the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre froÌ„ Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectioÌ„ of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constaÌ„t unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ â—nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points coÌ„troverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. â—n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by theÌ„ as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse calâ—mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
upon this place And that Christ spake not of their owne doctrine but of Moses doctrine and the Law which they were to deliver The publication onlie being theirs but the doctrine the Lords as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles Hee that heareth you heareth me To which my former answer may suffice Therefore also sayeth Ferus It is heerby evident that the Apostles themselves were to be heard in so farre only as they were Apostles that is Did Christs message and preached and taught what he commanded them but if they should teach otherwise or any doctrine contrarie to Christs then they were not Apostles but seducers sayeth he and therefore not to bee heard His third place is Math. 16. 19. where our Saviour sayeth to Peter What soever thou shall bind on earth shall be bound in heaven c. giving us to understand sayeth he that not onlie the bands of sinnes but all other knots difficulties in matters of faith are to be loosed by S. Peter and his successours To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord Cathol lib. 2. cap. 13. There was nothing said to Peter which was not said to all the rest Likewise for as it was said to Peter whatsoever thou shall bind on earth c. was it not said also to all the rest whatsoever yee bind on earth ◠sayeth he whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever aswell as by S. Peter's pretended successours Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned then by binding which is cōtrar to loosing the making of knots difficulties in matters of faith must be meaned whernone were before which is absurd to affirme And which when Peter's successours doth on earth God must also do the same in heaven As Cardinall Cusanus sayth Epist 2. ad Bohemos p 838. That when the Church changeth her judgement God also changeth his Which is open blasphemy 3 THat the Scriptures ar easie to be understood and therefore none ought to be restrained from reading them VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles sayeth In which are some thinges hard to bee understood To which I answere 1. That by saying some thinges ar hard to bee understood it followeth that the rest which is the greater part are not hard but easie to bee understood For the exception of some onlie cleareth the rest from obscuritie therfore from the greater part of the Scripture easie to be understood which concerne faith manners necessary to salvation wee rather conclude the plainnesse of Scripture◠that people should reade the same then because some thinges are hard to be understood to put obscuritie upon the whole Scripture and therefore to debarre people frō reading thereof Cheiflie seing not onely Augustin lib. 2. de doctr Christ cap. 9. But Bellarmin also consenting to Augustins words lib. 4. de verbo cap. 11. § ultimo testifieth That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture wher upon speaking to the people in his 55. sermon de tempore hee sayeth Neither let it suffice you that yee heare the holie Scriptures read in the Church but also in your own houses either reade thē your selves or desire others to reade them And so likewise sayth Chrisostome con 32. de Lazaro hom 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch Vnderstandeth thou what thou readeth who said how can I without a guide Whereunto I answere 1. This place was a prophecie and such are hard to be understood till they be fulfilled and the Eunuch was a Proselyte and a Novice onelie in religion therefore from one place which was propheticall and dark to a Novice in religion to conclude that the Scriptures in whole are dark obscure and therefore not to bee read by people is an absurd consequence Yea this place rather maketh against papists seing the Eunuchs practise heere was reading of the Scripture which Philip did not reprehend in him as popish Priests would haue done but only explaineth unto him the Prophesie of whom it was meaned and that it was fulfilled by Christs suffering and so maketh him thereby to bee a Christian convert the occasion of which benefit the reading of the Scripture did afford unto him Wherupon sayeth their owne Carthusian Great was the care of that Heathen man sayeth hee and his diligence condemneth our negligence in learning holie Scriptures Therefore also Chrisostome giveth this directiō to people in reading holy scriptures saying in his 10. homilie on Iohn That which is easie to be understood get by heart and these things that are obscure reade thē over often and if by doing so you cannot findout the meaning go to thy teacher The third place which he brings is Luke 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe To which I answere that this maketh nothing against peoples reading of scripture commanded by Christ himselse Iohn 5. 39. injoyned by the Apostle Eph. 6. 17. Coloss 3. 16. and for which Timothy was commended 2. Tim. 3 15. That from a childe he had knowne the scriptures but only showeth that hard places specially such as prophecies are to be expouned to people as Christ did heere to his disciples as the former place Act. 8. 30. and that speach of Chrisostome showeth The fourth place which he adduceth is Revel 5. 