astray that it is not in the power of any one no not of all our Adversaries that are in England to find in their own Bible one onely expresse Text I say one onely in their own Bible by which they can possibly prove one onely point of their false Doctrineâ— without their usual art of adding diminishing chopping or changing it by some interpretation or other which yet should be to alter the Text it self and to employ mans fancy instead of the pure word a thing by their own confession flatly forbidden them protesting that the Word of God doth in such sort contain all that which is necessary to salvation that it is not lawful neither for men nor Angels to add diminish or alter any part thereof and commanding their followers and adherents utterly to renounce all Antiquity Custom Multitude humane wisdom Judgment Decrees Edicts Counsels Visions yea and Miracles themselves to the contrary THE TOUCH-STONE Of the REFORMED GOSPEL The Protestants affirm I. That there is not in the Church one and that an infallible Rule for understanding the Holy Scriptures and conserving of Vnity in matters of Faith COntrary to the express words of their own Bible Rom. 12.6 Having then gifts differing according to the grace that is given to us whether Prophecy that is interpretation according to the proportion or Rule of faith Whence we gather that Prophecy according to the Rule of faith is one of the gifts which God bestoweth on his Church Therefore there is in the Church one and that an infallible Rule to understand the holy Scriptures by Philip 3.16 Nevertheless whereto we have already attained Let us walk by the same rule let us mind the same thing Lo how plainly the Apostle speaks in this second place of a certain Rule to walk by clearly presupposing that in matters of faith we can never be of the same minde unlesse we walk by the same Rule Gal. 6.16 And as many as walk according to this Rule peace be on them and mercy And 2. Cor. 10.15 Having hope when your faith is increased that we shall be enlarged by you according to our Rule abundantly to preach the Gosple in the Regions beyond you and not to boast in another mans line Here again because every man is to direct and order his belief according to the doctrine of the Church therefore it is called by S. Paul both the Rule Line of our holy faith Again 1 Cor. 11.16 But if any man seem to be contentious we have no such Custome nor the Churches of God Lo how S. Paul still pleads the Rule and Custom of the Church against the contentious which if it could then by the sole prescription of twenty or thirty years and by the authority of so few Pastors stop the mouthes of new Sect-masters what ought not the Custome of sixteen hundred years and the decrees of so many hundred Pastors gain of reasonable modest and humble men And here I would have it to be noted that this Analogy or Rule of faith besides the titles already recited the holy Scripture in other places calls by the name of Form of Doctrine Rom. 6.17 A thing made ready to our hand 2. Cor. 10.16 The Depositum or Treasure committed to the Churches trust and ever most carefully to be kept by her 1. Tim. 6.20 And withall in the very self same places always stileth that which is contrary to this Rule by the name of Disunion Discord Disobedience forsaking of our first Vocation Division Contention Prophane and vain babling Opposition of sciences c. Whence plainly appear how great the necessity is for every Christian to keep this Rule the least breach whereof doth presently crack his Christian credit with the Church of God and with all good Christians See more Rom. 6.17 Gal. 1.6 Rom. 16.17 Acts 15 2. 1. Tim. 6.10 Rom. 12.16 ¶ According to this very Rule the Ancient Fathers affirm the same S. Irenaus l. 4. Cap. 45. Tert. de praesor And Vincent Lyr. in suo Commonitorio saith It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures that the Line of Propheticall and Apostolical exposition should be directed according to the Rule of the Ecclesiastical and Catholick sense Thus writeth this most worthy witnesse Tertulâ— Praescrip Adv. Haeres Cap. 15 Cap. 19. Saith We do not admit our Adversaries to dispute out of Scripture till they can shew who their Ancestors were and from whom they received the Scriptures For the orderly course of doctrine requires that the first Question be whose the Scriptures are by right from whom and by whom and to whom the Form of Christian Religion was delivered Otherwise prescribing against him as a stranger c. Thus he Behold how these two last ancient Fathers lay hold of and urge these two very terms Rule and Form of Faith and Religion even as before the Holy Scripture did from whence doubtlesse they took the phrase And with very great reason for the knowledge of Tradition which is the Form or Rule goes before the knowledge of the Scripture for the Rule must be first known before the thing ruled can be assuredly known as the Carpenter cannot know certainly that he hath â—â—easured his timber nor the Taylor â—hat he hath measured his cloth aright except he first assuredly know that is measure be both true and right but â—he Rule of Faith to wit the Summe â—f those points that every Christian is bound expresly to know as delivered to him from hand to hand is the knowledge of Tradition The Protestants affirm II. That in matters of Faith we must not rely upon the Judgement of the Church and of her Pastors but onely upon the written Word COntrary to the expresse words oâ— their own Bible Mat. 23.2 Thâ— Scribes and the Pharisees sit in Moseâ— seat all therefore whatsoever they biâ— you observe that observe and do Iâ— which words Christ not only commands us in matters of Faith to have recourse to somewhat else besides thâ— onely written words to wit to the Pastors of the Church but bids more over to obey them and that not onely in some principal matters but in alâ— whatsoever without distinction oâ—â—â— limitation Therefore in matters oâ—â—â— faith we are not tied to rely onelâ— upon the written word Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that dispiseth me dispiseth him that sent me Here again Christ our Lord honoureth and giveth as much authority to the Preachers of the Word as he can possibly do to the word it self saying He that heareth you c. Matth 16.19 Whatsoever thou shalt binde on earth shall be bound in heaven and whatsoever thou shalt loose in earth shall be loosed in heaven Where it is to be noted that he doth not say whosoever but whatsoever giving us thereby to understand that not onely the bonds of sins but as â—ell all other knots and difficulties in â—atters of faith
are to be loosed by 〈◊〉 Peter and by the Pastors that sucâ—eed him in the Church See more Deut. 17.8 Aggeus 2.1 2. Cron. 19.8 Vnto the end 2. â—hes 2.15 ¶ The holy Fathers that affirm the â—â—me are S. Gregory NaZ In orat â—â—cusâ—t Tertul. lib. de praescrip adversus har S Cyprian lib. 1. epist 3. S. Aug. lib. 1. cont Crosc cap. 33. and lib. cont Fund cap. 5. Vincent Lyr. in suo commonit And S. Anselm lib. de incar cap. 1. writing to Pope Urban saith thus unto him Vnto nâ— other is more rightly referred to be corrected whatsoever ariseth in the Church against the Catholick faith c. They affirm III. That the Scriptures are easie to be understood and that therefore nonâ— ought to be restrained from readinâ— of them COntrary to the express words otheir own Bible 2. Pet. 3 1â— Where S. Peter speaking of S. Pauâ— Epistles saith In which are somâ— things hard to be understood whiâ—â— they that are unlearned and unstablâ—â— wrest as they do also the other Scriâ—tures unto their own destruction Bâ— all unlearned Reformers both reaâ— and are allowed to read those hard things yea the Book of Apocalyps also yet harder without any restraint to man or woman which yet they understand not therefore they wrest them as also other Scriptures to their own destruction Acts 8.30 And Philip said understandest thou what thou readest And he said How can I except some man should guide me Where first may be noted that this Noble Eunuch freely confessed he could not understand the Scriptures without an interpreter to expound them albeit he was a great and serious student in them and withal a holy and humble man as S. Hierom noteth of him Epist ad Paulin. de stud Script And next that he saith Except some man guide me So as he fled not to his private spirit nor yet to conferring of place with place as our Adversaries do Therefore the Scriptures â—re not easie Luke 24.25 and 27. Christ called â—wo of his Disciples fools and slow of â—eart c. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself How then are the Scriptures so easily to be understood of the unlearned when Christs Disciples themselves could not understand them till first they were expounded to them Rev. 5.1 c The Angel speaking of the Book sealed with seven seals wept much because no man in heaven nor in earth was able to open the Book neither to look thereon A strange case to read in Scripture it self that the book of Scripture should be shut with so many seals but much more strange that even in S. John and the Apostles time none could be found neither in heaven nor earth able to open the same nor to look thereon which every Apprentice now adayes without 〈◊〉 difficulty will undertake to do See more 2 Pet. 1.20 Mat. 13.11 and 36. Luke 24..45 1 Cor. 12.10 Luke 8.10 54. Luke 2.50 2 Tim. 3 7. 