by the works of the law In both which places the very answere is expressed which the Catholikes are accustomed to make to such arguments since in the sayd testimonies it is set down so we Catholikes do teach that the works of the law of Moyses and consequently all others done meerely by nature and freewill without the fayth spirit and grace of Christ can in no sort iustify a man vpon which expresse distinction of works in the Scripture it selfe it followeth that all other places which through a naked resemblance of words may seeme to make more literally for the Protestants in this poynt then these alledged are to be expounded by these former texts since the holy Ghost caÌ„not set downe contrary and repugnant Doctrines 11. For defence of Traditions we vsually alledge that place of the Thessalonians (a) 2. c. 2. Brethren hold the traditions which you haue receaued whether it be by word or by Epistle Wher we see that the Apostles words do immediatly and necessarily without any helpe of strained consequences imply a diuision or partition of his Doctrine which no doubt was Gods word And that part therof was deliuered to the Thessalonians by his Epistle the rest by word of mouth only Which Text containes the very conclusion of the Catholikes Doctrine to wit that the Euangelists and Apostles did not wryte all things touching Christian fayth but deliuered part therof only by preaching or by some other such like instruction Now our Aduersaries to confront this text and the Doctrine deriued thence are acccustomed to obiect the words of S. Paul (b) Galat. 1. Sed licet nos c. But if we or an Angell from heauen euangelize to you besides that we haue euangelized be he anathema In which words they suppose two things and both false before they can square this text to their purpose 12. First that the word Euangelizare doth include only the wrytten word and not verbum traditum the word left by Tradition which is implicitly the matter in question and as the Sophisters call it Petitio principij Secondly that the Latin word praeter being in this text hath reference to euery thing which is not expresly set down in Scripture since indeed it here signifieth as much as contra meaning therby all Doctrine contrary to the Doctrine already deliuered by the Apostles for otherwise S. Iohn should haue had the Anathema pronounced against him for wryting of the Apocalips after this Epistle of S. Paul was wrytten So farre distant is this text from falling directly and plainly vpon the impugning of Traditions since from such false supposalls as granted they draw their Illation against the Catholike Doctrine therof 13. In like sort they alledge that saying of the Apostle to Timothy All Scripture (c) 2. c. 3. inspired of God is profitable to teach to argue to correct to instructe in iustice thaâ— the man of God may be perfect instructed to euery good worke Where we see that this text as well as the former is so farre froÌ„ pressing the Doctrine of Traditions immediatly and without any helpe of a secondary inference as that it doth not so much as once make mention of Traditions at all either in word or sense neyther can any thing be racked against vs from thence vntill it be first proued which neuer shal be that the word vtilis signifyeth sufficient and because a thing is profitable and conduceth to another thing or end it therfore is sufficient alone of it selfe for the obtayning therof 14. Lastly they bring forth certaine places (d) Math. 15. Galat. 1. Coloss 2. which do particularly condemne certayne pernicious and friuolous Traditions of the Iewes and the Traditions which the Catholikes do teach to haue bene deriued from our Sauiour and his Apostles be all one So impertinently do our Aduersaries alledge these and such like places against our Doctrine of Traditions 15. Concerning prayer for the dead what can be more cleare perspicuous for proofe therof then those words alledged out of the Machabees (e) 2. c. 1. a testimony so euident as that I cannot forbeare it though it impugne my former method Sancta ergo salubris est cogitatio c. It is therfore a holy and heathfull cogitation to pray for the dead that they may be loosed from their sinnes Which place we see doth literally expresly contayne the very conclusion of the Catholike Doctrine therin and which words proceeded vpon the practise of Iudas Machabeus who sent a summe of money vnto Ierusalem to procure sacrifices to be performed for the spirituall reliefe and ease of his dead souldiers I know that our Sectaries do expunge out of the Canon of Scripture this booke as Apocryphall yet they are to remember that it is reckoned among other diuine and vndoubted bookes of Scripture by the third Councell of Carthage (f) Can. 47. by Innocentius (g) Epist ad Exuperium the first and by S. Austin himselfe who thus (h) l 18. de Ciuit. Dei c. 36. sayth Libros Machabeorum c. The bookes of the Machabees are acknowledged by the Christians for Canonicall not by the Iewes 16. Now the chiefest places which our Aduersaries do obiect herein are among others such as being intended of the generall resurrection of the Iust are calumniously wrested by them to the particular tyme of ech vertuous mans death Thus they alledge that sayng of the Psalmist (i) Psalm 126. Cùm dederit dilectis suis somnum ecce haereditas Domini as also that place of the Apocalips (k) 14. Beatiqui in Domino moriuntur c. Blessed are they which dye in the Lord from henceforth now sayth the spirit that they rest from their labours for their workes follow them And as concerning this later place Saint Iohn throughout his whole Chapter speaketh of the later iudgment and therfore except the Protestants do first coÌ„found the particular tymes of mens deaths with the tyme of the general iudgment they can draw nothing from hence in denyall of purgatory adde to this that some of the Fathers as shal be shewed hereafter do interpret this text of martyrs only who neuer suffer any paynes in Purgatorie 17. They also produce to the same end the place in Ecclesiastes (l) â—1 Si occiderit lignum ad Austrum c. If the tree shall fall towardes the Souht or towardes the North it shal be in that place where it did fall The meaning of which passage being deliuered in Metaphors or Allegories doth the more hardly conuince any thing since the sense in regard therof appeares the more doubtfull Notwithstanding the common exposition of this place is that euery man eyther dyes in state of grace vnder which state are also vnderstood those which come to Purgatory and so falleth towards the South wherby is meant Heauen or in the state of mortall sinne and then falleth towards the North to wit into hell And whosoeuer dyeth in eyther of
