confutation of his worthy workes is alreadie vndertaken and to bee published if it shall bee thought necessarie Thus doth the Iesuit write By whose wordes it is very apparant cleere and euident that they haue beene many yeeres buzzing about some answere either to all or some one of my bookes but neuer yet durst aduenture to frame any answere to any one of the said bookes and to publish it to the view of the world Their silence in not answering my said bookes hath reclaimed many a man from their popish faction and therefore would they gladly haue the the world to thinke that they are in mind to answere my said bookes but they seeme to meane nothing lesse in deed and why hee telleth vs forsooth That the confutation which hath beene long vndertaken must be published but with this addition If it shall be thought necessarie What a iest is this the Iesuits and Seminarie priests haue consulted now for the space of eight yeeres and aboue and haue all that time deuised how to frame some colourable answere at the least to all or some of the said bookes and in the end of the yeere 1602 haue vndertaken the confutation of my worthy workes as they scornefully tearme them but for all that cannot yet tell whether it be expedient to publish the said confutation or no. Are these men the great Statists of the world are these men the skilfull Polititians that must manage all Europe are these our learned Diuines are these they indeed vpon whose doctrin and guiding all Lay-papists do depend and on their shoulders do hang their soules and saluation doubtlesse they may preach this goodly sermon to wise men but onely noddies and starke fooles will beleeue them In regard hereof most dread Soueraigne and because I greatly desire once during my life to receiue answere to some part of my labours published against our English Iesuited papists that so wee may valianly fight the combat my selfe so hauing occasion to reply vpon their answere which would bee to mee melle fauo dulcius I haue compiled and couched in a small roome a fewe distinct articles for answere whereunto I once againe challenge Robert Persons that traitorous Iesuit George Blackwell that seditious and late start-vp archpriest and all other English Iesuits Seminarie priests and Iesuited papists whosoeuer and wheresoeuer ioyntly and seuerally daring them all ioyntly and euerie one of them seuerally to answere either all my bookes or some one of them or these few articles or at least to confesse plainely that they cannot answere because I hold and defend the truth These my late studies most gratious Soueraigne I haue presumed to dedicate vnto your Maiestie in congratulation of your most happie raigne ouer vs whom God of his great mercie hath raised vp in our greatest necessitie to continue his holy Gospell among vs and to abolish all idolatrie and superstition out of his Church It is not such a present I confesse as beseemeth your most royall excellencie yet such a one as my small talent is able to affoord I most humbly beseech your Highnesse for to accept it as our Lord Iesus Christ did accept the two mytes of the poore widdow and withall for to protect and patronize the same against the traitorous Iesuits and Iesuited papists within your Maiesties Realmes who seeke by might and maine as I am credibly informed not onely to impaire my good fame and name with their malicious tongues but also to take away my life with their bloodie hands The Almightie blesse your Maiestie with long prosperous and happie raigne in this world and with euerlasting life in the world to come Amen From my studie this fourteenth of Ianuarie 1603. Your Maiesties loyall subiect and faithfull seruant Thomas Bell. To all English Iesuits Seminarie priests and Iesuited papists in England Scotland or wheresoeuer els I Haue written many times at large in larger volumes heartily and instantlie desiring to haue receiued some answere from you either from all ioyntly or from some of you seuerallie In my first booke published in the yeare 1593 I promised to yeeld if any of you could conuince me either to haue alleadged any writer corruptlie or to haue quoted any place guilefullie or to haue charged any author falslie since that time I haue challenged you againe and againe to answere me but Ne gry quidem will be had no answere can you make or dare you make In regard hereof I haue at this present compiled a few articles couched in a small roome challenging you once againe to frame the best answere you can vnto the same if you can sieceerelie and trulie confute these articles or any one of my former bookes I promise herewith and I protest before God to performe it to subscribe vnto your doctrine If you therefore shall refuse to answere me because you cannot for if you can you will vndoubtedlie performe it all wise men which haue any care of their saluation will without all peraduenture after notice hereof made knowen vnto them crie Fie vpon you and your religion Answere therefore ô papists if ye can if ye cannot so doe then repent for shame and yeeld vnto the truth Farewell THE FIRST ARTICLE of the falsely so supposed soueraignetie of the Bishop of Rome YOu Papists tell vs that your Pope the Bishop of Rome is aboue all powers and potentates on earth that he can depose kings and emperours from their royall thrones and translate their empires and regalities at his good will and pleasure But this doctrine is false absurd and nothing els but a meere fable and consequently late Romish religion consisteth of meere falshoods fables and flat leasings The proposition the Iesuit Bellarmine that late Romish Cardinall setteth downe in these words Si ergo princeps aliquis ex oue aut ariete fiat lupus id est ex Christiano fiat haereticus poterit pastor ecclesiae eum arcere per excommunicationem simul iubere populo ne eum sequantur ac proinde priuare eum dominio in subditos If therefore any prince of a sheepe or ramme become a wolfe that is to say of a Christian be made an heretick then the pastors of the Church the Pope forsooth may driue him away by excommunication and withall commaund the people not to obey him and therfore depriue him of his dominion ouer his subiects Thus we see that when any prince is not or ceaseth to be a Papist for that with this Iesuiticall Cardinall and all others of his brood is to be an hereticke then the Pope forsooth may depose such a prince from his royall scepter and absolue his subiects from their alleageance to him This is the common doctrine of all Iesuited papists as I haue proued in my anatomie of Popish tyrannie The assumption is prooued by the flat testimonie of their famous Pope Gregorie the great in these words Ego quidem iussioni subiectus eandem legem per diuersas terrarum partes transmittifeci quia
enim fere de illis obscurit atibus eruitnr quod non planissime dictum alibi reperiatur For almost nothing is contained in obscure places which is not most plainely vttered in some other place The same father in an other place hath these wordes Nec solum vobis sufficiat quod in ecclesia diuinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite libenter audite Let it not be enough for you onely to heare Gods word in the Church but also read it your selues in your houses or else procure others to read it and heare you them willing Out of these wordes of this holy writer and antient father we may learne many godly lessons First that all things needfull for our saluation are plainely set downe in the scriptures Secondly that things which are obscurely touched in some places are plainelie handled in other places Thirdly that the scriptures are obscure in some places to exercise our wits and to cleanse the loathsomenesse of our stomackes Fourthly that we must read the scriptures at home in our houses not heare them read in the Churches Fiftly that if we cannot read them our selues then must we procure others to read them to vs and marke diligently what they read and heare them with desire and alacritie of mind Saint Hierome is consonant to Saint Austen and Saint Chysostome affirming that in his time which was about 1200 yeeres agoe both monkes men and women did contend who could learne moe scriptures without book These are his expresse wordes Solent viri solent monachi solent mulierculae hoc inter se habere certamen vt plures ediscant scripturas in eose putant esse meliores si plures edidicerint Men women and monkes vse to contend one with another who can learne moe scriptures and herein they thinke themselues better if they can learne more The same Saint Hierome in an other place speaking of the education of a yoong maid of seuen yeeres old hath these wordes Matris nutum pro verbis ac monitis pro imperio habeat Amet vt parentem subijciatur vt dominae timeat vt magistram Cum autem virgunculam rudem edentulam septimus aetatis annus exceperit caeperit erubescere scire quid taceat dubitare quid dicat discat memoriter psalterium vsque ad annos pubertatis libros Salomonis euangelia Apostolos prophetas sui cordis thesaurum faciat Let her mothers beck to her be in