1 John 4.6 John 5.35 Psal 119 18. and 34. Rev. 5.1 c. ¶ The holy Fathers that affirm the same are S. Iraenus l. 2. Cap. 27. Origen l. cont Cels S. Amb. Epist 44. ad Constant Where he calleth it A sea and depth of prophetical riddles S. Jer. in praefat comment in Ephes 5. And S. Aug. epist 119. cap. 21. saith The things of Scripture that I knew not are many more then those that I know So S. Greg. hom 6. in Ezech. and many other Fathers confess the same of themselves S. Denis Bishop of Corinth cited by Euscbius lib. 7. hist Eccl. 20. saith Of this Book of Scripture this is my opinion that the matter thereof is far more profound then my wit can reach unto They affirm IV. That Apostolical Traditions and ancient Customs of the Church not found in the written word are not to be received nor to oblige us Contrary to the express word of their own Bible 2 Thes 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or by Epistle Hence it is clear that some Traditions were delivered to the Thessalonians by word of mouth and those of equal authority with what was written if not of more for the holy Ghost doth name them first as they were indeed the first in being yea it is certain that before the new Testament was written the Apostles delivered all by Tradition and word of mouth Therefore Apostolical Traditions are to be received and do oblige us 2 Thes 3.6 Nâ—w I command you brethen in the name of our Lord Jesus Christ that ye with draw your selves from every brother that walketh disorderly and not after the Tradition which he received of us He saith not I councel you but I command you But these men rejecting all Traditions walk disordered therefore they break the Apostles commandment Yea they stand not but are fallen they let go what the word it self doth will them to hold and therefore in the name of our Lord Jesus Christ let all good men withdraw from them 1. Cor. 11.2 Now I praise you breâ—hren that you remember me in all â—hings and keep the Traditions as I â—ave delivered them unto you But these â—eject all Traditions therefore needs must S. Paul speak thus unto them Now none of my brethren I dispraise you for that you forget me in all â—hings and keep not the Traditions as 〈◊〉 have delivered them unto you Lastly if nothing at all be to be beâ—ieved but onely that which is left us written wherein should the Church â—ave exercised herself from Adam to Moses the space of two thousand six â—undred years See more 1 Tim. 6.3.20 2 Tim. â— 13 2 Tim. 2.2 John 20.30 and â—1 25 and 16.12 1 Cor. 11.16.34 〈◊〉 ep John 12.3 ep of S. John 13. Acts 16.4 and 15.28 ¶ The Fathers that affirm the same â—re S. Iraeneus l. 3. c. 4. Origen in cap. â— ad Rom. S. Damas l. 4. c. 17. S. Chrysost in 2 Thes 2. And S. Basil de Spiritu sancto saith some things 〈◊〉 have from Scripture other things frâ—â— the Apostles both which have 〈◊〉 force unto Godliness S. Chrysostom 4. in 2. Thes faith It is a Traditiâ—â— seek thou no further They affirm V. That a man by his own understandiâ—â— or private spirit may rightly judâ—â— and interpret Scripture COntrary to the express words their own Bible 1. Cor 12.8 aâ—â— 10. To one is given by the spirit 〈◊〉 word of wisedome to another the woâ—â—â— of knowledge by the same spirit to â—nother the working of miracles to â—nother Prophesie to another discerniâ—â— of spirits to another kinds of tongueâ— to another the interpretation of tonguâ—â— but all these worketh that one 〈◊〉 the self same spirit dividing to evâ—â—â— man severally as he will Where 〈◊〉 Apostle in express words opposeth 〈◊〉 refelleth this unsavory doctrine teaâ—â—ing that the gift of prophesying or truly to interpret the holy Scripture
THE TOUCH-STONE OF THE Reformed Gospel Wherein The principal Heads and Tenents of the Protestant Doctrine objected against Catholicks are briefly refuted By the express Texts of the Protestants own Bible set forth and approved by the Church of England With the ancient Fathers judgements thereon in confirmation of the Catholick Doctrine The last Edition exactly Corrected Luke 19.22 Out of thy own mouth will I judge thee Permissu Superiorum Printed in the Year 1676. To the Catholick READER Health and incouragement in his Holy Faith Courteous READER BEfore thou peruse this little Book I would intreat thee to read these ensuing Points which are very necessary for thy better instruction 1. The first is that in the Text of Scripture alledged throughout this Treatise it is not specified out of which English Bible the said passages are extracted for as much as this were over â—roublesome unto thee since England â—ath set forth within these few years â—ast a great number of several sorts â—f Bibles far different one from anoâ—her So that our Adversaries to â—hom I wish from my heart as I do 〈◊〉 thee that this little Book may prove profitable have not all one sorâ— of Bibles themselves Notwithstanding know for certain that they are a faithfully taken out of the Bibles iâ—quarto and Octavo printed at London by Robert Barker anno 1615. Sâ—â— as if by chance any one shall shew the some other Bible wherein they are nâ—â— set down word for word as here the are yet rest assured that thou shaâ—â— find them so written and faithfulâ— cited out of the foresaid Edition Robert Barker set forth by his Mâ—jesties special commandement 2. The second is That thou a mire the splendor of Truth which such and so refulgent that notwitâ—standing our Adversaries main a serious endeavours to obscure 〈◊〉 same by so many varieties of Traâ—slations and by such a number of grâ—â—â— corruptions and falsifications yet thâ— condemnation is so expresly set doâ— in this their own Bible and is so clâ—â— to all the world that nothing else needfull hereto but that thou know read and have thine eyes to behold same at the opening of this their Book This cannot chuse but be an exceeding â—omfort to Catholicks concerning the â—prightness of their cause to offer â—hemselves to be tryed and to confound â—heir adversâ—ries by their own Bible â—he translation whereof notwithstanding dâ—th in a number of places and â—articularly in many of those that are â—n question swerve and differ notoriously from the authentical Latin â—nd to the incredible disparagement â—nd obscuring of the Catholick cause Never did yet nor I presume dare our Adversaries offer to give the like adâ—antage unto us as to stand to be tried â—â—y our Translations and that in above â—â—fty Heads and Points of Doctrine â—hat are this day in controversy beâ—ween us 3. The third is That when thou â—alt urge or alledge any passage â—â—n â—avour of thine own faith and doctrine â—f any one return their charge be it eiâ—her by way of recrimination blamâ—ng of the Roman Church or by alâ—dging some obscure texts and those ill understood to counterpoyze such as are brought by thee do thou shew them amiably that this is not to proceed in due order nor to deal with thee as they ought in opposing a passage dark and obscure to confound another that iâ— most clear and evident For example when we set before their eyes these few words as clear as the Sun at noone day Take eat this is my body this is my bloud which shall be shed for you c. Mark 14.25 they will straight suppose to have found another importanâ— place yea and to have given us thâ— overthrow if they presently reply thaâ— our Saviour saith in S. John 6.63 The flesh profiteth nothing the word that I speak unto you they are spirit and they are life a passage far morâ— obscure than that which is in question and which affirmes nothing less thaâ— that which they pretend to prove there by For how absur'd were it to say thaâ— the flesh of Christ profiteth nothing And if as they themselves say wâ—â— must interpret one passage by another thou doubtlesse it is better to explicatâ— an obscure one by one that is clear than one that is clear by a passage obscure and that one Text give place to many rather than many to one 4. The fourth is That if they shall reject any of the passages which thou producest pretending the same to be Apocryphal know that to prevent this objection no such Scriptures as they call Apocryphal are here produced alone but that alwayes there go accompanied with them others that are Canonical even by their own confession And so far as Apocryphal Scriptures shall and do agree with Canonical they themselves by their own Rule are bound to receive them Which will also stop their mouth in their common pretence of Conference of places for rarely hast thou here less then three or four several passages cited at large besides references for the proof of every several Point All our Adversaries put together being never able in their defence to do the like that is to produce so many in number so expresse and clear and for so great a number of Controversies as are here disputed and couched in so little a Treatise 5. The fifth is that if they shall contend with thee not about the words themselves as being clear but about the sense and meaning of them for such places I say as may be subject to this cavil thou shalt forthwith have recourse unto that which the Scriptures call the Rule of faith that is to the ever-constant and uniform Judgment of the Church and Ancient Fathers who in every Age since Christ have understood the point in question in that sense which Catholicks do An example whereof thou maist lay down before them out of that learned Treatise intituled A Manuel of Controversies debating the question of the Blessed Sacrament Which having done bid them do the like and thou wilt yield unto them a thing which they can never peform So as no man of reason will reject this Rule grounded so clearly in holy Scripture and prefer the private interpretation of some silly Cobler before S. Chrysostom of a Baker before S. Basil of some Tinker before Tertullian or of any Novelist whatsoever before the judgement of the the Church and the whole stream of the Holy Fathers This point therefore being so important shall be the first which I will fortifie and prove by the word of God in this present Treatise I mean this Rule and therefore in no wise forget alwayes to involve thine Adversary within this Rule as often as he shall prove so unruly and thou shalt be sure to get the victory The sixth and last point is That I here protest in the presence of God whom I call to witness in this behalf and pray thee also to call upon for the salvation and reduction of all those that walk