far as that he is not ashamed to affirme (b) Ibidem titul de libris veter is noui Testam That the argument therof is a meere fiction inuented only for the setting downe of a true and liuely example of patience 6. In like sort or rather a more scoffing manner he sayth (c) Ibidem titul de lib. veteris noui Testam to debase therby the authority of the wryter that the booke intituled Ecclesiastes seemes to him to ryde without spurrs or bootes only with bare stockinges though the sayd booke is generally acknowledged by the Caluinistes With such scurrilous insolency Heresy is euer accustomed to vent it selfe forth against Gods saered word and truth 7. The booke of the Canticles which is the true portraiture or delineatioÌ„ of the church or according to some of our blessed Lady or after others of a perfect soule not contaminated or defyled with the pitch of mortall sin This booke Castalio (d) Castal in translat Latin suorum bibliorum defends to containe only matter of sensuall or wanton loue and for the same he is deeply charged and reprehended euen by Beza (e) Beza praefatione in Iosue himselfe 8. The booke of Baruch is in like manner condemned as Apocryphall by Caluin and Chemnitius (g) In Exam 4. sess CoÌ„cil Trident. though acknowledged for Canonicall by most of our other Aduersaries which to be true appeareth in that we do not find in their wrytinges and the same may be sayd for the acknowledgment (f) l. 3. Instit c. 20. §. 8. of the former bookes condemned by some others of their brethren that it was reiected by them And thus much concerning the parcells of the old Testament Now if we will cast our eyes vpon our Aduersaries behauiour towards the new Testament we shall fynd their disagreements therin no lesse if not greater then they were in their approbation or condemnation of the bookes of the old Testament 9. And first touching the Euangelistes we read that Luther (h) Praefat in nou Testamen lib. de Scripturae Ecclesiae authorit c. 3. in septicipite c. 5. vt Cocleus notat as soone as became a Protestant so instantly doth the forsaking of Gods holy word accompany the forsaking of his holy Church of our foure Ghospells would at one blow cut away three affirming that the Ghospell of S. Iohn is the only fayre and true Ghospell and by infinite degrees to be preferred before the other three adding withall that the generall opinion of the being of the foure Gospells is to be abolished potesting further that himselfe giueth more reuerence and respect to the Epistles of Saint Paul and Peter then to the other three Euangelistes Wherby we may clearly see that he condemneth the exposition of al Antiquity interpreting that the foure Euangelistes were figured in the foure beasts shewed to (i) Apoc. cap. 4. S. Iohn Luther (k) Prolego epist ad Hebr. also reiecteth the Epistle to the Hebrews affirming it neyther to be Saint Pauls nor any of the Apostles since it contayneth sayth he certaine things contrary to the Apostolical Doctrine With Luther in condemning this Epistle do agree Brentius (l) Confess VVittemberg c. de sacra Scriptura Chemnitius (m) Exam 4 sess Concil Trident. and the Magdeburgenses (n) Cent. l. â— c. 4. col 55. Yet Caluin (o) Instit impressa anno 1554. c. 8. § 216. acknowledgeth it to be a true Apostolical Epistle and condemneth the Lutheranes for reiecting of it In like sort it is receaued by the Caluinist Ministers (p) Confess Pissiacens artic 3. for Canonicall in one of their publike Confessions as also by the present Church of England 10. The epistle of S. Iames is denyed to be Canonicall by Luther (q) In prolego huius epist who sayth that it is straminea epistola an epistle of straw and vnworthy altogether an Apostolicall spirit In like sort it is condemned by Brentius Chemnitius and the Magdeburgenses as appeareth out of the places of their writings alledged afore For the disproof of the Epistle to the Hebrews Erasmus for the Catholikes do disclaime from him as any of theirs sayth of this Epistle that it doth not tast of any Apostolicall grauity Yet Caluin and the Church of England acknowledge it as a parcell of Canonicall Scripture 11. Doth not (r) Annotat in hanc epist Luther Brentius Chemnitius and the Centuristes in the places aboue alledged condemne in like manner the Epistle of Iude and the second Epistle of Peter and of the second and third of Iohn rested they not doubtfull And Erasmus (s) Prolego ad haÌ„c epist. sayth plainly that the second and third Epistle of Iohn are not be taken as his Epistles but as written by some other man Neuertheles Caluin receaueth all the sayd Epistles and the Caluinist ministers as appeareth in their foresaid Confession (t) Confession Pissiacens art 3. So doth also the Church of England Of whose acknowledgment of all the former bookes condemned by Luther see the Bible printed anno 1595. and also the last edition 12. To conclude to come to the Apocalips which Dionysius (u) Eccles Hierarch cap 3. doth call arcanam mysticam visionem dilecti discipuli The secret and misticall vision of the beloued disciple of our Lord Luther (x) â—n prolego huius lib. professeth openly that he doth not