steed of wordes admonitions and commaunds Let her loue her as her parent obey her as her ladie and feare her as her mistris And when the rude and toothlesse girle shall bee seuen yeere old and shall begin to be bashfull to know when to be silent and when to speake then let her learne the Psames by heart and without booke and till she be twelue yeeres of age or marriageable let her make the bookes of Salomon the Gospels Apostles and Prophets the treasure of her heart Thus writeth Saint Hierome out of whose golden words I note these golden obseruations First that both men and women in his dayes did studie and read the scriptures as diligently and painfully as the monkes Secondly that in his time they thought themselues the happiest people who could con by heart the most texts of holy scripture Wheras amongst the papists they are deemed most holy that can by heart no scripture at all but absteine from the reading thereof as from the poyson of their soules Thirdly that yong women being but seuen yeeres of age must be acquainted with the holy scriptures learne by heart the booke of Psalmes Fourthly that from seuen yeeres vpward vntill puberty that is to say vntill the twelft yere of their age they must read seriously the bookes of Salomon the Gospels Apostles and Prophets and set their whole delite therein And the same holy father in his Epistle to the godly matrone Celantia doth perswade her for the best course of her life to be continually conuersant in the holy scriptures These are his wordes Sint ergo diuinae scipturae semper in manibus tuis iugiter mente voluantur Let therefore the holy scriptures be alwayes in thy hands and let them be vncessantly tossed or rolled in thy mind Saint Theodoretus telleth vs with good liking thereof that in his time the scriptures were translated into all maner of languages that they were not onely vnderstood of doctors masters of the Church but euen of the lay-people and common artificers His expresse wordes I will alledge which are these Hebraici vero libri non modo in Graecum idioma conuersi sunt sed in Romanam quoque linguam Aegyptiam Persicam Indicam Armenicaque Scythicam atque adeo Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtuntur Sequitur paulò inferius fossoresque adeo ac bubulcos inuenias plant arumque consitores de diuina trinitate rerumque omnium creatione discertantes The Hebrew bookes are turned not onely into the Greeke tongue but also into the Roman language also into the Aegyptian Persian Indians Armenian and Scythian as also into the Sauromatick tongue to speake all in a word into all tongues which this day are in vse amongst nations And after hee hath told vs that the Church-doctrine is knowne to all maner artizans of both sexes he addeth that we may find ditchers deluers neatheards and gardiners disputing euen of the blessed trinitie and of the creation of all things VVhereupon it is euident that in the auncient Church and in the time of old religion as the sillie foolish papists call their Romish inuentions which is in deed a newly inuented religion as I haue proued in my Suruey of poperie euery nation had the holy scriptures in their vulgar language and that in those dayes all the Christians did read the holy scriptures so seriously that both men and women of all trades and conditions were able to dispute of the holy trinitie and of the creation of the world VVhich two points doubtlesse are the most difficult obscure hard and intricate articles in the whole course of theologie The Iesuit Bellarmine a wonderfull thing to be heard and a most incredible sauing that the truth must needes in time haue the vpper hand confesseth so much vnawares as is able sufficiently to prooue and conclude my intended scope and proposition These are his expresse wordes His notatis dico illa omnia scripta esse ab apostolis quae sunt omnibus necessariae quaeipsipalam omnibus vulgo praedicauerant alia autem non omnia scripta esse These obseruations being marked I answere that all those things were written by the Apostles which are necessarie for all men and which the Apostles preached openly to all the vulgar people but that all other things were not written Thus writeth our skilfull Iesuit who
THE DOVVNEFALL OF POPERIE Proposed by way of a new challenge to all English Iesuits and Iesuited or Italianized papists daring them all iointly and euery one of them seuerally to make answere thereunto if they can or haue any truth on their side knowing for a truth that otherwise all the world will crie with open mouths Fie vpon them and their patched hotch-potch religion Psal. 116. vers 10. Credidi propter quod loquutus sum LONDON Printed by A. Jslip for Arthur Iohnson and are to be sold at the signe of the White Horse ouer against the great North doore of Paules 1604. TO THE MOST PVissant Wise Vertuous Learned Iudicious and Religious Monarch James by Gods permission and holy ordinance king of England Scotland France and Ireland defendour of the auncient Christian Catholike faith and supreme gouernour within his said Realmes Kingdomes Territotories and Dominions next and immediately vnder God ouer all persons and causes as well Ecclesiasticall as Ciuile THe Truth is of such force most gracious and dread Soueraigne that it hath enforced the professed enemies of truth the cursed brood of English traitorous Iesuits and Iesuited papists I meane to testifie the truth against themselues The secular Seminarie priests the Popes owne deere vassals who professe the selfesame religion with the Iesuits and yeeld the selfe same obedience to the Pope tell vs plainly in printed bookes puplished to the view of the whole world a thing verie rare and greatly to bee admired of such brutish barbarous cruell villanous traytorous and most bloodie dealing practised not onely by their deere brethren the Iesuites but euen by themselues also though not in one or the same degree that my selfe doubtlesse could neuer haue giuen credit thereunto if their owne selues had not so written and so testified against themselues They affirme constantly in many printed bookes published to the view of the whole world that the Iesuits by treacherous practises and most bloodie complots haue long sought for the vtter ruine and conquest of noble England and that their owne hearts and hands had sometime beene imbrewed with the same They affirme against the Iesuits First that they are great lyers Secondly that they are proud men richly apparelled furnished with coaches and attended on with a great traine of seruingmen as if they were Barrons or Earles Yea it is constantly auouched that the Iesuit Gerard had two geldings in a gentlemans stable at thirtie pounds a gelding besides others else where and horses of good vse It is also set downe in print that a Iesuit had a girdle and hangers of thirtie pound price Thirdly that they trowle vp and downe from good cheere to good cheere commaunding their chambers to bee perfumed and gentlewomen to pull off their boots Fourthly that they are great statesmen and that matters of state titles of princes genealogies of kings right of succession disposing of scepters with other matters of like qualitie are their chiefe studies Fiftly that they threaten a conquest and promise great preferment to all that will execute their most traitorous designements Sixtly that they are cruell tyrants and firebrands of all sedition Seuenthly that they are theeues and murderers and that the Iesuit Percie stole seuen and twentie pound of the common money by the consent of the other his fellow Iesuits Eightly that they haue a mint of counterfeit miracles with which they labour to seduce the world Yea that they endeuoured with a false miracle to persuade Sebastian the late king of Portugall to establish a setled law That from thence forward none might bee capable of the crowne of Portugall except hee were a Iesuit or chosen by their societie as at Rome the Pope is chosen by the Colledge of Cardinals Nninthly that the Iesuits are right Machiauels and that whosoeuer will adhere vnto thē must depend vpon the deuil of hell Tenthly that the Iesuits are flat cousiners and that their religion is nothing else but an hotchpotch of omnigitherum And to knit vp all in a word that they are the wickedst men vpon earth They confesse against themselues first that Sanders a secular priest was the architect of religion both in England and in Ireland Secondly that the same Sanders did too much extoll the rebels seeing they were executed by the auncient lawes of our countrey for high treason Thirdly that the Iesuits came into England by the instinct of the deuill and were the chiefest instruments of all traitorous practises against our late Soueraine of most happie memorie Fourthly that popish Seminaries are erected for treason Fiftly that the Iesuits and the secular priests expected a chaunge which now they haue indeed but God bee thanked to their euerlasting woe and griefe Sixtly that the Seminarie priests are sworne to be traytours against their dread Soueraigne and natiue countrey Seuenthly