Scripture saith thou wilt not leaue my soule in hell Psalm 16 10. The sorrowes of hell compassed mee about Psalm 18. But that these Psalmes speake not of Dauid but of Christ our Aduersaries themselues cannot denie seeing the former is alleaged of Saint Peter expreslie in his Sermon of Christ Acts 2 27. 6 The Scripture sayth nothing of the perpetual Virginitie of Marie of a certainty Therefore it is insufficient Ans 1. Be it neuer so much that the scripture say nothing at all of the perpetuall Virginitie of Marie yet might it not therefore be said to be insufficient to our saluation for we are not hereby saved because we believe that Marie after the birth of Christ remained a Virgin but because we believe in Christ who according to the Scripture Isai 7. 14 was borne of a Virgin 2. The perpetuall Virginitie of Marie may bee shewed by the phrase of Scripture where it sayth And hee knew her not Vntill She had brought forth The word Vntill doth note also perpetuitie as the Raven returned not vntill the waters were dried vp vpon the Earth Genesis 8. 7. which Raven yet never returned at all 7 Manie things are rightly believed although they be not contained in the Scriptures as the words Trinitie Essence Person c. Ans 1. A thing is sayd to bee contained in the Scriptures two manner of waves according to the letter and according to the sâ—nse by a good consequence Or sometimes the things onely sometimes together with the things the wordes signifying the things are expressed also So the thing of Trinitie and Persons in the Deitie the Scripture expresseth Mat 3 16 17 28 19. Althogh the very words be not coÌ„tained there 2 We are not heerby saved for that wee vse and approve these words which were invented for a more easie and plaine waye of teaching but for that we steadfastly believe the thing it self which is found in the scriptures 8 There are many bookes lost as the Epistle to the Laodiceans c. Therefore the Scripture cannot be sufficient to saluation Ans 1 There are yet remaining other bookes which are sufficient 2 S. Iohn sayth of his Gospell alone that it containeth all things necessarie to saluation Ioh 20 31 9 The Canon of the holy Scripture which is a thing necessarie to saluation is not contained in the holy Scriptures Ans 1. The Canon is a thing necessary not of it selfe but by an accident to wit because heritickes had forged certaine counterfaite bookes which if they had not done there had been no need of a Canon 2 The true Canon is the perpetuall rule of truth which is comprised in the Scripture For therfore false counterfaite bookes are not received because they contradict the Scripture and the truth neither do agree with the authenticke Canonicall bookes 3 And the Church of Christ could for 300. yeares almost discerne the true Scriptures froÌ„ the counterfaite before the Fathers had composed the Canon and catalogue of holy writte The Canon therefore is not simply necessary and is contained after a sort in the Scripture 10 Hee shall bee called a Nazarite Mat 2 23. but this is not contained in the writings of the olde Testament Ans Yes this is typically spoken of Christ in the person of Sampson Iudg 13 5. And our Aduersaries if they be well in their witts will not reiect the types of Christ set out in the olde Testament Question 2. Whether the Scripture be obscure We deny they affirme We say it is plain for these reasons The Lawe of the LORD is perfect conuerting the soule the testimonic of the Lord is sure and giveth Wisedome to the simple Psalm 19 7 Nothing of all which the Scripture could effect especially to the simple if it were obscure The commandement of the Lord is pure and giveth light to the eyes verse 8 Thy Word is a Lanterne to my feete and a Light vnto my path Psal 119 105. Wee have a most sure worde of the Prophets to the which you doe well that you take heede as vnto a light that shineth in a darke place c. 2 Pet. 1. 19. Contrariwise our Aduersaries reason thus 1 Many sayings in the Scripture are very obscure Ans 1. We may not dispute from a part to the whole saving only particularly and of meere particulars no conclusion wil follow 2. Some things be obscure in the Scripture not of themselues but accidentally and the vaile that covers the eyes of the Iewes and other infidels is the cause thereof the word 2 Co 3 15 is not the cause 3. That which is spoken more obscurely in one place is explained more clearely in an other And so by conference of places the clearenes of the Scripture appeareth 2 Saint Peter sayth that in Pauls Epistles there be some things hard to bee vnderstood 2. Pet. 3. 