acknowledge this booke to be eyther Propheticall or Apostolicall Brentius (y) Locis vbi supra and Chemnitus subscribe to Luther therin whose condemnation of this Booke we do lesse maruell at since it is not strange if the Eagle in his high to wring flight therin did so lessen his shape as that he could not be discerned by their fleshly and sensuall eyes notwithstanding Caluin (z) Vbi supra the Magdeburgenses and the Church of England maintaine it to be Apostolicall and wrytten by S. Iohn himselfe Neyther heere can it be replyed that though the Lutherans do dissent from the Caluinistes or Sacramentaries in reiecting or allowing of Scripture yet the Sacramentaries which are the pillars of the true reformed Churches and with whose Doctrine the church of EnglaÌ„d doth principally coÌ„spire do ioyntly with one accord agree of the bookes of Scripture coÌ„sequently that at least among them so agreing the sayd bookes are to iudge and determine doubtes of fayth This refuge auayleth nothing since their assertion therein is most false For who knoweth not to instance only in some few that Musculus (a) Muscul locis communibus c. de Iustificat a Sacramentary reiecteth the Epistle of S. Iames and Beza (b) Beza the history of the adulterous woman recorded in the Ghospell of S. Iohn c. 8. In like sort Bullinger (c) So charged by LaureÌ„tius Valla. a Sacramentary reiecteth that additioÌ„ to our Lords prayer vz. For thine is the kingdome the power the glory c. though all these
from all spirituall darknes and ignorance 13. To the former two senses wherein the Fathers do call the Scripture perspicuous cleare and facill I wil add a third reason which moued them sometymes so to call them This is taken from a certaine abuse of the cōmon sort of people in those tymes who framing to thēselues a greater difficulty in the Scripture then there is altogether forbare the reading of it and in place thereof gaue themselues more then was conuenient to the behoulding of prophane spectacles and sightes Now to bereaue the people of this abuse and negligence and the sooner to inuite them to the reading and hearing of Gods word the Fathers thought good in an Oratory and amplifying manner to suggest to thē an easines of the Scripture This course S. Chrysostome in diuers of his homilies and sermons tooke the sooner therby as is sayd to win the people to the reading of Gods holy word as in Ioan. homil 1. in Thesal 2. homil 3. With the same intentiō doth Athanasius (y) In Epist ad Ephes c. 6. relate to the people the facility of the Scripture And thus farre of the Fathers supposed defence and maintaining of our Sectaries Doctrine in this question of the Scriptures sole Iudge where we see that though the places vrged by our aduersaries out of their wrytings at the first sight seeme to carry a faire and specious glosse or graine yet being after fully weighed and considered they giue no satisfaction for proofe of what they were alleadged to a perfect and true iudgment being like vnto those flowers which best pleasing the eye do commonly least please the smell The like difficulty of the Scriptures confessed by our Aduersaries CAAP. IX ALTHOVGH our Aduersaries do vsually pretend the easines of the Scriptures and therfore do obtrude it as sole Iudge and Vmpier therby to auoyde the graue and pressing authorities of the Councells Fathers and the practise of Gods vniuersall Church vrged in any controuersiall point betwene vs and them yet sometymes diuers of them can be content both in their actions and words so forcible is Truth as that she can extort sufficiēt testimony euen from her owne enemies to acknowledge the Scriptures obscurity as contayning in it selfe a Ianus of construction the sense looking one way the letter another 2. And first concerning their actions crossing this their Assertion if there were such perspicuity in them as the Protestantes do beare their followers in hand why haue our aduersaries themselues laboured so much in explaning the sayd Scriptures Why hath Luther Caluin Beza and others written seuerall books in paraphrazing illustrating of them Or why haue they made so many different translations of them And if the Scriptures be hard and difficult why do they with such obstinate pertinacity maintaine the contrary So illustrious this verity is concerning the Scriptures intricate hardnesse as that our aduersaries owne labours and actions do conuince their owne errour therin 3. Now to come to the second point which is how themselues do wryte therof expresly at vnawares as if they had forgotten what at other tymes they had taught with such feruorous obstinacy Luther (a) In praefat in Psalm himselfe although the Day-star of the Ghospels light confesseth that neyther he nor any other is able to vnderstād the psalmes of Dauid in their true and propersense Yea he speaketh more generally saying (b) Ibidem infra Scio esse impudentissimae temeritatis c. I acknowledge it to be a signe of most shamles temerity and rashnes for any man to professe that he truly vnderstandeth in all places but any one booke of the Scriptures 4. Chemnitius (c) Examē 4. sess Cōcil Tridēt affirmes that the Church is now indued with the guift of interpreting the Scriptures in such sort as in it first tymes it enioyed the guift of doing miracles to wit that neyther the one nor the other was grāted to euery particular man but only to some persons elected theerto by God Brentius (d) In Cofess VVittember who at other tymes freeth the Scriptures from all difficulties is forced to dismaske himselfe and to confesse thus in the end Non est obscurum c. It is manifest that the guift of interpreting the Scriptures is a guift of the holy Ghost and not of humane wisedome that the holy Ghost therein is free and not tyed to any certaine kind of men but bestoweth this guift as best seemeth vnto him The Magdeburgenses (e) Cent. 1. l. 2. c. 4. col 52. do plainly grant that the Apostles