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
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.
Quodcunque aduersus veritatem sapit hoc erit haeresis etiam vetus coÌ„suetudo Christ did not call himselfe custome but truth that whatsoeuer sauoureth against the truth is heresie though it be an auncient custome As for the instances which M. Bishop saith he bringeth for the iustifying of Traditions vnwritten they are partly impertinent and partly heathenish and hereticall deuises and surely if the Church had bene then fraught with traditions as the Church of Rome is now he would not haue bene so slenderly furnished for the approuing of them His first instance is that in baptisme x AquaÌ„ adituri contistamur nos renunetare diabolo pompae et Angelis eius they did professe to renounce the diuell and his pompes and his Angels But this is no other but written doctrine and the Scripture teacheth it when it nameth y Heb. 6.1 repentance from dead workes as one of the foundations of Christian profession and of the doctrines of the beginning of Christ and we vse the same renunciation in baptisme who yet disclaime traditions vnwritten Forme of words maketh no difference of doctrine though in other termes yet we do no other thing therein but what the Scripture teacheth vs to do His second instance of z De hinc ter mergitamur thrice dipping is a matter onely of ceremony not of doctrine and it is meerely indifferent whether it be done once as in the name of one God or thrice as to import the Trinity of the persons As for a Jnde suscepti lactu mellis conâ—ordiam praegustamus the tasting of milke and hony which is his third instance it was also a voluntary obseruation which may seeme first to haue bene brought in by heretikes howsoeuer after it got place in the Church because Dionysius who for his time most exactly describeth Dionys Ecclesiast hierarch cap 4. the ceremonies of the Church maketh no mention of it c Lauacro quotidâ—â—â—o 〈◊〉 die peâ— tot 〈◊〉 mâ—lâ—â— abstinemus Die dominico reiunium nefas ducimus vel de geniculis adorare Eadem immunitate 〈◊〉 in Pentecosten vsque gaudemus Not to wash for a weeke after baptisme not to fast or pray kneeling vpon the Sunday or betwixt Easter and Whitsontide vvere also but positiue ceremonies subiect to the discretion of the Church vsed in some places and times and not in other insomuch that in part they are growne out of vse euen in the Curch of Rome and therfore come not within the compasse of traditions as we here dispute of them d Eucharistae SacramentuÌ„ in teÌ„pore victas c. etiam anielâ—canis caetibus nec de aliorum quam praesidentium manu suntimus To receiue the Sacrament at the hands of the Bishop or Ministers is the institutioÌ„ of Christ and we are taught it by the written word but either to do it in the morning before day or at the time of other feeding was a meere arbitrarie and indifferent thing and the Church of Rome now vseth it at neither time e Oblationes pro defunctis pro natalitijs annua die facimuâ— Offerings yeerely made for the dead and for birth-daies were first brought in by the heretike Montanus to whom now Tertullian had addicted himselfe and of whom the ecclesiasticall historie testifieth that f Euseb hist eccl lib. 5. cap. 16. Sub praetextu nomine oblationum munerum captationeÌ„ artificiose coÌ„mentus est vnder the pretence and name of offerings he cunningly deuised the taking of rewards and gifts And although the one of them by the plausible colour of it tooke such fast hold as that the streame thereof hath runne into the lakes and puddles of the Church of Rome yet the other was soone reiected or not at all admitted but onely amongst his fellowes Origen testifying that Christians g Origen in Iob. lib 3. Nos noÌ„ natiuitatis dieÌ„ celebramâ—s sed mortis c in Leâ—iâ—t hom 8 Nemo ex omnibus sanctis inuenitur dum festuÌ„ c. egisse in die natalis suâ— did not celebrate their birth-day and that it was not found that any of the Saints had made a festiuall day of his birth-day h Calicis aut panis etiam nostri aliquid in terraÌ„ decuti anxit pa timur Not to endure to haue any part of the Sacrament fall to the ground is a part of that i 1. Cor 14.40 decencie and reuerence which the Scripture requireth to be vsed in sacred and holy things or if he speake it of ordinary bread and drinke the Scripture also teacheth that of those good blessings of God k Iohn 6.12 nothing should be lost The vse of l Ad omneÌ„ progressum atque promotum ad omneÌ„ aditura et exituÌ„ ad vestitum calceatum ad lauacra ad men sai ad lumina ad cubilia ad sedilia quaecunque nos conuersatio exercet frontem crucis signaculo cerâ—nus the signe of the crosse was ceremoniall also no matter of doctrine and faith but onely an occasion of remembrance and a token of the profession therof which in discretion for temporary consideration was begun and by like discretion cause so requiring might be left againe Our Church in some part where it is most free from Popish abuse vseth the signe of the crosse and yet well knoweth that vnwritten traditions as the name is vnderstood in this disputation are not iustified thereby We doubt not as touching outward vsages and ceremonies as touching positiue constitutions and ordinances of the Church but that vnder the name of traditions according to the circumstances before expressed they may be commanded and are to be obeied though they be not contained in the Scripture but for matter of faith and of the worship of God we deny that any thing may be admitted beside the written word and Tertullians instances are too weake to serue Maister Bishops turne to prooue the contrary To be short it appeareth plainly by Tertullian that the Catholike Church defended then against heretikes the same that we now defend against the Papists that pretence of Tradition without authority of Scripture auaileth not and therefore that the Papists vnder the name of Catholikes are indeede heretikes wrastling and fighting against the Church 11 W. BISHOP Come we now vnto his second testimonie out of S. Ierome * In cap. 23. Math. who writing as he saith of an opinion that S. Iohn Baptist was killed because he foretold the comming of Christ the good-man would say Zacharie S. Iohns Father for the Scripture sheweth plainly why S. Iohn lost his head * Math. 14. But S. Ierome there saith this Because it hath not authoritie from Scriptures may as easily be contemned as approued Out of which particular M. Perkins shewing himselfe a doughtie Logitian would inforce an vniuersall that forsooth all may be contemned that is not proued by Scripture As if you would proue no Protestant to be skilfull
is not in the generall signification whether the Gospell were a tradition that is a thing deliuered frō God or whether it were a tradition by word that is a thing deliuered by word but whether of that traditiō that is of that doctrine deliuered from God by word any part were left vnwritten to go thenceforth vnder the name of vnwritten tradition We denie not but that the whole Law and Gospell is the Lords tradition we denie not but that the Euangelists in the historie of Christ had things first deliuered vnto them by word which they should afterwards commit to writing although in the writing thereof inspired of God e Iohn 14.26 the holy Ghost bringing all things to their remembrance and guiding them in what sort they should set them downe but we denie that either in the Law or in the Gospell there was any thing left vnwritten that concerneth vs to know for attaining of true faith and righteousnes towards God To come now to the point howsoeuer the Euangelists built their Gospels vpon Tradition that is vpon that that was then deliuered vnto them whether by Christ or by his Apostles yet what is this to prooue that they confirmed any doctrine that is any part of this tradition now deliuered vnto them by tradition of former times that is by any doctrine left vnwritten by Moses and the Prophets This was the matter in hand why then doth M. Bishop seeke thus in a cloud to steale away He telleth vs of desperate carelesnesse thinking to carry the matter with desperate words but we must tell him that it is desperate trechery in him thus to mocke his Reader with boisterous babling when he saith nothing to prooue that that he should that either the Apostles prooued any doctrine by vnwritten tradition of the old Testament or left any thing to be prooued by vnwritten tradition in the new 15. W. BISHOP His other reason is that if we beleeue vnwritten traditions were necessary to saluation then we must as well beleeue the writings of the ancient Fathers as the writings of the Apostles because Apostolicall traditions are not elsewhere to be found but in their bookes but that were absurd for they might erre Answer That doth not follow for three causes First Apostolical traditions are as wel kept in the mind of the learned as in the ancient fathers writings and therefore haue more credit then the Fathers writings Secondly they are commonly recorded of more then one of the Fathers and so haue firmer testimony then any one of their writings Thirdly if there should be any Apostolicall tradition related but of one auncient father yet it should be of more credit than any other thing of his owne inuention because that was registred by him as a thing of more estimation And a-againe some of the rest of those blessed and godly personages would haue reproued it as they did all other falshoods if it had not bin such indeed as it was termed which when they did not they gaue a secret approbation of it for such and so that hath the interpretatiue consent at least of the learned of that age and the following for Apostolicall tradition But Master Perkins proues the contrary by Saint Paul who saith * Act. 26.22 That I continue to this day witnessing both to small and great saying no other thing then that which the Prophets and Moses did say should come Why make you here a full point let Saint Paul make an end of his speech and tell vs for what points of doctrine he alledgeth Moses and the Prophets Marrie to proue that Christ should suffer death and rise againe and that he should giue