sunt in scripturis non possunt ostendi nisi ex scripturis The expositions which bee in the Scriptures cannot bee shewed but out of the Scriptures So Theodoretus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor dia. log 1. Hilarius de trinitate lib. 9 i. Thou needest no strange exposition For the Euangelist expoundeth himself So Hilarius saith Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur The vnderstaÌ„ding of the sayings is to be looked for either of those things which go before or those that follow after So Clemens saith Ex ipsis scripturis sensum capere veritatis oportet From the scriptures themselues we must take the sense and Distinst 37. cap. Relatum exposition of truth Finally so Pope Pius the second Ab ipsa scriptura reciptendus est sensus veritatis The vnderstanding of the truth is to bee receiued from the scripture it selfe Aeneas Siluiâ—â— epist 130 Now how carefully and diligently wee endeuour to doe this that is to expound the holy Scriptures truely and sincerely by the Scriptures themselues God knoweth our writings sermons do shew and the consciences of those that reade and heare them can witnesse with vs. And this is also an argument hereof that you cannot bring forth any places of the Scriptures which wee falsely expound or seeke violently and wickedly to wrest from the true and simple sence of the holy Ghost contained in the holy scriptures The which this cauiller should haue done and thereby declare how wee build our faith vpon priuate and false expositions But let vs see and examine his proofe of his Minor which is that because wee build not our faith vpon the exposition of the Church the Fathers or Councells therefore wee build vpon our owne priuate exposition I answere that although we reuerence the iudgement of the true Church of God the holy Fathers and Councels yet by this that I haue before alledged it plainely appeareth that we are to fetch the sense and exposition of the Scriptures not from them but from the scriptures themselues And wheras you by the Church do meane the Romish Church I will shew hereafter that shee hath corrupted and falsely expounded the scriptures As touching the Doctors we are not bound vnto their expositions which sometimes be Card. Caietanus in praefatione in lib. 5. Mosis not sound and sometimes differ among themselues Yea Cardinall Caietanus plainely auoucheth this and doubteth not to bring sometimes senses and expositions to the scriptures which be not in all the Doctors His words be these Nullus itaque detestetur nouum sacrae scripturae sensum ex hoc quod dissonat a priscis doctoribus Sed scrutetur perspicacius textum ac contextum scripturae si quadrare inuenerit laudet Deum qui non alligauit expositionem scripturarum sacrarum pristorum doctorum sensibus c. that is Let no man hereupon detest or dislike a new exposition of the holy scripture because it dissenteth from the old Doctors But let him more sharpely search the text and Coherence of the scriptures and if hee finde it to agree therewith let him praise GOD who hath not bound the exposition of the holy Scriptures to the senses and expositions of the ancient Doctors Yea Bishippe Fisher a great patrone of the Popes doubteth not to affirme that many things in the Io. Roffens Assert Lutheran artic 18. fol. 206. Gospell and other scriptures bee now more exactly discussed and more plainely vnderstood then they were of old time of the Fathers and that there be yet many obscure and hard places which will be much better vnderstood of the posteritie Andradius also the Iesuite as he doth defend Caietane in the one so doth he ioyne with B. Fisher in the other as the learned may reade in his defence of the tridentine faith lib. 2. pag. 160. et 161. where by it appeareth that their iudgement was that the exposition of the scriptures is not to bee tied vnto the Fathers and then much lesse to the Councells which doe not expound in order the bookes of the scriptures as the Fathers did but onely examined some places and discussed some Doctrines which were in controuersie Moreouer whereas Saint Augustine in his foure bookes de doctrina christiana entreateth largely of the exposition of the Scriptures and giueth many good and learned lessons concerning the same and namely seauen rules of Ticonius the Donatist which hee commendeth and calleth them keyes to open the scripture neither he nor Ticonius doe make mention of these rules which the author of this pamphlet doth here set downe nor referre vs vnto them Therefore these bee new coined rules of your owne voyde of the testimony of antiquitie But that the Christian reader may see who they be that build their faith vpon priuate and false expositions of the scripture let vs come to the examination of some particular places of the scripture and see who they be that follow priuate and false expositions The wordes of our Math. 26. 27 Sauiour Christ drinke ye all of it they expound that Christ spake them onely to his Apostles which as they terme them were Priests and therefore this bindeth Priests to drinke of the Cup but not the lay people So saith Iohn Fisher Io. Rossens Assert Luther confut arti 16 the Bishop of Rochester Bibite ex eo omnes Quae verba procul-dubio solis erant dicta sacerdotibus quibus potestas tum fuerat collata conficiendi sacramenti nimirum hijs verbis hoc facite in meam commemorationem Drinke all of this which words without all doubt were spoken onely to Hosius de com sub vtraque specie Confess Petri. cap. 40. contr Brentium lib. 3 Doct. Hard. in his answere to M. Iewel arti 3 Andrad ortho explicat lib. 7 pag. 606. Aenas Syluius epist â—30 pag. 672. Priests to whom powre also was giuen to make the Sacrament that is by these words doe this in remembrance of me The same in effect wrote Cardinal Hosius Doctor Harding Andradeus Aeneas Siluius and others This exposition although peraduenture it will not bee counted priuate for that it is maintained by so many great men yet it is a very false and absurd exposition and easily to bee discerned by any simple man For if these words Drinke ye all of it were spoken onely to Priests then likewise these Take yee ate ye were spoken onely to Priests And so by your wise exposition as none but Priests by these words are bound to drinke of the Cup so none but Priests are bound to take and eate the bread as it was the manner and custome of Jo. Gerson tom 1. declar defect viro ecclesiast the common people in Liuonia not to receiue this Sacrament at all as Gerson writeth But if our Sauiour Christ did speake the one to all both Priests and people why not the other If the one doe binde all why not the other Moreouer Saint Paul
veritâ—e that is both bee subiect to semblable incertaintie These errors I say they know not and consequentlie cannot discerne a true translation from a false and therefore must needes relie their faith vpon the sillie ministers faithlesse fidelitie which conuinceth they haue no faith at all Answere IDeny the Minor or second proposition of this Syllogisme and say that wee relie not our faith vpon the Ministers credit and sidelitie but vpon the worde of GOD translated the which wee know to bee true and holie not so much for that it is by publike authoritie and generall assent of men allowed as for that it containeth most holie doctrine agreeable to true faith and Godlie life whereby any that readeth or heareth it may behold the Maiestie of Gods spirit appearing in it As for example I beleeue these sayings to be true That Iesus Christ came into this world to saue sinners that hee is the Lambe 1. Tim. 1. Iob. 1. Tit. 2. 11. of GOD which taketh away the sinnes of the world that the grace of GOD which offereth saluation to all men hath appeared and treacheth vs that wee denie vngodlinesse and worldlie lust and liue soberlie righteously and Godlie in this present world c. not for that this or that man hath translated them but because the spirit of God doth beare witnesse vnto my heart that most holie pure and diuine doctrine is contained in them And therefore to say that those which vnderstand not the Hebrew and Greeke tongues because they vse the word of God translated to them into other languages do rely their faith vpon the Ministers credit and fidelitie and haue no faith is most foolish and absurd And let the Christian reader marke and confider how this sottish reason tendeth to the discrediting not onely of vs but also of the most part of all Godly and faithfull Christians in all ages yea and to the most of the Godly Doctors Fathers of the Church who were almost al ignorant of the Hebrew tongue and some of the Greeke also The holy scriptures were translated into many tongues in the which the people of God did reade and heare them As Theodoretus writeth Hebraici vero libri non modò in Graecum idioma conuersi sunt sed in Romanam quoque Theodor. de cu. vatione Graecarum affectionum lib 5. linguam Aegyptiacam Persicam Indicam Armenicamque Scythicam adeoque Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtantur that is The Hebrew bookes bee translated not onely into the Greeke tongue but also into the Romaine Egyptian Persian Indian Armenian and Scythian and also the Sclauonian tongues to say at a word into all languages which the nations vse vnto this day Did the ancient faithfull Christians which read and heard the holy scriptures in these sundrie languages rely their faith vpon men that did translate them or vpon the diuine doctrine and pretious promises of God contained in them And let this cauiller shew sufficient reason why were are not either to be acquited with them or they condemned with vs. They could no more iudge of the truth of the translations then our people can yet they did to their great comfort and Godly instruction and edification reade and heare the holy scriptures grounding their faith not vpon the translators who might bee and sometimes were euill men but vpon the sound holy and heauenly doctrien therein contained Saint Hierome exhorted ladies and gentlewomen Hieron ad Gaudentium de pacatulae Inâ—â—tulae educat ad letam de institut filiae not onely to reade the scriptures themselues but also to bring vp their young daughters when they were but seuen yeares old in that holy exercise They were not able to iudge of the translations otherwaies then to discerne and perceiue that the doctrine by them deliuered was pure and holy agreeable to true faith and Godly life And euen so they that bee Godly in these daies although they hauing not the knowledge of the Hebrew and Greeke tongues cannot iudge so exactly of translations and of the truth of them as those that vnderstand them can yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith good manners and the generall heads and principles of Christianitie or not I neede not heere aske vpon what or whome your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholikes doe rely their faith when they reade either the old vulgar Latine translation of the Remish English seeing they can no more nor better iudge of these translations whether they bee true or false then wee I do not I say aske wheron they rely their faith for it seemeth that they build not their faith so much vpon Extrauagant Ioh. 22. cum inter in glossa dist 96. satis euidenter the written word of God in the scriptures as vpon vnwritten traditions of men customes of fathers decrees of councels and especially vpon the will and pleasure of their great GOD as his owne friends call him the Pope of Rome Whose will is the rule of their faith and life If he giue a dispensation for a man to mary his owne sister as Antoninus Sum. part 3. titu 1. cap. 11. 55. quod papa summa Angelica in Papa fol. â—32 Pope Martin the fift did it is lawfull if he giue a dispensation for one to marry his sisters daughter which is as vnlawfull as the other as a late Pope gaue to the late King Philip of Spaine it is lawfull But yet if any of these counted Catholikes will pretend to build their faith vpon the Scriptures and being ignorant of the Hebrew and Greeke tongues readeth either the vulgar Latine or English Remish translation of the new Testament I would aske how he doth know whether these translations bee true or false or whether hee will say that his faith dependeth vpon the credit and fidelitie of the translator or no But I know Counc TrideÌ„t Sessi decretum 2. what they will answere that the Latine vulgar translation is allowed by the Church that is to say by the councell of Trident which representeth the Church which hath decreed the same to bee taken for authenticall in readings disputations sermons or expositions and that no man bee bold or presume vpon any pretence to reiect or refuse it Wherevnto first I say that as this decree doth allow the Latine so it doth not approue the English Now how shall an English Catholike that vnderstandeth not the Latine know whether the same bee truely translated out of the Latine or no or shall his faith here rely vpon the credit and fidelitie of the translator I would know what difference there is betweene such a one reading or hearing that translation and one of vs reading or hearing ours And why the faith of the one doth more depend on the credit and fidelity of the translator then the other Surely this difference there is that our translations
