ad nos deductum Er. To. 9 as the Creed and Symbole of the Apostles are of perpetuall obseruation for the most part yet some things commanded by the Apostles as vnction by S. Iames doe not oblige vs for euer which is my second Proposition The Third Proposition HVmane Rites and Ceremonies may bee made by the Church according to the Scripture to bee obserued alikely euen in things indifferent if they bee once ratified till the Church do abrogate them I call them humane Rites and Ceremonies because they are instituted by men for the good of men but otherwise they are to bee obserued with care and reuerence though they be not directly contained yet they are virtually to bee deducted out of the Scriptures and it is not for any priuate man to quarell or impugne them vntill the Prince by his authority or Cleargie in Councell doe meete and abrogate them The fourth Proposition The conditions of Rites and Ceremonies in the Church 1. THey must not be many as in the Church of Rome which complaine of the intollerable burden of them they had woodes swarmes Oceans and inundations of those Iewish Ceremonies by which they kept men in miserable seruitude and bondage 2. Mysterious for their signification 3. Decent for the ornament of the Church as the Surplice Vestiments of the Church Communion Cup c. 4. Tending to pietie and not to superstition They must conduce vnto pietie Christ is not to be sought in these outward things as meate drinke and rayment these things must be obserued if the Church command them but we must take heed we place no superstition in them we must seeke after those things rather which are inward 5. Putting no affiance or confidence in them 6 Not lasting but arbitrarie according vnto the times Countries and seasons The fifth Proposition The Primitiue Church had but few The sixth Proposition All Iewish Ceremonies are abolished The seuenth Proposition DIuine Constitutions are to be preferred before Humane they must be pure without mixture The neglect hereof was complained of by diuers * Learned men the Constitutions of men were punished more then the breakers and violaters of Gods Lawes so that small faults as the neglect of their Feastes or omissions of their Fasts were punished with Scorpions but greater sinnes as their Priests â—ippling and whoring it in the Stewes were let passe with a gentle correction They must not haue any mixture of humane inuentions there must be no addition of mens traditions to Gods Precepts The eighth Proposition HVmane Rites and Constitutions must as neere as may be consist in inward and not outward and externall matters aswell in regard of the end as the matter Ad offensionem populerum vitandam For feare of offending any of these little ones as Hierome sometimes spake vpon the like occasion Who knowes not how the vulgar people doe dote vpon these showes rather then substances of Religion nay rather runne gadding and madding after these toyes and fopperies as Erasmus knew by wofull experience in the Countries where he liued The ninth Proposition THough Ceremonies bee to bee misliked and prooue distastefull to the Church yet it is for no priuate man to disturbe the settled peace and quiet order of the same but to expect the Kings prohibition either by himselfe or his Cleargie I am thus opinioned of Ceremonies that they may be corrupted with the Leauen of the Pharisees infected with auarice negligence or ambition or adored as the golden Calfe making a great shew of pietie and preuailing more then any thing else with the vulgar people and that they are to be abolished or changed but who shall doe it No priuate person I warrant you they must beare and forbeare with a Faciat Iesus vt cito purgentur God send wee may be well rid of them making prayers and no stirres tumults or commotions when all is done the Churches censure or the Princes commandement or rather the Churches censure by command of the Prince is to be attended no phlegmaticall schismatick is to haue a hand in this businesse though it be to pull downe Images out of Churches or Pictures out of windowes for this were to open a window to priuate mens fancies rather then zeale and commeth neere to the error of the Eiconoclasts which in this case may be iustly censured Leaue we this to Leo Isaurus and other Emperours The tenth Proposition AS they are to be seuerely punished that contemne the setled orders of the Church so if there bee no contempt of publike Gouernment wee are not rashly to censure them Graue non est transgredi as one writeth constitutiones Ecclesiae nisi accedat contemptus malitiosus A man may transgresse the orders of the Church happly out of error it may be of ignorance but disobedience and contempt is as the sinne of Witchcraft a most heynous sinne as all those take it that haue not their shooes made at Geneua otherwise if there be weakenesse in them let there be charitie in vs and there will be no rash Iudges left in the Land And thus farre of Rites and Ceremonies and if I bee in the right I