light to the Gentiles For these and such like which were euidently fore-told in holy writ he needed not to alledge any other proofe but when he was to perswade them to abandon Moses Law he then deliuered to them the decrees of the Apostles and taught them to keepe them * Act. 16. As also when he instructed the Corinthians in the Sacrament of the Altar he beginneth with Tradition saying * 1. Cor. 11. I deliuer vnto you as I haue receiued from our Lord not in writing but by word of mouth And 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 so that out of S. Paul we learne to alledge Scriptures when they be plaine for vs and when they beare not so cleare with vs to pleade Tradition and the custome of the Church R. ABBOT It is strange to see how M. Bishop hath slubbered ouer this matter being of so great moment and importance for the authoritie and credit of their traditions They tell vs that traditions vnwritten are a part of the word of God The councell of Trent professeth a Cōcil Trident. ses 4 cap. 1. Pari pietatis affectu ac reuerentia suscipit c. to receiue them with the like affection of pietie and reuerence as they do the holy Scripture Now we desire to know by what testimonie or warrant we may be secured particularly what these traditions are for if they be alike to be esteemed with those things that are contained in the Scriptures there is reason that they be approued vnto vs by testimoniall witnesse equiualent to the Scriptures If then the writings of the auncient fathers be made the witnesses of these traditions we must beleeue the writings of the auncient fathers as well as we beleeue the Scriptures M. Bishop telleth vs that traditions are as well kept in the mindes of the learned as in the auncient fathers writings and therefore haue more credit then the fathers writings So then belike the mindes of the learned together with the writings of the auncient fathers are of equall credit and authoritie with the Scriptures and if Maister Perkins had put in both these then Maister Bishop had not had a word to say But we must yet aske further whence or vpon what ground do the mindes of the learned accept of these traditions If he will say that they receiue them of the fathers then the argument still standeth good If he say that they receiue them of other learned that were before them then it must be said that they also receiued them from other learned that were before them and so vpward till we come to the fathers and so in fine it must fall out that the fathers must be alike beleeued as the holy Scriptures If M. Bishop be ashamed to say so let him tell vs otherwise what it is that we shall certainly rest vpō But alas good man we see he cannot tell what to say only Bellarmine telleth vs that b Bellarm. de sacram lib. 2 ca. 25. Omnium cōciliorū veterum omnium dogmatum firmitas ab authoritate praesentis ecclesiae dependet the assured certainty of all councels and of all doctrines of faith dependeth vpō the authority of the present
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
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
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.
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
in the art of true reasoning because M. Perkins behaues himselfe in it so vnskilfully But S. Ierome in the same place declareth why that might be as easily reproued as allowed not hauing any ground in the Scripture because saith he It is taken out of the dreames of some Apocryphall vvritings opposing Scripture to other improoued writings and not to approoued Traditions to which he saith in his Dialogues against the Luciferians before the middle That the Church of God doth attribute the like authoritie as it doth vnto the written Law R. ABBOT M. Perkins indeede mistooke in naming Iohn Baptist in steed of Zacharie the father of Iohn Baptist but it is no matter of consequence for his aduantage and therefore might easily be pardoned by Maister Bishop who for aduantage hath made many greater and fouler faults a Hieron in Math. 23. Some saith Hierome will haue Zacharie who is said to haue bene slaine betwixt the temple and the altar to be meant of the father of Iohn Baptist auouching out of the dreames of Apocryphall bookes that he was slaine because he foretold the comming of our Sauiour * Hec quia ex Scriptures non habet authoritatem eadem facilitate conteÌ„nitur quae probatur This saith he because it hath not authority out of the Scriptures is as easily contemned as approued Where M. Perkins doth not out of a particular inforce an vniuersall as M. Bishop pretendeth but rightly alledgeth that Hieromes words containing a minor proposition and a conclusion must by rules of Logicke imply a maior proposition for the inferring thereof This hath no authority out of the Scriptures therefore it may be as easily contemned as approoued Why so but onely because whatsoeuer hath not authority of Scripture is as easily contemned as approued The argument contained in Hieromes words cannot stand good but by this supply and so it is not the inferring of an vniuersall from a particular but the prouing of the particular by the vniuersall according to due course But M. Bishop telleth vs that the cause why that story might as well be reproued as allowed was because it was taken out of the dreames of some Apocryphall writings Which what is it but to vse a shift in steed of an answer the sentence being in it selfe entier and absolutely giuing the cause of the reiecting of that story because it had no authority out of Scripture Yea if it be true which M. Bishop saith of traditions Hieromes argument proueth to be nothing worth For though this were written in Apocryphall bookes and had no proofe of Scripture yet it might be confirmed by tradition and therfore it followeth not that because it was written in Apocryphall bookes and had no proofe of Scripture it should hereupon be reiected b Aug. de ciu Dei lib. 15. cap. 23. In Apocryphis etsi inuenitur aliqua veritas tamen propter nonnulla falsa nulla est Canonica authoritas In the Apocryphall writings saith Austine some truth is found albeit because there are manie things also false they haue no canonicall authority If this therfore notwithstanding it were written in Apocryphall bookes might be true then it might be confirmed by tradition and therefore not to be contemned and thereof it followeth that Hieromes reason of reiecting it for wanting authority of Scripture is worth nothing Which if M. Bishop will not say then let him acknowledge that Hieromes meaning simply is this that there is no necessity for vs to beleeue what authority of Scripture doth not confirme saying no other thing therein but what else-where he maketh good reasoning both waies c Hieron aduer Heluid Naetum DeuÌ„ esse de virgine credimus quia legimus Mariam nupsisse post partum non credimus quia non legimus We beleeue it because we reade it we beleeue it not because we do not reade it And surely if Hierome had had here any conceipt of tradition without Scripture he would not haue left this matter thus indifferently as easily to be contemned as approued but would simply haue contemned it because tradition had giuen another cause of the death of Zacharie namely for that he affirmed Mary the mother of Iesus to be still a virgin and accordingly placed her in the temple in a place which was appointed onely for virgines and maidens Whereof Origen saith d OrigeÌ„ in Mat. tract 26. Venit ad nos traditio talis c. Such a tradition hath come to vs and Basil e Basil de humana Christi gener Zachariae historia quadaÌ„ qua ex traditione adnos vsque peruenit A storie of Zacharie by tradition hath come to vs and in like manner Theophylact f Theophyl in Math. cap. 23. Habetâ—ta narratio nobis tradita Thus hath a narration deliuered by tradition to vs. If this then being deliuered by tradition yet auailed so little in the Church because it wanted the authoritie of Scripture we may well conceiue that Hieromes meaning was plaine that tridition howsoeuer colourable it seeme to be yet is of no moment or credit without the Scripture As for the other words alledged by Maister Bishop that g Hieron adu Lucifer Luciferianus dixit c. Nam multa alta quae per traditioneÌ„ in ecclesijs obseruantur authoritateÌ„ sibi scriptae legis vsurpauerunt to traditions the Church of God doth attribute the like authoritie as it doth vnto the written law they are set downe for the words of a Luciferian schismatike and the example thereof taken from a Montanist heretike euen from Tertullian of whom was spoken in the former section insomuch that some of h Velutin lauacro ter caput mergitare deinde egressos lactis mellis praegustare concordiaÌ„ c. die dominico per omnem Pentecosten nec de geniculis adorare et ieiunium soluere the instances of traditions vsed by Tertullian are there set downe in Tertullians owne words And yet by those instances it appeareth that the words come not within the compasse of our question because he speaketh onely of ceremoniall customes and obseruations which are temporall and occasionall not of matters of doctrine and faith which are necessary and perpetuall which though they had in time growne to be alike in practise and vse as if they had beene written yet in iudgement and doctrine were not holden to be alike and therefore for the most part haue ceased since to be obserued euen in the Church of Rome 12 W. BISHOP Maister Perkins His third Author is Saint Augustine * Lib. 2. de doct Chri. cap. 9. In those things which are plainely set downe in Scriptures are found all those points which containe faith and manners of liuing well Answer All things necessary to be beleeued of euery simple Christian vnder paine of damnation that is the Articles of our Beliefe are contained in the Scriptures but not the resolution of harder matters much lesse of all difficulties which the more learned