God the enemie of God Answer IN this fourth article the Sylogisme promised is not performed but in steed thereof here is an accusation that we know not what we beleeeue nor why we beleeue Your proofe before I haue examined and what we beleeue I haue declared whereof the rule is not our owne fancie as you say shew not as the rule of your faith and life is the Popes folly as hath been in part shewed You say we haue no rule whereby to know what is the matter of faith We haue the word of God contained in the canonicall Scriptures of the old and new Testament and is that no rule I pray you what doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but a rule and why be Thom. Aquinas in 1. Tim. 6. the scriptures called canonical but because they be the rule of our faith life Thomas Aquinas saith Doctrina enâ—m Apostolorum Prophetarum dicitur canonica quia est regula intellectus nostri The Doctrine of the Apostles and Prophets is called canonicall because they be the rule of our vnderstanding Dauid when he said thy word is a light Psal 119 105. vnto my feete and a lanterne vnto my pathes what did hee but make that same the rule direction and guide of his faith and life when Moses said Now therefore hearken O Israell vnto the ordinances and to the lawes which I teach you Deut. 4. 1. to do that yea may liue go in and possesse the land which the Lord God of your Fathers giueth you ye shall put nothing to the word which I command you neither shall take ought therefrom that ye may keepe the commaundements of the Lord your God which I commaund you what did he but make Gods word declared to him and written by him the rule of Iosâ— 1. â— their faith and life When God said to Iosua Let not this booke of the law depart out of thy mouth but meditate therein day and night that thou maist obserue and doe according to all that is written therin for then shalt thou make thy way prosperous and then shalt thou haue good successe What did he but make his written word the rule of his faith and whole life When Abraham said to the rich man condemned in Hell They haue Moses and the Prophets let them heare them what Luk. 16. 29. did he but shew that the writings of Moyses the Prophets were the only rule which his brethren should follow to auoyd damnation and consequently to ataine eternall saluation Chrisostom saith Ne igitur multorum opiniones habeamus Chrisost in 2. Col. hom 13. sed res ipsas inquiramus Quomodo autem non asurdum propter pecunias alijs non credere sed ipsas numerare supputare pro rebus autem amplioribus aliorum sententiam sequi simpliciter praesertim cùm habeamus omnium exactissimaÌ„ trutinam gnomonem ac regulam diuinaruÌ„ inquam legum assertionem Ideo obsecro oro vos omnes vt relinquatis quidnam huic vel illi videatur deque hijs à scripturis haec omnia inquirite c. i. Let vs not seeke the opinions of many men but let vs search the things themselues for how is it not absurd not to beleeue men concerning mony but that we wil count it for matters of greater waight to follow simply the minde and opinion of others especially seeing we haue the most exact ballance square rule the doctrine of Gods lawes Therefore I request and beseech you all to leaue and forsake what seemeth good to this or that man of these matters Idem in Genes homil 58. Jdem hom de Adam Heâ—a search ye al these things by the Scriptures The same Chrisostom hath these words Vides in quantan absurditateÌ„ incidunt qui diuinae scripturae canonem sequi nolunt sed suis cogitationibus permittunt omnia i. Thou seest into how great absurdity they doe fall which follow not the rule of the diuine Scriptures but permit all things to their owne fancies and deuises And againe Satis sufficere credimus quicquid secundum preâ—ictas regulas Apostolica scripta nos docuerunt vt prorsus non opinemur catholicum quod apparuerit praefixis Then is not the doctrine of the Church of Rome Catholike sententiis contrarium we beleeue that that is sufficient enough whatsoeuer according to the foresaid rules the writings of the Apostles haue taught vs so that wee doe not at all iudge that to bee Catholike which shall appeare to bee contrary to the foresaid rules Theodoret saith Thedor dialog 3. pag. 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. We haue learned from the holy Scripture the rule of doctrines Saint Augustine saith Sancta Scriptura nostrae doctrinae regulam August de bono viduitatis cap. 1. figit â—ne audiamus sapere plusque oportet The holy Scripture doth set a rule to our doctrine that we may not presume to bee wise abue that we ought to be Beda hath anexcelent saying hereof which is recorded in Gratians decrees Beda 8. quest 1. Neâ— sufficere Nobis sacris literis vnica est credendâ— pariter viuendi regula praescripta The onely rule both of faith and also of life is prescribed vnto vs in the holy Scriptures This rule wee haue and will you say this is no rule If you haue a better rule let vs knowe it Whereas in your second cogitations vpon these your forcible reasons you affirme that some say the sphere of their faith is extended soly and wholy to the word of God set downe in holy writ and how-so-euer you pitty our poore ignorance and say that herein wee do no more then all heritiks doe yet wee bee not abashed to professe our selues to bee of this number and desire to haue our faith ranged and restrained within the circumference of this Sphere of the holy Scriptures and herein if our poore ignorance do not deceaue vs wee thinke that we ioyne with S. Paule who being by Tertullus falsely charged with heresie as wee now are answeared in these words But this I confesse vnto thee that after the way which they call herisie so worshippe I the God of my fathers beleeuing Act. 24. 14 all things which are written in the law and Prophets In which words Saint Paule expelleth that acusation of herisie with this argument He that beleeueth all things that are written in the law the Prophets is not to be accompted for an heritike but I beleeue all this written in the law and in the prophets Therefore I am not to bee accounted for an heretike But in the profound knowledge of this writer this was but poore ignorance and a sillie reason For what Heretike saith he beleeueth not so much And so Saint Pauls reason by this mans deepe diuinitie is not worth a rush For Tertullus might haue replied and sayd that notwithstanding his beleeuing all that is written in the Law and Prophetes hee was
Presbyterum conuiuio secundarum nuptiarum interesse non debere maxime cum paecipiatur secundis nuptiis poenitentiam tribuere A priest ought not to be present at the feast of second marriages specially because he is commanded to appoint Distiâ—st cap. 20 de libellis penance to second mariages This councell although it were prouinciall was confirmed by Pope Leo the fourth as appeareth by Gratian and the Papists hold that prouinciall Sozom. lib. 4. cap. 17. councels confirmed by the Pope cannot erre The councel of Ariminum wherin were assembled aboue foure hundred Bishoppes horribly erred in maintaining the blasphemous doctrine of Arius The like did the Councels of Millaine Seleucia and of Tyrus The second Councell of Ephesus erred and maintained the false doctrine of Eutycheâ— These councels the Papists confesse to haue erred and why because they were not allowed and confirmed by the Bishoppe of Rome A simple and shamelesse shift as though the Bishop of Rome had in those daies power either to call or confirme Councels any more then the other Patriarks had In that second Councell of Nice most vnlike vnto the first not onely the wicked worshipping of Images was allowed and the Scriptures for the confirmation therof most shamefully abused and detorted as appeareth by the said corrupt councell and Caluin and Caluin Instit lib. 1. cap. 11. Sec. 14. Mart. Ciâ—mni exam Concil Tridet part 4. de imagine Action 5. Mart. Chemnicius haue largely shewed but also in the same was decreed that the Angels haue bodies and that the soule of man is corporall and therefore they may bee painted the which be soule errors If you will not allow the worshipping of Images to be an errour then you cannot say but that the Councell of Constantinople vnder Leo the Emperour where were present 338. Bishops and another of Frankford vnder Charles the Great in which the worshipping of Images was condemned did erre Some of these Councels erred To omit for breuitie sake Platiâ—a in Stepha 6. many other Councells a Councell at Rome vnder Stephanus the sixth or as some reckon seuenth condemned Pope Formosus and his doings Another Councell at Rauenna vnder Pope Iohn the tenth restored Formosus and Platina in â—oan 10. condemned Stephen and the actes of his Councell I hope you will not or cannot say but that one of these Councels erred Another Councell at Rome vnder Pope Nicholas the second caused that excellent learned and godly De coÌ„se Inst 2. Ego Bereng Sâ—ss 13 man Berengarius to recant and to confesse that the very true body of Christ is indeed handled and broken by the Priests hands and torne wtth the teeth of faithfull people The which is a grosse false and blasphemous doctrine The Councell of Constance erred most wickedly in taking away the cuppe of the Lord from the lay people contrary to the word of God and the testimonie of all antiquitie And that their last Councell of Trident hath fouly erred and confirmed false doctrine repugnant to the truth of Gods word and the Canons of ancient Councells both these excellent learned men Martinus Chennicius Innocentius Gentilletus haue shee l and wee doe and will proue to the consciences of all those whom the God of this world hath not blinded I am not ignorant what coullors the Iesuite Bellarmine seeketh to cast vppon the foresaid errours of these Councels and such others and what simple shifts he seeketh to elude auoid them the which I wil not stand here to answer but I will referre the reader to the answers of Lamb. Danaeus and to that excellent man of blessed memory D. Wbitakers where hee may find the weakenesse and nakednesse of Bellarmines said shifts plainly discouered and the same fully confuted the which I thnke will stand as other of his workes haue done long vndefended Whereas you note in your margent the ancient Councels of Nice Constantinople Ephesus and Chalcedon wherin old heretikes were confuted and condemned and thereby claime them to appertaine to your Church I answer that as it is most certaine that those Councels were not called nor gouerned and directed by the Bishops of Rome as now by vsurpation they are so you shall neuer proue that those Godly and learned fathers agreed with you in many great and principall points of Christian doctrine It were easie to shew that sundry things were condemned by them which be receiued and vsed by you And therefore you vainly brag of their names whose doctrine and proceedings you haue forsaken neither haue you so much by disputation in Councels as by cruel persecution through fire and fagot suppressed such as in all ages haue complained of your idolatry and abominations as plainely appeareth by histories As it is true that we admit the holy Scripture or rather the holy Ghost speaking in the scripture to bee the supreme vmpier and Iudge in matters of controuersies and acknowledge him to be the onely infallible interpreter of his own words so is it false that we admit no other iudge but remit all to euery mans priuate spirit and singular exposition We say that as the holy Ghost in the Scriptures is the high infallible iudge and interpreter of the Scriptures so we acknowledge inferiour Iudges and interpreters both priuate and publike Euery man is a priuate iudge to discerne and iudge of the doctrine which he heareth or readeth in the Scriptures So Saint Paul saith I 1. Cor 10. 15. 1. Ioâ— 4. 1. Ibid. 14. 29. 1. Thess 5. 20. speake as vnto wise men iudge ye what I say Let the Prophets speake two or three and let the other Iudge Despise not prophecying Try al things keep that which is good Abstain froÌ„ al apperance of euill Beloued beleeu not euery spirit but try the spirits whether they are of God The spirituall man iudgeth all 1. Cor. 2. 15. Heb. 5. 14 Iohn 10. 5. things Good Christians ought to haue their wits excersised to discerne both good and euill The true sheepe of Christ heare and know his voycâ— and they will not follow a stranger but they flye from him for they know not the voyce of strangers whereby our Sauiour christ sheweth that those which bee his sheepe and bee truly gathered into his fold can iudge and discerne betweene his voye sounding in the Scriptures and the voyce of strangers deliuering a strange doctrine differing and dissenting from the same such is the false doctrine of the Church of Rome Wee also admit publike iudges of controuersies both seuerally as learned Bishops Pastors and Doctors who may giue their sentences and iudgements in matters in question and coniunctly when they bee assembled in Synodes and Councels to examine questions of greater difficultie and to decide the same Howbeit their iudgements be not infallible Psal 11 6. for all men be lyars and subiect to ignorance and errour neither haue they any absolute power and authoritie to iudge after their owne spirit or mind but according to
you prooue little The GOD of patience and consolation giue vnto Rom. 15 5. vs and you that wee may bee like minded one towards an other according to Christ Iesus that we may all with one minde and one mouth praise God euen the Father of our Lord Iesus Christ Amen Whereas you say that we haue no argument to prooue that we haue the true Church true religion and true faith but such as al heretikes haue euer vsed I answere that wee haue that argument and proofe for these things which although Heretikes haue falsely pretended as popish heretikes now do yet the Godly learned Fathers haue sincerely vsed And that is the holy word of God the only touchstone of truth and piller of the Church for as the Church 1. Tim. 3. 15 in one respect is the piller of truth as Saint Paul saith so in another the truth is the piller and prop of the Church as Chrysost in illum locum ho mil. 11. Math. 4. 4 7 10. Math. 19. 4. ibid. 22 29. Luk. 24. 27. 32 44 46 Rom. 1 2. 3 21. 4 3. Chrysostom saith For by what meanes els haue the Godly and learned Fathers in all ages confuted heresies and proued the Church but by the scriptures by them our Sauiour Christ foyled the diuell and put him to flight By them he answered the Pharisies By them he confuted the Sadduces By them he proued himselfe to be the promised Messias and Sauiour of the world By them Saint Paul confirmed the Gospel which he preached By them hee perswaded the Iewes those things which concerned Christ Iesus both out of the Law of Moses and out of the Act. 21. 23. ibid. 18 2 8 Prophets By them Apollos confuted the Iewes with great vehemencie shewing by the Scriptures that Iesus was the Christ By them the Godly and learned Fathers confuted and confounded the Arians and other Heretikes whom you here name as by their bookes and particular sayings it euidently appeareth Athanasius speaking of the Godly Athanas de de cretis Nicen. Synod pag. 528 decrees of the councell of Nice against the Arians writeth thus Atque harum rerum non aliunde nos quà m ex scripturis persuasionem habemus that is We be perswaded of these things by no other meanes but by the Scriptures Epiphanius saith In Scripturis sanctis Trinttas nobit Epipâ— contra pâ—â—umaiomachos haeres 7â— annuÌ„tiatur ac creditur citra curiositatem c. The Trinity is in the holy Scriptures preached vnto vs without curiositie beleued And that by theÌ„ al doctrines are to be confirmed al errors and heresies to be confuted they plainely and plentifully shew Tertullian saith that if Heretikes Tertul. lib de resurrec carnes Eâ—iph contra pâ—ulum Samosa haeres 66 Basii epist 80. bee brought to examine and try their questions onely by the Scriptures they cannot stand Epiphanius saith that wee are not to discusse questions by our owne wittes and reasons Sedex Scripturarum consequentia By the consequeÌ„ce of the Scriptures Saint Basil saith Let vs stand to the arbitrement of the Scripture inspired of God and with whome bee found doctrines agreeable to those diuine words let the truth be iudged to be with them Constantine sayd vnto the Bishoppes in the Nicene Councell The Euangelicall and Apostolicall bookes and the Oracles of the Theod. lib. 8. cap. 7 sol 284. Prophets doe plainely instruct vs of GOD wherefore laying away all enimitie and discord let vs take the explication or resolution of the questions in controuersie out of those saying inspired of GOD. So saith Saint Augustine Verum nos sacris literis accommodemus auditum c. August in Euang Ioan. tract 60. August de cura pro mortuis cap. 2. Let vs hearken vnto the holy Scriptures and according to them let vs helpe by the grace of God to dissolue this question And againe Non secunduÌ„ opinionem c. We must consider of this matter not according to yâ— commoÌ„ opinion but according to the holy Scriptures of our religion And of yâ— Church he saith thus Sed vtrum ipsi ecclesiam De vnitate ecclesiae cap. 16. teneant non nisi diuinarum ScripturaruÌ„ canonicis libris ostendant but whether they haue yâ— church let them shew by no other meanes but by the Canonical books of the diuine Scriptures Chrysostom saith yâ— we cannot know Chrisostom in Math. Homil. 