that all Iesuited papists must depend vpon the deuill Eightly that poperie is inseparably annexed with treason Ninthly that the hearts and hands of the secular priests had sometime beene as deepe in treasonable practises as the cursed crew of Iesuits Tenthly that the lawes of the land are iustly made both against the Iesuits and themselues and that they are not put to death for religion but for treason Eleuenthly that long hidden treasons are miraculously reuealed God so appointing it to be done All these asseuerations to be true most dread Soueraine I am readie to iustifie out of their owne printed bookes euen vpon the perill of my life if any of them vpon the like perill will challenge mee to haue charged them falsly in that behalfe This notwithstandlng the Iesuits Seminaries and other Iesuited papists doe still expect a tolleration to liue as they list within your Maiesties kingdomes and dominions that is in plaine English to bee rancke traytours as they haue beene For this end they neuer cease to buzze into mens heads and eares so to withdraw them from their due allegeance and to become popish vassals that the next parliament they shall not faile of their desire Against this cursed brood I haue published many bookes but to this day could I not receiue answere to any of them all Neither can they alledge for their excuse that they haue not seene my bookes or else they would haue answered the same For about a yeere agoe the masked Iesuit E. O. did publish a treatise against two learned writers of this age in which he taketh notice to the bookes which I have published against them and their late vpstart Romish religion which by piece meale and by little and little hath crept into the Church as I haue prooued at large in my former volumes These are the expresse wordes of the masked Iesuit To these former I was once determined to haue adioined a reformed brother of theirs one Thomas Bell who hath published certaine bookes against the Catholicke Church and vaunteth mightily and with insolent words braueth all Seminaries but I altered my purpose partly vpon other considerations but especially because the
yet consummate for the safegard of souls which by likelyhood would otherwise haue perished And another famous popish Canonist Couarruvias affirmeth that Pope Paulus the fourth and Iulius the third dispensed in like manner These are his words Necme latet Paulum quartum summum ecclesiae pontificem anno 1558. hac vsum fuisse dispensatione quibusdam excausis quas iustissimas esse idem summus ecclesiae praesul existimauit Idem Paulo ante Iulius tertius fecerat in eodem matrimonio cum ecclesiae vniuersali praesiderit Neither am I ignorant that the Pope Paul the fourth put this dispensation in practise for certaine causes which the same Pope thought to be most iust Iulius the third when he was Pope in the like case graunted the like dispensation Thus we see the former part of mine assertion to be most sufficiently prooued viz. that Pope taketh vpon him to dissolue lawfull and perfect matrimony Now for proofe of the latter viz. that wedlocke before consummation or copulation is firme and perfect and cannot be dissolued by the power of man Christs owne words are a sufficient ground Quod deus coniunxit homo non separet That which God hath conioyned let not man put asunder And in another place Christ hath these words Omnis qui dimittit vxorem suam alteram ducit moechatur Euery one that putteth away his wife and marrieth another committeth adulterie S. Paule vpon the same argument deliuereth the like doctrine in these words His autem qui matrimonio iuncti sunt precipio non ego sed dominus vxorem à viro non discedere quod si discesserit manere innuptam aut viro suo reconciliari vir vxorem non dimittat Those that are married commaund not I but the Lord that the wife depart not from her husband but if she shall depart then to abide vnmarried or to be reconciled to her husband Thus saith S. Paul and thus saith Christ himselfe that man and wife ioyned by Christ must abide during life together or liue vnmarried and not be seuered by the Popes dispensation And it will not helpe the Pope to say as the Iesuit Bellarmine doth and others with him That Christ only speaketh de matrimonio consummato and that matrimonium ratum with which the Pope dispenseth is not de iure diuino For first if matrimonium ratum were not de iure diuino the greatest popish doctors would not denie the Popes dispensation therein Secondly Christ speaketh absolutely and maketh no mention of copulation or popish consummation at all Thirdly matrimonie with papists is a diuine sacrament and consequently it both is perfect without carnall copulation and also indispensable by the power of man For as their owne famous doctor Melchior Canus saith Sanctus spiritus sacramenti gratia per coitum non datur The holy ghost and the grace of sacrament is not giuen by copulation Fourthly it followeth hereupon that matrimonie is not fully perfect in the popish church because copulation followeth a good while after Fiftly because it is absurd to say that it beginneth to be a sacrament by carnall copulation and was not a sacrament by the priests action Sixtly it followeth hereupon that there was not perfect matrimonie betweene Adam and Eue for their matrimonie was in the state of innocencie and before all carnall copulation Seuenthly because if matrimonie be not de iure diuino euen before copulation there is no cause why both parties agreeing together may not release the bargaine and quite dissolue the contract For as the law saith Quisque potest suo iuri cedere Euery man may yeeld vp his right which thing all as well Canonists as Diuines admit for good in sponsalibus Eightly it followeth hereupon that the marriage betweene the blessed virgin and S. Ioseph was not perfect matrimonie for there doubtlesse wanted carnall copulation but the angell of God feared not to call her Iosephs wife S. Ambrose hath these words Non enim defloratio virginitatis facit coniugium sed pactio coniugalis For not the deflouring of virginitie maketh wedlocke but the coniugall couenant S. Austens iudgement herein is most cleere and euident These are his words Cum igitur ipse narret non ex concubitu Ioseph sed ex Maria virgine natum Christum vnde eum patrem eius appellat nisi quia virum Mariae rectè intelligimus sine commixtione carnis ipsa copulatione coniugij VVhen therefore he telleth vs that Christ is not borne of Iosephs copulation but of the virgine Marie vpon what ground doth he call him his father but onely for that we doe rightly conceiue him to be Maries husband without the commixtion of flesh by the very copulation of wedlocke The same father writing to Valerius discourseth of this matter at large and among many other notable sentences setteth downe these words Quibus vero placuit ex consensu ab vsu carnalis concupiscentiae in perpetuum continer absit vt inter illos vinculum coniugale rumpatur Secquitar neque enim fallaciter ab angelo dictum est ad Ioseph noli timere accipere Mariam coniugem tuam They that were content by mutuall consent to abstaine for euer from the vse of carnall copulation God forbid that betweene them should be dissolued the bond of wedlocke For the Angell did not speak deceitfully to Ioseph when he willed him not to feare to take Marie his wife vnto him Thus we see it cleare that the pope taketh vpon him that power and authoritie which is proper to God alone for he practically auoucheth as I haue prooued by his owne deere doctors that his dispensations are of force to vnmarrie and put asunder those persons whom God himselfe hath ioyned together in holy wedlocke And contrariwise as I shall prooue vnto you he practically hath taken vpon him to ioyne in wedlocke those persons to whom God himselfe hath forbidden marriage I will omit knowne examples and alledge one only not knowne to many which as it is rare and notorious so is it able to prouoke all that heare it to exclaime against the execrable practise of the Pope Antoninus a man of no small credit for he was an archbishop of the popish stampe and by the Pope reported for a saint hath these very wordes Reperitur tamen papa Martinus quintus dispensasse cum quodam qui contraxerat consummauerat matrimonium cum quadam cius germana Neuerthelesse it is knowne that Pope Martin the fift did dispense with one who had contracted and consummate matrimomonie with his owne naturall and full sister of the same father and same mother for so much the word Germana doth import Behold here gentle reader the excellencie of holy poperie and if thou desirest more of such melodie thou mayest find it in my booke of Motiues But this here is a sufficient antepast for all our English Iesuits and Iesuited popelings None are so ignorant but they know that onely God can