is not given to all the faithfull but to some only in particular yea he presupposeth that one may have the gift even to work miracles and yet may want the gift truly to interpret the Word of God Therefore a man by his own private spirit cannot rightly interpret Scripture 2 Peter 1.20 Knowing this first that no Prophesie of the Scripture is of any private interpretation for the Prophesie came not in old time in the Margent or at any time by the will of man â—ut holy men of God spake as they were moved by the holy Ghost See how clearâ—y the Apostle taketh this faculty and â—uthority from a private and prophane man restraining the same to a company â—nd society of men and those also of â—ome special note for their sanctity â—nd holinesse assuring us that they â—pake as they were moved by the hoâ—â— Ghost 1 John 4.1 Beloved beleeve not very spirit but try the spirits whether they are God By which words we aâ—â— taught that the spirits of others are tâ— be examined whether they proceâ—â— from God or not but this Caveat caâ—not be understood of the spirit of thâ—â— whole Church since then it would foâ—low that there should be none left tâ— try the said spirit of the Church eveâ—â— particular man being included thereiâ— If then it be to be meant of privaâ—â— men as needs it must it follows thâ—â— a private spirit cannot be this Judgâ—â— since it self is to undergo the Judgement and examination of some other◠¶ The Fathers that affirm the saâ—â— are S. Aug. epist 16.2 and l. de Bâ—â—ptismo cap. 18. ad Epictetum S. Baâ—â— epist 78. S. Amb epist 32. S. Lâ—â— epist 53. S. Hier. lib. cont Luciferâ— nos Vincent Lyr. cont prophan herâ— novitates Yea Martin Luther hiâ—self the Protestants great Grand-Fâ—ther saith lib. de potestate Papae 〈◊〉 are not certain of any private persâ—â— whether he hath the revelation of the â—â—ther or no but that the Church hath 〈◊〉 we ought not to doubt They affirm VI. That S Peters faith hath failed COntrary to the express words of their own Bible Luke 22.31.32 â—imon behold Sathan hath desired to â—ave you that he may sift you as wheat â—ut I have prayed for thee that thy â—aith fail not Sathan required to sift â—hem all the Apostles but our Lord â—ere prayed for Peter onely that his â—aith principally might not fail Thereâ—ore S. Peters faith hath not failed Matth. 16.18 And I say unto thee â—â—at thou art Peter and upon this rock 〈◊〉 will build my Church and the gates 〈◊〉 hell shall not prevail against it But â—â—d S. Peters faith failed the gates of â—â—ll had long ago no doubt prevailed Matth. 23.2 The Scrâ—bes and the â—harises sit in Mâ—ses seat all therefore â—hatsoever they bid you observe that â—â—serve and do How could Christ bid â—â—e people of the old Law â—o all whatâ—â—ever he shold bid them by those that sate in Moses chair if they could errâ— But God hath no lesse preserved thâ— truth of Christian Religion in the chaâ— of S. Peter which is in the new Laâ— answerable to that of Moses in the oâ— Therefore neither S. Peters Faith nâ— Chair hath failed John 11 49 51. Speaking of Caipâ— the High-priest saith And this he spaâ—â—â— not of himself but being High priest thâ— year he prophesied that Jesus should for that Nation See how in this mâ— wicked time of the Sinagogue the veâ—â— Dregs and out-cast of that disobedieâ— people yet speaking forth of that Chaâ—â— which Christ had commanded to heard and obeyed touching matters faith answer truly and their chief shops prophesie ¶ So Leo ser 3. de assump sua affirâ— the same The danger was common all the Apostles but our Lord took speâ—â— care of Peter that the state of all the might be more sure if the Head were vincible They affirm VII That the Church can err and hath erred COntrary to the express words of their own Bible Isai 59.21 As â—or me this is my Covenant with them saith the Lord. My spirit that is upon thee and my words which I have but in thy mouth shall not depant out of thy mouth nor out of the mouth of thy â—eed nor out of the mouth of thy seeds seed from henceforth and for ever Therefore the Church cannot err John 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the spirit of truth But the Apostles themselves lived not for ever therefore this is to be understood of the perpetual aboad of the spirit of truth with their Successors Matth. 18.17 And if he neglect to hear the Church let him be unto thee â—as an heathen man and a Publican Whence is clearly to be gathered thaâ— the Church in her Censure cannot erâ— Isai 35.8 And a high way shall 〈◊〉 there and a way and it shall be call the way of Holiness the unclean shaâ—â— not press over it but it shall be for those the waifaring men though fools shaâ—â— not err therein How far deceive then are many simple souls who do aâ—firm that the whole Church and aâ— holy men that ever have been thereâ—â— for these thousand years how wiâ—â— soever have all erred Ephes 5.27 That he might preseâ—â— it to himself a glorious Church nâ— having spot or wrincle or any suâ—â— thing but that it should be holy aâ— without blemish Note well these word without spot wrincle or any blemisâ— and tell me now if it be possible thaâ— reading this thou canst ever believâ— that she hath ever taught such horribâ—â— blasphemies and abominations as aâ— this day she is charged with See more John 16.13 Ephes 5 2â— Isai 9.7 Ezech. 37.26 Luke 22 3â— Mat. 22.3 1. Pet. 2.9 John 17 1â— Cor. 11.25 Psâ—l 10.25.29 Ephes 2.10 John 10.16 Acts 4.32 Ephâ—s 4.5.11 Luke 10.16 Deut. 17.8 Jerem. 3.15 Malac. 27. Mâ—t. 16.18 Acts 15.28 2. Cor. 13.8 1. Tim. 3.15 ¶ The Fathers a firm the same expresly S. Aug. cont Cresâ—on lib. 1. cap. 3. Also upon the 118. Isal tâ—e place begins Ne auferas de ere meo verbum veritatis usquequaque S. Cypr. Epist 55. ad Cornel. num 3. S. Irenaeus lib. 3. cap. 4. with many others They affirm VIII That the Church hath been hidden and invisible COntrary to the expresse words of their own Bible Mat. 5.14.15 Ye are the light of the world a City that is set on a hill cannot be hid Neither do men light a candle and put it under a bushel but on a candlestick and it giveth light to all that are in the house But the Catholick Church is such a light such a candle and such a City built upon Christ as upon 〈◊〉 mountain therefore had not nor caâ— be hidden nor is invisible Mat. 18.17 Tell the Church if 〈◊〉 neglected to hear thee but if he neglect to hear the Church let him be unto thâ— as a heathen man and a Publican Buâ— it were a very hard case
to be condemned as a Heathen for not telling 〈◊〉 hearing a Church which hath so closely lain hid that no man could here see feel or understand it for a thousand years 2 Cor. 4.3 But if our Gospel be hiaâ— it is hid to them that are lost Loe thâ— censure of S. Paul upon all such as affirm that the Church or her Gospel caâ— be hid Isai 2.2 And it shall come to pasâ— in the last days that the mountain 〈◊〉 the Lords house shall be established iâ— the top of the mountains and shall bâ— exalted above the hills and all nation shall flow unto it In hundreds of place do the Prophesies mention this Kingdom of Christ as Dan. 7.14 Michâ— 4.7 c. Which should be all in vain if this his kingdom could be invisible for a Prophesie must be of things which may be seen and perceived by our senses otherwise every man might be a Prophet and foretel of things to come which if they should not come to passe he might answer that they had come to pass in very deed as he had prophesied but that they were invisible to the world Lo the visible absurdities of this invisible Church See more Psa 27.8 Rom. 19.14 1 Cor. 11.19 Psa 19.3 4. Isai 60.20 Act. 20.21 Isa 61.9 ¶ The Fathers commonly affirmed the same Origen hom 30. in Matth. The Church is full of light even from the East to the West S. Chrysostom hom 4. in 6. of Isai It is easier for the sun to be extinguished then the Church to be darkned S. Aug. tract in John calls those blinde that do not see so great a mountain S. Cyp. de Vnitate Ecclesiae to the same purpose They maintain IX That the Church was not always to remain Catholick or universal and that the Church of Rome is not such a Church COntrary to the expresse words of their own Bible Psalm 2.8 Ask of me and I shall giâ—e thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession And Luke 1.33 He shall reign over the hâ—use of Jacob for ever and of his kingdom there shall be no end But none of these promises have been any where else so much verified as in the Church of Rome therefore both the Church had been alwayes universal the Church of Rome only such a Church Colos 1.3 c. We give thanks to God for you c. Since we heard your faith c. For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel which is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day you heard of it and knew the grace of God in truth But no Faith or Gospel hath or is so dilated in all the world nor hath fructified and grown for so we read as the faith of the Roman Church hath done as appears more plainly by this which follows Rom. 1.8 First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Where in express terms S. Paul calls the faith of the whole world or Catholick faith the faith of the Romans that is of the Church of Rome Therefore the Church of Rome and no other is truly and indeed such a Church See more Colos 1.32 Gon. 22.18 Mat. 24.46 Acts 1.8 Dan. 2.25 Luke 24.4.7 Psal 46.9 Psal 72.8 we 71. Mark 16.20 Ezech. 