44. which is the true Church of Christ Nisi tantummodo per Scripturas but onely by the Scriptures Therefore by the Scriptures proue your doctrine and shew your Church Math 4. But you say the Arians others Heretikes alleadged the Scriptures whereunto I adde that so did the Diuel also but in such sort as you and your fellowes doe in mangling them falsly expounding and applying them as I haue in some part before shewed I am conteÌ„t to ioyne this issue with you that they with be proued to depraue detort mangle and falsly expound and apply the scriptures be heretikes and to bee condemned with these old heretikes whome you here name To whome whether you or we bee more like let the vpright Reader indifferently iudge The Arians seeing that they could haue nothing out of the Scriptures fled as Athanasius saith vnto the Fathers and euen so do you The Arians vsed subtill distinctions Athanas tomâ— 2. to elude and shift of the truth and so do you They denied the person of Christ and you deny the office of Christ in not acknowledging him to be our onely Prophet and teacher whose onely voyce wee must heare and obey nor the only King and head of his Church nor our onely high Priest with the sweet smelling sacrifice of himselfe once for euer offered to redeeme and reconcile vs vnto God nor our only mediator to make intercession for vs. The Arians did cruelly persecute the true Christians Ruffin lib. 1. cap. 17. Socrates lib. 1. cap. 17. zozo in lib. 4. cap. 27. Gregor Nazi anz artic ad Arianos and so do Papists when power is in their hand to doe it The Arians when they could not preuaile against that excellent man Athanasius fell to raile vpon him and to slaunder him accusing him of adulterie murther and sorcerie and euen so do you now deale with such as for their godlinesse and learning may well bee compared with Athanaesiuâ— I meane especially Caeluin whome the Author of that vnlearned libell and beastly booke intituled A quartron of reasons of Catholike religion c. is not ashmed 5. reasoÌ„ pa. 30. to call a seare backt Priest for Sodomie O thou shamelesse man or rather monsterlart thou not ashamed to slaunder and belie such a man of whome they that knew him did truly write of him ipsâ— Ã quo potuit virtutem discere virtus Theo Beza that euen virtue it selfe might as it were haue learned vertue of him How doest thou know that Caluin was such a man I assure my selfe
the righteousnes of Christ which onely is able to hide and discharge all our vnrighteousnesse This doctrine which this disdainfull man so much disdaineth is acknowledged of the Greeke Fathers Basil saith This is perfect and sound glorying in God when a man doth not boast himselfe for his owne righteousnes Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. â—â—â— but knoweth himselfe to bee voyd of true righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is iustified by onely faith in Christ Chrysostome saith Nobis pro cunctis sola Chrysost in Math Hom. 12. Idem de prodâ—tione Iudae fides sufficiat Onely faith is sufficient to vs for all other thinges Againe Illud vnum asseueraueâ—im quód sola fides per se salvum fecerit This I may affirme that only faith by it selfe saueth Againe Rursus illi dicebant qui sola fide nititur execrabilis est hic contrà demonstrat qui sola Idem in Galat. cap. 3 fide nititur eum benedictum esse They said hee that leaneth onely to faith is accursed but Paul on the contrarie part sheweth that hee that leaneth to faith onely is blessed Many such other places out of the Latine and Greeke Fathers I might produce but I omit them I hope hee will not say that these Fathers which deliuered this doctrine of solifidian faith as he disdainfully termeth it did ouerthrow repentance mortification and all other vertues Nay this true faith which neither falsely nor fantistically but truly and effectually apprehendeth Christs death and passion and applieth the same as a most soueraigne salue to cure all the sores of our soules is that which giueth life to repentance mortification and all other verâ—â—es For as faith without workes is dead as S. Iames saith so workes Iames 2. 26 Cyril in exposit Symbol Nâ—â—â—n tom 1. Concil pag. 543 Chry in 1 ad Timot Hom. 5. without faith are dead as Cyril and Chrysostome say And we truly auerre that this true faith in Gods merifull promises by the which Christ doth dwel in our hearts cannot be seuered from charitie vertues and good workes as hee falsely affirmeth but faintly and foolishly prooueth that it may His first reason is taken from experience because few or none of vs haue faith for that few or none of vs haue these workes How many or few of vs haue faith and good workes you are no competent iudge for to determine And therefore wee appeale from your affectionate and erronious iudgement to the true and iust iudgement of God I doubt not but before I haue ended this article to proue that we be not so void of good workes and so ful of abhominable wickednesse as your Popes and spitefull spiritualty hath beene Your second proofe you will draw out of the Scripture that all faith yea and the most noble faith which hath 1. Cor. 13. force to remoue mountaines may be without charitie I answere that Saint Paul speaketh not there of the faith of Tit. â—â—1 Math. 7. Gods elect but of that which is a gift to worke miracles which may bee in wicked reprobates such as Iudas was and so doth Oecumenius the Greeke Scholiast expound it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 1. Cor. 13 He speaketh not of the common and Catholike faith of the faithfull but of a certaine gift of faith â—or there was a certaine kinde of gift which by an equiuocation was called faith So that S. Paul as hee had before compared charity with the gift of tongues and with the gift of prophesying so here he compareth it with the gift of doing miracles And as those gifts may be in the wicked seuered from charity so also may this Some writers also in the former chapter where S. Paul saith To another is giuen â— Cor. 12. 9. faith by the same spirit do expound it of the particular faith of doing miracles As Theophilactus Non fides dâ—gmatum Theophilact in 1. Cor. 12 sed miraculorum quae montes transfert He speaketh not of faith of doctrine but of miracles which mooueth mountaines And therefore S. Paul meaneth that if the whole faith which is in doers of miracles were in him separated from charitie as it may bee hee were nothing But that faith by which Christ dwelleth in the hearts of his elect neither is nor can be separated from charitie but Gâ—lath 5. 6. worketh by it And therefore S. Paul in his gratulations in the beginning of his Epistles doth alwaies ioyne them togither as being such graces of Gods spirit which be neuer separated asunder Hearing of the faith which ye haue in Ephes 1. 15. Coloss 14. 1. Thess 1 3 2. Thess 1 3 Philem. 1 5. â—ebr 12 the Lord Iesus and loue towards all the Saints To conclude this point that this doctrine doth not tend to loosenes of life we teach that they which doe not follow peace and holinesse shall neuer see God and that good workes are the waies wherein wee must walke to the kingdome of God and eternall life to the which they that doe not walke in them shall neuer come For without the holy Citie shall bee dogs and enchaunters and whoremongers and murtherers Apocal. 22. 15 idolaters and whosoeuer loueth or maketh lies And although good fruites make not the tree good yet they be necessarie effects of a good tree so euery tree that bringeth not forth good fruit shall be out downe and cast into the fire Mâ—th 3 10. The third doctrine of ours which you vntruely charge to tend to loosenes of life is That faith once had can neuer be lost the which vaine securitie you say openeth the gap to all libertine sensualitie and hereat you make great exclamations Here I will first cleere the doctrine and afterward answere your vaine cauillations and needlesse exclamations Faith is diuers waies taken in the holie Scriptures First it is taken for the doctrine of faith or the Gospell which we beleeue as By whom wee haue receâ—ued Rom. 1 5 grace and Apostleship to the obedience of faith aâ—ong al Gentiles that is that all nations might obey the Gospell Also to the Galathians This onely would I know oâ— you Receiued Galat. 3 2. ye the spirit by the workes of the law or by the hearing of fâ—â—th that is by hearing the Gospell preached So wee call the Christian faith and the Apostolicall faith In this sense faith being taken for the doctrine of the Gospell we confesse that many may know it make profession of it and historically beleeue it and yet afterwards may fall from it as Iudas and many in Asia did Secondly it is taken for 2. Tim. 1. 15. that promise which wee make in Baptisme whereby wee binde our selues to professe true religion to beleeue in God in whose name we be baptized Hereof S. Paul speaketh Refuse the yonger widowes for when they haue begun to waxe wanton against Christ they will â—arrie hauing â—amnation 1.
truely receiue Iesus Christ and doth eate his flesh and drinke his blood to the feeding and nourishing of his soule to eternall life but an euacuating of the substance of the bread and wine and the turning and transubstantiating of the same into the very naturall body and bloud of Christ contained vnder the outward accidents of bread and wine concerning this false grosse and carnall doctrine I haue said sufficiently in a printed sermon published twentie yeares past and as yet not confuted wherein I haue shewed that this doctrine is contrary to the holy Scriptures which call it bread after it is consecrated and when it 1 Cor. 10 16. 17. 2. 26. 27. 28. is receiued and that it is contrary to the nature of a Sacrament which must haue a substantiall element or else it can bee no Sacrament that it is contrary to the Articles of faith and holy Scripâ—ures which teach vs that Christ in respect of his humanitie is ascended into heauen and there is to bee sought and not vpon the earth and that this doctrine draweth with it many absurdities as that Christs body is at one moment in heauen and earth and in infinite places of the earth without either quantity or quality of a body and that wicked and vnfaithfull men doe eate the very body and blood of Christ and such other absurdities which are more largely layde downe in my sayd Sermon whereunto I remit the reader where also I haue set downe sundrie testimonies of the ancient godly learned Fathers against this grosse and false doctrine of transubstantiation As touching their Sacrifice of the Masse wherein they falsly faine that they offer vp Iesus Christ for a propitiatory sacrifice for the sinnes of the liuing and of the dead I say that this doctrine hath neither warrant of the word of GOD nor of the ancient godly and learned Fathers but is contrary to them both First no man euer did or can offer vp Iesus Christ for a propitiatorie Sacrifice Iudâ—â— betraved him the Priests accused him Pilate condemned him the Iewes crucified him but none did offer him for a sacrifice for our sinnes but himselfe Who Heb. 9. 14 through the eternall spirit offred himselfe without spot to GOD. So saith Saint Paul that Christ gaue Ephes 5. 2. himselfe for vâ—to bee an offering and a sacrifice of a sweet smelling sauour to God And if a man could offer vp Iesus Christ vnto his Father for a Sacrifice then see what an absurditie would follow that Iesus CHRIST should bee accepted of his heauenly Father for the mans sake that doth offer him for in all Sacrifices the man is not excepted for the sacrifice sake but the Sacrifice for the mans sake that doth offer it As for example Caine and Abel offered either of them a Sacrifice the one of the fruit of his field the other of the increase of his cattell there was no difference before God in the outward sacrifice yet the one was accepted and the other was reiected because the one was a godly and faithfull man that did offer it and the other a wicked Hypocrite and therefore the Apostle saith that by faith Abel offered a greater sacrifice Heb. 2. 4. then Caine did The Sacrifices of Noah Abraham and other faithfull Fathers pleased GOD and it is said that hee smelled a sweet â—auour of rest and this was because they Gen. 8. 21. were godly and faithfull which did offer them Afterward the same Sacrfices offred by the wicked Iewes which were a sinfull nation a people laden with iniquitie the seede of the wicked corrupt children which Isa 1. had forsaken the Lord and prouoked the holy one of Israel to anger whose hands were full of blood 15 were so odious and abominable to GOD that he saith of them What haue I to doe with the multitude 2 of your sacrifices saith the Lord I am full of the burnt offerings of Rammes and the fat of fedde beastes And a little after Bring no more oblations in vaine incense is an obhomination vnto mee Yea GOD saith of those sacrifices in another place Hee that killeth a Bullocke is as if hee slewe a man hee that sacrificeth a sheepe is as if hee cut off a dogges necke hee that offereth an oblation is as if hee had offered Isa 66. 3. swines blood he that remembreth incense is as if he had blessed an idoll c. Why did God thus abhor these sacrifices which he himselfe had commanded to bee offered euen because they were wicked men voide of true faith and repentance which did offer them And to come nearer to the purpose why was the sacrifice of Iesus Christ vpon the Crosse a sweete smelling sacrifice to God to pacifice his wrath to satisfie his iustice and to purchase his mercy vnto vs surely because Iesus Christ the Sonne of God did offer it as before is declared And therefore it must in like manner follow that if a miserable man could offer Iesus Christ for a sacrifice to his Father then Christ should bee accepted for the mans sake the which if it be false and blasphemous then can no man offer vp Iesus Christ for a propitiatory sacrifice to his Father Moreouer this sacrifice of our Sauiour Christ vpon the Heb. 7 27 Crosse for our redemption was but once offered and can neuer bee repeated So saith the Apostle that Christ needed not dayly as those high priests did offer vp sacrifice first for their owne sinnes and then for the people for that did hee once when hee offered vppe himselfe Againe neither by Heb. 9 12 the bloud of Gâ—ates and Calues but by his owne entred hee once into the holie place and obtained eternall redemption Againe not that hee should offer himselfe often as the high priest 9. 25. entered into the holy place euery yeare with other bloud for then must hee often haue suffered since the foundation of the world but now in the end of the world hath he appeared once to put away sinne by the offering of himselfe And as it is 10. 19. appointed to all men once to die and then commeth iudgement So Christ was once offered to take away the sinnes of man c. Againe By the which will wee bee sanctified euen by the offering of the body of Iesus Christ once made Againe but this Vsc 12. man after hee had offered one sacrifice for sinne sitteth for euer at the right hand of God Thus wee see that the holy scripture teacheth vs that our Sauiour Christ once offered himselfe once entred into the holy place with one oblation once made hath sanctified vs and so can neuer bee repeated And if this sacrifice should bee repeated and our Sauiour Christ should daily be offered in the Masse see what absurdities would follow First that the sacrifice of our Sauiour Christ vpon the Crosse were weake imperfect and insufficient to take away sinne for so the Apostle doth reason doth proue