1. concerning the sealed booke which none was able to open and which this pamphleter would have to be the booke of scripture whereunto I will onely answere in the Iesuit Ribera's words on that place saying The prophecie of these things which shall fall out in the last times is here only meaned as Andrew Archbishope of Caesarea expoundeth it sayeth hee proveth that hereby the book of the scripture cannot be meaned because evē then Iohn saw this book sealed whē this revelation was made unto him before which time most of the Apostles were dead So that if by this sealed booke the scripture were understood then it would follow sayeth he that the rery Apostles upon whom the holie ghost descended in their time understood not the scripture but it was sealed even to Peter and Paull and to the rest who died before this revelation was made unto Iohn which were absurd to say But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof seing that their late and famous Bishope Espenseus on Titus 2. testifieth that the with-holding of the scripture from the people was neither in the Apostles times or
An ANSWER To a Popish Pamphlet called The TOUCH-STONE of the Reformed Gospell made speciallie out of themselves MATH 15 13. Everie Plant which my heavenlie Father hath not planted shall be rooted up By WILLIAM GUILD D. D. and Preacher of GODS WORD ABERDENE Printed by IAMES BROWN 1656 To the Right Honourable SIR Thomas Mudie PROVESâ— of DUNDIE Iohn Scrimgeor William Duncan Alexander Watson and David Yeoman Baylies AND To the Remnant of the Honourable COUNCELL of that Burgh Grace and peace Right Honourable THe sedulitie of that Apostatick Church of Rome who like these Locusts Revel 9. swarme everie wher in our Countrey and neighbour Nation like Pharisees of old to make proselyts to themselves and misleade simple soules should move the Ministers of Christ and Sions Watch-men to be ashamed to be lesse diligent in a better cause and for a better Master These are dispersing their popish Pamphlets and everie where and everie way sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce And should not wee then be much more seduloâ—s and solicitous every way by word and write to discover their fraud to arme against Errour and labour to reduce The conscience of which dutie for my part hath moved me to answere a late Pamphlet called The Touch-stone of the reformed Gospell Which is in everie Papists hands and almost whereof they vainly brag as being unanswerable which answer I have framed with as great brevitie perspicuitie as I could and the better to stop the adversaries mouthes detect their Wresting of Scripture as PETER speaketh 2. Pet. 3. 16. to their owne destruction I have answered such scripturall places as hee objecteth against us either by the exposition of Fathers for most part orelse of their own Doctours Neither of which without impudence they can reject and so cannot alleadge as he doeth in his Preface That wee chop and change the Text of Scripture by some interpretation or other of our owne These paines then which I have beene pressed by sundry Reverend Brethren and others for the publick good to put to the Press I haue Right Honourable Dedicate to you as a Testimonie of my inteere affection both to your selves personally whose kindnesse and courtesie to my self I have ever at all occasions found as also to that Place wherein you governe in regard of my relation therto which moved me as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene the place of my owne Birth and breeding so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie For whose care of my Education in Letters as I did owe him all filiall dutie and gratitude while he lived so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing and whose prosperitie I shall ever heartlie wish and that the Lord who hath showne it hard things that it might have said call me Marah may so sanctifie to it that sad visitation and prosper that Place hereafter that it may bee Naomi or as the Prophet speakes Isai 61. 3. He may give it Beautie for Ashes the oyle of ioy for mourning and the garment of prayse for the spirit of heaviness Which shal be the heartie prayer of Your most affectionat in Christ to honour serve you WILLIAM GUILD To the Reader Courteous Reader IN answering this TOUCH-STON of the reformed Gospell I thought good to advertise thee of some things First That the Impudencie and malice of this Pamphleter beside his Ignorance is such that to make the Protestant profession the more odious to his Proselyts hee would charge our Profession with such Doctrines and Tenets which we never taught nor owned So that whil he fights against such he beats the wind and fights onelie with his owne shaddow A few Instances in place of many are these First § 5. That we say That a man by his own private spirit may rightly judge and interpret Scripture Next § 6. That PETERS Fayth failled 3. § 9. That the Church was not ever to remaine Catholick 4. § 10. That the Churches unitie is not necessary in all points of Fayth 5. § 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § 21. That good works are not necessary to Salvation 7. § 29. That Angels cannot help us 8. § 39. That the bread in the Supper of the LORD is but a figure 9. § 45. That Fasting is nos grounded on Scripture nor causeth any spirituall good Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple but also to make our Profession the more odious to such as will beleeve him imitating herin Satan who by like lyeing would made God odious to our first Parents 2 As if to name onelie and by a false Master to multiplie the citations of Scripture Fathers were enough without the setting down the words of either he laboureth to seduce simple soules and make them beleeve that both Scriptures and Fathers were on their side onlie whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers whose words he sets downe be proven in this my ensueing Answere to be either altogether impertinent and wrested