16. Ans 1. Some things are hard to bee vnderstood therefore not all Heere the former answere fits this obiection that is that those things which are written of Paul more briefely and some what obscurely in one place are in other places most fully explained 2. Peter layes the fault of the obscurity vpon the vnlearned and vnstable which wrest and peruert the Word of God Now nothing was ever so plainly delivered which may not bee wrested by the frowarde to a wrong sence which is apparent in the outragious dealings of Heritikes Neither yet is the Scripture for that cause to be accused of obscuritie 3. Over and besides the greek text saith not that either the Epistles of Saint Paul or the maner of his teaching which he vseth in his Epistles is obscure but only thus much it sayth that Paul doth intreate of not onely such things as are plaine and easie for everie one to conceive but that he doth not let passe in handling of things necessarie to beknoweÌ„ such things as have in them some difficultie Which to bee so the nature of the Greeke Article En Hois which cannot answere or agree with the Antecedent En autais but with peri Toutoon accordingly also as Xantes Pagninus and Arias Montanus both of them Papists and Men very skilfull in the tongues have translated this place 3 In the Scripture are handled many things most obscure and such as cannot be found out by the wit of man to reason seeme very absurde Ans 1. They be obscure absurd to the reason of the naturall man but not to faith 2 It is not all one to say obscure things are haÌ„dled in the scriptures things are handled in the scriptures obscurely For theÌ„ by the same reason euery explication of an obscuritie should be it selfe nothing else but obscurity 4 The Greeke Hebrue Phrases breed obscurity Ans 1 To them that know not the tongues they be obscure Therefore that is but accidentally 2 This inconuenience is easily remedied by the knowledge of the tongues 3 Therefore the Primitive Church had the gifts of tongues And at this day by the singular
17 11. Christ bids all in generall search the Scriptures Neither did hee giue this charge to the Priests alone but to others his hearers also Ioh 5 39. S. Peter willeth all euen Lay men too to be ready to giue an answer to euery man that asketh them a reason of the hope that is in them 1 Pet 3 15. which that they may do it is needfull that they learne it out of the Scripture Contrariwise our aduersaries reason thus 1 The Scripture hath many obscure things therefore the Lay people can reade it with profite Answ 1. Although all things be not to euery man plaine yet the people alwaies finde such things as they may vnderstand 1 those things which seeme hard by often reading become more easie 2 The Lay people by reading the Scriptures misvnderstood do easily fall into heresie it were better therefore they should refraine Ans 1. If they fall into heresie that comes accidentally not because they reade the Scriptures but because they read them not in such manner as they should do and doe preferre â—heir formerly conceiued opinions before the Scripture and wrest it to them 2 On the contrarie side good men and well minded hauing been deliuered froÌ„ herisie by reading the Scriptures haue returned to the truth 3 To whom it belongeth not to iudge of coÌ„trouersies to them neither doth it belong to read the Scriptures but it belongeth not to Lay-men to iudge of coÌ„trouersies therfore neither to read Ans 1 The Minor or second proposition is most false 2 Then had the Beraeans done amisse in reading and from thence deciding a controuersie then newely sprung vpp 3 Seeing euery one is bound to answer to God for himselfe it is needfull for euery Lay-man to proue all things and keepe that which is good 1 Thessa 5 21. 