shall be glad if otherwise blame the Papists and not mee and let the perclose of this Discourse be my sufficient Apologie The 28. Article Of the Lords Supper I Will take out of this Article as much as is in controuersie betweene vs and the Papists Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord cannot bee prooued by Holy Writ but is repugnant to the plaine words of Scripture ouerthroweth the nature of a Sacrament and hath giuen occasion to many superstitions The body of Christ is giuen taken and eaten in the holy Scripture onely after an heauenly manner and the meane whereby the body of Christ is receiued and eaten in the Supper is Faith c. The 28. Article maintained and explained by the Papists THe Papists in the Councel of Trent make it a Sacrifice both for the liuing and the dead Admit it be a sacrifice which cannot bee well denied being well vnderstood yet is it neither satisfactorie nor expiatorie but rememoratiue so Schoepperus that is not properly a Sacrifice but a memoriall of a sacrifice so Erasmus Arias Montanus giueth the reason of both For we do not offer that Sacrifice againe but proffer and represent it to the memorie after an vnbloody maner which was offered vp once in blood a Sacrifice without the matter of a sacrifice to speak in Cyrils termes Neither wil it auaile the Papists to say that Melchisedec sacrificed for he was a Priest of the Highest for hee sacrificed no otherwise then Abraham Isaac and Iacob which herein imitated him For of them wee haue a plaine constat that they did not sacrifice by any
Christ the onely begotten Sonne of God and borne of the Father before all Worlds God of God Light of Light true God of true God begotten not made of the same substance with the Father by whom all things were made who for vs Men and for our saluation came downe from Heauen and was incarnate by the holy Ghost of the Virgin Marie and was made Man was crucified for vs vnder Pontius Pilate suffered and was buried and rose againe the third day according to the Scriptures and ascended vp into Heauen sitteth at the right hand of the Father and he shall come againe with glory to iudge both the Liue and the Dead of whose Kingdome there shall bee no end And in the holy Ghost our Lord and giuer of life who proceedeth from the Father and the Sonne who with the Father and the Sonne is together adored and conglorified who spake by the Prophets And one holy Catholique and Apostolike Church I confesse one Baptisme for the remission of sinnes and I expect the resurrection of the Dead and the Life of the World to come Amen I doe most stedfastly admit and embrace the Traditions of the Apostles and of the Church and all other obseruances and Constitutions of the same Church I doe likewise admit the holy Scripture according to that sense which our holy Mother the Catholike Church hath holden and doth hold vnto whom it doth appertaine to iudge of the true sense and interpretation of the holy Scriptures neither will I euer vnderstand nor interpret the same otherwise then according to the vniforme consent of the Fathers I doe also professe that there be truly and properly seuen Sacraments of the new Law instituted by Iesus Christ our Lord and necessarie for the saluation of Mankind although they be not necessarie for all men to wit Baptisme Confirmation Euchariste Penance Extreme Vnction Order and Matrimony and that these Sacraments doe giue Grece and that of them Baptisme Confirmation and Order cannot bee reiterated without Sacriledge I doe also receiue and admit all the receiued and approoued Ceremonies of the Catholike Church in the solemne administration of all the aforesaid Sacraments I doe embrace and receiue all and euery of those things which in the holy Councell of Trent haue been defined and declared touching Originall sinne and Iustification I doe professe also that in the Masse is offered vnto God a true proper and propitiatorie Sacrifice for the Liue and Dead and that in the most holy Sacrament of the Altar there is truly really and substantially the body and blood together with the Soule and Diuinitie of our Lord Iesus Christ and that there is made a Conuersion of the whole substance of Wine into the Blood which Conuersion the Catholique Church doth call Transubstantiation I doe also confesse that vnder either kind onely is receiued Christ whole intire and the true Sacrament I doe constantly hold that there is Purgatorie and that the soules which be there detained are holpen by their Prayers of the faithfull Also that the Saints who reigne together with Christ are to bee worshipped and called vpon and that they offer vp prayers to God for vs and that their Reliques are to be worshipped I doe most stedfastly affirme that the Images of Christ of the Mother of God alwaies Virgin and of other Saints are to bee had and receiued and that due honour and reuerence is to be giuen to them I doe affirme that the authority of Indulgences was left by Christ in the Church and that the vse of them is