whole discourse to certaine principal conclusions of which although some be partly already proued against external Infidels yet I wil briefly proue them againe out of the newe Testament against Heretikes First therefore that Christ is the redeemer of al mankinde and that by his bitter passion and paineful death he hath satisfied for al our sins if we please to apply his merits to our soules 1. Io. 2 2. 1. Io. 1 7. 1. Cor. 6. vers 20. Eph. 2 13. Col. 1 14. Heb. 9 11. euery Christian must needes confesse for this is most plainely affirmed in the holy Scripture in which it is said that Christ is the propitiation for the sinnes of the whole world that his bloud doth cleanse vs from al sinnes and that we are bought and redeemed with his pretious bloud It must likewise be granted by al Christians that Christ by his infinite merits purchased to himselfe a Church on earth that is to say established a newe religion and a newe law among men ordained Apostles Pastors Gouernours of his flocke instituted newe Sacraments by which his faithful people through his merits were to receiue forgiuenes of sinnes and his grace in this world and euerlasting glory if they deserued it in the next This likewise euen in as plaine wordes is deliuered vnto vs in the said word of God in which we read that Christ purchased his Church with his bloud Act. 20. vers 28. Ephes 5 25 26. that he loued her and deliuered himselfe to death for her to sanctifie her cleansing her with the lauer of water in the word of life that he might present to himselfe a glorious Church not hauing spot or wrinckle And al this is also manifest by reason for what other cause can be assigned of the incarnation passion of Christ but the redemption of man the erecting of a Church and religion which may guide him to euerlasting saluation Out of these two assertions I gather a third to wit that there is but one true Chruch of Christ in which true religion is only to be found among Christians and consequently that they only who are members of this Church truly worship God and are in state of grace in this world and in the right way to eternal blisse in the next And first that Christ hath but one true Church on earth it is euident because he according to his owne assertion is the way and the veritie and the life Ioh. 13. vers 6. Wherefore like as there is but one life Christ who by his bitter passion redeemed al mankind from euerlasting death and giueth man true life in heauen so this one life ordained one only way and truth whereby to attaine to the said life and saluation erecting one only Church vnto which the fruit merit of his passion should be deriued Like as therefore God made first but one man Adam and one woman Eue who were the corporal or carnal father and mother of the transitory life of al mankind so he hath constituted but one spiritual father Christ and one spiritual mother which is his only Spouse the Church who are the spiritual parents of the spiritual life of his true children Moreouer like as God hath giuen one only corporal body although adorned with variety of members to one head to be gouerned so he hath framed one only mistical body for one mistical head which is Christ which he only as supreame head directeth and gouerneth Cant. 2. vers 6. Ephes 4. vers 2. Hence we are told by Salomon in the Canticles that the Doue of Christ is one perfect and chosen to her mother The Apostle likewise telleth vs that there is one Lord one Faith and one Baptisme and consequently one Church Finally whosoeuer affirmeth that Christ hath erected more Churches then one impugneth al sense and reason seing that vnitie is to be preferred before diuision and discord and no cause can be assigned why two Churches should be founded Of this it also followeth that out of the one Church of Christ there is no saluation For if our blessed Sauiour by his death established one only Church it is euident that they only are partakers of his holy merits who are members of that Church and that they only are in the true way to saluation who imbrace that doctrine and religion which is taught and prescribed in the said Church Hence proceedeth that famous sentence of S. Ciprian Cipr. de vnitate Ecclesiae c. 5. who affirmeth that he that is not a member of Christ his Church notwithstanding al his good workes and endeauours otherwise shal neuer come to enjoy the promised rewardes of Christ in heauen He is an alien he is prophane he is an enemy saith he he cannot haue God for his Father who hath not the Church for his Mother The same sentence is pronounced almost in the selfe same wordes by S. Augustine Aug. tom 9. de Simbol lib. 4. cap. 10. Aug. de vnitat Eccles c. 19. who auoucheth that he shal not haue God his Father who refuseth to haue the Church for his Mother And this in an other place he proueth because no man commeth to saluation and life euerlasting but he that hath Christ his head and no man can haue Christ his head but he that is in his body the Church of a Ephes 5. vers 23. which according to the Apostle he is Sauiour This also moued Lactantius to discourse after this sort of the excellency and prerogatiues of the Church his wordes are these b Lact. lib. 4. diuin Inst c. vlt. It is the Catholike Church only so he tearmeth the Church of Christ that keepeth the true worship of God this is the fountaine of truth this is the house of faith this is the temple of God Into which whosoeuer doth not enter or out of which whosoeuer doth depart he is an alien stranger from the hope of euerlasting life and saluation No man must by obstinate contention flatter himselfe for it standeth vpon life and saluation Thus farre Lactantius And this was long since figured by the arke of Noe which only saued the men in it contained from the general deluge wherefore in S. Ciprian we find this sentence Cipr. de vnitat Eccles ca. 5. If any man could escape that was without the arke of Noe he also may escape that is out of the Church These and such like considerations induce al those that professe themselues Christians of what religion or sect soeuer they be to challenge to themselues the true Church of Christ This challenge is made by them that professe the Roman faith it is made by the Lutherans it is made by the Zwinglians it is made by the English Protestantes by the Caluinists or Puritans by the Anabaptists by the Libertines it is made finally by al newe Sectaries and hath euer beene made by al Heretikes since the beginning of Christian religion And although the multitude of challengers with their false and
1. vers 19. S. Augustine in place of the word argument vseth the word conuiction affirming faith to be a most firme proofe and demonstration of thinges not appearing Hence S. Peter hauing declared that he sawe with his eies the glory of Christ in his transfiguration and heard with his eares the voice of God the Father addeth these wordes And we haue the prophetical word more sure By which he doth insinuate vnto vs that the knowledge of holie misteries by faith in the Scripture is more certaine then the knowledge which we receiue by the benefit of our senses Basil in ps 115. in moral reg 80. ca. 21. which perhaps moued S. Basil to affirme that no knowledge in vs is so firme and certaine as faith And the reason of this is because as I wil proue in the fift section faith is built vpon the infallible authority of God SECTION THE THIRD Faith is of thinges incomprehensible by natural reason and consequently obscure THE Diuines most trulie affirme that the object or subject of our supernatural faith is God as God because al thinges which by it are knowne and beleeued tend to this that by supernatural and reuealed groundes we attaine to as ful a knowledge of him as can by vs be had in this life Wherefore I may wel say that by faith we beleeue misteries aboue our reason although none cōtrary to our reason for faith only leadeth reason further then of it selfe it can reach and maketh it stoope and submit it selfe to the most certaine reuelation of God notwithstanding that he doth manifest vnto it misteries which in some sort seeme to resist our sense and reason This is signified vnto vs in the description of faith euen nowe alleaged out of the Apostle by those wordes of thinges not appearing for like as a Rom. 8. vers 24. hope according to the same Apostle that is seene is no hope For that which man seeth saith he wherefore doth he hope So faith of thinges seene and most certainely knowne by natural reason is not faith For that which a man seeth knoweth howe can he beleeue Neither doe those wordes of our b Ioh. 20. vers 29. Sauiour to S. Thomas the Apostle because thou hast seene me Thomas thou hast beleeued make against this For S. Thomas c Greg. ho. 26. in Euang as S. Gregory noteth sawe one thing and beleeued an other he sawe Christes humanity and beleeued his diuinity For this cause further the Apostle aboue cited telleth vs d Rom. 10. vers 17. Hebr. 11. vers 3. that faith is by hearing and that by faith we vnderstand that the worldes were framed by the word of God c. S. Augustine also auoucheth that e Aug. tra 79. in Ioā the praise of faith standeth in this that the thing be not seene which is beleeued f Aug. tra 43. in Ioā For what a great thing is it saith he if that be beleeued which is seene Againe faith is to beleeue that which thou seest not truth to see that which thou hast beleeued yea S. Athanasius plainely telleth vs Athanas tract de aduent cont Apol. 1. Cor. 13. vers 12. that faith conceiued of an euident matter cannot be called faith Hence it proceedeth that faith is obscure and cannot be found in heauen where al thinges are seene most clearely We see saith the Apostle nowe by a glasse in darke sort but then face to face nowe I knowe in part but then I shal knowe as also I am knowne And this obscurity of faith proceedeth aswell from the height and sublimitie of the misteries themselues reuealed which are without the compasse of our natural reason as also from the feeblenes and weakenesse of our vnderstanding which in this life being tied to our corporal senses cannot clearely apprehend thinges spiritual but only after a dimme sort by thinges visible commeth to some smal apprehension of thinges inuisible God likewise would haue it so not only to manifest vnto vs his owne Majestie and that he wil be beleeued at his word but also for mans greater humiliation and merit But although the object of faith so farre surpasse our reason and by this meanes cause obscurity in our vnderstanding yet certaine it is that God if he would might haue so declared and apparantly proued the misteries of our faith that the truth of them might haue bin farre more manifest then it is yea he might haue made it so apparant that no man of sense could haue denied them As for example Christ might if it had pleased him haue appeared after his resurrection to the whole Citie of Hierusalem yea to the whole world and by force of miracles perswasions and other such like motiues haue presently made Christian faith seeme euidently true to euery mans eie So likewise at this present it is in his power to doe for the manifestation of the truth of Catholike religion wherefore then did he not in old time and doth he not nowe proceed after this manner wherefore leaueth he the object of faith in this sense also inuironed with some obscurity I answere that most certaine it is that euery man hath or may haue if he please sufficient motiues and reasons to perswade him to imbrace the true religion and beleeue the whole summe of christian doctrine For God requireth only at our handes as the Apostle tearmeth it a reasonable obsequie or obedience Neuerthelesse he hath not vsed Rom. 11. nor doth vse al meanes possible to manifest the truth that man may merit the more by cōcurring by his free wil aided with Gods grace to the beleef of such misteries sufficiētly although not so fully as was possible proued to be reuealed by God himselfe For the more reason and proof that the wil hath to perswade her the lesse thankes she deserueth for obeying and so much the lesse reward shal be reaped by man in heauen by howe much the stronger arguments he hath to moue his vnderstanding to beleeue because one only argument infalliblie prouing any article to be reuealed by God is sufficient to make it the object of faith although the matter seeme neuer so obscure yea although it seeme in some sort repugnant to the ordinary course and nature of sensible creatures and thus much of the second point SECTION THE FOVRTH By true Christian faith we beleeue such misteries as God hath reuealed to his Church THIRDLY I am to proue that by faith we beleeue such misteries as it hath pleased the diuine Majestie of God to reueale vnto his Church and this likewise is easily proued out of the foresaid description of faith deliuered vnto vs by the Apostle For what other thinges are those which not appearing to our senses and vnderstanding faith causeth vs to beleeue but the articles of our faith and what doe these containe but such misteries as God hath reuealed to his Church yet least the peruerse humour of any man might otherwise vnderstand his wordes he hath
