be content also to let it go leauing the messe of pap to them whose the reason is and let vs follow him to examine the authorities which he bringeth for proofe of their traditions The first is from the words of Christ a Iohn 16.12 at the point of his passion saying that he had many things to say vnto his Apostles but they could not as then beare them Which words being of old a speciall refuge b Tertul. de veland virgin of Montanus the heretike an ancient Papist we cannot wonder to be vsed now by the Papists for the shrowding of that trash and the like as they haue borowed of him But of these words so much hath bin said c Sect. 7. before as that I need not here to stand vpon them any further His second authoritie is that in the Acts concerning our Sauiours appearing to his Disciples d Act. 1.3 by the space of fortie dayes and speaking of the things which appertaine to the kingdome of God Of these things saith M. Bishop little is written in any of the Euangelists And we desire to know what he hath learned of those things by tradition and if he will name to vs these or these things we desire to know how he can proue that those were the things whereof Christ spake if he cannot proue it we reiect his foolish presumption and can much better denie then he affirme What those things were by tradition we know nothing but by Scripture we do know The effect of all his speeches is set down by S. Luke in his last chapter There he maketh his Apostles e Luke 24.48 witnesses of those things which he spake What they witnessed appeareth in their sermons euery where in the Acts of the Apostles and in their Epistles and writings all consonant and agreeable to that briefe summe there expressed by S. Luke Now then to argue as we haue done before we are sure as touching the things that are written that they are of those things wherof Christ spake but how doth M. Bishop proue that he spake any thing more then that that is written It is expressed by S. Luke that the things whereof Christ spake were things appertaining to the kingdome of God But S. Paul f Acts 28.23 testified the kingdome of God out of the law of Moses and out of the Prophets The things therefore which Christ spake as is also imported in the g Luk 24.27.44 46. last of S. Lukes Gospell were no other but according to the scriptures of Moses and the Prophets and therefore M. Bishops conceit of matters vnwritten must needs be an idle dreame Thirdly he alledgeth the Apostles words commending the Corinthians for that h 1. Cor. 11.2 they kept the traditions euen as he had deliuered the same vnto them Where we find the name of traditions which we denie not but traditions of doctrine that should remaine vnwritten we find not By traditions we vnderstand here out of the circumstance of the words following rites and ceremonies prescribed by the Apostle for order and decencie in the publicke assembly of their Church which kinde of traditions M. Perkins hath acknowledged in the beginning of this question If M. Bishop will alledge that this is but a shift and will needs enforce that it must be vnderstood of matters of doctrine we wil gratifie him so farre but still we require him to proue that those matters of doctrine were any other then were afterwards put in writing There was but litle of the new Testament written at the writing of this Epistle Those things which were afterwards written must needs be vnderstood in these traditions whereof the Apostle speaketh if we vnderstand them of doctrine because we know that by his preaching he had deliuered those things vnto them And if the Apostles words be necessarily to be vnderstood of those things that are written we desire to know how they can enforce any necessitie of vnderstanding any other things thereby One of these traditions he mentioneth afterwards i Ver. 23. the institution of the Lords Supper It is written by himselfe it is written by the Euangelists Here is then a tradition but no tradition vnwritten The sacrament of Baptisme was another of his traditions but that is written also Another tradition he himselfe expresseth to haue bene k 1. Cor. 15.3 the death and resurrection of Christ but that tradition is also plentifully contained in the Scriptures So elsewhere he signifieth it to haue bene his l 2. Thess 3.6 tradition that he which would not labour should not eate and that tradition he hath also m Ver 1 there set downe in writing Now sith these were of the number of his traditions and yet are written what should hinder but that the rest are written as well as these M. Bishop alledgeth the place and so leaueth it without head or taile there is the name of traditions and that is enough for him whereas if he should draw an argument from thence for their traditions he knoweth that his folly would too plainly appeare His next citation is out of S. Paul to Timothy n 1. Tim. 6.20 O Timothy keepe the depositum saith he Where we see that one ape will be like another his masters of Rhemes would affect a foolish kind of singularitie in translating and he wil shew himselfe as wise as they Why could they not as well haue giuen vs English and said keepe that that is committed vnto thee to keepe seeing that is the signification of the word depositum Yet in the other place he is content to leaue them o 2. Tim. 2.14 Hold fast by the holy Ghost the good things cōmitted vnto thee to keep where they reade keep the good depositum But what is that that was thus committed to Timothy to keepe He telleth vs that it was the true doctrine of Christ the true sence of holy Scriptures the right administration of the Sacraments and the gouernment of the Church But what of all this We expected vnwritten traditions and in all these things we see no necessitie to vnderstand any thing but that that is contained in the Scriptures In the Scriptures we learne the true doctrine of Christ and whatsoeuer is contained in the true sence of Scripture is contained in the Scripture There we learne whatsoeuer necessarily belongeth to the administration of Sacraments and gouernment of the Church But our question is here of necessary doctrines which are neither contained in the word nor sence of holy Scripture and M. Bishop doth amisse in the citing of these places vnlesse he can make it good that such were committed to Timothy by S. Paul Albeit those particulars are neither set downe by Chrysostome nor Theophylact onely Theophylact generally expoundeth the words thus p Theop. in t Tim. cap. 6. Quaecunque scilicet tibi sunt per me demandata tanquam Domini praecepta seruata nec horū quicquam imminues p 2. Tim.
the Church and Pope of Rome He hath alledged S. Bernard before and he is answered before Further he bringeth Irenaeus saying b Iren. lib. 3. ca. 3 Ad hanc Ecclesiam propter poteâ—tiâ—â—em principalitatem necesse est omnem conuenire Ecclesiam hoc est eos qui sunt vndique fideles â—n qui semper ab 〈◊〉 qui suâ—t vnd que conseruata est ea quae est ab Apostolis traditio To this Church by reason of the more mightie principalitie it is necessarie that euery Church that is the faithfull on all sides do agree in which the tradition which is from the Apostles hath bene alwaies preserued of theÌ„ that are about her Which words he alledgeth but drawes no direct coÌ„clusion from them nor indeed can do but by begging that which is in question betwixt vs. It was necessarie in the time of Irenaeus that euery Church should accord to the Church of Rome because therein the tradition and true doctrine of the Apostles had bene faithfully preserued but will M. Bishop hereof simply conclude that it is now also necessarie for euery Church to accord with the Church of Rome It is a question now whether she retaine the doctrine and tradition of the Apostles nay it is out of question that she doth not so and therefore her former commendation is no argument that we should approue her now Ierusalem was c 2. Chron. 6.6 the city which the Lord did chuse to place his name there She was a faithfull citie so long necessarie it was that all other cities shold conforme themselues to her But d Esa 1.21 of a faithfull citie she became a harlot and departed so farre from her former steps as that she crucified the Sonne of God and killed his Saints and in the end it was said of her by a voyce from God as Iosephus recordeth e Ioseph de bello Iudaicoâ—â— 7. c. 12 Migremus hinc Let vs depart from hence So the Church of Rome was a Virgin the chast and faithfull spouse of Christ continuing stedfastly in the doctrine by which she first became the Church of Rome and so long as she so coÌ„tinued it was necessarie for al Churches to accord with her as for her to accord with all other Churches that had done the like But she is since become an vncleane filth prostituted to all manner of fornications embrued drunken with the bloud that she hath sprit so that now the voyce of God calleth to vs in like sort concerning her Go out of her my people Neither hath M. Bishop any better helpe by that that he will further alledge that Irenaeus mentioneth a potent principalitie of that Church For that potent principalitie was not intended by Irenaeus for any supremacie of the Church of Rome but imported onely an honour yeelded vnto it in respect of the imperiall state of the citie of Rome which we know men of inferior townes are wont to yeeld to them that are of high and honorable cities only for the preheminence of the place But if the Church of Rome had had any such potent principalitie as M. Bishop intendeth in respect whereof all other Churches shold yeeld subiection and obedience vnto her then would not f Jren. apud Euseb hist eccles lib. 5. cap 23. Polycarpus the Bishop of Smyrna haue refused to yeeld to Anicetus the Bishop of Rome in matters of difference betwixt them as Irenaeus sheweth he did before his time neither would g Ibid. cap. 22. Hieron in Catal. Script Eccles in Polycrate Polycrates the Bishop of Ephesus and Metropolitan of the Asian Churches haue resisted Victor in the time of Irenaeus neither would h Cypr ad Pompeium contra Epist Stephane Cyprian haue contradicted Stephanus neither would Aurelius and Austin and the rest of the Fathers in the Councell of Carthage haue i Concil Carth. 6 Aphrican cap 101. c. withstood the claime of the Bishop of Rome for authoritie to receiue appeals made from them to him neither would those sixe hundred and thirtie Bishops in the Chalcedon Councel haue yeelded to the Patriarch of Constantinople according to a former decree of a councell of k Conc Constantinop 1. cap. 2. Constantinople an equalitie of priuiledge and prerogatiue with the Bishop of Rome The matter is very plaine l Conc l. Chaâ—cedon Act. 15. ca. 28. Antiquae Romae throno quòd vrbi ilâ—a imperaret iure Patres priuâ—legiae tribuere Et eadeÌ„ consideratione moti 150 Dei amantissimi Episcopi sanctissimo nouae Romae throno aequalia priuilegia tribuere rectè iudicantes vrbem quae imperio Senatu honerata sit aequalibus cum antiquissimo Roma priuilegijs fruatur etiam in rebus ecclesiasticis non secus ac illaÌ„ extolli magnificari secundaÌ„ post illam existentem The Fathers say they haue yeelded priuiledges to the sea of old Rome because that was the Imperiall citie And the hundred and fiftie Bishops of the Councell of Constantinople being moued with the same consideration haue yeelded equall priuiledges to the sacred sea of new Rome that is Constantinople rightly iudging that the citie which is honoured with the Empire and Senate and enioyeth equall priuiledges with old Rome should also in ecclesiasticall matters be no lesse extolled and magnified then it is being the next vnto it Thus they acknowledge the principalitie of the Church of Rome to be nothing else but in respect that that citie was the seate of the Empire and therfore Constantinople being become the seate of the Empire and in respect thereof being called New Rome they gaue to the Church of Constantinople equall dignitie and principalitie with the Church of Rome leauing to the Bishop of Rome onely precedence of name and place The Legates of the Bishop of Rome would faine haue had it otherwise but the whole Councell approued the decree Now by that that hath bene said to Irenaeus the answer is plaine to that that M. Bishop further citeth out of Hierome The true faith and doctrine of the Godhead of Christ was then maintained by the Church of Rome against the remainder of the infection and poyson of the Arian heresie Hereupon Hierome writeth to Damasus Bishop of Rome to be aduertised of the vse of some words that concerned that point He commendeth the Church of Rome m Hieron ad Damasum Apud vos solos incorrupta Patrum seruatur haereditae for that the inheritance of the Fathers that is the true faith was preserued vncorrupt with them onely For this cause doth he bind himselfe to the communion and fellowship of Damasus Vpon the rocke of that faith which the Church of Rome stil held he knew the Church to be built In respect of this faith he that went out of that house that is left the communion of that Church because thereby he renounced the truth he became prophane In the same respect he that gathered not with Damasus being
a maintainer of the true faith be must needes be a scatterer He could not be of Christ that refused them that tooke part with Christ and therefore must be of Antichrist In this respect he renounced Vitalis Milesius and Paulinus because n Erasm schol ibid. they were all either knowne or suspected to be partakers of the heresie of Arius and therefore very deceitfully doth M. Bishop alledge that he would not set vp his rest with his owne Bishop Paulinus who was no meane man but the Patriarch of Antioch as hereby to adde a superioritie to the Bishop of Rome when as there was otherwise so apparant cause why he should refuse so to do In all this therefore Hierome saith no more of the Bishop and Church of Rome then he might haue said of any other Bishop and Church professing true faith and doctrine as the Church of Rome then did but very farre was he from teaching or intending any perpetuall necessitie that all Churches for euer should conforme themselues to the Church of Rome And that he neuer had any such meaning let it appeare by himselfe when being vrged with the example of the Church of Rome he answereth o Hieron Epist. ad Euagr. Quid mihi profers vntus vrbis consuetudinem quid paucitatem de qua ortum est supercilium in leges Ecclesiae vindicas What dost thou bring to me the custome of one citie why dost thou maintaine a paucitie or fewnesse whence hath growne proud vsurping vpon the lawes of the Church He had said a little before p Ibid. Si autoritas quaeritur orbis maior est vrbe Vbicunque fuerit Episcopus siue Romae siue Eugubij siue CoÌ„stantinopoli siue Rhegij siue Alexandriae siue Tanis eiusdem meriti est eiusdeÌ„ sacerdotij Potentia diuitiaruÌ„ pauperiatis humilitas sâ—l linuorem vel inferiorem EpiscopuÌ„ non facit caeterùm omnes Apostolorum successores sunt If we demaund authority the world is greater then the citie Wheresoeuer a Bishop be whether of Rome or of Eugubium whether at Constantinople or at Rhegium whether at Alexandria or at Tanes he is of the same worth and of the same office of Bishopricke Power of wealth or basenesse of pouertie maketh a Bishop neither higher nor lower but they are all successors of the Apostles Thus he spake purposely in derogation of the Church of Rome charging the same with proud domineering ouer the lawes of the Church affirming the authoritie of the Churches through the world to be greater then the authority of the Church of Rome attributing to euery Bishop of whatsoeuer place equalitie in office with the Bishop of Rome because all are alike successors of the Apostles Yea and to shew that the Church of Rome receiued no more by Peter then other Churches did by the rest of the Apostles he saith in another place that q Idem adu Iouin lib. 1. At dicis super PetruÌ„ fit datur Ecclesia liceta idipsum in alio loco super omnes Apostolos fiat cuncti claues regni coelerum accipiant ex aequo super eos Ecclesiae fortitudo solidatur the Church is built vpon all the Apostles and they all receiue the keyes of the kingdome of heauen and the strength of the Church is equally grounded vpon them Whereby it plainely appeareth that Hierome neuer meant to make the Church of Rome any such perpetuall Mistris and ruler of other Churches as M. Bishop dreameth her to be Yea but S. Ambrose further saith I desire in all things to follow the Church of Rome But why did M. Bishop giue ouer there not adde also that that followeth r Ambros de Sacram lib. 3. cap. â— In omnibus cupio sequi Romanâ—m Ecclesiam sed tamen nos homines sensum habentus ideo quod alibi rectiùs seruatur nos rectè custodimus I desire saith he in all things to follow the Church of Rome but yet we are also men that haue vnderstanding and therefore what is more rightly obserued otherwhere we also iustly obserue the same S. Ambrose being Bishop of Millaine not farre from Rome sheweth that he yeelded a reuerend respect vnto the Church of Rome but yet professeth that things might be better in other places then they were at Rome and that his Church of Millaine had vnderstanding to iudge what was fit aswell as the Church of Rome and therefore that they held not themselues tyed by any necessarie dutie to the example thereof but would do what they thought more rightly performed in any other Church Now then what shall we thinke of M. Bishop who thus shamefully seeketh to blind his reader by alledging one part of a sentence for his purpose when the other part thereof expresly crosseth that for which he alledgeth it And thus much concerning M. Bishops answer to M. Perkins Prologue For the rest I will God willing follow him in like sort steppe by steppe according to his owne words in more honest and faithfull manner then he hath dealt with M. Perkins and that in such sort I hope as that the meaner learned shall vnderstand that the learning which he would teach them is naught and the more iudicious shall be able to iudge that it is a very bad cause to which the marrow and pith of many large volumes can yeeld no better defence then he hath brought CHAPTER 1. OF FREE WILL. 1. W. BISHOP THat I be not thought captious but willing to admit any thing that M. Perkins hath sayd agreeable to the truth I will let his whole text in places indifferent passe paring off onely superfluous words with adding some annotations where it shall be needfull and rest onely vpon the points in controuersie First then concerning Free will wherewith he beginneth thus he saith Free will both by them and vs is taken for a mixt power in the mind and will of man whereby discerning what is good and what is euill he doth accordingly chuse or refuse the same Annot. If we would speake formally it is not a mixt power in the mind and will but is a free facultie of the mind and will onely whereby we chuse or refuse supposing in the vnderstanding a knowledge of the same before But let this definition passe as more popular M. Perkins 1. Conclusion Man must be considered in a fourefold estate as he was created as he was corrupted as he is renued as he shall be glorified In the first state we ascribe vnto mans will libertie of nature in which he could will or will either good or euill note that this libertie proceeded not from his owne nature but of originall Iustice in which he was created In the third libertie of grace in the last libertie of glorie Annot. Cary this in mind that here he granteth man in the state of grace to haue Free will R. ABBOT MAister Bishop here dealeth as iuglers are wont to do who make shew of faire play when they vse nothing but
free except he be made free by him that saith If the Sonne shall make you free then are ye free indeed If any of them thought otherwise they erred in that they thought neither learned they so to thinke of the Apostles or their best scholers as M. Bishop idlely talketh but either borrowed it of heathen Philosophers or presumed it of themselues And whatsoeuer they thought or meant their manner of speaking was not Apostolike neither learned they it by the word of God and therefore those times were not the purest times which had thus in phrase and speech varied from that y Rom 6.17 character and forme of doctrine whereto the Church was first deliuered And if M. Bishop will say that they learned these things of the Apostles then he must condemne S. Austine and the whole Catholike Church of that time in which Austine liued for teaching otherwise then they taught which if he will not do he must perforce acquit vs as well as him and let the blame rest vpon them to whom it doth appertaine Whom we account no further to be pillars of Christs Church then they themselues continued built vpon the Gospell which Christ hath made z Iren lib. 3. ca 1. Euangelium nobis in Scripturis tradiderunt Apostoli columnaÌ„ fâ—â—d amentuÌ„ fâ—aci nostrae futurum the pillar and fortresse of our faith neither doubt we to say of them that they were in darknesse where the a Esa 8.10 word of the law and testimony did not giue them light Now for conclusion he vpbraideth vs againe with the heresie of the Manichees onely to shew himselfe a perfect scholer of the Pelagian schoole For so did the b Aug. contra 2. Epist Pelag li 3 cap. 9. Excogitaverunt Maâ—â—chaeoruÌ„ detestabili nomine imperitos quos potuerint dâ—terrere ne aduersus eoruÌ„ dogmata peruersissima aures accommodent veritati Pelagians obiect to Austine and other teachers of the Catholike Church that they tooke part with the Manichees and defended their heresie in the denying of Free will They called them Manichees and of theÌ„selues said c Ibid. lib. 2. ca. 1 Pro Catholica fide contra Manichaeorum sicut loquuntur profa nitatem consensionem Orientalium EpiscoporuÌ„ videntur exposcere c. that they dealt for the Catholike faith against the prophane opinion of the Manichees onely to colour their owne heresie and enmitie against the grace of God by falsly vpbraiding their aduersaries with another But S. Austin answered them d Ibid. cap. 2. Manichaei negant homini bono ex libero arbitrio fuisse initria malâ— Pelagiani dicunt etiam hominem malum sufficienter haebere liberum arbitrium ad faciendum praeceptuÌ„ bonum Catholicae vtrosque redarguit c. The Manichees deny that to man being made good Free will became the beginning of euill the Pelagians say that man being become euill hath a will sufficiently free for the doing of the commandement of good The Catholike Church condemneth them both saying to the Manichees God made man iust and to the Pelagians If the Sonne shall make you free then are you free indeed Let M. Bishop turne the name of the Pelagians into Papists and take this answer to himselfe The Pelagians and Papists are not therefore to be approued because they condemne the heresie of the Manichees but are therefore to be detested because they haue set vp another heresie of their owne e Ibid. possunt duo errores inter se esse contrarij sed ambo sunt detestandi quia sunt ambo contrarij veritati Two errors saith S. Austine may be contrarie one to the other and both to be detested because they are both contrarie to the truth So is it with the Manichees and Papists and we take the course that the auncient Church did to condemne them both But of this matter I haue spoken sufficiently before in answering his Epistle and therefore need not here to stand vpon it 15. W. BISHOP Here I wold make an end of citing Authorities 2. Inst ca. 2. q 4. were it not that Caluin saith that albeit all other auncient writers be against him yet S. Augustine as he vaunteth is clearely for him in this point but the poore man is fouly deceiued aswell in this as in most other matters I wil briefly proue and that out of those workes which S. Augustine wrote after the Pelagian heresie was a foote for in his others Caluin acknowledgeth him to haue taught Free will De spi lit 34. De gra Chr. 14 Ad Simpli q. 2. Tract 72. in Ioan. Epi. 47. Of our Freedome in consenting to Gods grace he thus defineth To consent to Gods calling or not to consent lyeth in a mans owne will Againe Who doth not see euery man to come or not to come by Free will but this Free will may be alone if he do not come but it cannot be holpen if he do come In another place that we will do well God will haue it to be his ours his in calling vs ours in following him Yea more To Christ working in him a man doth cooperate that is worketh with him both his owne iustification and life euerlasting will you heare him speake yet more formally for vs. We haue dealt with your brethren and ours as much as we could that they would hold out and continue in the sound Catholike faith the which neither denieth Free will to euill or good life nor doth attribute so much to it that it is woorth any thing without grace So according to this most worthie Fathers iudgement the sound Catholike faith doth not deny Free will as the old Manichees and our new Gospellers do nor esteeme it without grace able to do any thing toward saluation as the Pelagians did Lib 4. contr Iul. c. 8. And to conclude heare S. Augustines answer vnto them who say that he when he commendeth grace denyeth Free will Much lesse wold I say that which thou lyingly dost affirme me to say Free will to be denyed if grace be commended or grace to be denyed if Free will be commended R. ABBOT Caluin indeed confesseth as the truth is that the a Institut lib. 2. cap. 2. Sect. 4. auncient Writers saue onely Austin haue written so diuersly and intricately or obscurely of Free wil as that hardly a man can gather from them any certainty as touching that point But yet he saith further that b Ibid. Sect. 9. albeit they went too farre sometimes in extolling Free will yet he dareth to affirme that they aimed at this marke to turne man altogether away from the confidence of his owne strength and to teach him to make the repose of his strength in God onely But whereas Caluin thinketh that Austin is cleare for him in this point M. Bishop saith the poore man was fouly deceiued as well in this as in most other matters Where I cannot but smile to see how euery ignorant brabler will haue a snatch
is shed for the remission of the sinnes of the brethren which Christ hath done for vs and in that hath yeelded vs not any thing to imitate and follow but what to reioyce of For if any man will compare himselfe to the power of Christ in thinking himselfe to heale the sin of another man it is too much for him he is not capable thereof He is the rich man saith he who being not subiect to any debt either hereditarie or of his owne is both iust himselfe and iustifieth others euen Iesus Christ. Do not aduaunce thy selfe against him being so poore as that thou appearest in thy prayer daily a begger of the forgiuenesse of sinnes There is no forgiuenesse of sinnes then by the bloud of Martyrs there is no ablenesse in one man to heale the sinne of another or to pay anothers debt euery man is poore euery man a begger crauing from day to day the release and remission of owne debts This was S. Pauls case thus he praied daily as Christ had taught him and why then doth Maister Bishop make him so rich as that he should be able to make paiment of our debts that he should purchase a release of the punishment of our sinnes that he should take vpon him y Tho. Aquint supplem q. 12. art 2. ad 1. Satisfactio est quaedaÌ„ illatae iniuriae recoÌ„pensatio Et q. 14. Ablatio offensae art 1. in corp to make recompence for the wrongs that we haue done to God and to take away our offence towards God or Gods offence and displeasure towards vs as their name of Satisfaction doth import It was a farre other matter that the Apostle intended in that he saith that he endured afflictions for the Churches sake It was to confirme vnto the Church the truth of the Gospell of Christ to cause the greater opinion of that doctrine which he preached in that he yeelded himselfe for the testifying thereof to hazard and bestow his temporall life to encourage comfort the faithful to continue constant in the faith of Christ according to the example that they had seen in him to embolden other men to preach the word notwithstanding the opposition that was made against it And thus doth the Apostle expresse the ends and vses of his afflictions z Phil. 1.7 the confirmation of the Gospell a Ver. 12. the furthering of the Gospel b Ver. 17. the defence of the Gospell c Ver. 20. the magnifying of Christ d 2. Cor. 1.6 If we be afflicted saith he it is for your coÌ„solation and saluation which is wrought in the enduring of the same sufferings which we also suffer Not then as to purchase any thing towards their saluation by his afflictions but as to hearten and comfort them to the patient bearing of afflictions in the enduring whereof God had intended to bring their saluation to effect Thus Thomas Aquinas where his eies were open coÌ„ceiued both of this text of that to the Colossians which is here in question who writing vpon the words of the Apostle Was Paule crucified for you vseth these words e Tis. Aquin in 1. Cor. cap. 1 lect 2. Hoc proprium est Christo vt sua passioâ—e morte nostram salutem operatus fuerit c. Sed contra hoc esse v. letur quod Apostolus dicit Gaudeo in passionibus meis pro vobis c. Sed dicendum quod passio Christi fuit nâ—bis salutifera non solum per modum exempli sed etiaÌ„ per modum meriti efficaciae inquaÌ„tuÌ„ eius sanguine redempti iustificati sumus c. Sed passio aliorum nobis est salutifera solùm per moduÌ„ exempli secundum 2 Cor. 1. Sine tribulamur c. This is proper to Christ that he by his passion and death hath wrought our saluation But it seemeth to be against this which the Apostle saith Col. 1. Now I reioyce in my sufferings for you c. But we are to say that the passion of Christ was the cause of our saluation not onely by way of example but also by way of merit and effectuall working in that by his bloud we are redeemed and iustified but the sufferings of others is furthering to our saluation only by way of example according to that 2. Cor. 1. If we be afflicted it is for your comfort and saluation c. Againe in another place propounding by way of obiection that f Idem p. 3. q. 48. art 5. arg 3. Non soluÌ„ cassio Christi sed etiam alioruÌ„ sanctorum preficua fuit ad salutem nostram vt Col. 1 Gaudeâ— in passionibus meis pro vobis c. Dicendum quod passiones sanctoruÌ„ proficiunt Ecclesiae non quideÌ„ per modum redemptionâ—â— sed per modum exempli exhortationis secundum illud 2. Cor. 1 Sine tribulamur c. not onely the passion of Christ but also of other Saints was helpfull to our saluation according to the saying of the Apostle Col. 1. Now reioyce I in my sufferings for you c. and therefore that Christ onely cannot be called our Redeemer but also other Saints he answereth thus We are to say that the passions of the Saints are helpful or profitable to the Church not by way of redemption but by way of example comfort or encouragement according to that 2. Cor. 1. If we be afflicted c. So where the Apostle saith g 2. Tâ—m 2.10 I suffer all things for the elects sake that they may also obtaine the saluation which is in Christ Iesus he asketh h In â— Tim. 2. lect 2 Sed nunquid sufficit Christi passio Dicenduâ— quòd siâ— effectiâ—â— sed passio Apostoli dupliciter expiediebat Primo quia dabat exâ—mplum perfistendi in fide Seâ—undo quia confirmabatur fides ex hoc indâ—cebantur ad salutem what was not the passion of Christ sufficient Yes saith he as touching the working of saluation but the Apostles suffering was two waies expedient First because he gaue example thereby of continuing in the faith Secondly because thereby the faith was confirmed and by that meanes they were induced and drawne on to saluation Thus then we haue example confirmation comfort encouragement in the sufferings of the Apostles and Saints but we cannot finde any satisfaction for our sinnes And that M. Bishop may know that we speake this from better authority then onely Thomas Aquinas let S. Ambrose tell in what sence the Apostles suffered for the Church i Ambrosâ—n Psal 43. Petrus pro Ecclesia multa toleraâ—â—it Multa etiaÌ„ Paulus raeterique Apâ—stoli pertulerunt cùm caederentur vâ—rgis cùm lapidarentur cùm in carceres truderentur Illa enim tolerantia amurtaruÌ„ vsu periculorum Doâ—â—ni fundatus est populus ecclesia incrementum est consecâ—â— cùm caeteri ad martyrium festinarent vilentes per illas passiones nihil Apostâ—lorum decessisse virtutibus sed etiaÌ„ propter hanc breâ—em
vitam immortalitatem esse quaesitam Peter saith he suffered many things for the Church Many things also S. Paule and the rest of the Apostles suffered when they were scourged when they were stoned when they were imprisoned For by that bearing of wrongs and experience of dangers the Lords people was founded and the Church receiued increase for that other hastened to martyrdome when they saw that by those sufferings there was no impeaching of the Apostles vertues and moreouer that for this short life immortality was sought or gotten therby In the like sort doth he expound the words of the Apostle which here we speake of k Idem in Colos ca. 1. In tribulationibus quas patiebatur exultare se fatetur quia profectum suum videt in fide credentium Non est cuimâ—inants triâ—â—â—atio quando cum pro quo patitur acquirit ad vitam He professeth himselfe to reioyce in the troubles which he endured because he seeth his successe in the faith of them that beleeue for his trouble is not in vain when he gaineth him to life for whom he suffered No other thing doth Cyprian gather out of those words l Cypria de dupl Mart. Quemadmodum ille mirabili testimonio clarifi auit Patrem in ho. mundo aâ—que etiam in coelisma testimonâ—um illius quodammodo coÌ„summatur testimonio SanctoruÌ„ quasisit vna passio Domini seruorum Id nequis exiflimet parùm religiose dictum beatus Paulus nobis patrocinatur na scribens c. Quis enim nescit quam vberem prouentum effudit Ecclesiae seges Apostolorum caeterorum Martyrum sanguine irrigata Quò plus sanguinis effusum est hoc magis ac magis esstoruit muâ—titis do fidelium hoc latiùs sparsit suas propag nes illa beata vitis à Christo stirpe surgens necupans orbem vniuersum c. Euen as Christ saith he by his admirable testimonie glorified the Father in this world and also in heaueÌ„ so his testimony is after a sort consummated or made perfect in the testimonie of the Saints as if the passion of the Lord and of the seruants were all one And that no man may thinke that irreligiously spoken S. Paule warranteth the same to vs thus writing to the Colossians I now ioy in my sufferings for you and fulfill those things which are yet wanting or behind of the sufferings of Christ in my flesh for his bodies sake which is the Church For who knoweth not how plentifull increase the corne field of the Church hath yeelded being watered with the bloud of the Apostles and other Martyrs The more bloud was shed so much more more the multitude of the faithfull flourished so much the wider that blessed vine spred her branches arising from Christ her stocke and possessing the whole world Afterwards going forward to shew that m Testificatus est se esse pastorem bonum quia animam suam posuit pro euibus nobis exemplum praebens vt qui pro nostra qualicunque portione vices illius gerimus parati simus ipsi pro grege dominico sanguinem fundere nisi malumus videri mercenarij quam pastores Domini verbis congruunt verba discipulâ— Cùm enim dixisset se gaudere c. perpetiens ipse pro corpore Christi quod est Ecclesia qualia pasâ—us erat Dominus causam adiecit cur ea libenter pateretur Cuius inquit miâ—â—â—ier factus sum c. vt impeam verbuÌ„ Dei Sicut ergo mortibus Martyrum consummantur passiones Christi ita sanguine pastoruâ—â—â—â— firmantur prâ—m ssa Christâ— Nulâ—uÌ„ enim instrumentum in dubitabilius quam quod tot Martyrum sanguine signatum est Hoc â—â—mtrum si â—mpâ—ere vertum Dei hoc est replere Euangelium Christ testifying himselfe to be the good shepheard because he gaue his life for the sheepe hath therein giuen example to those that are the pastors in his stead to be ready to shed their bloud for the Lords stocke vnlesse they wil be taken for hirelings rather then for pastors he saith that thereto the words of the Apostle accord who saying that for the bodie of Christ which is the Church he suffered the like things as the Lord suffered he addeth The cause why he suffered those things willingly whereof saith he I am made a minister according to the dispensation of God which is giuen to me that I should fulfill the word of God For as by the deaths of the Martyrs the sufferings of Christ are perfected so by the bloud of the Pastors the promises of Christ are confirmed For there is no instrument more vndoubted then that which is sealed with the bloud of so many Martyrs This is indeed to fulfill the word of God this is to fulfill the Gospell In the like sort doth S. Austin make construction of the words of S. Iohn n 1. Ioh 3.16 He laid downe his life for vs therfore ought we also to lay downe our liues for the brethren namely o August in Ioan. tra 47. Sic nos debeâ—â—os ad aedificandam plebem ad fidem asserendam aminas pro fratribus ponere for the edifying of Gods people for the auouching of the faith Thus it was said that p Tertul. Apol. cap. 45. in fine Semen est sanguis Christianorum the bloud of Christians was like seed that q August in Psal 58. Sanguine seminata seges Ecclesiae fertilius pullulauit the field of the Church being sowed with bloud did more fruitfully spring and grow whilst r Idem Epist 50 Laudatur Dominus qui donare dignatus est vt serui eius passionibus suis lucrarentur fratres suos the Lord did grant that his seruants by their sefferings did win their brethren but that the bloud of Christian Martyrs was any satisfaction for the rest of the Church of Christ or any redemption of the punishments of their brethren it was neuer heard of in those times They knew nothing then of the Popes store-house of Supererogations and Satisfactions they knew nothing of that marting and chopping and changing of merits which these presumptuous Romish hypocrites now maintain in whom it is much more verified then it was in the Donatists which S. Austin saith Å¿ Idem Epist 51. Tantam sibi arrogant iustitiam vt cam iactent se non solúm habere sed etiam alijs hominibus dare They arrogate vnto themselues so great righteousnes as that they brag not only that they haue it theÌ„selues but also giue it vnto others But to conclude this point let M. Bishop know that both he and his fellowes are very impudent and shamelesse men thus to wrest the words of the Apostle to the defence of a doctrine which for aboue a thousand yeares was neuer heard of in the Church and which haue out of the auncient Church according to the Scriptures a very manifest and cleare exposition another way 5 W. BISHOP Now to M. Perkins second reason In
gold and siluer practised to rob the poore people of God of their substance Now therefore M. Bishop gaineth no credit to his doctrine of satisfactions by charging these enormities vpon vs inasmuch as they are found much more intolerably in the Pope himselfe and therefore much more in them who are the members of so bad a head Whosoeuer amongst vs do sinne in these kindes and cause the people of God to grieue and his enemies to blaspheme his truth we teach them and they shall finde that e 1. Thess 4.6 God is the auenger of such things and his iudgement shall in due time finde out their sinne Of the ridiculous absurditie of their satisfactorie praiers I haue spoken before His words of bitter teares are but formall Catholike eies are too tender to be made red with bitter teares and the forme of their praiers fitteth not thereto Our singing of Geneua Psalmes as he calleth them indeede Dauids Psalmes though many of them haply turned into English meeter at Geneua is a deuotion prescribed by the holy Ghost saying by the Apostle f Col. 3.16 Let the word of Christ dwell in you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and Hymnes and spirituall Songs singing with a grace in your hearts to the Lord. If being merry in good sort we thus sing Psalmes we therein follow the rule of S. Iames g Iames 5.13 Is any man merry let him sing Yea and we hold it for a notable token of the apostasie of the Church of Rome that it hath so abandoned this point of Christian exercise and deuotion from all both publike and priuate vse We do not raile but performe the office of carefull pastours and teachers in noting their sinnes and errours not imagined onely but verie sensible nor onely pretended but proued by the testimonie of him who is truth and cannot erre As for that which he saith of laying all paine and sorow vpon Christes shoulders it is true that we do so indeede as touching satisfaction for sinne but otherwise God wanteth not meanes to lay paines and sorowes vpon those that are his to make them know that they are not borne to pleasure and pastime but to h Act. 13.36 serue the counsell of God to glorifie his name The Church of Rome swarmeth as before hath bene noted with Atheists and Epicures that cary the shew of that perswasion but amongst the true professors of the Gospell there are no such found CHAPTER 7. OF TRADITIONS 1 W. BISHOP MAister Perkins Traditions are doctrines deliuered from hand to hand either by word of mouth or writing besides the written word of God His first conclusion as touching our consent Concl. 1. We hold that the verie word of God was deliuered by Tradition from Adam to Moses who was the first Pen-man of holy Scripture Item that the Historie of the new Testament as some for eight not eightie or as other think for twenty yeares went frō hand to hand by Tradition till penned by the Apostles or being penned by others was approued by them Hitherto we agree but not in this which he enterlaceth that in the state of nature euery man was instructed of God immediatly in both matters of faith and religion for that God thē as euer since vsed the ministerie as well of good fathers as godly maisters as Enoch Noe Abraham and such like to teach their children and seruants the true worship of God and true faith in him otherwise how should the word of God passe by Tradition from Adam to Moses as M. Perkins affirmeth if no child learned any such thing of his father but was taught immediatly from God but M. Perkins seemeth to regard little such pettie contradictions R. ABBOT M. Perkins meaning is plaine enough without any contradiction God in the beginning reuealed his will vnto our father Adam not by writing but familiarly by word of mouth He left it not thenceforth meerely to passe from man to man but as he first gaue this light by immediate reuelation from himselfe so afterwards he continued renewed and confirmed the same raising vp some in all times to be neere vnto him to whom a Heb. 1.1 in diuers manners by speech by visions by dreames by sundry illuminations and inspirations he imparted the knowledge of himselfe and endued them with eminencie of gifts and authority to be b 2. Pet. 2.5 preachers of righteousnesse both to their owne families and to other whom the Lord would call It is not true then which M. Bishop would so gladly fasten on that the doctrine of faith passed by tradition in such sort as the question of traditions standeth betwixt them and vs. They pretend that Christ taught his Apostles diuers and sundry doctrines which he would haue wholy left without writing to the custody of the Church and to be reported successiuely from man to man to the worlds end But God did not in those first ages leaue his word in any such sort wholy to the memory and report of men as trusting to their fidelity for the successiue deliuering of that which at first had bene receiued but he himselfe tooke vpon himselfe the custody of his owne tradition and continued still to report what he had first taught knowing the chanel of humane conceipt to be more corrupt thē that the streame of diuine truth can long runne pure cleare therein And this may sufficiently perswade vs that our Sauiour Christ would not leaue any part of his religion to so vncertaine and doubtfull course so subiect to the corruptions of humane deuices If God would euer haue had his truth to passe altogether from hand to hand vndoubtedly he would haue taken that course in the beginning when men liuing so long might be likely to confirme and settle in their posteritie what they should beleeue But he saw there would be no safety vnlesse he himselfe still continued to be an instructour vnto them He knew how subiect men are to alteration and change how easily one man mistaketh that which is rightly deliuered by another how readily men sometimes come short sometimes go too farre how one mans fancy conceiueth one way another mans another way and that we can neuer keepe any straight and euen path so long as instruction is no otherwise had but from man to man Therefore where God himselfe attended not to keepe the fire burning which he had kindled it soone went out where men were left onely to tradition they soone degenerated from that seruice of God wherein they had bene brought vp vnder iust and righteous parents There is no likelihood therefore that God finding so little safety in tradition in the beginning would leaue his Church now to be guided by tradition in the end Nay when he thought good somwhat to withdraw himselfe from that familiar conference dealing with men he would otherwise supply the want thereof prouide for the safety of his people by appointing a