very behoofefull for Christian people I doe acknowledge the holy Catholique and Apostolique Romane Church to be the Mother and Mistresse of all Churches and doe promise and sweare true obedience to the Bishop of Rome who is the Successour of Saint Peter Prince of the Apostles and the Vicar of Iesus Christ All other things defined and declared by the holy Canons and Oecumenical Councels and chiefly by the holy Councell of Trent I do vndoubtedly receiue and professe And also all contrary things and whatsoeuer heresies condemned reiected and accursed by the Church I likewise doe condemne reiect and accurse This true Catholique Faith without which no man can be saued which now I doe willingly professe and hold I the same I. N. doe promise vow and sweare to hold and confesse most constantly by Gods helpe intire and vncorrupted euen to the last end of my life and to procure as much as shall lye in meâ— that my subiects or those of whom I shall haue care in my office shall accordingly teach and preach the same So God me helpe and these holy Gospels of God A Table of the Manuscript bookes vrged in this Booke BOston of Burie his Alphabeticall Catalogue of Manuscript bookes gathered out of 195. seuerall places lent me by the most Reuerend my Lord of Armagh MS. Basil the first Volume of the Acts and Sermons of the Councell of Basil now in Ballioll Colledge in Paper MS. Bas 2. The second Volume also in Paper that were sometimes bookes belonging to Durham Colledge in Gascoignes time MS. Bacon Rogeri Bacon operis minoris pars tertia MS. in the Archiues of the publike Librarie A. 68. Lincoln MS. Epistolae Rob. Grostheadi Lincoln Episcopi MS. G. 8. 8. Phil. Repingdon MS. Sermones eiusdem MS. in Bibliotheca Coll. Lincoln Tho. de Bracley Sermones MS. 30. MS. * MS. 43. MS. 21. MS. 0. MS. 29. MS. 9. MS. 38. MS. 51. MS. 7. All these fore-recited bookes were lent me very courteously by Master Hen. Parry Batchelor of Diuinitie of C. C. C. in Oxford they were in sight and shew very neglected bookes rusty dusty and sometimes vncouered and torne but they yeeld many good obseruations as you may find in the booke it selfe they are namelesse almost all of them but not worthlesse and vnpossible to be counterfeited by vs being written many hundred of yeares before our times as the writing shewes and are all giuen to the Publike Librarie and are there to be read of all men MS. Ignatius a Manuscript Ignatius in Latine of great Antiquitie in Ballioll Colledge in Oxford MS. Dunelm de visione Bosonis extant in Master Heggs hands Master of Arts of C. C. C. Tho. Gascoigne Dictionarium Theologicum in two Volumes Manuscript in Lincolne Colledge in Oxford Extracts out of the Tower fairely and largely transcribed by the industrie and care of Master Noye of Lincolnes Inne a great Antiquarie of the Law MS. Registrum MS. A Register of Acts and Epistles in the hands of Master Thomas French Register to the Vniuersitie MS. A. A Manuscript in Magdalen Colledge in Oxford wherein are contained diuers peeces of Antiquity the booke came from the Monasterie of S. Marie-ouereis to Master Iohn Fox the Writer of the Booke of Martyrs and by his sonne was giuen with diuers other good Manuscripts to the same Colledge MS. C. Another Manuscript Chronicle in Magdalen Colledge Ran. Higden Polychronicon Manuscript in Ballioll Colledge the largest and fairest
the testimonies of the Bible the rather to incite and prouoke men to the studie of the holy Bible and not vnworthily for there is a blessing annexed to them that obey and a curse vpon them that disobey or discredite Gods word wherein is contained life yea life eternall and therefore it is called foode the foode of the soule perfect foode spirituall Manna which must be gathered in the morning to shew that wee must begin betime to gather that is to study it as it were in the morning of our ages The Church may fitly be tearmed Christs body this the eye whereby it seeth according to that of the Psalmist The word of God is a lanthern vnto my feete The word of God is called Sion Sion signifieth a looking glasse or mirrour wherein God is both seene and found To conclude it is both a Sword to conquer Antichrist and a Shield to protect vs from his fierie assaults of a principall vertue to direct man to the right Catholique faith And to say no more all the Scripture is referred â—o Christ whom to serue is to raigne ¶ The Third Proposition The manifold vse and profit thereof THis proposition hath a necessarie coherence with the former and a neere dependance on the fift of the necessitie to saluation and therefore being vertually contained in them I will passe by it with a light touch ¶ The Fourth Proposition Of its Perspicuitie THe word of God being as hath bene formerly shewed the bread of life the spirituall Manna what auaileth it if it be not broken or if it be broken if it bes not digested If the Arke be vnder its couâ—rings how shall the glory of God be seene Or if it be seene if onely the High-Priest may enter