13.3 Mat. 21.19 Acts 1.8 All which places are to be understood not that the whole world should be Catholick at one and the same time but that the whole should be converted to Christ at sundry times and that it shold comprehend a greater part of the world then any Sect of hereticks shold ever do and this is the true sense of being Catholick or Universal ¶ And to follow still our former Rule hear the Fathers that affirm the same S. Cypr. ep 57. writing to Cornelius Pope of Rome saith Whilest with you there is one mind and one voice the whole Church is confessed to be the Roman Church S. Aug. de unitat Eccles cap. 4. saith Who so dissent from the body of Christ which is the Church that they do not communicate with all the whole corps of Christendom certain it is that they are not in the Catholick Church S. Hierom in his Apologie against Ruffinus and in other places saith that it is all one to say Roman faith and the Catholick faith Again S. Aug. upon the Psal 45. we 44. but much more excellently in ep 161. ad Honorat The place begins Dignere ergo rescribere nobis As also cont lib. Petil. l. 2. cap. 16. The Reformers hold X. That the Churches Vnity is not necessary in all points of faith COntrary to the express words of their own Bible Ephes. 4.5 One Lord One Faith One Baptism Therefore Unity is necessary in all points of faith The reason is for that the Church being a Congregation of the faithful one Faith is necessary to make one Church but our Adversaries differ in matters of faith therefore they have not the Unity requisite to one Church James 2.10 Whâ—soever shall keep the whole Law and yet offend in one point he is guilty of all And even so it is in our faith for who so denies one Article denies all Acts 4.32 And the multitude of them that believed were of one heart and of one soul And again 1 Cor. 1.10 New I beseech you Brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you that ye be perfectly joyned together the same minde and in the same judgment Whereas our Adversaries are a hundred several minds and judgments there being an infinity of Seâ— among them without any the leâ—â—â— shew of Unity And therefore caâ—â—â— not be the true believers mentioned 〈◊〉 the Apostles See more Jerem. 32.39 Cant. 2. â— Psal 67.7 Mat. 12.25 Mark 24. Luk 11.1 Mat. 18.19 Epheâ—â—â— 2.14 15 16.8.22 Ephes 5 2â— Philip. 3.16 Philip. 1.26 27. Gaâ—â— 5.9 and 1.8 Colos 3.15 John 1.11 2 Cor. 13.11 Psal 121.3 ¶ And lastly to check by our common Rule the breakers of this Uniâ— and Rule S. Aug. eited by the Mâ—nuduc p. 134. saith In Cathedra unâ—tatis posuit Deus doctrinam verstatis In the chair of Unity God hath place the Doctrine of verity As also contâ—â— Par. l. 3. cap. 5. The place begin Qui non vult sedere S. Cyprian liâ—â— de unitat Eccles nu 3. saith Thiâ—unity of the Church he that hâ—ldeth not â—oth he think he holds the faith S. â—ilary lib. ad Constantinum Auguâ—um and many others XI â—hat S. Peter was not ordained by Christ the first Head or Chief among the Apostles and that among the twelve none was greater or lesser than other Contrary to the expresse words of their own Bible Mat. 10.2 Now he names of the twelve
Apostles are â—hese The first Simon who is called Peter All the Evangelists do put Peâ—er in the first place and wicked Judas in the last And wherefore this but because the one was first in dignity and worthiest of the rest and contrari wise the other last and unworthiest of all his fellows Again why as Peter is called First are not the rest called Second Third c. But to shew thereby that they did not therefore call Peter first because he occurred first to be named but because he was thâ— First both in dignity and authority whom therefore they all number First and call the First Mat. 16.18 And I say also unâ—â—thee that thou art Peter and upon thâ— reck I will build my Church and thâ— gates of hell shall not prevail againsâ— it Words clearly insinuating S. Peter Supremacy in the Church of God foâ— according to the Greek and Syriaâ— text as our Doctors note these words Thou art Peter sound thus Thou arâ— a Rock and upon this Rock I will build my Church So that to say that Peter is the rock of the Church is as much as to call him chief or head of the Church Neither without special mystery did our Lord impose upon him this new name the name Peter a Rock oâ— Stone being one of the most excellent names of Jesus Christ who is many times in holy Scripture termed by the name of a Rock or Stone as Psal 117.22 Isai 28.6 Dan. 24. Mat. 21.42 Rom. 9.33 So that this Sovereign absolute Pastor of the Church did communicate this new name unto his Vicat to represent the more lively the supreme authority which he would give him over his flock And note that Christ saith not I have built or I do build but I will build the Church being built upon himself from his Incarnation and so as these words reserred to Christ as our Reformers use to do do not well agree to the building of the Church upon Christ as head thereof for the time to come but most fitly agree to S. Peter as Head thereof for the time to come Matth. 16.19 And I will give unto thee the keys of the kingdom of Heaven c. By these words also no less than by the former is clearly signified S. Peters Supremacy For none hath the government or commandement of the keys of any Town or City but the Prince Governour or Magistrates of the same And that sovereign Power signified by the Keyes is likewise proved by that of our Saviour Christ I have the keys of hell and of death Apoc. 1.18 As also by the key of David which openeth and no man shutteth shutteth and no man openeth Now add to this that hath been said the correspondency of the words of ouâ— Saviour to S. Peter with the words of S. Peter again to him and how clear will this doctrine appear For when our Lord asked his disciples Matth. 16.15 Whom say ye that I am he demanded not how they called his name which was Jesus for that they knew full well before but what his quality office and dignity was And S. Peter answering Thou art Christ the Son of the living God Jesus told him not his Name which was Simon but gave him another name and such an one as likewise signified the office quality and dignity that he bestowed upon him saying Thou art Cephas or Petrus that is to say Rock or Peter Therefore he ordained him Head c 1 Cor. 3.4 22. For while one saith I am of Paul I am of Apollo I of Cephas I of Christ c. See how from those he would have esteemed lesser he ascends to those whom he would have esteemed greater and placeth Peter next to Christ Luke 22.31 32. And the Lord said Simon Simon c. When thou art conâ—erted strengthen we read confirm thy bâ—ethren Now what other things is it for Peter to strengthen or confirm his brethren but to practise and exercise his greatnesse over them For he that doth strengthen or confirm others is the greater and they who are strengthened or confirmed are made thereby inferior to him who doth strengthen or confirm them Luke 22.26 He that is greatest amongst you let him be as the yonger and he that is the chief as he that doth serve Where the words He that is greatest is chief do evidently shew that amongst the twelve one was greater than another and was so accounted even by Christ himself John 21.15.16.17 Jesus said to Simon Peter Simon lovest thou me more than these Feed my Lambs feed my sheep where the Greek hath in the second place for feed govern or rule Hence it follows that either the Apostles were not accounted to be in the flock of Christ or else they were subject to S. Peter as to their head when Christ commanded him to feed or govern not onely his Lambs to wit the lay people but his sheep also that is the Apostles and Pastors themselves for besides Lambs and Sheep there is nothing in the Church of God Again if S. Peter loved our Lord more than all his fellow-Apostles did it follows necessarily that he received more power to feed than all the rest did For it cannot be conceived that he is willed to love more than to feed but he loveth more than others therefore he is willed to feed more than the others and consequently to be head of the others Matth. 12.25 26. Every kingdom divided against it self is brought to desâ—lation And if Satan can cast out Satan c. Satan therefore hath a Kingdom whereof he is the chief If then there be not onely a visible Head of the Church triumphant in heaven but also a visible head even in hell why not a visible head also on earth See more Psa 18 43. Psa 45.16 we 49. Wark 2.16 Act. 1.13 Luke 1.33 2 Cor. 11.5 ¶ The Holy Fathers doe commonly affirm the same Theophilactus in Luke 22. calls Peter Prince of the Disciples Eusebius in Chron. cals him the First Bishop of Christians S. Cyril of Hier. cat 2. Prince and most excellent of all the Apostles S. Chrysost hom 55. in Matth. Pastor and head of the Church Euthym. in cap. ult John Master of the whole world S. Leo epist 89. Head and chief of the Apostles They also hold XII That a woman may he Head or supreme Governess of the Church in all causes as the late Queen Elizabeth was COntrary to the expresse words of their own Bible 1 Tim. 11.12 Let the woman learn in silence with all subjection But I suffer not a woman to teach nor to usurpe authority over the man Therefore a woman cannot be Head of the Church 1 Cor. 14.34 Let women hold their peace in the Churches for it is not permitted them to speak but to be subject as all the Law saith Therefor c ¶ I produce no Fathers for disproof of this point for never was any woman so presumptuous in our Fore-Fathers days as to take upon her such