vs expresly that the two tables written with the finger of God contained all the wordes which the Lord spake to them in the mount out of the midst of the fire in the day of the assembly Fiftly God commanded that the king of the Israelies so soone as he should be established in his throne should write out the Deutronomie or law repeated in a book according to the example which the priests of the Leuiticall tribe should giue him that he might meditate therein all the dayes of his life Sixtly Iosue made a couenant with the people and gaue them a law in Sichem and wrote all the wordes in the booke of the law VVhich words were nothing else but a repetition of the couenant written by Moses which couenant Iosue was commanded to obserue so strictly that he might neither decline to the right hand nor to the left And the same law contained all those precepts ceremonies and iudgements which God commanded Moses to teach the people of Israel Locus secundus Ne addas quicquam verbis eius Dei ne forte arguat te inueniaris mendax Thou must ad nothing to Gods words lest he reprooue thee and thou be found a lier This text Saint Hierome vnderstandeth of the holy scriptures to which no man may ad any thing bee it more be it lesse The scriptures therefore are most perfect and absoute and containe euery doctrine needfull for vs to know Locus tertius Ad legem magis ad testimonium Quod si non dixerint iuxta verbum hoc non erit eis matutina lux To the law and to the testimonie If they speake not according to this word there is no matutine or true light in them Loe they that refuse to be taught of Gods prophet who is the mouth of God and seeke helpe at the dead which is the illusion of Satan are here reprooued as men void of knowledge and as blind leaders of the blind And withall they are charged to seeke remedie in the word of God where his will is declared They and wee must euer in all doubts and difficulties haue continuall recourse to the law of God which law is here tearmed the testimonie because it is the testification of Gods will toward man because there is set downe what God requireth of vs because we may find in it whatsoeuer is necessarie for vs to know For the Prophet ioyneth the testimonie with the law not as a thing distinct from it but as an explication of the same As if he had said yee must in all doubts haue recourse to the law of God because it is the testimonie of his holy will Saint Hierome yeeldeth the like sense and interpretation of this place these are his wordes Si vultis nosse quae dubia sunt magis vae legi testimonijs tradite scripturarum Quia si noluerit vestra congregatio verbum domini quoerere non habebit lucē veritatis sed versabitur in erroris tenebris If ye will know the things that are doubtfull ye must haue recourse to the law and to the testimonies of the scriptures For if your people will not seeke Gods word they cannot attaine the light of truth but shall walke in the darknesse of errour Locus quartus Mementote legis Mosis serui mei quam mandaui ei in Horeb ad omnem Israel Remember the law of Moses my seruant which I commanded to him in Horeb to all Israel Marke these wordes seriously because they proue euidently the question now in hand For this Malachias being the last of Gods Prophets and foreseeing by the spirit of God that the Israelites should bee without Prophets a long time euen till the comming of Christ doth here exhort them diligently to be mindfull of the law of Moses As if he should say the time is at hand when ye shall be destitute of Prophets and therefore yee must marke well what the law saith and doe according to the prescript rule thereof But what is the reason why hee maketh no mention of the Prophets doubtlesse because all things as you haue already heard are fully comprised in the written word of the law For although the law and the Prophets were vntill Iohn the one foretelling Christs comming by word the other by tipes and figures yet was the doctrine of the Prophets nothing else in deede but an explication of the law and consequently Malachie willing the Israelites to remember the law of Moses doth thereby sufficiently insinuat the doctrine of the Prophets as who are nothing else but the interpreters of Moses For from the law they might neither turne to the right hand nor to the left That the law containeth the whole Christian doctrine necessarie vnto saluation two famous popish doctors Lyra and Dionisius Carthusianus doe testifie whose wordes shall be alledged expresly when I come to the places of the new testament Ex nouo Testamento Locus primus Haec scripta sunt c. These are written that you may beleeue that Iesus is Christ the sonne of God and that in beleeuing yee might haue life through his name Here the reader must obserue seriously with me that this Gospell was written after all other scriptures of the old and new testament euen when the canon of the scriptures was complet perfect and fully accomplished viz. almost an hundred yeeres after Christ ascention into heauen about the fourteenth yeere of the raigne of Domitianus then emperour VVhich obseruation being well marked all the sottish cauils of the papists will easilie be auoided Now let vs see how the auntient fathers doe vnderstand this place of scripture Saint Cyrill hath these wordes Non omnia quae Dominus fecit conscripta sunt sed quae scribentes tam ad mores quam ad dogmata sufficere putarunt vt recta fide operibus ad regnum coelorum perueniamus All things which our Lord did are not written but those things onely which the writers deemed sufficient as well for manners as for doctrine that by a right faith and good life we may attaine the kingdome of heauen Saint Austen hath these wordes Cum multa fecisset dominus non omnia scripta sunt electa sunt antem quae scriberentur que saluti credentium sufficere videbantur VVhen our Lord had done many things all were not written but so much was chosen out to be written as was thought to be sufficient for the saluation of the faithfull Loe gentle reader so much is comprised in the holy scriptures as is necessarie for our saluation as well in those things which concerne our life and manners as in things concerning faith and doctrine VVhich if the papists will graunt vs they may keepe their vnwritten traditions vntill Gods people haue need thereof For I see not why they should enforce vs to admit them except they were necessarie either for faith or at the least for good maners both which notwithstanding
not the scriptures onely but the fathers also doe denie Locus secundus Non enim subterfugi quo minus annuntiarum vobis omne consilium Dei For I haue not spared to shew vnto you the whole counsell of God This portion of scripture is vnderstood of things pertaining to our saluation as two famous popish writers Nicholaus Lyranus and Dyonisius Carthusianus doe contest with me Carthusiauus hath these wordes Sed cum alibi scriptum sit quis consiliarius eius fuit sapiens quoque dixerit quis homini poterit scire consilium Dei quomodo potuit Paulus omne consilium Dei annuntiare hominibus respondendum quod non simpliciter de omni consiliâ—â— Dei intendit sed de omni consilio Dei quantum ad humanam spectai salutem Quemadmodum etiam ait saluator omnia audiui à patre meo nota feci vobis But seeing it is written else where who hath beene his counseller and seeing the wise man also saith what man can know the counsell of God how could Paul shew vnto men all the counsell of God answere must bee made that he meaneth not simply of all the counsell of God but of all the counsell of God so farre foorth as appertaineth to mans saluation As our sauiour also saith all things which I heard my father I haue notified vnto you Lyra teacheth the very same doctrine I omit his words for the regard I haue to breuitie By whose iudgement it is most euident that the whole counsell of God touching our saluation is contained in the holy Scriptures And it will not helpe the papists to answere or say that all the counsell of God was preached but not written For first the Apostle saith he was called to be an Apostle seuered into the Gospell of God which he had promised afore by his prophets in the holy Scriptures Secondly he auoucheth plainely that he taught none other things than those which the prophets and Moses did say should come to passe Thirdly Lyranus and Carthusianus two renowmed papists tell vs that all necessarie doctrine is contained in the precepts of loue Carthusianus hath these words Omnia precepta documenta hortamenta legis ac prophetarum ordinantur ad horum obseruantiam mandatorum virtualiter continentur in cis sicut conclusiones in primis principijs All precepts documents and exhortations of the law and the prophets are ordained to the keeping of these coÌ„mandements and are virtually contained in them as conclusions in the first principles Lyranus hath these words Propter hoc omnia mandata legis monitiones non sunt nisi quaedam explicationes istorum duorum mandatoruÌ„ Quia omnia ordinantur ad dilectionem dei proximi similiter doctrina prophetarum ad hoc ordinatur For this cause all the commandements of the law and all admonitions are nothing els but certaine explications of these two commaundements Because all things are ordained to the loue of God and of our neighbour and in like manner the doctrine of the