sine peccato nascitur c. Dicit Apostolus Per vnum hominem c. Jdeo non est superfluus baptismus paruulorum vt qui per generationem illi condemnationi obligati sunt per regenerationem liberentur They say saith he that an infant not being baptized cannot perish because he is borne without sinne but the Apostle saith By one man sinne entred into the world and by sinne came death and so death went ouer all forasmuch as all haue sinned c. Therefore the baptisme of infants is not superfluous that they who by generation are bound to condemnation by regeneration may be deliuered from it And in another place against the Donatists q De Baptis lib. 4. cap. 24. Si quisquam hac in re authoritatem diuinam quaerat c. Veracitèr conijcere possumus quid valeat in parâ—â—â—â—s Baptimi sacramentum ex circumcisione carnis quam prior populus accepit If any man saith he desire diuine authority in this behalf we may truly coniecture what the sacrament of Baptisme auaileth in infants by the circumcision of the flesh which the former people receiued So by the rest of the Fathers sundry arguments are taken from the Scriptures for the iustifying of that custome and r Bellarm de saâ—ram Baptism lib 1. cap 8 Bellarmine himselfe by the Scriptures proueth that infants are to be baptized and therefore full weakly doth M. Bishop deale to bring this for proofe of their Traditions that is of doctrines beside the Scripture In his other obiections he is as idle as in any of these or rather more idle The Arian hereticke presseth Austine to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in the Scriptures Saint Austine answereth him that Å¿ August Epist 174. Respondebatur à nobis quia nos Latinè loqueremur illud Graecum esset prius quarenâ— on esset quid sit Homousion tunc exigendum vt in libris sanctis ostenderetur c. quia et si fortasse nomen ipsum non inueniretur restamen ipsa inueniretur Quid est enim contentiosius quà m vbi de reconstat certare de nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a Greeke word and they spake Latin and therefore it was first to be set down what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then to be required in the scriptures because albeit the word perhaps be not found there yet the thing it selfe is found For what greater wrangling is there then to contend about the word when there is a certaintie of the thing Where we see M. Bishop in the place which he himselfe citeth condemned for a contentious wrangler that thus vrgeth the word consubstantiall as a tradition beside the Scripture when as the thing it self and matter imported by it is contained in the Scripture yea and S. Austin himself in the same place proueth it by the Scripture and elsewhere asketh of the Arian heretike t Idem contrae Maximin lib. 3. cap 14. Quid est Homousion nisi Ego Pater vnum sumus What is Homousion consubstantiall but I and my father are one By the other word vnbegotten he taketh aduaÌ„tage against the Arian who had set downe that terme in the confession of his faith concerning God the Father He demaundeth of him whether the Scripture had vsed that word which not being found and yet approoued he concludeth u Jdem epi. 174. Vides posse fieri vt etiaÌ„ de verbo quod in scriptura Dei non est reddatur tamen ratio vnde rectè dici ostendatur sic ergo homousion quod in authoritate diuinorum librorum cogebamur ostendere etiamsi vocabuluÌ„ ipsum ibi non inuentamus fieri posse vt illud inueniamus cut hec vocabuluÌ„ rectè adhibitum iudicetur Thou seest that it may be that of a word which is not set downe in Scripture yet reason may be giuen to shew that it is rightly spoken so therefore consubstantiall also which we were required to shew by authoritie of Scripture albeit we find not the very word there yet it may be that we find that to which the word may be iudged to be rightly applied In these words therefore there is nothing imported but what we are instructed by the Scriptures the meaning is there though the letters and syllables be not there In like sort the case standeth with his other instance of the holy Ghost to be adored which we may wonder that he should be so impudent or rather so impious as to make an example of traditions beside the Scripture as if the Scriptures did not prooue that the holy Ghost is to be worshipped when as S. Austine prooueth it there against the Arian no otherwise but by the Scriptures But as touching all these points concerning the Godhead let that suffice which Thomas Aquinas hath giuen for a rule that x Thom. Aquin. sum p. 1. qu. 36. art 2. ad 1. De Deo dicere non debemus quod in sacra Scriptura non inuenitur vel per verba vel per sensum Licet per verba non inueniatur in sacra scriptura quod spiritus sanctus procedit à Filio inuenitur tamen quantum ad sensum concerning God we ought to say nothing which is not found in Scripture either in words or in meaning Whereof he saith for example Though in very words it be not found in holy Scripture that the holy Ghost proceedeth from the Sonne yet in sense and meaning it is there found To this our assertion accordeth that no matter of faith or doctrine is to be admitted but what either in words or in sence is contained in the Scriptures Let M. Bishop shew vs the sence of their Traditions in the Scriptures and we will receiue them though we find not the words but if he alledge for Traditions beside the Scripture those things the sence and meaning whereof is in the Scriptures though the words be not he abuseth his Reader and saith nothing against vs. For this matter I referre thee further gentle Reader to that which hath bene said y Sect. 11. before in answer of his Epistle to the King As touching the perpetuall virginitie of the blessed virgin what we are to conceiue hath bene before declared S. Austin z August haeres 56 84. affirmeth it but not vnder the name of a tradition and Hierome when he would maintaine it against a Hieron aduer Heluid Ipsa Scripturarum verba ponenda sunt c. Non credimus quia non legimus Heluidius tooke vpon him no otherwise to maintaine it but onely by the Scripture thereby shewing that he tooke tradition to be a very weake and vncertaine ground Now therefore it plainly appeareth that S. Austin hath pulled downe the churches treasury of traditions because M. Bishop can bring nothing to the contrary but that he plainely and truly meant that which he said that in those things which are plainly set downe in Scripture are
found all things belonging to our faith and conuersation of life and thereby leaueth no place to M. Bishops matters of faith that are not contained in the written word 13. W. BISHOP M. Perkins his last testimonie is taken out of Vincentius Lyrinensis who saith as he reporteth that the canon of the Scripture is perfect and fully sufficient for all things Answ I think that there is no such sentence to be found in him the says by way of obiection What need we make recourse vnto the authoritie of the Ecclesiasticall vnderstanding if the Canon of the Scripture be perfect He affirmeth not that they be fully sufficient to determine all controuersies in religion but through all his booke he proues out the cleane contrary that no heresie can be certainly confuted and suppressed by onely Scriptures without we take with it the sence and interpretation of the Catholike Church R. ABBOT The words of Vincentius are vttered first by way of obiection thus a Vincen. Lyrin Hic forsitan requirat aliquis cum sit perfectus Scripturarum canon sibique ad omnia satis supèrque sufficiat quid opus est vt et Ecclesiasticae intelligentiae â—ungatur authoritas Some man happely may ask seeing the Canon of Scriptures is perfect and in it selfe abundantly sufficient for all matters what needeth it that the authority of Ecclesiastical vnderstanding shold be ioyned vnto it He hath taught a man in the words before to ground and settle his faith b Duplici modo fidem munire primo diuinae legis authoritate tum deinde Ecclesiae Catholicae traditione first by the authoritie of the law of God and then by the tradition of the Catholike Church meaning by tradition as appeareth the interpretation or exposition of Scripture deliuered by the Church not any matters of doctrine to be receiued beside the Scripture Hereupon he asketh the question seeing the Scripture is abundantly sufficient what need is there to adde the tradition of the Church taking it for a thing receiued and by all men approued that the Scripture in it selfe is abundantly sufficient to instruct vs euery way and in all things belonging to faith and godlinesse and therefore making it a doubt why the other should be needfull And that we may vnderstand that he meant it not only by way of obiection but positiuely in the repeating of the same points afterwards he setteth downe this exception and reason c Jbid. Non quia canon solas non sibi ad vniuersa sufficiat sed quia verba diuina plerique pro suo arbitratis interpretantes varias opiniones erroresque concipiant Not but that the Canon alone is in it selfe sufficient for all things but because many interpreting the words of God as they list do conceiue diuers opinions and errors there from M. Bishops answer then is false that Vincentius affirmeth not that the Scriptures be fully sufficient to determine all controuersies in religion for Vincentius affirmeth it peremptorily and therefore teacheth vs to shun them who after the Scriptures and interpretation thereof teach vs that there are yet other matters of Christian doctrine and faith that are not contained in the Scriptures M. Bishop telleth vs that through all his booke he proues the contrary But what is that contrary Marry that no heresie can be certainly confuted and suppressed by onely Scriptures without we take with it the sense and interpretation of the Catholike Church Whereby we see that either he hath not read that booke of Vincentius or doth impudently falsifie that which he hath read True it is that Vincentius in respect that heretikes do often very guilefully alledge the Scriptures and wrest them to the maintenance and defence of their new deuices doth referre a man for his safetie to the iudgement and resolution of the Catholicke church not as they loudly beare vs in hand of the church of Rome as if by it the Catholike Church were to be vnderstood but so as d Vt id teneamus quod vbique quod semper quod a omnibus credituÌ„ est hoc est etenim verè proprièque CatholicuÌ„ quod ipsa vis