on earth the whole Chapter from vers 12. unto the end doth clearly testifie Adde hereto that he saith not they shall confesse their sins to wit in general but their sin to wit in particular See more Mark 1.4 James 5.16 Mat. 18.18 Mat. 17.14 ¶ See the holy Fathers that affirm the same S. Iren. l. 1. cap. 9. Tertul. l. de poenitentia where he reprehend's some who for humane shamefastness neglected to go to confession It is written of S. Amb. that he himself sate to hear confessions Amb. ex Paulino S. Clement S. Peters successours speaks wonderfully pithily to this purpose ep ad fratr Dom. But of all others Origen is most plain for this point l. 3. Periar S. Chrys l. 3. de Sacerd. hom 85. in Joan. S. Aug. cited as before S. Amb. oret in muliere peccatrice saith Confesse freely to the Priest the hidden secrets of thy soul XVI That Pardons and Indulgences were not in the Apostles times COntrary to the expresse words of their own Bible 2. Cor. 2.10 To whom ye forgive any thing I forgive also for if I forgave any thing to whom I forgave it for your sake forgave I it in the person of Christ The Corinthian aforesaid was excommunicated and put to penance by the Apostle as plainly appeareth 1 Cor. 5.3 and here in 2 Cor. 2. cited above he giveth order for his pardon A plain proof of the Apostles power there of binding here of loosing there of punishing here of pardoning Therefore pardons were in use in the Apostles times 2 Cor. 2.6 Sufficient to such a man is this punishment or Censure which was inflicted of many Whence it is clear that it lieth in the hands of the spiritual Magistrates to measure the time of such punishment or penance imposed See more Matth. 18.18 and Matth. 16.19 ¶ As also the Fathers that affirm the same Tertul. lib. ad Mart. cap. 1.5 S. Syp. lib. 3. ep 15. and serm de lapsis Concil Lateran Can. 62. The degrees of Innocentius 3. and 4. de poenitent and remis cap. Quod autem S. Amb. l. 1. de poenit cap. 2. the place begins Dominus per jus S. Aug. ep 75. ad Auxil Episcop The place begins spiritualis poena S. Chrysost l. 3. de sacerdot The place begins Si rex aliquis Lastly Pope Vrban the 2. granted a plenary Indulgence to such as went unto the Holy War The Protestants hold XVII That the actions and passions of the Saints do serve for nothing to the Church COntrary to the express words of their own Bible Colos 1.24 I now rejoyce in my sufferings for you and fill up that which is behinde we read wanting of the afflictions of Christ in my flesh for his bodies sâ—ke which is the Church Hence hath ground been always taken of Indulgences but much more principally from the super abundant merit of Jesus Christ There the actions and passions of the Saints do serve for something to the Church Philip. 2.30 Because for the work of Christ he was nigh unto death not regarding his life to supply your lack of service towards me Contrary also to an Article of our Creed I beleeve the Communion of Saints For to what purpose believe we this If their actions and passions may not be imparted to us nor serve to any purpose to the Church See more Psal 119.63 we 118. 1 Cor. 12.12 2 Cor. 11.28 Psa 53. we 52. 9.2 Mac. 15.16 Mat. 17.3 Luke 9.30 31. Mat. 27.52 Apoc. 5.8 Gen. 26.5 and 48.16 Exod. 32.13 Job 5.1 Hier. 15.1 Isa 37.35 Mark 14.36 Luke 8.44 Act. 5.15 All these passages contain actions or prayers of the Church triumphantâ— for the militant or pâ—tient or for both I care not which they grant and yet one they must needs confesse ¶ See the Fathers that affirm the same S. August lib. de cura promort cap. 2. The place begins Etsi nusquam And again the same Saints in the same book S. Maximus ser de sanctis Octavio Adventio the place begins Cuncti Martyres S. Bede hist Eccles Angliae l. 3. cap. 19. S. Aug. in Pfa. 61. the place begins Vnus enim homo as also S. Anselm upon the same Psalm XVIII That no man can do works of supererrogation COntrary to the expresse words of their own Bible Mat. 19.21 If thou wilt be perfect go and sell that thou hast and give to the poor and thou shalt have treasure in heaven and come and follow me Hence it plainly appears that man by the assistance of Gods grace may do some things counselled which are of more perfection then the things commanded and these we call Works of Supererrogation 1 Cor. 7.25 Now concerning Virgins I have no Commandement of the Lord yet I give my judgement we reade Counsel as one that hath obtained mercy of the Lord to be faithful And verse 38. He that giveth her in marriage doth well but he that giveth her not in Marriage doth better To do that which is counselled is not necessary because one may neverthelesse be saved but he who omits what is commanded unlesse he do pennance cannot escape eternal pains Matt. 19.12 There be Eunuchs which have made themselves Eunuchs for the kingdom of heaven he that is able to receive it we reade take it let him receive it But this cannot properly be said of precepts as S. August noteth upon this place ser 61. de temp for of precepts it is not said keep them who is able but keep them absolutely See more Luke 10.25 1 Cor. 7.1 Rev. 3.3 Acts 2.44 Acts 4.34 ¶ And the holy Fathers affirm the same S. Ambr. l. de viduit Origan in which we do over and above our duty Euseb 1. Demonstrat cap. 8. S. Chrysost hom 8. de act poenit Blame not our Lord he commandeth nothing impossible yea many do no more then they are commanded S. Greg. Nicen. 1. Moral cap 5. XIX That by the fall of Adam we have all lost our Free-will and that it is not in our power to choose good but onely evil COntrary to the express words of their own Bible 1 Cor. 37. He that standeth stedfast in his heart having no necessity but hath power over his own will and hath so decreed in his heart that he will keep his virgin doth well But if a man have not freedom of will as well to the one as to the other why doth the holy Ghost Prov. 23.26 require of us to give him our heart if we cannot consent but unto evil Therefore it is in our power to choose good or evil John 1.11 12. He came unto his own and his own received him not but as many as received him to them gave he power to become the sons of God words which plainly imply a liberty of will For when he saith some received him and some not who sees not the libetty both of the one and of the other for these would not receive him and those would Deut. 30.19 I call heaven and earth to
for so the unglorified Soul of man should be in two places at once which yet they deny even to the glorified body of Jesus Christ Not the second for so Christ should be in two places at once whom yet they say the Heavens must contain till the day of Judgement Act. 3. ¶ See the ancient Fathers that affirm the same S. Ignat. in â—p ad Smyr S. Justin Apol. 2. ad Antoninum S. Cyprian ser 4. de lapsis S. Ambr. l. 4. de Sacram. saith It is bread before the words of the Sacrament but after c. of bread it is made the flesh of Christ S. Remigius saith The flesh which the Word of God took in the Virgins womb and the bread consecrated in the Church are one Body XL. That we ought to receive under both kinds and that one alone sufficeth not COntrary to the expresse words of their own Bible John 6.51 If any man eat of this bread he shall live for ever and the bread which I will give is my flesh Here everlasting life is promised by our Lord himself to him that eats of this bread onely Therefore one kinde doth suffice Luke 24.30.8.35 Christ at Emaus communicated to his Disciples under one kinde Both S. Augustine and Theophilact expound this place of the B. Sacrament in the same sence lib. de consens Evang cap. 35. S. Chrysost hom 17. operis imperfecti S. Thomas of Aquin and many others But they will alleadge to the contrary that of S. John Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you The answer hereto is very easie which is that the conjunction and is there taken disjunctively instead of or as is learnedly observed by Doctour Kellison in his reply to M. Sutcliff p. 189. Again Christ in those words teacheth us the precept and not the manner of the precept that is to say he commands us to receive his body and his bloud without determining whether under one kinde or under both as the Counsel of Trent declareth For he that said Vnless you eat the flesh of the Son of man and drink his bloud you shall not have life in you hath also said If any one eat of this bread he shall live for ever And he that said He that eateth my flesh and drinketh my bloud hath life everlasting hath also said The bread which I will give is my flesh for the life of the World He that said Who so eateth my flesh and drinketh my bloud dwelleth in me and I in him hath likewise said He that eateth this bread shall live for ever Therefore one alone doth suffice See more Acts 2.42 They further hold XLI That there is not in the Church a true and proper Sacrifice and that the Mass is not a Sacrifice COntrary to the express words of their own Bible Mac. 1.11 From the rising of the sun even to the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered to my Name and a pure offering But this Sacrifice or pure Offering cannot be understood of Christ upon the Cross as they would have it which was offered onely once and in one place and then also not among the Gentiles nor yet can be ever iterated therefore neither is nor can be other than the dayly Sacrifice of the Mass Psal 110. we 109. 