or to make against himself Then much more may any judge the like of such places as he only pointeth at but neither seteth downe nor dare set downe their words Wherefore 1. As for his references to places of Scripture First They are such that if I should particularly discuss their impertinencie not only should his grosse ignorace and deceat be seen the more which is clearly enough discovered I hope by my answer to such places whose words he sets downe but my Answere should also grow to a hudge volume wheras I strive to as great brevitie with perspicuitie as I can and that to make my Answere onely to bee a pocket and portable Book 2. His references for ostentation onely and delusion of the simple are so numerous as Pag. 20. for the Churches infallibilitie where hee bringeth but foure places of Scripture whose words he sets down he maketh reference to 22. places most impertineÌ„t wrested Like wise pag. 59 To prove good works to be meritorious he bringeth but four places of Scripture in likemanner but relats to 21. more which aâ— to no such purpose the like he does p. 27. 51. 54. 63. 67. 72. elswher Next as for his references to the testimonies of Fathers mentioning oftimes neither Book Chapter noâ— words It wer an infinitly laborious task to answere a man knoweth not what and would likewise accrease to a voluminous bulk especiallie seing either ignorantlie or I may justlie fay deceatfully and impudentlie hee citeth places in Fathers 1. whom themselves rejects as spurious and
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
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
also may be said of the nailes which nailed Christ to the Cross which from three ar multiplied to near threescore As also the speare that pierced Christs side to the image wherof they ascrive the opening of heavenâ— gate praying thus to it as if it heard them Ave ferrum triumphale intrans pectus in vitale Coeli pande ostia Than which what can be greater blasphemie idolatrie As for Fathers whom he onlie citeth but sets not down their words never one of theÌ„ proveth any adoratioÌ„ of Reliques yea Ierome epist 53. ad RipariuÌ„ sayeth Wee are so far from worshiping the Reliques of Martyrs that we will not worship the Sunn or moone Angels nor archangels And as for Ambrose his alleaged words which he telleth not wher they are to be found yet I answer to them that they prove nothing for hee sayeth onlie that Hee honours the wounds and ashes of the Martyrs which is only the memorie of their constant sufferings 36 THat the Creatures cannot be sanctified or made more holy than they are alreadie of their own nature VVHich he sayeth is contrarie to 1. Tim. 4. 4. where it is said That everie creature of God is good if it be received with thanksgiving To which I answere 1. That this proveth nothing against us for their owne Estius as also Lombard on this place showeth that the Apostle speaketh onlie of the sanctified use to believers of meate and drink being received with praier and thanksgiving 2 This place maketh rather against poperie to wit their prohibition of certaine sorts of meates at certaine times for conscience sake which is contratie altogether unto Christian libertie As for Math. 23. 17. and 19. Himself confesseth That the Altar is said to sanctifie the gift and the Temple the gold as thinges separate from a coÌ„mon to a holie use aâ— said to be holy by destinatioÌ„ but not by inâ—esion But the hallowing of the creature of which this man meaneth is the popish hallowing of their bells which they also baptise as also of their beads holy water and agnus Dei c. by plaine socerie conjuring the dead senslesse creatures speaking to theÌ„ as if they both heard and understood ascribing to theÌ„ divine miraculous operatioÌ„ one example or two wherof instead of many I shall instance of their conjuring their holie water as is set down in their owne Missall saying I conjure thee thou creature of water in the Name of the Father Sonne and Holie Ghost that thou become a chosen water to take away all the power of the Devill to drive him away with all his wicked angels The like they speake to the salt which they mixe with the water And which doubtles driveth away the Devill from the priests breast that conjureth the same as farre as a hungrie dog would flee from a fatt morsell the sprinkling also of which holie water might haue beene a good meane to haue driven away the devil from pope Sylvester the second when he came to him and rent his bodie in pieces as Platina and all other Roman Historians record And what equal vertue to Christs blood and miraculous operation they ascrive in likemanner to their hallowed Agnus Dei which they carrie about with them may bee seene by these verses which Pope Vrban sent with one of them to the Emperour of Grecia saying Peccatum frangit ut Christi sanguis angit c. and thereafter Portatus mundae de fluctibus eâ—ipit undae which if the Spanish Armado found true in 88. themselves best could tell 37 THat Children may be saved by their parents faith without the sacrament of baptisme VVHich he sayeth is contrarie to Iohn 3. 