the sonnes of Aaron Malac. 2. vers 7. The lippes of the Priest shal keepe knowledge and they shal require the lawe of his mouth so of the Bishops and Priestes of the newe who are to enjoy as great if not a greater prerogatiue the Apostle telleth vs Ephes 4. vers 11. that our Lord hath giuen and euer wil giue as long as the world shal stand some Pastors and Doctors in his Church to direct vs that we be not carried away with euery winde of doctrine And hence proceedeth this notable sentence of the holy Father S. Ireneus vvho for Christian religion suffered Martirdome about the yeare of Christ two hundred and fiue Iren. li. 3. cap. 4. We ought not saith he to seeke among others the truth which we may easilie take and receaue from the Church seing that the Apostles haue most fully laid vp in her as into a rich treasure house or place where the Depositum of the Church is kept of which hereafter al thinges which are of truth that euery man that wil may take out of her the drinke of life For this is the entrance of life but al the rest are theeues and robbers for which cause they are verily to be auoided But those thinges which are of the Church are with great diligence to be loued and the tradition of truth is to be receaued Hitherto S. Ireneus We say therefore that by the Church we learne as certainely what misteries haue beene reuealed by Christ as we should doe by our Lord himselfe if he were conuersant with vs on earth and the truth of this wil be made most apparant by the discourse of the next Chapter following Chapter 6. Of the supreame and infallible authority of the Catholike Church SECTION THE FIRST MY principall intent in this treatise is as I haue before declared to proue that vve Catholikes only haue true faith and that al Sectaries are bereaued of this supernatural vertue vvherefore hauing set downe and made euident in the Chapter next before the nature and conditions of true faith it remaineth that I now beginne in particuler to discourse of these points And seing that it is of the essence of faith that it be most assuredly built vpon diuine authority let vs first behold the groundes of the Catholike Roman beleefe and see whether they are able to make a sufficient foundation for such a faith in the followers of that religion then let vs doe the like concerning the groundes of the newe Sectaries But first I must note that although as I haue proued before we must trulie say that we knowe infallibly the misteries of our faith to be reuealed by God because we are so taught by the Church yet that her authority is not limited to the decision of this matter only for it extendeth it selfe also to the definition of al particuler matters of faith and may haue for her object the verities themselues reuealed It also condemneth heresies and prescribeth general preceptes of manners touching good and il wherefore the ancient Catholike buildeth vpon her authority not only his faith touching the point mentioned but also in some sort his whole beleefe and consequently al his internal vertues grounded vpon the same He relieth likewise on her doctrine for his externall carriage concerning vertue and vice and finally accepteth al her faith as infallibly reuealed by God himselfe who hath made her supreame judge of al controuersies touching matters of religion and assured vs that her judgement is not only certaine and infallible but also through the perpetual assistance and direction of the holy Ghost diuine so that God directeth her in al truth and by her as a sensible guide he bestoweth the same benefit vpon vs in al thinges necessary to saluation wherefore our whole beleefe and religion in such sort dependeth of her infallible authority that if this be proued it conuinceth that to be true sincere and diuine For no man can denie but in building vpon the tradition decision or definition of the Church we ground our faith and religion vpon diuine authority if her decrees be Gods and her doctrine warranted to be his Let vs therefore endeauour to shewe this that so with fewe wordes we may decide the whole question and to auoide confusion let vs diuide the whole discourse of this Chapter into the proofe of some three or foure assertions SECTION THE SECOND The whole summe of Christian doctrine by word of mouth not by writing was committed by Christ to his Apostles FIRST therefore I affirme that Christ cōmitted the whole summe of Christian doctrine by word of mouth not by writing to his Apostles ordained that they should deliuer the same to their successors the Bishops and Pastors of the Church This is manifest both because diuers points of Christian doctrine which the Apostles receaued from Christ are not recorded by the Euangelists in their Gospels and also because S. Luke witnesseth Act. 1. v. 3. that Christ after his passion and resurrection shewed himselfe aliue to his Apostles in many arguments for fortie dayes appearing to them and speaking of the kingdome of God of which his speach litle or nothing is recorded I adde moreouer that not long before his ascention he gaue his Apostles this commission Going said he teach ye al nations Mat. 28. v. 19.20 baptising them in the name of the Father and of the Sonne and of the holy Ghost teaching them to obserue al thinges whatsoeuer I haue commanded you These places I say manifestly proue that Christ by word of mouth instructed his Apostles concerning the misteries and articles of Christian religion and according to his instruction commanded them to teach the whole world Neither is there any record extant that Christ gaue them these instructions in writing or that he commanded them to set them downe and publish them after that sort yea if we wil not say that the Apostles transgressed Christes commandement we must absolutely say that he neuer bid them doe any such thing because neuer any one of them as I wil declare hereafter set downe in writing the whole summe of Christian doctrine No man likewise wil or can deny but that it was the ordination of Christ that the Apostles should deliuer this whole summe of Christian doctrine to their successors for otherwise Christ should haue instituted a Church only for the Apostles daies not to continue to the end of the world according to the predictions of the Prophets And hence this summe of Christian doctrine by the Apostle S. Paul was most earnestly commended to Timothie 1. Tim. vlt vers 20. O Timothie saith he keepe the depositum that is the pledge or pawne left with thee auoiding the prophane nouelties of voices and oppositions of falsly called knowledge He calleth it depositum or a pledge or pawne because it is as it were a thing laid into the Apostles and Bishops handes and committed vnto them to keepe which euery one of them with great
euident that hel gates doe preuaile against the Church if either she decay or teach false doctrine who then can say that either the hath perished or erred except he wil accuse Christ of falshood in not performing his promise and make him a liar Verily * Chrisost hom 4. de verbis Isaiae vidi Dominum Epiph. in Ancorato S. Iohn Chrisostome affirmeth that heauen and earth shal faile before those wordes of Christ thou art Peter and vpon this rocke I wil build my Church S. Epiphanius also alluding to this promise telleth vs that our Lord appointed Peter the first or cheefest Apostle a firme rocke vpon which the Church of God was built and the gates of hel saith he shal not preuaile against it for the gates of hel are Heretikes and Arch-heretikes c. the like sentences I could alleage out of the rest of the ancient Fathers And vnto this testimonie of our Sauiour I could likewise adde that he hath warranted the faith of S. Peter and in him the faith of his successor the Bishop of Rome who is ministerial head of Christes Church on earth Luc. 22. vers 31. that it shal not faile and consequently that the body ruled by the head shal enjoy the same prerogatiue but of this hereafter Moreouer our Sauiour made his Church the supreame judge on earth of al controuersies touching matters of religion for it is manifest that from her judgement he graunteth no appeale and that he vvil haue her definitiue sentence so firme and inuiolable among Christians that he vvil not haue him accounted one of that number who shal preuaricate or despise the same This is signified vnto vs in these his wordes Math. 18. vers 17. If he wil not heare the Church let him be to thee as the Heathen and the Publican In which sentence he biddeth vs esteeme no more of our brother or neighbour that contemneth or disobeieth the censure of the Church then of a Heathen and Publican of which I gather that the Church in her censure cannot erre For if this might be then vve being bound to condemne whome she condemneth or to condemne him that vvil not listen and obey her counsaile and precepts might together with the Church condemne a man without just cause and that according to Christes commandement It appeareth likewise out of the said vvordes of our Sauiour that he vvil haue the sentence of the Church obeied wherefore he ought in reason to prouide that the said sentence be not erroneous But for the truth of these wordes of our Lord and also for the constant verity of the censure of the Church it maketh first that diuers falshoodes which before her said censure might in times past haue bin beleeued and defended yea were defended beleeued by the members of the true Church without incurring the crime of heresie afterwardes could not be so beleeued and defended as I could exemplifie in the Milinary heresie the opinion of such as held the baptisme of Heretikes to be of no force of others that denied the authority of some Canonical bookes and such like Secondly it maketh also for these her prerogatiues that al such as haue obstinately maintained any opinions condemned by the Church for heresies and consequently haue disobeied her authority decrees and beene by her adjudged Heretikes haue euer by al antiquity beene so accounted August in Enchirid. ad Laurēt cap. 5. Tertul. de pudicitia item li. de praescript Math. 5. v. 13.15 Luc. 10. vers 16. and therefore haue not beene numbred by the ancient Fathers among Christians whose opinions notvvithstanding if vve reject her infallible judgement by vvhich they were condemned and make it subject to errour may be reuiued and called againe in question either as wrongfully and injustly censured or at the least as condemned by a judge whose judgement is subject to errour and falshood The priuileges and prerogatiues graunted by our Sauiour to his Apostles and Disciples confirme the same for they are by him called the salt of the earth and the light of the world and being sent to preach they receaued from him this commission and approbation of their doctrine He that heareth you heareth me and he that dispiseth you dispiseth me Which wordes argue an infallible truth although not in the doctrine of euery particuler Bishop and Prelate of the Church yet in them altogether when they represent the whole Church in a Councel or in the whole number of them although diuided seperated in place For in these like as in Christes Apostles and Disciples as I haue aboue declared the wordes alleaged must be verified which cannot be done if they al in euery sense may erre For how can they then truly be tearmed the salt of the earth and the light of the world and how can it be true that he that heareth them heareth Christ But if we had no other testimony of holy Scripture for this matter fiue or six wordes of the Apostle vsed by him to Timothie in his first epistle 1. Tim. 3. v. 15. c. vvere sufficient to conuince our vnderstanding and make vs yeeld to this truth For in his said Epistle he tearmeth the Church the piller and ground of truth These thinges I write to thee saith he hoping that I shal come to thee quickly but if I tarie long that thou maist knowe howe thou oughtest to conuerse in the house of God which is the Church of the liuing God the piller and ground of truth What could he haue said more euident for the infallible authority of the Church the Church saith he is the piller and ground of truth that is to say the very foundation and establishment of al verity vpon vvhich as vpon a sure foundation and an inuiolable piller a man may securely build the edifice of his faith and religion vvho then vvil say that the Church is subject to errour These considerations moued S. Augustine Aug. lib. 1. cont Cresconium disputing against Cresconius concerning the baptisme of Heretikes to vse this discourse these are his vvordes Although of this that the baptisme of Heretikes is true baptisme there be no certaine example brought forth out of the canonical Scriptures yet also in this we keepe the truth of the said Scriptures when as we doe that which now hath pleased the whole Church which the authority of the Scriptures themselues doth commend That because the Scripture cannot deceaue whosoeuer doth feare least that he be deceaued through the obscurity of this question may aske counsaile touching it of the Church whome without any doubt the Scripture it selfe doth shewe Hitherto S. Augustine Out of which discourse of his we may gather this notable rule that in al thinges doubtful and in al obscure questions concerning faith and religion we ought to enquire and search forth the doctrine and beleefe of the Catholike Church and imbrace the same seeking no further warrant of security because the Scriptures demonstrate her and manifestly declare that
things which were determined out of the scriptures in the Councel at Nice at Ephesus Constantinople Chalcedon adde also the fift and sixt by the godlie Fathers against Arius Samosatenus Apollinaris Nestorius Eutiches the Monotholites Whosoeuer therefore teacheth concerning Christs person against the determinations of those Councels certainelie they doe not rightly hold this principal foundation of Christian religion These are the discourses of Zauchius The like he hath in another place Zauchius in his obseruations vpon his confession vpon the 25. chap. pag. 330 where he expresly saith that The decrees of such Councels come from the holy Ghost and that he cannot disproue them with a good conscience Further if we weaken the authority of such Councels we must needs also make weake the authority of some books of holy scripture as of the a See part 1. chap. 7. sect 1. part 2. chap. 5. sect 2. epistle to the Hebrewes the Apocalipse and other such parcels of the written word of God of which there was some doubt in the Church whether they were Canonical or no vntil the matter was defined by general Councel Finally let vs confirme al that I haue here said by the testimony of b Hooker in the preface to his book of ecclesiastical policy pa. 24. 25. 26. 27. Hooker whom our English sectaries commonly esteeme as highly as any other He then first telleth vs that there are but two certaine waies of peaceable conclusion the one a sentence of judicial decision giuen among our selues the other the like kinde of sentence giuen by a more vniuersal authority and he meaneth by Councels The former of which two waies saith he God in the law prescribeth and his spirit it was which directed the very first Christian Churches to vse the second This he proueth by the proceedings of the Church touching the controuersie about the necessity of circumcision mentioned in the c Act. 15. Acts of the Apostles vvhich after great contention vvas ended by a Councel and he demaundeth of the Puritans whether they are able to alleage any just cause wherefore they should not condescend absolutely in the matter controuersed to haue their judgements ouer-ruled by some such definitiue sentence whether it fal out with them or against them that so saith he these tedious contentions may cease He addeth that without some definitiue sentence it is almost impossible that either confusion should be avoided or hope be had to attaine to peace Againe To smal purpose had the Councel of Hierusalem beene assembled if once their determination being set downe men might afterwards haue defended their former opinions when therefore they had giuen their definitiue sentence al controuersies was at end thinges were disputed before they came to be determined men afterwards were not to dispute any longer but to obey the sentence of judgement finished their strife which their disputers before judgement could not doe This was ground sufficiēt for any reasonable mans conscience to build the duty of obedience vpon whatsoeuer his owne opinion were as touching the matter before in question So ful of wilfulnes selfe-liking is our nature that without some defititiue sentence which being giuen may stand and a necessity of silence on both sides afterwards imposed smal hope there is that strifes thus farre prosecuted wil in short time quietly end thus he And to make this his discourse the stronger he likewise alleageth the authority of Beza Beza praefat tract de excom et presbit who saith he in his last booke saue one written about these matters professeth himselfe to be nowe weary of such combats and encounters whether by word or writing in asmuch as he findeth that controuersies thereby are made brawles and therefore he wisheth that in some common lawful assembly of Churches al these strifes may at once be decided Hitherto Hooker To the same effect he might also Luther li. cōt Zuīg et Oecolā haue alleaged the testimonie of Luther vvho considering the wonderful multitude of dissentions about religion among his sectaries themselues auouched that for the ending of them if the world long indure he saw no other meanes but that they should be forced to haue recourse to general Councels I could alleage the like sentences out of Couel Couel in his defēce of Hooker See before chap. 6. section 4. 