4. The Lord hath sworn and will not repent Thou art a Priest for ever after the order of Melchisedech But Melchisedechs Sacrifice was made in bread and wine therefore it must either be granted that our Saviour doth now sacrifice yea and ever shall in bread and wine above in Heaven which were absurd to say or else that this is meant of the sacrifice of the Mass whereon the Eternity of his Priest-hood doth depend on earth Nor can this be in a spiritual sort onely for that would not make him a Priest of any certain order as Melchisedech was Luke 22.19 This is my body which is given for you Which words do plainly prove not onely that Christs body is truly present but withal so present as that it is given offered and sacrificed for us For Christ saith not which is given to you broken to you or shed to you but for you Which clearly sheweth it to be a sacrifice it being evident that one would never say of the Sacrament in the quality of a Sacrament that it is given for man but to man that is to say that a man receiveth it and contrarywise of a Sacrifice that it is offered not to man but for man See more Heb. 7.15 16 17. Heb. 8.1.3 He. 9.11 ¶ The Fathers that affirm the same are S. Clement Apost cont lib. 6. cap. 23. who called it A reasonable unbloudy and mistycal Sacrifice S. Aug. A singular or most excellent sacrifice lib. 1. cont advers leg and Prophet cap. 18.19 S. Chrysost hom in Psal 95. The mystical table a pure and unbloudy host a heavenly and most reverend Sacrifice Isichius in Levit. cap. 4. saith that Christ preventing his enemies first sacrificed himself in his mystical supper and afterwards on the Cross S. Greg. Nissen orat 4. de Resurrectione proving that our Saviour gave his body and bloud in sacrifice for us in his last supper saith excellently That a man cannot eat the sheep unless the slaughter go before and yet averreth this to have been done by Christ in his last supper XLII That Sacramental Vnction is not to be used to the sick COntrary to the express words of their own Bible James 5.14 Is any sick among you Let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Hardly is there any Sacrament whereof the matter the minister and the effect are more expresly specified in all the Scripture then of this The form is the prayer Let them pray over him The matter the oyl Anointing him with oyl The Minister a Priest or Elder of the Church Let him call for the Elders of the Church The primary effect is the forgiveness of sins and the secondary the easing of the sick in body saying And the Lord shall raise him up and if he have committed sins they shall be forgiven him Therefore Sacramental Unction is to be used to the sick Mark 6.13 And they anointed with oyl many that were sick and healed them Where it is clear that the Apostles themselves put in practice this holy Unction Which Beza confesseth in his Annotations saying that it was a Symbole of admirable supernatural virtue And had he not reason so to say For oyl of it self could not be naturally the Antidote of all diseases and albeit it were yet the Apostles were not sent to practise Phisick but to preach the Gospel
Yea it were a thing both ridiculous and impious to make them Trayclears Carriers of Drugs or Paracelsians Mark 16.18 They shall lay hands on the sick and they shall recover But first our Reformers are no true Priests Secondly they lay not their hands upon the sick Thirdly they anoint them not with oyl in the name of the Lord as S. James willeth Let them say the truth then and shame the devil are not they sick in their wits who will oppose so plain Scriptures ¶ See the Fathers that affirm the same Origen hom 2. in Levit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Mark 5. Jac. with many others XLIII That no interiour Grace is given by imposition of hands in Holy Orders And that ordinary Vocation and mission of Pastors is not necessary in the Church COntrary to the expresse words of their own Bible 1 Tim. 4.14 Neglect not the gift we reade grace that is in thee which was given thee by prophesie with the laying on the hands of the Presbytery See how plain it is that holy Orders do give place D. Kellison handling this Question touching the Mission of the Reformers proveth learnedly in his Reply page 7. 44. that this foundation being disproved the whole frame of their Church and Religion falls yea that they have neither true faith nor worship of God and his reason is this if faith depend of hearing hearing of Preaching Preaching and administration of Sacraments of Ministers and Preachers and Preachers and Ministers of their mission where there is no mission as they have none there can be no true faith nor lawful administration of Sacraments and consequently no Religion Therefore vocation is necessary in the Church 1 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on thy hands How plain the Holy Scripture is against them But they reply that laying on of hands is not needful to them who have already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answer that God commanded Moses Num. 27. to lay his hands upon Josue whereas by the Testimony of God himself Josue had already in him the spirit of God S. Paul although he were called immediately from Heaven yet was afterward sent with laying on of hands Act. 13.3 Heb. 5.4 And no man taketh this honour unto himself but he that is called of God as was Aaron Here our adversaries reply again that Aaron had no external vocation but this is easily solved for Aaron was the first of his Order and therefore could not have his calling by succession and whose case is far unlike to our Reformers unlesse they will confesse also that they are the first of their Order wherein they shall be easily believed See more Acts 13. 2 Tim. 1.6 1 Tim. 5.22 2 Tim. 1.8 Num. 27.23 ¶ See also the holy Fathers that affirm the same S. Aug. lib. 4. quaest super Num. S. Cyp. ep ad Magnum Optatus Milevit the place begins Ne quis Miretur Tertullian in praescript the place begins Edant origines XLIV That the Priests and other Religious persons who have vowed their chastity of God may freely marry notwithstanding their vow COntrary to the expresse words of their own Bible Deut. 23.22 When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sin in thee but if thou shalt forbear to vow it shall be no sin in thee Out of which words two things are clearly proved The one that it is both lawfull and laudable to make Vows the other that Vows being once made do binde where otherwise there was no obligation before therefore such as have vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1 Tim. 5.11 12. But the younger widdows refuse for when they have begun to wax wanton against Christ they will marry having damnation because they have cast off their first faith All the ancient Fathers that write upon this place expound these words of the Apostle of the Vow of Chastity or of the faith and promise made to Christ to live continently as is abundantly proved in the Rhemes Testament upon this place 1 Tim. 5.15 For some already turned aside after Satan To marry after the vow of chastity once made is here termed by the Apostle himself turning aside after Sathan And hereupon it is that we call the Religious that after marry as Luther Bucer Peter Martyr and the rest of that lascivious rabble Apostates Gods adulterers incestuous sacrilegious and the like See more Psal 66.16 Numb 6.2.18 Josue 21.26 Ierem. 35.18 Eccl. 5.3 Acts 21.23 ¶ See also the Fathers in confirmation thereof S. Aug. lib. de bono viduit c. 9. Athanasius lib. de virginitat S. Epiphanius haeres 48. S. Hier. cont Jov. l. 1. c. 7. What is to break their first faith saith S. Aug They vowed and performed not in Psa 75. The place begins Quid est primam fidem c. XLV That fasting and abstinence from certain meats is not grounded on holy Scripture nor causeth any spiritual good COntrary to the expresse words of their own Bible Jerem. 35.5 And I set before the Sons of the house of the Rechabites pots full of Wine and Wine-cups and I said unto them drink ye Wine But they said we will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your sons for ever Thus have we obeyed Jonadab our Father in all that he hath charged us Therefore fasting is grounded upon holy Scripture Luk. 1.15 For he shall be great in the sight of the Lord and shall drink neither Wine nor strong drink Thus was abstinence not onely foretold but also prescribed by the Angel which plainly proveth that it was both a worthy thing and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned Acts 13.3 And when they had fasted and prayed and laid their hands on them they sent them away Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts which was not fasting from sin as our Reformers forsooth pretend for such fasting they were ever bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when every man lists or the toy takes him in the head as Arius and other Hereticks did teach testified by S. Aug. Haeres 53. Matt. 17.21 Howbeit this kinde of devils goeth not out but by prayer and fasting Behold the great force of prayer and fasting able to expell the very devil Therefore it causeth great spiritual good See more