thēselues were of opinion that the holy Scriptures could not be truly vnderstood without the help of the holy Ghost as an interpreter Neyther shall we find this Doctrine strange among our homeborne Sectaries since D. Field (f) l. 4. c. 15. a late appearing Comet in our Protestants sky doth thus say There is no question but that there are many difficulties of the holy Scriptures proceeding partly from the high and excellent nature of thinges therein contayned which are without the compasse of naturall vnderstanding and so are hidden from naturall men c. partly out of the ignorance of tongus and of nature of such thinges by the comparison whereof the matters of diuine knowledge are manifested vnto vs. 5. And now if after the voluntary acknowledgment of so many markable Protestantes in this point any of them would seeke to retyre back and recall all what they haue sayd by teaching that though they grant some passages of Gods word to be hard and difficult yet those places being compared with other like sentences texts receaue from thence a cleare and plaine explication Yet this refuge of theirs is of no strength the reason hereof being because as any one text in Controuersy is doubtfull and capable of diuers constructions so likewise are the other places and testimonies of Scripture as ambiguous in sense and interpretation wherwith the sayd text is to be conferred and by which conference it is to receaue it illustration And thus we see by experience that the doubt of any one place of Scripture is often more increased by that meanes to wit by conference of texts by the which it was first hoped to haue bene extinguished And therfore the former English Doctour (g) l 19 pronounceth of the weaknes of this answere in this sort We confesse that neyther conference of places nor the consideration of the Antecedentia and consequentia nor looking into the originalls are of any force vnles we find the thinges which we conceaue to be vnderstood and meant in the places interpreted to be consonant to the rule of fayth 6. And thus much concerning the difficulty of the Scriptures acknowledged by the plaine testimonies cōfessions of our aduersaries thēselues though at other times impugning the truth herein which point we are the lesse to maruell at if we remember that it proceedeth through his will and permissions who commaunded (h)
2. Cor. 4. the light to shine out of darknes and can cause truth to be confirmed by the maintainers of falshood The insufficiency of the Scripture for the determining of points of fayth discouered by force of Reason CHAP. X. MANY argumēts might be produced from reason for the confirming of this verity but I here content my selfe with some few of the chiefest And first if our aduersaries Position were true concerning the Scriptures being iudge of our fayth then must they vnderstand hereby eyther their whole Canon and body of Scriptures taken ioyntly togeather or els euery particular booke therof as it is considered by it selfe alone Not this later both because it would follow that if any one booke alone were a competent Iudge of all articles of our fayth that then al the other parcels of Scripture were superfluous and needles which were most prophane to imagine As also in that euery particular Ghospell or any such part thereof doth omit many chiefe articles of our Fayth without any mention had of them at all And thus we find that the Annuntiation the Natiuity the Circumcision of our Lord besides many other points are not as much as once touched in S. Iohns Ghospell in like sort neyther doth S. Matthew mention the Circumcision nor S. Marke the Presentation 2. Now our Aduersaries Doctrine herein is no more iustisiable if they will here vnderstand the whole body of all the Canonicall books of Scripture ioyntly considered together to be this Iudge which assertion they for the most part maintaine And the reason therof is this In that diuers Canonicall and vndoubted parcels euen by the Protestants acknowledgment of both the old and the new testament haue bene lost for the space of 1500. yeares and neuer yet found againe And therfore it ineuitably followeth that if all the sacred books of Scripture taken together should be this iudge and that diuers of them for so many Centuries and ages haue bene and still are lost that then during so long a tyme we neuer enioyed a sufficient and competent Iudge and such a one as was proportionable to that fayth left to vs by the Prophets Apostles and Euangelists but in lieu therof we haue had a maimed imperfect and defectiue Iudge Which to affirme were to impugne Gods care and prouidence which he beareth towards his Church 3. Now that diuers parcels of both the Testaments haue perished it is most cleare and our Aduersaries cannot deny it And first touching the new Testament it appeareth out of the Epistle to the Colossians (a) c. vle that Saint Paul wrote an Epistle to them of Laodiced which neyther we nor the auncient Fathers haue proued euer to haue bene extant since the Apostles tyme. In like sort S. Paul may seeme to intimate in his first Epistle to the Corinthians (b) cap. 5. in these words Scripsi vobis in epistola c. that before the writing of the sayd Epistle he had written to thē another Epistle and yet we cannot find that the Church euer had any such Epistle 4. Now it is no lesse cleare that diuers parts of the old Testament haue bene and are as yet lost at least for the sayd former space of tyme. And to omit the testimonies of S. Chrysostome (c) Hom. 9. in Matth. hom 7. in prior ad Corinth affirming so much we read in the books of Kings (d) 3. Reg. 4. that Salomon wrote many Parables and verses which now we haue not for thus there it is sayd Locutus est Salomon tria millia Parabolarum fuerunt carmina eius quinque millia After the same manner we find it also registred of Dauid (f) Paralip vlt. in these words Gesta autem Dauid priora nouissima scripta sunt