u Percurie Ecclesias Apostolicaâ— apud quas ipsae adâ—uc Cathedrae Apostolorum suis locis praesideÌ„tur apud quas ipsae authenticae literae eorum recitantur c. Proxima est tibi Achaia habes Corinthum Si non longe es à Macedonia habes Philippos c. si Italiae adiaceâ— hâ—bes Romanam c. Cum Aphricanis quoque Ecclesijs contestatur vnum Deum nouit Creatorem vniuâ—sitaâ—â—â— Iesum Christum ex Virgine Maria filium Creatoris carnis resurrectionem legem Prophetâ—s cum Euangelicis Apostolicis literis miscet inde fidem portat eam c. where were still Bishops in the seates of the Apostles and their authenticall Epistles were still read as of the Corinthians the Philippians the Thessalonians the Ephesians the Romanes which together with the Aphricane Churches acknowledged one God the Creatour of the whole world and Iesus Christ of the Virgin Mary the Sonne of the Creator and the resurrection of the flesh ioyning the lawe and the Prophets with the writings of the Euangelists and Apostles and thence deriuing that faith Thus had he before set downe the doctrine and faith which in all this treatise he thus laboureth to vphold and maintaine x Regula est autem fidei illa scilicet qua creditur vâ—um omninò Deum esse nec alium quà m mundi Creatorem qui vniuersa produxerit de nihilo per verbum suum primò omnium omissum c. Superest vt demonstremus an haec nostra doctrina cuius regulam supra edidimus de Apostolerum traditione censcatur The rule of faith is this to beleeue that there is one onely God and the same no other but the Creator of the world who by his word first of all sent foorth made all things of nothing The same word called his Son was vnder the name of God diuersly seen of the Patriarkes euermore heard in the Prophets last of all by the spirit and power of the Father was brought into the Virgin Mary made flesh in her wombe and being borne of her did the part of Iesus Christ preached thencefoorth the new law and the new promise of the kingdome of heauen wrought miracles and being nailed to a crosse rose againe the third day and so forth according to the articles of Christian beleefe VpoÌ„ the assertion of this rule he inferreth that y Si haec ita se habent vt veritas nobis adiudicetur quicunque in ea regula incedimus quam Ecclesia ab Apostolis Apostoli à Christo Christus à Deo tradidit constat ratio pro positi nostri definientis non esse admittendos haereticos ad eanâ—è de Scripturis prouocationem quos sine Scripturis probamus ad Scripturas non pertiâ—ere sith the truth must be adiudged to them who walke in that rule which the Church had deliuered from the Apostles the Apostles from Christ and Christ from God it was hereby assured which he had before propounded that the heretikes were not to be admitted to disputation by the Scriptures who without the Scriptures were proued to haue no title to the Scriptures Therefore for conclusion of all this he saith that z Illic igitur ScripturaruÌ„ expositionum adulteratio deputanda est vbi diuersitas muenitur doctrinae Quibus fuit propositum aliter doceÌ„di necessitas institit aliter disponendi instrumenta doctrinae Alias enim non potuissent alitèr docere nisi alitèr haberent per quae decerent Sicut illis non potuisset succedere corrup tela doctrinae sine corruptela instrumentorum eius ita nobis integritas doctrinae non compentisset sine integritate eorum per quae doctrina tractatur Etenim quid contrarium nobis in nostris quid de proprio iâ—tulimus vt aliquid contrarium ei in Scripturis deprehensum detractione vel adiectione vel transmutatione remediaremus Quod sumus hoc suntinde Scripturae ab initio suo Ex illis sumus antequam nihil aliter fuit quà m sumus the corrupting of the Scriptures and of the meaning thereof must be reckoned to be there where there was found diuersitie of doctrine from the Scriptures For they saith he who intended to teach otherwise had need otherwise to dispose of the instruments of doctrine and teaching For they could not teach otherwise except they had somewhat otherwise whereby to teach But on the contrarie side he saith As their corrupting of doctrine could not haue successe without corrupting of the instruments thereof so neither could integritie or soundnesse of doctrine haue stood with vs without the integritie of those instrumeÌ„ts by which doctrine is handled For in our Scriptures what is there contrarie to vs What haue we brought in of our owne that somewhat being found in the Scriptures thereto contrarie we should remedie by adding or taking away or changing any thing What we are the same are the Scriptures euen from their beginning From theÌ„ we are euer since there was nothing otherwise then we are This is the briefe summe of all that Tertullian in that booke saith pertinent to the matter here in hand wherein as there is nothing in fauour of the cause which M. Bishop maintaineth so there is much to be obserued for the oppugning and conuincing thereof First it is apparent that Tertullian here saith not a word for the auouching of any doctrine beside the Scripture but onely for iustifying the doctrine that is contained in the Scripture The heretikes oppugned the maine and fundamentall grounds of Christian faith concerning the vnitie of the Godhead the creation of the world the Godhead and incarnation of Christ the resurrection of the dead the coming of the holy Ghost and sundry other such like They reiected such whole bookes and razed such testimonies of Scripture as euidently made against them affirming the same not to haue bene written by the Apostles or by any diuine inspiration a Contra Marc. lib. 4 Contraria quaeque sententiae suae erasit conspirantia cum Creatore quaesi ab assertoribus eius intexta but foisted in yea sometimes that they were to correct and reforme those things which the Apostles had written Therefore albeit the points in question were manifestly decided by cleare testimony of Scripture yet the authoritie of Scripture being reiected and refused it was necessarie for many mens satisfaction to take some other course for the conuicting of them b Ibid Haeresis sic semper emendat Euangelia dum vitiat Iren. lib. 3 cap. 1. EmeÌ„datores Apostolorum Hereupon he referred men to the consideration of the Apostolicke Churches where the doctrine of the faith of Christ was most renowmedly planted and had successiuely continued from the time of the Apostles that by the testimonie of those Churches it might appeare both that the Scriptures were authenticall and true and that the doctrine auouched against the Heretickes was no other but what the Apostles themselues by the institution of Christ had in those Scriptures
the same here by writing and not by word of mouth He had heard there was some text or other there for his purpose but neither did he well know it nor had leisure to seeke it out The words of the Apostle are these I haue receiued of the Lord that which I haue also deliuered vnto you Now we conceiue M. Bishops meaning though his vnderstanding being very muddie failed him so exceedingly in the expressing of it The Apostle forsooth giueth to vnderstand that he first deliuered vnto them the institution of the Lords supper not in writing but by word of mouth And what of that Doth it therefore follow that by tradition of the old testament the Apostle proued any doctrine of the new If this do not follow his allegation is bruite and bootlesse and he shooteth wholy beside the marke The Apostle professeth to haue deliuered what he receiued of the Lord but what he receiued of the Lord was according to the Scriptures of Moses and the Prophets For the outward signes of the Sacrament were prefigured in Melchisedeck bringing forth f Genes 14.18 bread and wine for the corporall refection of Abrahams armie as the heauenly Melchisedeck should bring forth bread and wine for the spirituall refection and comfort of the sonnes of Abraham As for the doctrine and faith imported by these signes it is no other but what M. Bishop himself confesseth to haue bene euidently foretold in holy writ namely that Christ should die for our sinnes and should rise againe from the dead to become a light and saluation vnto vs the Apostle himselfe instructing vs the end thereof to be g 1. Cor. 11.26 to shew the Lords death till he come Here was then no neede to flie to vnwritten tradition but of this institution the Apostles words stand good that he said nothing but what the Prophets and Moses did say should come And thus the fathers and namely h Tertull. adu Marcion per tot Tertullian to shew against the Marcionites that there is but one God of the old and new testament and not two Gods aduerse one to the other as those heretikes blasphemously affirmed do set downe the accord of the Scriptures of the new testament with the old and the fulfilling of the one in the other but of traditions in the new testament according with traditions in the old they neuer spake a word which yet in that cause had bene very needfull if there had bene any such But M. Bishop being like the Lynx turning about and forgetting what he was feeding vpon will tell vs perhaps that whatsoeuer he had in hand his meaning in the alledging of this place was simply to proue the Apostles approuing of traditions And if he tell vs so surely we will not denie but that it is indeede full simply done The Apostle saith that he first deliuered the institution of the Sacrament by word of mouth What must we therefore thinke that it was not afterwards cōmitted to writing The contrary appeareth in that we see it here written by himselfe What is there here then to hinder but that as the Sacrament first deliuered by word was afterwards committed to writing so all other points of Christian doctrine faith though deliuered at first by word and preaching yet were afterwards set downe in writing and deliuered vnto vs in the Scriptures And if nothing hinder as indeede there doth not then let him vnderstand that this place is very simply and impertinently brought for traditions vnwritten To fill vp the measure of his folly he telleth vs yet further that the Apostle in the same Chapter putteth downe the contentious Scripturist with the custome of the Church saying If any man lust to striue we haue no such custome Where a man might oppose him very hard if he should aske him why those words of the Apostle do not belong to the Traditionist as well as to the Scripturist We know his dreames are very strong but otherwise why he should apply these words to the Scripturist he himselfe cannot well tell Againe it would be knowne of him what custome the Apostle affirmeth here We heare him saying We haue no such custome but we do not heare him saying We haue a custome And therefore M. Bishops alledging of these words in behalfe of customes of the Church may well make vs thinke that in the doing of it he had the very same head on that he is accustomed to haue to say nothing that he was much distressed for traditions and customes when he tooke not to be contentious to be an vnwritten tradition and custome of the Church So that his conclusion is like a body without either head or feete wanting strength to carie him so farre as he is desirous to go and because the Apostles doctrine was neither according to vnwritten traditions nor customes but according to the Scriptures onely we learne that neither tradition nor custome but Scripture onely must beare sway for directing and prescribing true faith and doctrine in the Church 16 W. BISHOP Hitherto I haue confuted what M. Perkins brought against Traditions Now to that which he saith for them in our behalfe First saith he the Catholikes alledge * 2. Thes 2.15 Where the Apostle bids the Church to keepe the ordinances which he taught them either by word of mouth or by Epistle Hence they gather that besides the written word there be vnwritten traditions that are necessary to be kept and obeyed M. Perkins Answer It is likely that this Epistle to the Thessalonians was the first that euer Paul wrote to any Church and then some things needefull to saluation might be deliuered by word of mouth but that was afterwards written in some others of his Epistles Reply Obserue first that insteede of Traditions according to the Greeke and Latine word they translate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances euer flying the word Tradition where any thing is spoken in cōmendation of them But if any thing sound against them then thrust they in the word Tradition although the Greeke word beare it not See for this their corruption and many other a learned Treatise named The Discouerie of false translations penned by Maister Gregory Martin a man most singularly cōuersant in the Greeke and Hebrew tongues Secondly is it not plaine dotage to auouch that this second Epistle to the Thessalonians was the first that euer he wrote Surely if none of his other were written before it yet his first to the same Church must needes haue bene written before it But let vs giue the man leaue to dreame some-times To the point of the answer that all was written after in some other of his Epistles which before had bene deliuered by word of mouth How proueth M. Perkins that the man hath such confidence in his owne word that he goeth not once about to proue it Good Sir hold you not here that nothing is needfull to be beleeued which is not written in the word Shew vs then
cauilleth but we make the Church as the hand of God whereby he putteth the Scriptures into our hands and priuate spirit doth no more but subscribe to the testification of the Church But now if Maister Bishop will question the publike testimonie of our Church as touching knowledge what Scriptures are to be deliuered we answer him that such and such onely we acknowledge and deliuer by our testimonie because by like testimonie those onely haue beene acknowledged and deliuered vnto vs. Here then we referre our selues to Tradition and therefore all that Maister Bishop alledgeth to the end of this section is but fighting with a shadow of his owne and nothing against vs. He saith in the end that Brentius and Chemnitius admit of this Tradition albeit they reiect all other Traditions beside this one whereas Chemnitius setting downe eight kindes of Traditions acknowledgeth seuen of them and determineth our defence against the Papists to consist in one kinde onely We fight not against the word we know it hath his vse Maister Perkins in three conclusions here acknowledgeth Traditions the Church of Rome hath brought it by her abuse to one speciall vse and meaning and in that vse onely wee impugne it namely as it importeth matters not of temporarie rites and ceremonies indifferently vsed but of perpetuall doctrine and faith which neither in word nor in meaning can be verified and confirmed by the written word presupposed and acknowledged to be the word of God In this sence wee denie Traditions the name otherwise we reiect not wee say that by testimonie of Tradition the notice of the canonicall Scriptures is giuen vnto vs. This Maister Bishop thinketh should make for the credit of their Church of Rome dreaming that this must be by the tradition of that Church or that that Church must be the witnesse vnto vs of this tradition But therein hee very much deceiueth himselfe amongst all the traditions mentioned by the auncient Writers wee neuer finde this tradition that for the number of the bookes of canonicall Scripture wee must take the tale and tradition of the Church of Rome If he can make good any such tradition he shall finde vs much the more fauourable for all the rest Otherwise we doe not know why it should not be as readie for the Church of England to iudge which are canonicall Scriptures as it is for the Church of Rome What meanes should they haue for the discerning of them that is not as open to vs as it is to them We take the account of holy Scriptures in the same sort as the auncient Church did o Ruffin in exposit symb Secundum traditionem patrum Sicut ex patrum monumentis acceptmus Hilar. prolog in Psal SecunduÌ„ traditiones veterum according to the tradition of the fathers and out of the monuments of the fathers Wee reckon those onely for canonicall bookes which from the time of the Apostles haue had certaine and vndoubted testimonie to be so testimonie I say of so many Churches and nations and peoples to which at first they were deliuered and thenceforth vsed amongst them to be read in their Churches expounded in their pulpits meditated in their houses which the fathers haue perpetually cited in their bookes and opposed in generall Councels against Schismatikes and heretikes to which they haue attributed all authoritie for the deciding and determining the causes and controuersies of the Church p Aug. in Ioannis epist. tract 2. Contra quas nullus audeat loqui qui se vult quoquo modo vocari Christianum against which none dare speake saith Saint Austine who will in any sort be called a Chrstian man q Idem cont faust l. 11. cap. 5. Excellentia canonicae authoritatis veteris noui testamenti Apostolorum confirmata temporibus per successiones episcoporum propagationes ecclesiarum tanquam in sede quadam sublimiter constituta est cui serutat omnis fidelis pius intellectus The excellencie of the canonicall authoritie of the old and new testament saith he againe being confirmed in the time of the Apostles hath by succession of Bishops and propagation of Churches beene set in a high and loftie seate that all faithfull and religious vnderstanding may be seruant vnto it Now by the Scriptures which thus irrefragably and vnquestionably haue beene receiued vniuersally of the whole Christian world wee learne to iudge of those bookes adioined to the old testament whereof question is betwixt the Church of Rome and vs. For in those bookes as touching the old testament we learne that r Rom. 2.2 to the Iewes were committed the words of God whereof it followeth that none are to be accounted the words of God that were not committed vnto them The bookes committed to them our Sauiour Christ nameth to haue beene Å¿ Luk 24.44 Moses and the Prophets and the Psalmes and calleth these t Ver. 27. all the Scriptures as before was noted Because then these are all the Scriptures and those which we seclude from the Canon are none of these it followeth that by the sentence of Christ himselfe they are declared to be no Scriptures And hereto agreeth the auncient tradition of the Church of the Iewes recorded by Iosephus who acknowledgeth that they had u Ioseph cont Apion lib. 1. SuÌ„t nobis solummodo duo viginti libri quoruÌ„ iustè fides ad nutitur Horum quinque sunt Moseos c. Amorie Moseos vsque ad Artaxerxem PersaruÌ„ regem Prophetae temporum suorum res gestas conscripserunt in tredecim libris Reliqui vero quatuor hymnes in Deum vitae humanae praecepta noscuntur continere onely two and twenty bookes to which iustly they gaue credit whereof fiue are the bookes of Moses From whom to the time of Artaxerxes King of Persia the Prophets wrote the matters of their times in thirteene bookes which are thus reckoned 1. Iosuah 2. the Iudges with Ruth 3. the two bookes of Samuel 4. the two bookes of Kings 5. the two bookes of Chronicles 6. Ezra and Nehemiah 7. Esther 8. Iob. 9. Esay 10. Ieremy 11. Ezechiel 12. Daniel 13. the booke of the twelue lesser Prophets The other foure saith he containe Hymnes and Songs to God and precepts of humane life which are the Psalmes the Prouerbs Ecclesiastes and the Canticles Of those things which were afterwards written hee saith x Ab Artaxerxe vsque ad nostrum tempus singulae sunt conscripta noÌ„ tamen priori simili fide sunt habita cò quod non fuerit certâ— successio prophetarum that they were not of like credit to the former because there was no certaine succession of Prophets amongst them This tradition the Iewes hold constantly and inuiolably till this day and in their dispersion through the world do still giue witnesse to the bookes that were deliuered to their fathers God by his prouidence appointing them to be y August cont faust lib. 12. cap. 23. Quid est hodie genâ—
mentall reseruations to lye to periure forsweare theÌ„selues As for our own country we must tell him that the dissension betwixt Protestants Puritanes was neuer so mortall and deadly amongst vs as was the dissention of the secular Priests Iesuites amongst them the one in no sort to be coÌ„pared to the other If there might be such a garboile more then hellish or diuellish amongst them without preiudice of their religion what preiudice should it be to vs that there is some matter of difference amongst vs He wil say that the maine matter amongst them was but a matter of circumstance of gouernment and so his wisedome knoweth if he list that the matters of controuersie amongst vs are onely matters of ceremonie and forme He will say that they all accorded in the religion established by the councell of Trent and so let him know that we on both parts subscribe to the same articles of religion established amongst vs. He vvill say that there is some controuersie about the meaning of some of those articles amongst vs and so let him remember that there is great question of the meaning of some of the articles of the Trent religion amongst them In a word wee are able alwaies to iustifie that in substantiall points of faith there is no so great difference amongst vs but that there is greater to be proued to haue bene continually amongst them But now M. Bishop hauing lightly passed ouer those obseruations of M. Perkins commeth himselfe to set vs downe a course for the attaining of the true and right sence of holy Scripture For the first part whereof he bestirreth his Rhetoricall stumpes by way of declamation to shew vs how necessary it is that in the Christian Church there should be a Iudge for the deciding and determining of controuersies and questions that arise about the Scriptures and if in matters of temporall iustice Iudges be appointed and euery law-maker do ordaine gouernours and Iudges for the declaring and executing of his lawes and God tooke this course amongst the people of Israel in the old testament he telleth vs that surely Christ in the new testament would not leaue his Church vnprouided in this behalfe Where we will seeme for a time not to know his meaning but will simply answer him that Christ in this behalfe hath prouided for his Church hauing giuen thereto f Ephe. 4.11.12 Pastours and teachers for the gathering together of the Saints for the worke of the ministery and for the building vp of the body of Christ till we all meete together in the vnity of faith and knowledge of the sonne of God vnto a persit man As in ciuill states there are appointed magistrates and gouernours in townes and cities for the resoluing and deciding of causes and questions of ciuil affaires so hath God appointed the ministers of his word euery one according to the portion of the Lords flocke committed vnto him to deliuer what the law of God is and to answer and resolue cases and doubts as touching faith and duty towards God g Tit. 1.9 to be able to exhort with wholsome doctrine and to improue them that speake against it to be the same to the people as God of old required the Priests to be h Malach. 2.7 The Priests lippes should preserue knowledge and men should seeke the law at his mouth for he is the messenger of the Lord of hostes If of these i Acts. 20.30 any arise speaking peruerse things to draw Disciples after them the rest are warned k Ver. 28. to take heede to the Lords flocke and therfore are by common sentence iudgement to condemne such that thereby the people of God may take knowledge to beware of theÌ„ But if in the Church any controuersie or question depend parts being taken this way that way so that the vnity of faith and peace of the Church is endangered therby the example of the Apostles is to be imitated and in solemne assembly councel the matter is to be discussed and determined the Bishops and Pastors gathering themselues together either in lesser or greater companie as the occasion doth require and applying themselues to do that that may be for the peace and edification of the Church And this hath bene the care of godly Christian Princes that l 〈◊〉 17.8 9. 2. â—â—â—on 1â— 8 as amongst the Iews there was a high court of iudgement established for the matters of the Lord to the sentence whereof they were appointed to stand yea and he that did presumptuously oppose himselfe was to die for his contempt so there should be in their Christian States consistories of iudgement assemblies and meetings of Bishops for considering and aduising of the causes of the Church and what could not be determined in a lesser meeting should be referred to a greater to a Councell prouinciall or nationall or general By their authoritie they haue gathered them together they haue sometimes bin themselues present and sitten with them as moderators and after as princes haue by their edicts ratified and confirmed what hath bene agreed vpon as we may see in m Euseb de vit Constant li 3. ca. 13. Prolatas sententias sensiâ—â— excipete vitissim ferre openi virique parit c. quid ipse sentiret eloquâ— Constantine the great in the Councel of Nice in n Synod in Trullo per tot Praesidente eodem piâ—ssimo Impeâ—tore c. Conueniente Synodo secu dum Imperialem sanctioneÌ„ Constantine the fourth in the sixt Synod at Constantinople in Trullo in o Toletaâ— concil 3. Princips omnes regâ—raâ—â—â— sui pontifiâ—es in vnuÌ„ conuenire mandauit c. pâ—â—tet Reccaredus the King of Spaine in the third Councell of Toledo Now therefore albeit the Empire being diuided and many Princes of diuers dispositions possessing their seuerall kingdomes and states there be no expectation or hope of a generall councel yet M. Bishop seeth that we hold it necessary that in euery Christian state there should be Iudges appointed for the causes and matters of the Lord of the Church euen as in our church of England we haue our soueraigne Synods prouincial or national the sentence whereof we account so waighty as that no man may dare vpon peril of his soule presumptuously to gainsay the same But yet with all for the excluding of his issue he must vnderstand that in causes matters of faith and of the worship of God we make these to whom this iudgement is coÌ„mitted not lawgiuers at all but Iudges only As therfore the Iudge is not his owne mouth but the mouth of the law not to speak what he liketh but what the law directeth nor to make any other construction of the law but what is warranted by the law euen so the Iudge ecclesiasticall is to be the mouth of God not p Ezech. 13.3 to follow his owne spirit nor q Ierem. 23.16 to speake the vision of his own hart but out of
of the temple of the Lord. But it pitieth me to think of the sillinesse of this man in vpbraiding vs with not searching the writings of the auncient fathers of whoÌ„ I am perswaded that we may truly say that he neuer read so much as one volume of any one of the fathers had bene in pitifull case for the writing of this book had not Bellarmine bene content vpoÌ„ trust to lend him the whole stock Well he hath read them that haue read the fathers if they lie be it so he cannot tell how to help either himselfe or them Thus for the finding of a Iudge we came first to the Pope and from the Pope he hath brought vs to the councels from the councels to the writings of the fathers now froÌ„ the writings of the fathers he leadeth vs to the Church He alledgeth to this purpose two sayings of S. Austin The former vpon occasion of the question betwixt the Donatists him is thus m August cont Crescon lib. 1. ca. 33. Quisquis falli metuit istius obscuritate quaestionis candem ecclesiam de illa consulat quam sine vlla ambiguitate sancta Scripturae demonstrat Whosoeuer feareth to be deceiued by the obscurity of this question let him seeke for aduice to that same Church which without any ambiguity the holy Scripture doth demonstrate and point out We admit the condition we willingly hearken to the iudgement of that Church in obscure points which we do not readily vnderstand we highly esteeme the censure of that Church which otherwise by the Scripture is demonstrated to be the true Church S. Austine in those words hath reference to the whole Church from the time of the Apostles very rightly directeth him that was not able otherwise to discerne to presume that to be the truth which from the very originall had bene continued and practised in the Church This serueth not M. Bishops turne because it fitteth not to M. Bishops Church No more doth that other place which he citeth n IdeÌ„ cont epist funda cap. 5 Ego verò Euangelio non credereÌ„ nisi me Catholicae ecclesiae coÌ„mcueret authoritas I should not beleeue the Gospell vnlesse the authority of the catholike Church should moue me to it M. Bishop before hand telleth vs that S. Austin did not speak this as touching his being at first a Christian but euen now being a learned and iudicious Doctor he would not beleeue but for the authority of the Church But very lewdly doth he abuse S. Austine in making him so to say as if he had resolued that it being supposed that the Church should backslide and fall away he himselfe also would play the Apostata and fall away from the faith of Christ What was his faith built vpon men and not vpon God himselfe Did he not know that though o Rom. 3.4 euery man be a liar yet God is true What if the whole world had conspired against the booke of God as not long before by Arianisme it had against the Sonne of God when Constantius the Emperour said to Liberius Bishop of Rome concerning Athanasius p Theodoret hist li. 2. ca. 16. Quota pars tiles orbis terrarum qui solus facis â—â—m homine scelerato Liberius NoÌ„ dimnuitur solitudine mea verbum fidei Who art thou to the whole world who thus alone standest with a wicked man Liberius though afterwards he yeelded yet for that time answered well The word of faith is no whit impeached by my being alone and would not think we S. Austine beare the like minde howsoeuer all other sell away yet constantly to cleaue to that which he knew to be the truth It is not all M. Bishops foolish Rhetorick that can make vs to beleeue that S. Austin would make any such protestation to that effect Yea and were not both he his fellowes very absurdly wilfull they would well enough see as haply they do by that which goeth before and that which followeth that it can be no otherwise construed but as in the person of a man at first receiuing the Christian faith to whoÌ„ it is no small motiue thereunto that the same faith hath found credit entertainment throughout the whole world But the words themselues shall best declare to what purpose they were set down q IdeÌ„ vt supra Si inuonires aliquem qui Euangelio nonduÌ„ credit quid faceres dicenti tibi Non credo Ego verò Euangelio non crederem nisi me Catholicae ecclesiae commoueret authoritas Quibus ergo obtemperaui diceÌ„tibus Credite Euangelio cur eis non credereÌ„ diceÌ„tibus mihi Noli credere Maniâ—haeo Elige quod vâ—lis Si dixeris crede Catholicis ipsi me monent vt â—ullam fidem accoÌ„modeÌ„ vobis c Si dixeris Noli Catholicis credere noÌ„ rectè facies per EuangeliuÌ„ mo cogere ad fidem Manichaei quia ipsi Euangelio Catholicis praedicantibus credidi If thou shouldest find any man who yet beleeueth not the Gospell what wouldest thou do to him saying vnto thee I do not beleeue Surely I should not beleeue the Gospell vnlesse the authority of the catholike Church should moue me vnto it Whom then I haue hearkened vnto saying vnto me Beleeue the Gospell why should I not hearken to them saying to me Beleeue not Manicheus Chuse whether thou wilt If thou wilt say Beleeue theÌ„ of the catholike Church they giue me warning to giue no trust to you If thou wilt say Do not beleeue theÌ„ of the catholike Church thou shalt not do well to force me by the Gospel to the faith of Manicheus because by the preaching of them of the catholike Church I haue beleeued the Gospell We see that both the propounding and the processe of these whole words do cry out against M. Bishop and as it were with loud voice do proclaime that S. Austins meaning was no other but that the consent and authority of the Church ouerspreading the whole world was at first a mighty strong inducement vnto him to beleeue that Gospell wherein all so constantly did accord because it could not be taken but to be of God which had gotten that estimation and account with so many nations and peoples of so strange and diuers dispositions Marke the words gentle Reader What wouldest thou do to him saying I do not beleeue Surely I should not beleeue vnlesse c. vnto whoÌ„ I hearkned saying Beleeue the Gospel c. By the preaching of them I beleeued the Gospel The thing is apparent vnto any man that doth not stop his owne eies that he may not see And hereof most holily deuoutly the same S. Austin speaketh in his confessions to God euen as it were to tell vs the meaning of these words r IdeÌ„ Confess lib. 6 cap. 5 Semper credidi esse te curam nostri gerere etiamsi ignorabam vel quid sentiendum esset de substaÌ„tia tua vel quae
and yet neither that of sufficient waight to proue that that he hath vndertaken to proue as before hath bene shewed 24. W. BISHOP Because I haue cited already some of the Latine auncient Doctors in stead of the rest I will record out of them in a word or two how old rotten heretiks vsed alwayes to reiect vnwritten traditions and flie wholly vnto the written word See the whole book of Tertullians prescriptions against heretiks which principally handleth this very point The same doth Irenaeus witnesse of the Valentinians and Marcionists * Lib. 3. cap. 2. The Arians common song vnto the Catholickes was I will not admit to be read any words that are not written in the Scriptures as witnesseth S. Hilary in his booke against Constantius the Emperour against whom he alledgeth the preaching of the Apostles and the authoritie of the auncient Bishops expressed in his liuely colours S. Augustine some 1200. yeares ago recordeth the very forme of arguing which the Protestants vse now a days in the person of Maximinus an Ariā in his first book against him in the beginning If thou shalt saith this heretik bring any thing out of the Scriptures which is common to all we must needs heare thee but these words which are without the Scriptures are in no sort to be receiued of vs when as the Lord himselfe hath admonished vs and said in vaine do they worship me teaching commandements and precepts of men How S. Augustine opposed against them vnwritten traditions hath bene afore declared The like doth S. Bernard affirme of certaine heretikes of his time called * Hom. 62. Cant. Apostolici So that most truly it may be concluded that euen as we Catholickes haue learned of the Apostles and auncient Fathers our noble progenitors to standfast and hold the Traditions which we haue receiued by word of mouth as well as that which is written euen so the Protestants haue receiued as it were from hand to hand of their ignoble predecessors old condemned heretickes to reiect all Traditions and to flie vnto the onely Scriptures R. ABBOT For conclusion of this question he bringeth vs here a rotten tale how old rotten heretickes vsed alwayes to reiect vnwritten traditions and flie wholly to the written word To make this tale good he bringeth vs first a lie and then a fond cauill He referreth his Reader first to Tertullians booke of prescriptions the purpose whereof what it is I haue shewed before at large but in all that booke is no word of heretickes flying wholly to the written word Tertullian sheweth how they mangled and marred the Scriptures being vrged therewith reiecting what and where they list so that by the Scriptures there was no dealing with them but that they did flie to the Scriptures or required triall thereby he affirmeth not And this is plaine by Irenaeus euen in that place whence M. Bishop citeth him for his second witnesse and where he speaketh of the very same heretickes of whom Tertullian spake a Iren lib. 3. c. 2. Cùm ex Scripturis arguuntur in accusationem ipsarum conuertuntur Scripturarum quasi non rectè habeant neque sint ex authoritate et quia variè sunt dictae quia nō possit ex his inueniri veritas ab his qui nesciant traditionem Non enim per literas traditam illam sed per vinam vocem ob quam causam et Paulū dixisse sapientiam loquimur inter perfectos Heretikes saith he when they are reproued by the Scriptures fall to finding fault with the Scriptures as if they were not aright nor of authoritie and that they are doubtfully set down and that by the Scriptures the truth cannot be found of them that are ignorant of tradition for they say that the truth was not deliuered by writing but by liuely voice and that therefore Paul said We speake wisedome among those that be perfect Now by these very words of Irenaeus do thou esteeme gentle Reader the trecherie of this man who beareth thee in hand that Irenaeus noteth it there for a propertie of heretickes to reiect vnwritten Traditions and to flie wholly to the written word when as it was their abusing and refusing of the Scriptures that made him to appeale to the tradition of the Church the matters of their heresies being concerning the fundamentall articles of our beleefe which are euidently taught by the written word It is truly said that heretickes shunne the Scriptures euen as the theefe doth the gallowes and as it is true in other heretickes so it is in the Papists vpon whom how iustly those words of Irenaeus light and how fully they describe their vsage towards the Scriptures hath bene b Answer to the Epistle sect 11. before declared To this apparent lie M. Bishop addeth a blind cauill for which he bringeth the speeches of Constantius the Emperour and Maximinus both Arians out of Hilary and Austine The matter is answered sundry times before Against the assertion of the Church that the Sonne of God is consubstantiall or of the same substance with the Father they excepted idlely and vainely that they would admit no words that were not written M. Bishop knoweth well that we do not so because we receiue and professe those words which they refused yea he knoweth that we say and teach that the Pope is Antichrist that the Church of Rome is the purple whore of Babylon that the Masse is an abhominable idoll and wicked prophaning of the Sacrament of Christ and such like and yet these words are no where found in the Scripture We contend not concerning words let them vse what words they will so that the doctrine imported and meant by those words be contained in the Scriptures Of those heretickes called Apostolici S. Bernard saith no such matter as he alledgeth All that he saith is that c Berna in Cant. ser 66. Instituta Ecclesiae non recipiunt they did not receiue the ordinances of the Church and what is that to the doctrines of faith taught by Christ and his Apostles which are not contained in the Scriptures Concerning which against M. Bishops conclusion I conclude this question with the saying of Saint Austin before alledged and worthy here againe to be remembred d August supra sect 8. Whether concerning Christ or his Church or any thing that belongeth vnto our faith and life I will not say if we not being to be compared to him that saith If we but if an Angell from heauen shall preach vnto you anything but what ye haue receiued in the Scriptures of the Law and the Gospell accursed be he Hearken to it M. Bishop and let it make you afraid to pleade for Traditions any more CHAPTER 8. OF VOWES 1. W. BISHOP MAster Perkins is very intricate and tedious in deliuering his opinion concerning Vowes I will in as good order as I can briefly correct his errors herein In this passage which he intitleth of our consents he rangeth many things wherein we
turne to trifles and idlenesse Thus Ambrose also saith c Ambros in 1. Tim. cap. 5. Quoniam quae supra dixit de huiusmodi viduis contraria illicita perducent eas ad mortem idcirco consilium dat praecipit ea fieri quae licita sunt Melius est enim domus suae curam gerere quà m in aliena domo adulari Et mulium expedit nubere quà m sub bona pâ—ae professione notabiliter ìncedere Because those contrary and vnlawfull things which he hath spoken of such widowes shall bring them to death therefore he giueth counsell and chargeth that those things be done which are lawfull For it is better that they take charge of their owne house then to vse flatterie in the houses of others More expedient is it to marrie then vnder a good and godly profession to walke so as to be subiect to publike note Now then if M. Bishop will not beleeue vs yet he will not gainesay the assertion of these auncient fathers that the Apostle here for auoiding those mischiefes and inconueniences that he speaketh of giueth liberty of mariage to them who notwithstanding had bene receiued into the number of Church widowes with profession and promise not to marry any more Yea and that it may yet further appeare how farre the auncient Church was from the beastly and lewd conceipt of Romish hypocrites before expressed Cyprian speaking of virgins which had vowed virginitie saith thus d Cyprian lib. 1. epist. 11. Sise ex fide Christo dicauerunt pudicè castè sine vlla fabula perseuerent ita fortes stabiles praemium virginitatis expectent Si autem perseuerare nolunt vel non possunt melius est vt nubant quà m vt mignem suis delicijs cadant If by their faith they haue dedicated themselues to Christ let them continue purely and chastly without any euill report so let them firmely and stedfastly looke for the reward of virginitie But if they will not or cannot perseuere it is better that they marrie then that by their wantonnesse they fall into the fire M. Bishops maister Bellarmine being pitifully distressed with this testimonie that he might finde a way and meanes to answer it treacherously suppresseth the first part of the sentence faith that Cyprian spake not of those e Bellarm. iudic de lib. concord Luther art 16. Cyprianum non de ijs loqui quae coÌ„tinentiam vouerunt sed de ijs quae adhuc deliberant quid sint factura which had vowed continencie but of them who were yet in deliberation what to do whereas the very words of Cyprian as we see do mention them who by their faith haue dedicated themselues to Christ Of virgins already vowed S. Austin also saith f Aug. de sanct virginit cap. 34. Hae quae nubere volunt et ideò noÌ„ nuhunt quia impunè noÌ„ possunt meliùs nuberent quaÌ„ vrereÌ„tur id est quà m occulta concupiscentiae flamma in ipsa concupiscentia vastarentur They which would marrie and therefore do not marrie because they cannot freely do it were better to marrie then to be burned that is then by the secret flame of concupiscence to be consumed in lust S. Hierome in like sort complaining of some by whom g Hieron epist. ad Demetriadem Sanctum virginum propositum quarundam non benè se agentium nomen infamat quibus apertè dicendum est vt aut nubant si continere non possunt aut contineant si nalunt nubere the holy profession of virgins was disgraced whilest they miscaried themselues addeth who are openly to be warned either to marrie if they cannot containe or else to containe if they will not marrie To conclude Epiphanius saith that h Epiphan haer 61. Apostolic Melius est lapsuÌ„ à cursu palà m sibi vxoreÌ„ sumere secundum legem à virginitate multo teÌ„pore paenitentiam agere sic rursus ad ecclesiam induci c. et non quotidiè occultis iaculis sauciari ab improbitate quae ipsi à diabolo infertur Sic nouit ecclesia praedicare haec sunt sanationis medicamenta better it is for a man that is fallen from his course of virginitie and single life openly to take a wife according to the law and long to be penitent for his fall from virginitie and so to be brought into the Church againe and not daily to be wounded with the wickednesse which by the diuell is brought vpon him Thus saith he the Church was learned to teach these are her medicines wherewith to heale This was the conceipt of the auncient Church though too much addicted to that vowing of virginity yet in the defect therof giuing place to mariage rather then to vncleane and filthy life But the Church of Rome now is become a desperate Surgeon a Surgeon did I say nay a cruell butcher and a slaughterer of the consciences of men not healing wounds but poisoning them and forsalues and medicines giuing them cords and halters to hang themselues Albeit their singular hypocrisie and impudencie in this behalfe notably appeareth when telling vs that the Apostle denounceth damnation to them that marrie after a vow of single life they notwithstanding giue to the Pope a power to dispence where he list for the breaking of this vow and to giue liberty of mariage Thus Mathew of Paris mentioneth that he dispenced with i Math. Parisâ—n Heâ—r 3. anno 1237. Elnor the daughter of King Iohn and sister to King Henry the third that hauing solemnly vowed widowhood yet shee might marrie to Simon Mounfort Earle of Leicester So doth Platina record that k Plat. de vit Pontif. in Coelâ—stin 3. Celestinus the third did by voluntarie dispensation giue Constantia the daughter of Roger King of Sicilia being professed a virgin to the Emperour Henry the sixt vpon a condition of a benefit to come to himselfe thereby Many other examples are there of the like by which they teach vs lightly to esteeme of that they say as touching this matter being in their owne account a thing wholy subiect to the Popes will As for vs we are perswaded that if the Pope herein can dispense wee may much more securely presume of that dispensation which God by his word hath giuen commaunding them to marrie that cannot containe Maister Bishop then may see that the text alledged was not a furlong from the marke but hee himselfe was gone a furlong or rather a mile from his owne wits that would go about to perswade vs that it is better for votaries to burne that is to be defiled with incontinencie then to marrie when the Apostle absolutely saith It is better to marrie then to burne yea that they are all beasts and men of seared consciences who by a vow intend to tye men more strongly from mariage then from beastly and filthy lust 8 W. BISHOP The second is much like * 1. Tim. 4. It is a doctrine of
vncleannesse towards God in any externall or outward things Concerning this liberty against the Monkish vow of obedience M. Perkins alledgeth the Apostles words a Gal. 5.1 Stand fast in the liberty wherewith Christ hath made you free Here Maister Bishop being somewhat pleasurable asketh Doth your breath or heart faile you Sir that you stop thus in the midst of a sentence Why I pray what is the rest of the sentence And wrap not your selues againe in the yoke of bondage And what meaneth that Marry binde not your selues to the obseruation of Moses law as ye shall doe if ye be circumcised And was it then the meaning of the Apostle that they should not wrap themselues in the yoke and bondage of Moses law which was giuen of God but they might wrap themselues in the yoke and bondage of the lawes of men Did God ease vs of his yoke to giue men libertie to yoke vs againe with their deuises What an idle exception is this of his and why doth he not remember that the Apostle maketh this instruction generall against all yokes of humane imposition where he saith b 1. Cor. 7.23 Ye are bought with a price be ye not made the seruants of men S. Austine lamenteth it as touching the condition of his time that c Aug epâ—st 119. Ipsam religioneÌ„ quaÌ„ paucissimis manifestissimu celebrationuÌ„ Sacramentis misericordia Dei esse liberaÌ„ voluit seruilibâ—s oneribus premunt vt tolerabilior sit conditio Iudaecâ—uÌ„ qui etiamsi teÌ„pus libertatis noÌ„ agnouerint legalibus tamen sarcinis non humanis praesumptionibus subijciuntur whereas the mercy of God would haue religion to be free hauing very few and those very manifest Sacraments or mysteries of obseruations men did so oppresse it with seruile burdens as that the state of the Iewes was more tolerable who albeit they knew not the time of liberty yet were subiect to the burdens of the law of God and not to humane presumptions It is plaine then by S. Austines iudgment which therein is very true that the liberty of Christian faith and religion is not onely from the burdens and yokes of Moses law but also from all burdens of humane presumptions and therefore M. Bishops answer is very vnsufficient to our obiection The vnsufficiencie whereof will the better appeare in considering the other place alledged by M. Perkins and omitted by M. Bishop d Col. 2.16.20 Let no man iudge you in meate and drinke why are ye led with traditions or decrees Touch not tast not handle not which all perish in the vsing being after the doctrines and commandements of men By which words he plainly sheweth that by the liberty of Christ no rules may be set downe whereby men should be iudged in conscience about meates and drinkes about touching tasting handling or any thing decreed by the doctrines and precepts of men And what doth he then but thereby condemne all Monkish institutions whereby the consciences of men are burdened and intangled with so many obseruations about meates drinkes apparell and other matters reckoned as a purchase of the forgiuenesse of sinnes and the merit of eternall life This cannot be auoided but that since the doctrines and coÌ„mandemens of men as touching meats drinks and such other things be condemned therefore Friar Frauncis his fellow Dominicke with the rest of them were superstitious hypocrites to prescribe rules and to require obedience to be performed vnto them in such things Yea and let M. Bishop be reckoned with them who setteth such before vs vnder the name of superiours to be obeied and calleth those good orders which the Apostle reiecteth because they are but mens traditions and nameth that a holy Church which contrary to the Apostles doctrine approueth such orders As for that which S. Austine saith e Aug. epist 45. Foelix est necessitas quae in meliora compellit Happy is the necessity that compelleth to the better it is true where the thing is good whereto we are compelled but vnhappy is the necessity whereby wee tye our selues to those things which are superstitious and offensiue vnto God Where he saith that if Christs sufferings without his obedience had not bene auaileable for our iustification no doubt but the works which are garnished with the vertue of obedience are more acceptable in Gods sight he notably plaieth the hypocrite to make Christes obedience to his father a cloke for their Friarly obedience to superstitious and absurd men It is true indeede which S. Austine saith that f Aug in Psal 70. Nihil tam expedit animae quà m obedire there is nothing so expedient for the soule as to obey but it is then true when we obey them who according to God are to be obeied g Origen in CaÌ„tic hom 2. Ornamentum monile ceruicis ecclesiae obedientiae Christi est The obedience of Christ saith Origen is the ornament and iewell of the Churches necke and therefore in Christes behalfe we are to obey none but onely them in whom we obey Christ We are to obey them who h Math. 28.20 teach the things which he hath commanded not those things which they themselues haue deuised i Tertul. de praescript Nec ipsi Apostoli quicquam ex suo arbitrio quod inducerent elegerunt The Apostles saith Tertullian gaue themselues no liberty to bring in any thing of their owne will and we are to follow none but such as haue followed the Apostles to deliuer faithfully Christes words not presumed rules and orders of their owne inuention k Ibid. Sed ne eligere quod aliquis de suo arbitrio induxerit We are not saith he to chuse or follow any thing which any man of his owne discretion hath brought in Mathew of Paris telleth a story of l Math. Parisan Henr. 3 anno 1227. Friar Frauncis that when he deliuered his rule to the Pope to be viewed and confirmed the Pope considering the same and beholding the deformed condition of the man bid him get him to the swine wallow with theÌ„ and bestow his paines to preach to them The Friar presently went where swine were and tumbled himself amongst theÌ„ and froÌ„ top to toe beraied himself all ouer with mire and dirt In this habite he goeth to the Pope againe saying My Lord I haue done as thou commandedst I pray thee now to hearken to my request The Pope admired the man and being sorie for that he had said to him granted him the confirming of his rule Were not here two fooles well met and may we not make it a question whether was the greater foole whether the Friar for so doing or the Pope for approuing that which he did Yet this brain-sick and drunken trick of a dirty beast goeth with M. Bishop for a vertue of obedience and was one of those worthy acts for which of a Friar he became a Saint Such is the rest of the obedience that their vow