Joel 2.12 Matth. 6.16 Matth. 9.15.29 Toby 12.8 Luke 2.37 Act. 14.22 2 Corinth 11.37 2 Cor. 6.5 Num. 30.14.1 Tim. 4.3 ¶ And the Fathers S. Ignat. ad Philip S. Basil orat de jejunio S. Chrysost orat in sanct Lavacrum hom 1. in Gen. S. Ambr. ser 4. S Hier. in cap. 18. Isa and many others XLVI That Jesus Christ descended not into hell nor delivered thence the souls of the Fathers COntrary to the express words of their own Bible Ephes 4.8 When he ascended up on high he led Captivity captive in their margent or a multitude of captives and gave gifts unto men Now that he ascended what is it but that he also descended first into the lower parts of the earth These freed Captives to be the souls of the glorified no man in his right wits will say nor the souls of the damned for so the devils should be brought again into heaven therefore they were the souls of the Fathers which Christ delivered out of Limbus Acts 20.27 Because thou wilt not leave my soul in hell neither wilt thou suffer thine holy one to see corruption These very words S. Aug. applieth to the proof of a third place and saith Who but an infidell will deny Christ to have descended into hell Epist 99. ad Exod. 1 Pet. 3.18.19 Being put to death in the flesh but quickned by the spirit by which also he went and preached unto the spirits in prison Now to understand by the word prison heaven there is no sense since it is called the seat of God and not the prison of God To understand it of the wicked Calvin himself opposeth this opinion and maintains that S. Peter speaks of the good who were known from the dayes of Noah And hereto that this doctrine destroieth an article of our Creed Therefore Christ descended into hell Heb. 11.38.39.40 And those all having obtained a good report through faith received not the promise to wit of heaven God having provided some better thing for us that they without us should not be made perfect to wit in their perfect and compleat glory Whence it follows necessary that they must needs grant another place distinct as well from the Heaven of the saved as from the Hell of the damned wherein these holy souls were detained Mat. 12.40 For as Jonas was three days and three nights in the Whales belly so shall the Son of man be three days and three nights in the heart of the earth But how I pray is this Figure fulfilled if Christ were not as many days and nights in the heart of the earth as Jonas was who was not in the whales belly in body only but also in soul Whence it followeth that either Christs holy soul was three days and three nights in the heart of the earth as well as his body or that this place of Scripture is either false or unfulfilled Which were most absurd to affirm Matth. 27.52.53 And the graves were opened and many bodies of Saints which slept arose and came out of the graves after his resurrection and went into the holy City and appeared unto many Understood by S. Ignatius Bishop of Antioch of Limbus Patrum writing to the Citizens of Trallis thus many arose with our Lord for the Scripture saith that many of the bodies that slep arose with our Lord. He descended alone returned with a multitude Zach. 9.11 As for thee also by the bloud of thy Covenant I have sent we read let forth thy prisoners out of the pit wherein is no water Both S. Hier and S. Cyril understand this pit to be meant of Limbus Patrum And with very great reason for how absurd were it to say that the damned have their share in the bloud of the Covenant Or that they are set forth of their infernal pit Or that they may be said to be thy prisoners that is Christ but rather the prisoners of the devils Yea where I pray to speak properly hath Christ had any prisoners at all which he hath let forth if not out of this place Therefore either Christ let forth prisoners out of Limbus Patrum or this place likewise as the former is either false or not yet fulfilled Like unto this is that of 1. Samuel 2.6 The Lord killeth and maketh alive he bringeth down to the grave we read hell and bringeth up we read back again See how plain and conform the faith of that old Church was and is to this of ours bringeth down to hell or bring-back again which hardly in any clear sense can be averred if Limbus Patrum be denied As for the word grave which they erroneously have added in stead of Hell to diminish the force of so plain a place why do they not as well foist the same into their Creed in stead of Hell as here they have done and say Was crucified dead an buried he descended into the grave Who doth not see this absurdity See more Osee 6.3 Psal 16.10 2 Pet. 3 19. Zach. 9.11 Rom. 10.6 Eccl. 24 45. Psal 23.7 Gen. 37.35 ¶ See also the Fathers that affirms the same S. Hier. in 4. and Ephes S. Greg. lib. 13. Moral cap. 20. S. Aug. in Psal 37. vers 1. The place begins Futurum est enim c. XLVII That there is no Purgatory fire or other prison wherein sins may be satisfied for after this life COntrary to the expresse words of their own Bible 1 Cor. 3.13.25 The fire shall try every mans work of what sort it is If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire S. Augustine writing upon the 37. Psal and drawing these very words of the Apostle into his discourse saith Because it is said he himself shall be safe that fire is therefore condemned Yea verily though safe by fire yet that fire shall be more grievous than whotsoever a man can suffer in his life Thus he Therefore there is a Purgatory fire wherein sins may be satisfied for after this life John 11.22 But I know that even now whatsoever thou wilt ask of God God will give it thee S. Martha the sister of S. Ma. Magdalen believed that our Lord whom then she held only for a holy man or Prophet and not for the Son of God could obtain of God something profitable to her brother Lazarus who was deceased For having said Lord if thou hadst been here my brother had not been dead she presently added But I know that even now whatsoever thou wilt ask of God God will give it thee Which speech she could never have used in any good sense if she had not learned this doctrine of the Synagogue who offered sacrifices alms and prayers for the departed and unless she had known and believed that the dead might be holpen by the piety of the living as Cardinal Allen learnedly concludeth in his Treatise of Purgatory Acts 2.14 Whom God hath raised up losing the sorrows of hell In which words two things
for any trust or confidence that is to be put in them as the Gentiles did of old who reposed their hope and trust in their Idols but because the honour that is exhibited to them is referred to the Prototypes represented by them c. Thus for the Councel And who can be so ignorant or malicious as to say this is Idolatry ¶ Thus much have I thought good to add in this place for the instruction of the ignorant and unlearned people who use to stumble at the doctrine of the worship of Images because indeed they understand it not And what is said for the worship of them may also serve for the lawfulness of making them since the one supposeth the proof of the other L. That no man hath seen God in any form and that therefore his Picture or Image cannot be made COntrary to the expresse words of their own Bible Gen. 3.8 where God appeared unto Adam walking in the garden of Paradise in a corporal form And Gen. 28.12.13 to Jacob standing above the ladder whereon the Angels ascended and descended For we must know that it is onely the outward shape and form of the thing which is expressed either in this or the like Image and not the inward substance thereof which is not possible for any Painter or Carver to expresse which though it expresse not all that is therein yet that which it expresseth is a truth and thus may God be expressed to us Yea why may not God be expressed by Picture or Image in the same form and manner wherein he hath manifested himself to mortal eyes Ezod 32.11 God appeared and spake unto Moses face to face as one man speaketh to another To the Prophet Isa 6.1.5 Sitting upon a Throne To Daniel 7.9 Sitting wearing garments and having hair on his head like pure wool How then can any wise man doubt but that that thing may be lawfully set forth or expressed in an outward Image which necessarily must be conceived by an inward 1 Kings we 3. 