of S. Iames for Apochripha to conuince him of this error it cannot be done by the Scripture neyther of himself because he is iudge in his own cause neyther is he to be belieued by the reuelation of his priuat spirit for all do make for confirmation of his opinion therefâ—re to conuince him rightly they must haue recourse to the tradition of the Church as sayes S. Aug. Serm. 191. de temp We receaue the new and ould testament in the nomber of bookes the which by authority of the Catholik Church is delyuered to vs. Moreouer this other argument is to be obserued for the Church from the beginning of the world till Moyses two thowsand yeares was without Scripture only ruled by traditions and rites of the sacrifice In the new testameÌ„nt Christ hath written nothing neyther commaunded to wryte but well he sayth Marc. 16. vers 15. Preach you the Euangely to all creatures in which mission no precept is giuen of writing for saluation depends vpon the word of God and not vpon books neyther the written Scripture nor reuelation or prophesie c. For that cause Iraen lib. 3. cap. 4. wryteth that some nations in his tyme had the fayth of Christ and yet no Scripture Where is it found in the Scripture to reiect traditions But this is the cause why you withstand all traditioÌ„s for these being banished easily you may peruert and glosse the Scriptures and apply them to your own myndes which traditions of the holy Church staÌ„d out against you for the clearing of the verity and will not suffer the Scriptures to be corrupted with your fansies which corrupt interpretations permitted and suffered we shall see you follow traditions and consequently your owne inuentions to be for holy Scripture for the first part is probable for Caluin himself approueth the traditions of the Iewes commenting in the 104 Psal sec 18. Many things remayned amoÌ„gst them by successiue tradition which were godly and necessary for them of the which no mention is made in the Scriptures Out of which place it followeth that Caluin willingly would Iudaize and as concerning the following of their owne senses in reiecting the traditioÌ„s of the holy Ghost to erect their own traditions contrary to the written word I would most willingly be satiefyed by what reason eyther spirituall or morall why you Puritans vphold and set vp traditions as the pillar of repentance denigrate and made black and sinners to stand there to the spectacle of the whole Church with the showing of their heades at the crosse bound with yron chaynes in tyme of Market your sackcloth at the Church doore and carting of poor women thorow the city of whom haue you learned to punish fornicators by this ignominious punishement Others by the purse and to pardon some who are fatt and to execute rigor vpon the poor From whence haue you receaued that tradition in your prayers to hould your noses in others tailes and to ly groaning on the ground after the manner of the Iewes From vvhence is that tradition to fast on sondayes and feast on frydayes and to work on Christmas day and other Sainctes dayes and to obserue monday suter sonday for holy day These a thowsand more are the Puritanes traditions of their owne inuentioÌ„ vvithout any Scripture or vvritteÌ„ word and yet not vvithstanding they vvill abolishe and condemne all traditions and yet vvill set vp and authorize traditions of their owne authority contrary to the law of God and all Scripture and tradition of any age before passed OBIECTION THe Lord sayth Deut. 12. vers 32. What I coÌ„mand thee do thow that vnto the Lord only neyther shalt thou add any thing neyther diminish Therefore traditions are superfluous and in vaine ANSVVER IF this argument were auaileable neyther the Prophets nor the Apostles ought to haue writteÌ„ any thing after Moyses for vvhat the Prophets haue vvritten are not conteyned in Moyses neyther vvhat the Euangelists Apostles haue wryten are contayeed in the old testament but generally and implicite In lyke sorte traditions are contayned in the Scripture implicite vvheÌ„ Christ sayd Luc. 10 v. 16. Who heareth you heareth me Therfore the sense of these vvordes vvhich sayth that thou shall add nothing nor diminish is that thou shalt add nothing repugnaÌ„t vnto those things vvhich are commaunded in the Scripture In this same sense sayth S. Paul Gal. 1. v. 8. Whether we or an Angel froÌ„ Heauen euangelise to you otherwise then that which we haue euangelized let him be accursed For that praeposition praeter is asmuch to say as coÌ„trary for otherwaies should he be contrary to himself who added many things as his epistles witnes And lykewyse S. Iohn after he had written the Apocalyps and Euangely who threateneth the same curse should fall in the same sentenceÌ„ in adding to his Epistles in which are many precepts traditions which are not contayned in the