4 So should the order which discerneth betweene teachers learners be confounded Ans This we denie for a Lay hearer may try and examine those things he heareth by the Scripture remaine for all that a hearer still for he doth not therfore take vpon him the office of teaching in the church because he examineth the thinges which hee hath heard of his teacher by the touchston of the holy Scriptures As likewise the Beraeans became not therefore of the order of teachers because they iudged of the Sermons of Paul and Silas CHAP. 3 WHether the interpretation of the holy Scriptures bee to bee sought for from the Church of Rome This question arose from hence that the Papists seeing that wee did esteeme more of the holy Scripture than that we would suffer the authority thereof to be diminished and that the letter of the Scripture did manifestly make for vs did straight change the state of the question and said that the question was not of the authority of the Scripture but of the interpretation thereof the right of which interpretation they make to be so peculiar to the Church of Rome that they would binde vs to receaue any interpretations that should come from thence bee they neuer so absurd and false But we gainsay them herein and reiect the forged power wherby the Bishops of Rome make claime to the key of knowledge and interpretation as committed to them alone Reasons prouing our opinion Because the interpretations of the Papists contradict the euidences of holy Scripture as shall be most plainely prooued in his due place Because the greatest part of them are most vaine as for example that the eight Psalm is expounded by the Canonists as meant of the Pope which notwithstanding speakes of Christ alone as the Apostles and Christ himselfe haue interpreted it Because they affirme as by name Cusanus doth that if the minde and opinion of the Romane Church be changed that then the holy Ghost doth change his mind in the Scriptures too What an impious mad absurdity is this Many times they explaine not the Scripture but wrest it violently shamefully to vphold their own toyes contrary to the text of Scripture The gifts of God such as the interpretation of the Scripture is one are not tyed to certaine persons places for God distributes these his gifts to euery man as he will 1 Corinth 12 â—1 It is no where read that the whole Church is tied to the meaning of the Romaine Church but to the meaning of the holy Scripture which doth expound it selfe most clearely Contrariwise our Aduersaries doe argue 1 If we beleeue the Romane Church that it hath conuayed vnto vs the true proper books of the Bible and not counterfait and forged theÌ„ must wee belieue her also in the interpretation which she bringeth of the holy Scripture Ans 1. It is one thing to beare witnes of the truth of the sacred books and an other thing Simil â—t is one thing to acknowledge the Seals hanged to a Testament and another to expound it contrary to the Teuor of the letter to expound them So the Iewes are witnesses of the Canonicall books of the olde Testament yet we accept not of their Talmudicall interpretations 2 Moreover the interpretations of the Papists do contradict that same Scripture wherof they beare witnesse 2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Mathew 23 2 3. Ans 1 The Pharisies were to be believed not simply in all things but when they sate in the chaire of Moses that is when they taught the truth out of the law of Moses It is therfore a fallacie from that which is spoken but in part and some respect to that which is absolutely spoken 2 They were to be hearkened vnto when they taught Moses but in the meane while Christ said also Take heede of the leaven of the Pharisies Now Christ by the leaven of the Pharisies meant their false doctrine as S. Mathew expressely witnesseth cap. 16 v. 12. that is Christ did reiect the Pharisies false interpretatioÌ„ of the Scripture So then wee must distinguish betweene the scripture it self which the Papists handle their false interpretatioÌ„ or humane traditioÌ„s wherwith they defile it 3 God would have theÌ„ punished with death which would not obey the judgment of the high Priest Devter 17 12. Ans 1 Moses speaketh not of matters of faith but of civill government betweene bloud and bloud betweene plea and plea betweene plague and plague as the wordes of Moses are verse 8 in which matters for publike peace sake it was necessary there should be some order appointed for ending of controversies For the high Priest at that time was the highest Iudge from whom no man might appeale 2 It was not in the high Priests choise to judge as hee pleased but hee was tyed to the lawe of the Lord according to which he gave sentence In like sort is the Popetyed to it too 4 The Priests lippes shall preserue knowledge they shall seeke the law at his mouth for he is the messenger of the Lord of Hosts c