prophets is referred to the same end Fourthly the Iesuit Bellarmine telleth vs that the books of the prophets and Apostles are the infallible rule of faith These are his expresse words Illud in primis statuendum erit Propheticos Apostolicos libros iuxta mentem ecclesiae Cath. olim in Conc. 3. Carthag nuper in Conc. Trid. explicatam verum esse verbum dei certam ac stabilem regulam fidei This must be set downe for a ground and sure foundation that the bookes of the prophets and Apostles according to the mind of the Catholike Church declared aforetime in the third counsell of Carthage and of late in the counsell of Trent is the true word of God and the sure and stable rule of our faith The same Iesuit in another place hath yet more manifast and cleere words which are these Quare cum sacra scriptura regula credendi certissima tutissimaque sit sanus profecto non erit qui ea neglecta spiritus interniâ—soepe fallacis semper incerti iudicio se commiserit VVherefore seeing the holy Scripture is the most certaine and most secure rule of faith he is not well in his wits doubtlesse who hauing neglected the same shall commit himselfe to the iudgement of the internall spirit which often deceiueth and neuer is sure or found These words of our Iesuiticall Cardinall if they be well marked will not onely confound himselfe who elswhere teacheth the contrarie doctrine but also euidently proue the controuersie now in hand For first he saith that the bookes of the Apostles and Prophets rightly expounded are the infallible rule of faith Secondly that the holy Scripture is the most safe and most secure rule how to beleeue Thirdly that he is mad whosoeuer will giue credit to the inward spirit and not stay himselfe vpon the written word All which doubtlesse confound him and his Iesuiticall broode as who will not relie vpon the written testimonies of Gods truth but seeke after vnwritten falshoods and vanities and ground their faith vpon the same Fiftly S. Austen teacheth the selfesame truth when he telleth vs flatly that nothing is contained in the Gospell and epistles of the Apostles which is not also comprised in the law and the Prophets These are his expresse words In eo tanta praedicatio prenuntiatio noui testamenti est vt nulla in euangelica atque Apostolica disciplina reperiantur quaâ—uis ardua diuina proecepta promissa quae illis etiam libris veteribus desint In the old testament the new testament is so largely preached and foreshewed that nothing can be found in the discipline or doctrine of the Gospell and of the Apostles although they be hard and diuine precepts and promises which are wanting in those old bookes This being so it followeth of necessitie that all things needfull to saluation are contained in the Scriptures For S. Paule preached all the counsell of God S. Paules preachings are contained in the doctrine of the prophets the doctrine of the prophets is contained in the law the law was written with the finger of God Ergo à primo ad vltimum all things necessarie for our saluation are contained in the written word of God Locus tertius Because from thine infancie thou hast knowne the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich are able to make thee wise vnto saluatioÌ„ throgh faith which is in Christ Iesus Thus saith S. Paul But doubtlesse if so much be written as is able to make vs wise to saluation we stand in need of no more it is ynough Let the papists keepe their vnwritten traditions to themselues let vs relie vpon the written truth Let vs be wise vnto saluation contenting our selues with that which it pleased God to reueale in his written word and let them be presumptuous and curious to follow mans inuentions and to beleeue vnwritten vanities The second reason drawne from
in the name of all papists being as it were their mouth saith all that can be said in defence of late Romish religion Out of whose words I note first that all thing necessarie for all men and all women old men yoong men maids and babes rich and poore noble and ignoble are set downe and conteined in the holy scriptures Secondly that all things contained in the written word are necessarie for all people Thirdly that those things which are not contained in the written word were neuer preached openly to all people but secretly to some few persons in secret corners peraduenture to our Iesuits and Iesuited popelings sauing that their sect was not then hatched as which is not yet eighty yeeres old Fourthly that those things which are not contained in the scriptures and written word are not necessarie for all people but onely for Iesuits and papists to bring them to perdition Fiftly that seeing on the one side all things needfull for all men and all women for yong and old rich and poore noble and ignoble are contained in the scriptures and seeing withall on the other side that all things in the written word are necessarie for all people marke well what I say gentle reader for I build my worke vpon that foundation which the Iesuit hath laid it followeth by necessarie consequution that all people ought seriously to read the holy scripture as also that they may safely contemne all vnwritten traditions as nothing needfull or pertaining to them But let vs heare our Cardinall Iesuit once again speake for himselfe and for the honour of this holy father the Pope These are his expresse words At in nouo testamento quia Christus impleuit figuras prophetias etsi multi non intelligant sententias scripturarum intelligunt tamen ipsa mysteria redemptionis etiam rustici mulieres But in the new testament because Christ hath fulfilled the figures and the prophesies although many doe not vnderstand the sentences of the scriptures yet doe they vnderstand the mysteries of our redemption euen the common countrey fellowes and the very women Thus writeth our Iesuit affirming that euen women and the very rustickes of the countrey doe vnderstand the scriptures so farre forth as pertaineth to the mysteries of their redemption and I pray you why then doth the Pope debarre them from the reading thereof VVhat more knowledge is needfull ouer and besides the mysteries of mans redemption It is all the knowledge which Saint Paule desired to haue who as he saith of himselfe esteemed not to know any thing among them saue Iesus Christ him crucified I therfore conclude by our Iesuits owne free graunt that it behooueth all men and women children and maids diligently to read the holy scriptures seeing they may vnderstand therein all the mysteries of their redemption viz. all knowledge necessarie for their saluation VVhich knowledge is so necessarie as nothing can be more Ye saith God by the mouth of his seruant Moses shall lay vp these my words in your heart and in your soule and bind them for a signe vpon your hand that they may be as a frontlet betweene your eyes And ye shall teach them your children speaking of them whē thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp And thou shalt write them vpon the posts of thine house and vpon thy gates But our papists obiect against vs that when the fathers exhort all men and women to read the scriptures they speake as pulpit-men agreeably to their audience and the peoples default but not as teachers in the schoole making exact and generall rules to be obserued in all places and times To which I answere first that the truth must be spoken as well in the pulpit as in the schoole Secondly that the doctrine in pulpit is and ought to be as exact absolute and necessarie as the doctrine in schoole The sole and onely difference is or ought to be this viz. that the pulpit hath euer the pricke of exhortation annexed which the schoole wanteth For the preacher may not speake at randon in the pulpit but euen there must he haue the girdle of truth about his loynes Thirdly that holy Dauid regarded no such popish distinction when asking whereby a yong man shal clense his waies he answereth thus By studie meditation and keeping of the law of God Neither the godly men in Berhaea when they daily searched the scriptures euen to examine the doctrine of the Apostles by them Our papists obiect likewise that S. Paule will haue women to liue in silence and not to chat and prattle of the scriptures I answere that though S. Paule will not permit women to teach publickely before men yet doth he neither forbid them to read the scriptures nor yet to teach priuately when due circumstances doe occurre For the same Apostle elswhere commaundeth mothers to teach godly things to their children So Salomon the wisest child that euer was among the sonnes of Adam one Christ euer excepted confesseth plainely and humbly what doctrine his mother Bethsheba taught him So Priscilla wife to Aquila the Iew born in Pontus expounded the scriptures to the Iew Apollo borne at Alexandria a very eloquent man So Timothie was throughly instructed in the scriptures by his mother Eunice and by his grandmother Lois By which notable example it is euident and cleare to euery one that neither mothers must forbeare to teach nor yet young babes forbeare to learne the holy scriptures The third Proposition Traditions must be examined by the holy scriptures which is the true touchstone of veritie and then onely admitted when they are found to be consonant to the same For proofe of this proposition the very name or word Canonicall is of it selfe sufficient For Canon is a Greek word which signifieth a rule and there upon those bookes are called the Canonicall scriptures which are the rule of our faith And consequently whatsoeuer is not consonant to the scriptures the same ought to be reiected as pernitious and swaruing from the rule of our faith For this cause doth the Prophet Esay send vs to the law and to the testimonie there to trie the truth For this cause doth the Prophet Malachie exhort the people euer to be mindfull of the law of Moses For this cause doth the Prophet Dauid tell vs That Gods word is a lanterne to our feet For this cause saith S. Peter That Gods word is a light shining in darke places vntill the day-starre arise in our hearts For this cause did Christ himselfe exhort the Iewes to reade seriously the holy scriptures For this cause said Christ That the Pharisies erred because they knew not the scriptures For this cause did the men at Berhaea trie the truth of S. Paules doctrine by the scriptures For this cause doth S. Iohn exhort vs not to beleeue euery
