agreable to their doctrine nor yet was it in the tyme of the primitive Church his words are these It is manifest sayeth he by the doctrine of the Apostle Col. 3. 16. and by the practise of the primitive church that of old the reading of the scripture was permitted to people As for the testimonies of fathers which he bringeth none of them doeth prove his point for 1. in Irenus there is no speach at all to his point or purpose nor tels he in what booke of Origen any such thing is to be found and as to Ambrose testimony which calleth the scripture a sea and depth of propheticall ridles I answer that no man denyeth but that as Gregorie also speaketh in his epistle to Leander it is as a sea and deepe wherein an Elephant may swime as also so shallow wherein a Lamb sayeth he may wade containing both high mysteries for exercising the most learned as also most easie instructions as David speaketh psal 119. 130 To give understanding to the simple Next to Augustins testimony where he sayeth that the things in scripture which he knew not were much more then these which he knew I answer that this showeth onely his humility as the Apostle also professeth that in this life he knew but in part but this neither maketh for proving the obscurity of scripture the contrary whereof he affirmeth in the place forecited de doct Christ lib. 2. cap. 9. not yet maketh it against the peoples reading of scripture whereunto so earnestly he exhorts them Serm. 55. de tempore and as for Gregorie we differ no wayes from him in the place forecited As for S. Dennis testimony as he calleth him where he sayeth that the matter of the scriptures was farre more profound then his wit could reach unto I answere that by nature it is true of all except as David prayes psal 119. 18. The Lord open mens eies that they may understand the wonders of his Law But this proveth not that therefore the scriptures are not to be read or are every where obscure 4. THat apostolicall traditions and ancient customes of the Church not found written in the word are not to be received nor do obleidge us VVHich he sayeth is expresly contrary to 2. Thess 21. 5. where the Apostle biddeth them Hold fast the traditions which they had beene taught whether by word or Epistle and which traditions by word he sayeth are of equall authoritie with what was written if not more because first named I answere Nicephorus and Theodoret on that place showeth that the Apostle speaketh not of divers doctrines of faith some written by him others not written but left to verball tradition but he speaketh of the same doctrines diverslie onely delivered to wit first by word when he was present with them the same thereafter by Epistle being absent from them even as he speaketh Philip. 31. saying To writ the same things to you to wit which he had preached before To me indeed is not greevous but for you it is safe which Bellarmin also confirmeth lib. 4. de verbo cap. 11. while he grants That al things were writen by the Apostles which they preached to the people or which was necessar sayeth he to salvation whence it followeth that what was not written by the Apostle thereafter to the Thessalonians was not taught to them before by word as also what was not written by the Apostles that the same is not necessar to salvation and consequently that uuwritten doctrinall traditions are not necessary to salvation for of such onely is the question and not of any other sort of traditions rituall historicall or explicatory which doeth not derogate from the perfection of scripture The second place which he bringeth is 2. Thess 3. 6. Where the Apostle commands TheÌ„ to withdraw themselves from every brother that walks disorderly and not after the tratradition which they received of him to which I answer that Cardinall Cajetan on the 14. verse showeth that what he calleth tradition in the 6. verse he calleth the same his word by Epistle in the 14. verse and therfore written Aquinas likewise on this 6. verse showeth that the same is meaned by tradition which is meaned 2 Thess 2. 15. which we have already cleared to wit that doctrine which was delyvered both by word and writ by word first and by writ after but the most simple exposition is this sayeth their Estius that the Apostle speaketh in generall of the institution of a Christian life The derection whereof no man can say but is set downe in scripture The third place which he bringeth is 1. Cor. 11. 2. where the Apostle praiseth them that they keeped the traditions which hee had delivered them whereunto I answere that in that text ther is not a word of tradition but as their owne vulgare and Rhemes Translation hath is that they keeped his Precepts where the deceatfulnes of this PaÌ„pleter is to be noted that to seduce the simple when hee pleaseth hee departeth from the vulgare Translation which at other times hee so magnifieth as onlie authentick and doeth idolize As for the testimonie which hee bringeth out of Basil where hee sayeth Some things we have froÌ„ scripture other things from the Apostles both which haue alike force unto godlinessis I answer First that the most learned except against this Booke as corrupted as B. Andrewes showeth opose conâ— Peron p. 9. 