blessing of God there are many excellent men indued with the knowledge of the tongues who do fitly properly expound the Phrases of the Scriptures 5 There be some customes of the former ages vnknowen vnto vs as that which is said 1 Cor. 15 29. of them which are baptized for dead Ans 1. Some therefore not the whole Scripture The argument therefore goes from a part to the whole 2 Those things pertaine not to faith but to some speciall Ceremonies of the Ancients which faith is never a whit the worse if it know not 6 The Scripture handleth heavenly and high matters such as our reason cannot comprehend Ans 1. By faith wee believe the heavens were made Heb 11 3. 2. The Scripture as much as may be descendeth downe and applieth it selfe to vs and our capacitie 3. Many things are simply to be believed which in this life wee know but in parte but in that which is to come wee shall know fully 7 Some things are handled mistically as the Revelation Ans 1 Such are not Articles of faith therefore wee may be ignorant of them without losse of Saluation 8 Some cannot beare strong meate Therefore in the Scripture some things are plaine and some things are not plaine Ans 1. This is an Argument from a particular to a Generall on this fashion Some things are not vnderstood of all therefore all the Scripture is to be accused of obscuritie 2. Because the weaker sort cannot beare stroÌ„g meate the faulte is not in the meate but in their weakenesse Therefore heere is the fallacie whcih Logicians call fallacia accidentis And the stronger in tracte of time may expound the obscure things to the weaker Question 3. Whether the Scripture bee vncertaine and pliable to any sense Our Aduersaries affirme wee denie it Because If the Scripture bee plyable to any side then it will follow that either God coulde not or would not speake more distinctly that his minde might bee vnderstood Neither of which can bee sayde without great blasphemy Wee have a most sure word of the Prophets not flexible and vncertaine 2 Peter 1. The Word of our God shall stand for ever Isay 40 8. But we could not rely vpon the word of God as most true most certain if the Scripture were flexible Heauen and Earth shall passe away but my word shall not passe away Luke 21 33. If wee must belieue this word then doubtlesse it must not be flexible doubtfull and mutable Contrariwise our Aduersaries reason thus 1 In expounding of the sayings of Scripture the best Interpreters the fathers of the church doe not agree therefore the Scripture may bee drawne into diuers sences and meanings Answ The Scripture is not the cause thereof which remaines alwaies the same both for Simil. As if the motion of the stars should therfore be said to varie to change for that Alphonsus Pâ—olomie haue not hit vpoÌ„ the truest motion words meaning but the cause is the weaknes of mans iudgement Whence it coÌ„meth that one vnderstands more than an other that one hath more clearenes of iudgment than an other that one is more or lesse furnished with knowledge of tongues than an other or doth lesse diligently compare places of Scripture together and waigh the things themselues by their necessary circumstances antecedents coÌ„sequents what went before what comes after so then the Scripture is not flexible but mans iudgment is diuers therfore let vs chuse the better and refuse the worse 2 But all Heretiks do alleage for themselues the Scriptures Ans I answer 1 as to the former obiection 2 That happens not by the fault of the Scripture but the fault is in Heretikes as S. Peter saith for that they wrest and offer violence to the Scriptures haling their opinions into the Scriptures 3 Vnlesse the Scripture were certaine and free from flexibilitie it could not confute any heresie therfore it is not vncertaine 3 The Copies of the bookes of Scripture might be corrupted by the Scriueners and such as copied them out or by the Iewes Answer From what may be to what is is no good argument 2 By comparing of ancient Copies as also by the Analogie of faith if any be corrupted they may be amended 3 Againe heere is the fallacie which they call fallacia accidentis wheras the Scripture seemes to be flexible and vncertaine but of it selfe it is not but by an accident to wit through some mens negligence 4 But the Hebrue Copy in many places agrees not with the translation of the seuenty Interpreters therfore it is corrupted by the Iewes Ans That disagreeing hinders not the certainty of the Scriptures for the translation of the seuentie