are Infidels The Maior cannot bee denied Because faith must he infallible and impossible to be erronius or changeable But faith which is builded vppon priuate exposition of Scripture is subiect to error and change and consequently vpon better aduice consideration may be altered The Minor I proue for either they build their faith vppon their owne priuat opinion in expounding of Scriptures the exposition of the Church the Fathers or Councels but not vppon these three Egro vpon their owne priuate exposition Some Protestants allow the Fathers and their expositions so far forth as they agree with Gods word no farther but this is nothing else but to delude the world for what meane they when they say they wil allow theÌ„ so far forth as they agree with the Scriptures Meane they perhaps that if the Fathers bring Scriptures to proue any point of Religion now in controuersie to allow that point as true If so why then reiect they S. Augustine Aug lib de â—ura Agen pro mortuis and other Fathers who bring Scripture to proue prayer for the dead yea and all controuersies almost in Religion the Fathers proue by Scripture when they dispute vpon them Or perhaps they mean to admit the Fathers wheÌ„ they alledge Scripture but in such matters as euery ProtestaÌ„t shal allow of or that they bee doubtfull or seeme in some sort or shew to be conformable to their fancies and fit their new coined Gospell and in this sense who seeth not that euery paltry companion will make himselfe not only expositor of Christs word but also will prefer his exposition before all ancient Fathers when they daunce not after his pipe and consent not with his heresies Answere HEre wee haue a syllogisme to the Maior or first proposition whereof I answer that they which vniuersaly in all maters and doctrines of saluation doe follow priuate and false expositions of the Scripture bee Infidels but in some places of Scripture a man may follow a priuate and false exposition of the Scripture and beleeue Hilarius in Matth cap. 16 Ambros in Luc lib. 10. the same to bee true and yet bee no Infidell Hilary followed a priuat and false exposition of the place Come behind mee Sathan and Ambrose of Peters deniall of Christ and Hierome in like manner of Peters dissembling with the Iewes Galat. 2. yea and all the Fathers haue in sundry places of Scripture followed priuat and vntrue expositions and haue beleeued the same to bee true and August de Doctri Christ lib. 1. cap. 36. yet they were no Infidels Saint Augustine saith well Quisquis igitur Scripturas diuinas c. Who-soeuer therefore doth thinke him-selfe to vnderstand the holy Scriptures or any part of them so that by that his vnderstanding hee doth not edifie and build this double loue of God and of his neighbour doth not yet vnderstand them But whosouer doth draw such a sense or exposition from them as may be profitable to the edifying of this loue and yet doth not deliuer that which he whome hee readeth shall be proued in that place to haue ment is not dangerously or wickedly deceiued neither doth hee at all lye And againe Ibidem Sed quisquis in Scripturis aliud sentit quam ille qui scripsit illis non mentientibus fallitur sed tamen vt dicere coeperam c. But whosoeuer in the Scriptures doth conceiue any other sense then he that did write it did meane he is deceiued although the Scriptures do not lye yet as I began to say if he be deceiued by that sence which doth edefie loue and charity which is the end of the commandement is so deceiued as if a man missing and leauing his way yet goeth by the field thither whither the way doth lead him Hereby you may perceiue that euery one which followeth a priuat or false exposition of some place of the Scripture is not an Infidell But to leaue this and to come to your Minor or second proposition I auouch the same to bee false and doe deny that we build our faith vpon priuat or false expositions of the Scripture We say with Saint Peter that no prophesie of 2. Tet. 1. 20 the Scripture is of any pruat interpretation But we are to take that sense which the holy Ghost intendeth and meaneth And we say that many things be most plaine and euident in the holy Scriptures so that the simplest may vnderstand them and get knowledge and comfort by them So Chrysostome saith An ista aliquam expositionem desiderant Chrisost ad Rom. Hom. 19. an non clara sunt etiam vehementer stupidis i. Doe these neede any exposition are they not cleere and manifest August in Euang. Ioannis tract 50. euen to those that be very dull So Saint Augustin saith Quaedam in Scripturis tam manifesta sunt vt potius auditorem quam expositorem desiderent i. There be some things in the Scriptures so manifest that they require rather a hearer then an expounder So saith Iustinus Martyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Martyr dialo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 page 68 edit Robert Stephan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Marke giue heed to those things which I shall recite out of the holy Scriptures which neede not to be expounded but onely to be heard And whereas we confesse that there be some things hard in the Scriptures wee say that the same are to bee vnderstoode and expounded by conferring them with other places of the Scriptures And that no forraine or priuat exposition is to bee brought to them but that which is gathered out of the Scriptures them-selues So Chrysostom saith Scriptura seipsam exponit lectorem errare Chryso in Gent homil 12. non sinit the Scripture expoundeth it selfe and suffereth not the reader to erre Againe Semper enim quando In 2. Cor. homil 9. quid obscurum loquitur seipsum iterum interpretatur Whensoeuer Paul doth speake any thing obscurely he doth alwaies expound him-selfe So saith Saint Augustine Magnifice August de doct Christi lib 2. cap. 6. igiter salubriter c. that is The holy Ghost hath so excellently and holesomely tempered the holy Scriptures that with plaine places hee doth put away hunger and with obscure places take away lothsomnesse For there is nothing gathered from those hard places which is not to be found most plainely vttered in others So Saint Basil saith Quae ambigua sunt tectè dicta esse in quibusdam diuinae Basil Quaest comp explic quaest 267. scripturae locis vide tur ea ab aliis locis manifestis declarantur that is What things be doubtfull or seeme to bee couertly spoken in some places of holy scripture the same are expouÌ„ded by other plaine places Againe Ecce nunc audi ipsam seipsam declarantem scripturam Behold now heare Idem Hexam homil 4. Irenaeus lib. 3. cap. 12. the Scripture expounding it selfe So saith Irenaeus Ostensiones quae
pelles See how these Lawiers wee may say Diuines yea and Saintes doe sometimes no otherwaies wrest the holie scriptures then coblers vse to stretch out with their teeth their filthie leather or skinnes And that also which Theophylactus saith Ita exponere In Iohn 14. scripturas manifestâ— delirare est So to expound the scriptures is to dote or bee madde I might shew infinit other places which they haue most falsely expounded and applied yea and also which they haue corrupted mangled and altered which I minde hereafter somewhat to doe but this shall suffice at this present to let the reader see who they bee which follow priuate and false expositions of the Scriptures and consequently be infidels And if the author of this pamphlet or his companions can charge vs with the like then they may truly say that we haue followed priuate expositions and be Infidels But it is the vsuall manner of these men to make many vehement accusations and to bring few sound proofes Where you say that we reiect Saint Augustine and other Fathers who bring Scripture to proue prayer for the dead I answer that we refuse not the alledging of Scriptures by any but vpon good and sound reason which we will be ready to iustifie and maintaine If you thinke either Augustine in that booke de cura pro mortuis which you quote which is more full of doubts then of sound proofes out of the Scripture or other Fathers haue any plaine places of Scripture to prooue prayer for the dead you may produce them vrge them and make syllogismes of them and we will answer them But you speake many things generally and proue few particularly and pithily For vs to proue and examine by the Scriptures the expositions of the Fathers is no fault For if the spirit of God commend that good people of Berea for examining Pauls preaching by the Scriptures we cannot be worthily blamed Act. 17. 11. for examining the writings and expositions of the Fathers by the Scriptures as long as it cannot be proued that we doe otherwaies then accept the good and reiect the euill So Saint Augustine speaking of the writings of Godly Fathers saith Hoc genus literarum ab autoritate canonis disting uendum est c. This kind of writing is to be distinguished from the authority of the canon of the August epist 48. Scriptures For they be not so read as though a testimonie were so aleaged out of them that we may not thinke or iudge other-wise if they haue any where other-waies thought then the truth required For we are of the number of them which doe not disdaine to accept to our selues that which was said of the Apostle If you be otherwise minded GOD shall reueale the same vnto you The like he writeth in his 111. epistle to Fortunatianus and in his 112. epist and in his second booke against Cresconius cap. 31. 32. which I forbeare to alledge To conclude if you can produce any expositions of the ancient Fathers whom we reuerence and whose workes wee read as diligenty as you doe which we reiect if we do not shew good reason for the same let vs beare the blame and shame of it Neuerthelesse wee doe not allow euery paltry companion as you terme them either to be an expositor of Christs word or to preferre his exposition thereof before all ancient fathers Neither doe I know any man so to doe but we allow all men to read and heare GODS holy word and as they may be much edified and comforted by the things that be plaine so if they vnderstand not some places wee exhort them to do as the nobleman the Act. 8. Hierom. in epâ—taphio Fabiolae August de mo rib us eccles Catho cap. 1. Queene Candaces Treasurer did to seek to a faithful Philip that is a godly and learned man by him to seeke to haue them opened and expounded so did Fabiola other godly women to Saint Hierome So Augustine saith Scripturarum expositio ab ijs petenda est qui earum doctores se esse profitentur that is The exposition of the Scriptures is to be sought of them which professe them-selues to be doctors and teachers of them Yet with Saint Paul we say that as 1. Thess 5. 20. 21. 22. we are not to dispise prophesying that is the expounding of Gods word so we are not rashly to receiue whatsoeuer is diliuered to vs but we are to proue all and to hold that which is good and to abstaine from all apparance of euill for the eare trieth the words as the mouth tasteth meate Job 33. 3. Basil Quaest compend exptica Quaest 279. So also Saint Basil saith Quod in edulijs est sensus qualitatis vniuscuiusque edulii hoc in verbis sanctae Scripturae est intellectus Gula enim inquit cibos gustat mens verbi diiudicat That which in meates is the tast of the qualitity of euery meate the same is the vnderstanding or minde in the words of the holy Scripture For the throate saith he tasteth the meates and the mind iudgeth the words Now I will retory your argument vpon you in this manner Whosoeuer buildeth his faith vpon priuate and false expositions of the Scripture is an insidel The Papists build their their faith vpon priuate and false expositions of the scripture as I haue shewed before and can prooue in many places moe ergo the Papists be infidels And thus much to your second article of faith The Pamphlet All Protestants who are ignorant of the Greeke and Latine In the 2 edition he putteth for Latine Hebrew tongues are Infidels 3. Article WHosoeuer relieth his faith vpon the ministers credit and fidelitie hath no faith at all But all those in England who are ignorant of the Greeke and Hebrew tongues relie their faith vpon the ministers credit Ergo. All those in England who are ignorant of the Greeke and Hebrew tongues haue no faith at all The Maior is manifest because they themselues confesse that euery man may erre and doth erre neither haue they any warrant why the ministers do not erre since they constantly doe defend that whole generall councels yea and the vniuersall Catholike Church may erre and hath erred The Minor I prooue for all such Protestants ground their faith vpon the Bible translated into English the which translation they know not whether it bee true or false whether the minister Tindall for example erred or no either vpon ignorance as Broughton one of the greatest linguists among the precisians affirmeth in an Epistle dedicated to the Lords of the Councell or vpon malice to induce the people to Protestancie or to cause them to leaue the Catholike Religion as Gregoy Martin in his discouerie most pregnantly prooueth And for that all the old translations are false and the Geneuians the worst the ministers are now in moulding a new one the which will haue as great immunitie from falsity as the former were voide of