50. 51. who wisheth that some general Councel might be assembled for the final end of al controuersies And hither also tend the discourses of those Protestants who as I haue aboue related make the constitutions of the Church diuine But it may perhaps be answered by some man to these testimonies of our aduersaries that notwithstanding al these their assertions they make general Councels absolutely subject to errour I answere and confesse that in very deede they doe so yet I affirme that any wise and discreete man may wel gather out of their sayinges alleaged not only that general Councels are needful in the Church and that al their deuision and dissention proceedeth of their denial of the authority of such Councels But also that it was requisite and necessary that Christ who is neuer wanting to his Church in thinges needful should make the authority of general Councels concerning matters of faith infallible For otherwise if they were subject to errour what reason hath man to obey them in matters of such consequence especially considering that diuers such assemblies vnlaweful consisting of a greater multitude of Bishoppes then some lawful general Councels haue erred and straied from the truth Finally they confesse that the first such Councels assembled in the first ages of Christianity erred not And thus much for the proofe of this matter It may perhaps be here further demaunded what conditions we require to a lawful and authentical general Councel I answere briefly first that such a Councel must either be called expresly by the ministerial head of the Church or at the least with his assent Secōdly the summon must be general of al Bishops throughout the world Thirdly although it be not needeful that al be personallie and reallie present yet a competent number must appeare that is to say some at the least out of the greater part of Christian Catholike prouinces yet if it be assembled in the East a smal number of the West sent to supply the place of al the rest are judged to suffice Contrariwise if in the West a smal number in such sort is sufficient out of the East Fourthly the ministerial head or vicegerent of Christ must either be present in person or by his Legates And finally the decrees of the said Councel must be by him confirmed and this both because the head is chiefe ruler of the body and consequently the body is to doe nothing without the assent of the head and also because he hath singuler priuileges granted him by Christ of not erring as shal be declared in the next chapter Hence it proceedeth that no general Councel hath euer in the Church beene held
lib. 5. epist 32. S. Gregorie of the deliuerie of the keies of heauen to S. Peter inferre that vnto his charge the vvhole vvorld was committed and that he vvas made Pastour and head of the whole Church But vvhen did Christ performe these promises Verilie no man I thinke vvil be so vvicked and blaspheamous as to saie that our Redeemer vvas not so good as his vvord vvhen then vvere these promises performed In verie truth after our Lordes resurrection when as he made this blessed Apostle general Pastor ouer al his flock exempting none no not the other Apostles themselues from his jurisdiction but committing al both sheepe and lambs to his charge for he said to him n Iohn 21. verse 16.17.18 Feed my lambes feed my sheepe And verilie it is apparant that by these vvordes supreame authoritie vnder Christ was giuen to this Apostle ouer al the flocke and Church of Christ For vvhat other meaning can they admit Euerie man vvil confesse that it is the part of him that feedeth sheepe to prouide them foode which belongeth to a superior gouernor What other thing is it to feede guide defend rule correct then to be superior ouer his flocke And this also the Greek word vsed by the Euangelist in this place conuinceth vvhich signifieth to feede by ruling and being superiour Moreouer who can deny but those wordes My lambs and my sheepe comprehend al Christians For the Lambes are the laie sort of people and such as are not spiritual Pastors ouer other the Sheepe are the Bishoppes and Pastours of the Church who bring forth vnto Christ lambs Adde also that al the lambs and sheepe of Christ without any limitation or restriction vvere here committed to S. Peters charge wherefore no man could exempt himselfe from his jurisdiction except he would deny himselfe to be a sheepe or lambe of Christ And this may be confirmed by those wordes of our Redeemer I knowe my sheepe Ioh. 1 14. my sheepe heare my voice I yeeld my life for my sheepe For like as in these places the word sheepe signifieth al Christians so it must needs doe in those words feed my lambes feed my sheepe I conclude therefore that in these words al the members or children of Christs Church were committed to S. Peters charge and that he was made Pastour of the whole fold and flocke of Christ But let vs confirme al this by the testimony of the auncient Fathers S. Leo of this matter discourseth thus Leo serm 3. de Assūpt sua Of the whole world one Peter is chosen that he may be preferred and made superiour ouer the vocation of al Nations ouer al the Apostles and al the fathers of the Church to the end that although among the people of God there be many Priests and many Pastours yet Peter might properlie rule them al whome principally also Christ doth gouerne Epiph. in Anc orat Chrisost lib. de Sacerdotio Hitherto Saint Leo. The same doctrine is taught vs also by S. Epiphanius who speaketh thus of S. Peter This is he who heard feede my sheepe to whome the folde of Christ was committed S. Chrisostome likewise is of the same opinion for he telleth vs That our Lord did shed his bloud to redeeme those sheepe the care of which be committed to S. Peter and also to his successours That Christ would haue Peter to be farre aboue al his other Apostles That be appointed him Pastour of his future Church That he committed to him the care of his bretheren and the charge of the whole world He also calleth his office then receiued Praefecturam that is a Lieutenant shippe or office committed vnto him to judge and gouerne Ambros in cap. vlt. Lucae Cētur 4. col 556. 1704. and explicateth it by that place of scripture Mathew 24. v. 45. Who thinkest thou is a faithful wise seruant whom his Lord hath appointed ouer his family S. Ambrose affirmeth that by these words feed my sheepe he left Peter vnto vs as the vicar of his loue and that he was therefore preferred before al because he only professed such loue Finally our aduersaries confesse that some of the Fathers honoured S. Peter with these titles Head of the Apostles and Bishop of Bishops Another argument also out of the holy scripture for confirmation of the same may be gathered of this that S. Peter in the said scripture is not onlie called the first of the Apostles but also among the rest when they are named obtaineth the first place He is called the first by * Math. 10 2. S. Mathew according as we read in al Greeke and Latin copies The wordes of the Euangelist are these And the names of the twelue Apostles be these the first Simon who is called Peter He is likewise named first commonly in diuers places as no man can deny Moreouer it is a thing most certaine and confessed by al Christians that the old testament was a figure of the newe and that the Church of Christ succeedeth in the true seruice of God the sinagogue of the Iewes now that in the old lawe there was alwaies one high priest no man reading the old testament can denie and it is confessed by our aduersaries themselues especially by the a Magde centur 1. lib. 1. c. 7. col 157. Magdeburgenses and Caluin of whome the first write thus In the Church of the people of the Iewes there was one only high or chiefe priest by the diuine law whom al were forced to acknowledge obey b Calu. li. 4. Insti c. 6. § 2. c. Caluins words are these There he appointed one Prelate aboue the rest whom al should respect or obey that by this means they might the better be kept in vnity hitherto our aduersaries Like as therfore in the old testament there was one superior of whom are those words of God c Deutro 17. v. 20. He that shal be proud refusing to obey the commandement of the priest who at that time doth ministrate to the Lord thy God and the sentence of the judge that man shal die to wit a corporal death which wordes our d Rain in his confer pag. 251. Whitak de sacr scriptura pa. 466. 470. Bilson in his treatise of the perpetual gouernement of the Church p. 20. Hook in his preface pag. 26. 27. 28. aduersaries vnderstand of his supreame authority both in causes temporal and spiritual without appeale to any higher So in the new lawe it vvas conuenient that Christ should appoint one high Priest his vicar ouer al the Church whose sentence whosoeuer despised he should die spiritually in his soule and be accounted no child of the Church Hence proceed these words of e Ciprian de vnitate ecclesiae S. Ciprian He that withstandeth and resisteth the Church he that forsaketh Peters Chaire vpon which the Church was built doth he trust that he is in the Church Further like as the true Church being among the Iewes
in verie deed inwardlie prophane Atheists and that the said new religion is a very fountaine of Atheisme And in proofe of the first part of this assertion I need not vse manie words or long discourses for so it is that diuers principal professours and followers of this newe beliefe confesse and acknowledge a great number of such impious and irreligious persons Zauchius in his epistle before his confession pa. 7. to be in their congregations Of forraine sectaries Zauchius affirmeth that among other monsters Atheisme hath been fetched out of hel by the ministers of sathan in some of the reformed Churches Of our owne countrimen * Whitg ī his defence tract 3. cap. 6. pag. 278. See also Hooker ī his 5. book of ecclesiast policy § 2. Mornay ī his treatise of the proof of christian religiō Whitgift complaineth that the Church of England is replenished with Atheists The same complaints haue Hedio Powel Parks others as wil appeare by some of their sentences which I shal relate hereafter To come therefore to the second part seing that this impiety raigneth nowe more among our aduersaries then it hath done in former ages among Christians in vvhich such monsters vvere not so vsuallie found and commonlie seene it is like that it hath some roote and ofspring in these daies among them which appeared not in the religion of our forefathers and predecessours And vvhat is this roote surelie it is not one but diuers And for the first cause of this blasphemie I assigne their dissention and inconstancy concerning matters of faith and religion without any certaine ground vvhereon to build their beliefe or meane of ending and deciding such controuersies as arise That their doctrine is subject to these inconueniences it shal at larg be proued hereafter That such dissention inconstancie vvant of firme grounde and meane to end controuersies may truly be said to be roots fountaines of Atheisme it is apparant because of these things may wel be inferred an vncertainty of truth which is alwaies one and constant to her selfe and no diuine foundation of the religion professed or reuelations of the truthes preached because thinges proceeding from God whose wisedome and prouidence are infinite cannot be subject to such absurdities Hence diuers being first by the false calumnies vnjust slanders of their ring-leaders cleane auerted from our religion in which onlie a sure ground an immouable rocke of faith and a firme piller of truth are found then in their new profession being tossed hither and thither concerning the articles of their faith and finding no certaine authority whereon to rest or firme foundation whereon to build a firme and vndoubted resolution are brought finallie to this that they think al articles to be of an vncertaine truth and consequentlie imagine religion to be but a politicke inuention of man and so become Atheists S. Hillarie euen in his daies complained Hillar lib. ad Constantium Augustum that the Arian heretikes by these meanes of Christians made Atheists these are his words Perilous and miserable it is that there are now so many faiths as wils and so many doctrines as maners whiles either faiths are so written as we wil or as we wil are so vnderstood And wheras according to one God one Lord one baptisme there is also one faith they fal away from that which is the only faith and whiles no faiths are made they begin to come to this that there is none at al hitherto S. Hillarie But let vs heare certaine Protestants declare vnto vs the truth of that which hath beene here said touching this ofspring of this impiety in their congregations Relatiō of the state of religion vsed in the western parts of the world § 45. printed at London anno 1605. And first a Protestant relator of the state of religion vsed in the westerne parts of the world discourseth thus The diuision of Protestants into their factions of Lutherans and Caluinists threateneth a great ruine and calamity of both sides And soone after hauing shewed how the Lutheran preachers rage in their pulpets against the others he addeth The Romanes haue the Pope as a common father aduiser and conductor to them al to reconcile their jarres to appease their displeasures to decide their difference and finally to vnite their endeauors in one course c. to drawe their religious by consent of Councels to an vnity or likenes and conformity c. Whereas on the contrarie side the Protestants are as seuered bands or rather scattered troupes each drawing aduerse way without any meanes to pacifie their quarrels to take vp their controuersies without any bond to knit their forces or courses in one No Prince with any preheminence of jurisdiction aboue the rest no Patriark one or more to haue a common superintendance or care ouer their Churches for correspondencie and vnity no ordinarie way to assemble a general Councel of their part the onlie hope remaining euer to asswage their contentions and the onlie desire of the wisest and best mindes among them Euerie church almost of theirs hath his seueral forme and frame of gouernment his seueral liturgie and fashion of seruice and lastlie some seueral opinion from the rest which though in themselues they be matters of no great moment being no differences essential or any part capital yet haue they beene are and wil be as long as they continue causes of dislike of jelosies of quarrels and daunger These contentions tend mainely to the encrease of Atheisme within of Mahometisme abroade hitherto are the Relators wordes But before him Bullenger a principal doctor among the Sacramentaries noted the same effect of these contentions euen in the beginning of this newe religion Bullenger in Firmamento firmo contra Brentiū ca. 1. Maior ī orat de cofus dogmatum Hed. in epist ad Melanct. for he vvriteth that diuers in his daies were so moued with that vehement and implacable dissention between the Lutherans and Zuinglians concerning the Eucharist that as it were dispairing being cleane out of hope they said they would beleeue no more then they pleased Major in like sort a Lutheran of no lesse same confesseth that diuers were so moued with their scandals and dissentions that they doubted whether there were any true Church of God extant in the world or no. Vnto these I adde Hedio a third sectary who hauing complained that there are almost one hundred twenty and eight errours among the professors of the Gospel and that they fal to Atheisme neglect of religion affirmeth that they assigne their dissention to be the cause of these euils But concerning their Atheisme he also afterwardes vseth these vvordes The Popedome is rejected and names are not giuen to Christ The youth hath almost nothing of God And vvhat shal vve say of our Church of England hath not the dissention among Protestants and Puritanes brought men to the same passe Parkes in the epistle dedicatorie before his