Apocalyps and Euangely c. OBIECTION THE Scripture is a Rule to belieue therefore it ought to contayne all things which are to be belieued ANSVVER THe Scripture is a Rule to belieue but not adequat and a right Rule because the right Rule is the word of God whether written or delyuered by Tradition OBIECTION THese things are written that you may belieue that Iesus is the Sonne of God and that belieuing you may haue lyfe in his name But all things writen serue to belieue in Christ therefore all beliefe is written ANSVVER SAinct Paul sayes that Abel Enoch Noe Abraham Isac Iacob Heb. 11. had vndoubtedly true fayth yet they had no Scripture writen Againe the primitiue Church at least tenne yeares after Christ had no Scripture written who will say but that they had true faith Againe these are not conteyned in the written word to vvit the consubstantiality of the Trinity the procession of the holy Ghost the virginity of the most blessed Virgin Mary the baptising of children and the not rebaptising of them who are baptised of Heretickes the breaking of the Sabaoth keeping of Sonday the obseruing of Easter the receauing of the Sacraments fasting the eating of blood strangled meares prohibeted in the Law and EuaÌ„gely Act. 15 But I would know of the ProtestaÌ„tes what Scripture they haue for women to singe Psalmes and to glosse on the Scriptures in the Church at home and in the tauernes What Scripture haue you for your pillary crosse steeple repeÌ„tance seat carting and showing of poore women for the sinne of fornication for these things you haue no Scripture but must build vpon traditioÌ„s eyther true or false QVAESTIO XVIII Of the certitude of Hope WHerefore doe the Papists deny that our Hope is with certitude seing it is written that Hope maketh vs not ashamed but bringeth with it certitude and confidence Luth art 10 11. Caluin lib. 3. instit cap 2. § 16. ANSVVER WHat certitude assured hope can the Protestants haue in our Sauiour if they defend and abyde in the principall poincts of their
in him that men shall not belieue in Christ Sathans policies that men shall not belieue in Christ and at length shall possesse a certaine accursed man by whom he may worke his wycked thoughtes and deedes against Christ And this wycked man is so much more dangerous how much the more priuy Antichrist is a most dangerous man and shal be indued with the power of the Diuel and closer he lyeth being couered with mankynd with the name of a Christian And for that ende the Diuell shall giue his strength and power most specially to that cursed man and he is called by the Diuells name as S. Paul 2. Thess cap. 2. The aduersary sayth he and S. Iohn 1. Ioh. cap. 2. Showes whose aduersary he is by naming Antichrist that is to say that Antichrist who is sett most dispytfully against Christ Antichrist is an open enemie to Christ who is most certainly fortold to come and therfore of all ChristiaÌ„s most carfully is to be eshewed and feared There are three kynds of Antichrists but one speciall aboue the rest Now whereas there are three kyndes of Antichrists and the first is the Diuell who is only a spirit next false teachers thirdly a certayn man who shal be possessed of the Diuell vvho shall oppunge Christ manifestly And albeit euery Heretyck and fals teacher be a certaine Antichrist and an enemy to Christ as S. Iohn sayes 1 Ioh. 2. there are many Antichristes Ech Heretick is a certayne Antichrist yet as there is one aboue all other so he sayes as it were pointing him you haue heard that Antichrist commeth You haue heard saith he not only that Antichrist cometh but that the same most notable Antichrist cometh Why Antichrist is permitted to come The effects wherfore this singular Antichrist shal be suffered to come are First for tryall and reuealing of the inuincible truth which God hath giueÌ„ to his elect Secondly to shew how inexcusable the Iewes are who pretending to belieue the old Prophets and to looke for the Messias The Iewes are made inexcusable yet hauing repelled Christ Iesu who most euidently was descry bed of the law and Prophets shall in the eâ—â—de imbrace Antichrist for their Messias whom the Prophets haue willed them to be ware of that as S. Paul 2 Thess 2. sayth because they receaued not the loue of truth that they might be saued therfore God hath sent on them the working of errour that they may belieue lyes to the end that all men may be iudged who haue not belieued the truth but haue consented to iniquitie But the question moued and the affirmatiue defended is that the Pope of Rome is this chief All Horeticks hold opinion that the Pope is Antichrist but falsely proued and principall Antichrist who was prophesyed to appeare towards the ende of the world In this extasy of mynd and lunatick frenesie are all Heretyckes that auouch the same in their sermons