22.19 I saw the Lord sitting on his Throne and all the Host of Heaven standing by him on his right hand and on his left But perhaps they will say that God commands us to hear his word and the Histories which spake of his apparitions but not to paint them I answer That seeing we learn by our eyes as well as by our eares there is no reason why that may not be painted before our eyes which may be preached to our ears Again seeing we may finde the aforesaid Visions and Histories in the Bible why may we not as wel see them painted in pictures as written in a Book of white paper LI. That blessing or signing with the sign of the Crosse is not founded on holy Scripture COntrary to the expresse words of their own Bible Revelation 7.3 Where one Angel said to four other Angels Hurt not the earth neither the Sea nor the Trees till we have sealed we read signed the servants of our God in their foreheads Again Mark 10.16 And he took them up in his arms put his hands upon them and blessed them Therefore signing and blessing is founded in holy Scripture Luke 24.50 And he led them out as far as to Bethany and he lift up his hands and blessed them Therefore c. ¶ See the Fathers that affirm the same Dionys Areopagita cap. 4.5.6 Eccles Hier. Tertul. lib. de corona milit Origen in Exod. cap. 5. hom 6. â— S. Cyril Cat. 1. S. Basil lib. de spirsanct cap. 38. S. Chrysost bom 55. in Mat. cap. 16. LII That the publick service of the Church ought not to be said but in a language that all the people may understaend COntrary to the expresse words of their own Bible Luke 1.8 And it came to pass that while he executed the Priests Office before God in the order of his course according to the custome of the Priests Office his lot was to burn Incense in the Temple of the Lord and the whole multitude of people were praying without at the time of Incense Where it is to be noted 1. 1. That this was then the common custom 2. All the people were without and the Priest within how then did they understand him Therefore the publick service of the Church may be so said as all the people understand it not Levit. 16.17 And there shall be no man in the Tabernacle of the congregation when he goeth in to make an attonement in the holy place untill he come out and have made an attonement for himself and for his household and for all the Congregation of Israel Therefore c. I shall not need to produce the authorities of Fathers for this point when the practice of the whole Christian world for these many hundred years together hath been directly contrary to our Reformers herein against which to dispute as S. Aug. saith were insolent madness See the Rhe. Test 463. But against this they will object out of Scripture this their probablest place 1 Cor. 14.16 When thou shalt bless with the spirit how shall be that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks but the other is not edified Hereto I answer that there be two kinds of prayer or giving of thanks in the Church The one Private which every man sayes by himself alone The other Publick which the Priest saith in the name and person of the whole Church As concerning private prayer no Catholick denies but it is very expedient that every man pray in his own tongue to the end he may understand what he sayes But for the publick prayers of the Church it is not necessary that the common people understand them because it is not they who pray but the Priest in the name of the whole Church For as it was enough for the people of the old Law to know and understand that in such a Sacrifice consisted the worship of God although they had not so clear an understanding of every thing that was done therein as hath been said even so in the new Law when the people assist at the Sacrifice of the Masse acknowledging thereby that God is worshipped that it is instituted for the remembâ—rance of Christs death and passion although they understand not the Latine tongue yet are they not distitute of the utility and fruit thereof besides rhe help of the pious ceremonies therein which do instruct them in the whole And indeed this place by them alleadged serveth nothing to the purpose but rather against them seeing it proves that the common service of the Church was not then in a tongue which every man understood but in another language which was not so common unto all For S. Paul saying How shall he that occupieth the room of the unlearned say Amen at the giving of thanks seeing he understandeth not what thou sayest shews that such giving of thanks was not accustomed to be
made in the vulgar tongue and requires or rather supposes that in the service of the Church there should be some other to supply the place of the unlearned that is one that should have further understanding of that tongue in which the service of the Church is said But had the service been in the vulgar tongue there needed no man to have supplied the place of the Idiot that understandeth not So that S. Paul shews most clearly that such service was not exercised in a vulgar tongue but in another which was not common to the whole people such as the Latin tongue is now in England as also throughout the whole East and yet was not in the contrary extream that is to say wholy strange or utterly barbarous And seeing our Adversaries have this place continually in their mouths and thereby deceive the simple people I would have them to know that this Text of S. Paul is greatly perverted by the Reformers themselves For whereas the Greek and Latin Text hath He who supplies the place of an Idiot how shall he say Amen the Ministers of Geneva in many of their Bibles have turned the same most deceitfully and maliciously thus He that is an Idiot how shall he say Amen As if there were no difference betwixt an Idiot and he who supplies the place of an Idiot Moreover the thanks-giving to which S. Paul saith Amen should be answered is not at all practised in many of our Reformed Churches where neither Idiots nor those that supply the place of Idiots do answer Amen as S. Paul willeth seeing they have altered Amen into So be it which is plainly repugnant to his meaning as also to the practice of the whole Church For they cannot say for their excuse that S. Paul wrote to those who spake in the Hebrew tongue for Amen is Hebrew since he wrote to the Corinthians who had their publick service in Greek and not in Hebrew A main Argument that the word Amen ought to be retained in all languages as it hitherto hath ever been amongst all Christians before the dayes of our Reformers insomuch that the most learned S. Aug. writeth that it is not lawful to turn Amen into any other vulgar language without the scandal of the whole Church Aug. epist 18. and 2. de Dâ—ct cap. 20. To conclude I cannot but much merveil at the simplicity of the common people who notwithstanding the great light of their reformed gospel see not the loosness and vanity of this their Leaders cavil For neither the Masters or Schollars are so senseless I hope as to say that their own service consisting partly of the Psalmes of David the hardest part of all the Bible and partly of lessons taken out of the Old and New Testament is understood of all the people present thereat since the greatest Divines that ever were durst never say so much of themselves How wrongfully then do they wrangle with us about this matter But perhaps they will say that though the simple people understand not the hard places contained in the Psalmes and Service yet to their great comfort they understand at least some part thereof The same say we of our Mass and of our simple people who assist thereat and so I conclude as I began in the Title of this book By thine own mouth I judge thee naughty servant A TABLE OF THE CONTROVERSIES 1. OF the Rule of Faith pag. 1 2. Of the judge of Controversies in matters of Faith pag. 6 3. Of the Scriptures difficulty pag. 8 4. Of Traditions pag. 11 5. Of the private spirit pag. 14 6. If S. Peters Faith hath failed pag. 17 7. If the Church can erre pag. 19 8. Of the Churches invisibility pag. 21 9. Of her Vniversality pag. 24 10. Of her Vnity pag. 27 11. Of S. Peters Headship pag. 29 12. Of a secular Princes Headship pag. 36 13. Of Antichrist pag. 37 14. Whether none but God can forgive sins pag. 39 15. Whether we ought to confess to none but of God pag. 42 16. Of Pardons pag. 44 17. Whether the actions and passions of the Saints are profitable to us pag. 45 18. Of works of Supererogation pag. 47 19. Of Free will pag. 49 20. Of keeping the Commandments pag. 52 21. Of Faith and good works pag. 55 22. Whether good works are meritorious pag. 57 23. Whether Faith once had cannot be lost pag. 59 24. Of Gods inevitable decree who shall be damned and who saved pag. 62 25. Whether we ought to assure our selves of our salvation pag. 64 26. Whether every one hath his Angel-keeper pag. 66 27. Whether Angels pray not for us pag. 67 28. Whether we may not pray to them pag. 69 29. Whether they can help us or no. pag. 71 30. Of Saints apparitions pag. 73 31. Whether they know what passeth in earth pag. 74 32. Whether they pray not for us pag. 70 33. Whether we may alleadge their merits in favour of our selves pag. 79 34. Whether we may not pray unto them pag. 82 35. Of the Relicks of Saints pag. 85 36. Of hallowing of Creatures pag. 87 37. Of the necessity of Baptism pag. 89 38. Of Confirmation pag. 91 39. Of the last supper pag. 92 40. Of receiving under one kind pag. 96 41. Of the sacrifice of the Mass pag. 98 42. Of extream Vnction pag. 101 43. Of holy Orders pag. 103 44. Of Religious vows pag. 106 45. Of fasting and abstinence from meats pag. 108 46. Of Limbus Patrum pag. 110 47. Of Purgatory pag. 115 48. Of making of Images pag. 119 49. Of worshipping Images pag. 123 50. Of making of the picture of God pag. 131 51. Of blessing with the signe of the Cross pag. 134 52. Of service in an unknown tongue pag. 135 FINIS