Interpreters is not of absolute authority in the Church of God neither is to bee compared or opposed to the Hebrew Bible whereto as to the fountaine in the diuersitie of translations we must euer haue recourse And who can assure vs that that which comonly goes now a-daies vnder their name is the right translation of the seuentie wheras it may euidently be shewed that a great part of the Latine translation of the Bible is not Hieroms which notwithstanding is thrust vpon the Church of God vnder the name of S. Hierome for this the barbarousnes of the Latine translation and ignorance of the Hebrew tongue as also the diuersitie of the stile in diuers places compared together doe apparently in many places conuince CHAP. 2. VVHether the Scriptures ought to bee read of the Lay-people Our Aduersaries denie and wee affirme it for these reasons Because the Scripture dooth make a man â—bsolute perfect to euery good work Lay men haue need of it for this purpose as well â—s the Clergie 2 Timoth 3 17. The Lord commanded that the King who is a ciuill person should read in the book of the law all the daies of his life Deut. 17. The Epistles of the Apostles were written not onely to Bishops and Clergie men but to Lay men too as appeareth by the Epistle of Paul to the Galatians wherein he warneth his Hearers that they discerne betweene false and true teachers So both the former and later Epistle to the Corinthians speaketh manie things to Lay men So likewise the Epistle of S. Iohn where the Apostle saith I write vnto you litle children c. I write vnto you fathers c. I write vnto you young men I write vnto you Babes c. 1 Iohn 2 12 13 14. Peter wrieth to the Elect strangers dispersed abroad If therfore Epistles bee written to Lay men why should they not also be read of Lay men The brethren of the rich glutton were Lay-men whoÌ„ notwithstanding Abraham sendeth to Moses and the Prophets Luke 6. 29. This was fore-told by Isay They shall be all so Lay men too taught of God Isai 54 13. We haue examples hereof in the Scriptures 1 of the Eunuch who reade Isai the Prophet Act 8 28. 2 Then of the Beraeans Act
denie that there shall bee anie Purgatorie in the WORLD to come vnlesse they will fall into the errour of Origen 2 Christ speaketh of remission in the World to come but our Aduersaries vrge not remission but satisfaction in purgatorie There are therefore foure termes 3 The phrase of speach neither in this World nor in the world to come in Marke 3 29. are expressed thus hee shall neuer haue forgiuenesse 6 Thou shalâ— not come out thence till thoâ— hast payde the vâ—most farthing Matth 5 26. It must needes be therefore that there is a purgatorie Answ 1. Christ in these words doth not speake of the state of the World to come but admonisneth vs that in this present life we studie for peace and quietnesse and be reconciled to our Aduersaries least by our stubbornes wee drawe vpon vs greater euilles from the ciuill Magistrate 2 Were the place neuer so much to be expounded allegorically yeâ— herein it faileth that we who haue offended an eternall and infinite God must needeâ— bee subiect to eternall punishments where no place is graunted to temporall punishment 3 There would follow this absurdiâ—ie also that wee must agree with our Aduersarie that is with Sathan this ende allegories haue which are stâ—â—tched beside the meaning of the Scripture 7 Wee went through fire and water but thou broughtest vs out into a wealthie place Psal 66. 12 therefore there is a Purgatorie Answere 1 Our Aduersaries alleadge this out of the olde Testament contrarie to their conscience whereas notwithstanding the Schoole-men teach that in the olde Testament there was as yet no Purgatorie 2 That the Psalâ—ne speaketh of temporall tribulations is prooved by theâ—e words next following I will goâ— into thy house with burnt offerings which cannot agree to soules departed 3. In the Psalme it is said Thou hast caused men to ride over our heads men not Devils as is imagined to bee in Purgatorie 4 A sweet interpretation forsooth we haue gone through water that is through fire of Purgatorie 8 I haue loosed thy prisoners out of the pit wherein is no water Zachar 9. 