Caluin that of S. Iames at Hierusalem in perswading S. Paul to purifie himselfe according to the lawe of Moises in the b See also the same Caluin touching S. Paulin 2. Cor cap. 1. S. Iames in cap. 21. Act. Act. 21. v. 15. c. temple and lastly they accuse S. Paul of errour in yeelding to the perswasion of S. Iames. The same is affirmed by Brentius diuers others concerning S. Peter and Iames and the whole Church of Hierusalem c Brent in Apolog cōfess Wittenberg c. de cōcilijs Both S. Peter Prince of the Apostles saith he and Barnabas also after the holy Ghost receiued and together with them the whole Church of Hierusalem erred Galat. 2. of the same opinion are other sectaries d Bullēger in Apocalip 19. 22. Bullenger hath the like stuffe touching S. Iohn Doe not also Beza and our English Protestants themselues seeme to confesse that * Luc. 3. v. 36 S. Luke in his Gospel erred in making Arphaxad the father of Cainan and Cainan of Sale whereas in the booke of Genesis Arphaxad is said to haue beene the father of Sale For if S. Luke did not erre vvhy doe e Beza in his translat our Protestāts in their Bible printed anno 1595. authorized to bee read in Chur. they notwithstanding that al copies both Latin and Greeke in this accord thrust out of the text these wordes who was of Cainan and make S. Luke say that Arphaxad was the father of Sale Adde vnto this that f Musculus in locis communibus cap. de Iustificat num 5. Musculus no meane Sectary to the Catholikes objecting the authority of S. Iames against justification by faith only maketh this answere that he whosoeuer he was although the brother of Christ and a piller among the Apostles and a great Apostle aboue measure as g Gal. 2. v. 9. 2. Cor. 12 12. S. Paul saith cannot prejudice the truth of only faith h Molinae in vnione quat Euāg par 64 Another of them testifieth that certaine of his learned brethren limit and restraine those wordes of Christ He that heareth you heareth me that Christ only is to be heard that is to say that his word only is to be preached that the Apostles were subject to errour in going beyond their commission and therefore that they are not to be heard but when they relate vnto vs the very wordes of Christ Thus he vvriteth vpon the said sentence These wordes he that heareth you heareth me limit that Christ only be heard that is that his word only be preached as most learned Philip Melancthon expoundeth c. For so expoundeth Iohn Brentius saying That Christ when he saith He that heareth you heareth me speaketh not of al wordes of the Apostles whatsoeuer but of the prescribed cōmandement of their embassage Thus Carolus Molinaeus From this opinion i Cal. l. 4. Inst c. 8. § 4. 7. Caluin himselfe seemeth not much to dissent vvhose wordes are these The Apostles in their very name shewe howe much is permitted them in their office that is if they be Apostles that they should not babble what they please but should deliuer truly his commaundements by whome they were sent and soone after he plainely insinuateth Modrenius lib. 2. de Eccles cap. 2. that he would haue Christ only heard Further one Fricius a very learned Protestant telleth vs that although he should graunt that S. Iames gaue the communion vnder one kinde only yet that his authority is not to be admitted seing that Christ said Eate and drinke Clebetius in victoria veritatis et ruina papatus Saxoni argumēto 5. Clebetius one of the chiefe ministers of the County Palatine of Rhene graunteth to his aduersary that S. Mathewe and S. Marke in their gospels contradict S. Luke but saith that he hath two against one and that S. Luke was not present at the last supper concerning the history of vvhich the controuersie was betweene him his aduersary as S. Mathew was and therefore that he deserued lesse credit Finally Zuinglius being impugned for denying praier for the dead pressed with the authority of Fathers especially of S. Chrisostome S. Augustine who deriue this custome from the Apostles answered thus Zuing. tom 1. Epicherae de can Missae fol. 186. See him also tom 2. in Eleuch cōt Anabap fo 10. If it be so as Augustine Chrisostome report I thinke that the Apostles suffered certaine to pray for the dead for no other cause then to condiscend to their infirmity hitherto Zuinglius in which words he confesseth that the Apostles wilfully suffered some to erre vvhich could not be done without errour in themselues And out of al these assertions of our aduersaries in which they either accuse the vvriters of holy Scripture of errour or make them subject thereunto I inferre that the newe Testament may containe errours although we should graunt it to be written by the Apostles and Disciples of Christ But let vs also adde that although we should graunt them that the Apostles and Disciples could not erre in penning these sacred bookes yet that it is a hard matter for them to proue that the new Testament since their daies hath not either through negligence or malice beene corrupted For had not the Catholiks their enemies by their owne confession the keeping of it for the space of diuers hundreds of yeares how know they then that the said Catholikes to serue their owne turnes haue not corrupted it Surely they confesse their owne bretheren to haue falsified it vvithin fewe yeares in diuers places wherefore one sect rejecteth the translation of another Doe they then thinke vs and our predecessors more sincere then they are themselues Perhaps some ignorant man wil say that it hath beene alwaies in the custody of those of their religion but it is certaine that they cannot possibly assigne any succession of men of their profession that could alwaies keepe it I demaund also if any man wil needes say that there were such men although invisible in the vvorld and mentioned off by no Authour of anie one age since the Apostles dayes vvhether they were Lutherans Zuinglians or Caluinists or of vvhat other sect If they were Lutherans howe doe the Zuinglians Caluinists and other Sectaries knowe that they kept it sincerely and truly if they were Zuinglians howe doe the Lutherans knowe the same The like question I demaund concerning other Sectaries and none of them I thinke wil be so absurd as to say that al these sects haue euer beene in the world But let vs see whether they doe not plainely confesse that the text of Scripture it selfe hath beene corrupted Beza in praefat noui Test anno 1556. et Annota in 1. Luc. v. 1. Although Beza preferre the vulgar Latin edition which we vse before al other translations and confesseth that the old Interpreter translated very religiously yet both he and al the professours of
the word Preiest but when speach is of the Priests of the Church of Christ throught the whole Bible they vse not the word Priest but in place of it read Elder They say that the Greeke word Presbiter signifieth an Elder and not a Priest I answere that although this word if we runne to the first signification of it signifieth an Elder wherefore the Latin Interpreter of our vulgar edition translateth it sometimes Seniour or Auncient yet by Ecclesiastical vse See the first Coūc. of Nice Bilson in his treatise of the perpetual gouerment of Christs Church cap. 11. pag. 181. and Apostolike authority as appeareth in al the ancient Fathers workes euer since the beginning of Christs Church it hath beene appropriated to signifie a Priest no lesse then Episcopus to signifie a Bishoppe and Diaconus a Deacon And hence almost in al languages the word which signifieth a Priest is deriued from the Greeke word Presbiter Neither did the first founders of the Church vvithout cause appropriate this word to signifie men of this function for it was done to distinguish the Priests of the newe lawe from those of the old which long after the Ascention of Christ kept their offices and perhaps also to make a difference betweene them and the Priestes of the Gentiles vvith vvhome the vvorld vvas replenished But concerning this matter I cannot but note the folly and ouer-sight of our aduersaries who tearme their Elders Ministers and their Deacons Deacons whereas the Greeke word Deacon signifieth properly a Minister vvherefore a Minister and a Deacon in very truth are al one and they according to their proceedings should haue tearmed their Ministers not Ministers but Elders and their Deacons Ministers Besides this sometimes they translate and read Minister whereas according to the Greeke they should reade Priests as Ecclesiast 7. Bibl. 1595. vers 29. whereas they should reade Priests they reade Honour his Ministers contrary to themselues in the 31. verse following Bibl. 1562. To the same end they cal S. Peter and S. Iohn laymen whereas the Scripture calleth them only vnlearned or vnlitterated Act. 4. vers 13. but this is amended in the edition of the yeare 1595. and 1600. For their Puritan election of Ministers whereas Act. 1. vers 26. Bibl. 1600. in some bibles before amēded in the bible 1595. Bible 1595. Bibl. 1592. Amēded ī the text of the bible 1595. we reade according to the Greeke that S. Mathias was numbred with the eleauen Apostles they translate that he was By common consent counted with the eleauen Apostles the like corruption is Act. 14. vers 23. Moreouer against the grace which is giuen by the sacrament of order 1. Timoth. 4. vers 14. and 2. Tim. 1. vers 6. In steed of grace they read gift To proue that Priests may lawfully marrie whereas the Apostle saith 1. Corinth 9. vers 5. That he might haue led about a woman a sister they read a wife being a sister And this notwithstanding 1. Corinth 7. vers 1. vvhere the Apostle vseth the selfe same Greeke word they reade not It is good for a man not to touch a wife but it is good for a man not to touch a woman See Beza annot in Mat. 5. vers 28. Bible 1595. 1600. Philip. 4. v. 3. Bible 1577. 1600. 1595. because otherwise it would make against their doctrine of marriage To this purpose also they make S. Paul say as to his vvife I beseech thee also faithful good fellowe whereas his wordes signifie a sincere companion and so Caluin and Beza translate them Further to the same end is that their translation of the 4. verse of the 13. chapter to the Hebrewes Wedlocke is honourable among al men or as they haue in another edition something amended the matter Marriage is honourable in al. For in the first translation they added two wordes to the sentence is and men and in the last the the vvord is and so they turne cleane the sense of the Apostle which rather is Let marriage be honourable in al to wit in those that are married So they themselues translate the next verse Bible 1600. Let your conuersation c. the like corruption may be seene Mat. 16. v. 11. The Priests lips saith Malachias the Prophet shal keep knowledge c. they read should keep knowledge S. Paul affirmeth Malach. 2. v. 7. Bibl. 1592 corrected in the bibl of the yeare 1595. Bibl. 1595. and 1600. Bibl. 1600. Bibl. 1595. that he released the penance of the incestuous Corinthian in the person of Christ that is as the Vicar of Christ They translate In the sight of Christ and put in the margent this exposition That is truly and from mine hart euen as in the presence of Christ Contrarie to the Greeke and also to the Apostle himselfe who 1. Corint 5. vers 4. excommunicated the said person as he saith In the name and with the vertue or power as they translate of our Lord Iesus Christ See also Mich. 5. vers 3. Because their liberty cannot indure any paineful satisfaction for sinne for Doe penance and fruits worthy of penance They translate Mat. 3 2.8 Luke 3. v. 8. Act. 17 30. Apoc. 2 21. and 22. cap. 16 9. 11 Repent and fruits worthy of amendment of life and repentance They say that the Greeke vvord signifieth as they translate But the circumstance of the text and al the Greke and Latin Fathers tel vs the contrary Neither can they in some places translate the Greeke word otherwise then we doe as Math. 11. vers 21. Luk 10. vers 13. 2. Corint 7. vers 9. where it must needs signifie sorowful paineful and satisfactorie repentance I graunt that the Greeke word being spoken of God and the damned must be otherwise translated but this is litle to the purpose for neither in such places can it be translated as our aduersaries translate it in the places alleaged for God and the damned amend not their liues Dan. 10. vers 12. for Afflict thy selfe contrary to the Hebrew Greeke and Latin they read Bible 1600. Humble thy selfe Bible 1595. Esdras 9. vers 5. for affliction they reade heauinesse Dan. 4. in like sort contrary to al the said texts in steed of redeeme thy sinnes with almes Bible 1595. 1600. Iam. 5. v. 14. they reade Breake off thy sinnes with righteousnesse See another corruption Tit. 3. vers 8. against confession whereas S. Iames saith Is a man sicke among you let him bring in the Priests of the Church c. and after vers 16. Confesse therefore your sinnes one to another Bible 1595. they translate thus Is any diseased among you let him cal for the Elders of the Church c. and vers 16. knowledge your faults one to another And although they seeme to esteeme so highly of marriage yet they commonly deny it to be a sacrament wherefore whereas the Apostle speaking of matrimony saith Ephes 5 32. Bible 1595.