and printe in bookes and sett abrooad to the world to draw all men vnto their opinion their comon doctrine about this effect is brought out of the reuelation so that the mysticall book and prophesie of God The clout-the churches asseÌ„bly vnderstandeth best the reâ—elation can apply it to the Pope for Antichrist precsâ—ly at four aclock in which as S. Hier. sayes how many wordes so many Sacramâ—utes â—â—herome so comon and facill to vnderstand that the howling-sighing-â—ypping-purâ—â—ane sisters of ech city in Scotland can apply euery â—ord of this booke to the Pope of Rome for Antichrist as druâ—â—k brut-beast without reason and vnderstanding not knowing what they speake with their preacher passing the boundes of all modesty and shamsastnes to speake against anthority For if God so generally commaunded and sayd to the hard harted Iewes speaking of their gouernours rulers with the whole multitude saying God commaunds to speack reuerently and touch not men of authority The Apostles are beloued of Christ for their coÌ„staÌ„cy but chiefly Peter whoÌ„ loued Christ aboue the rest is also of Christ beloued S. Peter by Gods prouidence glorifyeth Christ by his death Zac. cap. 2. He that toucheth you toucheth the aple of myne eye and moreouer speaking more particularly concerning his Prophets and Priests sayes in the Psal 104. Touch not myne anoynted Lyckewyse Luc. 22. He that heareth yow heareth me and he that dispyseth yow dispyseth me If therefore his Apostles were nearer him then any other men and aboad with him in his temptations and for that cause were beloued of him Yea if amongst the rest Simon Peter loued him best as it is sayd Ioh. 21. out of doubt also of him he was beloued aboue the rest who of himselfe in singular loue is ordayned Pastor of his flock Moreouer if Christ prouyded by singular prouidence that Sainct Peter should glorifie him by suffering death at Rome vnto this day S. Peters Chayr and the succession of Priestes with great reuereÌ„ce hath byn acknowledged at Rome Moreouer if the whole Fathers S. Peters chayr is holden in great renereÌ„ce to this day from the primityue age haue euer so esteemed of the succession of S. Peter that without the vnity of that Chayr they account no saluation and in it they haue reckened the true Catholycke fayth as witnesse these following No saluation without vnity of this chayr Iren. lib. 3. cap 3. Cypr. lib. 1 epist. 3. Hippoliâ— de Antichrist Tripart hist. lib. 4. cap. 15 Atha in psal 106. psalm 138 Arnob. in psalm 106. 138. opt meleu lib. 2. de Schism S. Hier. ad dam. Ambros in 1. tim cap. 3 Augin psal cont don epist 162. Now if God hath prospered that succession against the enuy The successioÌ„ of Peter chayr stands firme against all enuy of Heretycks and hatred of all Heretycks to the comfort of all Catholyckes in all ages to come and past if out of this Catholyck succession the fayth of Christ hath byn dilated and spred abroad in diuers countries working thereby the gratious and miraculous works of Christ for confirmation of the same And now in the end of the world new vpstarts lyke brute-beasts are not ashamed to charge the welbeloued see of God Heretycks lyk brut-beastes knowe not what they chalenge and the successors of his blessed Apostel not only with errour and Heresy nor with the begetting hatching nourishing and fostering of Antichrist but to be really in effect very Antichrist himself What raging madnes is in these mens heades what inteÌ„d they els then to burden Christ himself Heretycks are mad headed to call the Pope Antichrist with the bringing forth and commending Antichrist vnto the world What blasphemie vomite these men who cannot only be contented to chardge the Roman see with abuses errours and Heresy neyther vouchsafe to esteeme the Pope a frend or a member of Antichrist but really the very Antichrist and chief captayne of all Gods enemies to sit in S. Peter Chayre This is
the Apostle 1. Cor. 1. I beseech you BrethereÌ„ by the name of our Lord IESVS Christ that ye say all one thing and that there be no Schismes among you but be you perfect in one sense and in the same knowledge Againe 1. Cor. 14. God is not a god of dissention but of peace Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another according to Iesus Christ that with one mynd and one mouth yow may honour God Againe Rom. 12. Be not high minded and be not wise in your selues Againe Phil. 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioye that ye be lyke minded hauing the same loue being of one vnity and of one iudgement Therefore to descrybe this One with her vnity she is called the body of Christ and his Spouse the Kingdome of Heauen his only doue and perfect one his elect and sister new Ierusalem the arck of Noe. as witnesse these following Eph. 4. 