9. Except a man be borne againe of the water and the spirit he cannot enter into the kingdome of God To which I answer 1. As their owne Ferus expoundeth by this water Baptismall water is not to be understood but metaphoricallie the purging vertue of the spirit of Regeneration sayeth he Therfore also sayeth Lombard lib. 4. d. 4. God hath not tyed his power to sacraments so that the want doth not damnifie but the contempt for that some haue gotten invisible sanctification without the visible sacrament saith he so also speaketh Bellar. lib. 4 de Christo cap. 16. § ad locum and other Romanists with him Wherefore their owne Cassander concludeth consult art 9. saying That it is agreable to the judgement of the primitive Church and to the holy scriptures as Bonaventure on the 4. of the sentences LoÌ„bard dist 4. c. 2. shows that Infants dying without baptisme may be saved for if they cannot get baptisme being prevented by death as the faith of the Church and of these who offer them unto baptisme is reputed as their owne sayeth he so the will and desire of the Church and speciallie of the parents to haue them baptised is accepted for baptisme by that mercifull Father who accepts the will for the deed and tyeth none sayth he to what is impossible nor his own grace simplie to the externall sacrament As Bellarmin also affirmeth lib. 4. de Christo cap. ult § ad locum and who also confesseth lib. 1. de baptis cap. 4. § 5. That sindrie famous divines of the Roman Church as Cajetan and Biel others thoght it disagreable altogether from the mercie of God that infants should perish without their own fault The second place is Tit. 3. 5. wher it is said That according to the mercie of God wee ar saved by the washing of regeneration and renewing of the holie Ghost To which I answere That this place speaketh onlie of the work of Regeneration or renovation as absolutlie necessarie to salvation which somtimes is compared to washing by water as Ezek. 36. 25. and somtimes to purging by fire as Math. 3. 11. And which without baptismall washing the theefe on the Crosse found available to salvation as this text speaketh according to the free mercie of God The third place is Mark 16. 16. He that believeth and is baptised shall be saved but he that believeth not shall be damned To which place Bernard worthilie answereth epist 77. saying Mark when Christ said he that believeth and is baptised shall be saved warilie and well be sayeth not but hee that is not baptised shall be damned but only he that believeth not shall be damned Therefore sayeth their Carthusian on Iohn 3. 5. It is to bee understood that Baptisme is necessarie if oâ—casion serue to receive the sacrament of Baptisme otherwise the baptisme of the spirit sufficeth else the believing Theefe on the Crosse had beene excluded out of Paradise The fourth place is Gen. 17. 4. The uncircumcised child shal be cut off from his people but Circumsion was no more necessarie to the Isralits sayeth he than baptisme is to Christians To whom I answer That it is the contempt of that Sacrament that is meant and not the want therof if occasion served not to receive the same
Moses did sayeth he and make no image against the Law unlesse God coÌ„mand thee as he did Moses Whose word is a Law Next where he saieth that S. Jerome witnesses that the Iewes worshiped these images of the Cherubims I answere 1. That they wer not seene by them seing they were placed in the holie of holies into which the High-Priest onlie entered once in the year onlie 2. Their owne Estius on Heb. 9. 5. testifieth the contrarie saying Neither were the Cherubims placed in the Sanctuary to be worshiped sayeth he but both for the signification of things to come as also for augmenting the majestie of the place His next place is Hebr. 9. 1. 5. Where the images of the Cherubims ar called divine ordinances To which I answere That this confirmeth what hath beene said to wit that those were made by Gods speciall command and what God coÌ„manded under the law to be done as typicall and significative of more spirituall things under the gospell as the Apostle showeth v. 8. 9. 10. was a sufficieÌ„t warraÌ„t the like wher of papists haue not for their unwarrantable making of the images of the Trinitie others abused to idolatrie 49 THat it is not lawfull to reverence images or to give any honour to dead insensible things VVHich he sayeth is contrarie to Exod. 3. 5. Where Moses is commanded to put off his shoes before he drew neare to the burning bush because the place whereon he stood was holie ground To which I answere 1. That it seemeth strange to me that for adoration of images hee should bring any scripture seing their bishop Melchior Canus ingenouslie acknowledgeth lib. 3. de Trad. cap. 3. fund 3. That the worship of images is not contained in scripture neither clearlie nor obscurelie 2. As their Cassander testifieth consult 21. the adoration of images was condemned in the Councell of Frankfoord as contrarie to scripture 3. This reverence that was done by Moses by putting off his shoes was not to the sensâ—es ground called holy because of Gods holie presence at that time there but to the Lord himself who was manifesting himself ther both by voice vision as Hugo de S. victore showeth and as their bishop also Lipomanus in his catena upon Exod. and Cajetan whom he citeth doth there also teach The second place which he bringeth is psal 99. 5. Adore ye his footstoole for it is holie By which literallie is understood the Ark which was worshiped by the Iewes saith he in regard of the images that were set on it To which I answer 1. That he perverteth the Text for the words are as the originall and their own interlinear hath Adore yee at his footstoole for he is holie so that it is God not his footstoole that was to bee adored 2. In the same psalme v. 9. It is said worship yee at his holie hill for the Lord our God is holie which justifieth the former exposition and not worship ye his holy hill 3. his reason is both naughty false First naughtie because the Iewes saith he worshiped the Ark because of the images that wer set on it whence it would follow that not only images theÌ„selves were to bee worshiped but also the places wherein or wheron they are set 2. False because as their Estius on Heb. 9. 5. testifieth That these images of the Cherubims were placed in the sanctuarie or Ark not to be worshiped sayeth he but for the signification of things to come and wer not to be seene by the people And 4. suppose it were Adore ye his footstoole yet Augustin on that place â—elleth us that thereby is meaned Christs humanitie which being â—nited to his Deitie in a personall union is therefore to be adored this exposition doth Lyra follow as also Lombard Carthusian Durand in his rationale divin lib. 4. p. 60. and the Doctours of Duay in their notes on this place likewise The third place is Philip. 