of free-wil and merit of workes The like haue e Whitgift in his defence p. 472. 473. Whitgift f Adam Scultet in Medulla Theolog. p. 48. 122. 151. Adamus Scultetus and others Nay Field although he also tearme S. Augustine the g Field booke 3. chap. 42. pag. 170. greatest of al the Fathers and worthiest Diuine the Church of God euer had since the Apostles times yet he telleth vs that h Ibid. chap. 15. pag. 93. his manner of deliuering this article of justification is not ful perfect and exact as they are forced to require in these times against the errors of the Romanists For that when he speaketh of grace he seemeth for the most part to vnderstand nothing else thereby but that sanctification whereby the holy spirit of God changeth vs to become newe creatures seldome mentioning the imputation of the righteousnesse of Christ hitherto Field And thus we see that the letter of holy Scripture not only according to the plaine and open confession of our aduersaries but also according to the tradition and belief of the ancient Fathers our said aduersaries likewise being witnesses doth teach not with them that faith only doth justifie vs by the imputation of Christs justice but with vs that workes also concurre to our justification I could joyne vnto this another argument sufficient in any wise mans judgement to condemne these Sectaries doctrine of falsehood and consequently to proue it not to be build vpon the letter of holie Scripture to vvit the dissention which is among them in explicating this article but breuity causeth me to omitte it Only I wish my reader to peruse that which a Field of the Church booke 3. chap. 44. pag. 177. Field hath in his third booke of the Church concerning this matter and to conferre it with the doctrine of Luther b Caluin in his Institutions Caluin c Perkins in his reformed Catholike pag. 48. 315. Perkins d Willet in his Synops controuers 19. part 2. pag. 827. part 4. pag. 877. 885. 887. Willet and others For there he shal finde that the said Field maketh that act of faith which obtaineth and worketh our justification an act by way of petition humbly intreating for acceptation and fauour not an act in the nature of comfortable assurance consisting in a ful and assured perswasion that through Christs merits we are the children of God as is taught by the rest SECTION THE THIRD The like discourse is made concerning a place of Scripture alleaged for the real presence AN other principal article controuersed betweene vs and our aduersaries is that touching the real presence of Christes body and bloud in the Eucharist For the affirmatiue part which we Catholikes defend especially against the Sacramentaries I haue alleaged in the first Section of this Chapter among other those wordes of our Lord This is my bodie I wil therefore proceed and discourse of this sentence as I haue already done of that of S. Iames touching justification by workes Melancthon for his learning and piety is much commended both by a See Bullēger in Firmamēto firmo cap. 4. fol. 27. colloquium Altemberg an 1568 fol. 203. Lutherans Sacramentaries Luther himselfe judged his booke of common places b Luth. tom 2. de seruo arbitrio fol. 424. in colloq cōuiualibus ca. de Patribus Eccles worthy to be placed in the Ecclesiastical canon of holy Scripture and * Luther in praefat to 1. affirmed that God raised him that he might haue a companion in his labours combats and daungers in the propagation of the sincere doctrine of the Gospel Caluin tearmed him c Caluin admonit 3. ad Westphalū admonit vlt. fol. 23. the great ornament of the German Churches and with great vehemencie affirmed that Philip Melancthon in the controuersie touching the supper could be no more plucked or diuided from him then from his owne proper bowels Peter Martir calleth him d Martir in dialogo de corpore Christi in loco fol. 107. contra Gardinerum de Eucharistia pag. 768. a man incomparable and most instructed in al kind of vertue and learning he maketh him equal in learning and piety with S. Augustine S. Hierome S. Leo and the auncient Fathers Beza finally saith he was instaurator Beza in Iconib in Creophag pa. 80. the repairer againe of Euangelical doctrine he tearmeth him likewise the singular ornament of our age and together vvith * Lauather in histor Sacrament fol. 47. Lauatherus likeneth him to the Phoenix What then vvriteth this great schollar of so rare vertue touching this matter thus he discourseth There is no care that hath more troubled my minde then this of the Eucharist and not only my selfe haue weighed what might be said on either side but I haue also sought out the judgement of the old writers touching the same Melancth li. 3. ep Zwinglij Oecolampadij fol. 132. And when I haue laied al together I finde no good reason that may satisfie a conscience departing from the propriety of Christes wordes this is my body You gather many absurdities he debateth the matter with Oecolampadius a Sacramentary which followe this opinion but absurdities wil not trouble him who remembreth that we must judge of diuine matters according to Gods word not according to Geomatry And soone after I finde no reason Ibid. fol. 140. howe I may depart from this opinion touching the real presence Wel it may be an other opinion more agreable to mans reason may please an idle minde especially if the said opinion be furnished and commended with arguments wel handled but what shal be come of vs in tentation when our conscience shal be called to an account what cause we had to dissent from the receiued opinion in the Church Then these wordes this is my body wil be thunderbolts hitherto Melancthon Luther as al the vvorld knoweth out of the same vvordes gathered and defended the real presence in so much as he condemned the Sacramentaries as Heretikes for auouching the contrary but let vs rehearse some of his wordes Luther to 7. in defens verborum coenae fol. 388. Ibid. fol. 390. Wheras Gods power saith he surpasseth al cogitation and worketh that which is to our reason incomprehensible and which only faith beleeueth and the same God said This is my body which shal be deliuered for you howe can I perswade my conscience that God hath neither meanes nor ability to doe as his wordes sound Againe These good Sacramentaries by their loathing and abhorring such thinges make way to the denial of Christ and God himselfe and of al articles of our faith And truly for a great part they haue already begunne to beleeue nothing for they bring themselues within the compasse of reason which is the right way to damnation And themselues knowe that these Ethnical cauils either are nothing worth against this article or if they conclude any thing against this they doe the like
that any translation is true but of these matters before For the authority also of our translation in general it maketh that it hath beene read and allowed of in the Church aboue eleauen hundred yeares and approued by thousands of Saintes and learned men and by them accepted as the true vvord of God The translation of the old testament in particular if we beleeue S. Augustine Aug. l. 18. de ciuitat c. 43. was acknowledged as true by the very Iewes themselues then liuing who fauoured no more vs then the Protestants That of the newe as the same holy Father writeth was also in those daies approued by al Christians Idem epist 10 ad Hieron For it likewise we haue the testimony of Beza himselfe who among our aduersaries is accounted a great linguist who in commendation of the old translator writeth thus The old interpreter seemeth to haue interpreted or translated the holy bookes Beza in c. 1. Luc. vers 1. IbideÌ„ in praefat nou test anno 1556. Idem ibid. with marueilous sincerity and religion Againe The vulgar edition I embrace for the most part and preferre it before al other whatsoeuer By it in diuers places he correcteth the Greeke text as may be seene Luc. 20. vers 28. Luc. 7. vers 31. c. He also blameth Erasmus for reprehending of it as dissenting from the Greeke saying that he doth it vnjustly I wil recite his wordes which are as followeth Howe vnjustly and without cause doth Erasmus blame the old interpreter as dissenting from the Greeke He dissented I grant from those Greeke copies which Erasmus had gotten but we haue found out in one place that the same interpretation which he blameth is grounded vpon the authority of other Greeke copies and those most ancient Yea in some number of places we haue obserued that the reading of the Latin text of the old interpreter though it agree not some times with our Greeke copies yet it is much more conuenient for that it seemeth he followed some truer and better copy Thus Beza Vnto whome I joine Molinaeus an other sectary as some thinke to him not inferiour Molinaeus in Luc. 17. who in like sort preferreth this edition before those of Erasmus Bucer Bullinger Brentius Pagnines that of Zuricke yea also before Iohn Caluins and al others He affirmeth Ibidem that Erasmus in a certaine place did wel to followe the old edition and saith it had beene better for Beza to haue done so too He auoucheth further that Beza did not wel in changing the old translation Idem in Ioan. 3. v. 19. 43 see also in Ioan 7. ver 35. He addeth also * IdeÌ„ part 30 that he can very hardly depart from the vulgar and accustomed reading which also I am wont saith he very earnestly to defend Castalio in like sort a man much commended by a Humfredus de rat Interp. lib. 1. pa. 62. 63. 189. D. Humfrey and b Gesnerus in Bibliotheca Gesnerus blameth Beza for finding fault with the old interpreter c Castalio in defens p. 179 174. 181. 183. 188. 198. 202. 204. 213. auerring that he doth it vnjustly and that the said old interpreter had translated it better before Yea d Humfred de rat interpret lib. 1. pag. 74. D. Humfrey himselfe yeeldeth the old translator this praise The old interpreter seemeth sufficiently bent to followe the propriety of wordes and he doth in deede ouer carefully which notwithstanding I suppose him to haue done not of ignorance but of religion And in truth that this is no fault I gather out of his owne doctrine for he e Ibid. p. 179. telleth vs that in prophane writers a man may range abroade more freely and depart from the wordes but in Canonical scripture saith he no such licence is tollerable for man may not alter the tongue of God And thus much for the vulgar Latin edition of the newe Testament out of our aduersaries Further for the truth of our expositions of the holy Scripture we haue the continual tradition of the Church and the testimony and suffrage of al the holy Fathers and of thousands of Saints and learned men who euer expounded it as we doe and out of it gathered the selfe same doctrine and beliefe For vnto them vve are al contented to remit the trial of the truth of our cause and of the hoâ—y Church and them we professe our selues to learne the true sense of the word of God And thus much the Catholikes can alleage for the authority of their translation and interpretation of holy Scripture although they set aside the authority of the Church Nowe what can our aduersaries say for themselues what sound testimony or proof can they bring for the truth of their translations and expositions Surely euery sect at the lest hath a distinct bible wherefore for the proofe of these thinges they can only alleage the testimony of their sect-master or translator of their Bible and his followers And what a goodly matter is this doe not farre more of the new sectaries themselues condemne reject euery one of their Bibles and their particular expositions then there doe approue them Certainly euery Bible is condemned by diuers but approued only by the followers of one sect and so in like sort are diuers particular interpretations Vnto which I adde that the diuersity of their Bibles maketh the truth of them al suspected for seing that we haue no greater reason to allowe of one then of an other and al but one without al doubt are false as they themselues must needes confesse because there is but one true word of God we may with like reason reject them al. Moreouer is any one of their sect-masters or learned translators or expositors to be compared with S. Hierome Is the opinion of a fewe sectaries touching the translation and interpretation of holy Scriptures to be preferred before the testimony of al the Saints learned men that flourished in the Church in S. Hieromes daies and euer since yea I may demand whether their opinion be to be preferred before the testimony of al good Christians that haue liued euer since the beginning of Christianity For S. Hierome followed the steps of his predecessors and consented with the vniuersal Church of his age and the Church euer since hath approued his labours Stancarus de Trinit Mediat M. 4. Surely Stancarus himselfe a Protestant auoucheth that Peter Lombard called the master of sentences is more to be esteemed then one hundred Luthers two hundred Melancthons three hundred Bullingers foure hundred Peter Martirs fiue hundred Caluins He addeth that if al these sectaries named were beaten or pounded together in a morter there could not be strained or pressed out of them one ounce of true diuinity especially out of their doctrine concerning the blessed Trinity the Incarnation the Mediator and the Sacraments which neuerthelesse be the principal misteries of Christian religion Wherefore he concludeth
the Church we first come to a certaine and supernatural knowledge of such bookes as are Canonical and then beleeue the verities in them contained because they are reuealed by God like as the Samaritans first beleeued through the relation of the woman with whom our Sauiour talked Iob. ca. 4. ver 39. c. as the propounder of such things as she had heard of our Lord afterward through the diuine speeches which he vsed to them himself That which Field saith before that S. Augustine according to the opinion of some Diuines speaketh here of the church taken for the whole number of beleeuers that are and haue beene since Christ appeared in the flesh so including the Apostles is friuolous both because S. Augustine neuer vsed the wordes Catholike Church after this sort in that sense and also because the argument had beene of no force See S. August in li. 23. cōtra Faustum cap. 9. vnto which I adde further that S. Augustine speaketh of that Church which commaunded him then not to beleeue Manichaeus which was the presēt Church as appeareth Neither can he as I think alleage any Diuine that euer so interpreted it For that which he citeth in the margent out of Occam is very impertinent and thus much of this testimony of S. Augustine Hieron in simbolo ad Damasum S. Hierome likewise auoucheth himselfe to receiue the old and new Testament in that number of books which the authority of the holie Catholike Church doth deliuer And this reason so infallibly proueth that these diuine bookes containe the true word of God that euery one may most assuredly beleeue it For her censure and declaration cannot be false who by God himselfe is warranted from errour Finally vnto this principal and inuincible argument I might also adde the tradition of the Church and one consent of holy Fathers who haue deliuered to their successors and confirmed by their testimony that these holy bookes were penned by the instinct of the holy Ghost which argument of tradition for the proofe of Canonical bookes was vsed by Serapion Clemens Alexandrinus and Origenes as Eusebius recordeth Eusebius li. 6. hist cap. 10. 11. 