2. he speaketh of these that were received froÌ„ the Apostles and not of such as the Romanists theÌ„selves acknowledge not to haue ben taught by the Apostles neither by word nor write as the invocatioÌ„ of saynts is coÌ„fessed to be by their owne Ecksê° Enchird c. 15. many more such 3 he speaketh not of doctrines of faith necessary to salvatioÌ„ all which Bellaer himself granteth to be written l. de verbo c. 11 but of things relating to order decencie in celebration of holy mysteries according to that general rule 1. Cor. 14. 40. the Apostles speech cap. 11. 34. wher he sayth The rest I will set in order wheÌ„ I come wherby he understandeth sayth Estiê° such things as belong to a worthie honest and orderlie celebratioÌ„ of holy mysteries so speaketh also Lombard Aquinas Cajetan and the Iesuite A lapide OF ANCIENT CUSTOMES Next to traditions he would haue the ancieÌ„t customes of the Church equally to be received though hee bringes no proofe froÌ„ scripture or fathers for the same Wherin tho I might answere with Cyprian epist 63. saying we must not taek heed what any hath done before us or hath thought meete to be done but what Christ hath done who is before all men for we must not follow the custome of men sayeth he but the truth of God For as in his 74. ep to Pompeius he sayth Custom without truth is nothing else but inveterate errour As also sayth Basil ep 80. We think it not just that custome which hath prevailed be held for a law or rule of true
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
counterfite For example In the matter of purgatorie hee citeth Ambrose upon 1. Cor. 3. whereas Bellarmin De scriptoribus Ecclesiasticis testifieth That these are thought not be his works and not without cause sayeth hee Againe for Sacramentall Coufession he citeth Clements Epistles which Bellarmine in his Book of Ecclesiasticall Writters declareth and proveth to be counterfit 2. Hee citeth some works of Fathers which are not in rerum natura for example For invocation of Saynts he citeth ATHANASIUS Serm. de Annunciatione where-as there is no such piece either in his works or in Bellarmins index which he hath set downe of his works in his Book of ecclesiasticall writters Againe For works of Supererogation he citeth Gregorie Nicen. 1. Morals cap. 5. Whereas he never write any such book or is it to be found 3. Hee citeth some places of Fathers for him who in these places are clear against him For example for Mans abiiitie to keepe the Law hee citeth Jerome his third book against the Pelagians whereas in that whole booke throughout hee stronglie proveth the contrar 4. Hee citeth some places in Fathers so generallie and looslie that it were impossible to find out such wherat he he aimeth For example For worshipping of Images he citeth Jerom in his Epistle to Marcella whereas Jerom write many Epistles to Marcella in none of which is any such thing to be found 2. concerning predestination hee citeth Augustin lib. 1. de Civit Dei but no Chapter or words wheras ther are 36. Chapters in that book In likemanner he citeth for the same purpose Ambrose lib. 2. de Cain Abell but no Chapter wheras there are ten in that book 3. Against Assurance of Salvation he citeth Jerom lib. 2. adv Pelag. but no Chapter whereas there are eleven long Chapters in it 4. For extreame Vnction he citeth Augustin in speculo but no Chapter wheras there ar 33. Chapters in that book I could instance a number more were not to avoid prolixitie wherby any indifferent mā may see how fraudulentlie these men deale by a false Muster of Scriptures and Fathers to delude the simple make them beleeve that both these ar on their side whereas I shall showe Godwilling that there is no such thing and whatsoever is set down in this TOUCH-STONE to be either grossly mistaken willfully perverted slanderously imputed or so weaklie performed that he hath relyed not so much on the strength of his Cause as on the weaknes tractablenes of his simple and ungrounded Proselyts whom they perswade fide implicit◠to take all upon Trust and Beleeve as the Church beleeveth and that they are the Church contrar to that Berean practise Act. 17. 11. And that Apostolicall precept 1. Ioh. 4. 1. Beloved Beleeue not every Spirit but try the spirits whether they bee of God because many false Prophets are gone out in the World at whose credulity I could not but wonder how they can be catched in such Cobweb snares and be seduced by such weake arguments in the time of Gospell-light and means of resolution were not that as the Apostle speaketh 2. Thess 2. 10. That they are given over by the deceivablenes of unrighteousnes to beleeve lies because they received not the loue of the Truth and therefore as BHRNARD sayeth of such Serm. 66. in CANTICA They are not convinced with reason because they understand not nor by Authorities to wit of Scripture becaus they receiue them not sayeth he nor are they moved by perswasion because they are perverse and yeeldeth not For all which notwithstanding my heartie wish shall be that as the LORD did to PAULL Act. 9. 