11 that is I haue freed them out of Purgatorie and consequently there is a purgatorie Ans 1 It is a metaphoricall speach wherein is described the deliuerance of all mankinde after they had fallen It is then a fallacy from a thing spoken in part and some respect to the same absolutely taken 2 There be contradictories in this and the argument going before if they be vnderstood of purgatorie In the former argument water is affirmed to be in purgatorie in this it is denied that there is anie water 3 If the lake without water bee vrged let our Aduersaries knowe that that place Luke 16. 23 24 is hell whence is no returning And so it doth not agree to purgatorie neither 9 He is like a purging fire and fullers sope and hee shall sit downe to try and fine the siluer he shall euen fine the sonnes of Leui c. Malach. 3 2 3. Answ 1. That they bee meere metaphores the word like doth shew It is then a fallacie vrging a misconstruction of the words 2 There is more in the consequent than in the Antecedent For it foloweth not he shall purge the sonnes of Leui Therefore that purgation can be none other but by the fire of purgatorie 3 The whole text doth speake of the first comming of Christ and of his ministerie whereby hee shall confounde and wipe away hypocrites as drosse and shall institute the true worship of God and shall consecrate spirituall priests and Leuites by his bloud It is nothing therefore to the purpose 10 Haue pittie vpon mee O my friends for the hand of God hath touched me Ioh 19. 21 Therefore there is a purgatorie Answ 1 Yet againe our Aduersaries remember not that the Schoole-men know of no purgatory in the olde Testament 2 Iob desireth his friendes that they would cease from rebuking an innocent man and rather pittie him than continue to reproue him 3 Iob was aliue and how could he bee in Purgatorie 11. Câ—â—isâ—â—â—nt in his Spirit and preached to the Spiriâ—◠〈◊〉 which were in time past disobedâ—ent when once the long suffering of God abode in the daies of Noâ— 1 Pe 〈…〉 19 20. therefore there is a Purgatorie Answere 1. Some of the Popish Doctors though impertinently too doe expound this place of Limbus Paâ—â—um and not of Purgatorie 2 These belong to the olde Testament in which the doctrine of the Papists admitteth of no Purgatorie 12 Iudas Maâ—â—habaeus sent to Ierusalem two thousand â—â—achmes of â—â—â—ver for those that were slaine and the Author addeth withall It was an holy and good thought to pray for the dead that they might be delivered from sinne 2 Maccab. 12 43 45. Answer 1. The booke is Apocriphall and in the end of the booke the Author craveth pardon saying If I haue done well and as the storie required note he wrote as an Historian and not as one that delivered points of faith it is the thing that I desired but if I haue â—poken slenderly and barely it is that I could â— Mâ—acchab 15 39. 2 Iudas had no commaâ—â—dement oâ—â—od to doe so therefore it is no preâ—â—â—ption to vs. 3. Once againe wee must remember our Aduersaries why they would endevour to proue Purgatorie out of the old Testament seeing themselues denie that there was any Purgatorie in the olde Testament 13. Augustine in some places doth not dislike the mention of Purgatorie Ans 1. Augustine speaketh of it very staggeringly and doubtfully adioining to his dispuration of Purgatorie these wordes Perhaps it is true Deciuit Dei li. 21 cap. 24 26. 14 Because there be three sorts of men good evill and of a meane sort betwixt both it must needes bee that there bee three such conditions of soules after this life Ans 1. We are not now to deale with the morall and politick principles of Plato Aristotle Virgill c. but with principles farre different from them namely with the principles of Divinity revealed from heaven Seeing then that divers principles are confounded it is a fallacie involving many questions as one 2 The distinction of men in Divinity is farre different from this and is onely two-fold betwixt the Beleevers and the Infidels betwixt the Sheepe and the Goates betwixt those which gather with Christ and those which scatter betwixt those which are with Christ and those which are against him And therefore vnto these there are two places onely and no moe assigned after death in the Scriptures 15 Gregorie the Great learned Purgatorie from spirits that appeared vnto him and shewed the punishment of Purgatorie Answ Those spirits were not the sovles of men departed but they are the trickes and mockeries of Satan 2 The truth should be learned not of the dead but of the Word of God the lawe and the testimonie Isay 28. 20 3 Gregorie in this vncertaine kinde of arguments had a humane slippe seeing he ought to haue sticken rather