downe in holy writ what there is deliuered that they beleeue what there is cōcealed lieth without the circumference of their beliefe Alas poore ignorance What heretike beleeueth not so much certainly few or none so that by this means al damned hereticks which beleeue the scriptures beleeue alike and they beleeue as much as our Protestants and ours no more then they But the Protestant will replie that hee beleeueth the Scripture in a true sense truely expounded and all other heretikes in an erronious sense and falsely interpreted And they will say as much of their Religion and beleefe and hold you◠exposition hereticall and theirs orthodoxall Againe are you not bound to beleeue the canticles or song of Salomon as a part of your faith and where finde you in the scriptures deliuered that such a booke is Gods word and as such an one ought by faith to bee beleeued That Sunday should bee kept holy-daie and Saterdaie the Iewes Saboth prophained in Gods word is not reuealed and yet by Protestants beleeued Moreouer to beleeue whatsoeuer is contained in the scripture is a generall confused folded implicitie faith when wee demaund what a man is bound to beleeue wee aske what hee is obliged to beleeue expresly distinctlie explicitlie To beleeue all the scripture distinctly explicitly cannot bee preformed by all Protestants since it supposeth a perfect and distinct knowledge of all the scripture wherevnto neuer mortall man attained the Apostles perhaps excepted Some will limit their beleefe to their creed saying that nothing ought to be beleeued which is not in the Apostles creed But then I would demaund of them whether that wee ought to beleeue that the scripture is the word of God that baptisme is a sacrament that in the Eucharist is the bodie of Christ by faith to what article should these be reduced seeing they are not contained in the creed or how shall we know infallibly how these be matters of faith since they are not contained in the creed others denie some articles of their creed also for the Protestants denie three articles of our creed and the puritans fiue The first is the Catholike Church Credo ecclesiam sanctam Catholicam I beleeue the holie Catholike Church the which in very Math. 26. Isa 60. deede they doe not beleeue because Catholike is vniuersall and so the Church of Christ which wee are bound to beleeue must bee vniuersall for all time comprehending all ages and vniuersall for place comprehending all nations but that Church which the Protestants beleeue was interrupted all the ages betwixt the Apostles and Luther which was 1400. yeares or in verie deed was neuer seene before Luthers daies therefore that Church they beleeue cannot bee Catholike Neither is it vniuersali in place beeing contained within the narrow bounds of England which is accompted but as a corner of the world for the Lutherans in Germanie the Hugonotes in France and the Gues in Flanders detest their Religion as much as the Catholikes neither will they ioyne issue with them in diuers essentiall points And therefore the Protestants Church which they beleeue can no more be called Catholike or vniuersall then England the vniuersall world or Kent the Kingdome of England or apruned bough a whole tree or a dead singer a man or a rotten tooth the whole head The second article is the communion of Saints the which they many waies deny First by not beleeuing that Christ hath instituted seauen Sacraments wherein the Saints of the Church communicate and especiallie the true and real presence of our Sauiour Christ in the Eucharist by which all the faithfull receiuers participating of 1. Cor. 01. 17. one the self same body are made one bodie as all the partes of a mans bodie are made one liuing thing by participating one soule Secondly they deny the communion of the Church militant Gen. 48. v. 16. Apoca. 1. v. 4. and triumphant by exclaiming against inuocation of Saints by which holy exercise the blessed Saints in heauen and wee in earth communicate we by prayer glorifying them and they by meditation obtaining our request Thirdly they deny the communion of the Church militant and the soules in purgatory bereauing them of that Christian charitie which charitable compassion and merciful pitty requireth and by natural affection the members of one body helpe one another The third article is remission of sinnes for they acknowledge no such effect in the Sacrament of Baptisme but onely count it as an external signe or seale of a prereceiued grace or fauor of God Ad Tit. 3. by his external predestination against the expresse word of God which therefore calleth this Sacrament the lauer of regeneration Ioh. 20. for that in it the soule dead by sinne is newly regenerate by grace Moreouer they allow not the Sacrament of pennance wherein all actuall sinnes committed after Baptisme are cancelled that which exceedeth all in absurditie is to deny that our sinnes are all perfectly forgiuen but onely not imputed and as it were veiled or couered with the passion of Christ all the botches and biles the filth and abhomination of sinne still remaining and as it were exhaling a most pestiferous sent in the sight of God for let them shift themselues as they list and scarfe their sores according to their fancies yet no veile nor mantell can couer their deformitie of sinne from the piercing eyes of Jo◠8. ver 24. Ioh. 16. v. 13. And D. Bu◠ley contendeth to proue it in his answer to this article albeit he vnderstandeth not the reason here alledged for if he did hee were to absurd to deny it Isa 66. ver 24. Gods perfect vnderstanding from which nothing can be concealed Fourthly the Puritanes in effect deny that Christ is the Sonne of God for they peremptorily affirme that Christ is God of himselfe and not God of God So that he receiued not his diuinitie from his father The which position flatly taketh away the nature of a sonne for the nature of a sonne is to receiue his substance of his Father and it implyeth contradiction that the Sonne receiueth his person of his Father and not his substance and essence for the substance of God is essentiall to euery person in trinitie Fiftly finally they deny the descension of Christ into hell and desperately defend that he suffered the Paines of hell vpon the Crosse wherby they blaspheme most horribly that sacred humanitie as if Christ had dispaired of his saluation as if God had hated him and he had hated God Marke 9. 48. Math. 25. 41. as if he had bene afflicted and tormented with anguish of mind for his offences for which he was depriued of the sight of God and eternally to be depriued all which horrible punishments are especially included in the paines of Hell and whosoeuer ascribeth them to Christ blasphemeth more horribly then Arius who denied him to God for lesse absurditie it were to deny him to be God then to make
an Heretike for all Heretikes doe as much But Maister T. W. for I will not misname you by H. T. dic sodes tell vs in sooth and sadnesse Do Heretikes beleeue the scriptures I in my poore ignorance haue heretofore thought that Heretikes beleeued erronious and false doctrines repugnant and contrary to the scriptures and that therevpon this argument would haue holden water viz. that they which beleeue false doctrines doe not beleeue the holie Scriptures which containe nothing but new doctrine but Heretikes beleeue false doctrines ergo they beleeue not the holie Scriptures Tell vs also will Heretikes haue the sphere of their faith extended solie and wholie to the worde of GOD set downe in holy writ Then this saying of Tertullian which in my poore ignorance I haue thought that neuer any misliked vnlesse hee were an Heretike will not goe for currant Aufer deniquae haereticis c. Take away from Heretikes Tertul. deresurrect carnis whatsoeuer the Ethnikes haue thought and taught that they may trie their questions Onelie by the Scriptures and they cannot stand For how can this bee that they which beleeue the Scriptures cannot stand if their doctrines bee tried onely by the scriptures But you will say that Heretikes professe that they beleeue the scriptures But is this all one with you for Heretikes to profeâ—â—e the beleefe of the scriptures and in Tiâ— 1. 16. deede to beleeue them Saint Paul saith that some professe to know GOD and by workes do denie him Some also professed themselues to bee Iewes that is to say worshippers Apoca. 2. 9. of GOD as you doe now professe yourselues to bee Catholikes and some to bee of the societie of Iesus when both they were and you are the synagogue and of the societie of sathan Some professed themselues to bee Iohn 8. 39. 40. the Children of Abraham which did not the workes of Abraham but their faither was the diuell as our Sauiour Christ told them Euen so Heritikes may professe Psal 44. that they beleeue the Scriptures when indeede they beleeue them not but reiect the truth of them and beleeue false and damnable doctrines repugnant vnto them Heretikes bee theeues which endeuor to steale away the truth from the people of whom Saint Chrysostome saith Qâ—i sacra non vtitur scriptura sed ascendit aliunde Chrysost in Iorm hom 58. idest non concessa via fur est Hee is a theefe that vseth not the scripture hee saith not that beleeueth the scripture but clymeth into the sheepefold by an other way which is not allowed Of the true sense and exposition of the Scripture I haue intreated at large before Onely now I will ioyne this issue with you vpon these words of Saint Hierome recorded 24. Quaest 3. Haeâ—sis by Gratian in the decrees Quicunque aliter scripturam intelligit c. Whosoeuer expoundeth the scripture otherwaies then the sense of the Holie Ghost by whome it was written doth require although hee haue not departed from the Church yet hee may bee called an Heretike Let them with good will of vs and you that shall soundlie bee prooued to expound the Scriptures other-waies then the sense of the Holie Ghost requireth bee called accounted condemned and punnished Heritikes yea your Expositions bee so false and for ours true that some Papists and euen some of your sweete bretheren the Iesuites are forced by the euidence of Apa Cathel part 2 lib. 5. cap. 17. 18. 19. c. truth to forsake yours and to approoue ours as M. D. Morton hath learnedly and largely declared What you or any other Heretikes say of our Religion beleefe and expositions wee little regard as long as you cannot prooue them to bee hereticall and wee are by the worde of GOD well assured that they bee orthodoxall As touching the book of the Canticles of Sollomon we by the Scriptures doe beleeue that it is the worde of God Saint Paule speaking of the Scripture contained in the canonicall bookes of the old Testament and receiued by the Church of Israell saith that the whole Scripture is inspired of God But this booke of the Canticles was with the other books both of Sollomâ—n and of the rest of the old Testament receiued by the Church of Israell therefore by Saint Paules 2 Tim. 3. 16. iudgement it was inspired of God and so consequently the worde of God as well as others But if we did ioyne herein either with some wicked Anabaptistes now or with some old Hertikes heretofore who haue denied this book to be of the Canon of the Scripture as Phylastrius writeth some did whose opinion we abhorre yet from this particular Jn Catall cap. 133. you could not inferre the proofe of your article being generall that the Protestants know not what they beleeue But herein you do as soundly and substantially reason as Bellarmine and others of you do that because the Enuch did not vnderstand that obscure propheticall speech of Isaias which hee was reading when Philip came to him therefore hee vnderstood nothing in the Prophet Isaias Yea and that all the Scripture is so hard and obscure that it is not expedient for the lay people to read it Concerning the alteration of the Sabbath wee gather by the Scriptures and thereby do beleeue that it was made by the Apostles 1. Cor. 16. 2. Apoca. 1. 10. As your owne fellowes of Rhemes in their annotations vpon these places do confesse And therefore the Sabbath we now obserue is warranted by the Scriptures As for that idle speech of yours of generall and perticuler beleeuing thinges in the Scripture little pertinent to the proofe of your article I answer briefly that although neither all Protestants nor Papistes haue perfect and distinct knowldge of all the Scripture Yet God hath so manifestly expressed therein all thinges needfull to our saluation that it is a most perfect rule of faith and life as is before out of Beda alledged although some men blinded by sinne and mallice do not see them no more then men blinde in body see the cleare light of the Sunne nor doe rightly vse this right rule giuen of God vnto them Chrisostome saith Quaecunquâ— necessâ—ria sunt manifesta sunt Whatsoeuer In 2 Thess Hom. 3. thinges are necessary are manifest Againe Scripturae et seruâ— c. The Scriptures are easie to bee vnderstood both of seruants and misticall people of widdowes In Math. Hom. 1. and boyes and to him that is very Ignorant And whereas you would haue the Councels Doctors and Church the rule of our faith and life bring such like plaine places out of the Scriptures and Doctors for the proofe of it then we wil yeeld vnto you As touching the Apostles creed we acknowledge it to be a briefe abridgement of the especiall and principal points of Christian faith doctrine yet there bee some truthes which are not particularly expressed in the same But whereas you say or rather falsely slaunder that the