in libro Samuel Videntis in libro Nathan Prophetae atque in volumine Caiad Videntis All which wrytinges here mentioned are neyther at this present nor haue for many former ages bene extant in Gods Church So cleare thus we see it is by the force of this argument that the Scripture neyther as it is wholy takē together nor seuerally by particular books can be the iudge for the determining of all doubts of fayth 5. Another reason for the incompetency of the Scripture as Iudge may be taken from the nature of a iudge as is else where touched constituted in euery well gouerned Common wealth For it cleare that euery Iudge first ought to be able of his owne authority to take notice of the Contentions and Controuersies rysing in the state Secondly he must haue power by interpreting the law to giue his censure against the party offending Lastly he is to compell and force the delinquents to obedience vnder the paine of feuere punishments None of which points can be effected except there be besides the wrytten law a visible iudge Seing then by application of what is here sayd to our present purpose that the Scripture cannot of it selfe take notice of Controuersies rysing in matters of religion nor euidently declare to the Litigants the true meaning of such passages of it self warranting or condemning the points in question nor finally can constraine the aduerse party to relinquish his errours impugned by the wrytten Word as we find by the dayly experience of Heretikes flying to the Scripture as Iudge Therfore it is most perspicuous that the Scripture cannot be erected as a competent Iudge in the decision of articles of fayth among Christians 6. Neyther is it any satisfiable answere to reply that God himselfe seeth all Contentions in doubts of fayth and in some sort by meanes of the Scripture pronounceth his sentence in condemnation of the heresies impugned This I say is not sufficient and the reason hereof is because God doth not so euidently deliuer his sentence by the mediation of the Scripture as the party conuinced therby will acknowledge it for his sentence And consequently if the question should be whether the Scripture be the word of God or not God could not clearly giue his iudgment only by the helpe of Scripture Therfore it followeth that we must haue a visible iudge and such as his finall decrees being once manifested the party maintaining his errours will acknowledge them as they proceed from the Iudge whether iustly or iniustly to be clearly and euidently condemned by the sayd iudge which we see falleth not out in obtruding the Scripture for it is obserued that the Anabaptist or any other acknowledged heretike wil neuer confesse his heresies to be impugned by the Scripture or himself condēned therby 7. And of the like feeblenes is that other answere of some hereto who courteously do grant that there may be acknowledged indeed an external publike iudge of all doubts in religion meaning the generall voice of gods Church but yet this iudge teach they is limited in it definitions and not absolutely infallible but only so farre forth as it treadeth the tract and path of Gods written word and which declining from
time they had ben accused herin haue laboured to haue quyt themselues as well as our Sectaries do in these tymes from that imputation and would as fully charge all other with the like wants who should interpret the former alledged texts diuersly from their constructions and did no doubt as boldly when they were liuing vaunt of the certainty and infallibility of their spirit as any of our Protestants can do at this present Seing then that our Aduersaries as flying to the Scriptures alone can alledge nothing in their owne behalfe for the patronizing of their Caluinian fayth but that the former recorded Heretiks actually did might as well and as truly apply vnto themselues for the defence of their impieties It may therfore be deâ—â—â—â—red as a most certaine and infallible Position that it is impossible and repugnant no lesse to the prouidence of God then to naturall reason it selfe that truth of fayth and religioÌ„ the which the Protestants professe to mayntaine should be seated vpon those grounds and only those grounds which euery heresy may with the like reason and probability indifferently assume to it selfe 7. Adde hereto as a resultancy out of the whole contents of this Chapter that seeing as we haue shewed it is the proper Scene of the Heretikes euer to flye to the Scripture vnder the wings therof to shrowd their wicked Doctrines that therfore by the Scripture they are not sufficiently condemned and consequeÌ„tly that the Scripture is not the proper iudge of Controuersies since no man that this guilty of any fault doth willingly appeale to that iudge still remayning in his former sentence by whome he was afore clearly and euidently conuicted That our Aduersaries do confesse it to be the custome of Heretikes to flye to the Scripture alone and that therfore diuers of them do appeale to the Church as Iudge CAAP. XIII BVT to end this poynt touching the custome of Heretikes in flyeing only to Scripture I hould two things worthy to be presented to the consideration of the discreet Reader both which shal be proued from the frequent acknowledgmentes of our Aduersaries first that not only experience warranteth as appeareth aboue from so many exemplifyed heretikes but also that our Aduersaries themselues ingeniously acknowledge that it is the custome of heretikes euer the flye to the Scripture for the patronizing of their heresies Secondly that diuers of our learned Aduersaries do absolutly abandoÌ„ this course of making sole refuge to the Scripture as houlding it a course ful of vncertainty and not able to affoard any secure and warrantable determining or ending of Controuersies And touching the first to omit the like censure of old Vincentius (a) Lib. aduers haeres printed Lugduni 1572. Fortassealiquis interroget an Haeretici diuinis Scripturae testimonijs vtantut vtuntur planè vehemeÌ„ter quidem nihil vnquaÌ„ pene de suo proferunt quod non etiaÌ„ Scripturae verbuÌ„ adunbrare conentur sed tanto magis cauâ—ndi pertimiscendi sunt Lyrinensis who liued 13. hundred yeares since giuen against the custome of the heretikes of his tyme and to restraine our selues to our English Aduersaries we find that D. Bancroft (b) In his suruey cap. 27. chargeth Cartwright to seeme to defend his errours by the supposed warrant of only Scripture and within the same proceeding this Doctrine includeth euen Beza (c) Ibidem pag. 219. 