spirit but to trie the spirits if they be of God For this cause doth S. Paule pronounce him accursed that preacheth any doctrine not contained in the scriptures For both S. Austen and S. Basill doe expound that place of the written word And the truth thereof is alreadie prooued because the Apostles taught no needfull doctrine which they did not after commit to writing S. Cyprian would not yeeld to Stephanus then bishop of Rome in the controuersie concerning rebaptization but sharpely reprooued him for leaning to tradition and demaunded of him by what scripture he could prooue his tradition For in his daies it was not ynough to alleadge tradition for the proofe of any doctrine And much lesse was it a rule in Saint Cyprians time to follow the bishop of Romes definitiue sentence in matters of faith and doctrin Though our sottish and blind papists in these latter dayes doe admit and reuerence his sentence euen as the holy Gospell See S. Cyprians words in the first proposition VVhen the Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not found in the scriptures the fathers of the counsell did not then alleadge traditions for proofe thereof neither did they say that many things must be beleeued which are not written but they answered simply That though that word were not expressely written yet was it virtually and effectually contained in the scriptures This assertion is euident by the testimonie of Saint Athanasius whose words are these Sed tamen cognoscat quisquis est studiosioris animi has voces tametsi in scripturis non reperiantur habere tamen eas eam sententiam quam scripturae volunt Although the expresse words be not found in the scripture yet haue they that meaning and sence which the scripture approoueth and intendeth as euery one that studieth the scripture seriously may easily vnderstand Origen giueth counsell to trie all doctrines by the scriptures euen as pure gold is tried by the touchstone His words are set downe at large in my booke of Motiues and they are well worth the reading Tertullian hath these words Id esse verum quodcunque primum id esse adulterum quodcunque posterius VVe must know that that it is the truth whatsoeuer was first and that that is counterfeit whatsoeuer commeth after the first S. Austen hath many golden sentences and worthie testimonies to this end and purpose One only I will here recount where he hath these wordes Nemo mihi dicat ô quid dixit Donatus aut quid dixit Parmenianus aut Pontius aut quilibet illorum quia nec Catholicis episcopis consentiendum est sicubi forte falluntur vt contra canonicas dei scripturas aliquid sentiant Let no man say to me oh what said Donatus or what said Parmenianus or Pontius or any of them because wee must not consent euen to Catholicke bishops if it so fall out that they erre in any point and speake against the canonicall scriptures Saint Chrysostome surnamed the golden mouthed doctor agreeth vniformely vnto the other fathers in many places of his workes One onely period shall for the present suffice where he hath these golden wordes Quomodo autem non absurdum est propter pecunias alijs non credere sed ipsas numerare supputare prorebus autem amphoribus aliorum sententiam sequi simpliciter presertim cum habeamus omnium exactissimam trutinam gnomonem acregulam diuinarum inquam legum assertionem Ideo obsecro oro omnes vos vt relinquatis quidnam hinc vel illi videatur deque his à scripturishaec etiam iniquirite et veras diuitias difcentes eas sectemur vt aeterna bona assequamur How can it but be absurd that in money matters we will not credite others but will tell the money our selues and for all that in affaires of greater importance which concerne the health aud saluation of our soules we can be content simply to follow the iudgement and opinion of others especially when wee haue the most exact ballance squire and rule of all things I meane the plaine testimonie of Gods lawes I therefore pray and beseech you all that you will reiect what this man or that man thinketh and search the truth out of the scriptures that learning true riches we may follow them and so attaine eternall life Behold here gentle reader a most excellent and Christian exhortation a very godly and golden aduiso giuen vs by this holy father If wee will not saith he trust others to tell our money but for surenesse will tell it our selues much lesse should wee trust others and much lesse depend vpon their iudgements and sayings in matters touching our saluation but our selues must learne and know such things by diligent reading of the holy scriptures Neither must we beleeue what this or that man saith but what we find to be true by painefull studie of the holy scriptures Now let vs heare attentiuely what the best approoued papists teach vs concerning this important and most weightie controuersie Franciscus à victoria a learned schoole-man and Spanish popish frier yeelds his opinion in these expresse wordes Propter quas opiniones nullo modo debeà us discedere à regula synceritate scripturarum For which opinions we may in no wise depart from the rule and synceritie of the scriptures Againe in another place he hath these words Non est mihi certum licet in hoc conueniant omnes quia in scriptura non habetur I doe not thinke it sure and certaine although all writers agree thereunto because it is not to be found in the holy scriptures Melchior Canus another learned schoole-doctor and renowned popish bishop confirmeth the same doctrine in these words Fatemur non audiendos esse sacerdotes nisi docuerint iuxta legem domiui VVe graunt that we must not giue eare or hearken to the priests except they shall teach vs according to Gods law Loe the papists affirme plainely that no doctrine is sound or to be receiued but that onely which is tried to be true by Gods word Neither may we beleeue the doctrin of any popish priest vnlesse it be agreeable to Gods law Now doubtlesse if the Pope will be tried and iudged by this doctrine which his best doctors haue published to the world the spirit of God hauing enforced them thereunto we shall soone agree in all controuersies of religion And certes this their doctrine is so certaine and euident that the Iesuit Bellarmine singeth the same song with them which my selfe could not easily haue beleeued if I had not read his owne testimonie in his owne booke These are his expresse words Sine dubio singuli episcopi errare possunt aliquando errant inter se quandoque dissentiunt vt nesciamus quisnam eorum sequendus sit It is without all doubt that all bishops seuerally may erre and sometime doe erre and doe so disagree among themselues that we