18. the scales of errour and ignorance may likewise fall from their eyes that GOD may haue Glory His Church joy in their conversion their owne soules salvation in the Day of their account Amen AN ANSWER To A Popish PAMPHLET Called The Touch-Stone of the Reformed Gospell AND. 1. To the Preface IN the Preface the Pamphletter First glorying that hee confoundeth Us by our own Bible most impudentlie First beginneth with a Generall accusing of the Translation thereof in a number of grosse corruptions and falsifications wherof notwithstanding he instances not one nor is able to do Wherunto therefore I shall answer not onely by retortion in the generall but in particulare shall instance in their vulgare Latine Translation whereof Hee speaketh and so much extolleth as free of the like First Grosse corrupting of the Text contrary to the Originall 2 Adding to the Text of Scripture 3. Taking from the same both contrar to that sad commination Revel 22. 19. and 4. which is worst of all cleare contradicting of Scripture and in place of a Multitud of each sort I shall onelie for brevities sake bring a few examples 1. Then of corrupting Scripture Gen. 3. 15. where it is spoken of Christ as the seed of the woman It shal bruise thy head It is said in their vulgare Translation Shee shal bruise thy head blasphemouslie as their use is ascribing to the virgin Marie the victorie over Satan in the work of our Redemption VVhich is only proper to CHRIST Likewise Heb. 13. 16. where it is said of Doing good and communicating that with such sacrifices God is well pleased In their Translatiō for establishing of the merit of works it is said For with such sacrifices God is promerited also Rom. 1. 4. wher it is said That CHRIST was declared to bee the Sonne of GOD It is said in their Translation that Hee was predestinat to be the Sonne of GOD. which is a lurd errour 2. Of adding to Scripture Act. 5. 15. is adduced in this Touch-ston to prove miraculous vertue of Reliques to which these words are added which are not in the Original That they might be delivered frō their infirmities Next unto these words of our Saviour Math. 26. 26. This is my Bodie In their conjuring of consecrating of the bread they add a fift word enim or for VVhich they make operative in producing their Transsuhstantiation And the fyve words to be answereable to such mysteries as Gabriel Biel hath set downe in the like number of fyve in his 38. lecture of the Canon of the Masse Fol. 65. 3. Of taking from the Scripture ps 99. 5. It is said according to the originall Worship at His Footstoole as it is in likemanner said verse 9. Worship at His holie Hill and yet in their Translation for the maintayning of their adoration of images they take out the word at and say Worship yee His footstoole Next Rom. 11. 6. the words But if it bee of works then no more of grace otherwise work is no more work ar in their Translation quyte purged out because they make so clearlie against their Iustification by works Againe Heb 1. 3. it is said having by himself purged our sinnes in their Translation these words by Himself are taken out to make place thereby to mens satisfactions Likewise Math. 9. 13. where it is said I came not to
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
infants as their own famous histories record The third place is 1. Tim. 5. 15. For some are alreadie turned aside after satan To marrie then after the vow of chastitie once made is here tearmed by the Apostle a turning aside after satan sayeth he To which I answere 1. That Primasius expoundeth this That they are turned after satan either by denying the faith of God or by committing fornication sayeth he 2 Their own late Estius sayeth also thus But wherein they are turned after satan the Apostle telleth not some expound it because they married after their vow others because they committed Fornication which is the more probable sayth he for heereby a greater occasion of speaking evill against the profession was furnished to enemies as v. 14. As also sayeth he it may be referred to their deserting of the religion As the experience therefore of some younger widows that had turned aside after satan by incontinencie was a sufficient reason to the Apostle for refusing such so like wise should the wofull experience of so many whorish Priests Friers Nuns and others teach that no young person should bee forced in their admission to holie orders to vow and make profession of perpetual continencie which moved Cardinall Cajetan to say on 1. Tim. 5. 