2. M. Hooker speaking of the Anabaptistes thus wrytes of them The booke of God they viz. the Anabaptists for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare (d) In his Ecclesiast policy in the preface In like sort the Brownistes (e) In their Apology printed 1604. pag. 103. of Amsterdam being confessed heretikes wryting against D. Bilson professe to flye in their disputes only to Scripture Finally the Authour of the Treatise intituled A briefe answere to certaine obiections against the descension of Christ into hell printed at Oxford by Ioseph Barnes reprehendeth his Aduersary Protestant in these words Where you say you must build your fayth on the word of faith tying vs to Scripture only you giue iust occasion to thinke that you neyther haue the auncient Fathers of Christs Church nor their sonnes succeeding them agreeing with you in this point 3. Now as touching the second poynt it is euident that Beza himselfe is produced by Hooker (f) In his preface to his booke of Ecclesiast policy as weary of the former course begetting nothing but vncertainty to abandon all tryall by Scripture only and to submit himselfe to a lawfull assembly or Councell D. Sutcliffe (g) In his reuiew of his examination of D. Kellisons sur uey printed 1606. pag. 42. as not allowing triall by Scripture only thus wryteth It is false that we will admit no iudge but Scripture for we appeale still to a lawfull generall Councell 4. M. Hooker in his foresayd preface of his former booke speaking of disputation and tryall by Scripture only thus discourseth What successe God may giue to any such conference or disputation we cannot tell but we are sure of this that nature Scripture and experience haue all taught the world to seeke for the ending of Contentions to submit it selfe vnto some iudiciall and definitiue sentence And the same learned Protestant as is else where alledged shewing that the Scripture which one question potentially contayneth within it selfe all other questions cannot iudge which is Scripture thus wryteth (h) lib. 2. Eccles â—olic sect 4. p. 162. It is not the word of God which can assure vs that we do well to thinke it is the word c. This very poynt of acknowledging another Iudge then the only Scripture is taught by D. Bancroft in his sermon preached 8. Feb. anno 1588. The same also is maintained by D. Couel in his modest examination p. 108. and by D. Field in his treatise of the Church in the epistle Dedicatory to the Arcbishop who giuing a reason of this his Doctrine thus wryteth For seeing the Controuersies of religion in our tyme are growne so many in number and in nature so intricate that few haue tyme and leasure strength and vnderstanding to examine them What remaineth for men desirous of satisfaction in thinges of such consequence but diligently to search out which among all the Societies of men in the world is that blessed company of holy ones that houshould of fayth that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments So Catholike like we see this Doctour speaketh in this one Controuersy wheron all the rest depend and so earnestly he defendeth it with streÌ„gth of reason But to end this point if these acknowledgmeÌ„ts of so many of our learned Aduersaries proceed from their setled iudgments therin then haue we the poynt controuerted granted by them
who should oppugne it Yf calumniously they admit this Doctrine of the Churches Soueraingty in matters of lesser moment with intention to restrayne it only to such and deny it in greater and more weighty Controuersies then are they truly interessed in the words of an auncient Father (i) Tertul. contra Praxeam Affectauit diabolus aliquando veritatem defendendo concutere 6. Now the reason why the Scripture alone though in it selfe it be most reuerend certaine and infallible doth occasion such vncertainty in the decyding of Controuersies is no lesse fully acknowledged by our learned Aduersaries For since it is not the shew but the sense of the word as Doctour Reynolds (k) In his conference with Hart. p. 63. acknowledgeth that must decyde Controuersies and seing the Scripture immediatly of it selfe performeth not the same as not hauing viuam vocem as D. Whitaker (l) De sacra Scripturae p. 221. confesseth wherwith it speaketh but by the help of certaine meanes on our part to be obserued And seing that the meanes are these following to wit the reading of the Scriptures the Conference of places the weighing of Circumstances of the text their skill in tongues their diligence prayer and the like furthermore seing as these are generally acknowledged by our Sectaries (m) So teacheth D. Reynolds in his Crnference p. 83. sequentibus And D. VVhitaker Controu 1. q. 3. c. â—1 q. 5. c. 10. to be the ordinary meanes so are they confessed by others of our most learned aduersaries to be but humane and most subiect to errour and mistaking as appeareth euen by the example of many Protestants who though vsing the former sayd meanes haue yet most fouly erred euen in the iudgment of their owne brethren in the interpreting of Scripture Therfore from hence it necessarily followeth that all priuate interpretation of Scripture proceeding from these meanes is most ambiguous and vncertaine But to conclude this poynt I will heere set downe D. Whitakers (n) VVhitaker vbi