so this tradition is not excepted but virtually implied in our affirmation Fiftly the scriptures canonicall are discerned from not canonicall euen of themselues like as light is discerned from darkenesse hardnesse from softnesse and sweetnesse from bitternesse Thy word ô Lord saith the Prophet is a lanterne to my feet and a light vnto my pathes VVe haue a right sure word of prophesie saith S. Peter whereunto if ye take heed as vnto a light that shineth in a darke place ye doe well vntill the day dawne and the day-starre arise in your hearts Yet most true it is that the faithfull onely can discerne it For as the Apostle saith If Christs gospell be hid it is hid in them that perish in whom the God of this world hath blinded the minds of them which beleeue not least the light of the Gospell of the glorie of Christ should shine vnto them And the same Apostle elswhere teacheth vs that the spirituall man iudgeth all things VVhich text two famous papists Lyranus and Carthusianus doe expound of things partaining to our saluation S. Iohn is consonant to S. Paule affirming that the vnction which the faithfull haue receiued doth teach them all things Yea Christ himselfe saith That his sheepe doe heare his voice And he addeth that they follow him because they know his voyce But doubtlesse if Christs sheepe that is the faithfull and Gods elect people doe know his voice and therefore doe follow him then by a necessarie consequence they can know Christ speaking to them in the holy scripture and so can discerne holy writ from prophane fables or stories Melchior Canus a famous papist maketh this case cleere his words are set downe in my Golden ballance Sixtly the formall obiect of our faith is veritas prima the first veritie or God himselfe as Dionysius Areopagita telleth vs. Yea Aquinas that famous papist surnamed their angelicall doctor teacheth the selfe same doctrine Non enim fides inquit diuina alicui assentitur nisi quia est à Deo reuelatum For diuine faith saith Aquinas will not yeeld assent to any thing vnlesse it be reuealed of God VVhich truth of doctrine Saint Austen confirmeth in these golden wordes Iam hic videte magnum sacramentum fratres sonus verborum nostrorum aures percutit magister intus est Nolite putare quenquam hominem aliquid discere ab homine Ad monere possumus per strepitum vocis nostra si non sit intus qui doceat inanis fit strepitus noster Quam multi hine indocti exituri sunt quantum ad 〈◊〉 pertinet omnibus locutus sum sed quibus vnctio illa intus non loquitur quos spiritus sanstus intus non docet indocti redeunt Magisteria forinsecus adiutoria quaedam sunt admonitiones Cathedram in coelo habet qui corda docet Sequitur interior Magister est qui docet Christus docet inspiratio ipsius docet Vbi illius inspiratio illius vnctio non est forinsecus inanitâ—r perstrepunt verba Now brethren behold here a great sacrament the sound of our wordes pierceth your eares but the master that teacheth you is within Thinke not that man learneth any thing of man we preachers may admonish by the sound of wordes but if he be not within that teacheth in vaine is our sound how many will goe hence vntaught For mine owne part I haue spoken to all but to whom that vnction speaketh not inwardly whom the holy Ghost teacheth not within they goe home vntaught as they came The outward teachings are some helpes and admonitions but he sitteth in his chaire in heauen that teacheth the heart The master is within that teacheth it is Christ that teacheth it is his inspiration that instructeth VVhere his inspiration and his vnction is not there the outward noise of words is in vaine Thus writeth this auntient and learned father with many moe wordes to the like effect By whose doctrine we may learne sufficiently if nothing else were said that howsoeuer men teach how soeuer Paul plant or Apollo water yet will no increase follow vnlesse God giue the same I therefore conclude that we doe not beleeue this booke or that booke to be canonicall because this man or that man or the Church saith soe but that the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it hath in it selfe that dignity which is worthy to haue credite that the declaration of the Church doth not make vs beleeue the scripture but is only an outward helpe to bring vs thereunto and that wee therefore indeed beleeue the scripture and this or that booke to be canonicall because God doth inwardly teach vs and persuade our hearts so to beleeue For certes if wee should beleeue that this or that booke is canonicall scripture because the Church saith so then should the formall obiect of our faith and the vltimate tearme into which our faith is resolued be man and not prima veritas or God himselfe as Areopagita and Aquinas teach vs. And it will not helpe the papists to replie out of Saint Augustine That he would not haue beleeued the Gospell vnlesse the authoritie of the Church had mooued him thereunto For S. Austens wordes are these Nisi authoritas ecclesiae me commoueret I would not haue beleeued the Gospell if the authoritie of the Church had not iointly mooued me therunto For wee must note that there is a great difference betweene mouere and commouere Mouere is to moue absolutely and a part by it selfe but commouere is to moue respectiuely and together with another thing So Saint Austens meaning is nothing else indeed but that the authoritie of the Church did outwardly concurre with the inward motion of the holy Ghost to bring him to the faith of the Gospel Now Saint Austens meaning is this and and none other viz. that he maketh much more account of the vniuersall Church than of Manichaeus and his complices because the Church did first moue him to heare the Gospel preached and to giue some credit to the same I say some credit because the Churches authoritie did onely moue him to beleeue the Gospell fide humana non fide diuina with humane faith not with faith diuine For this diuine faith with which we Christians doe beleeue the Gospell proceedeth not from the outward teaching of man but from the inward instruction of the holy Ghost as I haue out of the same Austen already prooued Yea the selfe same father declareth in the same chapter that he speaketh of himselfe as being a Manichee not as being a Christian. What faith Saint Austen wouldest thou say to him that should answere thee I doe not beleeue it but for the authority of the Church And this sense is confirmed because S. Austen coÌ„fesseth in the very same chapter that the authoritie of the Gospel is aboue the authoritie of the Church And in the chapter aforegoing after he hath told vs what kept him in
whosoeuer affirmeth that any man in particular being a true beleeuer cannot keepe and fulfill Gods commaundements in him of whose fulnesse we haue all receiued and whose righteousnesse is ours by his free gift and grace Thirdly that Gods commaundements may in some measure that is to say imperfectly bee kept euen in this life of all the regenerate And this not my answere but euen that answere which the famous papist Aquinas maketh to the obiection out of Saint Hierome whose answere is very sufficient to stop the mouthes of all papists seeing his testimonie is to them as if it were an oracle from Heauen To Saint Austen the same answere is very consonant as both by the precedent and subsequent words will appeare And if there be any papists whose appetites this answere cannot satisfie of those papist I would demaund this one thing VVhy infants not baptised before their death are iustlie damned for originall sinne seeing they could not possibly auoid the same He that would know Saint Austens meaning more fully both touching this obiection and others of like qualitie may reade the same holy Father in his booke De Corrept gratia and therein find much excellent matter for his contention in that behalfe Answere ô papists if ye can if not repent for shame and yeeld vnto the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viz. Against M. D. Sutcliffe and M. Willet In his Preface to the reader In my Motiues booke 2. chap. 1. Bellarm. lib. 5. de Rom. pont ca. 7. col 824. Gregor lib. 2. epist. 61. cap. 100 Ambros. de apologia Dauid cap. 10. pag. 386. Hieron tom 1. fol. 63. d. Enthi in Psal. 50. Glossa ordin in Ps. 50. Lyranus in Ps. 50. Aquin. 1. 2. q. 96. ar 5. ad 3. Hugo Card. in Ps. 50. See S. Cyprians opinion in the sixt article following in the first proposition and second reason and note it well because it is of great importance Victor de potest eccles relect 1. sect 6. p. 39. Gerson de potest eccles consid 12 part 3. Gerson vbi supra Dist. 96. can Constantinus Bellarm. lib. 5. de rom pont cap. 9. A. D. 471. Ar. Pontac Burdeg pag. 93. A. D. 536. A. D. 684 Platina in vita Benedicti secuÌ„di Vide Ar. Pontac fol. 111. a. A. D. 607. A. D. 751. Geraes 28. v. 12. Bellar. lib. 5. de Rom pont cap. 8. A. D. 1294. A. D. 1408. A. D. 756. Manus manum fricat 2. Thess. 2. Bellar. tom 3. col 827. A. D. 801. A. D. 727. A. D. 805. Vide Ar. Poniac fol. 122. Vide Phillip Bergemens p. 277. Antoninus 3. par tit 22. cap. 5. §. 13. A. D. 994. A. D. 1294. Dest 22. can omnes Gloss. F. caelestis Appendix Fuldensis Gloss. lib. 1. decret tit 7. cap. 3. GersoÌ„ de potest ecclâ—s consider 12. part 3. Greg. 9. libr. 1. decr tit 33. cap. 6. Gloss. ibid. Sigebert in anno 1088. Answere ô papists if you can if not repent for shame Conc. tri sess 3. can 1. Aquin. 3. p. q. 76. ar 1. Ioseph Angles in 4. 1. p. q. 4. de euchar Bellar. de euch libr. 1. cap. 2. col 468. B. Bellarm. de euchar lib. 3. cap. 19. col 748. A. Aquin 3. p. q. 76 ar 4. contra Apud Ioseph Angles in 4. sect 1. p. pag. 144. Aquinas in 4. s. d. 10. q. 1. art 1. Aug. epist. ad Dardan in fine Aug. de consecr dist 2. can prima quidem Aug. cont Faust. lib. 20. ca. 11. to 6 Conc. trid sess 6. can 2. die 17. sep Bellar. li. 1. ca. 12 Aq in 3. p q. 82 art 4. Note this reason Beller de missa lib. 1. cap. 2. col 957. Vbi sup col 697. Vbi sup col 1015. Bellar. de missa lib. 1. cap. vlt. Hebr. 9. ver 17 25 26 27 28. Bellar. de missa lib. 1. cap. 12. col 1015. a. Aquin. 