reason Master Perkins had to allow of the ciuill and historicall vse of Images I thinke it expedient to note here how in the purest antiquitie Images were made and respected That famous Image of our blessed Sauiour which the woman cured of the bloudie fluxe * Mat 9. set vp in brasse at Caesarea Philippi vpon a pillar of stone is not vnknowne vnto any that haue read the Ecclesiasticall History of Eusebius Lib. 7. cap. 14. And how God did approue it by giuing vertue vnto an herbe when it did grow to touch the hemme of that Picture to cure all manner of diseases Which Image Eusebius himselfe did see standing vntill his dayes which was 1300. yeares agoe as he there testifieth as also that he saw diuers others namely of Saint Peter and Paule This goodly stature being most memorable both for antiquitie of it being made our Sauior yet liuing and for the miracles wrought by that herbe growing at the foote of it Iulian the Apostata for malice against our Sauior caused to be broken downe and set vp his owne image in the place of us but his was presently with lightning and thunder from heaueÌ„ consumed into ashes and our Sauiours by the Christians carried into their Church as witnessech Zozomenus * Lib. 5. hist cap. 20. Another picture of our Sauiours visage he himselfe is reported to haue sent vnto Abgarus Prince of Edessa as witnesseth Metaphastes In vita Constantini Damascene * Lib. 10. de Imaginibus and Euagrius * Lib. 4. hist c p. â— who doth in the same chapter rehearse a notable miracle wrought by the same Image to deliuer the towne from the sacking of the Persians And in his fifth booke and 18. chapter recordeth another miracle done by the image of the blessed Virgin Marie in a prison at Antioch The third Image representing our blessed Sauiour is said to haue bene made by Nicodemus his secret Disciple which afterward was taken by the Iewes and in despite of Christ was crucified and to their confusion much bloud issued out of it This historie is in the worke of S. Athanasius that sound pillar of the Church intituled De passione imaginis and is either his or some other verie ancient and graue writer For it is related in the seuenth generall Councell act 4. That Saint Luke the Euangelist drew the picture of our blessed Laedie is registred by Theodorus Lector 1000. yeares ago and * Lib. 1. collectaÌ„ Metaphrastes In vita Lucae and Nicephorus * Li. 14 hist 1 2. Tertullian an author of the second hundredth yeare after Christ hath left written * Lib. 2. de pudic that the Image of Christ in shape of a shepheard carying a sheepe on his shoulders was engrauen vpon the holy Chalices vsed in the Church In the time of S. Chrysostome they were so common that they were caried in rings drawne on cups painted in chambers See Theodoret. in histor relig in vita Simeonis Stelitae August lib. 2. de cons Euang. cap. 10. And the 7. Synod Act. 4. R. ABBOT This Section M. Bishop writeth neither against M. Perkins nor against vs but onely against some hoter brethren indeed against his owne shadow because I know none that do not allowe of the ciuill and historicall vse of Images But yet it shall not be amisse to note somewhat as touching some of the examples that he bringeth because albeit by his owne wordes it appeareth and is true that they are nothing to his purpose yet his drift is by such examples of Images to gaine some credite to their corruption and abuse of them It is true that Eusebius maketh mention of such an Image set vp a Euseb hist lib. 7. cap. 17. at Caesarea Philippi by the woman whom Christ cured of the bloudie issue and that an herbe grewe at the foote of it which when it grew to a certaine height cured all diseases miraculously but that he himselfe saw it he saith nor neither doth he speake of anie religion or deuotion in anie sort done vnto it If Poperie had then swayed what a worke would there haue bene about that Image what pilgrimages what offerings what kneeling what censing and no end of superstition But there was no such matter nor anie manner of seruice done for the honour of it Of the erecting of that Image Eusebius himselfe there saith b Ibid. Nec mi rum videri dâ—â—â—â— eos qui ex gertibus olim a Seruatore nostro curata suntasta secissâ— quando Apostolorum illus imagines Pauli videl cet Petri conâ—que apsius Christiâ—â— tabulâ— colorious depictaâ— assâ—ruari vidimus quòd veteres ex geÌ„tili consuetudine eos quos seruatores putâ—rum hunc in modum honorare solui sunt It neede not seeme strange that those of the Gentiles who of old were cured by our Sauiour Christ did such things for that we haue seene the Images of his Apostles Peter and Paule yea and of Christ himselfe kept painted with colours in tables for that of old they haue bene wont by a heathenish custome thus to honour them whom they tooke to be preseruers and sauiours of them Where it is duely to be noted that Eusebins referreth the originall hereof to the Gentiles to heathenish custome and imitation not to anie-institution of Christ or of his Apostles and Euangelistes or other Pastours and Bishops of the Church Againe that which he saith of other Images of Christ and Peter and Paule he saith as of a matter verie seldome and rare We haue seene such saith he as importing it was no common and ordinarie thing As for that which M. Bishop maketh the speciall commendation of this Image which is the herbe growing at the foote of it it maketh me greatly to suspect that in the report of it somewhat is amisse do thou iudge gentle Reader whether there be not iust cause of such suspition First Eusebius himselfe reporteth the matter onely by hearesay c Ibid. Domum eius ostendi beneficijque Seruatoris illam collati admiraÌ„da trophaea durare serunt c Hanc statuaÌ„ imaginem Iesis habere dicuÌ„t c MaÌ„sit ad nostra vsque tempora sicut vinere potest ab ijs qui in illam citatateÌ„ commigrant They say saith he that the womans house is yet shewed and that there continueth a notable monument of the benefite done to her by our Sauiour they say that the same hath the Image of Iesus It hath continued euen vntill this time and may be seene of them that trauell to that Citie If he had reported this matter as of his owne sight and knowledge some more reason there had bene to giue credite to it but he doth not so report it and therfore we cannot so firmely rest vpon that which he saith Secondly we so much the lesse beleue it for that it hath no other testimony but only his hearesay there being no other of the ancient fathers that giueth vs any
idolatrie or in perill thereof Take away the feare of superstition and against images or pictures we say nothing If therefore some of the Fathers not fearing or suspecting that heathenish abhomination wold get place in the Church were more secure in this behalfe and doubted not to adorne their Churches or other places with pictures images of Christ and his Apostles of Saints and Martyrs we wonder not thereat but yet how rare a matter this was may appeare by the poore store of examples that M. Bishop bringeth thereof That of Tertullian was onely p Tertul. de pudicitia ProcedaÌ„t picturae Calicum vestrorum si vel in illis perlucebit interpretatio pecudis illius ouis perditae à Domino requisitae humeris eius reuectae a picture vpon the chalice of a shepheard carying his lost sheepe vpon his shoulder as in figure of Christ seeking mankind recouering him to God of which kind of picture no man maketh any question The second example is of the Image that stood in the street at Cesarea Philippi which in the time of Iulian the Apostata was broken in peeces by the Paganes and the Christians q Sozomen hist lib. 5. cap. 20. Christiani cùm eius fragmenta collegissent in Ecclesia posueruÌ„t tooke vp the fragments thereof and set it in the Church Gregorie Nazianzene mentioneth certaine r Gregor Naz. Epist 49. Nequâ— enim si statuae deijciantur hoc nos excruciat c. images in the Church of Diocaesarea but what they were or whose they were it appeareth not but by his words of trimming not the images but Å¿ TempluÌ„ quod exstruximus omneque nostrum in eo exornando studium the Church it appeareth that they were onely for the ornament thereof Basil onely mentioneth an image or picture that did represent the t Basil Orat. de Barlaam Abibo certaminum ac victoriarum Martyris à vobis posita imagine victus c. Video manus ad ignem luctam exactiù◠à vobis descriptam c. burning of the hand of Barlaam the Martyr more liuely set foorth then he could by words declare it of which kind M. Bishop may see many in the stories of our Martyrs Their Pontificall is but a bastard witnesse and of too late yeares to tell vs what Constantine did he must bring vs better proofe or else we beleeue not that which he reporteth by it though to vs it be nothing The last instance out of u Chrysost demonstrat Quòd Christus sit Deuâ— In fronte nostra figuratur sic in sacramensa in sacerdotum ordinationibus sic iterum cum corpore Christi in mysticis caenis fulget Chrysostome and x August de sanct Ser. 49. Cum crucis charactere Altaris sacramenta confistuntur Austin though that out of Austin de Sanctis be a meere forgerie concerneth onely the signe of the Crosse vsed at the Sacrament as before was said not any standing image either of the Crosse or of him that was crucified and therefore is wholy impertinent to the matter here in question Hereby then the Reader may suppose that the vse of Pictures and Images in the Primitiue Church was not great but specially of those standards whereof our question is principally intended and by which idolatrie hath specially bene committed inasmuch as there are so few certaine and pregnant examples thereof to be found But whether it were greater or lesse experience hath since taught vs to misdoubt that which they misdoubted not We haue found it to be true which the author of the booke of Wisedome saith that y Wisd 14.10 images are a snare to the feet of the vnwise and that z Cap. 15.5 the sight of an image stirreth vp the desire of the ignorant so that he is in loue with the forme that hath no life euen of a dead image a August Epist 40. Cum his sedibus honorabili sublimitate locantur vt à precantibus immolantibus attendantur ipsa similitudine animatorum membrorum atque sensuum quam uis insensata exanima affiâ—iunt insumos animos vt viuere ac spirate videantur When they are honorably set vp in places aloft saith S. Austin that they may be beholden of men praying and offering vnto them euen by the very semblance of liuing members and senses albeit they be senslesse and without life they so affect weake minds as that they seeme to be aliue and to take breath b Idem in Psal 113 Ducit infirmo quodam affectu rapit infirma corda mortalium formae similitudo membrorum imitata compago post Quis adorat vel orat intuens simulachrum qui non sic assicitur vt ab eo se exaudiri putet ab eo sibi praestari quod desiderat speret The similitude of the forme saith he againe and imitation of the frame of the members leadeth and draweth by an infirmity of affection the weake hearts of men and who worshippeth or prayeth beholding an image but he is so affected as that he thinketh the same heareth him and hopeth that that which he desireth shall thereby be done for him Hauing then found this by experience to be true we are carefull to shunne all the danger of such superstition and therfore where we find Images subiect to such abuse as in the hands of Popish Recusants we deface and destroy them and otherwise that there may be no occasion of such abuse we eschew and auoide the setting vp of the like as haue bene vsually worshipped amongst theÌ„ chusing rather to garnish our Churches with sentences of Scripture or with such Imagerie as Solomon did the temple wherof there may be no daunger then with glorious standards and images of men which may againe giue occasion of stumbling and falling to the weake minds of simple and ignorant men As for M. Bishops reason why images of holy men should be placed in Churches it standeth vpon so fickle ground as that it must needes fall He alledgeth that the Apostle Heb. 9. maketh the Church to be a resemblance of heauen But that which the Apostle there saith is not of our Churches nor can be drawne thereto but is spoken of the Sancta sanctorum the most holy place of the temple of Hierusalem into which onely the high Priest entred in figure of Iesus Christ once in the yeare wherby saith he c Heb. 9.8 the holy Ghost signified that the way into the holiest of all that is into heauen was not yet opened while as yet the first tabernatle was standing Hence then we argue against M. Bishop out of his owne grounds that seeing in the most holy place of the temple which was indeed the resemblance of heauen there were admitted no images of holy men therefore in our Churches though they be granted to carrie a resemblance of heauen which he cannot proue yet it followeth not that Images should be admitted to haue any place Yea and the
and how much would it haue renowned the bountie of Christ Well M. Bishop we wish you to consider throughly of the matter we cannot see in the Gospell but that you may as well take vpon you to be a Pope as he that is Pope and you may as stoutly alledge for your selfe that your Popedome doth highly recommend the bountie of Christ But it seemeth to vs that you do too much abridge the Popes vsing of his faculties when you mention the employing of them onely in Christs seruice and to his honor and glorie Let him M. Bishop first serue himselfe let him enlarge S. Peters patrimonie and aduance the glorie of his owne seate let him proclaime Iubiliees and Pardons that he may gather gold and treasure let him claw them that claw him and wreake his anger vpon them that resist him as for Christ he is but a poore man let him attend for the reuersion a little will serue him This deuice of theirs is wholy to be derided their words are the words of shamelesse hypocrites not blushing to auouch the bounty of Christ in an authority which though there were from time to time after fiue or sixe hundred yeares diuers degrees and steppes vnto it yet in that sort as they now defend it was not knowne in the world for the space of eight or nine hundred yeares after the time of Christ which hath no warrant of the Gospell of Christ nor fauoreth at all of the kingdome of Christ which the auncient Fathers neuer dreamed of and could not haue gone without most illustrious and cleare testimony witnesse amongst theÌ„ if euer it had bene practised in their times Let them in all antiquitie parallell the Pope and we will neuer open mouth further to speake against them but because they cannot so do let them confesse themselues to be false wretches and him to be a Pseudochrist a false and counterfeit Christ in truth very Antichrist himselfe who by hypocrisie hath intruded himselfe to sit in the place of Iesus Christ But M. Bishop telleth vs that their Vicar cannot change any one of Gods Commandements nor adde any contrary vnto them Where we see that the Pope apparantly doth that which they are ashamed to defend They well know that he setteth nothing at all by the lawes of God and that whilest he taketh vpon him to be the expounder thereof he maketh what meaning he list thereof and there by giueth himselfe libertie to do what he list and yet to say he doth nothing against the law of God It hath bene holden for a rule amongst them as Bodin mentioneth k Bodin de republ lib 1. cap 8. Qui a pontâ—si e maxime diuinis legibus salutus sic huis apud deuÌ„ immortalem satis cautum esse Canonic regula That he is safe enough with God who by the Pope is freed from the lawes of God Thus they haue told vs and according to that they haue told vs they haue practised that l Decret Greg. de concess prebend ca 4 Proposuit secundum plenitudinem pocestatis de iure possumus supra in dispensare the Pope aboue law can dispense of law by the fulnesse of his power that m Ibid. in glossa Papaâ—dispe sas contra ApostoluÌ„ contra Canones Ap stoli contra vetus Testamentum he can dispense against the Apostle against the Canons of the Apostle and against the old Testament that n 25. Sunt quidam in glossa satis potest sustineri quod Papa contra Apostolum dispensat it may well be maintained that he doth dispense against the Apostle Shall we not thinke that he changeth and thwarteth the commandement of Christ who with a Non obstante taketh that away which Christ hath sayd Drinke ye all of this o Concil Constamiens sess 13. Hoc non obstante This notwithstanding the Church doth thus and thus Doth not he contrary Gods commandement who requireth vs to worship Idols and Images when God hath forbidden so to do When God hath charged subiects to be obedient to their Princes and Gouernours doth he not crosse the commandement of God who taketh vpon him to dispense with them p 15.7.6 Authoritatem ibid. Alius for their oaths of allegiance and giueth them licence to rebell Doth not he make the law of God of no effect who giueth licence of mariage in those degrees of affinitie and bloud in which God hath forbidden any mariage to be accounted lawfull as was here done in England to king Henry the eight for the mariage of his brothers wife and to Philip the late king of Spaine for the mariage of his owne sisters-daughter Many such other matters are there wherein this Vicar of Rome grosly and palpably bendeth himselfe against God and yet these hypocrites are so impudent as that either by expositions they will seeme to defend them or else if they can find no meanes for defence they vtterly deny them Thus M. Bishop will here make vs beleeue that the Pope maketh lawes onely conformable to Gods lawes when as by that which he himselfe addeth he proueth him therein presumptuously and arrogantly to put himselfe into the place of God For to make lawes and publish doctrines to bind the conscience belongeth onely to Christ who in that respect is called the q Iam. 4.12 one Lawgiuer r Ephes 4.5 one Lord Å¿ Mat 23 8.10 one Doctor and maister Yet M. Bishop maketh this a thing common to euery Soueraigne gouernour and taketh vpon him to proue it by S. Paul saying t Rom. 13.1.5 Let euery soule be subiect to the higher powers and that for conscience sake But he abuseth the words of the Apostle which haue no intendment concerning their Vicar but are spoken of the higher powers that is of the temporall and ciuill gouernours either u 1. Pet. 2.13 the king as the superior or other rulers that are sent by him as S. Peter giueth vs to vnderstand the meaning thereof Therefore Chrysostome expoundeth the words thus Let euery soule be subiect x Chrysost 14 Rom. hom 23. though thou be an Apostle though thou be an Euangelist though thou be a Prophet thereby informing vs that Apostles Euangelists Prophets are of the soules that are to bee subiect and not the higher powers to which the subiection there spoken off is required The Apostle did not write it to chalenge thereby a subiection to S. Peter or to himselfe but to acknowledge a subiection due to be performed by them and others to the ciuill power Againe the Apostle teacheth vs for conscience sake to be subiect to the higher powers he teacheth vs not that the conscience is bound as touching the things themselues wherein we are to shew our subiection to the higher powers Lawes are sayd to bind the conscience when they tie the conscience to the things themselues which they command as to be perswaded of a religious and necessary duty and seruice therein immediatly
mother commaund him there Who can sufficiently maruell at their vnnaturall grosse pates who take it for a disgrace to the Sonne to aduance his owne good Mother or else who well in his wits considering Christs bountie to strangers and his enemies will not be perswaded that on his best beloued mother he did bestow his most speciall fauours For hauing taken flesh of her hauing suckt her breasts and receiued his nuriture and education of her in his tender yeares and being aswell followed of her as of any other Is it possible that he should not be as good to her as to others vnto whom he was not at all beholding Againe the very place of a mother requiring preheminence before all seruants and subiects of what dignitie soeuer doth not the right-rule of reason leade vs to thinke that Christ the fountaine of all wisedome replenished the blessed Virgin Marie his deare Mother with such grace as should make her fit for that place it lying in his hands and free choise to do it And therefore is she truely tearmed of holy and learned Antiquity Our Lady and Queene exalted aboue all quiers of Angels That which you impute vnto vs farther that she must in the right of a mother commaund her Sonne it no doctrine of the Romish Church nor sayd in all her seruice We say Shew thy selfe to be a mother but it is not added by commanding thy Sonne that is your glosse which is accursed because it corrupteth the text for it followeth in that place Sumat per te preces c. Present our prayers to him that vouchsafed to be borne of thee for vs. If any priuat person by meditation piercing more profoundly into the mutuall loue and affection of such a Sonne towards so worthie a Mother doe deeme her prayers as forcible in kindnesse as if they were commandements and in that sence call them Commandements according to the French phrase Vos priers me sont des commandements that may be done without derogation to Christs supreme dignitie and with high commendation of his tender affection vnto his reuerent and best beloued mother Wherefore to conclude this Epistle if there bee no waightier cause then this by you here produced why you and your adherents do not reconcile your selues vnto the Church of Rome you may shortly by Gods grace become new men For we are so farre off from making our Sauiour Christ a Pseudochrist or from drawing one iote of excellencie from his soueraigne power merits or dignitie that we in the very points by you put downe do much more magnifie him then you do For in maintaining the authoritie by him imparted vnto his deputies our spirituall Magistrates and of their merits and satisfaction We first say that these his seruants prorogatiues be his free gifts of meere grace bestowed on whom he pleaseth which is no small praise of his great liberalitie And withall affirme that there is an infinite difference betweene his owne power merits and satisfaction and ours wherein his Soueraigne honour is preserued entire to himselfe without any comparison Now you make Christs authoritie so base his merits and satisfaction so meane that if he impart any degree of them vnto his seruants he looseth the honour of all from himselfe Whereupon it followeth inuincibly if you vnfainedly seeke Christ Iesus his true honour and will esteeme of his diuine gifts worthily you must hold out no longer but vnite your selues in these necessarie heads of Religion vnto the Catholike Church of Rome which so highly exalteth him both in his owne excellencie and in his singular gifts to his subiects R. ABBOT Here M. Bishop telleth vs a goodly and a faire tale out of their old wiues deuotions and sheweth himselfe more absurdly and grossely superstitious then were almost to be imagined in a learned man It is strange to vs that the Euangelists and Apostles were not acquainted with this high point of religion or if they were acquainted with it that none of them should haue regard to recommend it to the Church Surely if they had bene of the Romish religion that now is they would neuer haue done the Virgin Mary that exceeding great wrong but because they were not so because their care was that God onely should be aduanced according to his word therefore M. Bishop thinketh them vnnaturall grosse pates in taking it to be a disgrace to the Sonne to aduance his owne good Mother As for vs we honour the blessed Virgin so farre as God hath giuen vs warrant so to do We acknowledge her a most excellent instrument of the grace of God and most highly blessed aboue all other in that God by her would bring him into the world that should be a blessing to all other But yet we say that this was a blessing onely according to the flesh it was no spirituall and heauenly blessing and because spirituall blessings are greater then carnall we hold the Virgin Mary to haue bene greater by that that she had according to the spirit then by the honour that was done her according to the flesh Therefore S. Austin saith that a August de saâ—ct Virg. cap. 3. 〈◊〉 Mari◠〈…〉 fiâ—â— Christi quâ—â— c◠〈…〉 c. 〈…〉 Mary was more blessed by receiuing the faith of Christ then by conceiuing the flesh of Christ Her neernesse to Christ in being his mother had nothing booted her had she not more happily borne him in her heart then in her wombe This our Sauiour himselfe confirmeth in the Gospell when being told as he was preaching that his mother and brethren were desirous to speake with him answered as with indignation b Who is my mother and who are my brethren He that doth the will of my Father which is in heauen he is my brother and sister and mother c My mother and brethren are these which heare the word of God and keepe it d Tertul◠〈…〉 He maketh these other of the greater woorth saith Tertullian and sheweth that the hearing of Gods word is a thing to be preferred aboue being the mother and brethren of Christ e J◠〈…〉 c. Non vt vâ—â—â—â—res suâ—stituit sed vt digâ—â—â—â—res He transferreth the names of kindred to them whom he rather iudgeth to be most neare vnto him because of faith whom he putteth in place of the other not as more truly his mother and his brethren but as being of greater woorth So againe when a woman amidst the companie cryed out f Lâ—k 1â— 28 Blessed is the wombe that bare thee and the pappes that gaue thee sucke to withdraw the minds of men from carnall fancies he answereth Yea rather blessed are they that heare the word of God and keepe it g Tertul. de carâ—â— Christi Non maâ—â—â—â— vâ—â—rum v◠〈…〉 Not denying the wombe and pappes of his mother saith Tertullian againe but signifying them to be more happie that do heare the word of God This happinesse and heauenly bountie Mary was also partaker of
of the points in question laying open the absurditie of Poperie and clearing the doctrine on our part from those lies and slaunders wherewith in corners you labour to depraue it might seeme verie likely to drawe many to the knowledge and approbation of the truth It should seeme there was some sore for that both you and your friend were so carefull to apply a plaister but your plaister by the grace of God wil make your sore a great deale worse when men shall further see how sincerely he hath dealt to deliuer truth out of the word of God and doctrine of the ancient Church and what base geere you haue brought as the marrow and pith of many large volumes for the contradicting and oppugning of it The more and greater the points are of difference betwixt the Church of Rome and vs the more doth it concerne your Catholikes if they tender their owne saluation to looke into them which if they doe they will cease to thinke basely of our religion and will begin to honour it and imbrace it as the truth of God They will see that there is in it a true reformation indeed a iust departure from the horrible idolatries and superstitions of the Romish Sinagogue and it shall grieue them that they haue so long dishonoured God by holding fellowship with him who hath no true fellowship with Iesus Christ That you thinke basely thereof M. Bishop we wonder not He that doateth vpon a harlot is wont to scorne and thinke basely of honest matrons The Scribes and Pharisees thought basely of our Sauiour Christ no maruell if you doe the like of the Gospell of Christ who liue and thriue by traditions as they did As for old rotten condemned heresies how silly a man you haue shewed your selfe in the obiecting thereof it hath appeared partly alreadie in the answer of your Epistle and shall appeare further God willing in the answer of your booke and wee will expect hereafter that you learne more wit then to babble and prate of heresies you know not your selfe what THE THEAME OF M. PERKINS Prologue And I heard another voyce from heauen say Go out of her my people that you be not partakers of her sinnes and receiue not of her plagues Reuel 18.3 M. BISHOPS ANSWER TO M. Perkins Prologue Sect. 1. THe learned know it to be a fault Exordium Coâ—mune to make that the entrie vnto our discourse which may as properly fit him that pleadeth against vs but to vse that for our proeme which in true sence hath nothing for vs nay rather beareth strongly for our aduersarie must needs argue great want of iudgement Such is the sentence aboue cited out of S. Iohn by M. Perkins for it being truly vnderstood is so farre off from terrifying any one from the Catholike Roman Church as it doth vehemently exhort all to flie vnto it by forsaking their wicked companie that are banded against it For by the purple Harlot in that place is signified as shall be proued presently the Roman Empire as then it was the slaue of Idols and with most bloudie slaughter persecuting Christs Saints Those of the Church of Rome being as nearest vnto it so most subiect to that sacrilegious butcherie Wherefore that voyce which S. Iohn heard say Go out of her my people that you be not partakers of her sinnes c. can haue none other meaning then that all they who desire to be Gods people must separate themselues in faith and manners from them who hate and persecute the Roman Church as did then the Heathen Emperours and now do all Heretikes Vnlesse they will be partakers of their sinnes and consequently of their plagues This shall yet appeare more plainely in the examination of this Chapter Where I will deale friendly with my aduersarie and aduantage him all that I can that all being giuen him which is any way probable it may appeare more euidently how little he hath to any purpose out of this place of the Apocalipse whereof all Protestants vaunt and bragge so much both in their bookes and pulpits Well then I will admit that in the 17. and 18. Chapters of the Reuelation by the whore of Babylon is vnderstood the Roman state and regiment which in lawfull disputations they are not able to proue the most iuditious Doctor S. Augustine and diuerse others of the ancient fathers with the learned troupe of later interpreters expounding it of the whole corps and societie of the wicked And as for the seuen hils on the which they lay their foundation they are not to be taken literally the Angell of God in the very text it selfe interpreting the seuen heads of the beast to bee aswell seuen Kings as seuen hils But this notwithstanding to helpe you forward I will grant it you because some good writers haue so taken it and therefore omit as impertinent that which you say in proofe of it What can you inferre hereunto Marry that the Roman Church is that whore of Babylon Faire and soft good Sir how proue you that Thus. The whoore of Babylon is a state of the Roman regiment ergo the Roman Church is the whoore of Babylon What forme of arguing call you me this By the like sophistication you may proue that Romulus and Remus were the purple Harlot which to affirme were ridiculous or which is impious that the most Christian Emperours Constantine and Theodosius were the whoore of Babylon because these held also the state of the Roman Empire and regiment To make short the feeble force of this reason lieth in this that they who hold the state and gouerne in the same kingdome must needs bee of like affection in religion which if it were necessarie then did Queene Marie of blessed memorie and her sister Elizabeth carrie the same minds towards the true Catholike faith because they sate in the same chaire of estate and ruled in the same kingdome See I pray you what a shamefull cauill this is to raise such outcries vpon A simple Logician would blush to argue in the parâ—â—ies so loafty and yet they that take vpon them to controle the learnedst in the world often fall into such open fallacies Well then admitting the purple Harlot to signifie the Roman state we do say that the state of Rome must bee taken as it was then when these words were spoken of it that is Pagan Idolatrous and a hot persecutor of Christians Such it had bene a little before vnder that bloudie tyrant Nero and then was vnder Domitian which we confirme by the authoritie of them who expound this passage of the Roman state The commentarie on the Apocalipse vnder S. Ambrose name saith The great whoore sometime doth signifie Rome specially which at that time when the Apostle wrote this did persecute the Church of God 〈◊〉 Cap. 178. but otherwise doth signifie the whole citie of the Diuell And S. Ierome who applieth the place to Rome affirmeth Libr. 2. cont Jâ—â—â—n that she had before his dayes
them the Church of Rome slue none at all vntill by vsurpation of the Pope she became the seate and kingdom of Antichrist but how she hath played her part since it may be esteemed by that that Bellarmine himselfe reporteth that by n Bellar de notis eccles cap 18. eight thousand which as Mathew of Paris noteth were the Popes o Math. Paris in Ioanne anno 1213. crosse-marked souldiers there were slaine at once in Fraunce a hundred thousand of the Albigenses in the time of Innocentius the third Mathew Paris againe mentioneth that not long after in the time of Pope Gregorie the ninth there were slain of theÌ„ in Almaine p Idem in Henr. 3. anno 1234. an infinite number besides a great multitude of them destroyed in Spaine Now these Albigenses although they will not haue it so taken were professors of the Gospell euen of the same faith and religion which we now professe of whom it were infinit to record how many hundreds and thousands they haue slaine vnder the names of Waldenses Leonists Lollards Wicleuists Hussites Hugonots and such like But of later times Paulus Vergerius who himselfe had bin one of the Inquisition spake vpon good knowledge of his own declared that by the same very Inquisition within the space of thirtie yeeres there had bin martyred q Bale de Act. Rom. Pontif. lib. 7. in fine ex Vergeâ—o a hundred and fiftie thousand men and women onely for the Gospels sake The French massacres and butcheries will not bee forgotten wherein M. Stow mentioneth that r Stowes Annals anno 1562. in marg the slaughters at Vassey Paris Sens Tholouse Blois Tours Angiers and other places by credible estimation reported out of France in the yeare 1562. were to the number of a hundred thousand persons within the space of sixe moneths After which about the space of ten yeares followed the slaughter of Bartâ—emewtide most barbarous and cruell wherein some thirtie or fortie thousand were destroyed in Paris and other cities of France within a very short space and thereupon great gratulations made at Rome with processions and other tokens of publike ioy Thus they haue made no end of martyring the Saints of Christ and haue equalled the crueltie of the heathen Empire to the vttermost and yet this hypocrite being instructed by his maister Bellarmine and hauing sold himselfe to dub his lies telleth vs that his Romane Church or the Pope the head therof hath not at all shed so much bloud as by the heathen Empire was shed within the compasse of one yeare The bloud that they haue shed crieth for reuenge and they shall receiue it in due time W. BISHOP Hauing thus proued that the whore of Babylon signifieth the heathen state of Rome and not the Ecclesiasticall let vs now heare what you say against it Marrie that the distinction of the Empire of Rome and Church of Rome is foolish and coyned of late to serue our turne which to be farre otherwise I proue out of those very Authors who do interpret that harlot to signifie Rome who are neither foolish nor of late dayes you haue heard it before out of S. Ambrose commentaries And farther we gather it out of S. Hierome in the Epistle which you cite for he hauing resembled Rome vnto Babylon for the multitude of the wicked which yet remained in it pointeth out a more pure part saying There is indeed the holy Church there are the triumphant monuments of the Apostles and Martyrs there is the true confession of Christ there is the faith praised by the Apostle c. Be not there expressed two distinct parts of Rome Againe Tertullian who liued in the second hundreth yeare vnder those persecuting Emperours saith in one place Lib. cont Iud. Depraescript cap. 16. that Babylon is a figure of Rome in respect of her proud Empire and persecution of the Saints And in another that Rome was most happie for her holy Church vnto which the Apostles with their bloud had poured forth their whole doctrine See a plaine distinction betweene the Heathen Empire and the holy Church of Rome â— Pet. 5. which finally may be gathered out of the expresse word of God Where the Church in Babylon coelect is distinguished from the rest of that city which was Pagan You say but without any author that Babylon there doth not signifie Rome but either a city in Egypt or Assyria But Eusebius lib. 2. his cap. 14. S. Ierome de Eccles script vers Marcus with other Authors more worthie of credit do expound it of Rome And you your selues take Babylon for Rome where you thinke that any hold may be taken against it as in the 17. of the Reuelation but in S. Peters Epistle they will none of it because it would proue too plainly that S. Peter had bene at Rome R. ABBOT We haue here a friuolous and idle discourse onely to giue a mocke to the vnlearned Reader We doubt not but that there was a difference of old to be made betwixt the prophane state of the Empire and the state of the Christian Romane Church and who would go about to make any question of that matter Nay we say further that there is exceeding great difference betwixt the Church of Rome that then was and the Church of Rome that now is because the church of Rome that now is is become in dominion and princely state like to the Empire that then was And in this respect is it that M. Perkins calleth that a foolish distinction not because it putteth difference betwixt the heathen Empire and the church that was but because it distinguisheth to no purpose the Empire of Rome that was from the church of Rome that now is when as the Bishops sea is now turned into the Emperours court and by pretence of spirituall iurisdiction the beast that now is is become the perfect a Apoc. 13.12.14 image of the former beast Some difference there is in that the Empire was wholy Pagan and the church in some sort professeth Christ but in pompe and pride in filthinesse idolatry and crueltie the church is now the same that the Empire was He bringeth a place of Peter needlesly to proue his distinction and in that place will needs haue it that by Babylon must bee meant Rome We are well content at his offer to take it so but so as that he must remember that being once Babylon it should neuer finally surcease that name vntill it caried Antichrist for the seuenth head thereof vnder whom the abhominations of it shall grow to their full measure that that heauie destruction may fall vpon it which God hath threatned for full vengeance W. BISHOP Well M. Perkins is content in fine to allow of that distinction of Heathenish and Ecclesiasticall Rome which before he esteemed so foolish and then will proue that not the Heathenish but Ecclesiasticall Rome is resembled to the purple Harlot See what confidence this man hath in his
of her my people Forsake the enemies of the Romane Church And as our Ancestors did the Pagan Emperours who drew out her most pure bloud so let vs flie in matters of faith and religion from all heretikes that of late also spared not to shed abundance of the same most innocent bloud vnlesse to your greater condemnation you had leifer be partakers of her sinnes and receiue of her plagues And because I purpose God willing not onely to confute what M. Perkins bringeth against the Catholike doctrine but somewhat also in euery Chapter to fortifie and confirme it I will here deliuer what some of the most ancient most learned and most holy Fathers doe teach concerning ioyning with the Church and Pope of Rome from whose societie Protestants labour tooth and naile to withdraw vs. And because of this we must treat more amply in the question of supremacie I will vse here their authoritie onely whom M. Perkins citeth against vs. S Bernard is cited alreadie S. Irenaeus Scholer of S. Policarpe and he of S. Iohn the Euangelist of the Church of Rome writeth thus To this Church Lib. 3. cap. 3◠by reason of her more mightie principalitie it is necessarie that euerie Church that is the faithfull on all sides do condescend and agree in and by which alwayes the tradition of the Apostles hath bene preserued by them that be round about her Saint Ierome writing to Damasus Pope of Rome saith I following none as chiefest but Christ do in participation ioyne with thy blessednesse that is with the chaire of Peter I knowe the Church to be builded vpon that Rocke Whosoeuer doth eate the Paschall Lambe out of this house is a profane fellow hee that is not found within the Arke of Noe shall when the flouds arise perish And a little after I know not Vitalie I refuse Meletius I take no notice of Paulinus he that gathereth not with thee scattereth that is he that is not with Christ is with Antichrist Marke and embrace this most learned Doctors iudgement of ioyning with the See of Rome in all doubtfull questions he would not trust to his owne wit and skill which were singular nor thought it safe to rely vpon his learned and wise neighbours he durst not set vp his rest with his owne Bishop Paulinus who was a man of no meane marke but the Patriarke of Antioch but made his assured stay vpon the See of Rome as vpon an vnmoueable Rocke with which saith he if we do not communicate in faith and Sacraments we are but profane men voide of all Religion In a word we belong to Christ but be of Antichrists traine See how flat contrarie this most holy ancient Father is to M. Perkins M. Perkins would make vs of Antichrists band because we cleaue vnto the Bishop of Rome Whereas S. Hierome holdeth all to appertaine to Antichrist who be not fast lincked in matters of Religion with the Pope and See of Rome And so to conclude with this point euery true Catholike must say with S. Ambrose Lib 3 de Sacra cap. 1. I desire in all things to follow the Church of Rome And thus much of his prologue Afterward he taketh vpon him to prescribe and shewe vs how farre foorth wee may ioyne with the Church of Rome by proposing many points in controuersie betweene vs and them and in each shewing in what points wee consent together and in what we differ I meane by Gods grace to followe him step by step although he hath made many a disorderly one as well to discouer his deceits and to disproue their errors as also to establish the Catholike doctrine the which I will endeuour to performe by the helpe of God with all simplicitie of language and with as much breuitie as such a weightie matter will permit Yet I hope with that perspicuity as the meaner learned may vnderstand it and with such substance of proofe both out of the holy Scriptures and auncient Fathers as the more iudicious to whose profite it is principally dedicated may not contemne it R. ABBOT What the dealing of M. Perkins and M. Bishop on each part hath bene I leaue it to the Reader to iudge by examining of both who I doubt not will acknowledge M. Perkins fidelitie of allegations true construction of holy Scriptures and sufficient argument to make all men iealous of the Church of Rome And seeing Hierom of old hath giuen light as before hath bene shewed that of Rome it is said Go out of her my people and there can be thencefoorth no other Rome to which we may apply it but onely the corrupted state of the Church of Rome therefore he will take it I presume as a warning from God to take heed of and to eschue the filthy fornications idolatries and abominations of that vncleane strumpet and will deride the sillinesse of those collections whereby M. Bishop laboureth to perswade the contrarie As for that which he saith of vs vnder the name of heretikes that of late we spared not to shed abundance of their most innocent bloud it setteth foorth the singular impudencie and remorselesse malice of these notorious hypocrites For whereas he talketh of abundance of bloud he well knoweth that in fiue and fortie yeares of Queene Elizabeth there was not so much bloud of theirs shed by vs as was of ours by them in fiue yeares of the raigne of Queene Mary And whereas he calleth it innocent bloud they themselues M. Bishop I meane and his fellow Seculars by their Proctor a Watsons Quodlibet◠Watson haue cleared the State as hauing iust cause to proceed against thē that were put to death against the Iesuites as immediate actors of treason against the Priests as being employed by them for the effecting thereof It pleased God by that quarrell of theirs against the Iesuites to make them witnesses of the innocencie of the State in the shedding of their bloud and by their owne mouth to make it knowne that the Iesuites were still deuising practising for the death of the Queen and for the ruine and ouerthrow of the Realme and that the Priests were vsed by them as instruments for the compassing and atchieuing of their traiterous designes so that the nature of their fact could be no lesse then treason and therefore what conscience may we thinke there is in this leud hireling contrarie to their owne cōfession to renew a complaint against the State of shedding innocent bloud as if there had bene no cause but meerely Religion towards God why they were put to death But if that had bene the quarrell many more would haue bene in like sort to be touched being openly knowne to be professors of that Religion who notwithstanding as we know saue onely for a pecuniarie mulct for trespassing the law liued at their owne libertie and fully with vs enioyed the benefite of the State To let this passe M. Bishop will now tel vs somwhat out of the Fathers to warrant our ioyning with