2. 10. At the Name of Iesus everie knee shal â—owe whence he inferres that seing words are representing signes or images to the eare as other images are to the eye therefore also they are to be worshiped aswell as the former To which I answere that beside O Ecumenius Theophylect Sedulius and Haymo also their owne Aquinas all of them testifie that the name is put for himself who is named and so likewise sayth their late Estius And that by bowing the knee is signified by a metonomie subjection sayeth he therefore the meaning is that all who are in any place knowing that man who is called Iesus to be the sonne of God and God himself trulie they shall submitt themselves to him sayeth hee as God and Lord over all The fourth place is Numb 21. 8. Where the Lord sayeth to Moses Make thee a firie serpent and set it on a pole and it shall some to pass that every one that is bitt or stinged when he looketh on it shall liue Whence hee gathereth that an image may not onlie be made and set up to be looked upon but also reverenced or adored To whom I answer 1. with Tertullian before cited that for making and setting up that serpent to be looked upon for a miraculous cure Moses had an expresse divine precept with a promise which papists haue not for making their Idolatrous images of the Trinitie and such like but a precept in the contrarie 2. For reverence or adoration there is no such thing in the Text but on the contrarie wee see the unlawfulnes therof by that practise of godly Hezekiah in breaking the same when it became to be adored 2. King 18. because as their owne Biel showeth on the canon of the Masse lect 47. This was grosse idolatrie and that this godly king by breaking the same removed the occasion thereof sayeth hee 3. In his answere to the objection of this place 2. King 18. he granteth that this worshiping of that serpent was the abuse thereof and so contradicteth himself And as for fathers whom he cites I cannot admire enough his impudencie beside his wresting of scripture seing their own Cassander coÌ„sult art 21. fayth How much the ancieÌ„t fathers of the primitive Church did abhore all veneration of images Origen as one declareth against Celsus lib. 7. sayeth he Whence also it was that in the second Councell of Nice under Constantine and Irene when some decrees were made concerning the adoration of images and that a copy thereof was brought to the Emperour Charles he indicted a Councell at Frank foord anno 794. at which the Popes legats were present wherein by the unanimous consent of all the westerne Bishops the decree of that Nicen Councell was condemned as being contrarie remarke both to scripture and to the doctrine of the ancient Fathers as also to the custome of the RomaÌ„ Church sayeth he neither did that subterfuge then prevaile which used to be alleadged by some that they giue not the honour to the images theÌ„selves but to them whom they
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
another is given the gift of prophecie or interpretation of scripture as also which is contrary to 2. Pet. 1. 20. wher its said That no prophecie of Scripture is of private interpretation as also is contrary to 1. Iohn 4. 1. where the Apostle biddeth Try the spirits whether they bee of God For answere to whom 1. We disclaime any such Assertion as the harmonie of confessions witnesseth and ours in particulare 1581. art 20. And so the places which hee adduceth maketh no wise against us For we put a distinction between a private man a private spirit and of a private man we say that somtimes such a maÌ„ may haue more knowledge of the true meaning of scripture that publick persons as ignorant Bishops such as their owne Stella on Luke 6. p. 184 telleth wer at the late Councell of Trent yea then Popes themselves who pretend infallibilitie of whom their owne Alfonsus à Castro speaketh thus lib. 1. adv heres cap. 4. Seing it is certain that many of them were so unlearned sayeth hee that they were altogether ignorant of the graÌ„mer how could thy then interpret Scripture sayth he But wee say that such knowledge private men haue not from their owne private spirit but from the spirit of God speaking in his word comparing Scripture with Scripture obscurer places with playner and with David psal 119. â—8 using prayer for illumination and such other meanes as conduce to that end and that this is not onely our doctrine but the doctrine also of most famous Romanists wee may see in Panormitan cap. Significasti de electione and in Gerson parte 1. de examinatione doctrinarum who say That one private mans opinion is to be preferred even to the Popes a whole Councell if that private man be moved by better authoritie of the old new Testament the practise wherof Gratian showeth 36. q. 2. c. ultimo That Ierome by authority of the scripture withstood a whole Councell and had his judgement preferred before them as Paphuntius also had done before in the Councell of Nice in the matter of Priests marriage 6. THat Peter's Faith failled VVHich is contrary sayeth hee to Luke 22. 