5.1 Cor. 11. Rom. 12. Cant. 6 4. Apoc. 21. Gen. 8. Psalm 79. Cant 2. Esa 5. Ier. 2 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One so hath she vnity the reason is because first she is directed by the holy Ghost The causes of vnity in the Church â—s the holy Ghost the teacher of the truth a visible head to fâ—llow the truth and the definitioÌ„s of â—he Church for conseruing of the truth which is the God of loue and peace and alwayes teacheth the truth which is but One. Secondly the high Pastor and head of the Church who vnder Christ gouernes this Church in a visible manner is an other cause because whilest all obey one who cannot swarue froÌ„ the truth because he is the head of the church for whome Christ hath prayed Matth. 16 Luc 22. For faith and truth must agree in one because faith truth are but one Thirdly the definition of the Church as a square rule by which the truth and religâ—on is tryed and Scriptures are expounded which rules are the cause of vnitie loue peace in the Church of Christ Noe such lyke thing can be sayd of the protestantes where is this one Church amongst theÌ„ where is vnity which is a vertue proceeding of the holy Ghost who teacheth the truth for the conseruation of vnitie where is the head vnto whome all concurres where are the definitions for the keeping of vnity Are these effects among the sectaries Moreouer in the article of faith nombers of SacrameÌ„ts exposition of the Scripture the vse and effectes of the Sacramentes such jarres emulations and discords are amongst themselues that Nicol. gall superintendent in Rhensburgein thesibus hypoth sayth Our contention is not in small matters neyther of trifles How variable is the vnitie of the protestants and irreconciliable but in the highest articles of the Christian religion to wit of the law of the Ghospel of iustification and good workes of the Sacraments and vse of them of diuyne worshipe and ceremonies Which by no meanes can be appeased hidden or dissembled for they are plaine contradictions which can not be accorded thus he So that by their owne professors they are conuinced of discord and sectes Lykewyse Sturnius de rat contrad inaeundae pag. 24. Doth verisie this discentioÌ„ in so much that the Lutherans in their bookes published doe condemne the Churches of Ingland France Scotland Szuitzerland as Heretickes Lykewyse in his Epitome colloq Malbrug an 1564. pag. 82. discouering the Zuinglians who clame vnitie and fraternall peace with the Lutherans saying that the Zuinglians wryte that they account themselues bretheren with vs it is an impudent lye and vainely forged by them that we cannot sufficiently admire their impudency for we account them Hereticks not in the Church of God farrelesse to repute them our bretheren whom we finde transported with the spirit of falshood and to be contumelious to the sonne of God Againe Schluss in Theol. Cal. lib. 3. cap. 6. sayes that the Caluinistes would account vs Lutherans as their bretheren whom notwithstanding they condemne as Hereticks This discord Iezler Zuinglio Caluinist lib. de diuturnit bellâ— euch pag. 25. 80. Discoueres more at length saying there is no end of chiding writting accusing disputing condeÌ„ning and excommunicating one another betwixt the Lutherans and Caluinistes To the same effect sayes Schluss lib. 2. art 15. Theol. cal That it is most cleare no definition eyther of generall or particular counsel is expected for vnity in religioÌ„ because it is impossible to theÌ„ to agree in matters of religion except the great day of the Lord hasteÌ„ and close vp this variance Lykewyse Carlil in his book how Christ descended into Hell affirmes their vnity is to wrest the Scriptures from their right sense and to showe themselues to loue darknes more then the light Whereupon Cal. in praf non test gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers then was in popery by keeping the word from the people Is not this the vnitie of these professors of discoâ—d Schisme and variable opinioÌ„s as Greg. maior in orat de conf dogm The Papistes saies he doe obiect the scandalls and discordes which are amongst vs I confesse they are greater then can be deplored with any teares I confesse the weake myndes of many to be so troubled thereby that they haue begun to doubt wher the truth is or whether there be any Church of God or no. Lykewyse Chytreus in thema deprau Aug. conf The Euangelicall Doctors are more barbarous and lyk cruell beastes contending among themselues then barbarous souldiours Lykewyse Nil Selueccerus sayth that the professors of the Ghospel are loathsome to the world their chayrs pulpites and seates begunne to displease all men in which no other doctrine is heard then venemous debates contentions and varieties of opinions For as says Vigand lib. de errorib maior It is neyther woll nor flax that they contend about but the