things as were done But we Christians teach that mankind by free choice and Free will doth both do well and sinne To him we will ioyne that holy Bishop and valiant Martyr Irenaeus who of Free will writeth thus Lib. 4. cap. 72. Not onely in workes but in faith also our Lord reserued libertie and freedome of will vnto man saying Be it done vnto thee according to thy faith I will adde to that worthie companie S. Cyprian who vpon those words of our Sauior Ioan. 6. Lib. 1. Epist 3. Wil you also depart discourseth thus Our Lord did not bitterly inueigh against them which forsooke him but rather vsed these gentle speeches to his Apostles will you also go your way and why so Marry obseruing and keeping as this holy Father declareth that decree by which man left vnto his libertie and put vnto his free choice might deserue vnto himselfe either damnation or saluation These three most auncient and most skilfull in Christian religion and so zealous of Christian truth that they spent their bloud in confirmation of it may suffice to certifie any indifferent reader what was the iudgement of the auncient and most pure Church concerning this article of Free will specially when the learnedst of our Aduersaries confesse all Antiquitie excepting onely S. Augustine to haue beleeued and taught Free will Heare the words of one for all Mathias Illiricus in his large long lying historie hauing rehearsed touching Free will the testimonies of Iustine Irenaeus and others saith In like maner Clement Patriarch of Alex. doth euery where teach Free will Cont. 2. cap. 4. col 59. that it may appeare say these Lutherans not onely the Doctors of that age to haue bene in such darknesse but also that it did much increase in the ages following See the wilfull blindnesse of heresie Illyricus confessing the best learned in the purest times of the Church to haue taught Free will yet had rather beleeue them to haue bene blindly led by the Apostles and their best Schollers who were their Masters then to espie and amend his own error These principall pillars of Christs Church were in darknesse belike as Protestants must needes say and that proud Persian and most wicked Heretike Manes of whom the Manichees are named who first denied Free will began to broach the true light of the new Gospell R. ABBOT M. Bishop held it to be the best course for him clanum clauo pellere to driue out one naile with another not answering the places which M. Perkins alledged out of the Fathers but oâ—ely crossing them with other places Nay he so passed them ouer as that fraudulently and falsly he would make his Reader beleeue that they made all for him But marke I pray thee gentle Reader when M. Bishop driueth all to this that when God hath done his worke for mans conuersion it is left to mans free choice whether to will the same or not doth it make for him or is it not against him which M. Perkins citeth out of Austin that a Aug. de correp grat cap. 12. Iâ—â—o sic volunt quia Deus operatur vt veliâ—t man therefore willeth because God worketh in him to will Surely if man therefore will because God worketh in him to will then Gods worke doth not leaue man to the free choice of his owne will When M. Bishop saith that there is in man a naturall facultie of Free will which being stirred vp and fortified is able to do any act appertaining to saluation doth the same S. Austine agree with him when he affirmeth b Epist 107. Lâ—cerum arbitrium ad diligendum Deum prinâ—s peccati graâ— ditate perâ—â—emuâ— that man lost Free will to the loue of God by the greatnesse of Adams sinne When he attributed mans conuersion but onely principally to grace and blameth vs for that we attribute the whole worke to grace doth S. Bernard agree with him when he saith c Bernard de grat lib. arb Totum ex gratia that it is wholy of grace that we are new created healed saued By these it is easie to make application of the rest but we may looke for good answers at his hands herafter who in the beginning being so directly oppugned would seeke thus in a cloud to steale away But if M. Perkins were able to say nothing against him we must thinke he is able to say for himselfe exceeding much Yet his first authoritie out of Iustinus Martyr maketh nothing at all for him for being written to an heathen Emperour it toucheth onely morall and externall actions in which we deny not but that God hath left some freedome and liberty to mans will as before hath bene declared His very d Justin Martyr Apol. 2. Ne quis nostra dicta sic acciptat quasi Fati necessitateÌ„ asseramus quae fiunt ideò fieri quiae praedicta sunt expâ—ica bonus hoc quoque c drift there is to condemn the wicked fancies of Astrologers and Stoicke Philosophers who did hang all vpon e Aug. contra duas Epist Pela lib. 2. ap 6. in Psal 1â—0 de ciuit Dei lib. 5. cap. 1. destinies and constellations and fatall necessitie and thence sought excuse of their lewd and abominable actions And if we wil more largely extend the words yet are they nothing for M. Bishops turne f Hominem libero arbitrio liberaque voluntate peccare rectè agere docemus We Christians saith he do affirme that by free choice and Free will mankind doth both do well and sinne And so much we affirme also that man by free choice and Free will doth well for there g Prosper de vocâ—t Gent lib 2. cap. 9. Virius nolenuum nulla est is no vertue where a man hath no will to that he doth but we say still against M. Bishop that this is not that Free will that he requireth it is not a power of nature but wholy the effect of grace h Aug. Epi. 107. vt supra Sect. 1. It is the grace of God whereby mans will is made free both to eschue euil and do good and they that teach any other Free will they are i Idem de grat lib arbit cap. 14. Non defensores sed inflatores praecipitatores liberi arbit not the defenders but the puffers vp and break-neckes of Free wil. And no otherwise did Iustine Martyr conceiue thereof as appeareth by these words in the same Apologie k Iustin vt supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like sort as God created vs when we were not so do we thinke that he vouchsafeth them of immortalitie and being with him who willingly make choice to do those things that are pleasing vnto him But to haue being at the first it was not of our selues In like sort then to choose and follow what is pleasing to him by those reasonable powers which he hath giuen vs it is by his perswading and mouing of vs
shall be performed and that God will make it appeare that he hath not spoken in vaine Therefore he abhorreth the courses of the wicked and walketh not in their wayes but labouring in righteousnesse standeth fully resolued that God will saue him from that destruction that he hath prouided for them Neither doth he dread the sentence of God onely in respect of eternall destruction but also in respect of temporall plagues and iudgements wherewith he chasteneth his owne children when they behaue themselues wantonly and vndutifully towards him In the inflicting whereof God hath regard to make them by the smart thereof much more to dread his eternall wrath that they may cease and shunne the wayes whereby they should be in danger to incurre the same Now in this sence doth the Apostle in the first place recommend feare to the Churches of the Gentiles and specially to the Church of Rome that whereas God had reiected the Iewes because of their f Act. 13.46 reiecting the word of God and they now by faith did stand that is by obedience to the faith and preaching of the Gospell had receiued the calling and state of the people of God his Church they should learne by the example of the Iewes to be wise and warie for themselues trembling at the fearefull wrath that was befallen vpon them and therefore not flattering themselues in the opinion of their outward calling as the other before had done but labouring to do those things which might be correspondent to the grace and mercie which God had vouchsafed vnto them Which if they did neglect God would g Mat. 21.43 take away his kingdome from them as he did from the Iewes and they should lose that glorie wherein now they tooke vpon them to reioyce To the verie same purpose doth he admonish the Corinthians that the Israelites had the same calling in effect the same Sacraments that we haue and yet when they behaued themselues vnthankfully and wickedly God did not forbeare to punish them whereof he had made record in holy Scriptures for example vnto vs and hereupon concludeth h 1. Cor. 10.12 Let him that thinketh he standeth take heed least he fall Whereby he giueth to vnderstand that outward standing and professing of the faith without inward grace and feare of God issuing into a godly life and conuersation is not standing indeed but seeming to stand and therefore that he that glorifieth therein if he be afraid to fall must lay a better foundation for himselfe to stand vpon These aduertisements true faith heareth and apprehendeth the same to make vse thereof it is afraid to fall and therefore shunneth that securitie and reioycing in outward state wherein they that applaud themselues without correspondencie of inward affection and godly conuersation do meerely delude themselues Whereby it commeth to passe that in the publicke desolations of Churches for the contempt of dutie towards God yet whosoeuer hath beleeued the word of God and feared his iudgement though lapped in the folds of outward calamities yet is saued from that damnation which he was fearefull by contempt to runne into To be short as a man vpon the top of a high tower is afraid to fall and trembleth to thinke thereof when notwithstanding being enuironed with the battlements he is without danger of falling and not afraid that he shall fall so the true beleeuer trembleth with the horrour of the conceipt of falling away from God knowing the end of them to he most vnhappie that so do when yet he reposeth assured trust in God that being compassed about with his protection and dwelling vnder his defence he himselfe shall be preserued for euer Vnder whose defence that we may dwell there is another feare necessarie whereby we are drawn away from presuming of our own strength that we may be i Ephes 6.10 strong in the Lord only and in the power of his might And of this feare are we to vnderstand the latter place cited by M. Bishop k Phil. 2.12 Worke your Saluation in feare and trembling In feare and trembling that is in humilitie in due acknowledgement of your owne frailtie in fearing to be left to your owne selues in depending wholy vpon God For saith he it is God that worketh in you both to will and to doe the adding of which reason plainely sheweth that feare and trembling is to be taken in that meaning as I haue expressed And in that sort S. Austin doth expound it l August de grat lib. arbit cap. 9. Ideo cum timore tremore ne sibi tribuendo quod bene operantur de bonis tanquā suis extollantur operibus Tanquā ergo interrogitur Apostolus diceretur et Quare dixisti cum timore tremore horum verborum rationem reddidit dicens Deus est enim c. Therefore doth S. Paul say with feare and trembling least attributing to themselues that they worke well they should be proud of their good workes as if they were their owne therefore as if one had asked him why doest thou say with feare and trembling he giueth reason of those words saying For it is God which worketh in you both to will and to do In sundrie m De nat grat cap. 27. De Corrept grat cap. 9. in Psal 65. 118. conc 31. other places doth he expound those words to the same effect So doth Prosper also say that the Apostle by those words n Prosper apud Ambros epist 84. Vigilant tētatoris iusidiae vt vbi proficit deuotio subrepat elatio vt homo de bono opere in se potiùs quà m in Domino glorietur Sed solicundo nos Apostoli contra hoc periculum monet dicentis Cum timore tremore c. doth admonish vs against the danger of that pride whereby a man of a good worke reioyceth in himselfe rather then in the Lord. Here is nothing then that the faithfull should stand in feare of their owne Saluation but only that they should feare to commit themselues to themselues in working to the accomplishment of the Saluation to which God hath called them and should remember that all is to be expected of Gods mercie whence onely it is that either we will or do any thing that is good Which feare is so farre from giuing vs cause to doubt of Saluation as that it much rather serueth to strengthen the assurance thereof whilest it maketh vs to rest onely vpon God and not vpon our selues knowing that our Saluation dependeth not vpon any thing which we can do for our selues but vpon him o Esa 26.12 who hath wrought and so will worke all our workes for vs and will not leaue that vnperfect which he hath begun And when sometimes we forget this feare and incline to trust in our selues and say with Dauid p Psal 30.6 I shall neuer be remoued he leaueth vs to the triall of our owne strength so as that wanting his support we
example of outward life To inward holinesse and purity the other part of the sentence is to be referred He that is holy let him be sanctified still that is let him adde to his sanctification let him be more and more renewed let him still be a Ephe. 4.22.24 putting off the old man and putting on the new let him still b 2. Cor. 7.1 clense himselfe from all defilement of the flesh and of the spirit and finish or perfect his sanctification in the feare of God S. Iohn would not by both those speeches import one thing therfore seeing the latter without doubt importeth inward righteousnesse the other must needs be applied to outward workes As for that of Ecclesiasticus it is nothing to vs who admit no canonicall authority of that booke yet it prooueth nothing for M. Bishop nor against vs the words truly translated being these c Eccles 18.21 deferre not till death to be iustified that is put not off till death to repent to seeke forgiuenesse of thy sinnes according to that which in the former verse he hath said d Ver. 20. Humble thy self before thou be sicke whilest thou maiest yet sinne shew thy conuersion Here is nothing at all to prooue two iustifications in that sence that we here speake of as whereby a man being first iust becoÌ„meth more iust before the iudgement seat of God Increase growth of inherent righteousnesse we ackowledge and require in all faithfull Christians and his paines is idlely bestowed in the proofe thereof We know what our Sauiour saith e Iohn 15.2 Euery one that beareth fruit in me the Father purgeth that he may bring forth more fruit what S. Peter exhorteth f 2. Per. 3.18 to grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ We teach men to say with S. Paul g Phil. 3.12 Not as though I had already attained or were already perfect but one thing I do I forget that which is behind endeauour my selfe to that which is before and follow hard towards the mark c. We teach with S. Bernard h Bernard in Purif ser 3. In viae vitae non progredi est regredi In the way of life not to go forward is to go backward and againe i Epist 123. Nolle proficere est deficere not to increase is to decrease k Epist 91. Vbi incipis noâ—e fieri melior 〈◊〉 etiâ—m dâ—sinis esse iâ—â—us where a man beginneth not to care to be better there he giueth ouer being good at all He need not therefore to prooue this matter vnto vs who teach it much more faithfully carefully then they do The place of Iames prooueth no other iustification but what we confesse that is an approouing declaring of his faith and iustification His works are a testimony that the Scripture hath truly rightly said of him l Iam. 2.23 Abraham beleeued God and it was imputed vnto him for righteousnes Now M. Bishop should haue told vs in what other meaning it can be taken that S. Iames saith that in his workes the Scripture was fulfilled that saith Abraham beleeued God and it was imputed vnto him for righteousnesse For if his workes were but the fulfilling of that Scripture how absurdly doth Maister Bishop go about to prooue in his workes an augmentation of that which by that Scripture is imported formerly to be done If his workes were but the fulfilling of that that was said of his iustification before how doth he thereby seeke to proue a second iustification Now the former testimonie of his iustification is to be considered which was long after Gods first calling of him m Gen. 12. seq when he had shewed his singular faith and obedience vnto God in going out of his owne country at the word of God when he had long called vpon the name of the Lord built many altars vnto him done him much seruice when he had long trauelled from place to place vnder his protection For after all this yet was he not iustified by his workes but onely of his n Gen. 15.6 beleeuing the Lord it is testified that it was imputed vnto him for righteousnesse We would haue M. Bishop to tell vs whether Abraham before the time that this testimonie was giuen him were a iustified man or not he cannot deny it because Abraham had done many good works and he hath before said that there can be no good workes before the first iustification If he were iustified before then it appeareth that to a man already iustified not his workes but his faith is counted for righteousnes and because it cannot be thought that by one meanes he was iustified before and by another now it must needes be that as before to be iustified so now still being iustified his faith is counted to him for righteousnesse according as it is written o Hab. 2.4 The iust shall liue by faith Now if after he were iustified he did continue stil to be iustified by faith then to speake properly as we do of iustification in the sight of God there is one onely iustification whereby a mans p Rom. 4 5. faith is imputed to him for righteousnesse as the Apostle speaketh It must needes therefore follow that S. Iames speaketh of iustification in some other meaning then the Apostle S. Paule doth what that meaning is let him learne not of vs but of the auncient Church q Phot. apud Oecum in Rom. cap. 4. Non habuit Abrahâ—m opera absit Opera siquidem habuit vt si cum hominibus qui simul cum eo versabantur fuisset in iudicio constitutus facilè iustificatus fuisset illisque antepositus verum vt coram Deo ex suis operibus iustificaretur tanquam dignus aequalis sese praebens dignitatis cum ea quae inde praebebatur beneficentia dono nequaquam fuisset illam assecutus Vnde ergo bâ— dignus est habituâ— ex sola fide c. Solutio patet ex bu quomodo hiâ— quidem Paulus ex fide ait iustificatum fuisse Abraham diuus autem Iaâ—obus ex operibus Had Abraham no workes saith Photius God forbid Verily he had workes so as that if he had bene brought in iudgement with the men with whom he liued he had easily bene iustified and preferred before them but that by his workes he should be iustified before God as worthie of the dignitie kindnesse and gift that was yeelded vnto him he would neuer haue attained to it but he had it by faith onely Hereby saith he the resolution is manifest how Saint Paule saith that Abraham was iustified by faith and Saint Iames that he was iustified by workes Here is a plaine distinction and difference deliuered that Saint Paule saith that by faith only a man is iustified before God but that it is before men with men that S. Iames meaneth a man is iustified by workes And this
saluation in Christ which in the law being a transgressour thereof he could not finde But of these words enough hath bene said before in the question of l Cha. 3. Sect. 3. the Certaintie of Saluation For conclusion of this point to quit M. Bishop I will alledge the words of S. Bernard m Bernard in Cant. ser 50. Non latuit praeceptoreÌ„ praecepti ponduâ— humanas excedere viâ—es sed iudicauit vtile ex hoc ipso suae ipsos insufficientiae admoneri et vt scirent sanè ad queÌ„ iustitiae fineÌ„ niti pro viribâ—s oporteret Ergo mandando impossibilia non praeuaricatores fecit sed humiles vt omne os obstruatur subditus fiat to tus mundus Deo AccipieÌ„tes quippe mandâ—tum sentientes defectum clamabimus in coelum miserebitur nostri Deus sâ—temus in die illa quia non ex operibus iustitiae quae fecimus nos sed secundum miserecordiam suam saluos nos fecit It was not vnknowne to the commaunder that the waight of the commaundement doth exceede the strength of man but he held it expedient that hereby men should be aduertized of their owne vnsufficiencie and that they should know to what end of righteousnesse they should labour to their vtteâ—most Therefore by commaunding things vnpossible to vs he hath not made vs trespassers but humbled vs that euery mouth may be stopped and all the world may be made subiect to God For receiuing the commaundement and feeling our owne defect and want we shall cry to heauen and God will haue mercy vpon vs and we shall know at that day that not for the workes of righteousnesse which we haue done but of his owne mercy he hath saued vs. In which words he giueth vs to vnderstand that God had reason sufficient to giue the law though he knew it vnpossible for vs in this state of mortality and weakenesse perfectly to fulfill the law 44. W. BISHOP Now that iust mens workes be not sinnes which I prooue first That good works be not stained with sinne by some workes of that patterne of patience Iob Of whom it is written that notwithstanding all the diuels power and craft in tempting of him He continued still a single hearted and an vpright man Cap. 2. departing from euill and preseruing his innocencie If he continued an innocent he sinned not Againe if in all these instigations to impatience he remained patient these his workes were perfect For S. Iames saith Esteeme it my brethren all ioy Cap. 1. when you shal fall into diuers temptations knowing that the probation of your faith worketh patience And let patience haue a perfect worke that you may be perfect and entire failing in nothing 2. King Dauid thus by the inspiration of the holy Ghost speaketh of himselfe Thou hast O Lord prooued my heart Psal 16. thou hast visited me in the night thou hast tried me in fire and there was no iniquity found in me It must needes then be graunted that some of his workes at least were free from all sinne and iniquity And that the most of them were such if you heare the holy Ghost testifying it I hope you will beleeue it reade then where it is of record 3. Reg. 15. That Dauid did that which was right in the sight of our Lord and not onely in the sight of men and turned from nothing that hee commaunded him all the dayes of his life except onely the matter of Vrias the Hethite 3. The Apostle affirmeth 1. Cor. 3. That some men do build vpon the onely foundation Christ Iesus gold siluer and pretious stones that is being choise members of Christes Catholike Church doe manie perfect good workes such as being tried in the fornace of Gods iudgement will suffer no losse or detriment as he there saith expresly Wherefore they must needes be pure and free from all drosse of sinne otherwise hauing bene so prooued in fire it would haue beene found out 4. Many workes of righteous men please God Rom. 12. 1. Pet. 2. Make your bodies a quick sacrifice holy acceptable to God the same offering spirituall sacrifices acceptable to God Phil. 4. And S. Paul calleth almes bestowed on him in prison an acceptable sacrifice of sweet sauour and pleasing God But nothing infected with sinne all which he hateth deadly can please God and be acceptable in his sight God of his mercy through Christ doth pardon sin or as the Protestants speake not impute it to the person but to say that a sinfull worke is of sweet sauour before him and a gratefull sacrifice to him were blasphemie wherefore we must needs confesse that such workes which so well pleased him were not defiled with any kind of sinne Mat. 5. 1 Tim. 6. Ephes 2. Finally many workes in holy writ be called good as That they may see your good workes To be rich in good works We are created in Christ Iesus to good workes but they could not truly be called good workes if they were infected with sinne For according to the iudgment of all learned Diuines it can be no good worke that faileth either in substance or circumstance that hath any one fault in it for bonum ex integra causa malum ex quolibet defectu Wherefore we must either say that the holy Ghost calleth euill good which were blasphemie or else acknowledge that there be many good workes free from all infection of sinne R. ABBOT The wise man hauing prefixed this title That good workes be not stained with sinne which we say they be taketh vpon him in his text to proue that iust mens workes be no sinnes which no man saith they be We must beare with him because his vnderstanding doth not serue him to take that for gold wherein there is any drosse for if it did he would easily conceiue that the staine of mans sinne doth not destroy or take away the nature of the good worke which in man by man is wrought by the grace of God But leauing that peece of his folly let vs examine his proofes that good workes be stained with sinne And first he will proue it by the example of Iob because it is said of him that a Iob. 2.3 he continued still a single hearted and an vpright man departing from euill and preseruing his innocencie But it were very hard to say how M. Bishops purpose should be made good out of these words We find here a relation of Iobs goodnesse but we find nothing to proue that that goodnesse of his was no way touched or stained with sin Now the reader is to vnderstand that this coÌ„mendation of Iob set down in the 1. Chapter after repeated in the 2. chapter to shew his constancy therin was of old vrged by the Pelagian heretikes as now by M. Bishop to prooue the perfection of the righteousnesse of man But S. Austine well waighing the circumstance of the text how it is withall said There
owne mouth will I iudge thee thou euill seruant Thou hast despised my mercie Thou hast defined that euery one that doth not merite life must fall into the state of death Thy sentence shall stand good against thy selfe thou art farre off from meriting life and therefore thy iust portion shall be euerlasting death Let him learne in time to feare this doome and leaue off by this wilfull oppugning of the faith and doctrine of Christ to rebell against God 2. W. BISHOP With this Catholike doctrine M. Perkins would be thought to agree in two points First That merits are necessary to saluation Secondly That Christ is the roote and fountaine of all merit But soone after like vnto a shrewd cow ouerthrowes with his heele the good milke he had giuen before renouncing all merits in euery man sauing onely in the person of Christ whose prerogatiue saith he it is to be the person alone in whom God is wel pleased Then he addeth that they good Protestants by Christs merits really imputed to them do merite life euerlasting Euen as by his righteousnesse imputed vnto them they are iustified and made righteous To which I answer that we most willingly confesse our blessed Sauiours merits to be infinite and of such diuine efficacie that he hath not onely merited at his Fathers hands both pardon for all faults and grace to do all good workes but also that his true seruants workes should be meritorious of life euerlasting As for the reall imputation of his merit to vs we esteeme as a fained imagination composed of contrarieties For if it be really in vs why do they call it imputed and if it be ours only by Gods imputation then is it not in vs really Further to say that he onely is the person in whom God is well pleased is to giue the lye vnto many plaine texts of holy Scriptures Iac 2. Eccles 45. Act. 13. Ioh. 16. Rom. 1. Abraham was called the friend of God therefore God was well pleased in him Moyses was his beloued Dauid was a man according vnto his owne heart God loued Christs Disciples because they loued him Briefly all the Christians at Rome were truly called of S. Paule the beloued of God And therefore although God be best pleased in our Sauiour and for his sake is pleased in all others yet is he not onely pleased in him but in all his faithfull seruants Now to that which he saith that they haue no other merit then Christs imputed to them as they haue no other righteousnesse but by imputation I take it to be true and therefore they do very ingeniously and iustly renounce all kind of merits in their stained and defiled workes But let them tremble at that which thereupon necessarily followeth It is that as they haue no righteousnesse or merit of heauen but onely by a supposed imputation so they must looke for no heauen but by imputation for God as a most vpright iudge will in the end repay euery man according to his woorth wherefore not finding any reall worthinesse in Protestants but onely in conceipt his reward shall be giuen them answerably in conceipt onely which is euidently gathered out of S. Augustine Lib. 1. de mori Eccles cap. 25. where he saith That the reward cannot go before the merit nor be giuen to a man before he be worthy of it for saith he what were more iniust then that and what is more iust then God Where he concludeth that we must not be so hardie as once to demaund much lesse so impudent as to assure our selues of that crowne before we haue deserued it Seeing then that the Protestants by this their proctor renounce al such merit and desert they must needes also renounce their part of heauen and not presume so much as once to demaund it according vnto S. Augustines sentence vntill they haue first renounced their erronious opinions R. ABBOT M. Perkins hath indeed giuen good milke as M. Bishop saith euen a 1. Pet. 2.2 the syncere milke of the word which he had drawne from b August in Ioan. Epist trac 3. Est mater Ecclesia vbera eius du◠Testamenta Scripturari 〈◊〉 narū the brests of the Church the old and the new Testament the writings of the Apostles and Prophets which are c Ephes 2.20 the foundations whereupon the house of God is built He plaid not the shrewd cow to ouerthrow it when he had giuen it but what he gaue M. Bishop seeketh to corrupt by blending and mingling with it not the leauen onely but the very poison of humane traditions He renounceth and so do we all merit but what is in the person of Iesus Christ for vs and thereby onely do we lay hold of eternall life acknowledging that not for any thing that we do but onely d Mat. 3.17 in him the Father is well pleased towards vs and accepteth vs to be his children and heires of his kingdome Whereas in his pleasance he tearmeth vs good Protestants I must tell him as before that if the Protestants do not exceede the goodnesse of them who will be taken to be the very best amongst the Papistes without question they are very bad and I doubt not but he himselfe will acquit the Protestants from being so bad as he and his fellowes haue told vs that their good maisters the Iesuites be But for answer he saith that Christ did merit for his not onely pardon of all faults and grace to do all good workes but also that their workes should be meritorious of life euerlasting A strange speech and such as the Apostles and Primitiue Church were not acquainted with Forsooth Christ did not merit eternall life for vs but he merited for vs grace that so we might merit eternall life for our selues Now M. Bishop hath taught vs before that grace is nothing but as Free will adioyneth it selfe vnto it and so the conclusion is that the grace of God doth not saue man but man by the helpe of grace doth saue himselfe Thus the matter resteth vpon vs Christ offereth vs grace we may receiue it if we will and when we haue it we may if we will thereby deserue eternal life otherwise we go without it But the Scripture teacheth vs farre otherwise that e 1. Ioh. 5.10.11 the record that God hath witnessed of his Sonne is this that God hath giuen vs eternall life and this life is in his Sonne Here is no record that God hath giuen vs grace to deserue eternall life but that he hath giuen vs eternall life nor that this life is in our merits but that this life is in his Sonne so as that f Ioh 3.36 he that beleeueth in the Sonne hath euerlasting life and g 1. Ioh. 5.13 they that beleeue in the name of the Sonne of God are to know that they haue eternall life God by the beginning giuing them certificate and assurance of the end The reall imputation of Christs merits to vs is
vnderstood or expounded to that meaning whereto he applieth it k Col. 1.24 Now reioyce I in my sufferings for you and do fulfill or accomplish those things that want saith M. Bishop but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder those things that are yet behind of the afflictions of Christ in my flesh for his bodies sake which is the Church M. Bishop by translating those things that want of the passions of Christ and applying the place to their satisfactions giueth vs to vnderstand that blasphemy of theirs which he will seeme otherwise to denie that for satisfaction somewhat is wanting to the passion of Christ so that the passion of Christ is not taken with them to be a full and perfect satisfaction and redemption He will say the old interpreter so translateth but because the old interpreter made not that vse of these passions in the words following as M. Bishop doth therefore to our meaning onely and not to his he translateth in that sort The afflictions and sufferings of the faithfull are very often in the Scripture termed l 2. Cor. 4.10 Phil. 3.10 1. Pet. 4.13 the afflictions and sufferings of Christ Christ is the head we are the body m Aug. in Psa Caput corpâ—â— vnus est Christus The head and the body saith S. Austine make one Christ He hath made vs one with himselfe and therefore vnder one name of n Gal. 3.16 Christ he comprehendeth both himselfe and vs. Whatsoeuer then is done either to the head or to the body the same is done to Christ Christ the head hath sâ—ffered in himselfe whatsoeuer was needfull for the redemption and purchase of that body whereof he was to be the head He therefore suffered and died for sinne as a Redeemer we as redeemed are by suffering to be conformed vnto him that in suffering we may be still dying and in death it selfe may fully and for euer be o Râ—â— 62.11 deâ—d to sinne Now because the afflictions of the body and members of Christ are reckoned to be the afflictions of Christ therfore so long as there is any part of the body still remaining to be afflicted so long there is somewhat wanting or yet behind of the afflictions of Christ Thus S. Austine saith p Aug. in Psal 61. Si in memoris Christi es quicquid pateris ab eu qui n n sunt in â—â—eÌ„oru Christi deerat passionibus Christi If thou be a member of Christ whatsoeuer thou sufferest of them who are not the members of Christ it was wanting to the passions of Christ And thus S. Paul as a member of Christ professeth that for his part he fulfilled the remnant or that that was yet to be sustained of the afflictions sufferings of Christ But he addeth for his bodies sake which is the Church and vpon these words specially the question dependeth In what meaning is it that he saith he suffereth for the Churches sake M. Bishop will haue vs thinke that it was to adde somewhat for his part to the common treasury of satisfactions whence reliefe succour might be yeelded to men by the Popes indulgences to supply the want of their owne satisfactions We must thinke that somewhat was wanting to the sufferings of Christ to set vs free from temporal punishments and towards that S. Paul paied his shot and hauing suffered enough for his owne discharge would adde somwhat to serue in common to ease the burdens of other men But against this wicked and blasphemous fancie the Apostle himselfe instructeth vs when he saith q 1. Cor. 1.13 Was Paul crucified for you If we beleeue M. Bishop Paul also was crucified for vs but Paul himselfe denieth himselfe to haue bene crucified for vs. Therfore he teacheth vs to say r Gal. 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ not in the crosse of Paul not in the crosse of Peter but only in the crosse of Iesus Christ If M. Bishop say true we haue to reioyce in the crosse of Peter and in the crosse of Paul and in the crosses of the rest of the Saints as hauing redeemed vs froÌ„ Purgatory froÌ„ temporall painâ— but we are taught to reioyce in nothing but in the crosse of Iesus Christ that it may be true which he hath said Å¿ Esa 63.3 I haue troden the wine-presse alone of all people there was none with me Therfore Ambrose saith t Ambros in 1. Cor. cap. â— St Christus pro nobis mortuus est quomodo graâ—aÌ„ lexeficiuÌ„ etia hominibus imputamus ad eâ—us iniuriam If Christ haue died for vs why do we impute his grace and benefit to other men to his wrong Very fitly to this purpose saith Leo Bishop of Rome u Leo epist. 81. QuaÌ„tris multorum sanâ—torum pretiosa in conspectu Domini mors fuerit nullâ—â—s tamentâ—sontis oâ—â—â—sio muâ—di fuit propitiatio Accepere iusti non dederaâ—t coronas de fortitudine fideliuÌ„ nata sunt exempta patientiae noÌ„ dona iustitiae Singulares quippâ— in singulis mortes fuere nec alterius quisquaÌ„ debitum suo fine persoltus quum inter filios homiâ—â—m vnus Dominus noster Iesus Christus extiterit in quo omnes crucifixi omnes mertuâ— omnes sepulti omnes sunt etiam suscitati Albeit the death of many Saints hath bene precious in the Lords sight yet the killing of no Saint hath bene the propitiation of the world The iust receiued crownes but gaue none and of the fortitude of the faithfull haue growne examples of patience no gifts of righteousnesse Their deaths were seuerall in euery of them neither hath any man by his death paied the debt of another man seeing amongst the sonnes of men it was onely our Lord Iesus Christ in whom all were crucified dead buried and raised againe This was the auncient doctrine of the Bishops of Rome but now Maister Bishop telleth vs out of their Romish learning that one man is the propitiation and attonement for another that some men doe pay debts and make satisfactions for others because Paul saith that he suffereth for the Churches sake But S. Austine telleth him againe x Aug. in Ioan. tract 84. Etsi fratres pro fratribus morâ—amur tamen in fraterneruÌ„ peccatorum remissioneÌ„ nullius sanguis martyâ—is funditur quod fecit ille Christus pronebâ— nec in hoc quid imitaremur sed quid gratularemur coÌ„tulit nobis c. Quò isi quisquaÌ„ se poteÌ„tia Christi coÌ„parabit alie uÌ„sc putaÌ„do sanare peccatuÌ„ muliuÌ„ est ad illuÌ„ non capit tantuÌ„ c. Diues est qui nec haereditario nec proprio vnquaÌ„ debâ—to obnoxius ipse iustus est alios iustificat Christus Noli coÌ„tra euÌ„ te extendere intantum pauper vt remisâ—ionis pâ—ccatorum appateâ—â— quoâ—idianus in oratione meâ—dicus Albeit we as brethren die for our brethren yet no martyrs bloud
sinnes may be called a satisfaction for our sinnes There is no disproportion whence he may take any aduantage against the force of this exception But yet further he maketh God by this meanes like vnto his needy creditour For as the creditour must be appeased by money so must God by merit and on both parts satisfaction is required What it is wherewith the satisfaction is made it skilleth not be it to God one way and to the creditor another way but on both sides there must be iust and worthy satisfaction He would make vs beleeue that God freely forgiueth nothing but either we must by merit purchase our release or else we must lye by it till we haue payed the vttermost farthing Yea and that must be many times for mony also for although God himselfe take no mony for Pardons yet the Vicar of Rome doth for him An humble and contrite heart will not serue the turne he must pay for it that will be pardoned Thus M. Bishops shifts fall out amisse on euery side and he can say nothing to serue his turne Better were it for him to yeeld to the truth then thus to shame himselfe by fighting so childishly against it In a word we tell him that God indeed esteemeth an humble and contrite heart grieuing for sinne and suing for pardon but he esteemeth the same as suing for pardon not as presuming of satisfaction A strange suter is he that thinketh suite to be satisfaction or that by requesting a pardon he iustly deserueth to be pardoned He alledgeth that it is said h Mat. 18.32 Did not I forgiue thee the debt because thou besoughtest me but yet he doth not find that it is said I forgaue thee the debt because by beseeching me thou madest me a full recoÌ„pence satisfaction for the debt If he had made satisfaction therby then it should not haue bene said afterwards which M. Bishop should haue remembred i Vers 34. His master was wroth and deliuered him to the iaylers till he should pay all that was due vnto him There could nothing remaine due where iust satisfaction had bene made 16. W. BISHOP Secondly saith M. Perkins Fasting is a thing indifferent of the same nature with eating and drinking no more conferring to the kingdome of heauen then eating and drinking doth What an Epicurian and fleshly doctrine is this Why then did the Niniuites fast put on sack-cloth and lye on the ground all which bodily afflictions are reduced to fasting rather then eate and drinke and presume of Gods mercy if the one had bene as acceptable to God as the other Why is S. Iohn Baptist commended for his rough garments and thin diet if cherishing the flesh please God as well as punishing of it Christ saith expressely That if we fast in secret his heauenly Father will repay vs openly will he reward eating and drinking so liberally but of fasting we shall haue a whole Chapter hereafter Therefore brieflly I here conclude that this doctrine tendeth to the establishment of the kingdome of Atheists and Epicures whose sweet speech is Let vs eate and let vs drinke for after death there is no pleasure true for such belli-gods and their followers R. ABBOT That fasting of it self is a thing indifferent neuer wise man made any doubt No man euer yet in a right mind thought it to be a matter of vertue to keepe a mans belly emptie Surely if to fast be a vertue then to eate and drink is a vice because whatsoeuer is contrarie to vertue is vice If fasting of it selfe be a good worke a man may do a good worke against his will because a man may be made to fast when he hath more will to eate But it might please his wisdome to vnderstand that some things simply and of themselues are good other some things simply and of themselues are euill othersome of themselues are neither good nor euill but yet are instruments and may be vsed either to good or euill Of this last kind are riches health strength walking sitting waking sleeping mariage virginitie and such like by which for the things themselues a man is neither the better nor the worse but by a good man they may be applyed to good and by an euill man to euill Of the same nature are eating drinking fasting for none of which can a man be called better then another man because they are things indifferently common both to good and euill although by a good man they may be vsed to good And therefore as Iohn Baptist came a Mat. 11 18.1â— neither eating nor drinking so the sonne of man came both eating and drinking to giue to vnderstand that neither eating nor fasting of themselues do make vs any whit the more accepted in the sight of God Neither did our Sauiour Christ by eating and drinking cherish the flesh in such sort as it is vnlawful to cherish the flesh which is meant of the vices not of the substance of the flesh by wantonnesse intemperancie and excesse not by moderate and sober feeding and diet in which respect let him remember what the Apostle saith that b Eph. 5.29 neuer any man hated his owne flesh but loueth and cherisheth it euen as the Lord doth the Church thereby noting them to be vnnaturall monsters rather then men of whom he speaketh in another place who place c Col. 2.23 religion in not sparing the body and not hauing it in any honour to satisfie the flesh As for the Niniuites if they had but only fasted they had done as good as nothing what had they done more then their cattle did But they fasted to humble themselues to God and to shew their feare of his iudgement and for these things God vouchsafed to respect their fast And thus he that d Mat. 6.17.18 fasteth in secret not to fast but e Tertul. de poen leiunijs preces a alâ—re by fasting to cherish prayer not to afflict the body but to affect the soule that is that vseth the one not for it selfe but for the other not for f 1. Tim. 4.8 bodily but for spirituall and godly exercise him the Father seeth in secret and will reward him openly It is not simply fasting that God requireth but humiliation and prayer he requireth fasting accidentally onely as a support and help therof Therefore the doctrine of Poperie is most absurd and senslesse which maketh fasting distinctly by it selfe and for it selfe not only an act of Gods worship but also a matter of merit such as whereby we make satisfaction to God and purchase of him the remission of our sinnes M. Bishop alledgeth somewhat concerning fasting as we see but concerning this vse of fasting though it were the matter in hand he had nothing at all to say As for his cauils they are handled before in g Sect. 18. answer to his Epistle to the King The kingdom of Atheists Epicures in the whole world doth not flourish more then in the
standing oracle of a written law to which all men at all times might resort to be informed as touching duty and seruice towards God And as in the creation of the world howsoeuer the light were at first sustained and spread abroad by the incoÌ„prehensible power of God yet when he created the Sun he conueighed the whole light of the world into the body thereof so that though the Moone starres should giue light yet they should shine with no other light but what they receiued from the Sun euen so in the constitution of the Church howsoeuer God at first preserued continued the knowledge of his truth by immediate reuelation from himselfe to some chosen men by whose ministerie he would haue the same coÌ„municated to the rest yet when he gaue his word in writing he conueighed into the body of the Scriptures the whole light of his Church so that albeit there should be Pastours and teachers therein to shine as starres to giue light to others yet they should giue no other light but what by the beames of the written law was cast vpon theÌ„ Which beames albeit they shined not then altogether cleare bright many things being lapped vp in obscure dark mysteries rather signified by figuratiue ceremonies then expressed in plain words yet were they not to walk by any other light nor to go without the coÌ„passe of the writteÌ„ word only what was obscure therin God by his Prophets froÌ„ time to time made more more apparent vntill by Iesus Christ in the writings of his Apostles Euangelists he set vp a most full perfect light Now then in M. Perkins meaning it is true that from Adam to Moses the word of God passed from man to man by tradition that is by word onely not by writing and thus as M. Bishop alledgeth good fathers godly maisters taught their childreÌ„ seruants the true worship of God true faith in him But it is true also which he signifieth in the second place that they whoÌ„ God thus raised vp to be teachers instructours of others receiued not the word only by tradition from others but had reuelation confirmation thereof immediatly from God himselfe Therefore there is no argument to be taken hence to giue any colour to Popish tradition nay we may iustly argue that if God would haue had the religion of Christ to be taught in any part without writing he would haue taken the course which he did then by immediate reuelation to continue and preserue the integritie and truth thereof 2. W. BISHOP His 2. Concl. We hold that the Prophets our Sauiour Christ and his Apostles spake and did many things good and true which were not written in the Scriptures but came to vs by Tradition but these were not necessary to be beleeued For one exaÌ„ple he puts that the blessed virgin Mary liued died a virgin but it is necessary to saluation to beleeue this for Helui dius is esteemed by S. Augustine an Heretike for denying it * De haeres ad Quod. hae 84. R. ABBOT It is necessary to saluation to beleeue that our Sauiour was conceiued and borne of a virgin We perswade our selues also according to the common iudgement of the Church that she so continued and died but yet we deny it to be any matter of saluation so to beleeue We say as S. Basil doth that a Basil de human Christi generat Hoc nunc suspicionem generat ne forsan posteaquam puritate sua generationi dominicae per spirituÌ„ sanctuÌ„ administratae seruiuit tum demuÌ„ nuptialia opera viro Maria noÌ„ negauerit Nos verò licet nihil hoc doctrinae pretatis â—ffiâ—eret nam donec dispensabatur Christi generatio necessaria erat virginitas quid verò postea sit factuÌ„ ad mysterij huius doctrinam non anxiè coÌ„â—ungenduÌ„ est vâ—runtameÌ„ c. it should be no whit preiudiciall to the doctrine of faith that the virgin Mary after that she had in her virginity serued for the generation of Christ should performe the office of a wife to her husband Her virginity was necessary till the birth of Christ was accoÌ„plished but what was afterwards done is not too scrupulously to be adioined to the doctrine of this mysterie But yet that no man might to the scandall and offence of deuout persons affirme rashly that she ceased to be a virgin he sheweth that the places of the Gospell which seeme to giue suspition thereof do not euict it but may well be construed otherwise And therefore Heluidius for mouing an vnnecessary question hereof to giue occasion of publike disturbance and for affirming rashly that which he had no warrant sufficiently to proue was iustly condemned reiected by the Church neither can we approue any thâ—t shall do as he did 3. W. BISHOP His 3. Concl. We hold that the Church of God hath power to prescribe ordinances and Traditions touching time place of Gods worship And touching order comlinesse to be vsed in the same mary with these foure caneats First that it prescribe nothing childish or absurd See what a reuerent opinion this man carieth of the Church of God gouerned by his holy spirit that it neuerthelesse may prescribe things both childish and absurd But I must pardon him because he speaketh of his owne Sinagogue which is no part of the true Church Secondly that it be not imposed as any part of Gods worship This is contrary to the conclusion for order and comelinesse to be vsed in Gods worship which the Church can prescribe is some part of the worship Thirdly that it be seuered froÌ„ superstition c. This is needlesse for if it be not absurd which was the first prouiso it is already seuered from superstition The fourth touching multitude may passe these be but meere trifles That is of more importance that he termeth the decree registred in the 15. of the Acts of the Apostles a Tradition whereas before he defined Traditions to be all doctrine deliuered besides the written word Now the Acts of the Apostles is a parcell of the written word as all the world knowes that then which is of record there cannot be termed a Tradition R. ABBOT The cautions set downe by M. Perkins are materiall necessary against the vsurpations of the Church of Rome which hauing forsaken the direction of the spirit of God in the word of God is now led by a 1. Kings 22.23 a lying spirit by b 1. Tim. 4.1 spirits of errour and therefore in her ordinances and traditions swarueth from the grauity and wisedome of the holy Ghost The ceremonies of the Masse are apish and ridiculous toies whereby in that which Christ instituted for a most sacred and reuerend action they make the Priest more like to a iugler or to a vice vpon the stage in his duckings and turnings his kissings crossings his lifting vp and letting downe his putting together the forefinger the