the one saying and some the other so weake that some alledge the one and some the other and I haue not read any one that doth vse them both T W. in a discourse of this matter alledged the former words of the Angell and Ecchius the latter To the which I will briefly answer By the Angel is ment Iesus Christ the Angell of the couenant as Malachie calleth him and the Angell of the great councell of God So doth Aloisius Lipomanus that great Catholike Bishop of Verona both out of Cyrillus and of him-selfe expound it in these Cyrillus Alois Lipoma catena in Genes 48. words Cyrillus Iacob pueris benedicens deum paâ—rem nutrientem se Angelum liberantem nominat illum nempe Angelum qui Angelus magni consilij ab Esaia dicitur quia omnis benedictio omnis gratia non aliter quà m à deo per Iesum Christum in homines descendit ConsideraÌ„dum quòd dictio hagoel vel redimens vel qui redimit propriè reddi potest quo loquendi modo clarissimè filius dei mundi generalis redemptor denotatur Et si diâ—igenter aduerseris tacitè propheta domini sanctissimam inuocat trinitatem patrem scilicet spiritum S. sub nomine dei bis repititi vnigenitum verò dei filiuÌ„ sub nomine Angeli Angelum verò intelligit redemptorem verbum diuinum saluatorem nostrum vel auxilij aispensationis diuinae ministrum ipse inquam ille benedicat pueris istis That is Cyrill Iacob blessing thy children doth name God both the father which did nourish him and the Angell which did deliuer him to wit that Angell whom Esay calleth the Angell of great counsell because all blessing and all grace descendeth no other wayes from God vpon men but by Iesus Christ Wee must consider that the word Hagoel may bee translated either redeeming or he that redeemeth by which phrase of speech the sonn of God the generall redeemer of the worlde is most manifestly signified and if thou dilligently marke thou maist perceiue that the prophet in secret sort calleth vpon the most holy Trinitie to wit the father and the holy Ghost vnder the name of God twise repeated and the onely begotten sonne of GOD vnder the name of the Angell For by the Angell he vnderstandeth the redeemer the word of GOD our Sauiour or the minister of GODS helpe and dispensation euen he I say blesse these children Hitherto Lipomanus who with that ancient Father Cyrill truely vnderstand by this angell Iesus Christ and not any other ministring spirit or created Angell And therefore this place proueth the inuocation of Christ but not of other Angels By the other words Let my name be called vpon them c. Iacob meant nothing else but that Manasses and Ephraim Iosephs sonnes should bee counted amongst his sonnes to make vp the twelue tribes of Israel And euen so Frier Lyra doth Lyra in 48. cap Genes truely expound it in these words Inuocetur super eos nomen meum quia vocati sunt filij adoptiue Iacob facti sunt capita duarum tribuum sicut alij filij Iacob that is Let my name be called vpon them because they were called the adopt sonnes of Iacob and were made the heads of two tribes as were his other sonnes This phrase of speech is so vsed in other places of Scripture as Isa 41. In that day seuen women shall lay hold of one man saying we will eate our owe bread and we will weare our owne garments onely let thy name be called vpon vs and take away our reproch Whereby is meant that hee should bee their husband and they counted and called his wiues The like phrase is 2. Sam. 12. 28. Hierem. 7. 10. c. And therefore that this exposition of this place whereby they go about to proue inuocation of Saints is a priuat and false exposition any man may easily perceiue And this is the more euident for that some great Papists are forced to confesse that inuocation of Saints is not commended nor commaunded in all the Scriptures There is one Francis Hamilton a Scot a Papist and fugitiue prior of S. Iames at Herbipolis in Gemany who in a discourse concerning inuocation of Saints writeth thus Porro libenter hîc concedimus disertis scripturarum verbis ipsam inuocationem sanctorum non commendari Quibus enim cuius authoris cuius libri cuius instrumenti Noui an veteris commendantur Sancti commendatur oratio quam pro nobis ad deuÌ„ faciunt vt ipsos inuocemus atque vt pro nobis orent rogemus Francist Hamiltonius de Iunocat Sanct. demonstrat priore in appendice pag. 3â— 81. nullo loco commendatur Vbi consulatur locus demonstrari non potest Sed neque couâ—eniebat vt aut commendaretur aut consuleretur nascentis maxime ecclesiae exordiis ne plures sibi deos more gentium fingere aut constituere existimarentur christiani quando etiam in suspitionem Idolatriae venerunt duÌ„ sub specie panis vini verum deum colerent 83. praecepta ne est Non est praecepta c. that is Moreouer we doe heere willingly graunt that inuocation of Saints is not commended to vs by expresse words of the Scriptures For by what words of what authors of what booke of which testament the new or the old Saints are commended prayer which they make to God for vs is commended but that wee should call vpon them and that wee should intreate them to pray for vs is in no place commended No place caÌ„ be shewed where it is counselled Neither was it couenient that it should be either commended or counselled especially in the beginning of the Church arising lest christians should be thought to make vnto themselues after the maner of the gentiles moe Gods seeing they were suspected of Idolatry for worshipping the true GOD vnder the forme of bread and wine 83. Is it commaunded It is not commaunded Hitherto the words of this Papist Hamilton by which it appeareth that inuocation of Saints is not commaunded nor councelled in the Scriptures and therefore they doe wrest them and bring a priuate and faulse exposition to them which seeke to proue it by them You quoate also in the margent Apoc. 1. 4. whereat a man might well wonder that you would quote a place so impertinent for this purpose but that it is euer vsuall amongst you and your fellowes in such sort to abuse the word of God The words of Saint Iohn be these Iohn to the seuen Churches which are in Asia Grace be with you and peace from him which is and which was and which is to come and from the seuen spirits which are before his throne and from Iesus Christ c. What meaneth this man to alledge this for inuocation of Saints will he by these seauen spirits vnderstand the Saints either he knoweth little or he cannot be ignorant that this is expounded of the holy Ghost who although he be in person one
yet by the communication of his vertue and demonstration of his diuine workes in those seauen Churches doth so perfectly shew himselfe as though there were so many spirits euery one working in his peculiar Church Ambrose set out by Doctor Tunstall Bishop of Duresme writeth vpon these words thus Hic tota trinit as demonstratur Heere the whole Trinitie is shewed and a little after Per septem autem spiritus spiritus sanctus cò quòd sit septiformis intelligitur By the seauen spirits the holy Ghost is vnderstood because hee worketh seauen manner of wayes And hard it were or rather absurd to pray for grace and peace from Saints and that before Iesus Christ But vpon this I will not stand onely the reader may consider how barren this cause is which hath no plainer proofes and driueth this man to such priuate and false exposition of Gods word Now whereas you say that by prayer you glorifie the Saints in heauen I say that by prayer we doe glorifie God Call vpon mee in Psal 50. 15. the day of trouble and I will deliuer thee and thou shalt glorifie me But that by prayer we should glorifie Saints I doe not finde in all the holy scriptures If this man can why doth hee not shew it I finde that God will not giue his glorie Isa 42. 8. Psal 115. 1 to any other and that the Saints with Dauid say Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie for thy louing mercy and thy truths sake And that the Angell Apoc. 19. 10 2◠8. would not bee worshiped or glorified but said vnto Iohn worship God As touching the Saints mediation when Iesus Christ shall cease to be our mediator and to sit at the right hand of GOD to make intercession for vs then wee wil seeke to your mediation of Saints In the meane time take you heede that in attributing that to the Saints which is proper and peculiar to the sonne of GOD yea which hee hath bought with his bloud you doe not deny the Lord which hath bought vs and that you doe not horribly dishonor those Saints and make Idols of them Furthermore you say that wee deny the communion of the Church militant and the soules in purgatorie c. Wherevnto I answer that when you shal plainely pithily proue this your fained fire of purgatorie which the Greeke Church alwaies hath denied then we will yeeld vnto you and graunt our selues to bee to blame in not helping these seely soules with dirges masses c. out of the paines of this forged fire You quote in your margent for proofe thereof 1. Cor. 3. v. 15. 15. v. 29. Alas poore purgatory that hath no better proofes The words of S. Paul in the first place be these If a mans worke burne he shall lose but he shall be saued himselfe neuerthelesse yet as it were by fire Here is mention of fire and therefore it must needs be the fire of purgatory for such is the great iudgement of these worthy writers that if they read in the scriptures or Fathers this word fire it is none other but the fire of purgatorie if sacrifice it is the sacrifice of the Masse if confessiō it can be nothing but auricular confession to the Priest if tradition it is vnwritten verities or vanities But touching these places of Saint Paul because the author of this Pamphlet doth not aledge them but barely quote them I will but briefely touch thē To the first I say that Saint Paul there speaketh not of all men but only of teachers and preachers which be builders of Gods house and Church which euen Bellarmine confesseth Tom 1. contr 6 de purgat lib. 1 cap. 4. Secondly he speaketh not of all their workes but only of their doctrine whereby they build the Church of God Thirdly hee speaketh not of the purging of workes or persons but of the probation of doctrines Fourthly the works are said to bee prooued and not the persons Lastly if this place should be vnderstood of purgatory then euery man should bee throwne into it for it is said the fire shall try euery mans worke of what sort it is but this is contrarie to the doctrine of the Papists who will not haue all men come into purgatorie These things plainely shew that this place cannot bee vnderstood of purgatorie Saint Augustine in many places doth vnderstand it of the afflictions and troubles sustained in this life and not of the paines of Purgatorie after this life Enchir. ad Laurentium cap. 68. de ciuit Dei lib. 21. cap. 26. de fide operibus cap. 16. in Psal 80. But S. Paul speaketh of triall of doctrine shewing that as the fire trieth mettals so the light of Gods truth trieth doctrines and as gold and siluer abide in the fire and hay and stubble be consumed so true sound and holie doctrines abide the light and trial of Gods word when either vntrue doctrines or vaine speculations perish and be comsumed So doth Saint Ambrose expound it Mala doctrina Ambros in 1. Cor. 3. in igne omnibus apparebit nunc enim quosdam fallit Euill doctrine shall appeare vnto all in the fire for now it deceiueth some Againe Mala enim adultera doctrina idcirco in ligno foeno stipula significata est vt ostenderetur ignis esse esca Euill and counterfeit doctrine is therefore signified by wood hay and stubble that it might be shewed Idem in Psal 118. in haec verba ignitum eloquiū tuum that it is but meate to bee consumed of fire And againe Ignis ergo hic Christi sermo est bonus ignis c. This fire is the word of Christ and it is a good fire which warmeth but burneth not but onely sinnes By this fire that gold of the Apostle laid vpon the good foundation is tried By this fire that siluer of manners or workes is proued By this fire those pretious stones are lightned but the hay stubble is consumed Therefore this fire clenseth the soule and consumeth error Hitherto Saint Ambrose whereby wee may see that neither Saint Augustine nor Saint Ambrose expound this place of Purgatory much lesse the Greeke Fathers who neuer acknowledged it Therfore to expound it of Purgatorie as the Papists do whether it bee not a priuate false exposition let the godly reader vprightly iudge The words of the other place here quoted are these Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for dead To picke Purgatorie pickpurse out of this place passeth my skill Here is mention made of baptisme for the dead but neither of Purgatorie nor of praier for the dead I am not ignorant that there bee sundrie expositions of this place yet I doe not remember that euer I read it expounded of Purgatorie or applied vnto it And therefore I will write no more at this present
workes of fasting praying and almes giuing therfore the workes themselues be deadly sinnes Our doctrine is first that these workes and such other Psal 109. 7. being done by vnfaithfull hypocrites and wicked men be turned into sinne as Dauid saith for they be so corrupted and defiled with their infidelitie and wickednes that they be but splendida peccata glittering sinnes before God as Saint Augustine termeth them For euen as most pure water flowing through a filthie sinke or priuie is made foule filthy and stinking euen so these workes prayer fasting c. which bee good workes commanded of God flowing from their faithlesse and wicked hearts and bodies be so defiled that they be but filthy sinnes in in the sight of God Pro. 15. 8. Salomon saith the sarcifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable to Esa 1. 13. him God saith by the Prophet Esay Bring no moe oblations in vaine incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths nor solemne dayes it is iniquitie nor solemne assemblies My soule hateth your â—bid 66. 3. new Moones and your appointed feasts c. He that killeth a bullocke is as if he slew a man hee that sacrificeth a sheepe as if he cut off a dogges necke c. These sayings shew that euen the sacrifices commanded in the law of God were wicked abhominable wheÌ„ they were offered of wicked and prophane persons voyd of true faith and repentance So it is in the Prophet Haggai Thus saith the Lord of Hostes Aske now the Priestes concerning the law If one Hagg. 2. 12. beare holy flesh in the skirt of his garment and with his skirt doe touch the bread or the pottage or the wine or ale or any meate shall it bee holy And the Priestes answered and sayd no. Then sayd Haggai if a polluted person touch any of these thinges shall it bee vncleane And the Priestes answered and sayd it shall bee vncleane Then answered Haggai and said so is this people and so is this nation before me saith the Lord. and so are all the workes of their handes and that which they offer here is vncleane Agreeable to this is that which Tit. 1. 15. Saint Paul saith vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Christ our Math. 7. 16. 12. 33. Sauiour saith Doe men gather grapes of thornes or figges of thistles and a corrupt tree bringeth forth euill fruit Whatsoeuer is not of faith is sinne and without faith it is impossible Rom. 14. 