be of a different opinion in religion from that which now your words import For I must tell you plainely I am persuaded that there is neuer a learned bishop nor learned Deuine in England if so he hath spent much tyme in the study of Controuersies but that he is inwardly and in soule a Catholike howsoeuer he may be content to
the tyme of Boniface the third vz. anno 606. was inuisible and fled into the wildernes there to remayne a long season M. Napper includes more ages within this inuisibility thus confessing Vpon the Reuelat c. 18. froÌ„ the tyme of Constantine vntil our daies euen one thousand two hundred and sixty yeares the Pope and the Clergy haue possessed the outward visible Church of ChristiaÌ„s And againe M. Napper vbi supra in c. 11. 12. during the space of twelue hundred and sixty yeares the true Church hath abyded latent and inuisible D. Fulke as forgetting the tyme afore limited by him granteth thus In his answer tâ— a counterfeit catholike p. 33. The true Church immediatly decayed after the Apostles tyme. With whome Peter Martyr seemes to agree thus confessing Lib. de Votis pag. 477. Errours he meaning our Catholike Articles did begin in the Church presently after the Apostles tyme. And the Protestant Authour of the booke called Antichristus siue PrognosticoÌ„ finis mundi hath the like saying vz. Pa. 13. froÌ„ the Apostles times till Luther the Gospell had neuer open passage And with both these conspires Sebastianus Francus that noted ProtestaÌ„t who thus hath left recorded In epist de abrogandis in vniuersum omnibus statutis Ecclesiasticis For certayne the externall Church togeather with the fayth and Sacraments vanished away presently after the Apostles departure and that for these thousand and foure hundred yeares the Church hath beene no where externall and visible But D. Downham with whome I will close feareth not to include euen the Apostles tymes within this granted lateÌ„cy of his owne Church he thus writing L. de Antichrist l. 2. c. 2 pa 22. The Generall defection of the visible Church foretould 2. Thes 2. began to worke in the Apostles tyme. I heer passe ouer how our learnedest Aduersaries confesse all want of ordinary Calling of their Ministers at the first arysing of Luther which want euer includeth an interruption of the Protestant Church at that tyme for if that Church had then beene in Being it had not then stood in need of such their imaginary Extraordinary calling but might haue rereceaued it by Imposition of hands from their owne Cergy of those dayes But no such men of their Clergy then were and therefore we haue the lesse reason to meruayle why Caluin of this poynt thus writeth Lascicius the ProtestaÌ„t reciteth this saying of caluin lib. â—e Russ Muscouit c religione cap. 13. Quia Papae Tyrannide c. By reason of the tyranny of the Pope true Succession of OrdinatioÌ„ was broken of therefore we stand in need of a new course herein and this function or Calling was altogether extraordinary With whom D. Fulke iumpeth in these wordes Against Stapleton and Martial pag. 1â— The Protestants which first preached in these dayes had extraordinary Calling Thus far My deare fryend touching the continuall radiancy and resplendent Visibility which is necessarily exacted to be in Christs true Church at all times without the least interruption and yet which neuertheles is not to be found in the Protestant Church And all this prooued from the often ingeminated and inculcated acknowledgments of our owne most learned Aduersaries Now then to encircle the concluding force of all the said Protestants authorities within this ensuing Argument that therby the ineuitable resultaÌ„cy out of the Premises may more intensly strike your iudgment I thus dispute The true Church of Christ euen by the doctrine of the Protestants must euer and at all tymes be Visible But the Protestant Church euen by the Protestants Confessions hath not euer and at all times byn Visible Therefore the Protestants Church euen by the Protestants Confessions is not the true Church of Christ. Which last Proposition is the Compound made of the two former Ingredients What can any learned Protestant reply hereto 1. Will he maintaine that the ProtestaÌ„ts aboue alledged in teaching a Necessary Visibility of the Church of Christ at all times were deceaued But this is weakly said because all of them or the most do reiect the doctrine of Traditions as holding nothing to be belieued but what hath its warrant from the expresse written word of God and therefore they did in their iudgments build this their doctrine vpon the Written word which in diuers most cleare passages both of Prophesyes and of other Texts heere Esa 2. 49. 54. 60. 66.1 Psalm 18. 28.1 Daniel 2. 3. Miâ—oâ—as 4. â—ecâ— Ierem. 33. Ephes cap. 4. cited in the Margent doth inculcate this so necessary a Visibility of the Church And according hereto Melancthon the former Protestant after he had alledged diuers places of Scripture to this end thus concludeth In loc com edit 1. 61. cap. de Ecclesia Hi similes loci c. these and such like places of Scripture non de Idea Platonica sed de Ecclesia Visibili loquuntur do not speake of Plato his Idea but of a Visible Church 2. Or secondly Will the ProtestaÌ„ts say that though the former Protestants do graunt that the Protestant Church for so many ages together aboue set downe hath bene Inuisible yet that there are other most learned ProtestaÌ„ts who confidently auer that the Protestant Church hath euer bene Visible and therefore that by their former Brethrens Confessions they are in no sort endangered But obserue the insufficiency of this second euasion and the disparity betwene them that do acknowledge the Inuisibility of their owne Church and the others maintayning the euer Visibility of it Seing the first sort of men being graue candid and learned euen through the rack of truth do confesse and this to their owne mayne preiudice the Inuisibility of their Church for so many ages together so speaking in behalfe of the Catholikes their Aduersaries against themselues which they neuer would haue done but that the vndeniable euidency of the Truth compelled them thereto Whereas these others which perhaps may be alledged do speake in their owne behalfe and in defence of their owne Religion and consequently such their wordes are to be accounted more partiall and therein lesse to be regarded And heere the words of Tertullian may most truly take place In Apologetico Magis fides prona est in aduersus semetipses confitentes quà m pro semetipsis negantes Credit rather is to be giuen to those that confesse against themselues then to those that deny in their owne behalfe Agayne why will not such Protestants as are so impudent as to maintayne their owne Churches euer Visibility insist plainly and sincerely in the alledging of the Visible Members therof if any such Visible Members were for euery age the which to performe not any one Protestant hath bene able For when they are vrged therto by vs Catholikes then they flye to the Scripture through the false vnderstanding of it the mayne Ocean of Heretikes as it fell out in the Conference some yeares since betwene D White D. Featly on the one syde and certaine