nominis raâ—ieque declarat quae omnia verè vniuersaliter comprebendit that we hold that which hath bene beleeued euery where and alwaies and of all for this saith he is truly and properly Catholike as the nature and signification of the word declareth which indeed comprehendeth vniuersally all Hereto he frameth those rules of antiquitie vniuersalitie and consent idlely bragged of many times by the Papists when as according to the declarations of Vincentius they are not able to make good any one point of their doctrine oppugned by vs but in diuers and sundry points are conuicted thereby But the matter that toucheth M. Bishop very neerly is the restraint and limitation of this rule which he saith is e Quae tamen antiquae sanctorum Patrum consensio non in omnibus diuinae legis quaestiunculis sed solùm certè praecipuè in fidei regula mag no nobis studio inuestigandae sequenda est not to be followed in all questions of the word of God but onely or chiefly in the rule of faith whereby he meaneth those things that concerne the articles of the Creed f In ijs duntaxat praecipuè quaestionibus quibus tetius Catholici dogmatis fundamenta nituntur in those questions as he repeateth afterwards vpon which the foundations of the whole Catholike faith do rest It is vntrue then which M. Bishop saith that Vincentius holdeth no heresie to be suppressed or confuted but by the tradition of the Catholike Church when as he applieth his rule only or at least chiefly to those heresies which touch the maine pillars foundations of Christian faith And it is yet further vntrue because Vincentius further addeth that g Sed neque semper neque omnes haereses hoc modo impugnandae sunt sed nouitiae recentesquè tantummodo cùm primum scilitet exoriuntur antequam infalsarint vetustae fidei regulas ipsius temporis vetentur augustijs ac priusquam mananie latùs veneno maiorum volumina vitiare conentur Caeterùm si dilatatae inueteratae hareses nequaquam hac via aggrediendae sunt eò quòd prolixo ten porum tractu longa ijs furandae veritatis patuerit occasio Atque ideo quascunque illas antiquiores vel schismatum vel haereseoÌ„n prophanitatet nullo modâ— nos oportet nisi aut sola si opus est Scripturarum authoritate conuincere aut certè iam antiquitùs vniuersalibus sacerdotum Catholicorum Concilijs conuictas damnatásque vitare neither alwayes nor yet all heresies are to be impugned in that sort but onely those that are new and fresh namely when as they first spring vp before they haue falsified the rules of auncient faith and are therein hindered by the straitnesse of the time and before the poison spreading further abroad they labor to corrupt the bookes of the auncient Fathers But heresies
we it Againe he saith e Ibid Ipsam fidei professioneÌ„ quae credimus in Patrem filiuÌ„ SpirituÌ„ sanctum è quibus habemus scriptis The very profession of faith whereby we beleeue in the Father the Son the holy Ghost out of what Scripture do we take it The maine matter which he laboreth there to approue by vnwritten tradition is the pronouncing of glorie to the Father and the Son together with the holy Ghost which yet he himselfe saith that f Cap. 25. Vim habet Scripturis congruentem Nihil diuersum dexero quod ad sententiae vitâ—â— attinet it hath a meaning agreeing with the Scriptures and that in meaning it nothing differeth from that which Christ saith the Father and the Son and the holy Ghost and so we also hold professe according to the Scriptures In this sense therfore we also admit of vnwritten traditions blame as he doth them who strictly vrge what things are found in the Scriptures that is admit of nothing but what in precise termes is expressed therein and therefore the words here in question thus far make nothing against vs. Yea and in the assertion of those other traditions which he mentioneth he nothing crosseth vs because we deny not traditions as was said in the beginning which are but rites and ceremonies of the Church who our selues haue such traditions in vse and deny not the liberty of other Churches for the like Such traditions he there mentioneth to haue bene in those times the signing of them which professe Christ with the signe of the Crosse praying towards the East to be thrice dipped in baptisme to pray standing all the time from Easter to Whitsontide such like Now such traditions we condemne not but we cannot but dislike that wheras these are no matters of faith perpetuall necessity but onely of arbitrarie and indifferent obseruation he notwithstanding reckoneth theÌ„ g Cap. 27 Quorum vtraque pareÌ„ vim habent ad pietatem as hauing like force to pietie with those things that are written and that the reiecting hereof shall be the h Et ea damnahimus quae in Euangelio ad salutem necessaria habentur condemning of those things which in the Gospell are accounted necessary to saluation To which assertion M. Bishop for the credit of their Church of Rome wil refuse to subscribe because they hold the most of these things to be indifferent insomuch that there is no necessity with theÌ„ of thrice dipping him that is baptised that custome of standing in prayer for the time aboue named is worne out of vse Wherin it caÌ„not be denied but that the Church of Rome hath done greatly amisse if it be true concerning such traditions which Basil there is made to say In a word Basils traditions if they be his concerne not our disputation either being such as are contained in the sense though not in the letter of the Scripture or else being onely temporarie and arbitrarie obseruations of the Church neither of which we impugne We impugne those traditions which are made necessarie and perpetuall doctrines of faith and of the worship of God and yet neither in the letter nor in the sence and consequence of the scriptures can be iustified so to be Of this sort are the Popes supremacie and succession of Peter his Pardons inuocation of Saints worshipping of images prayer for the dead the single life of Priests the curtolling of the Communion the sacrifice of the Masse a huge deale of such other baggage Wherein we may take knowledge of the notable fraud of these Romish Traditioners who tell vs out of the Fathers of traditions traditions when as in none of the auncient Catalogues of traditions those traditions are found which they especially require to be beleeued vnder that name The Fathers mention Apostolicke traditions as they call them whereof the Church of Rome obserueth nothing the Church of Rome telleth vs of Apostolicke traditions whereof there is no mention with the Fathers They agree not in their beadroll of traditions and yet we forsooth must beleeue that the traditions of Poperie are the same that they speake of and haue bene continued from the time of the Apostles But what the manner of the auncients was Hierome teacheth vs to vnderstand when he saith i Hieron ad Lucin Vnaequae que Prouincia abundeâ— in sensu suo praecepta maiâ—rum leges Apostolicas arbitretur Let euery Prouince abound in it owne iudgement or opinion and thinke the precepts of their auncestours to be Apostolicke lawes This was indeed their custome whatsoeuer obseruations they had to terme them for the credit of them Apostolicke traditions howsoeuer they were but humane presumptions and sometimes contrarie to that which the Apostles practised as Hierome there sheweth of the tradition of k Jn Actibus Apostolorum dictus Pentecostes dit Dominico Apostolum Paulum cum to credentes teiunasse legimus not fasting vpon the Lords day and the daies betwixt Easter and Whitsontide which he saith that Paule and with him the faithfull did But as touching all such traditions we are to consider what the same Hierome elswhere saith that l Idem in Agg. cap. 1 Quae absque authoritate testimonijs Scripturarum quasi traditione Apostolica sponte râ—periunt contingunt percutit glâ—dius Dei What things men of their owne accord deuise and faine as of Apostolike tradition without testimonie and authoritie of the Scriptures the sword of God striketh downe As for Damascene whom M. Bishop alledgeth last we hold him not woorth the answering We doubt not but he defended vnwritten traditions without any qualification being a notable idol-monger and hauing no meanes for defence of his idolatrie but the pretence of vnwritten tradition M. Bishop committed much ouersight to reckon him for a man free from all partialitie who in that respect could not but be partiall in behalfe of the cause which he had vndertaken against the written truth of God But M. Bishop hath yet one string more to play vpon S. Paul commandeth Timothie saith he to commend vnto the faithfull that which he had heard of him by many witnesses and not that onely which he should find in some of his Epistles or in the written Gospell S. Paules words are these m 2. Tim. 3.2 What things thou hast heard of me by many witnesses the same deliuer to faithfull men which shall be able to teach other also He willeth Timothie in speciall manner to instruct some in those things which he had heard and receiued of him that they might be for the worke of the ministerie and serue for the instructing and teaching of others The question now is what those things were of which he speaketh M. Bishop when he saith not only that which he should find written coÌ„fesseth that the Apostle meant it of those things that are written though he will not haue it thought to be meant of those