supra inference or collection in his owne words drawne froÌ„ the former premises thus then he argueth Looke what the meanes speaking of interpreting the Scripture are such of necessity must the interpretation be but the meanes of interpreting obscure places of Scripture are vncertaine doubtfull and ambiguous therefore it cannot otherwise be but the interpretation must be vncertaine And if vncertaine then may it be false Thus far the former Doctour which shall serue for the closure of this poynt and likewise of the first part of this Treatise THE SECOND PART That Protestants cannot agree which Bookes be Scripture and which are not CHAP. I. IN the former part it being proued that the Scripture is not the Iudge of Controuersies by reason of the diuers arguments there alledged It now followeth heere to be declared that if for the tyme we should grant ex hypothesi that the Scripture as it is absolutely considered in it selfe were this only and true iudge yet our Aduersaries of all sorts of Christians euer being are most exempted from pretending it for iudge and this for three speciall considerations 2. First because they do not agree among theÌ„selues which seuerall books ordinarily contained within the printed volume of the Bible are Scripture and which are not Secondly in that they do not acknowledge any original copy now extant to be true and incorrupted only of such bookes as they all ioyntly receaue for Scripture as also in that they condemne all Translations of confessed Scripture as false and erroneous eyther into Greeke Latin or English Thirdly because the confessed and incorrupted Scripture more clearly maketh for the Catholikes then for our Aduersaries if we insist eyther in the perspicuity of the letter or in the expositions of the Fathers or in the implicite iudgments of our Aduersaries themselues Which three poynts being iustifyed and made good the proofe wherof shall be the subiect of this Part it cannot be conceaued how they should defend with any aduantage to themselues the Scripture to be this Iudge 3. And intending to begin with their dissentions in acknowledging or reiecting certaine bookes of Scripture we are first particularly and attentiuely to obserue that wheras all Controuersies of fayth are to be determined as our Aduersaries hould by the Canonicall Scripture which is the only written word of God And seing they are at endles stryfe one with another which is this Scripture one acknowledging such and such bookes to be this sacred word which another discanoneth as apocryphall and prophane Therfore they in no sort can pretend the Scripture to be the iudge of Controuersies as not being yet resolued amongst themselues which those bookes be that are to be counted within the body and Canon of holy Scripture and consequently not agreed with theÌ„selues which is this iudge For except this last poynt be first acknowledged on al sides it followeth that if a Lutheran against a Caluinist or one Caluinist against another do vrge a place or text of such a booke which the one acknowledgeth to be Scripture the other condemning it the vrging of such a place can be of no force for the iudging of the question controuerted since it wil be replyed that the Canonicall and true Scripture alone is to defyne all doubts of fayth but that booke out of which such places and texts are alledged is no part of Gods wrytten word and therfore is not of authority for proofe of any poynt 4. Now that our Aduersaries cannot agree hitherto what bookes are true Scripture and what are not it will appeare most euidently euen out of their owne wrytinges And first to begin with their disagrements in opinion touching the bookes of the old TestameÌ„t in which poynt I will speake nothing of certaine parts of Daniel of Ester neyther of the bookes of Toby Iudith of the booke of Wisedome Ecclesiasticus and the Machabees since our Aduersaries with a full and ioynt consent haue thrust al these out of the Canon of the Bible though if they be to deale with Catholikes and will needes haue the Scripture only to iudge of all questions they ought to acknowledge al those bookes to be parcell of Scripture which the Catholikes do take for Scripture But I will restraine my selfe only to such the which some of them do reuerence as Canonicall and others reiect as Apocryphall from whence it followeth as I sayd before that they disagreeing among themselues what bookes are parts of the holy Scripture and consequently of their supposed iudge cannot with any shew of reason maintaine that the Scripture ought to determine at least among them al doubts of Religion whatsoeuer 5. First then the booke of Iob though it be acknowledged and receaued by most of the Caluinistes both here in England and other Countries yet Luther (a) In Conuiuialibus ser titul de Patriarchis Prophetis sayth plainly that he doth not belieue all those things which are reported therin Nay he proceedeth so
parcells be acknowledged and receaued for Scripture by other Sacramentaries 13. And thus much may serue for our Aduersaries open and great contention concerning the approuing or reiecting of seuerall bookes of both the Testaments Frō whence it most necessarily followeth that though it might be dreamed for the tyme as I sayd aboue that the Scripture might be iudge of Controuersies among them which acknowledge with one consent such and such bookes only to be Scripture since all they agree what bookes those be which are to be this iudge Yet our Aduersaries wherwith we now deale cannot possibly maintaine the same for iudge for they disagreing with themselues of the bookes which are Scripture must needs disagree which is this iudge and how farre it reacheth euery one of them either extending it beyond it limites or straitning it within to narrow a compasse Therfore it is no more possible that the Scripture should decyde all Controuersies with the Protestants so long as they continue