32. where Christ sayeth to PETER I prayed for thee that thy faith faill not To whom I answere first That wee hold no such Assertion contrary to this Text which speaketh of Peters owne particulare saving grace of faith which never failed and not of his infallibilitie of professioÌ„ wherein he failed when after this he denyed his Master 2. If hee would haue Peters infallibilitie to be grounded on these words There is no doubt sayeth their owne Carthusian But he prayed there for all other his Apostles having also said Satan hath desired to vinnow you 3. The exposition of the parisian Doctors as Gerson Almain Alfonsus also à Castro and Pope Adrian the 6. is That in the person of Peter as a figure the Lord prayed for his universall Church as Bellarmin acknowledgeth lib. 4. de pont cap. 3. and therefore it inferreth no more infallibilitie of Peter in particular than it doth of the whole Church in generall and the members therof And giving that it inferreth onlie Peters infallibilitie who was an Apostle and Pen-man of scripture yet it inferres nothing of the popes infallibilitie as his pretended Successour this being personal to him but not transmitted to others His next Testimony that he bringeth is Math. 16. 18. where our Saviour sayeth Thou art Peter and upon this rock I wil build my Church To which I shall answere in their owne Cardinall Cusanus words lib. 2. de coÌ„cord Cath. cap. 13. whoÌ„ Ferus also on this place followeth and both of theÌ„ the streame of ancient Fathers who speaketh thus Tho it was said to Peter upon this rock I will build my Church yet by the rock sayeth he wee understand Christ himself whom he confesseth if Peter were to be understood by this rock as a groundstone of the Church are not the other Apostles according to S. Ierome groundstones sayeth hee His third place of scripture which he bringeth is Math. 23. 2. to which I haue already answered in the second Assertion but cannot passe by this that he matcheth the Pope sitting in Peters Chayre with the Scribes and Pharisees Christs greatest enemies sitting in Moses Chayre and indeed heerein they fitly agree The last place which he bringeth is Iohn 11. 49. where speaking of Caiphas words it is said That hee spake not this of himself but being High-Priest that yeare he prophecied that Jesus should die for the Nation which hee sayeth the High Priest spake-truly-speaking out of Moses Chayre which Christ commanded to be heard and obeyed touching matters of faith To whom I answere first That his alleadged speaking trulie in this point cannot be attribute to the Chaire of Moses nor to him as High-Priest who sate therin for then he had not erred so groslie there-after in it when he pronunced Christ to be a blasphemer But 2. Cardinal Tolet answeres for us clearly saying Remarke that Caiphas sentence in that sense which he conceived it was both wicked and false False because it was neither lawfull nor expedient to kill an innocent maÌ„ for the teÌ„porall safety of a Republick And Wiked because it was against justice to kil an innoceÌ„t thersore Caiphas sayth he sinned most grievouslie therein and all who consented with him Let any then consider how this maketh for the Popes infallibilitie 7 THat the Church can erre and hath erred VVHich he sayeth is expreslie contrary to Isai 59. 21. To which before I answer I will state the question and showe what is trulie to be held of the Churches infallibilitie to wit as their owne Cardinall Turrecremata in his summa de Ecclesia lib. 2. cap. 91. declareth saying That the Church cannot erre is so to be taken that GOD doth so assist her even to the the end of the World that there are ever some albeit not all who haue true faith which worketh by charitie and who holdeth the true profession thereof As were the 7000. in Israel who had not bowed their knee to Baal and the few orthodox when as Lyrnensis speakeh The whole world groaned and wondred that it was become Arrian But when the papists speak of the Churches infallibilitie they understand not the universal church but the Roman and westerne part thereof Next they distinguish the Roman Church into the Collective Church which is the whole number of Teachers and professours And into the Representative which is Bishops and others assembled in a generall Councell And thirdlie into the Virtuall Church which they call the Pope and to whom onlie in end they ascribe infallibilitie as Bellarmin teacheth lib. 4. de pont cap. 2. and 3. And with him Suarez Valentia and others Now to come to the places of scripture which he adduces First I answere to them generallie that none of them proveth the Popes infallibilitie to whom only they ascribe the same 2. I answere to
unjust if Hee rendred not heaven for them Lastlie Where he sayeth that the holie Fathers unanimouslie affirme the same but setteth downe none of their words Let their own Cassander witnesse the contrarie consult art 6. saying This doctrine is not to bee passed by which with a full consent all the ancient Fathers deliver That our whole confidence of remission of sinnes and hope of pardon and Eternall life is to be placed in the only mercie of God and merite of Christ which made Bellarmin also conclude lib. 5. de Iustif cap. 7. saying for the uncertantie of our own unrighteousnes and the danger of vaine glory it is safest to place our whole confidence in the onlie mercie and bountie of God 23 THat Faith once had cannot bee lost VVHich he sayeth is contrary to Luke 8. 13. Where the seed on the rock are thâ—se who when they heare receive the word with joy and for a whyle believe but in the time of temptation fall away To which I answere That by the believing of such no true saving faith is meaned But a temporarie assent onlie to that which is spoken as their own Carthusian late Stella showeth because their hearts say they are hard and rebellious and destitute of the moysture of grace The second place is 1. Tim. 18. where it it said That some having put away a good conscience concerning faith have made shipwrak Whereunto I answer That by faith is not understood true saving faith but the profession of the gospell onlie which oftimes in scripture receiveth this title as 1 Tim. 4. 1. and Act. 13. 8. where it is said That Elimas the Socerer sought to turne away the deputie from the faith which by way of exposition Heb. 10. 