23. Heb. 11 6. to please God Hereof we conclude that euen those workes which God hath commaunded and commended to vs in his word beeing done by the vngodly and reprobate be so corrupted by their infidelitie and wickednes that they bee not acceptable but rather abhominable before God So saith saint Augustine Sine qua fide quae videntur August lib. 3 ad Bonnifac cap. 5. Ambros de vo cat gentium lib. 1. cap. page 6. bona opera in peccata vertuntur without faith those workes which seeme to bee good are turned into sinne Saint Ambrose saith Sine cultu veri dei etiam quod virtus videtur esse peccatum est nec placere vllus deo sine deo potest without the worshippe of the true GOD euen that which seemeth to be virtue is sinne neither can any please God without God Anselme saith Omnis vita infidelium Anselme in Rom cap. 14. peccatum est nihil bonum sine summo bono i. The whole life of the vnfaithfull is sinne and there is nothing good without the chiefest good which is God By this the Christian reader may sufficiently see how false the doctrine of the Papists and namely of our fine and delicate Iesuites who teach as their proctor Andradius one of that coate blusheth not to auouch that all actions of those Explicat orthodox lib. 3. pag. 277. pag. 279. â—ulla culpa coâ—aminata pag. â—80 which bee vâ—yde of the true knowledge of GOD bee not sinne yea that they may doe workes defiled with no fault but worthy of great praise and that we are not to thinke that all the workes of them which be voyd of faith do so displease God that they bee crimes worthy eternall punishments Let the Godly reader compare these sayings of this Iebusite with those alleadged before out of the Scriptures and ancient Fathers and discerne which is more sound and agreeable not to the blind reason of man but to the wil of God reueiled in his word Secondly concerning the workes of the regenerate that belong to Gods election and mercy we say that although they bee done with imperfection and not so fully with their whole soule heart and minde as they should be but carry the touch of mans corruption and are not able to abide the strict and streight iudgement of God yet because they proceed from hearts purified by Act â—5 faith sanctified in some measure with Gods holy spirit they please God and the imperfections of them being pardoned in Iesus Christ they be accepted for pure and holy Math. 7. 16. 1â— 33. Pro. 15. 8. 1. Pet. 2. 5. Heb. 13. 16. Christ saith A good tree bringeth forth good fruite to the pure are all things pure The prayer of the righteous is acceptable to God The faitifull be an holy Priesthoode to offer vp spirituall sacrrfices acceptable to God by Iesus Christ To doe good and to distribute forget not for with such sacrifices God is pleased This therfore is a falsely which this man with a brasen brow affirmeth that fasting praying and almes deedes according to our religion be deadly sinnes These workes be commanded of GOD who commaundeth no sinnes We say that the corruption of our nature which is but in part and imperfectly regenerate in this life doth creepe into them and therefore they be not so purely perfectly done of vs as God requireth whereby we acknowledge that euen the best workes we doe had neede of Gods mercy So Saint Augustine saith Vae etiam laudabili vitae hominum siremota misericordia discutias eam Wo bee August confes lib. â— cap. 13. to the laudable life of man if thou O God examine it with out mercy Now what reasonable man will reason or imagine vs to reason thus that because we doe good workes not so purely and perfectly as Gods righteousnesse requireth and deserueth that therefore good workes as prayer almes deeds c. be deadly sinnes or are to be auoided of vs. But let vs come to examine the proofe of your Minor or second proposition You say that according to our religion and common exposition of this text of Scripture wee are maâ—e all as vncleane and all our iustices are like a stained Isaia 64. 6. cloth the best workes wee can
in Math cap. 3. can fullfill the law of GOD yea can doe superarrogant workes I should say workes of Supererogation aboue them that the law requireth Ergo the Papists bee proud Hypocrites and Phraisees The Pamphlet The most poynts wherein the Protestants dissent from the Catholikes tend to loosenes of life and carnall liberty 4. Article THis article may bee proued by a generall induction in all such matters as now the Protestants call in question First say that a man hath not free will to doe good but all goodnesse proceedeth so from grace that it lyeth not in his power neither to haue it nor resist it but of necessitie it must haue effect To what other end tendeth this senceles doctrine and fatall fancie but to make men negligent in disposing and preparing their soules to receiue Gods grace and rouse it vp and put it in execution after they haue it making man not much vnlike a sicke asse who neither can dispose nor prepare himselfe to seeke for his medicine but of necessitie must expect till his maister thrusteth it into his throate neither after hee hath drunke it can cause it cure his disease but carelesly letteth it worke as it will Secondly they defend that men be iustified by faith alone the which Solifidian position ouerthroweth flatly true repeâ—tance sorrow for sins mortification of passions al other virtues which tend to perfect reconciliation of the soule with God causing men onely to procure a certaine false fantastical apprehension of Christs death passioÌ„ the which faith although they erroniously auerre cannot be seuered from charity vertues good works yet both experience teacheth that it may for also few or none haue faith because few or none of them haue these works and the Scriptures plainely proue that all faith yea and the most noble faith which hath force to remoue Mountaines may be without charitie Thirdly they assure vs that faith once had can neuer be lost the which vain security openeth the gap to al libertine sensuâ—lity for if a man bee certain that he hath true faith if it bee impossible he should lose it if he be secured that by it alone he shal be saued why may he not wallow in al licentious pleasures in this life neuer doubt of glory in the other could euer Epicurus haue fouÌ„d a better ground to plant his Epicurisme could euer Heliogabalus haue better patronised his seÌ„suality could Bacchus or Venus euer haue forged better reasons to enlarge their dominion Fourthly they say a man cannot keep all the commaundements for what other cause I pray you but thereby to make men negligent in keeping of them to pretend an excuse of impossibilite whensoeuer they transgresse them Fiftly why deny they the Sacrament of penance but to make men careles how they liue and neuer regard the auoiding of sinnes as though they were neuer to render an account of theÌ„ to hinder that shame blushing which men conceiue in discouering their sins the which are most excellent meanes to deter them from sinning another time to shuffle vp restitution satisfaction of iniuries committed against our neighbours to draw men from remorse of conscience by burying their sins in eternal obliuion the sores whereof confession rubbeth causeth remembrance Sixtly why exclude they the true real body of Christ from the blessed Sacrament of the altar but for that they perceiue how by the presence thereof they were deterred from sinne and wickednes for they knew well that sinfull liâ—es consorted not with those sacred misteries and therefore they rather resolued to banish Christ from the Sacrament then sinnes from their soules Finally for what other cause haue they coined a new negatiue religion wholy standing vpon negation of sacraments ceremonies rites lawes customes other principal points of the catholike Church but for fasting to bring in feastâ—g for praying playing for deuotion â—issolutioÌ„ for religious fâ—are of God vain securitie for zeale and mortification a nuâ—ber of vaine verbal sermons and to conclude for a positiue working a flat deniall almost of all points of faith and religion Answere COncerning this article I will first answere these cauils which this cauiller obiecteth to the slaundering of our doctrine as tending to loosenesse of life and carnall libertie Secondly I will shew to what loosenesse and wickednesse of life the doctrine of the Church of Rome tendeth and what fruits or rather weeds of wickednes it hath brought forth euen in Popes their clergie and namely in Rome that holy Citie where that holy Father resideth and wherevpon he especially breatheth and blesseth He beginneth with free will wherein he neither setteth downe truly our doctrine nor the state of the controuersie which is a vsuall custome with his companions to peruert and alter the state of the question as Doctor Whitakers sheweth yâ— Bellarmine vseth to do I wil Epist dedica in contr 1. therefore lay downe our doctrine truly as we teach concerning this matter wee beleeue that although in worldly matters concerning this life man haue wit reason and vnderstanding to know and will for the choise of good and euill iust and vniust yet in spirituall matters pertayning to eternall life and the worship of God wee beleeue that mans reason is so darkened wil be so corrupted that he can neither truly know loue nor couet much lesse do performe those things which bee agreeable to Gods will and acceptable vnto his Maiestie vntill God in his elect and chosen people doe by his holy spirit regenerate them by lightning their blinde reason and forming their wicked wils This we proue by these places of Scripture here following The Lord saw that the wickednes Genes 6. 5. of man was so great vpon the earth al the imaginations of the thoughts of his hart were euil continually And that the Ibid. cap. 8. 21. Math. 16. 17. imagination of mans heart is euill from his youth Flesh and bloud hath not reueiled it vnto thee but my Father which is in John 1. 5. Verse 1â— Iohn 3. 3. heauen That light shined iâ— the darkenes and the darkenes comprehended it not Which are borne not of bloud nor of the will of the flesh but of God Except a man be borne againe he cannot see the kingdom of God That which is born of the flesh 13 is flesh that which is borne of the spirit is spirit A man can 27 receiue nothing except it be giuen him from heauen No man Chap. 6. 44. 65 can come to me except the Father which hath sent me draw him Therefore I said vnto you that no man can coâ—e vnto me except it be giuen vnto him of my Father without mee ye can do nothing The wisdome of the flesh iâ— death The wisedome Cap. 15. 5. Rom. 8. 6. 1. Cer. â— 14 of the flesh is enmitie against God The natural man perceiueth not the things of the spirit of God for they are foolishnes to him
said If your Bishop deale not with you as I haue done with my court to bring you to three dishes I would he were hanged This was the remedie that these gluttenous Monkes found at the handes of that prudent Prince Where the reader may note not onely the great gluttony but shamelesse impudencie of these men or monsters in making such a lamentable complaint for want of three dishes hauing tenne râ—mayning The same Cambrensis writeth that in some Abbeies they had at euery meale sixteene dishes which slender diet Monkes bellies were Baccus barrels was a good meanes to preserue their holy vowed virginitie Hereof came the old ryming verse O monachi vestri stomachi sunt amphora Bacchi c. To come to the next I wish there were more praying and lesse playing then there is yet this wil I say that there is now more true praying according to the will of God lesse playing then was euer in popery Dicing and carding is in some reformed Churches abolished and of those that truely professe the Gospel lesse vsed then it hath been of Papists But I wil not stand to prosecute the paâ—â—icularities that here you name Cicero pro Ligario I will say vnto you as Tullie said to Tubero Habes Tubero quod est accusatori maxime optandum confitentem reum c. Thou hast O Tubero that which an accuser would most wish for the party accused confessing himselfe guilty yet so confessing that he was on the same side that thou Tubero and thy Father were So we say and confesse that there is lesse deuotion and more dissolution lesse religious feare and more vaine security lesse zeale and mortification then there ought to be but I trust hereafter to shew that these vertues haue as much or more wanted these vices abounded among Papists as they doe with vs. Now I will come to the second part of my answere promised to this article To shew to what loosenes wickednes of life the popish doctrine doth tend and what weeds of wickednes it hath brought forth First their doctrine of keeping Gods word in a strange tongue and restrayning Gods people from reading and hearing of it hath beene and is a great cause both of error in doctrine and wickednes in life Our Sauiour Christ saith You erre not knowing the Scriptures and the power of God Dauid saith That the law of God giueth wisedome to the Mat. 22 29. Psal 19. 7 8. Psa 119 105. simple it lightneth the eies it maketh Gods seruant circumspect and that it is a light vnto our feete and a Lanterne vnto our steppes He sheweth also that it is a meane to preserue men from sinne For speaking of the righteous man he saith The law of his God is in his heart and his steppes shall not slide Psa 17 21 Psa 119. 11 And againe I haue hid thy words in my heart that I might not sinne against thee That good Father Chrysostome who was a most earnest exhorter of all men to the reading of De Lazaro diuite Homil. 3 ad Râ—m in praesatione the Scriptures saith Magna aduersus peccatum munitâ—â— Scripturarum lectio magnum praecipitium profundum barathrum Scripturarum ignoratio Hâ—c hareses peperit haec vitam corruptam inuexit haec sursum deorsum omnia miscuit The reading of the Scriptures is a great sauegard against sinne the ignorance of the Scripture is a slippery meanes to fall into sinne and a deepe gulfe of sinne This hath bred Heresies this hath brought in corruption of life this hath turned all things vpside downe Againe Hoc Ad coloss hom 9. Hierâ—n ad Ruâ— omnium malorum causa est quod Scripturae ignorantur This is the cause of all euils that men be ignorant of the Scriptures Saint Hierome who exhorteth Ladies to bring vp their young daughtres being but seauen yeares old in the reading of the holy Scriptures saith Ama scientiam Scripturarum carnis vitia non amabis Loue the knowledge of the Scriptures and thou shalt not loue the vices of the flesh Many such other sayings might be alledged out of the Fathers which plainely shew that the keeping of the holy Scriptures in an vnknowne tongue and the restrayning of Gods people from reading and hearing of them is a doctrine tending to loosenes and great wickednes of life Their doctrine of vowing chastity and single life and prohibiting matrimony what an occasion it hath beene of horrible filthines and wickednes of life I will brieflie declare Chrysost tom 5 quod regulares faemi tum viris cohabitant Chrysostome of some women in his time which vnder a profession of virginity liued wickedly saith thus Virginitas ista cum viris plus ab omnibus arguitur quà m stuprum ipsum This virginity of women with men is more reproued of all men then whoredome it selfe Saint Hierâ—me in his time complained of the like women Sanctum virginum propositum c. The euil name of some which behaue Hieron ad virg Demetriadem not them-selues well doth slander the holy purpose of virgines Saluianus the Bishop of Massilia who liued in the yeare of our Lord 480. writeth thus Nouum est prorsus religionis genus Licita non faciunt illicita committunt Saluianus lib 5. de prouiden tia Temperant à concubitu quamuis nec hoc faciunt nisi à licito non temperant à rapina c. i. This is a new kind of religion They do not things lawfull commit things vnlawfull They abstaine from copulation although the abstâ—ine not from that neither but froÌ„ that which is lawfull and refraine not from rape What doest thou O foolish perswasion God hath forbidden sinne and not mariage your deeds agree not with your studies or profession You ought not to bee fauorers of vices There is extant an epistle of Huldricus Bishop of Augusta who liued about the Paralip Abba Vsperg p. 4. 14 yeare of our Lord 860. vnto Pope Nicholas the first concerning the forbidding of Priests marriage wherein is declared that Gregory the Pope hauing giuen forth a decree for the single life of Priests vpon the finding of 6000. childrens heads in ponds of water where they had bin drowned did reuoke the same decree and commended the saying of the Apostle It is better to marie then to burne 1. Cor. 7. 9. adding therevnto that it was better to marry then to giue occasion of murther Of this epistle Pope Pius the second maketh mention intreating of Germany and it was found in a library in Holland before Luthers time Bernard the Abbot who liued Anno domini 1150. complaineth of the wicked life of the clergie in these words Episcopi Bernardus in concil Romen sacerdotes huius temporis câ—stitatis sanctimoniam sine qua nemo videbit deum tam in corde quam in corporâ— quomodo student obseruare traditi in reprobum sensum faciunt quae non conueniunt