very capitall pointes of Christian doctrine vntil the great day of the Lord they shall neuer better agree Therefore for conclusion no vnity in heresie but this vnity is in the Catholicke Church because the multitude of belieuers are of one hart In conclusion no vnity is in haeresie As the Catholicke Church is one so is vnity and loue in her One is the Church and in vnity for diuerse reasoÌ„s and one mynd Therefore our Roman Catholik Church is that one and keepes vnitie that same with the Churches which are from the primitiue tymes which may easely appeare by the profession of our faith and in the circumstaÌ„ces of all former antiquitie which also remaines one and in keeping vnity in the continuall succession of the selfe visible head not in nomber but by successiue succession and moreouer it is
contrary is with the Protestants no constancy no stability in their doctrin as witnes Zuingl Tom. 2. comm de vera falsa relig cap. de euch fol. 202. We recant here what we sayd there with this condition that that which we delyuer the 42 yeare of our age take place of what was taught in the 40. yeare In this same mynd is Beza in colloq mompel pag. 1â—0 268 388 I confesse me to haue written many things which I wish had not been written I would to God the memory of them all were abolished Moreouer they impugne this article and fall in misbeliefe who appeall to an inuisible Church remoued from all senses lyk a Platonicall Idea separated from all knowledge neyther extant in any country neyther read of in any history in which there is no Euangelicall Annunciation no Sacraments minystred no persones knowne and this is done because their conscience informed them that the true visible auncient and vniuersall Church in which Christs name Scriptures and Sacraments were preserued stood with vs agaynst them in auouching the same It is a desperat opinion proceeding from profound infidelitie As concerning that article The communion of Saints the forgiuenes of sinnes Against the 10 Article By this article it is euident that there should be a communion betwixt the liuing and the dead who liue and die in one faith hope and charity But this article is misbelâ—eued of the Protestants who deny all corespondence betwixt the Saincts in Heauen and men in earth As also they misblieue impugne Scriptures which iustify this controuersie of the inuocation of Saincts conformable to this article Moreouer this article disalloweth the discordes amongst the Protestants themselues For Sturn di ratiâ— contradict ineundae pag. 24. sayes that the Lutherans in their published bookes do condemne the Churches of England Fraunce Flanders Scotland c. And call their martyres Martyres of the Diuel And Iester Zuingl Caluinist lib. de diuturm belli eucha pag. 25.80 There is no end of chiding wryting accusing disputing condemning excoÌ„municating betwixt the Lutherans and the Caluinistes and this is the communion of the Saincts in the reformed Church Morouer they fall in misbeliefe and impugne this Article who affirme it blasphemie to giue tytles to Saincts in Heauen which they themselues vsurpe and giue to sinners on earth in this madde humor is Caluin who not induring any honour towards Saincts or images yet could permit his owne picture to be borne about the necks of them in Geneua and when some thought it insolent arrogancy and reprehensible admonished that the people might sinne thereby because they esteemed it as a remedy against mischances answered them grieue at it till yow burst and after hange your selues Bols in vita Calu. cap. 12. Morouer as concerning the forgiuenes of synnes all protestants remayne in this misbeliefe and are repugnant to this article partly affirming only fayth to iustifye and consequently being once in this Protestants fayth which once had can neuer be lost they can neuer after synne what should they belieue which they already haue as we haue declared in the second question at length Partly by making God the author of euil and themselues but bare instruments and consequently not themselues but that God hath need of the remission of sinnes Partly in saying a man hath no frewill and consequently cannot synne Partly by saying that synnes caÌ„not be forgiueÌ„ in the Church contrary to Christs doctrin Iob 20 For if the Protestant will not deny but there is remission of sinnes in baptisme whey not in pennance to the remission of sinnes for if the one be a washing of the spotted the other is also a lowsing of the bound and the one as necessary as the other Against the 2â— article Moreouer as concerning the resurrection of the dead this article is misbelieued and impugned amongst themselues For Luther sayth of the Caluinists that they intend to a manifest Apostasie coÌ„cerning this article Tom. 7. VVitt. defend Verb. Caen. fol. 390. The same Villagaignon epist ad