23. is called the Profession of the faith And thus also doth Lombard Aquinas and Estius expound who declareth it to be also the exposition of Auselmus The third place is 2. Tim. 2. 16. Concerning the overthrow of the faith some which receiveth the same answere with the former And which the very words of the preceeding verse cleareth calling this overthrow Their erring from the trueth As the forenamed Lombard Aquinas and Estius also showeth As for Fathers he sayth that they affirme the same frequently but citeth onlie Augustin in two bookes but telleth not what chapter wheras there are 24. in the one and 16. in the other 24. THat God by his will and inevitable decree hath ordained from all eternitie who shall bee damned and who saved VVHich he sayeth is contrary to 1. Tim. 2. 3. 4. Where it is said That our Saviour will haue all men to be saved To which I answere 1. That Augustin in his Enchiridion cap. 103. expoundeth this place thus That God will haue all to be saved that are saved and that none can be saved but such as he will And next that by all men hee meaneth all sorts of men And thus also doeth Aquinas and Lombard expound the words all men Aquinas also and Cajetan showeth that by our Saviours Will is not meant that which is called Voluntas beneplaciti or his secret Will whereby from all Eternitie he hath elected some to salvation and reprobated others but Voluntas signi or his revealed Will. wherby he offereth to all the meanes of salvation And their late Estius telleth us that by all men a part onlie by the whole is understood as Philip. 2. 21. where it is said All men seeke their owne not the things of Christ The second place 2. Pet. 3. 9. That God is not willing that any should perish is coincident with the former And as for the words of Ambrose That he will not referr to God the prevarication of Adam nor the treasone of Judas though he knew the same before it was committed They no wise make against us who in our Consession of Faith cap. 5. art 4. affirme That the sinfulnes of men or Angels proceedeth onlie from theÌ„selves and not from God Who being most Holie and Righteous neither is nor can be Authour or Approver of sin And as for other Fathers whom hee citeth onlie he doth this so looslie as none can know at what words hee aimeth for example he he citeth Augustin lib. 1. de civit Dei but no chapter whereas there are 36. in that book as also he citeth Ambrose lib. 2. de Cain Abel but telleth not in what chapter the words are which he alleadgeth whereas there are ten in that book And as for others none of them ar against us yea they are clearlie for us as also Cardinall Cajetan and Aquinas on Rom. 9 20. As likewise their late Estius on Rom. 9. 13. 20. 21. goeth as farre in this point of Election and reprobation with us as any Protestant writter whosoever and citeth Lombard Aquinas Hugo de S. victore Lyra Cajetan Prierias and others as of the same minde with him and us 25. THat everie one ought infalliblie assure himâ—elf of his salvation and believe that he is of the number of the predestinat VVHich he sayeth is contrary to 1. Cor. 9. 27. wher the Apostle sayth I keep my bodie under in subjection lest by any means when I haue preached to others I my self should be a Castaway To whom I answere 1. To the point of our doctrine that we say no further herin than their bishop Ambrosius Catharinus as Bellarmin testifieth lib. 3. de Iustif cap. 11. That a godly man may haue assurance of his Iustification and salvation without doubting by the certaintie of divine faith but yet as our Confession of Faith speaketh cap. 14. That saving faith is different in degrees weake or strong and may be often and many wayes assailed and also weakned to wit by doubting but in end it gets the victory growes up in many to the full assurance thorow Christ yea sayeth their owne Cassander consult art 4. That there is none of the Schoolmen who doth not teach and diligentlie urge sayeth he that confidence assuraÌ„ce of the grace and mercie of God and glorie to come should be opposed to doubting and distrust Therefore though the godliest may haue their owne doubtings yet they should strive against the same and use all the means ordained by God to gather assurance and make their election sure by well doing not to cherish doubting as a dutie the doctrine wherof is as contrarie to the nature of faith as light is to darknes as wee may see Rom. 4. 20. Next to answer to the place forecited 1. Cor. 9. 27. 1. The word rendred Castaway or as the Rhemists translate Reprobat is not in opposition to Elect but is as much as reproved as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 2. This place proveth not that the Apostle doubted of his salvation wherof by papists owne confession he was sure as Rom. 8. 38. 2. Tim. 1. 12. 4. 8. and gal 5. 20. showeth But in his person hee showeth the sutablenes of the practise of mortification with his doctrine thereof
as Lombard and Carthusian forecited showeth for many children amongst the Israâ—lits dyed in the womb some in the birth and others after before the eight day aswell as the children of Christians do and it were a cruell doctrine to say that all such were damned as also during fourty years in the wildernes there was no circumcision used and yet wee must not yeeld that therefore all infants who died then without it were damned and cut off from their people As for Fathers he citeth only Augustin Pope Leo Ireneus CypriaÌ„ but setteth not down their words But he may remember as Maldonat witnesseth on Iohn 6. 53. that Augustin and Pope Innocent 1. were as much for the necessity of infants receiving the Eucharist which opinion sayth he generallie continued in the Church 600. years 38 THat the sacrament of confirmation is not necessarie nor to be used VVHich he sayeth is contrarie to Act. 8. 