thomb and another while ioining both his hands his putting to the right eie then to the left with a number of such other absurd and foolish deuises The like absurdity haue I noted before that when the Priest hath pronounced absolution and forgiuenesse they appoint a man for penance to say Forgiue vs our trespasses and againe that they make their praiers like a charme which to worke their effect must be said ouer thus or thus many times I remember I haue read some where that one of the Popes would haue ordered that the Pope his Cardinals should ride vpon Asses in token of humility for imitation of Christ riding into Ierusalem vpō an Asse The Cardinals thought that the foole rid the Pope took this for a childish and idle fancy Now if the Pope the head of their Church could be possessed with so childish vaine a toy why should we doubt but that against their Church there is cause of the first caution that the Church is not to prescribe any thing that is childish or absurd The second caution is that nothing be imposed as any part of Gods worship This saith M. Bishop is cōtrary to the conclusion And why so For order and comlinesse to be vsed in Gods worship saith he is some part of the worship But who taught him that deepe point of Philosophy that an accident is a part of the subiect that the beauty or comelinesse of the body is a part of the body Order and comelinesse are matters of ceremony not of substance of outward ornament not of inward deuotion properly and immediatly respecting men but by consequence onely reduced to God therfore can be no parts of the worship of God The third caution is that what the Church prescribeth be seuered from superstition opinion of merit Of opinion of merit M. Bishop saith nothing which is a case that in high degree toucheth the Church of Rome which of her own traditions hath made meritorious works and hath bewitched the people to thinke that by the obseruation thereof they may purchase deserue heauen As touching superstition he saith the caution is needelesse for if it be not absurd saith he which is the first prouiso it is already seuered frō superstition Which indeed is rightly spoken according to the truth of the thing because in truth all superstition is absurd therefore there should need no distinction betwixt that that is superstitious and that that is absurd but yet the distinction here hath vse in respect of the opinion of men because many things are superstitious which yet with men are hardly deemed absurd for that c Col. 2.23 they haue a shew of wisedome as S. Paul saith in voluntary religion and humblenesse of mind and in not sparing the body so that they many times blind the eies of thē that seem to be of very good sight And this is the case of many Popish traditions wherein as there are many things so absurd as that they are faine to vse their wits to deuise couers excuses that they may not appeare to be so grosse as they are yet many other there are which are so fairely varnished with colours of piety holinesse as that by the means therof Satan first preuailed to bring thē into the Church dazeling the eies of mē that they saw not the mischiefe that in time he should work thereby to the religion and faith of Christ The last caution is that the Church of God be not burdened with the multitude of traditions A thing wherof S. Austin cōplained in his time that d August epist 119. Tam multis praesumptionibus sic plena sunt omnia c. Ipsā religionem quā pancissimu manifestissimis celebrationū sacramentis miserecordia Dei esse liberam voluit scruilibus oneribus premunt vt tolerabilior sit cōditio Iudaeorū qui etiamsi tempus libertatis non agnouerint tamē legalibus sarcinu non humanis praesumptionibus subijciunti◠all was full of manifold presumptions and that the religion which the mercy of God would haue to be free by hauing but a very few very manifest sacraments obseruations was so oppressed with seruile burdens as that the state of the Iewes was more tolerable thē it who though they knew not the time of liberty yet were subiect to the burdens of Gods lawes not to mens presumptions This cautiō M. Bishop saith may passe but in this the Church of Rome hath more deepely offended then did those times whereof S. Austin complained hauing infinitely intangled the consciences of men with the multiplicity of her witchcrafts sorceries endlesse variety of superstitious obseruations These things now M. Bishop telleth vs are but meere trifles but the reason is because he wanteth vnderstanding to cōceiue the waight and importance of thē And from that want it proceedeth that he alledgeth a triflle indeed as a matter of more importance That is that M. Perkins calleth the decree registred in the fifteenth of the Acts by the name of a tradition hauing before defined traditions to be all doctrines deliuered beside the written word But if his sight had serued him he might very readily haue seene that in the first place M. Perkins had defined traditions as they are in question betwixt vs them and referreth the same only to matters of doctrine in which sort we admit of no traditions but that here he speaketh of traditions more generally in such sort as we grant traditions as he expresseth which are the positiue temporary ordinances cōstitutions of the Church The decree then of the Apostles was no tradition in that meaning wherin we questiō traditions because it was no matter of doctrine but only of cōuersation temporary obseruation but in the general vse of the name of traditions it was a matter of tradition because all ordinances of the Church are imported by that name 4. W. BISHOP The Difference Catholikes teach that besides the written Word there be certaine vnwritten traditions which must be beleeued and practised as both profitable and necessary to saluation We hold that the Scriptures containe in them all doctrine needfull to saluation whether it concerne faith or manners and acknowledge no traditions for such as he who beleeueth them not cannot be saued Before we come to the Protestants reasons against Traditions obserue that we deuide Traditions into three sorts the first we termed Diuine because they were deliuered by our blessed Sauiour who is God the second Apostolical as deliuered by the holy Apostles the third Ecclesiasticall instituted and deliuered by the Gouernours of the Church after the Apostles daies And of these three kinds of traditions we make the same account as of the writings of the same Authors to wit we esteeme no lesse of our Sauiours traditions than of the foure Gospels or any thing immediatly dictated from the holy Ghost Likewise as much honour and credit do we giue vnto the Apostles doctrine vnwritten
as written For inke and paper brought no new holinesse nor gaue any force vertue vnto either Gods or the Apostles words but they were of the same value and credit vttered by word of mouth as if they had bene written Here the question is principally of diuine traditions which we hold to be necessary to saluation to resolue and determine many matters of greater difficulty For we deny not but that some such principall points of our Faith which the simple are bound to beleeue vnder paine of damnation may be gathered out of the holy Scriptures as for example that God is the Creator of the world Christ the Redeemer of the world the holy Ghost the sanctifier and other such like Articles of the Creed R. ABBOT Traditions saith M. Bishop are of three sorts Diuine Apostolicall Ecclesiasticall Which distinction in some meaning standeth good but as he expresseth the meaning of it it is absurd For if Apostolike traditions be expounded of doctrines as he expoundeth them what warrant hath he to put difference betwixt diuine and Apostolike traditions when the Apostles for doctrine deliuered nothing but what they themselues had receiued froÌ„ God Our Sauiour limited their commission in this sort a Mat. 28.20 teaching them to do whatsoeuer I haue commanded you Accordingly they professed to do b 1. Coâ— 11.23 I haue receiued of the Lord that which I haue deliuered vnto you saith Saint Paul c 1. Thess 4.2.8 We gaue you commaundements by the Lord Iesus and he that despiseth these things despiseth not man but God d Gal. 1.11 12. The Gospell which was preached by me I receiued it not of man nor was taught it but by the reuelation of Iesus Christ Therefore Tertullian saith of them that e Tertul. de praescript Nec ipsi Apostoli quicquam ex suo arbitrio quod inducerent elegeruÌ„t sed acceptam à Christo disciplâ—nam fideliter nationibus adsignauerunt they did not vpon their liking make choise of any thing to bring in but faithfully assigned to the Nations the doctrine which they had receiued of Christ So that if Traditions be vnderstood of doctrine there is no reason to make any difference betwixt the traditions of Christ the traditions of the Apostles because they are both one But if we wil make difference betwixt them we must call Apostolike traditions onely such ordinances whether written or vnwritten as the Apostles prescribed for ceremony vsage in the Church as the obseruation of the memoriall of the natiuity death resurrection of Christ the alteration of the seuenth day from the Iewes Sabbath to the day of Christes resurrection the precept of the Apostle of preaching bareheaded such like And in these traditions we may note that they were sometimes subiect to diuersity according to diuersity of places as was at first the feast of Easter sometimes subiect to alteration change where there might be reason of any such alteration as were f Iude vers 12. the feasts of charity first vsed by the Apostles afterwards abolished for the abuse of them as that order of the Apostle for preaching bareheaded it being by the custome of that time a signe of honour and authority so to do whereas since it is become a matter of authority to preach with the head couered The obseruation of g Acts. 20.7 Apoc. 1.10 the Lords day we hold perpetuall vnchangeable because we find it noted in the Scriptures to haue bene froÌ„ the Apostles and there can be no reason of reuersing or altering what they ordered therin If thus M. Bishop will speake of Apostolike traditions we acknowledge the name of theÌ„ but Apostolike doctrines we know none but such as are also to be acknowledged for diuine Thus therefore the question is of diuine traditions that is doctrines of faith of the worship and seruice of God which we deny to be any but what are comprised in the written word of God Now of diuine traditions he telleth vs some parabables which it seemeth he himselfe did not well vnderstand We hold them saith he to be necessary to saluation to determine matters of greater difficulty Be like then they are not necessary for theÌ„selues but only to determine matters of greater difficulty and those that are not necessary for the determining of matters of greater difficulty are not necessary to saluation By this meanes a number of their traditions must fall Purgatory praier for the dead inuocation of Saints Popes Pardons worshipping of idols images and the rest because no matters of difficulty are determined thereby Againe we deny not saith he but that some such principall points of our faith which the simple are bound to beleeue vnder paine of damnation may be gathered out of the Scriptures It seemeth then that the simple are not bound vnder paine of damnation to beleeue the rest that cannot be gathered out of the Scriptures if he say they be so bound then that clause of his was very idlely and impertinently inferred But we must pardon him it seemeth he wanted sleepe the night before and therefore being very drowsie could not well consider of that he wrote 5 W. BISHOP M. Perkins goeth about to proue by these reasons following that the Scriptures containe all matter of beliefe necessary to saluation Testimonie * Deut. 4.2 Thou shalt not adde to the words that I coÌ„mand thee nor take any thing there from Therefore the written word is sufficient for all doctrine pertaining to saluation If it be said that this is spoken as well of the vnwritten as written word for there is no mention in the text of the written word then M. Perkins addeth that it must be vnderstood of the written word onely because these words are as a certaine preface set before a long Commentarie made vpon the written Law Answer Let the words be set where you will they must not be wrested beyond their proper signification The words cited signifie no more then that we must not either by addition or subtractioÌ„ change or peruert Gods commandements whether they be written or vnwritten Now to inferre that because they are as a preface vnto Moses law that therfore nothing must be added vnto the same law is extreame dotage Why theÌ„ were the bookes of the old Testament written afterward if God had forbidden any more to be written or taught besides that one booke of Deuteronomie Shall we thinke that none of the Prophets that liued and wrote many volumes after this had read these words or that they either vnderstood them not or that vnderstanding them well did wilfully transgresse against theÌ„ one of these the Protestants must needs defend or else for very shame surcease the alledging of this text for the al-sufficieÌ„cy of the writteÌ„ word R. ABBOT M. Bishops allegations are too simple childish to moue the Protestants to surcease the opposing of that text of Moses against vnwritten traditions doctrines a Deut.
nos quod quideÌ„ tunc praeconiauerunt postea verò per Dei voluntatem in Scripturis nobis trâ—diderunt fundamentuÌ„ columnam fidei nostrae futurum We haue not knowne the meanes of our saluation by any other but by them by whom the Gospell is come vnto vs which they verily preached then at first but afterwards by the will of God deliuered it vnto vs in the Scriptures to be the foundation and pillar of our faith This was the auncient opinion and perswasion of the Church that what the Apostles first preached they afterwards committed to writing esteeming that to be the safest and f Phil. 3.1 surest way that hereby the Church might be armed against the practises of all deceitfull and wicked heretikes that would go about to bring in their owne deuices vnder colour shew of the Apostles names Because therefore whatsoeuer doctrine the Apostles preached is written and by the ancient Church was holden so to be they made no doubt to apply these words to the writteÌ„ Gospel and to vnderstand them to be accursed that preach any thing for doctrine of the Gospell which is not thereby warranted vnto vs. Therefore Chrysostome saith vpon these words that g Chrysost in Gal. 1. Paulus etiam Angelis de coelo descendentibus praeponit Scripturas idque valdè congruentèr siquidem Angeli quamlibet magni tamen seruisunt ac ministri caeterum omnes Scriptura non à seruis sed ab vniuersorum Domino Deo venerunt ad nos Paul here preferreth the Scriptures before Angels comming from heauen and that iustly saith he for Angels albeit they be great yet are but seruants and ministers but all the Scriptures came vnto vs not from seruants but from God the Lord of all But let S. Austine briefly conclude this point and shew vs to what these words are to be referred h August cont lit Petil. li. 3. ca. 6. Siue de Christo siue de eius ecclesia siue de quacunque re alia quae pertinet ad fidem vitamque nostram noÌ„ dicaÌ„ nos nequaquam comparandi ei qui dicit Licet 〈◊〉 nos sed omninò quod secutus adiecit Si Angelus de coelo vobis annunciauerit praeterquam quod in Scripturis legalibus et Euangelicis accepistis anathema sit Whether concerning Christ or concerning the Church of Christ or concerning any thing that pertaineth to our faith and life we will not say if we but euen as he going forward addeth If an Angell from heauen shall preach vnto you but what ye haue receiued in the Scriptures of the Law and the Gospell accursed be he The words of the Apostle to Timothie of i 1. Tim. 1.3 commaunding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to teach any other doctrine sounding to the same effect as the other do do yeeld vs the like collection as we haue seene in them 9. W. BISHOP The fourth testimonie * 2. Tim. 3.16 The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and to instruct to righteousnesse that the man of God may be absolute being made perfect vnto euery good worke In these words are contained saith M. Perkins two arguments to proue the sufficiencie of Scripture The first that which is profitable to these foure vses to teach all necessary truth is not in the text to confute errors to correct faults in manners to instruct all men in dutie is M. Perkins his addition to the text that is sufficient to saluation But the Scriptures serue for all these vses c. Answer This text of holy Scripture is so farre from yeelding our aduersaries two arguments that it affoordeth not so much as any probable colour of halfe one good argument In searching out the true sence of holy Scripture we must obserue diligently the nature and proper signification of the words as M. Perkins also noteth out of S. Augustine in his sixt obiection of this question which if the Protestants did here performe they would make no such account of this text for S. Paul saith onely that all Scripture is profitable not sufficient to teach to reproue c. How are they then caried away with their owne partiall affections that cannot discerne betweene profitable and sufficient Good timber is profitable to the building of a house but it is not sufficient without stones morter and a Carpenter Seed serues well yea is also necessary to bring forth corne but will it suffice of it selfe without manuring of the ground and seasonable weather And to fit our purpose more properly good lawes are very profitable yea most expedient for the good gouernement of the commonwealth but are they sufficient without good customes good gouerners and iudges to see the same lawes and customs rightly vnderstood and duly executed Euen so the holy Scriptures S. Paul affirmeth are very profitable as containing very good and necessary matter both to teach reproue and correct but he saith not they are sufficient or that they do containe all doctrine needfull for these foure ends And therefore to argue out of S. Paul that they are sufficient to all those purposes when he saith only that they are profitable to them is plainly not to know or not to care what a man saith and to presse such an impertinent cauil so often and so vehemently as the Protestants do is nothing else but to bewray vnto the indifferent Reader either their extreme ignorance or most audacious impudencie that thinke they can face out any matter be it neuer so impertinent The same answer I make vnto M. Perkins his second argument out of the same place that the holy Scriptures be profitable to make the man of God absolute but not sufficient I say moreouer that M. Perkins doth falsly English these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the whole Scriptures when it signifieth all Scripture that is euery book of scripture and is there put to verifie that the old Testament only serues to instruct to saluation for in the words next before S. Paul sheweth how that Timothie from his infancy had bin trained vp in the knowledge of the holy Scriptures which saith he can instruct thee to saluation and annexeth as the confirmation thereof the text cited All Scripture inspired of God is profitable to teach c. Now in Timothies infancy no part of the new Testament was written and therefore all Scripture which is here put to proue that Scripture which Timothy in his infancy knew cannot but by vnreasonable wresting signifie more then all the bookes of the old Testament So that there are three foule faults in this the Protestants Achilles The first in falsification of the text that it might seeme to be spoken of the whole which is spoken of euery part The second in applying that which is spoken of the old Testament vnto both the old and new The third in making that to be all-sufficient which S. Paul affirmeth onely to be profitable And
euery part of the Scripture is not profitable to all those vses to teach to improue to correct to instruct in righteousnesse He will say that those vses are not all ioyntly to be vnderstood but by disiunction euery part is profitable either to teach or to improue or to correct or to instruct in righteousnesse though it be not profitable to all these But in thus saying he quite ouerthroweth the Apostles confirmation for it doth not follow that because euery part of the Scripture is profitable either to teach or to improue or to correct or to instruct in righteousnesse therefore the Scriptures are able to make a man wise to saluation because that may be said of the first chapter of Genesis or any other like that it is profitable either to teach or to improue or to correct or to instruct in righteousnesse that is to one or other of these vses and yet it cannot be said that it is able to make a man wise to saluation through the faith which is Christ Iesus Therefore the words of the Apostle must be vnderstood of the whole scripture which being able to teach to improue c. is consequently able to make a man wise vnto saluation through faith in Christ And hereby his other cauill is taken away that we make that to be all-sufficient which S. Paul affirmeth onely to be profitable For the Apostle nameth not profitable as to diminish any thing frō sufficiencie but reckoning it to be profitable to all those vses that he expresseth he leaueth it plainly to be vnderstood that it is sufficient to that that he would conclude thereby For vnlesse it be in such sort profitable as that it be sufficient to teach to improue to correct to instruct it cannot be able to make a man wise to saluation through the faith which is in Christ Iesus Therefore Athanasius alluding as it seemeth to this place sayth n Athan. contra Gentes siue cont idola Sufficiunt quidem per se sacra diuinitùs inspiratae Scriptura ad veritatis instructionem The Scriptures being holy and inspired of God are by themselues sufficient to the instruction of truth M. Bishops instances therefore are friuolous and vaine Timber is profitable for the building of a house but it is not profitable for all those vses that concerne the building of a house and therfore is not sufficient But the Apostle noteth the Scripture to be profitable for all those vses that concerne the building of the house of God and because it is so therefore it is sufficient for that building The second is against himselfe for although there must be one to sow the seede yet the seed it selfe is sufficient wherewith to sow the ground and euen so although there must be one to teach to improue to correct to instruct yet the holy Scripture is sufficient wherewith to do all these Thirdly good lawes are profitable saith he for the good gouernement of the Common-wealth but they are not sufficient without good gouerners and iudges And be lawes neuer so sufficient for the common-wealth yet they auaile nothing without gouerners and iudges seruing to put them in execution Euen so we say that albeit the holy scriptures do sufficiently instruct vs what doctrine is to be taught yet all is vaine if there be none to teach it But what a witles cauill is this that when question is of the doctrine of the Scriptures whether it be so sufficient as that they which teach are to teach no other they obiect that the doctrine of the scripures is not sufficient without one to teach We tell him therefore againe that as where lawes are sufficient to gouerne by good gouerners and iudges being necessary for execution thereof are to iudge and gouerne onely by lawes so the doctrine of the holy Scriptures being sufficient to teach by though teachers be necessary for the teaching thereof yet they are to teach nothing but onely by the Scripture and therein onely is it that we affirme the sufficiency of the Scripture But in humane lawes that sufficiencie is neuer found they neuer fit all occasions and vses of the common wealth neuer meete with all inconueniences and mischiefes neuer determine all controuersies and causes neuer prouide so perfectly for the right but that it prooueth to some mans wrong and therefore though they be profitable yet they are not profitable euery manner of way In the holy Scripture the Apostle teacheth vs it is otherwise it serueth vs for all occasions towards God there is nothing that concerneth vs but either by teaching or reprouing or correcting or instructing it applieth it selfe vnto vs o Cypriā de dupl martyr Nullus est animorum morbus cui non praesens remediū diuina scripturae suppeditat There is no sicknesse of the mind saith Cyprian referring himselfe to these words of the Apostle to which the holy Scripture yeeldeth not a present remedy p Chrysost in 2. Thes hom 3. Omnia clara sūt manifesta ex scripturis diuinis quaecunque necessaria sunt manifesta sunt All things are euident and cleare saith Chrysostome by the holy Scriptures whatsoeuer things aye necessary they are manifest The scriptures therefore are in such sort profitable as that they are sufficicient also fully to instruct vs as touching the meanes of obtaining eternall life As for customes they may haue their place and vse amongst the lawes of men but amongst the lawes of God they haue no place q Cypr li. 2. ep 3. Si solus Christus audiendus est nō est attendendum quid aliquis ante nos faciendum putauerit sed quid qui ante omnes est Christus prior fecerit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem Because Christ onely is to be heard saith Cyprian we are not to regard what any before vs hath thought fit to be done but what Christ first did who is before all for we are not to follow the custome of men but the truth of God r Tertul. de verlā virg Christus veritatem se non consuetudinem cognominauit Christ sath Tertullian called not himselfe custome but truth M. Bishop therefore dealeth but idlely to alledge the exorbitant and lawlesse customes of cōmonwealths as a colour for traditions in the church of Christ His last exception is that the Scriptures here spoken of which Timothie knew from his infancie could be no other but the scriptures of the old Testament because no part of the new Testament was then written and therefore that that is here said cannot but by vnreasonable wresting signifie more then the old Testament charging vs hereupon with falsification in applying it to both the old and new Where the vaine man doth not see that he exceedingly strengtheneth the argument against himself for if S. Paul could say that the scriptures of the old Testament were able to make a man wise vnto saluation by the faith of Christ how much more is
wicked glosses wresting the words of scripture to the maintenance of their damnable errors They tooke vpon them to know more then the Apostles saying that the holy Ghost which Christ promised to send was not giuen to the Apostles but to theÌ„ so that the Montanists affirmed that i Dicunt Paracletum plura in Montano dixisse quà m Christum in Euangelium protulisse the holy Ghost spake more things in Montanus then Christ did commit to the Gospell and not onely more but greater and better things When they were vrged by the teachers of the Church with these corruptions and falsifications k Haec ipsi habent in nos retorquere à nobis potius adulteria Scripturarum expositionum earuÌ„ mendacia inferri c. they were ready to answer that the corrupting of the Scriptures and false expositions thereof were rather found with them by meanes whereof there was no end of reasoning with them because they could hold them to no certaine grounds wherupon to proceed against them Hereupon Tertullian referred men as Irenaeus did to consider the Churches planted by the Apostles and which had had continuance of Pastors and teachers from them by them to learne what faith and doctrine was deliuered by the Apostles as not doubting but what they deliuered was the truth as l Supra sect 4. who deuised nothing of their owne but faithfully assigned to the nations the doctrine which they had receiued of Christ He setteth it downe as a principle that vndoubtedly m Hoc propono vnuÌ„ certum aliquid institutuÌ„ esse a Christo quod credere omni modo debeant nationes there was some one and certaine thing appointed by Christ for the nations to beleeue that whatsoeuer that was Christ vndoubtedly deliuered it to his Apostles n Duodecim praecipuos lateri suo adtegerat destinatos nationibus magistros c. Si Christus Apostolos misit ad praedicandum praescribimus non alios esse recipiendos Praedicatores quà m quos Christus instituit whom he chose to be teachers of all nations and therefore that no other Preachers are to be receiued but whom Christ appointed that to say that either the Apostles knew not all things or did not make knowne all things to all men is o In vtroque Christum repreheÌ„sions subijcientes qui aut minus instructos aut parum simplices Apostolos miserit to reproue Christ as sending Apostles either vnsufficient or not dealing simply and plainely Taking it then for graunted that the Apostles deliuered al truth to the Church he moueth another doubt that haply the Churches had erred and forsaken that which at first was deliuered by the Apostles To this therefore he answereth that p Quid verisimile est vt tot ac tantae in vnam fideÌ„ errauerinit Nullus inter multos euentus vnus est exitus variassedebuerat error doctrinae Ecclesiarum Caeterum quod apud multos vnâ— inuenitur non est erratum sed traditum it is not likely if the Churches had erred that being so many and so great they should in error light all vpon one faith that they would surely haue varied in their error one from another because where there are many going but by hap they cannot all happen vpon the same end Therefore what with many is found one saith he it is no matter of error but that that was first deliuered vnto them He goeth on further to shew that it is the marke of truth q Ab excessis reuertor ad principalitatem veritati posteritatem mendacitati deputandaÌ„ exillius quoque Parabolae patrocinio c. Ita ex ipso ordine manifestatur id esse dominicum verum quod sit prius traditum id autem extraneum falsum quod sit posterius immissum to be first and that what cometh in after is to be reputed a lye as appeareth by the Parable wherein the good seed or wheate was first sowed and then afterwards the tares Thus by the order it is so manifest saith he that that is of the Lord and true which was first deliuered but that strange and false which is afterwards come in Now if any of them would dare to challenge to themselues the antiquity of the Apostles he willeth them r Siquae audent se interserere aetati Apostolicae vt ideò videantur ab Apostolis traditae quia sub Apostolis fuerunt possumus dicere Acdant ergo originos Ecclesiarum suarum euoluant ordinem Episcoporum suoruÌ„ c. to shew the originall of their Churches and the succession of their Bishops from the Apostles which if there had bene any such they might easily haue done this being very litle more then a hundred yeres after the time of the Apostles But withal he declareth that such opinions of theirs as were meÌ„tioned in the time of the Apostles Å¿ Quae tunc sub Apostolis fuerunt ab ijsdem Apostolis demonstratae deierata were by the Apostles shewed renounced wherof he giueth sundry examples of denying the resurrection of obseruing circumcision of forbidding mariage of denying the Godhead or manhood of Christ of worshipping Angels and such like condemned in the writings of the Apostles t Nâ—m sic facilitis traduceÌ„tur dum aut iam tunc fuisse deprehenduntur aut ex illis quae tunc fuerunt semina sumpsisse c. Siue ergo taedem nunc sunt aliquanto expolitiores quae sub Apostolis rudes habeÌ„t suam exinde damnationem siue aliae quideÌ„ illae fuerunt aliae autem posteà oâ—oâ—tae sunt quasdam ex illu opâ—niones vsurpauerunt habendo cum eu consoretum praedicationis habeant etiam necesse est consortium damnationis c Et si nihil de damnaticijs participareÌ„tur de aetate sola praeiudicatentur tantò magis aduiterae quantò nec Apostolis nominâ—iae Vnde fiâ—mâ—â—â— constat has esse quae adhuc tunc nunt rebantur futurae Thus saith he they shall the more easily be traduced whilest they are found either to haue bene then or to haue taken any seedes from those that were then For whether they be now the same somewhat more polished and fined which in the Apostles times were yet rude and vnfashioned they haue their condemnation from thence or whether they were one then and other haue since sprung vp which yet haue borrowed some opinions from them surely in being partakers with them in their preaching they must needes also be partakers of their condemnation And albeit they did not participate with those that were so condemned yet saith he there should preiudice be taken against them onely for their latter age being so much the rather corruptions of the truth for that they are not so much as named by the Apostles whence it is so much the more certaine that they are those which then it was foretold should be in time to come Hereupon he referreth his Reader to sundry particular churches
deliuered to the Church In which case they did nothing else but what we also haue done when vpon exception taken against vs as vsing the Scriptures partially for the maintenance of our religion which yet euery eye may see to be clearely iustified thereby we haue further alledged the tradition of the Church and shewed by pregnant and expresse testimonie and witnesse of the auncient Fathers and Councels both that we acknowledge all those Scriptures which were with them vndoubtedly approued for Canonicall and do gather no other assertions or doctrines but what by them were gathered from thence And if M. Bishop will not hereupon conclude vs to be patrons of their traditions as we suppose he will not then let him know that he abuseth Tertullian in seeking to make him a supporter thereof who did nothing in effect but what we do let him take knowledge of his owne singular falshood and trecherie in alledging a speech of tradition which importeth no more but the written doctrine of the Scripture thereby to colour their traditions which are both beside and contrarie to the Scripture Yea and his trecherie is so much the greater in this generall naming of Tertullians booke of Prescriptions as making for their traditions for that Tertullian which is secondly here to be noted doth plainely affirme that what they are the Scriptures are that is that they taught nothing but what the Scripture had taught them yea and that integrity of faith could not haue stood with them but by the integritie of the Scriptures by which the doctrine of faith is managed and taught thereby signifying that albeit by the importunitie of heretickes they were forced to appeale to the tradition of the Churches yet that neither their safetie nor the safetie of the Churches to which they appealed stood in tradition but in hauing the Scriptures entire as they were first deliuered vnto them that out of them they might teach what was first deliuered Yea and that so as they needed no adding to the Scriptures nor taking from them nor changing of any thing for the saluing of any thing which they taught whereby it appeareth that he meant not to leaue any place for vnwritten doctrines or any such traditions as the Church of Rome defendeth against the plaine letter and expresse word of holy Scripture onely by taking vpon her to make such meaning therof as may not touch her deuices howsoeuer they containe impious idolatrie blasphemy against God and the apparent dishonour of the name of Christ Againe we are to note that he teacheth it to haue bene some one certaine matter of doctrine which Christ at the first deliuered to his Apostles and the Apostles to the Church that that onely is true which was thus deliuered at first but whatsoeuer since hath come in is erronious and false To which purpose elsewhere also he giueth this prescription that c Contr. Marc. lib. 3 Illic proâ—uÌ„cianda est regulae interuersio vbi posteritas inuenitur we are there to affirme the peruerting of the rule where there is found laternesse of time and againe that d Ibid. lib. 4. Ei praescribens outhoritatem quod antiquius reperietur ei prescribens vitiationem quod posterius reuincetur authoritie is to be yeelded to that that is the more auncient but that to be preiudicated of corruption which shall be proued to be the later Therefore in the wordes formerly alledged we see he maketh it a certaine marke of corruption and falshood not to haue bene named or mentioned by the Apostles Now if by this prescription we examine the doctrine of Poperie we shall easily perceiue and find that in it is the peruerting of the rule as wherein there are so many deuices neuer mentioned by the Apostles yea which had neither name nor place for many hundreds yea some not for a thousand yeares or more after the time of the Apostles as hath bene declared before in answer of the Epistle to the King This is a true and certaine rule and necessary to be obserued and we learne thereby to condemne for nouelties and humane presumptions whatsoeuer hath not warrant from the beginning and to admit of no faith or doctrine but what the Church receiued immediatly froÌ„ the Apostles and the Apostles from Christ and Christ from God And because what Christ receiued from God hath witnesse of the law and Prophets as we haue seene before out of Chrysostome therefore we are to know that there is no doctrine truly affirmed as belonging to the new Testament which hath not confirmation and testimonie from the old Fourthly we see that albeit Tertullian did referre his Reader to Tradition yet he tooke not this witnesse of tradition onely from the Church of Rome but also from other Churches which were founded by the Apostles as well as it So doth he also in another place saying e Contra Marc. lib. 4. Vâ—deamus quod lac à Paulo Corinthij hauserintiad quam regulam Galatae sint recorrecti quidlegaÌ„t Philip penses Thessalonicenses Ephesij quid etiam Romani de proxime sonent quibus Euangelium Petrus Paulus sanguine suo signatum relique runt Haebemus Ioannis alum â—as Ecclesias c Let vs see what milke the Corinthians did draw from Paul by what rule the Galathians were reformed what the Philippians Thessalonians Ephesians do reade what the Romanes also neare vnto vs do teach to whom Peter and Paul left the Gospell sealed with their bloud We haue also the Churches which were taught by S. Iohn c. And although in his prescriptions he name it as the honor of the Church of Rome that the Apostles Peter and Paul did with their bloud vtter f De praescript Foelix Ecclesia cui totam doctrinam Apostolicum sanguine suâ— profuderunt all their doctrine to that Church yet doth he not name it as a thing proper and peculiar to it in asmuch as S. Paule plainely affirmeth that to the Church of Ephesus also he had preached g Act. 20.27 all the counsell of God and thereby leaueth vs to vnderstand that he did the like to all the Churches Herby then we descry the notable fraud of M. Bishop and his fellowes who now hang the authority of all tradition only vpon the Church of Rome and will haue nothing authenticall from other Churches but onely from that Church For although Tertullian might safely argue from tradition in the consent of many Churches and might conclude it vndoubtedly to haue bin deliuered from the Apostles which was vniformely receiued by them all when as none of them had power to obtrude or thrust vpoÌ„ other Churches any doctrines deuised by themselues and especially being so soone after the time of the Apostles as before was said yet can no such assurance be builded vpon any one Church and that so many hundreds of yeares after and especially such a Church as by tyrannie and vsurpation hath compelled other Churches to be subiect vnto it thereby
enforcing vpon them whatsoeuer it pleaseth to deuise for the seruing of it owne turne and wherein there haue bene so many innouations and alterations as that their varieties vncertainties from age to age do shew that they are departed from that one certaine rule which Christ and his Apostles first deliuered to the Church To coÌ„clude Tertullian teacheth vs to take knowledge of such heresies or falshoods as are noted to haue bene in the Apostles times and by them condemned and thereby to know them for deceiuers not only who teach the same but any that haue taken seedes from thence or being then but rude and vnfashioned are since polished and fined with more probable deuice and shew Such were then the teaching h Act. 15.1 of iustification by the workes of the law i Col. 2.18 the worshipping of Angels k Ibid. ver 23. the not sparing of the body nor hauing of it in honour to satisfie the flesh to which we may adde the l 1. Tim. 4 3. forbidding of mariage and commanding of abstinence from meates noted for time to come All which we see in the Papacie now maintained and practised and though they be glosed and coloured with trickes and shifts that they may not seeme to be the same that the Apostles spake of yet by Tertullians rule are to be taken to haue bene then condemmned inasmuch as the Apostles speaking of them as they were then vsed no restraint for warrant of them as they are defended now Thus then M. Bishop hath little cause to boast of Tertullians booke of prescriptions and better might he haue forborne the naming of him but that he hath learned of his maister Bellarmine to name authors sometimes in generall when in particular they make nothing for that he saith as in that whole booke Tertullian hath not one word for warrant of any tradition or doctrine that is not contained in the Scripture But he will make the matter sure I trow out of another place where Tertullian formally proposeth the question whether traditions vnwritten be to be admitted or not and answereth that they must so Now it is true indeede that Tertullian so resolueth and concludeth the matter in those words which Maister Bishop hath alledged but he should withall haue told vs when it was that he so resolued and then little cause should we haue to wonder at that he saith He wrote his booke of prescriptions when he yet continued in the societie of the Church but the booke which Maister Bishop citeth de Corona militis he wrote afterwards when he was fallen away and besotted with the prophecie of Montanus and purposely girdeth according to his vsuall manner at the Catholike and godly Pastors and professours of the Church and specially indeede of the Church of Rome at which it was that he was specially offended He vpbraideth them as m Tertull. de Coron militis Noui pastores corum in pace leones in praelio ceruâ—s c. Non dubito quoslam sarcinas expedire fugae accingi de ciuitate in ciuitatem nullaÌ„ aliam Euangelij memoriaÌ„ urant fearfull and faint-hearted and minding nothing more if persecution should arise then to runne away And because they had condemned Montanus with his new prophecie therefore he saith of them n Planè superest vt martyria recusare mediteÌ„tur qui prophetias musaeÌ„ sp sancti respuerunt It remaineth indeede that they thinke of shunning martyrdome who haue reiected the prophecies of the holy Ghost The matter whereupon he tooke the occasion of this writing was briefly thus A Souldiour who was a Christian comming amongst the rest to receiue the Emperours donatiue refused to weare his garland vpon his head as the manner was but came with it in his hand Being demaunded why he so did he answered that he might not do as the rest did because he was a Christian Hereupon he was taken and cast in prison and feare there was least further danger should hereby grow to the whole Church Many hereupon condemned the vndiscreete zeale of this man who without cause in a matter meerely indifferent would thus prouoke the Emperours fury both against himselfe and the whole profession of Christian faith Tertullian ready to entertaine euery such occasion taketh the matter in hand and writeth this booke as in commendation and defence of the constancie and resolution which he had shewed in this matter Now it is to be considered what it was that was said on the Churches behalfe which Tertullian taketh vpon him to oppugne o Maximè illud oppâ—nunt Vbi auteÌ„ prohibemur ne coronemur c. Vbi scriptuÌ„ est ne coronemur c. This they specially vrge saith he Where are we forbidden to weare a garland where is it written that we should not weare a garland To this he answereth that p Hanc si nulla scriptura determinauit certè consuetudo cerroborauit quae sine dubio de traditione manauit though no Scripture had so determined yet custome had so confirmed which no doubt saith he came by tradition He then bringeth in the Churches reply q EtiaÌ„ in traditionis obtentu exigenda est inquis authoritas scripta But saiest thou in pretence of tradition authority of Scripture is to be required Whereby it is manifest that the Church then reiected vnwritten traditions and where tradition was alledged required authoritie of Scripture for the warrant of it and hereupon was it that Tertullian being now become an heretike defended vnwritten traditions against the Church Therefore the latter Church of Rome in defending traditions beside the Scripture followeth the steps of Montanus the heretike and we in oppugning the same do no other but take part with the auncient Church of Rome Albeit the absurdity of Tertullians defence of traditions here doth sufficiently bewray it selfe in that he maketh it r Annon putat omni fideli licere concipcie constituere dunta aeat quod Deo coÌ„gnat quod disciplinae coÌ„ducat quod saluti proficiat c Salus traditionis respectu quocunque traditore censeatur lawfull for euery faithfull man to conceiue and set downe what may be fitting to God what helpfull to discipline what profitable to saluation and will haue tradition to be regarded whosoeuer be the author of it He maketh Å¿ Confirmata coÌ„suetume idonea teste probatae traditionis custome a sufficient witnesse for the approuing of tradition who notwithstanding else-where though stil possessed with the same humor yet much more discreetly saith that t De virgin velan Consuetudo fâ—rè initium ex ignorantia vel simplicitate sortita in vsum per successionem corroboratur na aduersus veritatem vindicatur Custome coÌ„monly hauing his beginning of ignorance or simplicity is by succession strengthened to common vse and so is maintained against the truth well obseruing withall that u Ibid. Dominus noster Christus veritatem se non consuetudinem cognominatuit c.