in their contrary sentēces about the authority of diuers bookes therof then it can be conceaued how a suite depēding betwene two is to be decyded by a certaine limited company of men as there is a limited number of the Canonicall bookes of Scripture or els not to be tryed at all and yet the one of these Litigants should disclaime from diuers of the sayd deputed Iudges as altogether imcompetent and insufficient and the other in like sort frō sundry of the other iudges Can it be conceaued I say how this matter should be ended both the parties still perseuering without change in their seuerall auersions against the seuerall persons of the intended Iudges especially if the iudgment of the matter were not to be vndertaken but with this condition that both the Litigant parties should freely and voluntarily agree aforehand in the number and in the particular persons of those iudges by whome they would haue their question and Controuersy determined And thus it iust fareth with our Protestants as long as they disagree what bookes are the Canonicall Scripture and yet will they haue this Scripture alone to determine and resolue all poynts of fayth and religion 14. To this argument drawne from their vncertainty of acknowledging what bookes are the word of God Our Aduersaries can only reply that though there be some particular bookes as these aboue mentioned of which they are not absolutely resolued whether they are to be accounted as parcells of Gods word or no yet since they all agree in acknowledging the rest of the bookes to be Canonicall all those other bookes so ioyntly acknowledged by them for Scripture ought to be taken for this iudge of Controuersies Which answere of theirs is most weake and relieues them nothing at all and this for seuerall reasons 15. And first seing there are many bookes both of the old Testament and of the new not speaking of those bookes in the old which are ioyntly condemned by thē all and acknowledged by Catholikes which are impugned by some of our Aduersaries and defended by others And that by all probability yea morall certainty some one or other of those bookes so impugned by some of thē is though not so acknowledged Gods sacred word which being so it must needes then follow that the Protestants teaching the Scripture to be the iudge and square of all doubts and Controuersies and attributing this prerogatiue not to any one booke a part since any one booke or other is not able to decyde all doubts which may arise in that it intreateth not of all poynts which may come in question but to the whole body and Canon of the Scripture It must follow I say that this supposed iudge of theirs is maimed and imperfect as wanting some one booke or other which being reiected by some of our Auersaries should concurre to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and full perfection or accomplishment of it selfe And therfore I conclude that if any such one booke of sacred Scripture be exempted frō the number of those which should make vp this Iudge as in all likelyhood some one or other is since there are greater proofes for the authority of them all then for condemnation of any one it demonstratiuely may be inferred that our Aduersaries cannot pretend as long as they thus contend which bookes be Scripture the Scripture to be this their iudge it being taught by our Aduersaries that fides is not obiectum adaequatum to any one booke or parcell of Scripture but to the whole Canon it selfe 16. Secondly if only such bookes which are ioyntly receaued by all our Aduersaries are to make vp this Iudge and no others then would it follow that there are diuers poynts of Fayth which by their owne acknowledgment are necessary to be beleeued and yet cannot be proued at all or at least clearly inough out of such parcells of Scripture as they all acknowledge to be Scripture though most euidently proued out of those parts which are reiected by some of thē As for exāple if the three first Gospels are to be reiected as Luther teacheth we shall fynd that there are diuers poynts touching our Sauiours Incarnation and particularly that he was borne of a Virgin as also his life conuersation heereupon earth which are to be beleeued and are found in some of these three Gospells and yet the Ghospell of S. Iohn only which is acknowledged by Luther maketh no mention of them neyther are they at al touched in any other acknowledged booke of Scripture 17. Thirdly though it were supposed that only those bookes of Scripture which all our Aduersaries doe ioyntly acknowledge for Canonicall were to decyde and iudge all poynts of Fayth yet could not those books performe so much except it were first agreed among them that there were some certaine originall copies or some translations now extant of them which our Aduersaries would acknowledge for true and vncorrupted since otherwise not the true word of God but the word of God as it is corrupted should become the iudge of our Fayth But there are no Originals nor Translations of the Scripiure speaking euen of those bookes which themselues do ioyntly acknowledge that are now extant which they do not charge with sundry corruptions and falsifications as it shall appeare most euidently in these Chapters following So manifest it is that euen those bookes only as are acknowledged by all our Aduersaries cannot become the iudge of Controuersies 18. But before we come to the Translations it followeth that as we haue shewed aboue that our Aduersaries do reiect many bookes of vndoubted and Canonicall Scripture and consequently that they cannot pretend the Scripture as iudge So we will in this place obserue the carriage and comportment of the Protestants towards the Euangelists and the Apostles whom diuers of our Sectaries haue not bene affraid to charge with foule errours in manner and practise or exercise of their faith And first it is cleare that D. Whitaker (d) De Eccles contra Bellarm.