14. wher it is said That Peter John having laid hands on them that were baptised they received the Holie Ghost To which I answere 1. Wee deny that confirmation is a sacrament at all seing that the Councell of Trent sess 7. can 1. affirmeth That all the Sacraments of the new Testament were instituted by Christ that the Romanists themselves as Alensis Bonaventure and Marsilius affirme that confirmation was not instituted by Christ as Bellarmin testifieth lib. de sacramentis in genere c. 23. 2. Suarez and Bellar. likewise granteth that the imposition of hands Act. 8. was not sacramentall Suarez disp 33. sect 3. and Bellarmin lib. 2. de confirm cap. 9. 3. Neither will Romanists themselves say that everie one that is confirmed by popish confirmation receiveth the Holie Ghost especiallie the miraculous gifts thereof which are here meaned nor that their confirmation produceth any such effect as the laying on of the Apostles hands did on them that were baptised Beside that there is neither the matter as anointing with Chrisme nor form as signing with the Crosse which in popish confirmation is used Neither doth that place Heb. 6. 1. prove any further than that of Act. 8. 14. which speaketh of Baptisme and the laying on of hands And as for Cyprians testimonie it speaks onlie of two sacraments but mentioneth not that popish confirmation was one of these two and giving that it were yet Bellarmin lib. 2. de effectu sacram cap. 24. and Cassander consult art 13. confesseth that both in scripture other Authours the name of sacrament is given to many things which by consent of all are not sacraments properlie and indeed 39 THat the bread in the Lords supper is but a figure or remembrance of the bodie of Christ received by faith and not his true bodie VVHich he sayeth is contrarie to Luke 22. 15. where hee sayeth with desire I haue desired to eat this passover with you To which I answere 1. in generall that we never did hold that the bread in the supper of the Lord is but a bare figure or remembrance of Christs bodie and therfore sayeth the confession of our faith anno 1581. art 21. Wee utterlie damne the vanitie of these that affirme sacraments to be nothing but bare naked signes and in our late Confession anno 1647. fitted for the whole three kingdoms positivelie we say Wherin as reallie but spirituallie the Bodie and blood of Christ are present to the faith of Believers as the Elements themselves are to the outward senses and so speaketh Calvin in 1. Cor. 11. 24. but that in this sacrament wherein the soule is spirituallis fed the bread is transubstantiated into Christs bodie and received by the bodilie mouth this we deny as most erronius and hereticall 2. As to that place of Luke which hee bringeth to prove the same 1. the mans ignorance and impertinencie is to be admired wherin Christ only expresseth his great desire to eat the typicall passover with his disciples wherof himself was the substance 1. Cor. 5. 7. And which lamb being called the passover it being but a signe and memoriall of the Lords passing over the houses of the Isralits as we see Exod. 12. 13. and 13. 9. maketh against papists who will not admitt in the Eucharist such a sacramentall speech The second place which he bringeth is Luke 22. 16. wher Christ sayeth That he wil not drink any more of the fruit of the vine till it be fulfilled in the kingdome of God Which words sayeth he cannot be understood figurativelie more nor the former of eating the passover To whom we answere 1. That never any of us said any such thing that the words of eating the Passover were to bee understood figurativelie nor yet that these words are to be understood figurativelie but properlie which Christ speakes heer of drinking the fruit of the vine which pope Innocent the 3. declareth to be spokeÌ„ of the sacramentall cup de mysteriis Missae lib. 4. cap. 27. As also their own Iensenius cap. 131. p. 162. and Alfonsus a Castro lib 6. Tit. de Euchar. § sexta haeresis beside fathers as Origen tract 301. in Math. Chrisost Hom. 6â— in Math. Cyprian epist 68. ad Cecil and Beda in Luc. 22. Next these words are so farre from proving Transsubstantiation as that they quyte overthrow the same seing that which out Saviour drank at his last supper he calles it the fruit of the vine that is Wine in substance and not blood as what is eaten after consecration is likewise called by the Apostle bread not flesh 1. Cor. 11. 26. Therefore sayeth Chrisostome hom 83. in Math. speaking against some who used water in this sacrament in place of wine When our Saviour celebrated this mystery sayeth he he gaue unto his disciples wine calling it the fruit of the vine which produceth not water For as Theodoret sayeth dial 2. The mysticall signes departeth not after consecration froÌ„ their owne nature but remaineth in their former substance forme and figure and may be seen and touched as they were before The third place is Iohn 6. 51. wher Christ sayeth I am the living bread which came down from heaven being granted to bee living what else is it but his bodie sayth he To whom I answere 1 as Bellarmin witnesseth lib. 1. de Euch. cap. 5. all these Romanists to wit Gabriel Biel Cardinall Cusanus Thomas Aquinas Cardinall Cajetan Ruardus Tapperus Joannes Hesselius affirmes and Cornelius Jansenius especiallie concord cap. 59. unanswerablie proveth p. 387. 389. That this chapter medleth nowise with any sacramentall eating of Christs bodie or drinking his blood 2. This Text maketh rather against Transubstantion for tho Christ sayeth I am the living bread yet it followeth not that therfore his flesh was transsubstantiated into bread consequentlie no more doth it follow that when Christ said of the bread This is my bodie that therefore bread was transsubstantiated into His bodie The fourth and maine place is Math. 26. 26. Take eate This is my bodie To which I answere
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