must expresly beleeue if they will be saued which distinction S. Augustine else-where doth signifie * De peccatoruÌ„ meritis cap. vlt. and is gathered out of many other places of his workes as in that matter of rebaptizing them who became Catholikes after they had bene baptized by heretikes He saith * Lib. 5. de bapt contra Donat. cap. 23. The Apostles truly haue commaunded nothing hereof in their writings but that custome which was laid against S. Cyprian is to be beleeued to haue flowed froÌ„ an Apostolicall tradition as there be many things which the vniuersall Church holdeth and therefore are to be beleeued The same saith he of the custome of the Church in baptizing infants * De genes ad letra lib. 10. cap. 23. And in his Epist 174. of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not in the holy Scripture yet neuerthelesse is defended to be vsed in the assertion of faith As also saith he we neuer reade in those bookes that the Father is vnbegotten and yet we hold that he is so to be called * Lib. 3. cap. 3. cont max. Arianum And Saint Augustine holds that the holy Ghost is to be adored though it be not written in the word The like of the perpetuall Virginitie of our blessed Ladie * Heresi 4. out of which and many more such like we gather most manifestly that Saint Augustine thought many matters of faith not to be contained in the written word but to be taken out of the Churches treasurie of Traditions R. ABBOT It is strange to see here what stutting and stammering the man vseth loth to confesse the truth and yet forced by the very euidence thereof in a manner fully to subscribe vnto it I pray thee gentle Reader to marke well the words of Austine that are here alledged a Aug. de doct Christ lib. 2. cap. 9. In ijs quae a pertè posita sunt in Scripturis inueniuntur illa omnia quae conâ—nent fidem mo â—esque vivendi In those things saith he which are plainely set downe in the Scriptures are found all those things which containe faith and behauiour of life He saith not barely in the Scriptures but in those things which are plainly set downe in the Scriptures nor that some speciall matters of faith are found but all those things are found which containe faith and conuersation of life Now how nicely doth M. Bishop mince the matter All things saith he necessary to be beleeued of euery simple Christian vnder paine of damnation are contained in the Scriptures as if S. Austin spake here only of simple Christians and not of those that are of learning knowledge when as his drift is in this booke to teach the Preacher how to conceiue of the Scriptures for his owne vse Then he restraineth all those necessarie things to the articles of our beleefe whereas S. Austine expoundeth himselfe as touching b Spem scilicet charitatem de quibus superiore libro traectauimus hope and charitie of which he had intreated in the former booke Then he excepteth the resolution of harder matters and many difficulties which the learned must expresly beleeue when as S Austine saith that in the Scriptures are found all those things which containe faith and conuersation of life insomuch that we haue heard him c Suprae sect 8. before pronounce a curse to an Angell from heauen who either concerning Christ or the Church of Christ or any thing belonging to our faith and life shall preach any thing but what we haue receiued in the scriptures of the Law and the Gospell But yet if they wil haue S. Austins words to be vnderstood of all things necessary to be beleeued of euery simple Christian we would gladly know why they require euery simple man vnder paine of damnation to beleeue the Popes supremacie his succession from Peter the power of his pardons the validitie of his dispensations to beleeue their doctrine of the Masse of Purgatorie of inuocation of Saints of prayer for the dead of worshipping idols and images and a thousand such other deuices when as these are not found in any plaine places of Scripture nay when as the plaine text of Scripture is cleerly and manifestly against them Thou must vnderstand gentle Reader that M. Bishop giueth not this answer in earnest but the euidence of S. Austines words being so pregnant against him somewhat he must say for the present to colour the matter howsoeuer it be otherwise contrary to his owne defence It is not for their thrift to graunt that what concerneth euery simple Christian vpon paine of damnation is plainely set downe in Scripture to beleeue so is the marring of a great part of their haruest But alas in this case what should he do if Saint Austine say it it is not for him to speake against it onely what he looseth here he must do his best to recouer other where But for this lame answer whereby he in part confesseth the truth against himselfe and yet laboureth in part to conceale it and keepe it backe he seeketh patronage from another place of Austine saying that Saint Austine elsewhere doth signifie that distinction He noteth in the margent de peccatorum meritis cap. vltimo but which booke it is of the three he noteth not nor what the words are Now in the last chapters of the first and third booke there is nothing incident to this purpose but that which S. Austine saith in the last chapter of the second booke is such as that we neede not wonder that M. Bishop did forbeare to set downe his words For hauing there in question whether the soule be ex traduce that is whether it be deriued and propagated by generation with other points thereupon depending he saith that the matter is d August de peccat mer. remiss lib. 2. cap. 36. DisputationeÌ„ desiderat eo moderamine tempe ratam vt magis inquisitio cauta lau litur quà m praecipitata reprehendatur assertio Vbi enim de re obscurissima disputatur non adinuantibuâ— diuinarum Scripturarum certu clarisquè documentis cohibere se debet humana praesuÌ„ptio nihil faciens in alteram partem declinando with such moderation to be handled as that a man may be rather commended for inquiring warily then reprooued for affirming rashly For sayth he where question is of a very obscure matter without the helpe of sure and euident testimonies or instructions of holy Scriptures the presumption of man is to withhold it selfe doing nothing by inclining either way But hee goeth on yet further e Ibid. Etsi enim quod libet horum quem admodum demonstrari explicari possit ignorem illud tamen credoquòd etiam hinc diuinorum eloquioruÌ„ clarssimae esset authoritat si homo illud sine dispendio promissa salutis ignorare non posset For albeit I know not how any of these points mentioned before may be declared and made plaine
any thing but by Scripture they mention nothing fulfilled that was taught by Tradition but only by Scripture Tell vs M. Bishop how could this be if there were Tradition beside the Scripture We aske you not whence the Euangelists had the history of those times whereof they wrote but how it commeth to passe that they neuer mention anything deliuered by tradition in former times But these are the iuggling tricks of shifting companions deluding the eyes of the simple with shadows and empty colours maliciously oppugning the truth when as they haue nothing to say against it In that that we say is nothing but what S. Hierom said long ago r Hieron in Mat. 13. Quicquid in Euangelio praedicabant legis prophetarū vocibus comprobarūt Whatsoeuer the Apostles preached in the Gospell they preached it by the words of the law and the Prophets wherof it followeth against M. Bishop that they taught no doctrine by tradition but only by the scriptures As for his questions wheras he demandeth where S. Mathew had the adoring of the Sages and Iohn Baptists peaching c. I answer him first with the like question where had Moses the story of the creation of the world and the knowledge of those things which God in * Gen. 11.6 18.17.20 sundry places is brought in speaking as with himselfe I suppose he wil answer that he receiued the same from him that made the world from him that was the author of those speeches So say we that Mathew learned the worshipping of Christ by the Sages of Christ himself whom they worshipped he learned Iohn Baptists preaching of him whō Iohn Baptist preached He learned his Gospell as Paul did who saith of himself ſ Gal. 1.12 Neither receiued I it of man neither was I taught it but by the reuelation of Iesus Christ As touching the Gospel of S. Mark Eusebius reporteth that the faithfull t Euseb hist lib. 2. cap. 15. Non suffecran◠illis semel audita nec contenti fuerunt non scripta diuinae praedicationis doctrina sed Marcum omnigena obsecratione obtestati sunt vt commentarios ipsis doctrinae eius quam verbo traditā accepissent literis comprehensos relinquerent nec destiterunt donec viro persuaserint c. Aiunt autem Petrum cùm ex instinctu spiritus sancti factum hoc cognonisset delectatū esse virorum istorū voluntate scriptum hoc Euangelium Ecclesius ad legendū authoritate suae confirmasse who had heard the preaching of S. Peter not thinking that sufficient nor contented with the doctrine of that diuine preaching vnwritten most earnestly intreated Marke that he would leaue them in writing the commentaries or records of the doctrine which they had deliuered vnto them by word and ceased not till they had perswaded him thereto Now they say saith he that the Apostle when he vnderstood this to haue bene done by the instinct of the holy Ghost ioyed much in the desire of those men and by his authoritie warranted this Gospell in writing to the reading of the Church Now this story is well worthy to be obserued The faithfull had heard the preaching of Peter they thought Tradition to be a very vncertaine keeper of the doctrine which they had heard they desire to haue the same left vnto them in writing to that purpose they intreate Mark the scholer and follower of Peter the thing is done by the instinct of the holy Ghost Peter acknowledgeth so much and by his testimonie approueth the Gospell thus written to the reading of the Church Who would not here wonder that M. Bishop should alledge this story for patronage of his traditions which shewes that the church from the beginning was so iealous and fearfull of resting vpon tradition S. Luke wrote his storie u Luke 1.2 as they deliuered who from the beginning were eye-witnesses and ministers of the word they x 2. Cor. 13.3 in whom Christ spake and whose word was y 1. Thess 2 13. the word of God the word of the preaching of God Yea and what he wrote he wrote also as S. Marke did by the instinct of the holy Ghost because as S. Paul telleth vs z 2. Tim. 3.16 all Scripture is giuen by inspiration of God and as of prophecie so of the Gospell also we must vnderstand that a 2. Pet. 1.21 it came not by the will of man but holy men of God spake as they were moued by the holy Ghost b August de consens Euangel lib. 1. cap. 35. Cum ille scripserunt quae ille ostendit dixit nequaquam dicendum est quôd ipse no scripserit quandoquidem membra eius id operata sunt quod dictante capite cognonerunt Quicquid enira ille de suis factis dictis nos legere volun hoc scribendum illis tanquam suis manibus imperauit When the disciples wrote saith S. Austin what Christ shewed said vnto thē it is not to be said that he did not write because the members wrought that which they learned by the inditing of the head For whatsoeuer he would haue vs to reade of the things which he did and said he gaue in charge to them as his hands to write the same Now therefore the Euangelists grounded not their Gospels vpon Traditions that is vpon report from man to man but vpon the immediate oracle and instinct of God himselfe But the absurd Sophister dallieth by an equiuocation of the word tradition and whereas it is questioned betwixt vs in one meaning he bringeth proofe for it in another meaning The word originally may import any thing that is deliuered howsoeuer either by word or writing Whatsoeuer God saith vnto vs it may in this sort be called Gods tradition because he hath so deliuered vnto vs. Thus doth Cyprian call that which we reade in the written gospell c Cyprian lib. 2. epist 3. Adradicem atque originem traditionis Dominicae reuertatur In calice dominico offerendo custodire tradiotionis dominicae veritatem the originall of the Lords tradition and willeth in the Lords cup to keepe the truth of the Lords tradition Thus whatsoeuer we haue receiued in the Scriptures was first Tradition as deliuered by word and still is Tradition because it is deliuered in writing tradition signifying whatsoeuer is deliuered as before was said But though the word in it selfe haue this generall and indifferent signification of any thing that is deliuered yet in our disputation it is restrained to one onely maner of deliuering by word and relation onely and not by Scripture and therefore where Irenaeus saith d Jren. lib. 3. cap. 1. Euangeliū nobis in Scripturis tradiderunt he that should translate as M. Bishop doth they deliuered the Gospell by tradition in the Scriptures should shew himselfe as absurd a man as M. Bishop is because he setteth downe two opposite members of a distinction and confoundeth them both in one Now then the question
Church Now then the testimony of the present Church is made of equall like authority with the holy Scriptures and Bellarmine is in as pitifull a case as M. Bishop is For the testimonie of the present Church what is it but the testimony of the learned of the present Church therfore now the mindes of the learned are as good an oracle of truth as the Scriptures are If this be not so let vs heare from M. Bishop what else is to be said hereof for if traditions be to be receiued with like deuotion reuerence as those things that we are taught in Scripture then there must be somewhat or other to commend the same vnto vs with the like authority as the Scripture doth the rest and what that is we are desirous to vnderstand Now M. Bishop addeth two further exceptions against M. Perkins argument and they are such wise ones as that we may very well think them to be his own Secondly saith he they are commonly recorded of more then one of the fathers and so haue firmer testimonie then any one of their writings But what is this to M. Perkins his speech which is not restrained to any one of the fathers writings but taketh them iointly and inferreth it as an absurdity that the writings of the fathers being taken all together should be made equall in credit to the holy Scriptures Thirdly saith he a tradition being related but by one auncient father yet should be of more credit then any other of his owne inuention because that was registred by him as a matter of more estimation But what idle babling is this what maketh this to the clearing of the point in question He will haue vs to receiue traditions with the like pietie and reuerence as we doe those things that we are instructed by the Scripture He putteth a case of a tradition reported by one onely of the fathers He should hereupon haue answered how we can in that sort admit of such a tradition as Apostolicall but by yeelding the like credit to that one father as we do to the holy Scriptures But he like a man in a wood that knoweth not which way he is to go telleth vs that this tradition is of more credit then any other of his owne inuention because it was registred by him as a matter of more estimation O the sharpe wits of these Romish Doctours that can diue so deepe into matters and talke so profoundly that they themselues vnderstand not what they say To as little purpose is that which he addeth that if that tradition were not as it was termed some of the rest of the fathers would haue reproued it which when they did not they gaue it their interpretative consent to be Apostolicall tradition But let the consent be either interpretatiue or expresse what is this against the consequence of the argument which he taketh vpon him to answer that if we must receiue traditions in that sort as they require vs and haue no where to ground them but vpon the testimonie of the fathers then we must giue as much credit to the testimonie of the fathers as we do to the holy Scriptures I am forced thus odiously to inculcate the matter in question to make the ridiculous folly of this wrangler the more plainely to appeare who hauing nothing to say yet hath not so much wit as to hold his peace In this simplicity he goeth forward to answere the place of the Acts where Saint Paule is brought in saying c Acts. 26.22 I continue to this day witnessing both to small and great saying no other things then those which the Prophets and Moses did say should come In which words it is plaine that the Apostle professed in the preaching of the Gospell * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to say nothing without the compasse of those things which had beene before spoken by Moses and the Prophets M Bishop answereth that he meaneth onely of those things which he addeth That Christ should suffer and that he should be the first that should rise from the dead c. For these things saith he euidently foretold in holy writ he needed not to alledge any other proofe Yea but what other proofe doth he vse for any other doctrine Forsooth when he was to perswade them to abandon Moses law he then deliuered to them the decrees of the Apostles taught them to keepe them Yea but Paul preached a long while before those decrees of the Apostles were made as appeareth frō his conuersion in the ninth Chapter to the fifteenth Chapter where those decrees are made and all this while what other proofe did he vse but onely the Scriptures of Moses and the Prophets Do we not thinke that this man hath wonderfully hardened both his heart to God and his face to men that can apply himselfe to write in this sort He well knoweth that the question is not here of new decrees but of old traditions what proofe the Apostle had or what ground of doctrine from the old testament but onely the Scriptures of the law and the Prophets The Apostle himselfe saith he had no other he taught nothing but according to the written bookes of the old testament according to that which elsewhere he saith that d Rom. 16.26 the Gospell was published amongst all nations by the Scriptures of the Prophets For a summarie briefe thereof he nameth the suffering and resurrection of Christ c. but he that saith that herewith he preached any thing but what was warranted by Moses and the Prophets maketh him to dally and to speake a manifest vntruth in that he saith that he spake nothing without the compasse of those things which Moses and the Prophets prophecied before Now the wise man for instance against this telleth vs that he deliuered the decrees of the Apostles and taught them to keepe them Which beside that it is nothing to the purpose as hath bene said doth also set forth his notable sillinesse and folly in that for proofe of traditions and doctrines vnwritten he bringeth the example of the Apostles decrees which are expresly mentioned to haue bene sent to the Churches in writing e Acts. 15.23 They wrote letters by them after this manner c. But in the height of his wisedome he goeth forward to proue the same by another speech When he instructed the Corinthians in the Sacrament of the Altar he beginneth with tradition saying I deliuer vnto you as I haue receiued from our Lord not in writing but by word of mouth Surely the mans head was wonderfull quaifie in the writing hereof or else we must thinke that he was in some traunce I deliuer vnto you not in writing but by word of mouth when notwithstanding in his Epistle he sendeth it to them in writing Or what doth he meane that the Apostle receiued it of our Lord not in writing but by word of mouth But what is that to the purpose when he deliuered
whether those things which they taught were so whereby it appeareth that the word which he preached in both places was no other but according to the Scriptures Thus we haue heard him before saying that h Cap. 26.22 he spake nothing beside those things which Moses and the Prophets did say should be Now all the doctrine of the Gospell that is set downe in the Scriptures of Moses and the Prophets is fully contained in the Scriptures of the new Testament Seeing therefore the traditions that is those things which the Apostle deliuered to the Thessalonians were wholy according to the Scriptures of Moses and the Prophets it must necessarily follow that in the Scriptures of the new Testament the same are fully and perfectly contained and so on both sides now can be no other but according to the Scriptures We are out of doubt that the Apostle preached to the Thessalonians the whole doctrine of the Gospell which we find set downe in writing by the Euangelists and by himselfe other the Apostles in their Epistles to other Churches In his former Epistle to the Thessalonians he did not set downe that whole doctrine which is written by them Now we cannot make question but that his meaning was to exhort them to perseuere in the whole as in those things which he expressed in his Epistle so in the rest also which we find written by himselfe and others Therefore the traditions or things deliuered by word haue a necessarie and vndeniable construction of all the rest of the written doctrine of the Gospell that is not set downe in that first Epistle to the Thessalonians Our exposition then is irrefragable and infallible that the Apostle by those words hath reference to those things which are written otherwhere but Master Bishop hath no argument to euict that he intended any thing that is written no where Because therefore we haue a meaning of the wordes whereof we are certaine and sure we rest there and list not to admit a further meaning whereof we can haue no assurance As for that which he cauilleth of whether Paule in his Epistles wrote all that he preached by word I answer him that he wrote the effect and vse of all but not all whereof that vse is to be made because many things are written by the Euangelists necessarie for the vse of Christian faith which are not written in the Epistles of Saint Paule though by him they were deliuered to the Churches to which he preached But though he wrote not all that was needfull to be written yet we beleeue the testimony that he hath giuen in that Epistle which he wrote last euen a little before his death when almost al the bookes of the new Testament were now written that i 2. Tim. 3.15 the Scriptures are able to make a man wise vnto saluation through the faith which is in Christ Iesus and therefore that what by him and others there is so much written as concerneth vs to know for our instruction in the religion and faith of Iesus Christ Now whereas M. Bishop to proue the contrarie alledgeth the expositions of some of the Fathers concerning those wordes of the Apostle to the Thessalonians I may well answer him as Austine answered Hierome pressing him in the like sort with the names of sundry of the Fathers that were before theÌ„ k Aug. Epist 19 Ad ipsum confugio ad ipsum ab omnibus qui aliter sentiunt literarum eius tractatoribus prouoco I flie to Paul himselfe to him I appeale from all expositors of his writings that thinke otherwise He hath told vs that the Scriptures are able to make vs wise vnto saluation therfore we do not beleeue theÌ„ that tell vs that his meaning is in the other place that we haue need of traditions beside the Scripture for supply of that wisedom Yea their collection as M. Bishop conceiueth of it cannot stand good It appeareth by those words of the Apostle that he deliuered more to the Thessalonians by word then is contained in his former Epistle to theÌ„ but it doth not therfore follow that he deliuered more vnto theÌ„ then is coÌ„tained in the Scriptures No reason can there be deuised to make good this coÌ„nexioÌ„ But to examine theÌ„ particularly first we may not thinke Chrysostome so forgetfull as that he should crosse that which in the very next Homily before he hath said l Chrysost in 2. Thess hom 3. Omnia clara sunt plaâ—a ex Scripturis diuinis quaecunque necessaria sunt manifesta sunt All things are cleare and euident by the holy Scriptures whatsoeuer things are necessarie they are manifest Surely if any thing be to be cleared by tradition beside the Scripture then it cannot be said that all necessarie things are manifest by the Scriptures And therefore whereas he saith Hereby it appeareth that the Apostles deliuered not all in their Epistles but many things also vnwritten and both the one and the other are alike to be beleeued we must vnderstand it of that tradition which the Church holdeth collected and gathered from the Scriptures though it be not literally expressed therein Thus the baptising of infants and the not rebaptising of them that haue bene baptized by heretikes and the administring of the Lords supper onely by the Minister and such like haue bene alwaies holden by the Church and defended by the Scriptures and yet they are no where literally contained in the Epistles of the Apostles In such things Chrysostome requireth a man to submit himself in peace to that which the Church practiseth being grounded vpon the Scripture and not contentiously to wrangle against it because it is not in very words contained therein But if any tradition be vrged vpon vs that hath no ground or warrant from the Scripture good reason we aske as Cyprian did of Stephanus m Cyprian ad Pomp. supra Sect. 5. Whence is this tradition Cometh it from the authoritie of Christ or of the Gospell or from the instructions and Epistles of the Apostles For God testifieth that we are to do those things which are written * Si ergo aut in Euangelio praecipitur aut Apostolorum Epistolis aut Actibus continetur obseruetur certè haec sancta traditio Therefore if this tradition be commanded in the Gospell or in the Epistles or Acts of the Apostles let it be obserued and kept for holy Whereby he will haue it vnderstood that if it be not there warranted it is not to be obserued The tradition which he there impugneth is taught indeed by the Gospell though he conceiued not so but hereby he teacheth vs that it was to stand for a certaine rule that no tradition could be iustly approued without warrant of the Gospell And therefore Chrysostome himselfe also teacheth vs otherwhere that n Chrysost in Psal 95. Siquid dicitur absque Scripturis auditorum cogitatio claudicatâ— vbi verò ex Scripturis diuinae vocit prodijt testimonium
only We take it then for granted as indeed it cannot be denied that the Apostle here intended those things that are written but we wold heare an argument to proue that the Apostle meant any thing further that is not written If he might vse those words of those things that are written what hindreth but that he might vse them of those onely M. Bishop cannot proue that he did not so but we proue that he did so because in the next Chapter he telleth the same Timothy n 2. Tim. 3.15 The Scriptures are able to make thee wise vnto saluation through the faith which is in Christ Iesus Therefore M. Bishops proofes come much too short to giue vs any assurance that S. Paule by traditions vnderstood any thing but what is to be learned by the Scriptures 17. W. BISHOP The second argument for Traditions is this to beleeue that there be so many bookes of holy Scripture and no more and that those be they which are commonly taken so to be is very necessary to saluation now this is not to be found written in any place of holy Scripture but is receiued only by Tradition wherefore it is necessarie to saluation to beleeue some Tradition M. Perkins answereth that the bookes of the Old and New Testament be Scripture is not beleeued on bare Tradition but by the bookes themselues on this maner Let the man who is endued with the spirit of discerning reade the bookes and consider first the author of them who is God then the matter contained which is diuine the maner of speech which is full of maiestie in simple words lastly the end aymed at which is Gods honor and by this meanes he shall discerne any part of Scripture from the writings of men whatsoeuer Reply A wise and deepe obseruation I warrant you and well worthy a graue Author Let vs examine it briefly first he will haue his man endued with the spirit of discerning who shall indue him with that spirit M. P. seemeth to say that euery sheepe of Christ hath his spirit But S. Paule * 1. Cor. 12. teacheth plainely the contrarie that some certaine onely haue the iudgement to discerne And touching this matter of discerning which bookes are Canonicall which are not not the learnedst in the primitiue Church would take vpon him to discerne which they were three hundred yeares after Christ was left vndefined by the best learned whether the Catholike Epistles of S. Iames and Iude the second of S. Peter the second and third of Iohn and his Apocalypse were Canonicall or no as is confessed on all parts hath then euery Christian this spirit of discerning when the best Christians wanted it Who more profound more skilfull to discerne than that subtill and sharpe Doctor S. Augustine and yet the Protestants will not allow him the true spirit of discerning which bookes be Canonicall For he in diuers places of his workes * De doct Christ cap. 8. 18. de ciuit Dei 36. lib. 2. cont Epist Gaudent 23 holdeth the bookes of the Machabees to be Canonicall Scriptures and expresly proueth the booke of Wisedome so to be * De Praedest Sanct. 14. and yet our Protestants will not admit them See therefore how foolish and vaine his first rule is Come to the second His second is that he who goeth about to discerne whether the booke be Canonicall or no must consider the Author who is God If he must at the first take God to be the Author of the booke what needes any further labour it must needes be Canonicall that hath God for the Author This mans wits were surely from home when he discoursed thus and therefore it should be but folly to stand vpon his particularities let this one reason in generall serue to confute him all this manner put together serueth onely to helpe particular men to discerne which bookes are Canonicall who may easily after their diligent inquirie erre and be deceiued in this point because euery man is a lyar * Rom. 3. And if there be no more certaine meanes to assure them of this which is the ground of all their Religion then euery particular mans discretion and iudgement then out of doubt their whole Religion is most vnwisely builded vpon meane mens inuentions and discretion who also for the most part do neither vnderstand the language in which they were first penned nor the vsuall phrases of Scriptures translated that I say nothing of the figures parables prophecies and controuersies which seeme to be and many other difficulties and yet these men need not doubt hauing learned some halfe dozen lines of Master Perkins but that reading any booke they shall be able presently to discerne whether it be Canonicall or no. A goodly mockerie Men were not so taught in the Primitiue Church but the most skilfull and wisest in discerning Canonicall books trusted not vnto their owne iudgement but leaned alwaies vpon Apostolicall Traditions So did Cerapion an auncieni holy Writer as Eusebius reporteth reiect certaine bookes set out in the Apostles names because they had not receiued from their Predecessors any such The like doth Clement of Alexandria * Cap. 11. and that famous Origen * Cap. 19. of the same booke who obserue the Ecclesiasticall Canon as he had learned and receiued by Tradition So doth he deliuer his opinion of the foure Euangelists and other bookes of Canonicall Scripture and not relying on his owne wit which was excellent or learning which was singular in all manner of languages and matters That S. Augustine was of the same mind may be gathered out of these words of his * Lib. 35. cap. 6. Contra Faustum Of what booke can there be any assurance if the letters which the Church propagated by the Apostles and by such excellencie declared throughout all Nations doth teach and hold to be the Apostles should be vncertaine whether they be Apostles or no So that he maketh the declaration of the Church descended of the Apostles to be a sure pillar to rest vpon for the certaine knowledge of Canonicall Scripture and other spirits whatsoeuer if they follow not that rule to be reiected so farre is he off from encouraging euery sheepe of Christs fold to take that waightie matter vpon himselfe as M. P. doth And what can be more against the most prudent prouidence of the diuine wisedome then to permit euery one to be a iudge of the books of Canonicall Scripture For if al those books no other shold passe currāt for Canonical which any Christian taking vpon him the spirit of discerning would censure to be such then away with all the old Testament because diuers esteemed it to proceed of some euil spirits as witnesses Freueus * Lib 1. cap. 20. 21. 22. and Epiphanius * Haeres 6. 6. Yea not onely all the old must be abrogated but all the new also because it hath many falshoods mixed with the truth as some presuming greatly of their spirit
strength and attaine vnto euerlasting life So certaine are they of the truth which they learne in them as that they are readie to forsake all and to lay downe their liues for the testifying of that which they beleeue thereby Against this M. Bishop telleth vs that not the learnedst in the primitiue Church would take vpon him to discerne which bookes were canonicall and which not But in so saying he very greatly abuseth his reader for the scriptures of Moses the Prophets and all the bookes of the new Testament saue only those few which he mentioneth haue bene discerned and acknowledged for Canonicall without contradiction from the time that first they were deliuered to the Church Yea but for three hundred yeares after Christ saith he it was left vndefined by the best learned as touching those few the Epistles of Iames and Iude the second of S. Peter the two latter of S. Iohn and the Apocalypse whether they were Canonicall or not Be it so but is this a sufficient ground for him to affirme that they discerned not which were vndoubtedly canonical Scriptures because they doubted whether these were so or not What did so many huÌ„dred thousand Martyrs suffer in the space of those 300 yeares and did they know no certaine and vndoubted grounds whereupon to build the assurance of that for which they suffered Did the Bishops and Pastors of the Church teach the people of God out of the Scriptures and yet did they not discerne whether they were Scriptures or not As for the doubt that was made of these bookes by him mentioned it was onely by some and in some places and vpon weake and vncertaine grounds as the second Epistle of S. Peter vpon difference of style the Epistle to the Hebrewes for that it seemed to some for want of vnderstanding to fauour the heresie of the Nouatians the Reuelation of Saint Iohn for that to some such like it seemed to make for the millenarie fancie of Corinthus but this was not sufficient so to ouerweigh the authoritie of them but that the former testimonie that was giuen of them preuailed still in the Church so that they were not since confirmed or first receiued into authoritie by the Church but onely acknowledged and continued still in the authoritie which they had before Therfore of the Epistle to the Hebrewes and the Reuelation Hierome testifieth thus n Hieron ad Darda de terra repromiss Illud nostris dicendum est hanc Epistolà quae inscribitur ad Hebraeos non solùm ab Ecclesus Orientis sed abomnibus retrò Ecclesus Graeci sermonis scriptoribus quasi Pauli Apostoli suscipi licet plerique eam vel Barnabae vel Clementis arbitrentur nihil interesse cuius sit cùm Ecclesiastici viri sit quotidiè Ecclesiarum lectione celebretur Quòd sicam LatinoruÌ„ consuetudo non recipit inter Scripturas Canonicas nec Graecorum quidem Ecclesiae Apocalypsim Ioannis eadem libertate suscipiunt tamen nos vtraque suscipimus nequaquam huius temporis consuetudinem sed veterum scriptoruÌ„ authoritatem sequentes qui plerunque vtriusque vtuntur testimonijs non vt interdum de Apocryphis facere solent c. sed quasi canonicis ecclesiasticis This must we say to our men that this Epistle to the Hebrewes not onely of the Easterne Churches but of all the former Churches and writers of the Greeke tongue hath bene receiued as the Epistie of Paule the Apostle albeit many thinke it either to haue bene written by Barnabas or Clement and that it skilleth not whose it is seeing it came from a speciall man of the Church and is daily frequented in the reading of the Churches And if the custome of the Latines receiue it not amongst Canonicall Scriptures the Churches of the Greekes by the like libertie receiue not the Reuelation of S. Iohn and yet we saith he receiue them both not following the custome of this time but the authoritie of the auncient writers who commonly vse the testimonies of them both not as they are wont sometimes to do out of the Apocryphall bookes but as being bookes Canonicall and of authoritie in the Church Herby then M. Bishop may see that it was but in his ignorance and vpon some other mans word that he saith that for three hundred yeares it was not defined whether these bookes were Canonicall or not whereas they had vndoubted authoritie in the first Church and began in latter time to be questioned without cause Of those other therefore which he mentioneth we conceiue in the like sort of which they that in their simplicitie doubted yet in the other Scriptures by the holy Ghost discerned * 2. Cor. 4.6 the light of the knowledge of the glory of God in the face of Iesus Christ and thereby became partakers of life in him Whereas he saith that we allow not S. Augustine the true spirit of discerning which bookes be canonicall because he maketh the bookes of Machabees and the booke of Wisedome to be Canonicall Scriptures and yet we will not so admit them we answer him that he hath not the spirit to vnderstand and discerne the meaning of Saint Austin Ruffinus mentioneth the bookes whereof the question was as touching the reading of them in the Church to haue bene of three sorts Some were o Ruffinan exposâ—symb apud Cyprian Haec sunt quae Patres intra Canonem concluserunt ex quibus fideâ— nostrae assertiones constare voluerant Canonicall which he reckoneth the same that we do vpon which saith he they would haue the assertions of our faith to stand Other some he calleth p Alij libri sunt qui non canonies sed ecclesiastici à maioribus appellaâ— sunt c. Ecclesiasticall bookes not Canonicall naming all those which we tearme the Apocryphall Scriptures all which saith he the Fathers would haue to be read in the Churches but not to be alledged to proue the authority of faith A third sort there were which were termed by them q Cateras Scripturas Apocryphas nominaruÌ„t quas in Ecclesiis legi noluerunt Apocryphall writings which they would not haue to be read in the Churches at all which were all those that are wholy reiected as bastards and counterfeits such as were r Sect. 13. before spoken of in answer to the Epistle Now of those three sorts some made but onely two and that diuersly Some reckoned vnder the name of Apocryphall Scriptures all that were not of the first sort and properly termed Canonicall as Hierome did who hauing reckoned the same bookes for Canonicall that Ruffinus doth and accounting them in number two and twenty as the Hebrewes do addeth that Å¿ Hieron in Prolog Galeata Fuâ—â—â— pariter veteris legis libri viginis duo c. we are to know that whatsoeuer is beside these is to be put amongst Apocryphall writings Therefore saith he the booke called the Wisedome of Solomon the booke of Iesus the Sonne of Syrach
ipsa nisi quaedaÌ„ scriniaria Christianorum baâ—ulans legem Prophetas in testimonium assertionis ecclesiae the roll-keepers of the Christians as Saint Austine noteth carying the law and the Prophets for the testimonie of that which the Church teacheth If God then haue appointed them to be witnesses of those bookes of the old Testament which should serue for the assertion of our faith in the new wee should doe amisse to admit of other bookes of the old Testament for assertion of our faith whereof they giue no witnesse This computation of the Scriptures according to their tradition is followed by the fathers of the Christian Church professing exactly to set downe the number of Canonicall bookes as by z Euseb lib. 4 cap. 25. Veteris instrumenti libros diligenter cogritos subieci Where wisedome in the Greeke is added by apposition to the Prouerbs so called by the auncients Melito Bishop of Sardis by a Jdem lib 6. cap. 24. Where a fault is committed by Eusebius in leauing out the booke of the twelue lesser Prophets for the two and twentith Origen by b Athan. in Synopsi Athanasius Bishop of Alexandria by c Epiphan de mens pond Epiphanius Bishop of Cyprus by the whole Councell of d Concil Laodic cap. 59. Laodicea for the Greeke and Easterne Churches and for the Latine and Westerne Churches by e Hilar. Prolog in Psal Ita secundum traditiones veterum deputantur Hilarie by f Hieron in Prolog Galeato Hierome by g Ruffinus in expositione Symboli Ruffinus all reckoning for Canonicall Scriptures the same that wee doe and excluding from the Canon the same that wee exclude The same reckoning we finde in the Canons which haue gone in the Church of Rome vnder the name of the Canons of the Apostles onely h Canon Apostol 84. three bookes of Machabees are foisted in of which we reade not to that purpose any other-where Yea and that they went not in that account in the Church of Rome is apparent by Gregory Bishop there who being to apply the example of Eleazar in the Machabees to the matter that he had in hand saith i Gregor Moral lib. 19. cap. 13. De quae re non inordinatè agimus si ex libris licet noÌ„ canonicis sed taâ—â—n ad ecclesiae edificationeÌ„ editis exempliâ—m proferamus Eleazar enim c. Of this thing we shall not doe amisse to bring an example out of the bookes though not canonicall yet set forth for the edification of the Church In which words he plainly sheweth that neither the bookes of Machabees nor the rest of that sort were holden for canonicall Scriptures albeit they were set forth to be read for that they contained many things profitable for the edifying of the people For this cause S. Austine reckoneth them amongst the canonicall bookes but because he confesseth as we haue seene that in contradiction they haue not that k August cont faust lib. 28. cap. 4. Confirmatiua authoritate clarescerent confirmatiue authority which elsewhere he nameth for the prerogatiue of the Scriptures he thereby confesseth that they are not truly canonicall because it is for that authorities sake that the name of canonicall Scriptures is giuen to those to which it doth appertaine Therefore we reckon him also as a witnesse of this tradition whereby our Church discerneth what books wee are to approoue for determining faith and doctrine in the Church and vnder that name to commend as the infallible Oracles of God to the deuotion of the people But now Maister Bishop will aske what the reason is that admitting this tradition we do not admit also of other their traditions of which we also reade in the writings of the fathers Whereto to say nothing that their traditions are vncertaine as touching their beginning variable in their proceeding corrupt in their vse and many of them vpstart deuices shamefully and lewdly attributed to the fathers whereas this tradition of the Scriptures without alteration or interruption hath had constant perpetuall acknowledgment both of the whole nation of the Iewes and of the whole Christian Church throughout the whole world from the beginning vntill this day wee answere him that by this tradition it selfe wee are instructed against the admitting of their traditions For this tradition or deliuering of the Scriptures from God is as the deliuering of a commission from a Prince For as by the commission the subiect is directed what to do in the Princes seruice and is thereby listed and bounded so as to do nothing but according to the tenure and warrant of the commission being punishable if he shall attempt any thing further vpon his owne head so by this commission of holy Scripture deliuered vnto vs by the Church from God we are instructed and limited what to beleeue and what to doe as touching faith and dutie towards God and are iustly to be punished if we shall dare in any sort to go beyond the bounds and warrant of this commission yea and the Church it selfe is to hold and professe it selfe so tied to the precepts and rules of this commission as that it may not presume to obtrude or thrust any thing vpon the people of God to be beleeued and taught but whereof it hath thereby receiued warrant and instruction from God himself And if the Church shall further attempt or enterprise any thing as the Church of Rome doth it is to receiue checke and controlement from this writ of Gods commission neither are we to thinke our selues discharged for that we are thus told by the bearer of the writ so long as by the writ it selfe we are commaunded otherwise 18. W. BISHOP The two next arguments for traditions be not well propounded by Master Perkins The third is to be framed thus Either all the bookes of holy Scripture containe all needfull doctrine to saluation or some certaine of them without the rest not some of them without the rest for then the other should be superfluous which no man holdeth therefore all the bookes of holy Scripture put together do containe all necessary instruction Now then the argument followeth but some of those bookes of holy Scripture haue bene lost therefore some points of necessary doctrine contained in them are not extant in the written word and consequently to be learned by tradition Master Perkins answereth first supposing some of the books to be lost that all needfull doctrine which was in them is in some of the others preserued But why did he not solue the argument proposed were then those bookes superfluous Doth the holy Ghost set men to pen needlesse discourses which this answer supposeth therefore he giues a second more shamefull that none be perished which is most contrary vnto the plaine Scriptures * 1. Paral. vit 2 Paral. 9. as S. Iohn Chrysostome proueth * Hom. 9. in Mat. Et hom 7 an priorem ad Corinth where he hath these expresse words