The Scriptures are hard and the difficulties are many to assoyle this doubt and resolue the question the Scripture is plaine ad dandam homini viaetori notitiam veram sufficientem partim per plana and for the rest the obseruation is safe that is giuen vpon Cyrill that wee must not be too curious to hunt after that which God would haue vnknowne in the Scripture ¶ The Fift Proposition The Scripture containeth all things necessarie to saluation BEliefe in the Scripture is sufficient to saluation and that a man would thinke were sufficient to cause vs to meditate in Gods word both day and night but we must ioyne Good-workes with our Faith Meditation without operation is fruitlesse it containeth all things all things necessary to saluation heerein is contained the wisedome of God Sapientia Dei c. the wisedome of God is contained in his Law that is in both the Testaments we need seeke no further f this alone is able to saue vs. It is so sufficient that nothing can he added to its sufficiency this sure rule of Faith will square all that is amisse this Anchor will hold all that is fleeting it neither doth deceiue others or is deceiued it selfe For a conclusion of this point it is a most infallible rule and super sufficient or omnisufficient meanes of our Saluation let this suffice but that I must needs take away one obiection before I passe further It may perhaps bee granted that all things necessarie to Saluation are grounded in the Scripture but in what sense literall or mysticall apert or hidden I answere out of the Councell of Basil All things needfull to Saluation are founded in the literall sense of the Scripture ¶ The Sixt Proposition The vnporfitdble and vnnecessarie vse of all other Books THere was a time when blind superstition did so farre preuaile amongst vs that there was no God amongst vs almost but Aristotle no Diuixitie but drawne out of the dregges of Philosophy and as if these were not sufficient to blind our spirituall eyes or puzzle our vnderstandings a labryinth of humane traditions were found out to amaze and perplex vs but thankes be to God the night is passed and the day is come darkenesse is passed and the glorious Sunne shine of the Gospell hath long since expelled these mists or fogges Wee haue a certaine rule to guide vs an Ariadnean clue to direct vs ipsa Scripturae verba ponenda Catches and sophismes of Logicians abstruse and hard questions of Aristotle will not serue the turne Gods word alone is certaine other profes vncertaine and false if they dissent from it Without Scripture nothing is to be affirmed and beyond it nothing is to be concluded t to know nothing but the Gospell is to know all things The word of God onely and alonely is to be honoured with all manner of reuerence all other things are but adiectitious and superfluous if not hurtfull and noxious in comparison of Gods word all other things are as nothing or of no weight The Law of God is so perfect that it admits of no addition much lesse may wee take ought therefrom This were to turne to the right hand or to the left and not to runne the way of righteousnesse Addition to Gods word is as heinous a sinne as the sinne of witch-craft The stones that Dauid must carry in his sling must be taken out of this Sanctuarie my exhortation to all shal be briefly that of the famous Grosthead to his Regents of Oxford Take heed that in stead of these foundation stones you bring not vnfundamentall or moultering ones such as are the a dreames and fictions of Preachers which by an Allegoricall or mysticall sence make good what best comes into their brain-sicke heades causing the Scriptures which should saue them to serue them I conclude with the saying and beliefe of Erasmus Whatsoeuer I read either directly in the holy Scriptures or virtually to bee deduced out of them as the Symbole of the Apostles I beleeue with the greatest assurance that may bee further I dare not goe this faith contenteth mee all other Quiddities and Esseities Fooleries Gryphes Curious orrather impious questions I leaue to bee disputed in their proper place the Schooles ¶ The seuenth Proposition It s common to be read of all THe holy Scripture as it affordeth stronger meate for them that are or should bee perfect that is Clearkes and Praelates so it hath milke for Babes must be read of all all haue pasturing vpon these commons The progresse or profit thereof is not restrayned to one part and not to an other as if some may read it and some may not Why then doe they so much scorne that lay or prophane men as they tearme them should read the Scriptures as if no man were to take of Christ or Scripture but Diuines What though some abuse it All will not it is no such heynous matter as you would make it to translate the Scripture into the