18. But this argument is almost the same with the former for the certainty of the tradition of the Church and of the testimony of the ancient fathers dependeth of this that the Church cannot erre For if we make her judgement subject to errour her tradition and the whole consent of fathers may likewise be erroneous but supposing the Church cannot erre this argument is of as great force but almost the same with the first And hence I inferre against our aduersaries that no bookes of the old and newe Testament receiued by the Church as canonical are to be rejected for seing that the same authority hath approued them al they are al with like reason to be admitted neither hath any man more reason to reject one then another And thus much of the letter of holy Scripture SECTION THE SECOND Concerning the sense or exposition of holy Scriptures and first that the Scriptures are hard and receiue diuers interpretations BVT a farre greater controuersie there is betweene vs and the new Sectaries concerning the true sence and interpretation of holie Scripture vvho is the judge thereof and of vvhome vve are to receiue it For the decision of vvhich difficultie before I deliuer the Catholike opinion I must briefly proue two or three conclusions auerred also by vs Catholikes And first that the Scriptures are hard and admit diuers interpretations This is insinuated vnto vs in sundry places of the sacred bookes but for breuities sake 2. Pet. 3. vers 16. Aug tom 2. epistola 119. ad Ia nu ca. vlt. I wil content my selfe with one testimony of S. Peter who telleth vs that in S. Paules epistles There are certaine thinges hard to be vnderstood which the vnlearned saith he and vnstable depraue as also the rest of the Scriptures to their owne perdition The holy Fathers plainly affirme the same Among the rest S. Augustine although a man of rare wit and great learning affirmed that there were far more things in the Scriptures of which he was ignorant then there were that he knewe Idem tom 3. li. 2. de doctrina Christiana cap. 6. Idē epist 3. see him also epist 1. ad Volusium He telleth vs also that they that read the Scriptures rashly are deceiued through many and diuers obscurities and doubtes That through the prouidence of God the Scripture is hard to tame with labour our pride and to recal our vnderstanding from irksomnes vnto which those thinges which are easily found our seeme base and of no moment He affirmeth moreouer in an other place that the depth and profundity of wisedome contained not only in the words of holy Scripture but also in the matter and sense is so wonderful that liue a man neuer so long be he neuer of so great wit neuer so studious and neuer so feruent and desirous to attaine to the knowledge thereof yet that when he endeth he shal confesse that he doth but beginne This moued him in the books of his confessions to crie out vnto God after this sort Aug. lib. 12. confes cap. 14. O wonderful profoundnesse of thy wordes wonderful profoundnesse my God wonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and tremble for the loue thereof Hitherto S. Augustine S. Hierome likewise a man most expert in those tongues the knowledge of which maketh most for the vnderstanding of these sacred bookes and experienced in the translation and interpretation of them aboue others Hieron in cap. 5. ad Galatas witnesseth that the fruite of the spirit is found in the holy Scripture by much labour and industrie and in another place he saith that the Apocalipse of S. Iohn containeth as many misteries as wordes The like sentences are found in the rest of the Fathers And this obscurity of holy Scripture is a thing so euident that diuers euen of our aduersaries themselues although others wil haue them easie are forced in expresse and plaine termes to confesse it Among the rest the translator or corrector of the English bible published in the yeare one thousand six hundred in his preface auoucheth that it is a very hard thing to vnderstand the holy Scriptures and that diuers errours sects and heresies growe daily for lacke of the true knowledge thereof Diuers others haue the like sentences some of which I shal recite in the second part of this Treatise See part 2. cap. 5. sect 4. yea almost al the newe sectaries by their proceedinges seeme to acknowledge this truth for otherwise what meane they to write such great and huge volumes or commentaries vpon the holy Scripture But whence ariseth this difficulty and obscurity surelie of diuers causes First because sundrie wordes of Scriptures admit many senses and the very phrase it selfe is obscure and doubtful Secondly many
sentences in it are prophetical many parabolical many metaphorical which commonlie are ful of obscuritie Thirdly it is proper to Scripture to haue many senses vnder one letter as the literal sense which is that which the holy writer first intended and this sense sometimes is signified by proper words sometimes by wordes metaphorical and improper yea sometimes the literal sense of the same wordes is diuers It hath also a spiritual sense which is that which is signified by the thinges vnder the letter And this sense is either moral which is called also tropological when it tendeth to manners or allegorical when it tendeth to faith or the Church or anagogical when it tendeth to heauen or life euerlasting For example this vvord Hierusalem literally signifieth the Cittie so called morally the soule of man allegorically the Church militant and anagogically the Church triumphant Al these senses the wordes of Scripture beare and diuers of them not seldome were intended by the holy Ghost in the same sentence And what a difficult matter is it to discerne them I adde finally that sundrie misteries deliuered vnto vs in holy writ are high and aboue the reach of our natural reason Wherefore it is no meruaile if the sentences in which they are disclosed be hard and obscure Hence the prophet Dauid desired of God vnderstanding Psal 118. Iohn 5. verse 39. Luke 24. vers 45. that he might search his lawe Our Sauiour also willed the Iewes to search the Scriptures opened his Apostles and disciples vnderstanding that they might vnderstand the Scriptures c which places plainly conuince the Scriptures to be hard SECTION THE THIRD The Scriptures may be falsly vnderstood and that euery priuate man may erre in the vnderstanding of them IN the second place I must proue that the Scriptures may be falsely vnderstood and that euery priuate man may erre in the translation or interpretation of the same This followeth of that which hath beene already said touching their obscuritie for if the Scripture be so obscure as I haue shewed these things must needs ensue And verily that the wordes of Scripture may receiue false interpretations 2. Pet. 3. verse 16. S. Peter aboue cited plainly auoucheth affirming that the vnlearned and vnstable euen in his daies depraued the epistles of S. Paul and other Scriptures to their owne perdition And it is a thing so manifest that it needeth no proofe for it is euident that al Heretikes heretofore haue alleaged Scriptures falsly expounded to confirme their heresies and this I wil declare more at large hereafter See part 2. cap. 8. sect 8. It is apparant also that in these our daies some in the world either Catholikes Lutherans Zuinglians Anabaptists or Libertines doe not giue the true sense of holy Scripture because it is impossible that more then one of these can haue the truth their expositions in diuers points be so diuers and contrary August tract 18. in Iohan. Aug. tom 3. de Gen. ad litterā li. 7. ca. 9. Vincent Lirin lib. cōtr propha haeres nouitates cap. 2. Barlow in his relatiō of the said conferēce pag. 61. Se part 2. c. 5. sect 1. yea S. Augustine affirmeth that heresies haue no other ofspring or roote then that good Scriptures are badly vnderstood In another place to the same effect he telleth vs that al Heretikes read Catholike Scriptures neither saith he are they for any other cause Heretikes then for that not vnderstanding them truly they defend obstinately their false opinions against the truth of them The same is declared by Vincentius Lirinensis in these wordes Al saith he take not the Scripture in one and the same sense because of the deepnes thereof but the speeches of it some interprete one way and some another way so that there may almost as many senses be picked out of it as there be men For Nouatus doth expounde it one way and Sabellius another way otherwise Donatus otherwise Arrius Eunomius Macedonius otherwise Iouinian Pelagius Celestius lastly otherwise Nestorius Hitherto Vincentius Lirinensis Hence our King in the conference held at Hampton Court betweene the Protestants and Puritans most discreetly affirmed that he would not wish al Canonical bookes to be read in the Church vnlesse there were one to interprete them Moreouer that the judgement of euery priuate man as before is subject vnto errour and falshood in his translation or interpretation of holy Scripture it is graunted by some of our aduersaries and likewise easily proued First because he Scripture it selfe warranteth no priuate mans judgement from errour Nay S. Peter in expresse termes telleth vs 2. Pet. 1. verse 20. Se sect 5. following 1. Ioh. 4. verse 1. That no prophecie of Scripture is made by priuate interpretation that is to say that no Scripture ought to be expounded according to any priuate mans opinion for the vvord Prophecie signifieth the interpretation or exposition of holie Scripture as shal hereafter be proued The Apostle Saint Iohn teacheth vs the same lesson vvilling vs not to beleeue euery spirit but to proue the spirittes if they be of God And howe are vve to proue the spirittes vvithout al doubt not by our ovvne judgement vvhich is subject to errour but by considering vvhether they be consonant or no to the doctrine of the Catholike Church or the rule of faith receiued by tradition from the Apostles This appeareth by the discourse of the said Apostle following In vvhich to confute Cerinthus Ebion Basilides and other Heretikes vvho denied the diuinitie humanitie or vnion of two natures in Christ and to proue their spirits not to be from God he setteth downe the doctrine of the Church concerning those pointes and addeth these vvordes He that knoweth God heareth vs that is to say he that hath the knowledge of God by true supernaturall faith heareth and obeieth the Church But vvhat doe I vse many wordes in a matter so euident gathered out of our aduersaries owne proceedinges For the holy Ghost teacheth men but one truth seing therefore that there are among the newe Sectaries now in the vvorld so great dissentions and differences in opinions concerning the exposition of the selfe same wordes of Scripture it necessarily followeth that some of them expound the Scriptures falslie and seing that one of them hath no better warrant for his direction in truth then another vve may vvel affirme them al to be subject to errour and falsehood I adde also that euerie Sectarie must needes confesse euerie one of his Captaines I meane Luther Zuinglius Caluin and the rest to haue erred in some point or other touching the true sense of Scripture for almost no one Sectarie followeth any one of these in al pointes and approueth al his interpretations but if vve graunt them al to haue erred in some pointes vve may vvel inferre that they are subject to errour in al because their vvarrant is equal for al. Finally if we admit euery priuate mans spirit as a judge in such
Canonical without his approbation although the number of Bishoppes vvere neuer so great as appeareth by that of Ephesus vnder Theodosius the younger by that of Constantinople vnder Leo Isaurus and diuers others And out of this discourse I gather that this authority of general Councels if we had no other argument were sufficient to perswade vs to detest and abhorre the condemned doctrine of the new Sectaries For the same Church which in the first general Councel of Nice condemned Aâ—ius and the Arians the same which in the second such Councel held at Constantinople condemned Macedonius and the Macedonians vvhich in the third held at Ephesus condemned Nestorius the Nestorians vvhich in the fourth held at Chalcedon condemned Eutiches and the Eutichians vvhich finally in other general Councels hath condemned other Heretiks and heresies The selfe same Church I say directed in al truth by the holy Ghost hath condemned and accursed Luther and the Lutherans Zuinglius and the Zuinglians vvith al their followers togeather vvith their doctrine in the last general Councel held at Trent But they say that this Councel vvas not laweful nor the judges indifferent I reply first that this hath beene an old cauil of al condemned Heretiks wherefore it may lawefully be suspected in these Moreouer it is sufficiently proued by Catholike authors and the matter is euident in it selfe that nothing necessarie to a laweful general Councel vvas vvanting in this vvherefore it is receiued by the vvhole Church as Canonical and therefore no vvise man seing that saluation and damnation vpon this depend vvil reject it vpon these mens reportes They affirme further that the Church hath no authority in a general Councel to make any newe article of faith To this likewise I answere that the Church properly maketh no newe article of faith for euerie decree by her made concerning such matters is either in expresse tearmes contained in the holie scriptures or gathered out of them by infallible deduction through the direction of the holie Ghost or expresly or virtually approued by the vnwritten Tradition of the Church wherefore the Church neither hath euer taught or shal euer teach any truth so newe that it vvas vnknowne to the Apostles For that which by her is defined and propounded was true before and an article of faith although sometimes not certainelie nor generally knowne before to be of such authority or dignity And that this is our doctrine it is graunted by Field vvhose vvords are these Field book 4. cap. 12. § Our aduersaries Our aduersaries confesse that the approbation and determination of the Church can not make that a truth which was not nor that a diuine or Catholike truth which was not so before thus Field Hence the Catholike diuines affirme that Christian faith neuer since Christs ascention hath increased or beene altered in substance but only in explanation or explication because the Church hath euer since only more plainelie and expresly declared her beliefe and authority to doe this vvas needful in her Vinc. Lir. cap. 28. 29. et 30. for preseruing of peace and ending of al controuersies This Vincentius Lirinensis most elegantly declareth by a similitude taken from the body of man vvhich hath the same members in his infancie youth vvhen he is at mans estate and in his old age and although for the diuersitie of time they are lesse and greater vveaker and stronger yet the body it selfe is not chaunged but augmented so saith he it falleth out in our faith c. They object also the authority of some Fathers but principally those vvordes of S. Gregorie Nazianzene vvho saith as he is alleaged by Whitaker * Whit. in his ans to Camp 4. reasoÌ„ Abbot in his answere to Hils 9 reasoÌ„ Nazianz epist 55. or 42. alias 102. ad Procop. Hist tri part li 9. cap. 9. That he had deliberated with himselfe and fully resolued to auoid Episcopal conuocations because he had neuer seene a good issue of anie Sinode I answere that this holy father doth not deny the authority of lawful general Councels as appeareth by his testimonie before cited and also by this that he vvas a most earnest defender of the Nicene Councel as is testified by Ecclesiastical histories and was himselfe present and subscribed to the second general Councel held at Constantinople He therefore only speaketh of such Sinods as was celebrated in those daies when he wrote that epistle of which fewe were lawful and none had good successe as appeareth by that of Seleucia Ariminum Millan Tirus Sirmium Bilson in his booke of the perpetual gouernment of Christs Church Chap. 16. pag. 396. Athan. li. de sinod et ad Affrican see also S. Ambrose epist 32. c. of vvhich in verie deed he neuer sawe good issue and for that cause he refused to be present to any of them and this solution is approued by M. Bilson a learned Protestant who expresly saith that this Father in these words condemneth not al Councels They bring likewise against vs certaine words of S. Augustine in his booke against Maximinus where he writeth thus as Abbot translateth him But nowe neither should I produce the Nicene Councel nor thou that of Ariminum as meaning to extol it neither am I held with the authority of the one nor thou with the other I answere first that although S. Augustine might haue proued out of S. Athanasius and diuers other authentical authors that the lawful Councel of Ariminum most notably confirmed the Nicene faith and that the Councel alleaged by this Heretike vvas but the supscription of the Bishops to a certaine forme of faith by threatning feare and affliction extorted by Taurus the Emperors officer after that the Councel vvas finished yet in the dispute which he had with Maximinus the said Maximinus opposing the Councel of Ariminum aganst the Councel of Nice he vvould not enter into the proofe of the authority of the one and confutation of the other but hauing most pregnant testimonies of holy scripture he voluntarily in that disputation ceased to vrge the authority of the Councel of Nice and so those his vvordes Neither am I held c. are vnderstood for the sense of them is I vvil not that nowe thou be bound to the one or I to the other Verely that he esteemed highly of the authoritie of general Councels al his workes and proceedings testifie yea his discourse before the vvords alleaged doth proue it as wil appeare to the reader For he saith that in the Councel of Nice the word consubstantial was by the Catholike fathers established by the authority of truth and by the truth of authority And in another place he telleth vs Tom. 7. de baptismo contr Donat li. 7. cap. 53. that we may securely auerre that which is confirmed and roborated by the consent of the vniuersal Church Chapter 10. Of the decrees of the supreame visible Pastour of the Church which make a fourth particuler ground of our faith and of other