stand good because nothing letteth but that Moses might commit to writting all that faith that Iob receiued by tradition Iob was g Ambros Offic. lib. 1. caep 36. Iob antiqutor Mose c. auncienter then Moses as Ambrose saith and might receiue the doctrine of faith by word and tradition of other men but yet we see that that faith is no other but what Moses after comprised in the written law Albeit what that tradition was hath bene i Sect. 1. before declared not resting in relation from one man to another but continually renewed and confirmed by reuelation and illumination immediatly from God being certainly corrupted by tradition where he did not graciously shew himselfe for the preseruation of it And as for other Gentiles whosoeuer they were that were saued after the writing of the Law they were saued onely by that faith which the scriptures of Moses and the Prophets haue described vnto vs. But M. Bishop not content to bring Moses alone for a patron of traditions telleth vs beside that not any law-maker in any country comprehended all in letters but established many things by custome therefore saith he it is not likely that our Christian law should be all written Where we may iustly hisse at his grosse and wilfull absurditie that will measure the Law-maker of heauen with the law-makers of the earth and by imperfection in the lawes of men will argue imperfection in the lawes of God No vnderstanding of man can either by laws or by customes prouide for all occurrents of the commonwealth but dayly there are arising and growing the occasions of new lawes and will he then frame the light of God to the measure of our darknesse And yet what lawmaker hath there bene or is there in the world who if he were able to comprehend an absolute perfection of all lawes would not certainly take course to set the same downe in writing as being the only secure and safe way for the perpetuating therof And if we will thus conceiue of any wise and reasonable man how much more should we attribute it to the wisedome of God that knowing the slippernesse and mutabilitie of the minds thoughts of men he would for safetie and assurance set downe in writing whatsoeuer he would haue to stand for law of worship and seruice towards him I need not to stand vpon this for the comparison is of it selfe so odious and absurd as that euery man may wonder that the mans discretion should faile him so far as to reason in this sort For conclusion of this section a toy took him in the head concerning somwhat said by M. Perkins in the sectiō before It was said that it should cal the prouidence of God in question to say that any part of Scripture should be lost M. Bishop answereth that God permitteth much euill True but he permitteth no euill iniurious to his owne glory M. Perkins supposeth out of that that was said before that all Scripture was at first written for our learning To say that it was intended for our learning and yet is now lost what is it but to call in question the prouidence of God His other answer that there should be no great losse because tradition might preserue that which was then lost is a temerarious and witlesse presumption contrary to the experience of all ages whereby it is found that nothing is continued according to the first originall which is deliuered by word only from man to man And his assertion is so much the more ridiculous in this behalfe for that he knoweth not any thing that Tradition hath preserued that was written in those bookes If Tradition haue preserued any thing thereof from being lost let him acquaint vs with it or if he cannot do so let him giue vs leaue to take him for that we finde him a meere babler giuing himselfe libertie to say any thing without feare or wit 20. W. BISHOP Now insteed of M. Perkins his fift reason for vs of milke and strong meate wishing him a messe of Pap for his childish proposing of it I will set downe some authorities out of the written word in proofe of traditions Our Sauior said being at the point of his passion * Iohn 16.12 that he had many things to say vnto his Apostles but they could not as then beare them * Acts 1. Our Sauior after his resurrection appeared often vnto his Disciples speaking with them of the kingdome of God of which little is written in any of the Euangelists * 1. Cor. 11. I commend you brethren that you remember me in all things and keepe the Traditions euen as I haue deliuered them to you * 1. Tim. 6. O Timothy keepe the depositum that is that which I deliuered thee to keepe * 2. Tim. 1. Hold fast by the holy Ghost the good things committed vnto thee to keepe which was as S. Chrysostome and Theophylact expound the true doctrine of Christ the true sence of holy Scriptures the right administration of the Sacraments and gouernement of the Church to which alludeth that auncient holy Martyr S. Irenaeus * Lib. 3. c. 4. saying that the Apostles layd vp in the Catholicke Church as in a rich treasury all things that belong to the truth S. Iohn who was the last of the Apostles left aliue said * Epist 3.13 that he had many other things to write not idle or superfluous but would not commit them to ink and pen but referred them to be deliuered by word of mouth And to specifie for example sake some two or three points of greatest importance where is it written that our Sauiour the Sonne of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of the same substance with his Father Where is it written that the holy Ghost proceedeth from the Sonne as well as from the Father Where is it written that there is a Trinitie that is three persons really distinct in one and the very same substance And that there is in our Sauiour Christ Iesus no person of man but the substance of God and man subsisting in the second person of the Trinitie Be not all and euery of these principal articles of the Christian faith and most necessary to be beleeued of the learned and yet not one of them in expresse termes written in any part of the holy Bible Wherefore we must either admit traditions or leaue the highest mysteries of our Christian faith vnto the discretion and courtesie of euery wrangler as shall be more declared in the argument following R. ABBOT The messe of pap hath scalded M. Bishops mouth and he would faine put it off to M. Perkins He is ashamed of the childishnesse of this reason yet not denying it to be one of theirs but onely blaming M. Perkins his maner of proposing it whereas we imagine he would haue done it if he had knowne how to haue proposed it in better sort But because he is so desirous to passe it ouer let vs
3.15 Whatsoeuer things haue bene committed vnto thee by me keepe as the commandements of the Lord and diminish nothing thereof Now although those words haue reference to more then is written in those two epistles yet they haue not reference absolutely to more then is written because in the latter of those Epistles the Apostle plainly telleth him that q the Scriptures are able to make him wise vnto saluation through the faith which is in Christ Iesus As for that which M. Bishop alledgeth out of Irenaeus it is nothing at all to his purpose He saith that r Iren. lib. 3. ca 4. Apostili quasi in depositoriuÌ„ dâ—ues plenissimè in Ecclesiae contuleruÌ„t omnia quae sunt veritatis the Apostles haue layd vp in the Church as in a rich treasury all things that belong to the truth but how they haue laid the same vp in the Church he hath before expressed Å¿ Ibid. cap. 1. The Gospell which they first preached they after by the will of God deliuered to vs in the Scriptures to be the foundation and pillar of our faith Thus then the Church is the treasury of truth by hauing the Scriptures which are the oracles of all truth His last authoritie is taken from the words of S. Iohn which he vseth in his two latter Epistles Hauing many things to write vnto you I would not write with paper and inke but I trust to come vnto you and speake with you mouth to mouth We see S. Iohns words but hard it is to say how we should conclude traditions from them S. Iohn wold write no more to them in that sort or in those Epistles but doth it follow hereof that he would teach them any thing that is not contained in the Scriptures He might haue many things to write vnto them according to the Scriptures and what should leade vs to presume that he should meane it of other things whereof we are taught nothing there In a word what is there in the citing of all these authorities but impudent and shamelesse abusing of ignorant men whilest for a colour he onely setteth them downe and for shame dareth not set downe how that should be inferred that is in question betwixt vs and them But to fill vp the measure of this illusion he goeth on yet further and by way of specification asketh Where is it written that the Sonne of God is of the same substance with the Father or that the holy Ghost proceedeth from the Sonne as well as from the Father or that there is a Trinitie that is three persons really distinct in one and the very same substance or that there is in Christ the substance of God and man subsisting in one second person of the Trinitie Absurd wilful wrangler where was it written which Christ said t Luke 24.46 Thus it is written and thus it behoued Christ to suffer and to rise againe from the dead the third day and that repentance and remission of sinnes should be preached in his name amongst all nations Where is it written in the Prophets which S. Peter alledgeth u Acts 10.43 To him giue all the Prophets witnes that through his name all that beleeue in him shall haue forgiuenesse of sinnes Where doe Moses and the Prophets say that which Saint Paul sayth x Ibid. 26.22.23 they do say that Christ should suffer and that he should be the first that should rise from the dead and should shew light to the people and to the Gentiles To come nearer to him he hath told vs before that the articles of our Beleefe are contained in the Scriptures But where is it written in the Scriptures that we should beleeue in God the Father almightie maker of heauen and earth or that we should beleeue in the holy Ghost or that there is a holy Catholike Church a communion of Saints I will say as he saith here Be not all these things necessary to be beleeued and yet not one of them in expresse termes written in any part of the holy Bible He will say that though they be not there written in expresse termes yet in effect and substance they are written there and are thereby to be declared and prooued and so he will verifie the words of our Sauiour Christ and his Apostles Peter and Paul in those citations of Moses and the Prophets Wizard and are not those other articles then written in the Scriptures because they are not written in expresse termes Did not the Fathers conceiue all those points of faith from the Scriptures and by the Scriptures make proofe of them Is it not the rule of their owne schooles which I haue before mentioned out of Thomas Aquinas that y Supra sect 12. concerning God nothing is to be said but what either in words or in sence is contained in the Scriptures What are we maintainers of traditions in saying that faith onely iustifieth that Christ onely is our Mediator to the Father that Saints are not to be inuocated nor their images to be worshipped because these things are no where written in expresse termes Let it not offend thee gentle Reader that I be moued to see a lewd man labouring by vaine cauillations to sophisticate and delude those that are not able to vnderstand his cosinage and fraud It is the cause of God and who can beare it patiently that the soules which Christ hath bought should be intoxicated with such charmes We do not say that nothing is to be beleeued but what is written in the Scriptures in expresse termes but we say that nothing is to be beleeued but what either is expressed in the Scriptures or may be proued thereby and therefore in oppugning traditions we oppugne onely such doctrines of faith as neither are expressed in the Scriptures nor can be proued by the Scriptures Let M. Bishop proue their traditions by the Scriptures and we will not reiect them for vnwritten traditions but will receiue them for written truth But of this see what hath bene said before in the twelfth section of this question and in the eleuenth section of the answer to his Epistle to the King 21. W. BISHOP The sixt and last reason for traditions Sundry places of holy Scriptures be hard to be vnderstood others doubtfull whether they must be taken literally or figuratiuely if then it be put to euery Christian to take their owne exposition euery seuerall sect wil coyne interpretations in fauour of their owne opinions and so shal the word of God ordained only to teach vs the truth be abused and made an instrument to confirme all errors To auoide which inconuenience considerate men haue recourse vnto the traditions and auncient records of the Primitiue Church receiued from the Apostles and deliuered to the posteritie as the true copies of Gods word see the true exposition and sence of it and thereby confute and reiect all priuate and new glosses which agree not with those ancient and holy commentaries so that for the vnderstanding
not so it is in like sort ridiculous to alledge that it belongeth to the Church to make the meaning of the Scriptures that the Church is Iudge it must rest in the power therof by expounding the scriptures to determine whether that which it selfe coÌ„mandeth be offence to God or not The Church indeede is Iudge but tied to bounds of law if the Church iudge against the euidence of the law then God himselfe by his owne word is to be the Iudge For what an absurditie shall it be further to require a Iudge where God himselfe hath pronounced a sentence or to enquire after a meaning where the law speaketh as plainely as the Iudge can deuise to speake When the Iudges of the people of the Iewes said z Eâ— 8.12 A confederacie and Esay the Prophet cried out say not A confederacie that is follow not them that leade you to leagues and couenants with idolatrous nations who was to be the Iudge betwixt them Esay saith to the people a Ver 20. To the law and to the testimonie if they speake not according to this word it is because there is no light in them Who was to be the Iudge when the Prophet Ieremie said one thing and b Ierem 26 1â— the Priests and Prophets who were the Iudges said another They said c Ver. 15. This man is worthy to die he saith If ye put me to death ye shall bring innocent bloud vpon your selues Who was now to be iudge betwixt them Surely none but d Ver 4. the lawes which God had set before them to which he calleth them e Cap. 11. 3. 4. the couenant which he commaunded their Fathers when he brought them out of the land of Egypt When our Sauiour Christ stood on the one side and the Iudges namely the high Priests and Scribes and Elders of the people on the other side where was the Iudge f Iohn 5.39 Search the Scriptures saith our Sauiour Christ for they are they that testifie of me We see the highest court of iudgement vnder heauen pronounceth sentence against the Sonne of God God indeed had appointed them for Iudges the righteousnesse of the cause of Christ was not to be discerned but only by the Scriptures Thus it hath bene in the Church of Christ the Donatists on the one side affirmed theÌ„selues to be the Church the Catholike and godly Bishops affirmed the Church to be with them whom did these godly Fathers make the Iudge Optatus speaking of a maine question betwixt them whether he that was already baptized though by an heretike might be baptized againe saith g Optat. contra Parmenian li. 5. Vos dicuis licèt nos dicimus Non liâ—et Jnter licâ—t vestrum non licet nestrum â—â—tant remigrant animae populoruÌ„ Nemo vobis credat nemo nobis omnes contentiosi homines sumus Quaerendi sunt iudices Si Christiani te viraque parte dari nosessâ—nt quia siudijs veritas impeditur Dâ—foris quaerenâ—us est iudixisi Paganus non potesi nosse secreta Christianâ—â— si liâ—â—◠〈◊〉 est Chriâ—tuâ—i baptisâ—atâ— Ergo ni â—â—rrâ—s dâ— hac reâ—ulâ—â—â— poterit reperâ—ri iudiciuÌ„ de 〈◊〉 quareâ—dus est iudex Sed vt quid pâ—â—â—sanus ad coelâ— â—â—â—m habemus hic in EuaÌ„gelio Testamentâ—m â—â—quâ—â— c. Ergo voluntas câ—â—â—vilut in Testamento sic in Euangelio inquiratur You say it is lawful and we say it is not lawfull Betweene your it is lawful and our it is not lawful the peoples soules do wauer Let none beleeue you nor vs we are all contentious men Iudges must be sought for if Christians they cannot be giuen of both sides for truth is hindred by affections A iudge without must be sought for if a Pagan he cannot know the Christian mysteries if a Iew he is an enemy of Christian baptisme No iudgement of this matter can be found on earth but froÌ„ heaueÌ„ But why knock we at heaueÌ„ wheÌ„ here we haue the testameÌ„t of Christ in the Gospell In the Gospell as in his Testament we are to enquire and search what his will is To the like effect Austin speaketh as touching a question betwixt him and the Pelagians whether there be sinne in infants from their birth or not h Aug. de nupt concupis lib. 2. cap. 33. Ista controuersia iudicem quaerit Iudicet ergo Christus cui reâ— mors eius profecerit ipse dicat Hic est inquit sanguis c. Judicet cum illo Apostolus quia in Apostolo ipse loquitur Christus c. This controuersie requireth a iudge let Christ therefore be Iudge let himselfe say what his death serued for This is my bloud saith he which shall be shed for many for remission of sinnes Together with him let the Apostle iudge because Christ himselfe speaketh also in the Apostle Thus they made no doubt to make the Scripture the Iudge or Christ himselfe in the Scripture knowing well that the iudgement of the Church in such cases is no other but only the pronouncing of a sentence already giuen by the highest Iudge To this purpose therefore he requireth of the Donatists the bringing foorth of such things as are euident and plaine because Christ somewhere or other hath plainely spoken whatsoeuer is necessarie for vs to know i Idem de vnit Eccles cap. 5. Hoc praedico atque propono vt quaeque aeperta manifesta deligamus c. This I say before hand and propound that we make choyce of such speeches as are open and manifest We are to set aside such things as are obscurely set downe and wrapped vp in couers of figures and may be interpreted both for our part and for theirs It belongeth to acute men to iudge and discerne who doth more probably interpret those things but we will not in a cause which the people are interested in commit our disputation to such contentions of wit but let the manifest truth cry and shine foorth Reade to vs those things that are as plaine as those are that we reade to you Bring somewhat that needeth not any man to expound it This is the course of Ecclesiastical iudgement by this meanes they are to stoppe the mouths of contentious men and to satisfie the people that are interested in the cause By all this then it appeareth that God hath not left his Church destitute of authoritie of iudgement but hath both appointed Iudges and prescribed them lawes whereby to iudge onely that we remeÌ„ber that k Psal 82.1 he is the Iudge amongst the Iudges and the sentence must be his But now we know what it is that M. Bishop aymeth at for he would faine haue it conceiued that there should be some one to be iudge and that one must be the Pope They name sometimes the Church and somtimes the Councell but the Church is but the cloake-bagge and the Councell the capcase to cary the Pope whither it pleaseth them because neither
the Epistles in generall if any thing in Paules Epistles sound to him as contrary to the doctrine of the Catholike Church it is vnknowne what Church they meane he faileth of the right sense Thus howsoeuer clearely the scripture soundeth yet it meaneth not that which it saith if it be contrarie to that which they affirme To this impudent deuise they are driuen because they see that the scripture condemneth them vnlesse they themselues haue the managing of the scripture that if the scripture be admitted for iudge it peremptorily pronounceth sentence against them so that they haue no meanes to colour their abhominations but by challenging to themselues to be iudges of the scripture As for vs we hang the doctrine of faith not vpon our expositions but vpon the very words of God himselfe we make the holy scripture the iudge not in ambiguous and doubtfull speeches but in cleare and euident sentences where the very words declare what the meaning is It is a question betwixt vs and them whether Saints images be to be worshipped or not they say they are we say they are not Let the Iudge speake x Exod. 20.4 Deut. 5.8 Thou shalt not make to thy selfe any likenesse of any thing in heauen aboue or in the earth beneath or in the waters vnder the earth thou shalt not now down to them nor worship them It is a question whether there be now any sacrifice to be offered for the forgiuenesse of sins They say there is so in their Masse we say there is none Let the Iudge speake y Mat. 26.28 This is my bloud of the new Testament which is shed for you for many for remission of sins z Heb. 10.18 Now where remission of sins is there is no more offering for sin It is a question betwixt vs whether the Saints be our Mediators vnto God or not They say they are we say they are not Let the Iudge determine it a 1 Tim. 2.5 There is one God saith he and one Mediatour betwixt God and man euen the man Iesus Christ It is a question whether a man be iustified before God by workes or not They say it must be so we say it cannot be Let the Iudge answer it b Rom. 3.20 By the workes of the lawe shall no flesh be iustified in his sight c Gal. 3.11.12 That no man is iustified by the law in the sight of God it is euident for the iust shall liue by faith and the law is not of faith but the man that shall do those things shall liue in them They alledge that the Iudge saith that d Iam. 2.24 a man is iustified by workes and not by faith onely we say that that is onely in the sight of men or with men they say that it is in the sight of God Let the iudge end it e Rom. 4.2 If Abraham were iustified by workes he had to reioyce but not with God It is a question whether the crosses and sufferings of the Saints do yeeld vs any helpe with God or any part of satisfaction for our sinnes They say they do we say they do not let the iudge tell vs whether they do or not f 1. Cor. 1.13 Was Paul crucified for you g Gal 6.14 God forbid that I should reioyce but in the crosse of our Lord Iesus Christ It is a question whether the people ought to be partakers of the Lords cup they say no we say yea Let the iudge decide it h Mat. 26.27 Drinke ye all of this Thus in all matters betwixt them and vs the iudge speaketh clearely on our side his words are so plaine as nothing can be more plaine Yet notwithstanding they tell vs that all these things haue another meaning which we must take vpon the Popes word The commādement forsooth is meant of the idols of the Gentiles not of the images of Saints As if a whore-monger should say that the lawe forbiddeth whoredome of Christians with heathens not one with another The Scripture they say intendeth there is no other Mediator of redemption but one but Mediators of intercession there are many As if an adulterous woman should say that she may haue but one husband of this or that sort but of another sort she may haue many And yet they make them mediators of redemption also because they make them mediators of satisfaction and redemption is nothing else but the paiment of a price of satisfaction Thus they dally in the rest and shew themselues impudent and shameles men let them for their meanings reade to vs as plaine words of the iudge as those are that we reade to them and we will admit of them If not they must giue vs leaue to stand to the sentence of the iudge of heauen and earth and to account the Pope as he is a corrupt and wicked iudge although were he what he should be yet void of all title of being iudge to vs. 22. W. BISHOP Giue me leaue gentle Reader to stay somewhat longer in this matter because there is nothing of more importance and it is not handled any where else in all this Booke Consider then with your selfe that our coelestiall Law-maker gaue his law not written in Inke and Paper but in the hearts of his most faithfull subiects * Ierem. 31. 2. Cor. 3. endowing them with the blessed spirit of truth * Iohn 16. and with a most diligent care of instrusting others that all their posteritie might learne of them all the points of Christian doctrine and giue credit to them aswell for the written as vnwritten word and more for the true meaning of the word then for the word it selfe These and their true successors be liuely Oracles of the true and liuing God them must we consult in all doubtfull questions of Religion and submit our selues wholy to their decree S. Paule that vessell of election may serue vs for a singular modell and patterne of the whole who hauing receiued the true knowledge of the Gospell from God yet went vp to Hierusalem with Barnaby to conferre with the chiefe Apostles the Gospell which he preached lest perhaps he might runne in vaine and had runne as in expresse words he witnesseth himselfe * Gal. 2. Vpon which fact and words of S. Paule the auncient Fathers do gather that the faithful would not haue giuen any credit vnto the Apostles doctrine vnlesse by S. Peter and the other Apostles it had bene first examined and approued * Tertul lib. 4. in Marc. Hier. Ep. 89 quae est 11. inter Ep. Augustini August lib. 28. contra Faustū cap. 4. Againe when there arose a most dangerous question of abrogating Moses lawe was it left to euery Christian to decide by the written word or would many of the faithfull beleeue S. Paule that worthy Apostle in the matter Not so but vp they went to Hierusalem to heare what the pillars of the Church would say where by the decree of the Apostles
in councell the controuersie was ended which S. Paule afterward deliuered in his preaching commanding all to obserue and keepe the decree and ordinance of the Apostles * Acts 16. And if it would not be tedious I could in like manner shew how in like sort euery hundredth yeare after errors and heresies rising by misconstruction of the written word they were confuted and reiected not by the written word onely but by the sentence and declaration of the Apostles scholers and Successors See Cardinall Bellarmine * Tom. 1. lib. 3. cap. 6. I will onely record two noble examples of this recourse vnto Antiquitie for the true sense of Gods word the first out of the Ecclesiasticall historie * Lib. 11. cap. 9. where of S. Gregorie Nazianzen and S. Basil two principall lights of the Greeke Church this is recorded They were both Noble men brought vp together at Athens and afterward for thirteeene yeares space laying aside all profane bookes employed their studie wholy in the holy Scriptures The sense and true meaning whereof they sought not out of their owne iudgement as the Protestants both do and teach others to do but out of their Predecessors writings and authoritie namely of such as were knowne to haue receiued the rule of vnderstanding from the Tradition of the Apostles these be the very words The other example shall be the principall pillar of the Latin Church S. Augustine who not onely exhorteth and aduiseth vs to follow the decree of the auncient Church if we will not be deceiued with the obscuritie of doubtfull questions * Lib. contra Crescon 1. c. 33 but plainely affirmeth That he would not beleeue the Gospell if the authoritie of the Church did not moue him vnto it * Conâ—ra Epist sund cap. 5. Which words are not to be vnderstood as Caluin would haue them that S. Augustine had not bene at first a Christian if by the authoritie of the Church he had not bene therunto perswaded but that when he was a learned and iudicious Doctor and did write against heretikes euen then he would not beleeue these books of the Gospell to haue bin penned by diuine inspiration and no others this to be the true sense of them vnlesse the Catholike Church famous then for antiquitie generalitie and consent did tell him which and what they were so farre was he off from trusting to his owne skill and iudgement in this matter which notwithstanding was most excellent R. ABBOT M. Bishop here setteth the stocke vpon it and at one game he is minded to winne all but indeed as a cousening gamester by shifting and iugling beguileth honest simple men so doth he abuse the simple Reader with goodly glorious words crauing leaue as it were to giue him satisfaction in a high point and applying himselfe vnder this colour most trecherously to delude him Consider saith he that our coelestiall lawgiuer gaue his law not written in Inke and Paper but in the hearts of his most faithfull subiects For this he quoteth the words of God by the Prophet Ieremy a Ierem. 31.33 After those dayes saith the Lord I will put my law into their inward parts and write it in their hearts c. and the words of the Apostle to the Corinthians b 2. Cor. 3.3 Ye are manifest to be the Epistle of Christ ministred by vs not written with inke but with the spirit of the liuing God not in tables of stone but in fleshly Tables of the heart Now therefore he will haue vs to conceiue that which Andradius one of the great masters of the Trent-Councell hath told vs that c Andrad Orth. explicat lib. 2. Non spectauit Christus vt EuaÌ„gelium literit descriptum aut in membranu exaratum iaceret sed vt verbis explicatum omni creaturae promulgaretur Christ did not looke that the Gospell should lye written in letters or printed in parchments but that by declaration of words it should be published to all creatures Where we see how they apply themselues so much as in them lyeth to impeach vilifie the authoritie of Scriptures as if they were written onely of priuate fancie and Christ had had no care or regard to haue it so But how impertinently those places are brought for proofe hereof appeareth very plainely out of the words themselues For what was the law that God promised by Ieremy to write in the hearts of his people Was it not the law giuen before by Moses concerning which Moses also expresseth the same promise that Ieremy doth d Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seede that thou maist loue the Lord thy God with all thy heart and with all thy soule that thou maist liue Now e Exod. 34.1 that law God himselfe had deliuered in writing and f Vers 27. commaunded Moses also to write the same Therefore the words of Ieremy as touching writing Gods law in our hearts can import nothing against the writing of it with inke and paper but onely that the lawes which were before by the ministerie of Moses deliuered onely in inke and paper should by the power of the holy Ghost through the faith of Christ be wrought and written in the affections of the heart that God in Christ would not administer onely outwardly the letter of the lawe whether in writing or in preaching but would in both by the regeneration of the spirit giue grace inwardly for the fulfilling of it As little to that purpose is the other place The false Apostles laboured to impeach the credit of S. Paules Apostleship as if he had had no sufficient commission or warrant of it S. Paul for himselfe alledgeth that the Corinthians were as an Epistle from Christ whereby he was sufficiently commended and his calling testified vnto them in that the Gospell by his ministery had had so great successe taken so great effect amongst them That singular effect of his preaching he importeth to haue bene a greater assurance vnto them then any epistle written with inke and paper and to haue commended his ministerie aboue the ministerie of Moses who gaue the Law onely in tables of stone because here the spirit of God concurred with the outward seruice and wrought mightily in their hearts for the receiuing of the doctrine of the faith of Christ and conuerting of theÌ„ vnto God Now to say that the CorinthiaÌ„s were an epistle not writteÌ„ with ink nor in tables of stone what is it to shew that the celestial law-giuer gaue not his lawes written with inke and paper Surely the difference of the two testaments which is the thing that M. Bishop would insinuate was neuer holden to consist in this that the one should be written and the other vnwritten because euen in the old testament the new was written but herein it stood that the one either written or taught by word ministred onely knowledge what we ought to do not anie grace
1. Non vtilitatis sed honoris duntaxit gratia vt PetruÌ„ spectaret not for any benefit but for honors sake to see him saith Theophylact. Not for any such honors sake as M. Bishop imagineth as to acknowledge him his superior in place office S. Paul himself professing himself e 2. Cor. 12.11 in nothing to haue bene inferiour to the very chiefe Apostles but for that honours sake of which the same Apostle saith f Rom. 12.10 In giuing honor go one before another wherof we are wont to say that we name a man honoris gratia for honors sake by which g Theophyl vt supra Vt cum qui aetate esset prouectâ—or veneraretur magnificeret the yonger honoreth the elder the equall his equall yea the superior his inferior For otherwise it is true which Cyprian saith that h Cyprian de simpl Pralat Hoc eraÌ„t reliqui Apostoli quod fuit Petrus pari conserito praediti hoacris potestatis the rest of the Apostles were the same that Peter was indued with equall fellowship both of honour and of power But to go forward i Gal. 2.1 14. yeares after befell that that M. Bishop here speaketh of that Paul went vp againe to Ierusalem The occasioÌ„ whereof was that that the mentioneth here as another matter about the question of the Gentils obseruing of Moses law Paul and Barnabas had preached the Gospell with great successe amongst the Gentils and namely at Antioch Whilest they were abiding there k Act. 15.1 there came downe certaine froÌ„ Iudea taught the brethren Except ye be circumcised after the maner of Moses ye cannot be saued Hereupon there was great dissention and great disputation of Paule and Barnabas against theÌ„ These false Apostles pretended theÌ„selues to haue come froÌ„ the Apostles at IerusaleÌ„ and to haue receiued their instructions froÌ„ theÌ„ as may appeare by those words of their answer l Ver. 24. We haue heard that certaine which departed froÌ„ vs haue troubled you with words and cumbred your minds saying ye must be circumcised keep the law to whom we gaue no such commandement Vnder this colour they slandred Paul as teaching another Gospell then the other Apostles did Now when as they thus preteÌ„ded the Apostles names and made shew to haue receiued commandement from them it was necessarie for the satisfaction of the Church that the matter should be cleared by the Apostles themselues Wherefore it was thought good God m Gal. 2.2 by reuelation also so directed as the Apostle signifieth that n Act 15.2 he and Barnabas some other of theÌ„ should go to IerusaleÌ„ to the Apostles and Elders about this question This occasion of his going let S. Ambrose declare o Ambr. in Gal. 2. A Iudaeis causa legis mala illi siebat opinto quasi discordaret à praedicatione caeteroruÌ„ Aposto lorum hinc fiebat multis scrupulus ita vt gentes possent perturbari ne in aliud inducerâ—â—tur ab eo quà m tradebant Apostoli qui cum Domino fuerant Nam ipsa occasione subuersi suÌ„t Galatae à Iudaeis dicentibus quiae aliud tradebat Paulus quam Petrus Hinc factum est vt admonitus reuelatione Domini ascenderet HierosolymaÌ„ c. The Iewes saith he caused an euill opinion of him in behalfe of their law as if he disagreed froÌ„ the preaching of the rest of the Apostles herby some scruple grew to many so as that the Gentils might be troubled or perplexed with doubt left by him they should be drawne to any thing else then the Apostles deliuered who had bene with the Lord. For by this occasion the Galathians were peruerted by the Iewes saying that Paul deliuered or taught otherwise then Peter did Hence it came to passe that being admonished by reuelation from the Lord he went vp to Hierusalem What to do to be examined and approued of theÌ„ as his superiors iudges as M. B. saith What had he preached the Gospell now 17. yeares doth he now at length remember himselfe to come to his superiors to be examined of them no such matter He came as he saith p Ver. 2. to confer with them of the Gospell which he preached among the Gentils Now q Hiero. in Gal. 2. Aliud est coÌ„ferre aliud discere Inter conferentes aequalitas est inter docentem discenteÌ„ minor est ille qui discit it is one thing to confer saith Ierome another thing to learne There is equality bewixt theÌ„ that conferre but betwixt him that teacheth and him that learneth he that learneth is the lesser He conferred then with the other Apostles as his equals not in respect of himselfe as to haue any thing added to himself by theÌ„ but only for satisfactioÌ„ of the Church that the scandall of the slander of the false Apostles might be remoued all the Church might know that in their doctrine they coÌ„sented al in one that so neither his labor thenceforth nor that that he had bestowed might be bestowed in vaine by reason of any such false suggestions of his dissenting from the rest And to shew that he conferred with theÌ„ to no other end he saith afterwards that r Ver 6. they added nothing further to him that Å¿ Ver. 7. they saw that the Gospel of the vncircumcision was committed to him as the Gospell of the circumcision was committed to Peter t Ver. 9. that they who seemed to be pillars Iames Peter and Iohn gaue vnto him and Barnabas right hands of fellowship yea that he was so farre from being inferiour to them as that at Antioch u Ver. 11. he withstood Peter to his face as iustly to be blamed for not going the right way to the truth of the Gospell in that he seemed by his cariage to draw the Gentiles to the obseruation of the law contrary to that which before had bene acknowledged by him Now then the reason is manifest of S. Pauls going vp to the pillars of the Church albeit he were as great a pillar as any of them And as for the sentence of the Councel it did not teach him any thing which he knew not but onely signified the common acknowledgement of that which he had before taught x Chrysost in Gal 1. Ab initio quid esset agendum perspexerat nec opus hâ—bebat vllo doctore sed quae post multaÌ„ discussioneÌ„ erant Apostoli decreturi haec ipsa citra discussionem coelitus hâ—bebat apud se certa indubitata He vnderstood from the beginning saith Chrysostome what was to be done and needed no teacher but what the Apostles after much debating should decree the same had he certain and vndoubted with himself from heauen without debating Now by this that hath bene said we may conceiue what to thinke of those allegatioÌ„s which M. Bishop for a shew hath quoted in the margeÌ„t That which Tertullian saith is
apparently false that y Tertul. contra Marc. lib. 4. Ascendit ad consultandos Apostolos ne fortè secunduÌ„ illos non credidisset non secundum illos euangelizaret Paul went to Hierusalem to consult with the Apostles lest haply he had not beleeued as they did or did not preach the Gospell as they did As though it were likely that the Apostle would haue continued his preaching for 17. years not knowing whether he preached right or wrong As though he knew not that which he preached to be the truth hauing receiued it as before is shewed by the reuelation of Iesus Christ That which Ierome saith must be esteemed according to the humor wherein he wrote it which was in great choler and stomacke towards S. Austin for disliking his opinion as touching Peters dissimulation mentioned in the chapter wherof we here speake His words are that z Hieron apud August Epi. 11. Ostendens se non habuisse securitateÌ„ Euangelij praedicandi nisi Petri illorum qui cum illo eraÌ„t fuisset sententia roboratum Paul had not had securitie of preaching the Gospell had it not bene confirmed by the sentence of Peter and those that were with him As though he had preached 17. yeares as before was said without warrant of preaching As though he expected confirmation now froÌ„ Peter or those that were with him who so long before had had confirmatioÌ„ froÌ„ Christ himselfe As though he became an Apostle by warrant of Peter those that were with him who in the beginning of his Epistle writeth himselfe a Gal. 1.1 Paul an Apostle not of men nor by man but by Iesus Christ with many other words before mentioned disclaiming the receiuing of any authority froÌ„ men Ieromes heat made him forget that which is before cited out of his exposition vpoÌ„ that Epistle that confereÌ„ce importeth equality therfore that the Apostle shewing that he went to confer with the rest of the Apostles importeth that he receiued of theÌ„ no warrant of authority but only by coÌ„sent As for that which is quoted out of S. Austine it maketh nothing to M. Bishops purpose b August cont Faust lib. 28. ca. 4 Si non inueniret in carne Apostolos quibus coÌ„muâ—icando cuÌ„ quibus EuangeliuÌ„ conferendo eiusdeÌ„ societatis esse appareres ecclesia illi omnino no crederet Sed cùm cognouisset eum hoc annuntiantem quod etiam illâ— annuntiabant et in eorum comunione atque vnitate viuentem accedentibus etiam per eum talibus signis qualia illi operabantur ita eam Domino coÌ„mendante â—â—ruit authoritateÌ„ vt verba illius hodie sic audiantur in ecclesia tanquam in illo Christus sicut ipse verissimè dixit lâ—cutus audiatur If there had bene no Apostles liuing that Paul in communicating with them and conferring with them of the Gospell might appeare to be of the same societie the Church would not haue beleeued him But when they knew him preaching the same which they preached and liuing in their vnity and fellowship doing also the same miracles which they did God thus commending it he obtained authority that his words are now heard in the Church as if Christ were heard speaking in him as he himselfe most truly saith In which words he attributeth to the rest of the Apostles the giuing of a testimonie that he was of the same societie and fellowship with them but importeth nothing at all of any their iudiciall power or superiority ouer him The occasion of the words will shew the purport of them Manicheus the heretike wrote an Epistle as the Apostle of Christ contrarying those things which were written by the true Apostles The Manichees vrged this Epistle as the true story of Christ alledging that the Gospels were corrupted and not true S. Austine questioneth how the Church should take him for an Apostle or admit that for truth which he wrote concerning Christ when as he liued not in the time of the Apostles nor was knowne to be one of them by hauing communion and fellowship with them For euen Paul saith he if he had liued after their times and had not bene knowne to haue society and company with them and by his preaching miracles together with them had not bene commended to the Church by God the Church could not haue taken him for an Apostle of Christ nor beleeued him vpon his owne word This is all that is said and nothing intended that the rest of the Apostles should giue him warrant as Iudges but only as witnesses testifie him to be one of them But now admit that they were as Iudges were to giue commission warrant to S. Paul what is it that M. Bishop would proue thereby Forsooth that there were some of authority for iudgement and deciding the controuersies of the Church Be it so but why doth he take paines for that which we do not denie Yea but it is that Peter may be knowne to be the Iudge Be it so that Peter amongst the rest was one yea a chiefe man amongst them because S. Paul saith that c Gal. 2.9 Iames and Peter and Iohn seemed to be pillars that is speciall and chiefe men amongst the Apostles Yea but that is not enough but Peter must be the high soueraigne Iudge and the rest only assistants helpers to him But that is apparently false because in that iudgment of which S. Paul speaketh Iames sate as the chiefe and accordingly pronounced the definitiue sentence d Chrysost in Act. hom 33. Iacobus fert non resilit illi erat principatus concreduus to him saith Chrysostome the principality or chiefty was committed Yet let vs yeeld so much that Peter was the highest Iudge in this assembly what of that Marry forsooth the Pope succeedeth in Peters place he must therefore be the one high supreme Iudge ouer all Churches This is the issue that M. Bishop driueth at but for his life cannot tell how to conueigh the Pope into S. Peters place This conclusion Bellarmine maketh out of three places that are here alledged quoting them only as M. Bishop doth froÌ„ him but citing no words saying of them that they e Bellar. de verbo Dei lib. 3. cap. 5. Disertè affirmaÌ„t EcclesiaÌ„ noÌ„ fuisse Paulo credituraÌ„ nisi Euangelium eius à Peâ—â—o confirmatuÌ„ fuisset Ergo Petrâ— erat tunc proinde successâ—ris eius nunc de doctrina fidei expresly affirme that the Church would not haue beleeued Paul had not his Gospell bene confirmed by S. Peter Therefore it belonged to Peter then and now to his successour to iudge of the doctrine of faith Where we see him to be outright a Iesuite that is a man of a brazen face a wicked conscience for that he knew well that two of these do not mention Peter but speake generally of the Apostles the third which is Hierome nameth not Peter alone as