the Papists will haue no great cause to bragge of their Souereigne vertues hereafter To hold you no longer about Confession seeing Confession is not of any diuine institution but an ordinance of the Church as both Polydore Virgil and Erasmus doe proue it but instituted by the Fathers vpon iust occasion and abrogated againe by the same vpon as good an occasion The surest way for vs is to make our humble and secret Confession to God who is best able to forgiue the same and to free vs both à paena et à culpa yet for the auctoritie of the Church of England that perswadeth is leauing it Arbitrarie and for sundry good reasons that inforce it to my seeming if thou canst be so happy as to finde a wise learned and discreet Minister feare not to make known thy sinnes vnto him there is no ragge of poperie in this if thou bee true to the Minister and the Minister vnto thee But if no such Minister bee to bee found or not at hand men may confesse themselues one to another one neighbour to another without any scruple of conscience the Papists will giue thee leaue and so doe I and heere I end my discourse of Auricular Confession Of Satisfaction and Contrition A Word or two of Satisfaction and Contrition the other two parts of Popish Penance that I may giue some satisfaction to my pore seduced Countrymen if God shall moue their hearts and that they hate not to be reformed otherwise whole bookes of this argument will bee bootlesse non persuadebo etiam perswasero I may plant and others may water but it is God onely that giueth the increase First of Satisfaction if the Papists meane publike Satisfaction to the Church for some publike scandall giuen or priuate Satisfaction for some priuate wrongs done or scandall taken God speed them I question them not it is a Canon of the Church of Rome in force and practise in the Church of England that he that offends publikely and by his offence doth scandalize the whole Church should make a publike acknowledgement thereof and for priuate wrongs or persons the holy Scripture which is regula sufficienâ—isfima willeth vs in expresse tearmes to go and reconcile our selues vnto our neighbour and then come and offer this is a kinde of Excommunication ipso facto if we do it not But if they meane Popish Satisfactions whereby they thinke they do promerite or postmerite God with such satisfactions or sacrifices God is not pleased Proue the lawfulnesse of them out of Scripture and Traditions of the Church and we will vse them till when we leaue them In the meane time there is a kinde of Satisfaction which I will make bold to commend vnto you out of Antonius Magnus in the Bibliotheque of holy Fathers and that is the amendment of your wicked liues Touching Contrition seeing that the Papists acknowledge that the heart may be so contrite that the body may be saued in the day of iudgement both à paena et à culpa without doing any penance at all or very little grace being sufficient of it selfe to do away all our sinnes as is largely shewed by Ant. de Dominis who hath also taken great paines to score vp the Errours of Popish Contrition the chiefe whereof is filthy gaine the bane of the soule and indiuiduall companion of Purgatory and Penance bee ruled by mee this once if your Confessour seeke you and not yours hee will perswade you truly to repent and sorrow and satisfie God if you will by your surety Christ if they speak of any other sorrow or any other satisfaction take heede of Wolues that destroy the flocke ne potius pecuniam quà m animarum salutem quaerere videantur they rob you of your money and giue no satisfaction to your hunger-starued soules The 20. Article Of the Authority of the Church THe Church hath power to decree rites or Ceremonies and authority in Controuersies of faith And yet it is not lawfull for the Church to ordaine any thing that is contrary to Gods word neither may it so expound one place of Scripture that it bee repugnant to another Wherefore though the Church bee a witnesse and a keeper of holy writ yet it ought not to decree any thing against the same so besides the same it ought not to enforce any thing to bee beleeued for necessity of saluation This 20. Article explained and maintained by the Papists IT is a true saying of good vse in opening of Controuersies that qui bene distinguit bene docet I will therefore for the better vnderstanding of this point First distinguish of Rites Ceremonies and Traditions Secondly propose certaine Theses Thirdly confirme them according to the method which I haue confined my selfe vnto either out of Papists or out of old Manuscripts Of Traditions Rites and Ceremonies as I take it from the Papists some are diuine appertaining to pietie perpetuall and immutable Some are humane of the Tradition of the Church for the better gouernment and policy of the same which are variable and mutable both in regard of time and of place Thirdly there are some infrugiferous carnall hypocriticall or Pharisaicall and these are neuer to be admitted or being once admitted by conniuence of gouernours or the industrie of the Deuill that will if hee may sowe Tares amongst Wheat must be speedily rooted out and abrogated My Propositions are these 1. DIuine Rites or Ceremonies must bee