and skill in discerning did teach so testifieth S. Augustine * Lib. 32. cap. 2. Contra Faust Some would haue had but one of the foure Gospels some fiue some sixe some seauen some reiected all S. Paules Epistles many and those of the faithfull did not admit for Canonicall some of the other Apostles Epistles nor the Reuelations If then the diuine foresight of our Sauiour had not preuented this most foule inconueniencie by instituting a more certaine meanes of discerning and declaring which bookes were penned by inspiration of the holy Ghost which not then by leauing it vnto euery mans discretion he might be thought to haue had but slender care of our saluation which euery true Christian heart doth abhorre to thinke and therefore we must needs admit of this most holy and prouident Tradition of them from hand to hand as among the Protestants Brentius doth in his Prolegomenis and also Kemnitius handling the second kind of Traditions in his examination of the Councell of Trent albeit they reiect all other Traditions besides this one R. ABBOT That which M. Perkins here saith hath his proper vse in the ordinarie receiuing of the scriptures in a Christian Church where being from our infancie baptized into Christ and bred vp in the continuall noise and sound of the word of God and hauing by this meanes some seedes of the spirit of God sowed in our hearts we simply and without controuersie or question take the scriptures presuming vpon the record of the Church and beleeuing them to be that which they are said to be that is the booke of God and in this perswasion applying our selues to the reading of them and finding therein a spirit so different from the spirit of man so great a maiestie in so great simplicitie and all things so correspondent to those shadowes of truth and righteousnesse which a Rom. 2.14.15 the worke of the law written naturally in our hearts and confirmed by light of education do represent vnto vs we resolue and fully do beleeue them to be that that at the first we presumed of them the oracles of God the words of saluation and eternall life hauing an inward testimonie and conuiction to draw from vs the assent vnmoueably to ground vs in the assurance thereof This seemeth to Master Bishop to be no wise obseruation but the reason is because he himselfe is scarcely wise When he hath said all that he can say yet this must stand for good that there is nothing that can cause the heart of man sufficiently to apprehend that the Scriptures are the word of God till the Scripture it selfe in the conscience by the spirit do euict it selfe so to be And herein it is true which Origen saith that b Origen de princip lib. 4. c. 1. Siquis cum omni studio reuerētia qua dignum est Prophetica dicta consideret in eo ipso dum legit diligentius intuetur cerium est quod aliquo diuiniore spiramine mentem sensumque pulsatus agnoscet non humanitùs esse prolatos eos quos legit sed Dei esse sermones ex semetipso sentiet non humana arte nec mortals eloquio sed diuino vt ita dixerim cothurno esse conscriptos he who with all diligence and reuerence as is meete shal consider the words of the Prophets it is certaine that in the reading and diligent viewing thereof hauing his mind and vnderstanding knocked at by a diuine inspiration he shall know that the words which he readeth were not vttered by man but are the words of God and of himselfe shall perceiue that those bookes were written not by humane art not by the word of mortall man but by a maiestie diuine In a word as the Sunne when a man is brought into the light of it not by telling but by sight and by it owne light is discerned to be that that giueth light vnto the world so the Scripture which is as it were the chariot of c Aug. in Psal 80. Est in Scripturis nostris sol iustitiae sanitas in pēnis eius the Sunne of righteousnesse when a man is brought into the sight thereof euen by it owne light is discerned to be that that ministreth vnto vs the light of euerlasting life Now the spirit of discerning of which M. Perkins speaketh is not to be vnderstood of that speciall gift of d 1. Cor 12.10 discerning spirits mētioned by S. Paul which importeth a singular and eminent dexterity in spying and finding out the secret fraudes and deceipts of counterfeit teachers and false Apostles but the cōmon spirit of the faithfull e 1. Cor. 2.12 which we receiue as the Apostle saith that we may know the things that are giuen vnto vs of God whereby it is true which our Sauiour saith f Iohn 10.27 My sheepe heare my voyce and they follow me g Ver. 4.5 they know the shepheards voice and they will not follow a stranger but they flie from him for they know not the voice of straungers h Ver. 14. I know mine and am knowne of mine Againe he saith i Cap. 7.17 If any man will do his wil he shal know of the doctrine whether it be of God or whether I speake of my selfe Whereby he teacheth vs that in applying our selues to learne and practise the will of God we attaine to discerne the doctrine to be of God And herein consisteth that k Col. 1.9 spirituall vnderstanding which the Apostle recommendeth generally to the faithfull in his prayer for the Colossians the vse whereof is l Phil. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discerne things that differ namely from the truth and m 1. Iohn 4.1 to try the spirits whether they be of God or not Now the spirit as it vseth the ministery of the Church for the deliuering of the books of scripture so it vseth the ministery of the Church to giue aduertisement of those bookes which haue not the like authoritie as the Scripture hath And this aduertisement it sealeth and confirmeth whilest hauing testified otherwhere the vndoubted doctrine of God we discerne thereby some doctrines in those bookes that are of another stampe and not correspondent to the rest For when they are in any part found to be of another spirit we conceiue of the whole that they were written with another pen and therefore albeit for the most part they cary the sauour and tast of those things which we reade in the other bookes yet in their defects we fully apprehend that which we haue bene told that they are not of like maiestie and authoritie with the rest and though we may profitably reade them for those things wherin they are deriued from the other yet that we cannot securely ground any doctrine immediatly vpon them In this simplicitie without further question many thousands receiue the Scriptures they read them and by the power of the holy Ghost they grow thereby to faith and spiritual
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—
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
That many of the Propheticall bookes were lost may be proued out of the history of Paralipomenon which they translate Chronicles Now as for M. Perkins guesses that some of them are yet extant but otherwise called some were but little roles of paper some prophane and of Philosophie I hold them not worth the discussing being not much pertinent and auowed on his word onely without either any reason or authoritie R. ABBOT Of this argument well propounded we deny the minor propositiō We say that some of the Scriptures though some other had miscaried should containe all doctrine needfull to saluation The consequence that he maketh thereof that then those other are superfluous is childish and absurdly iniurious to the Scripture The same doctrines are contained in a hundred places of holy Scripture and who will hereupon conclude that they are superfluous in one place because they are contained in another The Euangelists diuers times record the same stories and euen word for word and must it follow that the latter did superfluously write that which the former had set downe There is no point of necessary doctrine and faith contained in any one booke of holy Scripture but the same hath testimonie and witnesse of other bookes Matters of fact and circumstance there may be one where which otherwhere are not mentioned but points of necessary doctrine and faith haue manifold testimonie of the written word Supposing it then to be true which M. Bishop saith that some of the old bookes were lost which the wisedome of God thought necessary for those times though vnnecessary for vs yet it cannot be inferred hereof that any doctrine was thereby lost because though there might be some matters of storie there onely mentioned yet there could be no matter of doctrine that was not contained in Moses law And if Maister Bishop will needs perswade vs that some points of doctrine were there deliuered that are not in other scripture and must now be learned by tradition we desire to vnderstand whether by tradition he haue learned what those traditions were and that out of their Churches treasury of traditions he will discouer these secrets of which neither the Prophets nor Euangelists nor Apostles nor Fathers nor Councels were euer able to informe vs. He telleth vs that Chrysostome affirmeth the losse of those books but doth Chrysostome tell him of any doctrines deriued by tradition from those books Surely he wanted some proofe for the Popes triple crowne his yeare of Iubile and the great storehouse of merits and satisfactions at Rome and dreaming it in his sleepe beleeued it when he was awake that these matters were written of in these bookes and the bookes being now lost they come to vs by a tradition of which the world neuer heard any thing for the space of two or three thousand yeares But we must thinke that he wrote not these things for vs but for them who he thought would be more ready to beleeue him then we are Now M. Perkins further answereth that though those bookes were lost yet it followeth not that any part of the Canon of the Scripture was lost because there might be bookes which were not reckoned for Scripture bookes For proofe hereof he bringeth the words of the Apostle a Rom. 15.4 Whatsoeuer things were written before time were written for our learning arguing hereof that because bookes that be lost cannot serue for our learning and all the books of scripture that were formerly written were to serue for our learning therefore no bookes of scripture formerly written could be lost M. Bishop after his manner calleth it a shamefull answer but saith not a word to disproue it He telleth vs that there were such bookes but he proueth not that they were bookes of scripture and to the reason alledged out of the Apostles words he replieth nothing at all and therefore I passe him ouer without any further answer 19. W. BISHOP Master Perkins his fourth obiection of the Iewish Cabala is a meere dreame of his owne our argument is this Moses who was the pen-man of the old Law committed not all to writing but deliuered certain points needfull to saluation by tradition nor any Law-maker that euer was in any country comprehended all in letters but established many things by customes therfore not likely that our Christian law should be