via duceret aut reduceret ad te Ideâ—que euÌ„ essemuâ— insirmi ad inueniendam liquida ratione veritateÌ„ obhoc nobis opâ—s esset authoritate sanctaâ—uÌ„ literarum â—am credere caeperam nullo modo te fuisse tributuruÌ„ tam excellentum illi Scripturâ—e per omnetiâ—m terras authoritatem nisi per ipsam tibi credi per ipsam te quaerivoluisses I alwaies beleeued saith he that thou art and that thou hast care of vs albeit I knew not what to think of thy being or which way should leade me or bring me againe to thee Therefore when I was too weake by apparent reason to find out the truth and for this purpose needed the authority of the holy Scriptures I began now to beleeue that by no means thou wouldest giue that excellency of authority to those scriptures euen throughout the whole earth but that thou wouldest haue vs therby to beleeue thee and thereby to seeke thee This place sheweth the true effect of that other speech and it is great impudency and impiety in M. Bishop and his fellowes to force vpon S. Austine that protestation which they do by their false construction 23 W. BISHOP This matter is so large that it requireth a whole question but being penned vp within the compasse of one obiection I will not dwell any longer in it but here fold vp this whole question of Traditions in the authorities of the auncient Fathers out of whom because I haue in answering M. Perkins and else-where as occasion serued cited already many sentences I will here be briefe S. Ignatius the Apostles Scholler doth exhort all Christians * Euseb li. 3.36 To sticke fast vnto the Traditions of the Apostles some of which he committed to writing Polycarpus by the authority of the Apostles words which he had receiued from their owne mouthes confirmed the faithfull in truth and ouerthrew the heretikes * Ibid. li. 5. c. 20. S. Irenaeus who imprinted in his heart Apostolicall traditions receiued from Polycarp saith If there should be a controuersie about any meane question ought we not to runne vnto the most auncient Churches in the which the Apostles had conuersed and from them take that which is cleare perspicuous to define the present question For what if the Apostles had not written any thing at all must we not haue followed the order of Traditions which they deliuered to them to whom they deliuered the Churches Origen teacheth that the Church receiued from the Apostles by Tradition to baptize Infants * Rom. 6. Athanasius saith * Lib. de decreâ— Niceni conc We haue proued this sentence to haue bene deliuered from hand to hand by Fathers to Fathers but ye O new Iewes and sonnes of Caiphas what auncestors can ye shew of your opinion S. Basil hath these words * De Spir. Sanct. cap. 27. We haue the doctrine that is kept and preached in the Church partly written and part we haue receiued by Tradition of the Apostles in mysterie both which be of the same force to godlinesse and no man opposeth against these who hath at the least but meane experience of the Lawes of the Church See Gregory Nazianz. Orat. 1. in Iulian. R. ABBOT M. Bishop is here as he was before like the melancholike merchant of Athens who reioyced at the sight of euery ship that came in perswading himselfe that it was his ship He cannot light any where vpon the name of traditions but he presently imagineth that it is meant of their Popish vnwritten traditions And here in the first place to colour this he translateth the words of Eusebius amisse by changing the singular number into the plurall a Euseb hist lib. 3. cap. 32. Vt Apostolorum traditioni indivulsè adhaerent admonebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He warned them saith Eusebius concerning Ignatius that they should cleaue stedfastly to the tradition of the Apostles He saith not traditions as to note sundry doctrines left vnwritten as M. Bishop would haue it but tradition as entirely generally to signifie the doctrine deliuered by the Apostles Therefore he must necessarily be vnderstood of the doctrine of the Apostles which is written but there is no necessity of vnderstanding any more This tradition that is the doctrine deliuered by the Apostles Eusebius saith that Ignatius did testifie by writing and what he testified we should see by those writings if we had them now in such sort as he left them euen no other doctrine but what the Apostles before had left in writing But those Epistles haue bene diuersly in hucksters hands being growne to greater number then Eusebius and Hierome heard of in their times containing many things now which they had not then and many then which they haue not now Ignatius now is made to say that b Ignat. epist 5. ad Phil. p. Siquâ— dominico die reiunauerâ—t aut sabbato praeter vnum sabbatuÌ„ is est Christi interfector if any man fast vpon the Lords day or vpon the Saterday he is a murtherer of Christ whereas S. Austine confesseth that c Aug. epist 86. Quibus diebus â—â—unare eporteat vel quibus non oporteat nullo Domini vel Apostolorum praecepto inuenio definitum he found it not defined by any precept of Christ or his Apostles what daies we are to fast and what not and Hierome as we haue heard before confesseth that Paul and others with him did fast vpon the Lords day He is now made to say that d Ignat. ibid. Siquâ— eum Iudaeis pascha peregeris festi eorum Symbola susceperit is particeps est socius eoruÌ„ qui Dominum occiderunt Apostolos eius if any man obserue Easter with the Iewes or shall beare the marks of their festiuall day he is a companion and partaker with theÌ„ who killed Christ and his Apostles whereas it is manifest by the ecclesiastical history that e Euseb hist lib. 5 cap 23. Polycarpus the Bishop of Smyrna at that time kept Easter in that sort refused to yeeld to Anicetus Bishop of Rome to do otherwise therefore that there was no such obseruation to which Ignatius should adioine any such censure as here is Againe Hierome citeth this sentence out of Ignatius that f Hieron cont Pelug lib. 3. Ignatius vir Apostolicus martyr scribit audacter Elegit Dominus Apostolos qui super omnes homines erant peccatores Christ chose Apostles who were sinners aboue all men which now is not found in those Epistles that we haue Therfore sith we haue his writings no otherwise but maimed and corrupted it is hard from them now to gather any certaintie at all and those some traditions which M. Bishop speaketh of are but meere forgeries conueyed into them by the Popes agents albeit the former of those traditions which I haue mentioned maketh them also murtherers of Christ because they fast vpon the Saterday or else they must denie that these
containe or not containe they must not marrie let them swelter and boyle and burne in filthie lust euen to the very bottome of hel yet marrie they must not in anie case And whereas the Apostle saith It is better to marrie then to burne M. Bishop telleth vs that for such that is for common Christians if they cannot liue otherwise chastly it is better to marrie then to be burned that is defiled with incontinencie leauing it to be vnderstood that for Votaries for such speciall Christians as he is it is better to be burned that is defiled with incontinencie then to marrie And that it may appeare that I do not vniustly force this consequence vpon him Cardinall Campegius doubted not most impudently to say that m Sleidan Comment li. 4. Quòd sacerdotes mariti fiaÌ„t multò esse gratitus peccatuÌ„ quaÌ„ si plurimas domi meretrices alant it is a greater sinne for Priests to be maried then to keepe many harlots at home and in like sort Costerus the Iesuite that n Coster Enchir. cap. 15 Saâ—erdos si fornicetur aut domi concubinaÌ„ foueat tameisi graut sacrilegâ—os se obstringat multò tameÌ„ grauiùs peccat si matrimonium contrahat a Priest albeit he be guiltie of great sacriledge if he commit fornication or keepe a concubine yet sinneth more grieuously if he marrie Yea that we may not thinke that some pettie fellowes onely haue so conceiued Bellarmine that filthie Friar saith the same o Bellar. de Monach cap. 30. Vtrunque est malâ— nubero vri immò peius est nubere c. Quae nubit post votum simplex tamen aliquo modo magis peccat quà m quae forniâ—atur Both are euill to marrie and to burne but yet the worse of the two is to marrie yea p Philo de Leg. special Quasi noÌ„ melius deoque gratius sit tale periurium modò seruentur leges c. Addit enim culpae culpam dum sacramento abutitur cùm debuâ—sset potiùs abstinere à maleficijs Abstineat igitur supplex Deum exoret vt pro sua clemeÌ„tia temeritati incoÌ„sultae ignoscat qua ad iuraÌ„dum praeceps actus est nam duplicare noxam cum te possis exonerare dimidio maxima est insania vix vnquam curabilis she that marieth after a simple vow that is when she hath but vndertaken to vow and hath not yet solemnely done it yet in some sort sinneth more then she that committeth fornication See these wretched caitifes whom neither feare of God nor shame of men can hold backe from so diuellish and damnable assertions whereby they do but set a snare to halter and strangle the consciences of men as they haue done many thousands and by whoredome and filthinesse without remorse sent them headlong to hell fire As though saith Philo to forsweare in such a case for the keeping of Gods lawes were not much better and more acceptable to God For a man addeth sinne to sinne whilest he abuseth his oath whereas he should rather forbeare from euill doing Let him therefore forbeare and humbly intreate God that of his mercie he will pardon the vnaduised rashnesse whereby he was led headlong to sweare for to double the fault when thou mayest disburden thy selfe of the one halfe is verie great madnesse and scarcely possible to be cured Thus spake Philo of those vowes and othes whereby men binde themselues contrarie to that which God hath commaunded and his wordes shall be the iust condemnation of them who by pretence of a vowe of humane institution and deuice debarre men from doing that which God hath taught them to do and tye them to that vncleannesse whereby they are lothsome and hatefull vnto him Marke it I pray thee gentle Reader that by their vow of continencie they professe more to renounce mariage which is the ordinance of God then fornication and whoredome which is the worke of the diuell A man hath vowed continencie but yet cannot containe What must be the meanes to salue this euill Not mariage by anie meanes which is the medecine that God hath appointed but adulterie and fornication and vnnaturall Sodomiticall filthinesse and vncleannesse to which the diuell tempteth It is a doctrine neuer heard of in the world vntill by the tyrannie of Antichrist the Church became a stye for these filthie swine that a man should be taken to vow more against mariage then against vncleane and filthie lust But yet this notable hypocrite here beareth vs in hand that S. Paule was the author of this accursed and desperate paradoxe To them saith he that had vowed chastitie before Saint Paule writeth in another style that if they but desire to marrie they incurre damnation because they haue made frustrate and broken their former faith and promise made vnto God of their chastity Where we must vnderstand that they of whom the Apostle there speaketh were poore widowes who were to liue of the almes of the Church and were vsed by the Church to looke to poore sicke and impotent people and to giue some attendance to trauellers and strangers who were faithfull Christians comming by occasion to the place where they were to wash their feet which was a thing much done in those hote countreyes and to do such other necessarie vses as might concerne them Now because they that were maried could not fitly be employed to such seruice neither was it fitte that the Church should be euery while to seeke by their bestowing themselues in mariage that did vndertake it therefore they made choise onely of such who would resolue and promise not to marrie againe And that they might be the more fitte and likely both to make and keepe this promise the Apostle giueth this caution q 1. Tim. 5.9 Let not a widow be chosen vnder threescore yeares of age after which there neede be small doubt that she should haue minde or desire of marriage This is the great vowe of chastitie that M. Bishop telleth vs of that a woman of threescore yeares old being to do some seruice to the Church and to be relieued therein by the Churches almes should first promise not to marrie againe But the Apostle hauing set downe this caution goeth on further saying But refuse the younger widowes for when they haue begun to waxe wanton against Christ they will marrie hauing damnation because they haue broken the first faith He will haue no widowes of the younger sort admitted to that companie for the euident perill and danger thereof ensuing which by experience then had in some sort appeared For some young widowes comming by this meanes to liue idle vpon common charge gaue themselues to wantonnesse and quite cast off the remembrance and regard of their dutie towards Christ yea and as Hierome vnderstandeth the word vsed by the Apostle r Hieron ad Geront Fornicatae sunt in iniuriam viri sui Christi hoc enim Graecus sermo significat They committed fornication to
the iniury of Christ whose they had professed themselues to be The Apostle afterwards further expresseth what he meaneth by this waxing wanton against Christ when he saith Å¿ Vers 15. Certaine are alreadie turned after Satan namely that they proceeded so farre as that by apostasie and infidelitie they forsooke the faith and religion of Christ and betooke themselues to follow Satan whom by their baptisme they had professed to forsake But of such he saith that being thus growne wanton against Christ they will marrie and addeth hauing damnation because they haue broken the first faith Where the question is to what these latter words are to be referred whether to that he saith they are waxen wanton against Christ or to the other words they will marrie M. Bishop saith that therefore they haue damnation because they will marrie but to giue some colour thereof he falsifieth the text and in the Apostles name setteth downe his owne words We say that therefore they haue damnation not because they will marrie but because they are waxen wanton against Christ We proue it to be so out of the text it selfe for whereas M. Bishop in the Apostles name saith they haue damnation because they haue made frustrate and broken their former faith the Apostle himselfe saith not so but because they haue made frustrate their first faith Nowe their first faith was that whereby they first beleeued and gaue themselues to Christ in which sort it is sayd to the Church of Ephesus t Apoc. 2.4 I haue somewhat against thee because thou hast left thy first loue Remember from whence thou art fallen and do the first workes and this faith was not broken by willing to marrie but by being become proud and wanton against Christ M. Bishop then doth amisse to put in their former faith which is of doubtfull construction in steed of their first faith whereof there is no doubt If he wil say that the Fathers commonly vnderstand it of their promise not to marrie we will answer him that whatsoeuer any of the Fathers say yet we will not pull out our owne eyes and say that we do not see that that indeed we do see Albeit there want not of the Fathers to iustifie vs in this behalfe who by plaine allusion to this place expound the first faith of the faith of baptisme and that which we haue at first receiued in the profession of Christ So doth Athanasius when he saith u Athanas de vnita Deit Trin. Vae vobis qui primam fidem baptismi coelitùs institutam irritam facitis Wo vnto you that make frustrate the first faith of baptisme which was deliuered from heauen In like sort Vincentius Lyrinensis mentioning x Vincen. Lyri Scitum cunctu est quà m vehementer inuehatur in quosdam beatus Apostolus qui mira leuitate translati fuerant abeo qui eos vocauerat in gratiam Christi c Habentes damnationem quòd primam fidem irritam fecissent how earnestly the Apostle inueyeth against the Galathians who so lightly were remoued from him that had called them in the grace of Christ applieth to them these words Hauing damnation for that they had broken or made frustrate their first faith So Hierome saith y Hieron praef epist ad Titum Non sunt digni fide qui primam fidem irritam fecerunt MarcioneÌ„â—oquor Basilidem omnes haereticos c. They are not worthie of credit who haue broken their first faith I meane Marcion and Basilides and all heretickes c. It is plaine then that the first faith is that according to which we haue first beleeued in Christ and first plighted our troth to him But by a second argument also from the text we proue that that we say where the Apostle addeth z Ver. 14. I will therefore that the yonger widowes marrie and beare children and gouerne the house and giue no occasion to the aduersarie to speake euill for certaine are alreadie turned backe after Satan Which last words do plainely import that he meaneth that precept of such young widowes as were alreadie chosen into the companie mentioned before being apparently to this effect some are alreadie fallen away and turned after Satan therefore I would haue the rest that are yet remaining to marrie least the like euill befall to anie of them But this he would not haue sayd if he had meant that it had bene damnation for them to marrie or their willing to marrie had bene that frustrating of their faith which he there intendeth and therefore it is plaine that he meant not in that sort And thus Chrysostome though he seeme there to vnderstand faith of their promise not to marrie yet plainely determineth that the Apostle in those words speaketh of them of whom he hath said before they will marrie though not as hauing yet runne into those excesses which he setteth downe a Chrysost in 1. Tim. hom 15. Volo igitur quia ipsae volunt volo ego adolescentulas nubere c. longè enim praestat haec facere quà m illa Oportebat quippa solicitè curare quae Dei sunt fidemque seruare quoniaÌ„ verò illa non fiunt melius est ista fieri quà m illa Neque enim Deus irritatur neque mala ista discuntur quippe vidâ—itas illa nihil parit boni ex nuptijs vero plurima bona prodeunt illud ante omnia quòd negligentiae illaruÌ„ animo resupino consulitur dum viris se subditas norunt I will therefore because they are willing I also will that the younger widowes marry for it is much better that they do so then that they do those other things namely to waxe wanton against Christ to go idle from house to house being pratlers and busibodies c. They should indeede carefully looke to those things that belong to God and keepe their faith or promise but because they do not so it is better they do thus to marrie then to do those other things For by this meanes God is not prouoked neither are those euils learned For that widowhood bringeth forth no good but of mariage many good things proceede and this specially for that thereby a remedy is prouided against their negligence and carelesse minde because they know themselues to be subiect to their husbands Thus doth Theophylact expound the words b Theophyl in 1. Tim. cap. 5. Maluissem equidem inquit viduas hasce à pactionibus cum Christo initis minime desciuisle sed cùm nuptias malint et ipse assentio c. Est enim satius matresfamilias fieri c. quà m per alienas domos circuÌ„ vagari ad nugas coÌ„uerti et otium I had rather indeede that these widowes had not fallen away from the promise or couenant made with Christ but seeing they had rather marry I also assent vnto them for it is better that they become huswifes then that they wander vp and downe to other folkes houses and
ministerio Paul is not abashed in one of his Epistles to speake to his wife which he did not lead about with him because he needed not much to be ministred vnto The words which he meaneth are to the Philippians i Phil. 4.3 I beseech thee faithfull yoke-fellow helpe those women which laboured with me in the Gospell It is true that in respect of that power that he had of himselfe for containing he saith k 1 Cor. 7.7 I would that all men were euen as I my selfe am but these authors as we see haue holden that for no necessary proofe but that Paul might be married also as the rest were Yea but all of them saith M. Bishop after their following of Christ abstained from the company of their wiues But that is more then Master Bishop can proue yea Clemens Alexandrinus against those Heretickes before mentioned condemning mariage asketh thus l Clem. Alex. vt supra An etiam Apostolos reprobaÌ„i Petrusenim Philippus filioâ— procrearuÌ„t Philiopus autem filias quoque suas viris tradidit Do they also reiect the Apostles For Peter and Philip begat children and Philip bestowed his daughters to husbands And this of Peter is confirmed by the legend of the Romane Church which amongst many notable lyes counterfeit stories lighted no doubt vpon some truth The Legend recordeth that Peter had a daughter named from his owne name giuen him in his Apostleship Petronella which in the time of the persecution by Domitian the Emperour was much desired by Flaccus a noble man and thereby appeareth to haue bene then but young whereas if she were not born after the time that Peter was an Apostle she must needes be aboue threescore yeares old it being no lesse from the time that Peter was called to the time of that persecution And to giue the more likelihood hereof we find it certaine that Peter led his wife with him from place to place where he preached as did also other of the Apostles whereof the Apostle S. Paul speaketh manifestly m 1. Cor. 9.5 Haue we not power to leade about a sister being a wife as well as the rest of the Apostles and as the brethren of the Lord and Cephas M. Bishop will say he meant it not of wiues but of other deuout women as though it were not more likely that the Apostles hauing wiues should lead about their owne wiues rather then strange women Yea and the words of the Apostle conuict it so to be vnderstood who would not be absurd in speech to say a sister being a woman and therefore must needs be taken to say a sister being a wife therfore they that take it otherwise are faine to falsifie misplace the Apostles words as the vulgar Latin doth And whereas they are wont to say that those deuout women shold go about with the Apostles to minister vnto theÌ„ of their substance as some did to our Sauior Christ it cannot be the meaning of the Apostle here because he speaketh here of a power whereby he might burden the Church with himself and his but the going about of such women with theÌ„ had bene the disburdening of the Church Yea such women should haue bin said to haue followed them not to be led about by theÌ„ neither would the Apostle haue spoken singly as of one because it could not but haue caused suspitioÌ„ obloquy to go one with one saue only with their owne wiues And thus Clemens Alexandrinus in the place before cited vnderstaÌ„deth it of the Apostles wiues sheweth the cause why the Apostles tooke theÌ„ with them n Clem. Strom. lib 3 Ministraturae apud mulieres quae â—â—mos custoâ—tebant per quas etiam in gynaecaeum alsque reprehensione malauè suspitione ingredi posset doctrina Domini to minister to women which kept the houses that by them the doctrine of the Lord without reproofe or euill suspition might enter into the closets of women This was the speciall cause of their leading theÌ„ about in that respect Clement saith that o Jbid. Non vt vxores sed vt soreres circumducebant they led them not as wiues but as sisters not in regard that they were wiues onely but for that they were also sisters in the faith of Christ in the hope of the Gospell and thereby meet for that vse which was the thing properly intended in the leading of them But hereby he sheweth that certaine it is that the Apostles led their wiues about with theÌ„ so namely the Apostle S. Peter of whom he hath before said as we haue heard that he also begat children and when afterward his wife was put to death for the faith of Christ he was there present as the same Clement also testifieth in another place did p Idem Sirom lib. 7. Cum vides sei vxorem suâ—a duci ad mortem c. exhortanis consolando proprio nomine eam compellans dixit Heus tu memento Domini Tale erat beatorum matrimonium vsque adamicissâ—ma perfecta affectio Vide Euseb hist lib â— cap. 27. exhort and comfort her and calling to her said O wife remember the Lord Iesus Such saith he was the mariage of such blessed persons and their perfect affection euen to the greatest amitie Now last of all M. Bishop for example nameth the best Christians in the purest antiquitie liuing perpetuall virgins he citeth for it Iustin Martyr and Tertullian when he taketh it indeed from the fantastical dream of his owne idle head Of the best Christians neither of them saith a word onely they say that some did liue virgins and vnmarried amongst theÌ„ to shew how far they were from the fornications incests which were vsually practised amongst the Pagans Iustin hauing said that by the doctrine of Christ he that looketh vpon a womaÌ„ to lust after her hath committed adulterie with her in his heart that not onely the committing of adulterie but also the will and desire thereof maketh a man reiected of him inferreth these words q Iust Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely many with vs both men and women of threescore or seuenty yeares who from their childhood haue learned the doctrine of Christ do continue vncorrupt and I glory that in all sorts of our men I can shew such The Translator to vncorrupt hath added coelibes vnmaried but there is no reason by the words of Iustin to vnderstaÌ„d any thing else but that they kept themselues vncorrupt froÌ„ fornication vncleannes which it was hard to find that any amongst the Pagans to such yeares had done But yet of that I will not contend onely I say that taking the words of vnmaried persons here is nothing said that either they were the best or better theÌ„ any other No more is there in the words of Tertullian who taxing the fornications incestuous filthines of the Pagans saith r Tertul. Apolo cap. 8. cap. 9. Nos ab
tieth theÌ„ to euen to a number of mad witlesse fancies such as that a man may well think theÌ„ to be bewitched of Satan in that they place deuotion holinesse in such toies We leaue their obedience to theÌ„ not only of these absurdities but of those other matters which carie some better shew of sobriety grauity we say as S. Ambrose hath said m Ambros de Virg. lib. 3. Nos nouâ— omnia quae Christus noÌ„ docuit iure daÌ„namus quia via fidelibus Christuâ— est Siergo Christus non docuit quod docemus nos illud detestabile iudicamus We iustly condemne all new things which Christ hath not taught because Christ is the way for faithfull men If Christ haue not taught what we teach we hold it worthy to be detested Now therefore let them magnifie their three vowes whilest they wil but because Christ neuer knew them for his we coÌ„demne them as superstitiously deuised blasphemously maintained to the iniury and wrong of the crosse We magnifie the vow of baptisme as the onely Christian vow approuing no other vowes but what are implied contained therein because therein for the whole course of our life we vow dedicate our selues wholy vnto God M. Bishop saith that that is no vow but a full and assured promise and yet in the former section he hath told vs that to promise to God is a vow We vow our selues therein to the keeping of Gods commandements and we endeauour to keepe them and by the grace of God we attaine to the keeping of theÌ„ but yet so as that we know it to be one of Christes commandements to say daily vnto God n Aug. cont 2. epist Pelag. lib. 3 ca. 7. Ita dixerim mandata fâ—cerunt vt ipsa mandata memi nerimus pertinere ad orationeÌ„ in quâ— veraciâ—or quotidie dicunt sancti fiâ—uÌ„ promissimis fiat voluntas tua Dâ—mitiâ— nobis c. Forgiue vs our trespasses because we do not so keepe his other coÌ„mandements nor can so keepe them in the infirmity of this flesh but that o Iam. 3.2 in many things we offend all This we teach and this is so true as that M. Bishop himselfe in his owne conscience is forced to subscribe it and yet by a wilfull spirit of contradiction bendeth himselfe to dispute against it The vow of baptisme we alwaies renew in receiuing the Lords supper because therein we professe our selues to be of his retinue and renew the promise of being holy vnto him As for that which Maister Perkins saith of a vow made in our creation as touching our obedience to God in what meaning he spake it I cannot determine There may be nouelty in the word but p 1. Tim. 6.20 prophanenesse which is the thing that the Apostle condemneth there is none He might suppose Adams promise thereof before his fall or the bond and duty arising of our creation whereby we are no lesse tied then by a vow Of his termes of rauing and decaied wits we will leaue him to consider further presuming that one day he will thinke that in all this matter he hath but raued and that his wits were not right in taking vpon him the defence of so bad a cause CHAPTER 9. OF IMAGES OVr consents We acknowledge the ciuill vse of Images M. Perkinâ— as freely truly as the Church of Rome doth By ciuill vse I vnderstand that which is made of theÌ„ in the coÌ„mon societie of men out of the appointed places of the solemne worship of God And this to be lawfull appeareth because the arts of painting and grauing are the ordinances of God and to be skilful in them is the gift of God as the example of Bezaleel and Aholiab declare * Exod. 35. This vse of Images may be in sundry things First in adorning and setting forth of buildings so the Lord coÌ„manded his Temple to be adorned with Images of Palme-trees and Pomegranates of Buls Cherubs and such like Secondly they serue for distinction of coyns Thirdly Images serue to keepe in memory friends departed whoÌ„ we reuerence therfore in the daies after the Apostles Christians vsed priuatly to keepe the pictures of their friends departed which afterward saith he by abuse came to be set in Churches and worshipped of which hereafter Second conclusion We hold the historicall vse of Images to be good and lawfull that is to represent to the eie the acts of Histories whether they be humane or diuine and thus we think that the histories of the Bible may be painted in priuate places Third conclusion In one case it is lawfull to make an Image to testifie the presence or effects of the maiestie of God namely when God himselfe commands it so was the brazen Serpent made to represent Christ crucified * Iohn 3. and the Cherubs ouer the Mercie seate to represent the maiestie of God whom the Angels adore And therefore it is said Thou shalt not make to thy selfe that is vpon thine owne head any grauen Image This by the way is a very wilfull peruerting of those words to thy selfe which cannot signifie but to thine owne vse that is to adore them as is plainly declared in the text following The fourth conclusion The right Images of the new Testament are the doctrine and preaching of the Gospel wherin Christ and his benefites are liuely represented vnto vs but these be metaphoricall Pictures not belonging to this purpose for it is one thing to describe in words another to expresse in liuely colours and lineaments 1. W. BISHOP These conclusions containe as M. Perkins affirmeth the doctrine of the Church of England which I would beleeue if I did not see the Magistrates publikely to take away Pictures from Catholikes to teare and burne them which were kept but in priuate places yea their more feruent disciples cannot abide a Crosse standing by the high-way-side or in any neuer so prophane a place but either they beat and hale them down or most despitefully deface them bewraying indeede vnto all moderate men their cankred stomakes against him that died on the Crosse who will one day when he pleaseth confound them But to couer this their malice they cast ouer it the mantle of zeale saying that the Papists make them their Gods and that therefore they are to be abolished O men blinded with spite against true deuotion We Catholikes are a thousand times more zealous of the true honour of the liuing God than any Protestants euer were or will be And that small reuerence which we yeeld vnto Images is more different from the honour and obedience due vnto Almighty God than the cope of heauen is distant from the center of the earth R. ABBOT They say the diuell neuer goes away but he leaues a stinke behind him M. Bishop as it appeareth had giuen ouer this worke at the question of satisfaction but better remembring himselfe he tooke the matter in hand againe and then would by no
of the Crosse S. Augustine * 118. in Joan. What is that ensigne of Christ which all men know but the Crosse of Christ the which signe vnlesse it be made on the foreheads of the faithfull yea on the water by which they are regenerate and on the Oyle and Chrisme wherewith they are annointed and on the sacrifice wherewith they are nourished not one of them are orderly and duly administred Our Protestants then that haue neither holy Oyle nor sacrifice to make the Crosse vpon are in pitifull taking But heare also what some of the best Greeke Doctors do say of this same signe of the Crosse S. Cyril * Catech. 4. agreeth fully-with Tertullian saying Make this signe of the Crosse both eating and drinking both sitting and standing and walking and speaking in summe at all times S. Basil * De Spir. sanct accounteth this making the signe of the Crosse among some of the principall traditions of the Apostles Origen * Hom. 8. in ca. 15. Exod. yeeldeth one reason why we make this signe affirming that feare and trembling doth fall vpon the euill spirites when they see the signe of the Crosse made with faith S. Gregorie Nazianzene * Orat. 1. in Iul. reporteth that the wicked Apostata Iulian being frighted with spirits made the signe of the Crosse which he had renounced and yet it deliuered him from them S. Chrysostome most largely discourseth of the glorious vse of the Crosse Orat quod Christus sit Deus See the place among an hundred other commendations of it he hath these wordes That the heads of Kings are not so decked with their Diademes as with the signe of the Crosse and concludeth that all men striue to passe other in taking to them this admirable Crosse and that no man was ashamed of it but esteemed themselues more beautified with that then with many Iewels borders and chaines garnished with Pearle and precious stones Heu quantum mutamur ab ipsis Alas what a pitifull chaunge is this that that which was of the best Christians reputed deare and holy should now be accounted a point of superstition and plaine witchcraft By all which we learne that the best Christians both vsed alwayes and highly esteemed of holy Images euen from our Sauiours owne dayes and God himselfe hath by diuine testimonie of miracles recommended them vnto vs not onely for the ciuill and historicall vses of them but more to honour them whose pictures they were for no man in his right wits can denie but that it is and alwayes hath bene reputed as a great honour done to the deceassed to erect him an Image to eternize the memory of his noble acts as also that it is great incouragement to all beholders of such Pourtraits to endeuour to imitate their glorious examples The very sight of the Image of Polemon a most chast and holy personage mooued an vnchast woman to change her life as out of S. Gregorie Nazianzene is related * Synod 7. act 4. Hauing so great testimonie for the ancient vse of Images and such manifold commodities by the discreete and holy practise of them he must needs be furiously transported with blind zeale that makes warre against Crosses and burnes holy pictures as of late the Superintendent of Hereford did in the market place openly R. ABBOT Of the signe of the Crosse enough hath bene said before in answer to M. Bishops Epistle to the King We condemne it not being taken as an arbitrarie and indifferent ceremonie voluntarily vpon occasion accepted by the discretion of the Church and left free to the like discretion as occasion requireth either to be wholly relinquished or the vse thereof to be moderated and abridged without opinion of anie violation or breach of religion towards God So long as it was kept within compasse of being onely a matter of admonition a token of profession and occasion of remembrance of the name of Christ so long there was no reason for any man to contend concerning the vsing of it But since it hath growne from being a meere ceremonie to be accounted as a Sacrament of grace and saluation an instrument of sanctification and holinesse containing a spirituall vertue and power of blessing and ministring inward strength against our spirituall enemies it hath concerned the godly discretion and wisedome of the Church to vse due care to redresse those erroneous and superstitious conceipts thereof which tend to the detriment and wrong of the faith and name of Iesus Christ We haue receiued no commandement thereof from God no institution of Iesus Christ no word or warrant of the Apostles and therefore being brought in by men it ought to be subiect to the iudgement of the Church and not the Church tyed to any bondage of the vse of it Our Church therefore hath vsed her libertie in this behalfe and though we denie not but that the signe of the Crosse were in most frequent vse as M. Bishop saith in the primitiue Church yet considering it to be a thing iniurious to the faith and crosse of Christ where it is made a matter of mysticall consecration and blessing hath discharged vs of it where it was taken in that sence and yet that we seeme not wholly to explode that which antiquitie hath approoued hath there retained it where it may carrie no shew of being subiect to that construction We vse it not to our selues to our meates and drinkes to the water of baptisme to the bread and wine of the Lordes Supper or any otherwhere where it was vsed with that meaning as in Poperie it was vsed in all these we vse it in baptisme with the application first intended and to them which yet know not the vse of it that that which is done to them may be a remembrance to vs to them also when they shall hereafter know and see the same in others not to be ashamed of Christ crucified and of the bearing of his crosse but with courage and constancie to follow him whose in baptisme we haue vowed our selues to be We know the Papists themselues are not so frequent in the vse of the crosse in their ordinarie conuersasation as some ancienter times haue bene and therefore as they themselues haue done in part so they must giue vs leaue further also as occasion requireth to relinquish the custome of i◠〈◊〉 as touching the testimonies of antiquitie which M. Bishop alledgeth for the approuing thereof first Tertullian and Ambrose and Cyril do simply note the vulgar vse of it which in them and in those times we condemne not they had their reason for the vsing and so haue we for the leauing of it S. Austin goeth further and saith that a Aug. in Ioan. tract 118. Quod signum nisi adhibeatur siue frontibus credentium siue ipsi aquae qua regenerantur siue oleo qu◠Chrismate vnguntur siue sacrificio quo aluntur nihil eorum ritè perficitur vnlesse the signe of the Crosse be applied
That those words haue a farre different sence To wit that Christ had then ended his course and fulfilled all prophecies and endured all such torments as it pleased God to impose vpon him for the redemption of mankind of satisfaction temporall there is no mention neither can any thing be drawne thence against it No more can be out of this other Christ made sinne for vs 2. Cor. 5. that is the punishment of sinne as M. Perkins gloseth it but the learned say an hoast or sacrifice for sinne But we graunt that he suffered the punishment for our sinne and say consequently that all sinne is pardoned freely for his sake and the paine of hell also which is punishment of sinne but not other temporall paines such as it hath pleased the iustice and wisedome of God to reserue vnto euery sinner to beare in his owne person And after this sort and no other was God in Christ reconciling the world to himselfe And that Saint Paul vnderstood well that Christes sufferings did not take away ours may be gathered by these his words Colos 1. I reioyce in suffering for you and do accomplish those things that want of the Passions of Christ in my flesh for his body which is the Church But of this point more when we come vnto the Arguments for the Catholike part R. ABBOT What our Sauiour meant by saying in the very instant of his giuing vp the ghost a Iohn 19.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished we may coÌ„ceiue by the Apostle making as it seemeth application of that word when he saith b Heb. 10.14 With one oblation he hath * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummated or made perfect for euer theÌ„ that are sanctified By that one oblation he performed whatsoeuer was necessary for our full and perfect satisfaction and reconcilement vnto God And therein he fulfilled all prophecies that were written of attonement peace to be made betwixt God man the effect wherof S. Peter expresseth saying c Act. 10.43 To him giue all the Prophets witnesse that through his name all that beleeue in him shall receiue remission of sinnes d Ephe. 1.7 In him we haue redemption saith S. Paul through his bloud euen the forgiueâ—eâ— of sins Now as the author to the Hebrewes inferreth e Heb. 10.18 where remission of these things is there is no more offering for sin so may we infer where remission of sinnes is there is no more satisfying for sin because sacrifice satisfaction haue one and the selfe same respect to sin Seeing then Christ hath done that that yeeldeth vs perfect forgiuenes of sins it must follow that there remaineth no further satisfaction to be performed for sin And thus much is coÌ„tained in M. Bishops words but that like Caiphas he saith wel vnderstandeth not what he saith Christ saith he endured all such torments as God would impose vpon him for the redemption of mankind And what is redemption but a paiment of full perfect satisfaction f Tho. Aquin p. 3. q. 48. art 4 in corp Quia passio Christi sufficient superabuÌ„dant suit satisfactio pro peccato reatu poenae humani generis eius passio fuit quasi quoddaÌ„ pretium quo liberati sumus ab viraque obligatione Naâ—â— ipsa satisfactio qua quis satisfacit siue pro se siue pro alio pretium quoddam dicitur quo seipsum vel alium redimit à peccato poenae Christus autem satisfecit dando seipsum pro nobis ideo passio Christi dicitur esse nostra redemptio Because the passion of Christ saith Thomas was a sufficient and superabundant satisfaction for the sin of mankind guilt of punishment his passion was as it were a price or paiment by which we were set free froÌ„ obligatioÌ„ both those waies For the satisfactioÌ„ wherby a man satisfieth either for himself or for another is called a price by which a maÌ„ redeemeth or buieth out himselfe or another from sin and punishment Now Christ saith he hath made satisfactioÌ„ by giuing himself for vs therfore the passioÌ„ of Christ is said to be our redemption If then the passion of Christ be therefore our redemption because he hath paid a sufficient superabundant satisfaction to free vs from obligation of guilt and punishment how can it stand that after Christes redemption the obligation should stil remaine that there should be yet a further satisfaction to be made Either it must be said that Christ hath not made a full redemption or else it must be acknowledged that Christ hath taken away all temporal satisfaction But Christ in saying It is finished testifieth that in his death he fully finished our redeÌ„ption Therefore he testifieth that he hath left no place for any further satisfaction This cannot be shifted off A perfect redemption taketh away all obligation of further satisfaction or else it cannot be called absolutely perfect Christes redemption therfore being simply absolutely perfect must necessarily inferre a deniall of temporall satisfaction Albeit the very name of temporal satisfaction in this case is absurd because the guilt of sin being only infinite eternal and in no fort temporall cannot be brought within any coÌ„passe of temporall satisfaction as before was said In a word we do not beleeue that Christ plaid the Sophister vpon the crosse to say quantum ad auersioneÌ„ It is finished that is the satisfaction of sin is fully paid but quantum ad conuersionem all is not yet fully finished but there remaineth some further satisfaction to be made No more do we beleeue that the Apostle when he said g 2. Cor 3 21. Christ was made sin for vs did play fast or loose as meaning that if we vnderstand sin quantuÌ„ ad auersioneÌ„ then it is true that he was made sin for vs that is the punishment or sacrifice for sin but that quantum ad conuersionem we are made sin for our selues or one man for another Or that when it is said h 1. Pet. 3 13. He suffered for sinnes once the iust for the vniust that he might bring vs to God the meaning is that in part he suffered for our sins to bring vs to God but left vs in part to suffer for our owne sinnes to bring our selues to God We cannot be perswaded that that was the meaning of the Apostle when he said i 2. Cor. 5.19 God was in Christ reconciling the world vnto himselfe because he defineth that reconcilement to consist in the not imputing of our sinnes and how are our sinnes not imputed if we be still holden in any sort to make satisfaction for theÌ„ But these things though they be apparently blasphemous wicked and do expose the Gospel of Christ to mockery contempt yet M. Bishop laboureth to colour with a sentence of S. Paul which for more theÌ„ a thousand yeares after the time of Christ and his Apostles neuer any man