taken out of the word of God or the continuall succession of the Church 2. All Apostolicall Rites are not perpetuall 3. Humane Rites and Ceremonies may bee made by the Church according to the Scripture are of like obseruation euen in things indifferent if they be once ratified till the Church doe abrogate them 4. They must be thus conditioned First not meerely offensiue for their multitude Secondly mysterious for their signification Thirdly decent for the ornament of the Church Fourthly tending to piety and not superstition Fiftly putting no affiance or confidence in them Sixtly not lasting but Arbitrary according vnto the times Countries and seasons 5. The Primitiue Churches had but a few 6. All Iewish Ceremonies are abolished 7. Diuine Constitutions are to bee preferred before humane inuentions pure and without mixture 8. Humane Rites must as neere as may bee consist in inward and not externall matters aswell for the end as for the thing 9. If Ceremonies do offend or otherwise be to bee abrogated it is not for any priuate man to demolish them but they must fairely and orderly be vnmade by the Authority of the Church that first made them 10. As they are to be seuerely punished that contemne the setled orders of the Church so if there bee no contempt we are not rashly to censure them The first Proposition SVch Traditions as are mentioned in the Scriptures and haue beene obserued in all ages by a continuall succession aut extraditione Apostolorum percontinuas success
r. coarctatus p 9. Bonium r. Boiorum ib. 9 exoriâ—ntur r. exuruntur ib. y Laudec r Pan dect p. 10. c oculus tuuis r. oculus tuus p. 12 in the text infest r. infect p. 13. q â—urent r. curabant p. 16 u confitentum r. confitentium p. 17 y languiudi rlam guidi ib â— Pardus r. Paradinuâ— p. 18 â— 2. in the text vs we r. that we ib. l 16. foâ—â—e r some ib s Christus r. Christi p. 20 siu-siu r. sin-sin ib. i que accepit ostendit r. qâ—ae accepit ostendunt p 22. g alma r. la alma p. 23. b Apostoli vxorem r Apostoli vxorati p. 24 r Syluan r. Sylua p. 26. x In in miuoribus r In minoribus p. 27 l 15. Franciscanus â— Francischinus ib. b habâ— at r habeanâ— p. 28. Wernâ—riuâ— r. Wernerus Ib c Paâ—dr r Pâ—ndect Ib k Cytizensi p. 31. â—â—n 16 serue r deserue p 32. por eppo r. por ello â— 33. plâ—ruque r plerumque p. 34. g Iesue r â—osue p 36 â— 26 Sherifeâ— r Sherife p. 38. l. 33 proposinoÌ„ r. propositions p. 4. l. 11. quaerit r. quad p. 44 l â—â— Tâ—eire r. True p. 46 â— 3. harend r. â—azend p 47 l. 2â— if Iurie r. it â—ur â— 51. â— Argironae r. Angyrâ—â—ae Ib Nâ—gedon r Hvgedon p 58 â—3 Cacologus r Cacologâ—â—â— Ib l. 20 Not of their Theologus but of their Cacologus r Not of their Theologues b â—â— of their Cacologues p 59. g sentiat r. sentiant p. 62. Nutius r. mâ—tâ—uâ— p 67 b mâ—niae r. neniae p 7â— l 14. sharos r. shooes ib. l. 16 and allowing besides r and all know besides ib. l 19. common â—urâ—â—o r common burrâ—aâ—â—â— 77 sultaries r surtaâ—ies p 86 d â—â—â—ciâ—uis r. specialius p. 99 Lvâ—â—â—throâ—â—â—s r Lycanthropia ib q modo is muneret donegare r. modo is â—â—m â—â—â— deâ— gaâ—â— ib. x megabâ— r negabit p. 100 â—oemine r. foemineo p 102 k Sâ—naedâ—â— r. Cynâ—dis ib â— vneimuâ— r. venâ—mus p 104 exclaime â— proclaâ—â—â—â— â—â—â— â— Bâ—â—â—â—ulaeuis r 〈◊〉 p 105. l. 4 stoneâ— â— stoues â—â—â— 12. sorely r. w li â—â— â— â—â—â—â— cautionâ— r dedi cauâ—â—â—nem b s 〈◊〉 â— insaniae ib. t â—asâ—â—â—â—â—asu p. 106. l. and that r and â—f that 107 l 9 â—â—vâ—â— r â—â—y p â—08 l. 4. can 〈◊〉 â—audaces p â—â—9 â— sâ—mniaria r sâ—â—â—â—a p â—â— Monasteâ—â—um r. Monasteriâ— p. 113. a ab otium r. ob otium p. 116. Thâ—ca r. Theâ—a The Sixt Article Of the sufficiencie of the Holy Scripture for Saluation HOLIE Scripture containeth all things necessary for saluation so that whatsoeuer is not read therein nor may be proued thereby is not to bee required of any man that it should bee beleeued as an Article of faith or be thought requisite or necessary to saluation In the name of the holy Scripture wee do vnderstand those Canonicall bookes of the olde and new Testament of whose authority was neuer any doubt in the Church Of the names and number of the Canonicall Bookes GENESIS EXODVS LEVITICVS NVMBERS DEVTERONOMY IOSVA IVDGES RVTH 1. booke of SAMVEL 2. booke of SAMVEL The 1. booke of KINGS The 2. booke of KINGS 1. booke of CHRONICLES 2. booke of CHRONICLES The 1. booke of ESDRAS The 2. booke of ESDRAS The booke of ESTHER The booke of IOB The PSALMES The PROVERBES ECCLESIASTES or the Preacher CANTICLES or Song of SALOMON 4. Prophets the greater 12. Prophets the lesser And the other bookes as Hierom saith the Church doth read for example of life and instruction of manners but yet doth it not apply themto stablish any Doctrine such as are these following The third booke of ESDRAS The fourth booke of ESDRAS The booke of TOBIAS The booke of IVDITH The rest of the booke of ESTHER The booke of WISEDOME IESV the sonne of SYRACH BARVCH the Prophet The song of the