all written That Moses did not pen all thus we proue it was as necessary for women to be deliuered from originall sinne as men Circumcision the remedie for men could not possible be applied to women as euery one who knoweth what circumcision is can tell neither is there any other remedy prouided in the writen law to deliuer women from that sinne therefore some other remedy for them was deliuered by tradition Item if the child were likely to die before the eight day there was remedy for them as the most learned do hold yet no where written in the law Also many Gentiles during the state of the old Testament were saued as Iob and many such like according to the opinion of all the auncient Fathers yet in the Law or any other part of the old Testament it is not written what they had to beleeue or how they should liue wherefore many things needfull to saluation were then deliuered by tradition To that reason of his that God in his prouidence should not permit such a losse of any part of the Scripture I answer that God permitteth much euill Againe no great losse in that according to our opinion who hold that tradition might preserue what was then lost R. ABBOT It concerneth M. Bishop to speake well of the Iewish Cabala for if the Cabala be not good certainly Popish traditions are starke naught the Iews hauing as good warrant for the one as the Papists for the other Both of them to purchase credit to their owne fancies and deuices betooke themselues to this shifting pretence that the word of God was deliuered first by Moses and then by Christ and his Apostles partly written and partly vnwritten Whatsoeuer they haue listed to bring in either of curiositie or for profit they haue referred it to the vnwritten word and this hath bene the sinke of all both Iewish and Popish superstition both verifying in themselues that which our Sauiour obiecteth to the one a Mat. 15.6 Ye haue made the commaundement of God of no authoritie by your tradition M. Bishop here like a louing brother taketh the Iewes by the hand and will help them for the maintenance of their traditions that by them he may gaine some reputatiō to his owne His proofs for them are such as that without doubt they being but dul-heads in cōparisō of him were neuer able for themselues to deuise the like That Moses committed not all to writing he proueth because it was necessary for women to be deliuered from originall sin but they could not be deliuered from it by circumcision not being capable therof and no other remedy is prouided in
to vnbeleeuers onely by their default and therfore onely accidentally and respectiuely is so called set aside the respect and he cannot be truly called so Euen so the Scriptures are made a matter of strife by the iniquitie and importunity of euill men and to them onely they are so called whereas in themselues they are not so but properly serue for the ending and determining of all strife Maister Perkins therefore might iustly say that they are falsly termed the matter of strife hauing respect to the affection and intention of them by whom they were so termed For they who gaue this name gaue it by way of deprauing and disgracing the Scriptures when being required by vs to stand to the iudgement of the Scriptures they refused to do so and alledged that the Scriptures could giue no iudgement but rather were themselues matter of controuersie and strife seeking by this pretence to draw all to the determination of their owne Church But herein they offered indignity and dishonour to him who hath giuen vnto vs b Psal 119.104.105 his word to be the lanterne vnto our feete and the light vnto our steps by his precepts to get vnderstanding to hate all the waies of falshood Froward men may take occasion to striue about matters of the Scriptures when notwithstanding the Scriptures cleare those things whereabout they striue c Tertul de resur carn Videntur illis materias quasdam subministrasse ipsas quidem ijsdem literis reuincibiles The Scriptures saith Tertullian seeme to minister matter to heretikes but yet they are to be conuicted by the same Scriptures Where there is in the heart humility and obedience to the word of God there question and controuersie soone endeth but where there is frowardnesse and selfewill there will be no end of contention howsoeuer there be apparent conuiction To leaue this to come to the matter specially in hand it seemeth that M. Bishop hath much forgotten what he was about The matter in hand is to proue traditions that is doctrines of faith beside the Scriptures and he maketh here a long discourse concerning the meanes of attaining to the vnderstanding of the Scirptures Let that meanes be what it may be in the true vnderstanding of the Scriptures there is no other but the doctrine of the Scriptures and what is that to their traditions In this argument he his fellowes keepe their woont that is to trifle and say nothing to the matter whereof they pretend to speake Yet to follow them in their own steps the question is of the true interpreting and expounding of the Scriptures It is apparent they say what the Scripture saith but it is doubtfull what it meaneth There be many difficulties some expound one way some another way but how is it to be knowne who expoundeth the right way M. Perkins bringeth them in playing their old trump that we must haue recourse to the tradition of the Church imitating therein the old heretikes whose allegation was as Irenaeus recordeth that d Iren. lib. 3 cap. 2. Cū arguuntur ex Scripturis in accusationem conuertuntur ipsarum scripturarum c. quia non possit ex his inuentri veritas ab his qui nesciant traeditionem by the Scriptures the truth could not be found out by them that were ignorant of tradition To this M. Perkins answereth that the Scripture it selfe declareth it owne meaning if we obserue the analogie of faith gathered out of the manifest places of Scripture if we weigh the circumstance of the place and signification of the words if we diligently weigh and compare one place with another and vse such other like helpes as the Scripture yeeldeth With these words M. Bishop notably plaieth the sycophant as if M. Perkins hereby affirmed that euery Christian man by these means is enabled to iudge which is the true sence of any doubtfull or hard text that euery simple man furnished with these three rules is able to resolue any difficulty in the Scriptures whatsoeuer Against this he bringeth in the confession of S. Austine that after so long study the things which he knew not in the Scripture were more then those which he did know Thus he setteth vp a S. Quintin for himselfe and bestoweth himselfe very valiantly in running at it But where doth M. Perkins professe this effect of those three rules with euery Christian man euery simple man nay where doth he affirme so much of any learned man be he neuer so learned He setteth downe those rules as S. Austine doth the same and many other as necessary helpes for the searching of the truth and by the exercise whereof men should labour to profit and grow in the vnderstanding of the Scriptures may attaine to the knowledge of that truth that is necessary to saluation but farre was he from conceiuing that which M. Bishop speaketh of that euery simple man may thereby resolue all difficulties whatsoeuer M. Bishop for the attaining of the sence of Scripture referreth vs to their Iudge and to the traditions and auncient records of the primitiue Church to those auncient and holy commentaries But is he so witlesse as to think that any man vsing this direction of his shall be thereby enabled in the Scriptures to resolue all difficulties whatsoeuer If he will haue no such fantasticall paradox gathered of that which he saith why doth he lay the imputation of it vpon M. Perkins when it followeth no more of M. Perkins speech one way then it doth of his the other way As for his question why the Lutherans notwithstanding these rules do vnderstand the Scriptures in one sort the Caluinists after another the Anabaptists a third way we answer him that in his question there is more malice then wit We aske him the like question how it commeth to passe that notwithstanding their rules directions yet all these differ from them in the expounding of Scripture Now as he will answer that notwithstanding their directions be true yet that cannot hinder but that heretikes will dissent from them so we answer him that notwithstanding our rules and instructions in this behalfe be true and taken from the course of the auncient fathers yet that cannot let but that Popish heretikes and selfe-willed Lutherans and foolish mad Anabaptists will dissent from vs. If he will say that albeit all these dissent from them yet they themselues agree in one the like will be said of all other parties that albeit others do vary from them yet amongst themselues they vary not It is therefore no more prejudice to our rules that others dissent from vs then it is to Papists that we dissent from them As for the Anabaptists let him not put them to vs because we wholy detest them but rather take them home to them because being both of them the wicked ofspring of him who is e Iohn 8.44 a liar and the father of lies they haue both learned of him to teach men by equiuocations