it most euidently appeareth that blessing and thankesgiuing is all one thing And yet this is more manifest For whereas Saint Matthew and Saint Marke say as is before declared that our Sauiour when hee tooke bread blessed Saint Luke Luke â—2 19. 1 Cor. 10 24. â— Cor. 14. 16. and Saint Paul say hee gaue thankes Hereunto also pertaineth that plaine place of Saint Paul When thâ—â— blessest in the spiâ—it how shall hee that occupieth the place of the vnlearned say Amen to thy giuing of thankes seeing hee knoweth not what thou sayest Who is so blinde and so ignorant that heere seeth not blessing and thankesgiuing to be all one thing And therefore againe I say that by blessing is not here meant a secret whispering of fiue words to the conuerting of the substance of bread and wine into Christs body and blood as Priests foolishly vse and falsly teach but a thankesgiuing to GOD for so louing vs that hee hath giuen his onely begotten Iohn 3. 26. Sonne for vs that as many as beleeue in him shall not perish but haue euerlasting life For the which cause this Sacrament is of the ancient fathers called Eucharistia that is to say thankesgiuing As touching the breaking of bread which mâ—y resemble to vs the breaking of Christs body vpon the Crosse wee doe follow our Sauiour Christ therein and doe breake it when we distribâ—â—e it vnto the people the which the Papistes doe not but thrust in a whole vnbroken wafer into their mouthes Indeed I know that the Priest himselfe doth in his Masse breake his hoste into three parts One to signifie the Saints in heauen another the faithfull vpon the earth the third the soules in Purgatory But this deep diuâ—nity they haue found vpon the back side of the Bible But because this Gentlewoman or author of this scrole vrgeth eagerly the breaking of bread I would faine know what the Priest doth breake when he breaketh his Hosâ—e as they call it into three parts First hee breaketh not by their doctrine the substance of bread for they say there is none remaining to say that they breake Christs body wre blasphemy although it pleased that holy Pope Nicholas with his Councell to prescribe that godly and learned man Berengarius in his De consecra dist 2 â—go Berengariuâ— recantation to affirme the body of Christ Manibus Sacerdotum tractari frangi fidelium denâ—â—bus atterâ— i. To be handled with the Priests hands to be broken and torne with the teeth of the faithfull And to say they breake accidents without a substance were folly or rather madnesse These things before being considered let the indifferent reader vprightly consider how truely this Catholike Gentlewoman saith that we obserue none of these Now it followeth in the sayd paper The truth of the Catholike religion and of euery part thereof is proued euidently by the testimony and consent of all writers in all ages since Christ and his Apostles As for example the Real presence of Christ in the Sacrament the Sacrifice of the masse Purgatorie Prayer for the dead Prayers to Saints the vse of Images the signe of the Crosse Pilgrimage to holy Places and the rest now in controuersie Answere HEere bee things as boldly affirmed as they bee barely proued or rather cleane omitted and therefore they might without further proofe as well bee denied of mee as they bee affirmed of them And although I minde not long to stand vpon these particular poynts yet I will not let them goe so nakedly as they do but will somewhat touch them But heere let the Christian reader consider and marke that whereas this Catholike Gentlewoman saith that the truth of their Catholike religion and euery part thereof is prooued euidently by the testimonies of all writers in all ages since Christ and his Apostles they seeme to exclude from this proofe the Law and the Prophets the Gospell of our Sauiour Christ and the writings of the Apostles contained in the canonicall Scriptures For if they had meant otherwise they would haue sayd that the truth of the Catholike religion and euery part thereof is proued euidently by the testimony of the holy Scriptures and of all writers in all ages since Christ and his Apostles Therefore if their meaning bee as their words seeme to import to exclude from this proofe the canonicall Scriptures then they exclude the onely true triall of Christian religion for if the holy Scriptures Caâ—s 8. quest Nec suffâ— â—erâ— bee the onely rule of our faith and life as Beda saith in these words before alledged Nobis sacris literis vnica est credendi pariter viuendi regula praescripta i. The onely rule both of faith and life is prescribed vnto vs in the holy Scriptures then in the proofe of Christian religion we ought not to exclude them but chiefely yea onely to admit them And if Saint Aug. de natu â— grat cap. 60. Augustine doe truely say that wee ought without refusâ—ll to giue our consent onely to the Canonicall Scriptures then surely wee ought to trie and examine all matters by them Therefore I may say vnto you with the same Saint Augustine Auferantur ergo De vâ—itat Eccle cap. 2. c. Let these things bee taken away which wee recite and bring one against another not out of the holy Canonicall bookes but from else where And so let vs trie these points of your Catholike Religion by the holy Canonicall Scriptures the testimony whereof is sufficient and all other testimonies without the same bee of no force so saith the same Saint Agustine Qui diuina testimonia non sequuntur c. Arg. Epist 50. i. They that follow not the diuine testimonies haue lost the waight of mans testimonie Therefore I conclude this point with the same Saint Augustine Non audiâ—mus c. i. Let vs not heare This say I This sayest thou but Aug. de vnitat Eccles cap. 3. let vs heare This saith the Lord. There bee the Lords books whose authority we both consent vnto we both beleeue and wee both obey there let vs seeâ—ke the Church there let vs discusse our cause Bring then plaine proofes out of the holy Canonicall Scriptures for those your catholike points of Religion and I will yeeld And without them whatsoeuer testimonies you bring else where you shall nothing preuaile Well saith Saint Ierome Omne quod loquimur debemus affirmare Hier. in Psalm 98. de Scripturis sacris i. Whatsoeuer wee speake wee ought to affirme or proue it out of the holy Scriptures Idem ad Titum And againe Sine authoritate Scripturarum garrulitas non habet fidem i. Without the authority of the Scriptures pratling hath no credit Now to come to your particular points As touching your Real presence of Christ in the Sacrament if you meane thereby not a Real presence of Christ to the faith of the godly and worthy receiuer whereby wee affirme and beleeue that hee doth
the canonicall Scriptures from the which if they bee found to decline and swarue their iudgements are not to be followed But your meaning is that the Pope with his Councell is the supreme vmpire and iudge in matters of controuersie and the infallible interpreter thereof How they haue most falsly interpreted the Scriptures I haue in some part shewed before and that hee who is a partie and whom a great part of Christendome doth accuse to bee Antichrist and guilty of most grieuous crimes as of impietie idolatrie tyrannie ouer the Church sacriledge treason c. should bee iudge in this his owne cause is against all law and reason It is written in your owne Canon lawe Si Vide Brutum Fulmen 16. quâ—st consuctudo in glossa Distinct 40. Si Papa in gloss Papa cum aliquo causam hâ—bet non debit ipse esse iudex i. If the Pope haue matter with any other he ought not himselfe to be iudge And againe Quando Papa est in statu qui plerisque est offendiculo scandalizat EcclesiaÌ„ nec est corrigibilis tunc non potest esse iudex quia videtur malè sentire de fide i. When the Pope is in that state that he is an offence to many and scandalizeth the Church and is incorrigible then he cannot bee iudge because he seemeth to be of an euill faith And euen so not onely we do but also many of his owne fauourers haue iustly accused the Pope to be You vainly and falsly exaggerate controuersies and irreconciliable iarres as you terme them among vs in essentiall points of faith But why doe you not particularly expresse some of those essentiall points of faith Surely because you cannot I confesse there hath bin in our Church some controuersie concerning externall ceremonies and forme of gouernment as there hath beene heretofore betweene good men as betweene Peter and Paul betweene Paul and Barnabas betweene Anicetus Bishop of Rome Galat. 2. and Polycarpus betweene Chrysostome and Epiphanius and many others who all were godly men agreeing in vnity of faith and knowledge of the Sonne of God But you that are so eager in traducing our iarres cannot see your owne manifold and vnreconciliable iarres and controuersies among your selues As betweene your Schoolemen namely your Thomists and Scotists differing in sundrie matters of moment as not onely Erasmus hath declared but also Iohn Bishop of Rochester hath affirmed Also betweene Assert Luth. art 36. pag. 339. your Dominican and Franciscan Friers about the conception of the virgin Mary debated not onely by words but also by blowes which controuersie was neuer yet decided but in the Councell of Basil which the Papists count a schismaticall Councell and in the same was the false doctrine approoued to wit that the Virgin Mary was conceiued without sinne You cannot see your iarres betweene your great Maister of Sentences Peter Lumbard who iustled Saint Paul out of the schooles and your Sorbonist Doctors of Paris which found and condemned 26. errors in him nor the iarres betweene Ambrosius Catharinus Archbishop of Minorien and Dominicus de Soto confessor to Charles the fift concerning assurance of Gods grace predestination originall sinne freewill and induration of a sinner as in their bitter bookes one against another about these matters appeareth nor the iarres betweene the said Catharinus and Cardinall Caietane whome Catharinus chargeth with 200. errors of which he writeth thus Quae vt non solum euidenter falsa meritò culpari possent veruÌ„ etiam vâ— Christianâ— religioni perniciosa c. Which may be worthily reproued not onely as euidently false but also as pernicious to Christian religion I might mention many mo iarres among the Papists and namely betweene the secular Priests and Iesuits as appeareth by their bitter bookes one against another and particularly that of Willam Watson a secular Priest lately published in print against the Iesuits which this cauilling exclamor cannot espy who can see a moate in our eyes but cannot behold great beames in their owne but for shortnes sake I omit them at this present onely the learned may see how that great Rabbi Rob. Bellarmine iarreth with all other his pewfellowes and in very many essentiall points of doctrine dissenteth from them and controuleth them Whereof also Iohannes Pappus hath made a large collection Here in your later edition and addition you make a particular declaration of our iarres in matters of religion but all grounded vpon your owne baâ—e words without any allegation of places and testimonies whereby they should be confirmed and the reader perswaded and satisfied But you thinke your bare assertion will be sufficient for that your fauourers whome you haue with a strong delusion bewitched will take your naked asseuerations for sound probations You say that wee goe about to bleare the peoples braines with I know not what vnity and conformity in matters of faith c. But who haue not onely bleared but also starke blinded the braynes of the people heauen and earth can witnes euen they that haue taken away the key of knowledge haue kept the light of Gods word vnder the busshell of a strange tongue and haue taught ignorance to be the mother of deuotion as before is declared But let vs come to the particular iars which you say are amongst vs. The 1. is the kings supremacy the which you say all sound Puritans in the world deny and defie The which is a most false slander for there is neither Protestant nor such as it pleaseth you to call Puritans so farre-forth as I know and beleeue but as they deny and defie the Popes wicked supremacy which he hath vsurped and wherby he hath tyranized ouer the Church of God and Soueraigne Princes so they doe vnfeynedly confesse and acknowledge the kings Supreme power and authority in his kingdomes and dominions in all causes and ouer al persons both ecclesiasticall and temporall or politicall They all say with Saint Paule that euery soule ought to bee subiect to the higher powers whether they be as Saint Chrisostome saith Apostle or Euangelist or Prophet or whatsoeuer he be for this subiection doth not ouer-throwe God-linesse They all confesse that it belongeth to his royall dignity to see and procure not onely iustice to bee executed and peace mayntained but also that God bee truely and sincerly serued according to his will reuealed in his word And that he ought to suppresse and punish the transgressions not only of the first table of Gods commandements but also of the second in abolishing all Idolatrie superstition and wicked worshippinges and in remouing and punishing those that doe commit them They all confesse that he is next and immediatly vnder God subiect to the censure of none vpon earth If you know any Protestant or Puritaine that teacheth or writeth otherwaies alleage their wordes and produce the places But you say that Caluine whome it pleaseth you to call the Puritanicall Patriarke thought not well of King Henry the eights supremacy I answere