3. p. q. 76. ar 1. Hebr. 9. v. 27. Hebr. 10. v. 10. ibid. v. 12. ibid. v. 14. Luke 22. v. 20. Hebr. 9. v. 17. Luke 22. v. 20. Math. 26. v. 28. Hebr. 10. 18. Bellar. de missa lib. 2. cap. 4. col 1076. Bellar. de missa lib. 2. cap 4. col 1076. Conc. trid sess 6. can 2. die 17. sep De consecrat dist 2. can hoc est De consecrat dist 2. can Ego Berengarius Bellar. de con lib. 2. cap. 8. d. Gloss. de Cons. dist 2. cap. ego Berengarius August in Ioan. tract â—9 Rom. 10. v. 10. Bellar. de Eucharist lib. 1. cap. 3. col 474. Hebr. 10. Bellar. de Eucharist lib. 1. cap. 2. col 472. This is a great wonderment and extreame popish sollie Ioseph Angl. in 4. s. pag. 180. Antoninus 3. par tit 22. cap. 5. §. 8. Aug. de Anch. in summa pag. 152. Nauar. in Euchar cap. 22. par 21. Nauar. vbi sup Couar to 1. cap. 7. par 4. n. 13. col 1 Matth. 19. v. 7. Luke 16. v. 18. 1. Cor. 7. v. 10. Canus de locis lib. 8. ca. p. 246. Matth. 1. Ambros. de instit virg cap. 6. August de consens euang lib. 2. cap. 1. to 4. Augustin de nupâ—ijs concupisc lib. 1. cap. 11. tom 7. Antonin 3. p. tit 1. cap. 11. prope fin Fatetur Durandus olim papam dispensando errasse lib. 4. sent dist 7. q. 4. in fine Rom. 7. Psal. 58. v. 6. Lombard lib. 3. sent dist 19. Now must the papists perforce either recant their doctrine or els crie fire and faggot for their chiefe master Rom. 7. v. 25. Aug. li. 1. retract cap. 22. p. 23. Rom. 7. v. 23. Rom. 7. v. 19. August epist. 105. pag. 301. Rom. 7 v. 14. Rom. 7. v. 20. Rhemes test in Rom. 9. v. 14. Rhem. Rom. 9. v. 11. Marke wel this Dilemma Junò per actualia propria sua peccata quid ni Caranza in summa conciliorum fol. 369. Aug. lib. 5. cont Iulian. cap. 3. tom 7. Aug. contr Iulian lib. 6. cap. 8. to 7. August de nuptijs concupis lib. 1. cap. 25. to 7. Ps. 103. v. 3. It remaineth sinne by nature and so passeth by regeneration from the parents to the children August de nupttijs concupis libr. 1. cap. 29. Rom. 7. v. 7. Rom. 7. v. 7. Matt. 5. v. 22. August de nupt concup lib. 1. cap. 27. Rom. 6. v. 12. Aug. lib. 1. retract cap. 13. pag. 13. Aug. retract lib. 1. cap. 15. pag. 16. August vbi sup pag. 17. Bellarm. tom 3. col 400. vide Aug. de spiritu liter cap. vlt. tom 3. Eccles. 18. v. 30. 1. Ioan. 3. v. 4. Rhemâ— test in the notes in 1. Ioan. 3. 4. Arias Montan. in 1. Ioan. 3. Ambros. de parad cap. 8. tom 4. Vide Ambros. in 7. cap. ad rom in sine huius articuli August de consensu Euangel cap. 4. tom 4. Aug. cont Faust. lib. 22. cap. 27. tom 6. pag. 281. Vide Bernard de aduent dom serm 6.
giue licence to marrie a mans owne naturall sister Answere papists if ye can or els yeeld vnto the truth for shame The fourth Article Of originall concupiscence in the regenerat SAint Paule throughout the whole seuenth chapter to the Romans proueth originall concupiscence in the regenerate to be sinne But the papists cannot abide to heare this doctrine they stop their eares against the charmer though he charme neuer so wisely And why I pray you because forsooth it ouerthroweth their holy so supposed iustifications their inherent purities their mutuall satisfactions their condigne merites their pharisaicall supererogations And yet Petrus Lombardus their famous master of sentences whose book to this day is publickely read in their schooles of diuinitie vtterly condemneth their damnable doctrine in this point These are his expresse words Secundum animas vero iam redemptisumus ex parte non ex toto à culpa non à poena nec omnino à eulpa non enim ab ea sic redempti sumus vt non sit sed vt non dominetur But touching our soules we are redeemed in part not wholly from the sinne not from the paine neither wholly from the sinne or fault For we are not so redeemed from it that it be not in vs but that it rule not ouer vs. Thus writeth the worshipfull popish master our reuerend father Lombard out of whose words we may gather with facilitie so much as will serue our turne against the papists For first he saith we are redeemed in part but not in the whole Secondly that we are not wholly redeemed from sinne Thirdly he telleth vs how we are redeemed from sinne viz. that albeit sinne still remaine in vs yet hath it not such dominion ouer vs that it can enforce vs to consent thereunto Loe this doctrine is not mine but the flat doctrine of the papists which I learned of that great papist who for his learning was surnamed the master of sentences and to this day is publickly read in their diuinitie schooles Touching S. Paule he saith first in this manner I my selfe with the mind serue the law of God but with the flesh the law of sinne Out of these words I note first that the Apostle speaketh of the regenerate throughout this whole chapter because he nameth himselfe who was Gods chosen and elect vessell For which respect and the like expressed in the seuenth chapter to the Romanes S. Austen changed his opinion and graunted S. Paule to speake here of the regenerate I note secondly that the elect and regenerate doe serue the law of sinne I note thirdly that the best liuers are so farre from meriting ex condigno grace and glorie that they deserue in rigour of iustice eternall death because death is the reward of sin VVhich for that S. Austen could not well digest at the first he thought that S. Paules words were to be vnderstood of the reprobate and not of the elect and godly sort but when he had pondered the Apostles discourse and words more seriously he changed his opinion This is confirmed in the selfesame chapter in these words But I see another law in my members rebelling against the law of my mind and subduing me vnto the law of sinne which is in my members By these words it is euident that albeit S. Paule were the child of God yet could he not merite any thing in Gods sight but rather in rigour of iustice prouoke Gods heauie displeasure against him For where or what could be his merite who was prisoner to the law of sinne Againe the same is confirmed in these words For I do not the good which I would but the euill which I would not that doe I. Thus saith S. Paule And doubtlesse since he did the euill which he would not he sinned though he were regenerate and in that he sinned he was guiltie of damnation because death is the stipend of sinne For this cause grauely saith S. Austen Cum deus coronat merita nostra nihil aliud coronat quam munera sua VVhen God crowneth our merites he crowneth nothing els but his owne gifts Againe the same is confirmed in these words For the law is spirituall but I am carnall sold vnder sinne Thus saith S. Paule of himselfe And yet it is most true that one vnder the buthen of sinne can merite nothing saue hell fire and eternall paine Againe the same is confirmed in these words If I do that I would not then it is not I that doth it but sinne that dwelleth in me Loe S. Paule graunteth that to be sinne in himselfe which yet himself consenteth not vnto And that he speaketh of originall concupiscence which remaineth in the regenerate after baptisme it cannot be denied And it will not serue the turne to say as Bellarmine doth viz. that originall concupiscence remaineth after baptisme but is no sinne at all and that it is called sinne onely in this respect because it prouoketh a man to sinne as a mans writing is called his hand because it is written with his hand For first their owne master Petrus Lombardus graunteth it to be sinne euen as S. Paule doth Secondly it causeth man to serue the law of sinne which seruice can neuer be but sinne Thirdly S. Paule saith he doth that ill which he would not and that which he doth hate All which must needs be meant of sinne That concupiscence remaining after baptisme is truly called sinne the papists themselues confesse vnawares in a maine point of doctrine and setled ground of their religion Marke well gentle reader what I shall deliuer in this behalfe God chose all in Christ that shall be saued before the foundation of the world and likewise reprobated al both negatiuely and positiuely that I may vse their schoole-tearmes but positiuely for the foresight of original sinne For the proofe hereof it will suffice to alledge the words of our papists at Rhemes in their notes vpon the new testament Thus doe they write So likewise God seeing all mankind and euery one of the same in a generall condemnation and masse of sinne in and by Adam deliuereth some and not othersome These are their own words and that which they teach is the common doctrine of the Romish church Againe the same Rhemists in the chapter afore quoted haue these words by the same example of those twins it is euident also that neither nations nor particular persons be elected eternally or called temporally or preferred to Gods fauour before others by their owne merits because God when he made choise and first loued Iacob and refused Esau respected them both as ill and the one no lesse than the other guiltie of damnation for originall sinne which was alike in them both And therefore where iustly he might haue reprobated both he saued of mercie one This is that strong foundation whereon the papists thinke predestination to be built the which I willingly doe admit as which will make