epistles do faithfully report the traditions of the Apostles But what tradition it was that Irenaeus meant wil appeer by that that is cited in the next place concerning Polycarpus who M. Bishop sayth by the Apostles words receiued from their owne mouthes confirmed the faithfull in truth and ouerthrew the heretickes Let his author speake and let the Reader iudge how honestly he dealeth in this citation The words are the words of Irenaeus of whom Eusebius reporteth that in certaine speeches against Florinus the hereticke he saith of himselfe hauing bene with Polycarpus when he was very yong g Euseb hist eccl lib. 5. ca. 18. Commemorare queaÌ„ sermones eius quos fecit ad multitudineÌ„ quomodo se cum Ioanne ac reliquis qui DominuÌ„ viderunt conuersatum esse dixerit sermones ecruÌ„ memorauerit quae ex illis de Domino audierant de virtutibus eius doctrina tanquaÌ„ ex ijs qui ipsi verbuÌ„ vitae viderant et cuncta sanctis Scripturis consona recensuerit I remember the sermons that he made to the people and how he told that he had bene conuersant with Iohn and others that saw the Lord and mentioned their speeches and what he had heard of them concerning the Lord and concerning his miracles and doctrine as receiued from them who themselues had seene the Word of life and reported all things agreeable to the holy Scriptures Here was then the tradition of Polycarpus containing nothing else but according to the Scripture As touching the tradition that h See the Answer to the Epistle sect 11. Irenaeus speaketh of it hath bene before shewed that it containeth nothing else but the elementall articles of Christian faith for the auouching whereof he was forced to appeale to the tradition and successiue doctrine of the Church because he had to do with heretickes that refused the triall of the Scriptures He saith rightly that if nothing had bene written we must haue rested vpon Tradition but because God knew that Tradition was too vncertaine and weake a meanes for preseruation of truth therefore as he hath before said the Apostles deliuered the Gospel which they preached in writing and that by the will of God to be the foundation and pillar of our faith In a word when he saith What if the Apostles had not writteÌ„ any thing at all must we not then haue followed the order of tradition he intimateth that now that they haue written we are to follow that which they haue written for the certaintie assurance of our faith He forceth the order of tradition in this sort vpon the heretiks because by the Scriptures there was no dealing with them but the matters whereof he treateth are cleerly taught therein as euery where he sheweth throughout his whole booke His next allegation is vaine and childish Origen teacheth that the Church receiued from the Apostles by tradition to baptize infants whereas Bellarmine himselfe proueth it to be necessary by the Scriptures as I haue shewed i Sect 12. before That of Athanasius is as little to the purpose as all the rest The thing that he hath in hand in the k Athanas lib. Quòd Nicena synod u congruis pijs verbis decreta sua super Ariana haeresi exposuerit booke cited is to giue a reason of the decree of the Nicene Councell that the Sonne of God is of the same substance with the Father He sheweth that the Fathers there assembled determined it by the Scriptures Constantine also so directing them as we haue seene before The matter was so cleared as that the heretickes for shame were content to subscribe to that which was concluded vpon Yet he declareth that afterwards they fell to cauilling that the words whereby the Councell expressed their meaning were not found in the Scriptures that they deuised them of themselues and that none of the former Fathers had vsed the same He answereth that l Cognoscet quisquis est studiosioris animi has voces tamitsi in Scripturis non reperiantur habere tamen eas eam sententiam quâ—m Scripturae volunt hoc ipsum sonaere c. Whosoeuer is of a studious mind or desirous to learne will know that those words though they be not found in the Scriptures yet haue the same meaning which the Scriptures intend and do signifie the very same Further against their other cauil he sheweth by diuers places alledged that the Fathers of former times had vsed the same words and maner of speech as the Councell did Hereupon he concludeth m Ecce nos demonstramus istiusmodi sententiaÌ„ à patribus ad patres quasi per manâ—â— traditaÌ„ esse Vos autem nouâ— Iudeâ— Cataphaeque discipuli quos verboruÌ„ vestroruÌ„ patreâ—ac maiores demonstraâ—uâ— Behold we shew that this sentence hath bene deliuered from fathers to fathers as it were from hand to hand but O you new Iewes and sons of Caiphas what fathers or auncesters will ye shew vs for your termes Now shall not we thinke that M. Bishop hath here brought vs a stout proofe for traditions vnwritten and doctrines beside the Scripture Euen as if we should say to M. Bishop and his fellowes Behold we shew you that which we say of the sufficiencie of the Scriptures deliuered from fathers to fathers euen as it were from hand to hand and he should herupon cite vs for witnesses of their traditions As much wit should he shew in this as he now doth in that The place of Basil is answered at large n Sect. 16. before He further referreth vs to the first oration of o Greg Naziâ—n contra Julian erat 1. Doctrina nostra insigâ—â—reÌ„ videus ob ecclesiae figuras quas traditioâ—e acceptas in hunc vsque dieÌ„ seruaâ—â—mus c. Idem hic cogit 〈◊〉 scholas in omnibus ciuitatibus extruere parabat sacraria se desque partim altiores partim depressiores prophaâ—â—â—um dogmatum lectiones â—xplicationes instituere tum precaâ—oâ—um alternatim caâ—â—â—arum fâ—rmam c. Gregorie Nazianzen against Iulian but was ashamed to set downe any words of his because the matters of tradition that he there mentioneth amongst the Christians which Iulian the Apostata apishly would resemble in his Paganisme were schools and formes higher and lower lectures hospitals monasteries companies of virgins singing by turnes and such other matters of external order and discipline in the Church and what are these to prooue traditions that is matters of doctrine not contained in the Scriptures We admit almost all those things which he there speaketh of and yet we condemne traditions in that sence as we here make question of them Surely M. Bishops traditions are in a miserable case that in all antiquity can find no better foundations wherupon to build them A man would not thinke that in so serious a matter he would so trifle as he hath done bringing not one place in any sort appliable to his purpose but only that of Basill
THE SECOND PART OF THE DEFENCE OF THE REFORMED CATHOLICKE VVherein the Religion established in our Church of England for the points here handled is apparently iustified by authoritie of Scripture and testimonie of the auncient Church against the vaine cauillations collected by Doctor Bishop Seminary Priest as out of other Popish writers so specially out of Bellarmine and published vnder the name of The marrow and pith of many large volumes for the oppugning thereof By ROBERT ABBOT Doctor of Diuinitie Tertul. de praescript aduer haeret Haereses de quorundam infirmitatibus habent quod valent nihil valentes si in benè valentem fidem incurrant ANCHORA SPEI LONDINI Impensis Georg. Bishop 1607. TO THE MOST HIGH AND MIGHTIE MONARCH MY MOST DREAD and Soueraigne Lord IAMES by the grace of God King of great Britaine France and Ireland Defender of the faith MOST puissant and renowmed King albeit my qualitie and gifts are of meaner sort and worth then that I should thereupon presume thus often to solicite your Maiesties acceptation of my foretimely and vndigested fruits yet sith this businesse was by your Maiesties appointment first commaunded and one part thereof is alreadie become sacred vnto you the remainder could not in dutie be recommended to anie other then to the same most benigne and fosterous aspect of your Royall Grace In the former part I haue indeuored to cleare those mists and clouds which Doctor Bishops maleuolent breath out of the foggie vapours of their Romish filthie lakes had blowne amongst vs in his Epistle Dedicatorie to your Highnesse whereinto he had contriued in a generalitie very many malicious and blind cauils whereby he would perswade your Maiestie that the Religion by your lawes established is not consonant to the auncient and first approued truth In this latter part I haue laboured the examination and confutation of his whole booke wherein as he hath taken vpon him more particularly to oppugne the doctrine of our Church in diuers and sundrie points which are questioned betwixt vs so I haue studied according to the talent which God hath giuen me to make it plainly appeare in the same points that the cause which he maintaineth hath very slender and weake support that his fortifications of defence are but earth and clay and his offensiue weapons but as strawes and rushes and that he had more care to write a booke then conscience to weigh the force and truth of that he wrote Which that it may not be imputed to any inhabilitie of his but to the badnesse of the cause it selfe he himselfe professeth that he giueth to his Reader therein a Preface to the Reader the marrow and pith of many large volumes hauing indeede transcribed the greatest part thereof out of Bellarmines disputations who is now become their common oracle and the chiefe fountaine whereat they all draw Which may well be wondered at in Doctor Bishop that he being a secular Priest and with the rest lately caried with that importunate furie against the Iesuites and hauing bene in that cause a principall vndertaker aboue the rest should notwithstanding now be content to grace them so farre as to furnish himselfe out of their armourie to fight against vs. But it hath well enough appeared that their quarell was but to serue a turne wherein failing of their purpose albeit they haue discouered the Iesuites to be so wholly composed of fraud and villanie as should iustly cause all men to shunne and detest them yet they haue yeilded to be gathered with them againe to the feathering of one wing and though haply they be no otherwise tied together but like b Iudg. 15.4 Samsons foxes taile to taile their rancor inwardly continuing such as that they can hardly one with good countenāce behold the other yet they agree together to carrie fire betwixt them to burne and consume the heritage of the Lord. Which fire notwithstanding we hope by the mercie of God through your Maiesties religious and godly care shall be but as the fire of gun-powder against the wind returning vpon the faces of them by whom it was kindled For although the endeuours of these malignant spirits seeme apparently to tend to the detriment and danger of the Church of Christ yet that God who in the beginning c 2. Cor. 4.6 commanded the light to shine out of darknesse and when he had made all things very good and nothing but good yet gaue way to sinne and euill that thereout he might draw some further