three Children The Storie of SVSANNA Of BELL and the DRAGON The prayer of MANASSES The first booke of MACCHABEES The second booke of MACCHABEES All the Bookes of the New Testament as they are commonly receiued we do receiue and accompt them for Cauonicall This Sixt Article maintained and explained by the more moderate and learneder sort of Papists from whom I haue taken these Propositions following 1 THat they make the same Canon with vs. 2 Exhort vs to the diligent study of this sacred Word 3 Shew the manifold vse and profit that we may reape thereby 4 Its perspicuity 5 Its necessity to saluation 6 The vnprofitable and vnnecessary vse of all other bookes 7 Its commonnesse to be read of all 8 Lastly its contempt and reformation Whence by way of Corollarie I will entreate briefely 1 Of its translation into the vulgar 2 Of the Latine Edition 3 Of the Septuagint 4 Of the Hebrew Canon shewing that it ought to be the Canon and rule of all other Translations The First Proposition That they make the same Canon with vs. FIrst Leonâ—ius commonly called Aduocatus is a sure Aduocate for vs in this point making the same Canon almost with vs and informing vs That in his time it was not onely his but the Churches opinion Irmilius in his learned Dialogue betweene the Master and the Scholler proceeds further and yeelds the same reason that we doe because the Hebrewes difference them after the same sort according vnto the testimony of S. Hierome and others But there is a cautè lege or Caueat put in against them both Maledicta glossa quae corrumpit Textum Scripturae libris non Canonici Caute lege nam perperam quosdam libros à Canone ss Scripturarum euellit Secondly Boston of Bury the painefull but vniudicious Monke treating of Apocrypha bookes out of Isidore and Iuo makes the selfe same Canon with vs and that for the same reason and with the same limitation Shewing besides who were the supposed Authors of those Apocrypha bookes Lastly the History of Bell and the Dragon is challenged by our quick-sighted Erasmus for an Apocrypha story The like censure Spondanus passeth vpon the Booke of Tobie and Erasmus vpon Iudith and the Macchabees ¶ The second Proposition That they exhort vs to the diligent study of the sacred Scriptures BY the complaint of diuerse writers both old and new the Scriptuees were too too much neglected shall I say or vtterly despised generally of their Monkes and Friars Preachers and others as more opportunely shall be shewed in the handling of the eight proposition and therefore the Spirit of God which bloweth where it listeth and illuminateth whom it pleaseth raised vp some in priuate some in publike to be notable instruments of his glory I will onely touch and away In the history of the Councell of Basiâ—e there is a whole Sermon to rouse their diligent attention to the hearing and heeding of Gods word Vatablus more powerfully and feelingly before his Bibles with the double translation and Scholiaes hath collected summed vp all
that time for ought we know consisting all of Papists being assembled in Conuocation decreed as followeth That for the examination determination and decision of this question sent vnto them to be discussed from the Kings Maiestie viz Whether the Bishop of Rome had any greater Iurisdiction collated vpon him from God in the holy Scripture in this Kingdome of England than any other forraine Bishop that there should be deputed thirtie Diuines Doctors and Bachelors of Diuinitie of that facultie to whose sentence assertion or determination or the greater part of them the common Seale of the Vniuersitie in the name thereof should be affixed prouided that the question should bee first disputed and then sent vp to his Maiestie And the 27. of Iune in the yeere of our Sauiour 1534. this Instrument following was made and sent vp sealed with the common Seale of the Vniuersitie The Instrument it selfe is in Latine in English thus TO all the sonnes of our Mother the Church to whom these present Letters shall come Iohn by the grace of God Chauncellor of the famous Vniuersitie of Oxon and the whole assembly of Doctors and Masters Regents and not Regents in the same greeting Whereas our most noble and mighty Prince and Lord Henrie the eighth by the grace of God of England and France King Defender of the Faith and Lord of Ireland vpon the continuall requests and complaints of his Subiects exhibited vnto him in Parliament against the intolerable exactions of forraine Iurisdictions and vpon diuers controuersies had and mooued about the Iurisdiction and power of the Bishop of Rome and for other diuers vrgent causes against the said Bishop then and there exponed and declared was sent vnto and humbly desired that he would prouide in time some fit remedie and satisfie the complaint of his deere Subiects Hee as a most prudent Salomon minding the good of his Subiects ouer whom God hath placed him and deepely pondering with himselfe how he might make good and wholesome Lawes for the gouernment of his