Geneu in praef lib. 1 de euch affirmes that with his eares he hard it preached of the Caluinistes that the hope of lyf did not beloÌ„g to the bodyes but to the soules Lykwyse Almaricus on of Foxes Martyres as Caesar lib dial dial 5 affirmes sayd that there was no resurrection of the bodyes Caluin is of this same opinion in his epist ad Farell fol. 194. saying In that the resurrection of the flesh seemeth incredible to thee it is no thing admirable Moreouer they misbelieue this Article who deny mens soules to be immortall vnto which opinion Luther is inclyned Tom. 4 in Eccles cap. 9â— 5 10. It appears sayth he out of this place that the dead feel nothing Lykewyse Calu in praef Psiâ—hrinachiae in praef Gallasij sayes that he knew certayne good men to whome this opinion of the souls sleeping seemed sound It followes that he himself is one of these good meÌ„ who in the ps 130. sayes that the soules of the wicked are anihillated and not in hell lib. 3. iust cap. 25. § 12. and the residue to be but shadowes imaginations fantasies idoles dead And consequently no immortality Whereupon it was concluded in a solemne disputation at Geneua when they had long consulted how to auoyd purgatory to say Let vs affirme the soule to be extinguished togeather with the body Purgatorie is abolished by denying the article of the â—â—eed and so purgatory wil be spedely abolished For this doctrine is so vrgent that they are persuaded that it cannot well be denyed vntill the resurrection of the dead and the immortality of the soule also be denyed But why is purgatorie so annexed to this article that the Protestants are driuen to his extremity because they obserued that God oft forgiueth the offenses and yet reserueth a chastisment for satisfaction as in Adam in Moyses in Dauid whose offenses being forgiuen yet Adam remayned subiect to death This place serueth for the proofe of Purgatory and indured all other myseries Moyses neuer entred into the land of promise Dauids ch ld begotten in sinne dyed So lykewyse because God is euer one and lyk himself such as repent late or slakly might be forgiuen at their death and yet for satisfaction remayne in purgatory therefore it is the rediest way to deny purgatory by the denyall of the resurrection of the dead and mortality of the soule Against the 12 article And as for that Article the lyfe euerlasting So many are in misbeliefe and impugne this as deny God Heauen the resurrection of the dead the immortality of the soule and our redemption by Christ c. And this is the great aboundaÌ„t light of truth that hath sprung with the reformed who in the blindnes and night of darkenes wherein they are wrapped do vant and glorifie as in the clearnes of the light Greg. lib. 1. Mor cap. 26. who wil be more curious to know how
the Priestes keepe wisdome and they shall aske the law at his mouth and not of the reading of the Scriptures which rashnes S. Hier. epist. 103. reprehendes that euery one will chalenge Scripture this the chatting old wyfe this the doting aged this the babling sophister this euery one presumes to teach before he learne And lykewyse Tert. de Prasc sayes all are swelled vp all do professe knowledge yea euen very hereticall women how male pert and bould they are to teach and dispute in Scriptures therefore to auoyd these absurdities it is not lawfull to reade the Scriptures OBIECTION CHrist gaue thanks to his Father that he had hid these things from the wyse and prudent and had reuealed them to babes Matth. 11. which doth manifest the greater ostentation of Gods diuine righteousnes mercy and light of the Ghospell therefore the Scripture is no lesse commended to the vnlearned of spirituall vnderstanding then to the iudgement of the prudent and wyse but the Papists doe interdict the people this knowledge in reading the word of God in remitting them to the Doctores of their vniuersities ANSVVER I Admit the antecedent and deny the subsequēt for by litle ones is not vnderstood the vnlearned people but the humble and meke that is not puffed vp with vaine science such were the Apostles and Disciples fishers who altogeather were not vnlearned in that whole three years they were conuersant with Christ the Master of veritie who by his diuine doctrine illuminated their mynds and vnderstanding to haue knowledge of the Scriptures But such little ones were not old-doting-foles prating-old-wyfes Barbers Smythes c. who hauing alwayes false passadges search not the vnderstanding of them but prate bable and read them in their shopps esteeming more of their owne iudgement then all the Doctors and vniuersities in the world OBIECTION THE Scripture is the booke of the faithfull Therefore it is to be read and is plaine to euery mans mynd and vnderstanding ANSVVER I Graunt it is but not to be expounded of all because S. Ambrose calleth