Testament as it is euident by holy Scriptures and granted by our * Melācht in corpo doctri Germa et in examine ordi nand cap. de definit c. Oecolampad in Isa 23 21. Aug. lib. 1. ad Simplicianū quest 2. Lib. de spirit et litt c. 34. Freder Staphil l. de cōcord disci Luther Petrus Paladius l. de heres Caluin in Inst contr Liberti c. 9. aduersaries the Prophets that were extraodinarily sent confirmed their mission by miracles and why so if not to yeeld men sufficient prudent motiues to beleeue them Hence are these vvords of S. Augustine It is commaunded that we beleeue to this that hauing receiued the gift of the holy Ghost we may be able to worke wel by loue but who can beleeue except he be touched by some vocation that is by some testification or testimony of thinges Againe A reasonable soule cannot beleeue by her freewil if there be no vocation or perswation vnto which it may beleeue hitherto Saint Augustine Finally the truth of this appeareth by the ordinarie manner of proceeding of God with mortal men vvhich is not altogether by internal illuminations as the Swencfeldians Libertines and some Anabaptists dreame but by some common and external rule and seing that according to the Apostle he requireth of vs only * Rom. 12 1. Field booke 4. chapt 7. § Thus then a reasonable obsequy seruice or obedience it can not be said that he commaundeth vs to beleeue any thing which is not propounded vnto vs and made credible by prudential motiues In this sense I take Field who telleth vs as I haue partly set downe before that three thinges concurre to make vs beleeue that whereof we are doubtful the light of diuine vnderstanding as that whereby we apprehend the things of God the spirit as the authour of this illumination and the reasons and motiues by force whereof the spirit induceth moueth and perswadeth vs. And in particular he affirmeth that it is not sufficient for Stapleton to say that he beleeueth the Church to be guided by the spirit because the spirit moueth him so to beleeue but saith it is moreouer necessary that he declare those reasons or motiues by force whereof the spirit setleth his minde in the perswasion of the truth of those thinges he formerly doubted of Some man perhaps wil object that no miracles or at the least very fewe are nowe wrought in the vvorld vvherevpon it may seeme to followe according to this discourse that Christian Catholike religion is not nowe sufficiently propounded as credible I answere that although God doth alwaies cause his true religion to be sufficiently propounded in such sort that any vvise man may prudently embrace it and beleeue it true yet as is aboue insinuated he doth not in euerie respect make it so credible as is in his power to doe and that for our greater merit humiliation And from this it proceedeth that among Christians miracles are not nowe so frequent as they were in the primatiue Church because they haue nowe not only other sufficient motiues which may perswade al men of the truth of their religion but also sufficient prudential reasons and marks by which they may discerne the true Church from al false sinagogues as I haue partly declared before and wil declare at large in my treatise of the definition and notes of the Church This then being thus proued let vs behold what prudential arguments our aduersaries bring to proue the Scriptures to be canonical by force of vvhich the spirit induceth moueth and perswadeth them to beleeue them Field as I euen nowe related assigneth two motiues of our beliefe vvhich are causes of it in two distinct sorts of things the one the euidence of the things appearing vnto vs the other the authoritie of God himselfe vvhome we doe most certainly discerne to speake in the vvord of faith vvhich is preached vnto vs. Caluin seemeth to assigne the majesty of God which presenteth it selfe vnto vs in the diuine Scriptures Rogers saith The Scriptures cary a diuine and sacred authority with them and agree in al points with other bookes of the old Testament But that none of these motiues are sufficiēt to perswade a prudent man that these books are according to the rules of wisedome most certainely to be accounted diuine and canonical it is easily proued For first if they were so it vvould followe that euerie prudent man reading these books by this only according to prudence should be moued to giue euery one of them this prerogatiue but this experience among our aduersaries themselues vvho are at variance touching some books whether they be canonical or no proueth false therefore these motiues are not sufficient Field booke 4. chapt 7. § There is Moreouer No man as Field telleth vs proueth a thing doubtful by that which is as much doubted of as it selfe For this saith he is as if one taking vpon him to be a law-giuer whose authority is doubted of should first make a law and publish his proclamation and by vertue thereof giue himselfe power to make lawes his authority of making the first lawe being as much doubted of as the second Wel then this being supposed true let vs see whether the truth of al such motiues as are assigned by our aduersaries mouing them as they say to beleeue the holy scripture be not as obscure as the diuine truth of the Scripture it selfe And first this appeareth in those which are brought by Rogers for it is euen as obscure a matter and as hardly to be proued that generally al the bookes of Scripture and euery sentence of them cary an extraordinary or diuine authority with them aboue al others as it is that they are Canonical so is likewise their agreement with the books of the old testament wherefore letting them passe let vs behold whether this be not also true in such formal reasons of our faith as according to Caluin and Field moue vs to beleeue And first vvhence proceedeth that euidence vvhich Field vvil haue in some thinges beleeued to appeare vnto vs Are the articles of our faith euident in them selues this he denieth of some for Field book 4. Chapter 8. § The opinion We confesse saith he that faith may rightly be said to be a firme assent without euidence of many of the things beleeued in themselues but the medium by force whereof we are to beleeue must be euident vnto vs as Durandus doth rightly demonstrate thus Field But can he make it good that any such articles are in themselues euident vnto vs as they are the object of our faith It is plaine that most of them yea almost al considered howsoeuer haue not so much of themselues in respect of our vnderstanding as euidence and certainety of credibility that is they appeare not so certaine and credible vnto vs as a prudent man would beleeue them setting aside the medium or meane supernatural by vvhich they are propounded But if vve consider them
judgment I may adde the whole Protestant Church of England who in their sixt article agreed vpon in their conuocations of the yeares 1562. and 1604. affirme that in the name of holy Scripture they vnderstand those Canonical books of the old and newe Testament of whose authority was neuer any doubt in the Church for they seeme to make the authoritie and Tradition of the Church the meane and rule vvhereby to knowe the diuine Scriptures Field booke 4. chap. 14. Yea Field himselfe in another place telleth vs that we cannot knowe the Scriptures to be of God without the knowledge of such principal articles as are contained im the Creed of the Apostles Of vvhich it may seeme laweful to conclude against him that some other thing is necessarie besides diuine inspiration and other motiues aboue by him assigned The Lutherans of Wittenberg confesse the Church to haue authority to judge of doctrines Harmonie of confess sect 10. p. 332. Author of the treatise of the scripture and the church c. 15. p. 72. see also c. 19. p. 74. 75. BulleÌ„ger in the praeface before that booke according to that Try the spirittes whether they be of God Another Protestant in a treatise of the Scripture and the Church highly commended by Bullenger plainely telleth vs that we could not beleeue the Gospel were it not that the Church taught vs and witnessed that this doctrine vvas deliuered by the Apostle and thus much against this opinion But it may be here objected against vs that we also according to the second opinion deliuered in the first part of this treatise concerning the last resolution of our faith allowe a supernatural gift or light by the concourse and help of vvhich vve firmely assent to Christian beliefe as reuealed by God and that therefore there is no cause wherefore we should so earnestly impugne the like assertion in others I answere that there is great difference betweene vs and our aduersaries concerning this point for whereas I haue shewed that they require a particular illumination and immediate instruction from God himselfe concerning euerie particuler booke and sentence of holy Scripture yea touching the exposition of euerie sentence as I vvil declare hereafter and by no prudential groundes or arguments of credibility are ordinarilie induced to this perswasion But seing that diuers of their owne company and those of the principal thinking themselues to be inspired haue erred haue rather according to prudence just cause not to stand vpon such illuminations We assigne the the light of faith for the beliefe of a common guide and general directour and so require not a particuler instruction for the beliefe of this and that particuler matter but hauing beleeued the said general guide of it receiue infallible and diuine instructions what particulerlie is to be beleeued Neither doe vve this vvithout any prudential motiue or credible reason but induced thereunto by most strong arguments of credibility Râ—chardus de S. Victore l. 1. de Trinit cap. 2. insomuch as vve may wel say with Richardus de sansto Victore that If we be deceiued God hath deceiued vs. Neither are vve by this perswaded arrogantlie to followe a priuate rule which is a fountaine of dissention and contrarie to the vsual proceedings of God but humblie to submit our selues and our vnderstanding to the authority of a general guide which is a preseruatiue of vnity and according to the common courses of that heauenlie King But before I passe from this matter I must needes haue a word or two with M. Field in particuler vvho requireth more then humane inducements or motiues as reasons by force whereof we are perswaded first to beleeue Field book 4. chap. 7. 8. and seemeth to require a diuine reason or testimonie conuincing that which is beleeued to be of diuine authoritie and so to impugne the first opinion of Catholikes concerning the last resolution of faith Part 1. chap. 7. sect 6. deliuered in the first part of this treatise For vvhereas the followers of that opinion assigne humane motiues as the first inducements to our beliefe or as causes vvhy we first accept of the same and bring no other external proofe that the misteries of our faith are reuealed by God book 4. chap. 8. § The opinion he exacteth of vs a diuine proofe of this these are his words The opinion of the ordinary Papists is that the things pertaining to our faith are beleeued because God reuealeth and deliuereth them to be so as we are required to beleeue but that we know not that God hath reuealed any such thing but by humane conjecture and probabilities so weake doe they make our faith to be grounded thus Field Concerning which his imputation I must first request my reader if he be any thing moued by these his words to turne to the explication and proofe of the Catholike opinion set downe before in the first part of this treatise Chapt. 7. sect 6. because I thinke it needlesse to repeate one thing twice Secondly I cannot but wish him also to note howe diuersly Field reporteth our opinions for although he plainly here affirme that our ordinary opnion is that the articles of our faith are beleeued because God reuealeth and deliuereth them to be so yet in another place he writeth thus Our aduersaries fal into two dangerous errors the first Booke 4. c. 6. that the authority of the Church is Regula fidei et ratio credendi the rule of our faith and the reason why we beleeue The second is that the Church may make newe articles of faith And like as he himselfe in the words euen now alleaged freeth vs from the first of these dangerous errours Book 4. chap. 12. § Our aduersaries so likewise in another place he freeth vs from the second But as concerning my present purpose out of his aforesaid wordes I gather that if he wil not fal into the same fault for vvhich he blameth vs he must not only assigne such a diuine formal cause of his beliefe concerning euery point as we teach the reuelation of God to be but also adde some diuine proofe prouing this formal reason to be diuine and not only humane probabilities And vvhat such diuine proofe doth he assigne surelie none that I can finde he telleth vs in deed that in some things the euidence of the thinges appearing vnto vs Book 4. chap. 8. § thus theÌ„ and in others the authority of God discerned to speake in the word of faith is the formal cause of their faith or inducing them to beleeue But I finde no diuine proofe no not so much as a wise reason I adde moreouer not so much as a foolish reason brought neither for the one nor for the other nay he expresly telleth vs Book 4. chap. 20. § Much coÌ„tention see also chapt 7. § Thus then Book 4. chap. 7. § Surely See hiÌ„ also § There is c. that The bookes of Scripture winne credit
Senensis affirming the litteral exposition of Scripture to be in deede the hardest of al other And this notwithstanding vpon it he vvil haue the allegorical tropological and anagogical senses founded of vvhich a man may inferre great obscurity of them al. This also may be proued out of a Illiric in his clauis scriptur de causis difficul script remedijs remed 2. Illiricus a famous Lutheran who as b Field booke 4. chap. 19. Field testifieth discoursing of the difficulties that are found in Scriptures and howe they may be cleared sheweth that nothing is more necessary for the vnderstanding of Scripture then to be rightly taught the general principles and axiomes of diuinity out of which flow and on which doe depend whatsoeuer thinges are contained in the Scripture c Kemnit in examin Cōc Trid. sess 4. Kemnitius an other Lutheran acknowledgeth in the Church such a gift of interpreting the Scripture as is the gift of doing miracles not common to al but peculiar to some The d Centur. 1. lib. 2. cap. 4. col 52. Century writers auouch that the Apostles thought the Scriptures could not be vnderstood without the holy Ghost and an interpreter yea e Luth. in colloq conuiual titu de verbo Dei see him also l. de Concil praefat in psalm Luther himselfe seemeth to haue recanted his former opinion before his death for two daies before he died as his disciples record he pronounced this sentence No man can vnderstand the Bucolica of Virgil except he be fiue yeares a shepherd no man can vnderstand the Georgica of Virgil except he be fiue yeares a husband-man no man can vnderstand the Epistles of Cicero except he haue liued in some famous common wealth for 20. yeares Let euery man knowe that he hath not sufficiently tasted the holy Scriptures except he haue gouerned in the Church for an hundred yeares with the Prophets as with Elias Elizeus Iohn Baptist Christ and the Apostles Thus Luther and the like he hath in other places And al this may be confirmed by this Chap. 8. Sect. 7. that al Heretikes haue euer alleaged Scriptures for proofe of their heretical assertions as I wil hereafter declare Yea Osiander a professour of the newe religion telleth vs Osiander in cōfut scripti Melancthon contra ipsum editi l. cot Nicticoracē that among the Confessionists only so he tearmeth those that followe the confession of Auspurge there are twenty different opinions concerning the formal cause of justification and that euery one is affirmed to be deduced and proued out of the word of God I argue therefore thus The rule and ground of Catholike faith ought to be one that is not diuers certaine and manifest but the bare vvordes of Scripture alone cannot be such a rule because the Scriptures are obscure may be falsly and erroneously interpreted c. vvherefore the sense of them is not one certaine and manifest therefore the bare vvordes of Scripture are not the only rule and ground of Catholike faith Math. 26. vers 26. See chap. 8. Sect. 3. Let vs declare this by an example The Catholike vnderstandeth those vvordes of our Sauiour This is my body one way the Lutherans an other way the Zwinglians a third way and the Caluinists a fourth vvay as I vvil shewe hereafter I demaund nowe of our aduersaries howe in this sentence and a thousand other such like the bare wordes of Scripture are a plaine and certaine rule whereby the truth of any one of their interpretations may infallibly be knowne Can the wordes speake and interpret themselues or doe they sufficienty decide the controuersie This they wil not grant because they are plaine for the Catholike part Yea Caluin himselfe confesseth that Christs wordes are so plaine although to make his wordes accord with his doctrine he flieth to certaine chimerical conceits that except a man wil make God a deceauer Caluin lib. 4. Instit cap. 17 §. 