Commonwealth and aboue all things taking care that nothing bee there resolued vpon against the holy Scripture which hee is and euer will bee ready to defend with hazard of his dearest blood out of his deepe wisdome and after great paines taken hereabouts hath transmitted and sent vnto his Vniuersitie of Oxon a certaine question to be disputed viz. Whether the Bishop of Rome hath any greater Iurisdiction granted to him from God in the holy Scripture to be exercised and vsed in this Kingdome then any other forraine Bishop and hath commanded vs that disputing the question after a diligent and mature deliberation and examination of the premisses we should certifie his Maiestie vnder the common Seale of our Vniuersitie what is the true meaning of the Scriptures in that behalfe according to our Iudgements and apprehensions Wee therefore the Chancellour Doctors and Masters aboue recited daily and often remembring and altogether weighing with our selues how good and godly a thing it is and congruous to our Profession be fitting our submissions obediences and charities to foreshew the way of truth and righteousnesse to as many as desire to tread in her stepps and with a good sure and quiet conscience to anchor themselues vpon Gods Word we could not but endeauour our selues with all the possible care that wee could deuise to satisfie so iust and reasonable a request so great a Prince who next vnder God is our most happy and supreame Moderatour and Gouernour Taking therefore the said question into our considerations with all humble deuotion and due reuerence as becommeth vs and assembling our Diuines together from all parts taking time enough and many dayes space to deliberate thereof diligently religiously and in the feare of God with zealous and vpright minds first searching and searching againe the Booke of God and the best Interpreters and Commenters thereupon disputing the said questions solemnely and publikely in our Schooles haue in the end vnanimously and with ioynt consent resolued vpon the Conclusion that is to say That the Bishop of Rome hath no greater Iurisdiction giuen vnto him in Scripture then any other Bishop in this Kingdome of England Which our assertion sentence or determination so vpon deliberation maturely and throughly discussed and according to the tenour of the Statutes and Ordinances of this our Vniuersitie concluded vpon publikely in the name of the whole Vniuersitie we doe pronounce and testifie to be sure certaine and consonant to the holy Scripture In witnesse whereof we haue caused these our Letters to be written sealed and ratified by the Seale of our Vniuersitie Yeuen in our Assembly-house the 27. of the moneth of Iune in the yeere of Christ 1534. This Instrument being brought into the Parliamenthouse an Act passed whereby the King was declared Supreame Head and Gouernour of the Church What exception was it taken or giuen The Parliament motioned some such matter to the King his Maiestie wisely referreth it to the Learned of his Vniuersitie the Vniuersitie to thirty Delegats the referrees returne their ioynt opinion to the King that the Pope had no more to doe here in England then any other forraine Bishop this their opinion was grounded on the Scripture the places of Scripture confirmed by the exposition of the best interpreters the Parliament vpon full knowledge of this banish all forraine Iurisdiction out of the Realme to the comfort of Gods Church and the reliefe of his distressed subiects which had so long been inthralled and groaned vnder this Baby lonish captiuitie What remaineth If this be not satisfactorie Ireferre you to the reading of three excellent pieces of this Argument which I forbeare to insert into this booke first because of prolixitie secondly because ere long you shall haue them all comprized in one volume The first is taken out of Guicciardine the second out of Machiauell the third out of Stephen Pasquier quarit Recerches The place in Guicciardine is shamefully expunged that of Machiauell with the whole booke and all his Workes forbidden onely Pasquier is improhibited and vnpurged But no thankes to the Inquisitors for feare lest our French men which are accounted lost men at Rome should bee vtterly lost from the Church of Rome if the Inquisitors went about to infringe their Pragmaticall Constitutions Of these three witnesses two of them are without exception Guicciardine and Pasquier the third is branded for an Atheist and as I dare not make any Apologies for him so many and so great Schollers hauing fastned this imputation vpon him so I cannot but say it is onely my coniecture that if Machiauell had not touched the Popes free-hold but suffered him to haue been a God vpon earth Machiauell had been no Atheist for this booke but might haue hoped rather to haue been a Cardinall but how deadly soeuer they hated him and interdicted his Workes at his death as it seemeth he left his Machiauelismes to bee disposed of by the Pope and his Cardinals which haue made