it the Priests booke neyther was it without a cause that the bookes of the old Testament were most surely kept in the Temple by the Priestes as relates S. Aug. lib. 16. de cruit cap. 13. And therefore the Priestes bookes are not bookes for the vulgar people OBIECTION THEY shal be all taught of God Ioa. 6. v. 45. Therefore there is no need of any other Doctor for the people then the Scripture ANSVVER I Deny the consequent for it is not there signifyed that all people shall vnderstand all Scriptures without any externall Doctours of God by his inspiration as they dreame but he sayes all shal be taught of God in the last tymes which doctrine is fulfilled by Christ and after him of the holy Ghost in powring in his Pastores of the Church true faith So that this doctrine of Christ and true faith is publickly denounced by the Catholicke Church whereby euery one may be taught in the knowledge of God and not by naked reading of the Scripture For the assumption maketh against themselues To what end are ministers and preichers admitted amongst the Protestantes if all men by reading the Byble may be sufficiently taught in the knowledge of God of God by inward inspiration and of his owne reading aswell as by their preaching OBIECTION THe Scripture is the Key of knowledge but this Key ought to be knowne to all Ergo. and the Scripture ANSVVER ORigine lib. 4. de princ cap. 2. sayes that the inter pretatiō of the church is the key of knowledge drawne from the self same Scriptures but the Scripture it selfe is not the Key of knowledge because the Scripture cannot warrant it self withour the authority of the Church and this authority and spirituall interpretation of the Church is the spirituall Key of knowledge and not the reading of Scripture OBIECTION THe reading of the Scripture bringeth consolation of the spirit to the people therefore it is good and necessary to be read of the vulgar for consolations cause ANSVVER IT is true but not to the purpose for there are many other things which giue consolation to the spirit as the expositions of the Scripture Sermons Meditation receiuing of the Sacraments and not the naked reading of the Bible Otherwise if it be of necessity how shall the poore miscrable and idiots who can not read haue any consolation for the word of God consisteth not only in externall sound but in the true sense and vnderstanding OBIECTION CHrist commanded the Iewes to search the Scriptures Iohn 5. vers 39. And the same lykewyse is commanded to Christians to try the doctrine of fayth according to the rule of scripture and that they may iudge of his interpretation ANSVVER THe word search both in Latin and Greeke may be in the indicatiue and imperatiue moode if it be in the indicatiue as D. Stapeltō saies the sense is you diligently inquyre the Scriptures and yet will not belieue that there you doe fynde of me and these were the bookes of the old Testament for there were none other then writiē If it be in the imperatiue Christ hath not here spoken to the vulgar sorte but to the Scrybes Psiests Leuites and Pharisies with whom was the Key of knowledge who had their dayly conuersation in the Scriptures the which for probability Herod affirmeth whill he assembled the Scrybs Matt. 2. to inquyre of them where Christ should be borne OBIECTION THe Beronenses doe search the Scriptures after the preaching of S. Paul and are commēded that they bestowed thēselues dayly in searching the Scriptures cōcerning those things which were affirmed by Paul and Silas Therefore it is necessary to read the Scriptures ANSVVER THe Beronenses search the Scriptures after the preaching of the Apostles not as doubting of the word but diligently attending least with new doctrines cōtrary to the scriptur they might also be deceaued for as yet the Beronenses had not made professiō of Christ name neyther were they boūd to credit the Apostles except their doctrine had ben proued with myracles or els by testimony of Scripture But farr other wayes the reformed vse to do who will mix their priuate interpretation with the Scripture repugnant to the Scripture Church in raysing new opinions and renewing old damned Heresies OBIECTION LVther de ser Arbit Teaches and constantly affirmes that the Scriptures in thēselues are easy of vnderstanding and need no interpretor yea all men are taught of God and his spirit need not to be taught of any other Therefore as they are facill in vnderstanding so should they be cōmon to all men without interdiction ANSVVER WHere difficulties are it is not plaine neyther facill to all men but the Scripture is full of difficulties for it is the storehouse of Gods Secrets Ergo. Moreouer the disciples hearing Christ disputing about the mysterie of his body And because they were his disciples should haue better digested Christs words thē the people