10. 11. he can neuer be so bold as to say that he setteth before vs a naked signe vvherefore according to their judgement if we wil allowe of any one of their interpretations we must find out some other judge or else affirme that Christ hath ordained no sufficient judge or rule in his Church to decide controuersies and to discerne the true interpretations of holy Scripture from the false And because our aduersaries acknowledge no other judge but the bare letter and euery mans owne fancy Hence proceede so many sects and dissensions among them which were so diuers and implacable euen in Luthers daies who beganne this Tragedie concerning the true sense of Scripture it selfe that the said Luther plainely confessed that if the world vvere longe to endure they should be forced to haue recourse againe to trial of Councels and that otherwise they should neuer agree Luther contra Zwinglium Oecolampadium Further seing that the Scriptures admit senses so diuers and interpret not themselues and the false sense is so dangerous howe can any man be assured by the bare vvordes that he hath attained to the true sense For example Bible 1592. Hieron in Catal. verbo Marcus Eusebius lib. 2. hist. cap. 14. our newe Sectaries affirme that the vvord Babilon in the first Epistle of S. Peter although S. Hierome and Eusebius say the contrary signifieth the great City called Babilon in Caldea or Assyria not Rome because otherwise it vvould followe that S. Peter was at Rome contrariwise they tel vs that in the * Apocal. 17. 18. Apocalipse the same word signifieth the City of Rome because there much is said against Babilon which they are desirous to apply to the City of Rome But howe knowe they by the bare vvordes of Scripture that this their double interpretation of the selfe same vvord is true Adde also that the diuers and large Commentaries vpon the Scriptures and the great study of al sorts concerning the exposition of them are euident arguments that the bare vvordes of Scripture may receiue diuers and false interpretations yea euery man must of necessity graunt that some of our learned aduersaries themselues expound them falsly seing that their expositions be repugnant and contrary Of vvhich I inferre that it is a matter impossible that euery man out of the vvordes themselues only should gather infallibly the right sense vvhich if it be true in the learned much more true it is in the vnlearned The common answere of our aduersaries to this argument is See before part 2. chap. 5. sect 1. in the beginning that one place of Scripture expoundeth another and therefore if the vvordes of any place be of doubtful sense they bid vs conferre them vvith other such like sentences but this answere may be easily refelled For like as the place in controuersie or doubtful receiueth diuers interpretations so doe also those other places vvith vvhich they vvould haue it conferred vvherefore by this conference diuers times vve are neuer
that Peter Lombardes doctrine is truly golden their 's dirty and filthy Thus discourseth Stancarus one of their owne company Yet who knoweth not that Peter Lombard by the Catholikes is accounted but among the middle sort of diuines and who is so bold as to compare him to S. Hierome especially in translating and expounding the Scriptures But the more to weaken the credit of their translated Bibles vvhich they boast to be drawne and featched from the very fountaines themselues to wit from the Hebrewe Greeke text in which tongues the scriptures were first penned let vs here adde not only that they are not sincerely featched from thence as hath beene sufficiently proued before euen by the testimonies of Protestants themselues but also that the said fountaines and that likewise according to the judgement of Protestants are not now pure and sincere but in some places haue beene corrupted I haue in like sort proued before this last point as farre forth as it concerneth the Greeke text of the new testament And although something hath beene said of the Hebrew text of the old yet in this place I wil relate for further proofe of the same certaine sentences of Castalio Conradus Pellicanus and D. Humfrey in vvhich this is plainely auouched For the first of these writing in defence of himself against one that maintained the sincerity and purity of the Hebrewe text hath these wordes Castalio in defens suae translat pag. 227. This good fellowe seemeth to be of that opinion as in manner al the Iewes are and some Christians drawing neare to Iudaisme or Iudaizing in this respect that he thinketh no errour euer to haue crept into the Hebrew Bibles that God would neuer suffer that any word should be corrupted in those sacred bookes as though the bookes of the old testament were more holy then those of the newe in the which newe so many diuers readings are found in so many places or as though it were credible that God had more regard of one or other litle word or sillable then he had of whole bookes whereof he hath suffered many I say not to be depraued but to be vtterly lost Thus Castalio And in his discourse following he calleth this high opinion of the Hebrewe text a Iewish superstition Conrad Pellic tom 4. in Psal 85. v. 9. alias 8. Conradus Pellicanus expounding these wordes of the 84. Psalme vers 9. Qui conuertuntur ad cor which in one of our English Bibles are thus translated * Bibl. 1592. Bible read in Churches That they turne not againe to folly and an other That they turne not againe writeth after this sort The old interpreter seemeth to haue read one way whereas the Iewes nowe reade another which I say because I would not haue men thinke this to haue proceeded from the ignorance or slouthfulnesse of the old interpreter Rather we haue cause to finde fault for want of diligence in the Antiquaries and faith in the Iewes who both before Christs comming since seeme to haue beene lesse careful of the Psalmes then of their Talmudical songes Hitherto are his wordes Humfred lib. 1. de rat interpret pa. 178. Idem ibid. lib. 2. pag. 219. In like sort D. Humfrey telleth vs that the reader may easily finde out and judge howe many places the Iewish superstition hath corrupted And againe I like not saith he that men should to much followe the Rabbins as many doe for those places which promise and declare Christ the true Messias are most filthily corrupted by them Such is the judgement of these sectaries Perhaps some man vvil deeme these to be men of no account among Protestants but it is not so D. Humfrey is wel knowne Humfre ibid. lib. 1. pag. 62. 63. 189. and he matcheth Castalio with the best and affirmeth the Bible by him translated to be most paineful most diligent most throughly conferred examined sifted and polished Gesnerus also a sectary of no smal fame giueth him this commendation Castalio hath translated the Bible so diligently Gesnerus in Bibliotheca and with so singular fidelity according to the Hebrewe and Greeke that he seemeth farre to haue surpassed al translations of al men whatsoeuer haue hitherto beene set forth Finally Conradus Pellicanus vvas Professor of the Hebrewe tongue in Zuricke And out of this vvhole discourse it is euident that although vvee should suppose the authority of the Church not to be infallible and that both vve and our aduersaries build only vpon the bare letter of holy Scripture yet that the said letter is a farre more sound and firme ground as it is translated and expounded by vs then it is as it is translated and expounded by our aduersaries For although vve both challenge to our selues the holy Scriptures yet our translation and interpretation is of greater authority then theirs We also for the proofe of the sense by vs receiued offer to be tried by the censure of al our auncestors from vvhome together with the letter we haue receiued also that sense which vve embrace Contrariwise they both in their translation and exposition build onlie vpon their owne judgement and haue no further proof or authority And this I say is true although we should make the Church subject to errour and grant the bare letter of Scripture to be the ground of our aduersaries beliefe But as I haue proued the authority of the Church is infallible and diuine and besides this the newe sectaries build not vpon the letter of holy Scripture Secondly I inferre of that which hath beene said that our aduersaries according to their doctrine haue no infallible meane whereby to knowe what articles of faith haue beene reuealed by God to his Church and consequently that they want a condition necessary to true faith And this is manifest both because they make the Church which God as I haue shewed hath ordained to be the ordinary meane for vs to come to the knowledge of such thinges subject to error and also because the bare letter of Scripture vvhich they ordinarily pretend in this case is insufficient neither doe they build vpon it as I haue proued Thirdly I conclude that absolutely al the professors of the newe Gospel ground their faith and religion vpon the judgement and fancy of man not vpon any diuine authority Hence they measure the omnipotent power of God by their owne weake vnderstanding and in those misteries vvhich being aboue the reach of reason cannot be by it comprehended they cry out vvith the Iewes howe can this be Iohn 6. v. 52. Ciril lib. 4. in Ioan. cap. 13. which word howe saith S. Ciril Bishop of Alexandria is a Iewish word and worthy of al punishment This also vvas in some sort confessed by king Henry the eight the first head of our English Church For being desirous after his denial of the Popes supreamacy to make some innouation of religion within his dominions he published as Hal Hollinshed and Stowe
This is a great sacrament or mistery they translate This is a great secret In defence of the Princes supremacie in causes Ecclesiastical in king Henry the eight and king Edward the sixt his daies they read 1. Bible 1539. 1562. Peter 2. vers 13. Submit your selues to al manner of ordinance of men whether tt be to the King as the chiefe head c. whereas the Apostle saith Be subject therefore to euery humane creature for God whether it be to the king as excelling Bible 1595. 1600. c. But nowe the last corruption contained in these wordes as the chiefe head is corrected the first remaineth stil Hebr. 5. v. 7. Bible 1595. 1600. Another corruption is in their translation of these wordes of the Apostle He was heard for his reuerence vvhich vvith Caluin they turne thus He was heard in that which he feared Finally to proue that a man may absolutely finde out the true sense of Scripture by conferring only one place with another Act. 9. Bible 1577. 1595. v. 22. they reade Saul confounded the Iewes prouing by conferring one Scripture with another that this is very Christ whereas the Greeke wordes only tel vs that he affirmed that this is Christ But this is amended in the later Bibles Vnto al these corruptions I adde that our English Sectaries in their translations adde words to the text of Scripture which they print not seldome in a smaller letter then that vvhich containeth the text it selfe And who can say that the said text with such additions is the true word of God seing that such additions are made by man without any warrant from God himselfe SECTION THE SEAVENTH That the Professors of the newe religion in corrupting the Scriptures followe the steps of the auncient Heretikes and what followeth of this discourse I HAVE nowe discouered diuers corrupt and false translations of our English Bibles yet not al but certaine of the principal I haue beene the longer because the Sectaries of our daies as I haue before shewed make the holy Scripture the only Canon and rule of their faith and these Bibles as euery man knoweth are accounted the only ground of our English aduersaries newe beleefe and religion for vnto them as to a touch-stone they alwaies appeale wherefore their Bibles especially were to be impugned They boast truly very much of the word of God but as vve see they haue not the vvord of God among them but are corrupters and falsifiers of the same and in steade of it possesse a deuise of their owne heades In this also as in other thinges they followe vvel the steps of al Heretikes their forefathers vvho to colour their horrible blasphemies and detestable heresies haue alwaies vsed the like deceits Hence Tertullian foureteene hundred yeares since vsed this discourse of the Heretikes of his daies Tertul. lib. de praescript ca. 18. see him also cap. 15. 38. Encountring with such by Scriptures auaileth nothing but to ouerturne a mans stomacke or his braine This heresie receaueth not certaine Scriptures and if it doe receaue some yet by adding and taking away it peruerteth the same to serue her purpose and if it receaue any it doth not receaue them wholy and if it doth exhibite them after a sort wholy neuerthelesse by diuising diuers expositions it turneth them cleane an other way Origen in c. 2 ad Roman Cypr. de vnit Eccl. Nūb. 7. Ambros lib. 2. de Spiritu sancto ca. 11. Hence also Origen vvho flourished soone after called Heretikes theeues and adulterers of the Scriptures S. Cyprian tearmeth them corrupters of the Gospel false interpreters artificers and craft-masters in corrupting the truth S. Ambrose noteth that the Macedonians to ouerthrowe the diuinity of the holy Ghost blotted out of the Gospel those wordes * Ioh. 4. v. 24. Tertul. contra Marcionem lib. 1. in princip lib. de prescript God is a spirit Marcion an auncient Heretike is reprehended for the same fault by Tertullian a and is called Mus Ponticus the mouse of Pontus because vvith his corruptions to serue his owne turne he did as it were gnawe certaine places of Scripture The Arians against the eternal generation of Christ vvhereas the Scripture saith The Lord possessed me in the beginning of his waies Hierom. in c. 26. Isaiae reade as S. Hierome recordeth The Lord created me The like corruptions * August lib. 5. cont Iulianum cap. 2. S. Augustine noteth of the Pelagians and more such complaints may be seene in a Epist 89. lib. de peccatorum meritis cap. 11. Origenes epist ad Alexandrinos Eusebius in Apologia sub nomine Pamphili Ruffinus epist. ad Macarium Euagrius lib. 3. cap. 31. Cassiodorus de diuinis lect cap. 8. Finally b Sutcl in his answ to Kellisons Suruey ch 4. pag. 32. Sutcliffe telleth vs that Heretikes to defend their peruerse and erroneous doctrine are wont to detruncate and by false expositions to peruert holy Scriptures And no maruaile that Heretikes haue alwaies runne this course for howe can falshood being of no force or strength be defended and maintained but by cunning deuises deceits and lies truth being of it selfe inuincible needeth no such deceitful helpe This moued S. Paul of himselfe and other preachers of truth to vse these wordes c 2. Cor. 2 17. We are not as very many adultering the word of God but of sincerity and as of God before God we speake And againe We renounce the secret thinges of dishonesty not walking in craftinesse not adultering the word of God contrary to this are al the proceedings of the patrons of falshood But let vs now gather two briefe conclusions out of the long discourse of this Chapter Of vvhich the first shal be that the controuersie betweene vs and our aduersaries is not touching the authority of the Scriptures themselues but touching the translation and interpretation of the same This is manifest because vve doe not reject the places of Scripture by them corrupted and falsified as they are in the Hebrewe Greeke or vulgar Latin but we argue their translation and interpretation of the said places of corruption and falshood and consequently censure it to be the word of man not the vvord of God Secondly I inferre that our aduersaries translated Bibles containe not the true vvord of God and consequently that although vve should grant vnto them that the bare letter of Scripture is a sufficient ground of Christian faith and religion yet that they building vpon their said Bibles haue not this ground or foundation Chapter 7. That they build not vpon the letter of holy Scripture contained as they say in their owne Bibles SECTION THE FIRST In which this is proued first because the propositions which they tearme of their faith are not in expresse tearmes contained in the Scripture LET vs goe on a litle further and proue that although vve should also yeeld to our aduersaries that the letter of holy Scripture is a sufficient