12. As Paull had learned by experience the forenamed inconvenients by admitting young widows under 60. years to a profession of continencie so would God sayeth he that we would learne by such experience whither the solemne vowes of persons oâ— both sexes in their youth that haue entered into holie religious orders hath done good iâ— the Church or not But it seemeth strange to me that against the marriage of religious persons hee should alleadge scripture seing in the Popes canon law causa 28. q. 2. and by Bellarmin himself lib. de clericis cap. 18. it is acknowledged That the marriage of Priests is not forbidden by Law or gospell nor any Apostolicall authoritie but by a later Church constitution for repealing whereof Pope Pius the second as Platina reports used to say that ther was greater reason cause to repeale it than ther was for making the same The fruit of which decree their owne Cassander setteth down consult art 23 saying Wee see by this decree that chastitie is so farre from being established that a window is seene to be opened to all lust villanie Therfore also did Gerson Chancellour of the universitie of Paris deplore de vita spirituali animae lect 4. coroll 14 That the places of the holie Ministrie were possessed by Adulterers whoremasters Sodomits and such like Monsters and that the number of this kind was so great that there was no proceeding against them yea Whoredome was of so little account amongst them authorised that it is said in the glosse on the canon Law dist 81. cap. Maximianus That for simple fornication a Priest is not to be deposed Seing as hath beene said Few were to bee found who were free of that vyce So likewise to the very same purpose causa 2. quest 7. cap. Lator it is againe said That single fornication is not worthie of deposition So that as Bernard speaketh serm 66 in cantica Take from the Church honourable marriage and the Bed undefiled you shall fill the same with whoredomes incests filthie issues effeminat and Sodomiticall Monsters and in a word with all sort of uncleannesse And what opposition was made against this decree of forced single life made by Pope Gregorie 7. alias Hildebrand aÌ„no 1074. by the whol Clergie almost Their own Sigebert declareth in his Chronicle saying Pope Gregorie having convocated a synod removed from their office all married Priests and inhibit all Laicks to heare their Masse by a new example whereupon did arise so great a scandal that in the time of no heresie the church was rent with a more grievous scisme many therby joyning also with incontinencie perjurie and manifold Adulteries Which made that noble poet in his time Chaucer Esq of woodstock anno 1341. to say in his plowmans tale They liue not in lecherie but haunt Wenches Widows wives and punisheth the poore for poultrie Themselves using it all their lives 45 THat fasting and abstinence from certaine meates is not grounded on holie scripture nor causeth any spirituall good FOr answere 1. That fasting is not grounded on scripture nor causeth any spirituall good we disowne for our Confession of faith 1647. cap. 21. art 5. testifieth the the contrarie where solemne fasts in their severall times and seasons used in an holie religious manner are declared to bee a part of Gods religious worship according to the scriptures there alleadged So that we admitt both private publick fasting for humiliation as the same is joyned with prayer and fitteth us the better for devotion as also tendeth to spiritâ—all good many wayes as we see Act. 13. 3. Math. 17. 21. c. But as for enjoyning abstinence from certaine sorts of meate at set times for coÌ„science sake joyned with opinion of merit or satisfaction This we oppose as a doctrine of devils so called 1. Tim. 4. 3. contrarie to Christian liberty and to Gods word 1. Tim. 4. 4. As for the example of the Rechabits which he bringeth Ierm 35. 5. of forbearing the drinking of wyne for ever It was a singular case and a particular humane injunction onlie of their father binding no others in that time or ever thereafter as the like was that of the Nazarits Luke 1. 15. to wit temporarie onlie relating to some onlie as also meerlie ceremoniall 46 THat Iesus Christ descended not into hell nor delivered â—hence the soules of the Patriarch's out of the same VVHich he sayeth is contrarie to Ephes 4. 8. where it is said That when Christ ascended on high he led captivitie captive which Captives sayth he were the soules of the fathers which Christ delivered out of Limbus To whom I answere 1. we deny that ever he shall find in scripture any such place as he calleth Limbus or that the word Hell as it relateth to the soule signifieth any place appointed for the godlie but for the wicked onlie damned for ever 2. By Captivity led captive Christs enemies ours are onlie meant not his freinds or the fathers which is clear first by the alike speech Judg. 5. 12. where Deborah after the victorie over Israels enemies sayeth to Barack Arise Barack and lead thy Captivitie captive That is thy vanquished enemies 2. The fathers also so expound these words therfore sayeth Tertullian lib. 5. contra Marcion Hee led Captivitie captive that is death that slaverie under which man was Haymo also Theophy lact on Ephes 4. 9. sayeth That this captivitie was the Devill death the curse of the Law sinne And so also speaketh Augustin on psal 67. 3. So also do their own Doctours expound these words as Lyra on psal 67. Lombard likewise and Arboreus on Ephes 4. 9. The second place is Act. 2. 27. Thou