good the same God euen now turneth to the good of many that which they intend for euill it coming hereby to passe that the Scriptures are more diligently searched the truth more instantly preached and defended the Pastors of the Lords flocke occasioned more carefully to stand vpon their watch the desires of many people inkindled to find certaine resolution of the things which are so greatly questioned and though some fal away who being but d Tertull. de praescr Auolent quantum volent paleae leuis fidei c. chaffe of light beleefe haue but wanted winde to blow them out of the floore yet many more by the displaying and laying open of the trecheries and deceits of such impostors are confirmed in the faith and do learne the more deeply to detest the mystery of iniquitie whilest they see the poysoned and deadly fruites that grow out of that ground Which since they haue bene growne to so full and perfect ripenesse could not but haue their time to fall and the fall thereof hauing bene hitherto so happily begunne we hope shall vnder your Maiesties gouernement much more prosperously succeed and that God wil go forward to shake off e Deut. 32 32 33. the bitter and cruell grapes of the vine of Sodome that men may no longer gather thereof to their owne destruction In the meane time your Maiesty hath seene and must expect yet further to see f Apoc. 12.7 the dragon and his angels fighting against Michael and his Angels and g ver 15. out of his mouth as it were out of a brimstone lake casting out malice slander as flouds of water to drowne the woman and her seed and so much the more enraged because he conceiueth in likelihood h ver 12. that he hath but a short time and that the day is at hand which the Lord hath promised which shal i Iere. 51.6.11 bring vpon Babel the vengeance of the Lord the vengeance of his temple The Lord make good his word the Lord hasten his work that we may see it that that k Apoc. 17.4 purple harlot first founded in bloud and paricide and hauing since by an vnquenchable thirsting after bloud made her self the slaughter house l Ibid. 18.24 of the Saints and Martyrs of Christ may of her owne children drinke bloud her belly ful that m ver 20. the heauens may reioyce and the holy Apostles Prophets seeing the iudgement of God vpon her
verie shamefull and miserable shifts to giue shew of answer to it Do thou learne hereby to loue the truth which thus triumpheth in the aduersaries owne campe and euen in their owne bookes insulteth ouer them whilest either perforce they subscribe it or shew themselues so exceedingly distressed to resist or stand against it Take no offence whosoeuer thou art at the continuance of this fight because the order must stand which God set downe in the beginning betwixt the Woman and the Serpent a Gen. 3.15 I will put enmitie betwixt her and thee betwixt her seede and thy seede and therefore there shall neuer want b 2. Thess 3.2 absurd or vnreasonable men * 1. Tim. 4.2 hauing their consciences seared with a hote Iron with whom no euidence of truth shall preuaile to make them desist from oppugning the seede that is contrarie to them The beginning of which absurditie is to be seene in wicked Cain towards his brother Abel whom the voice of God personally speaking to him could not diuert from that malice whereby hee had intended the destruction of his brother The succession whereof we may behold in the Scribes and Pharisees and Elders of the Iewes whom neither the innocencie of the life of Christ neither the authoritie of his doctrine neither the glory of his miracles nor any euidence of the hand of God working with him could any way moue but that they were stil cauilling and quarelling against him stil accusing and condemning him and neuer ceasing euen against their owne consciences to fight against him What maruell is it then that the voice of God speaking to vs in the scriptures and testifying what the faith and religion is that we are to yeeld vnto him doth not end the quarel and appease the fury of our aduersaries against vs but that in a mad conceit of themselues and of their Church they go on still to make of religion what they list and with impudent faces labour to perswade men that howsoeuer in plaine words the Scriptures seeme to make for vs yet in meaning they are against vs. And surely incredible it were but that we see it that men hauing vse of wit and will should dare in that sort as they do to mocke and delude the word of God At their pleasure they bring in their abhominations into the Church and when the Scriptures are alledged against them they tell vs by lame distinctions which stand one legge in the Scriptures the other quite beside that the Scriptures meane thus or thus but in no sort touch that which is done by them though the verie letter of the text do apparently contradict them As if the adulterer should say that the Scripture condemneth not his adulterie with a Christian woman but onely that which is with Infidels and Pagans or the drunkard should alledge that it meaneth nothing of his drunkennesse but onely of the drunkennesse of them who haue not wherewith to maintaine their drinking How many distinctions haue they whereof there is no greater reason to be giuen then may be giuen of these answers Now what heresie what idolatrie what damnable fancies haue there euer beene in the world which may not finde meanes for their defence if this licencious kinde of distinctions and deuices may take place If these mockeries be deemed intolerable in the laws of men what impiety what wickednesse is it thus to dally with and to mocke the word of God But the light of the Scripture doth plainly discouer the vanitie of these shifts and that is the cause why they hate and shun the Scriptures as the theefe doth the gallowes and the Beare the stake What a worke do they make how many deuices do they vse how readie are they to apprehend euery pretence to discourage the people from medling with the Scriptures and to breed in them an vncertaintie and doubt of resting their faith there But there is no cause for thee to be moued at such bugs and scar-crowes wherewith these malignant aduersaries seeke to fright thee out of the garden of Iesus Christ desiring to haue thee rather to continue vpon their stinking dunghils then to gather the sweete and delightsome flowers that yeeld the sauour of life vnto eternall life Assure thy selfe that the most absolute assurance of truth is in the voice of truth it selfe and thou mayst be secure that howsoeuer men may speake partially and may deceiue thee yet God who speaketh to thee in the Scriptures which the aduersary himselfe dareth not denie will neuer deceiue thee They pretend great difficulties and obscurities in the holy Scriptures but is it a reason for thee to forbeare to drinke and to wash thy selfe in the shallow places of the riuers of God because there are also gulfes and depthes the bottome whereof thou art not able to search or sound c August epis 3. In ijs quae aperta sunt tanquam familiaris amicus sine fuco loquitur ad cor indoctorum atque doctorum In those things which are manifest in the Scriptures saith Saint Austine d Idē de doct Christ lib. 2. cap. 9. In ijs quae apertae posita sunt in Scripturis inueniuntur illa omnia quae continent fidem moresque viuendi In which are contained or found all things that belong to faith and behauiour of life God speaketh as a familiar friend without glosing or guile to the hart both of the learned vnlearned e Hieron in Psal 86. Non vt pauci intelligerent sed vt omnes not that a few saith Hierome but that all may vnderstand the Scripture being f Gregor ad Leand. de exposit lib. Iob. Fluuius in quo agnus ambulet Elephas natet a riuer saith Gregorie wherein both the lambe may wade and the Elephant may swimme g August de vtil cred ca 6. Planè ita modificata vt nemo inde haurire non possit quod sibi satis est si modo ad hauriendum deuotè ac pie vt vera religio poscit accedat the doctrine thereof being so tempered saith Saint Austine againe as that there is no man but may draw from thence that that is sufficient for him so that he come to draw with deuotion and pietie as true religion requireth he should do When they then seeke to barre thee from the vse of this heauenly light what canst thou conceiue but that they are the agents and factors of the Prince of darknesse The h Tertul. contra Marcion Sepia or Cuttle-fish Tertullian saith when he is in danger to be taken casteth about him a blacke inkie matter wherewith he darkeneth the water that the fisherman cannot see him What is the reason why those men in that sort seeke to compasse themselues about with the blacke and dark clouds of ignorance of the scriptures but that their owne consciences tel them that their deuotions must needs be descried to be superstitious and damnable if they come to be viewed and surueyed by
diuers reasons hudled vp in one but all of little moment for all these eueral faculties which the Pope enioyeth being receiued by the free gift of Christ and to be employed in his seruice onely and to his honour and glorie are so farre off from making Christ a PseudoChrist that they do highly recommend his most singular bountie towards his followers without any derogation to his owne diuine prerogatiues The particulars shall be more particularly answered in their places hereafter Now I say in a word that Christs Vicar cannot change any one of Gods commandements nor adde any contrary vnto them but may well enact and establish some other conformable vnto them which do bind the conscience for that power is granted of God to euery soueraigne gouernor as witnesseth S. Paul saying Let euery soule be subiect to higher powers Rom. 13. And that as it is in the fift verse following of necessitie not onely for wrath but also for conscience sake So that to attribute power vnto one that is vnder Christ to bind our consciences is not to make Christ a PseudoChrist but to glorifie him much acknowledging the power which it hath pleased him to giue vnto men In like maner what an absurd illation is that from the power to open and shut heauen gates which all both Catholikes and Protestants confesse to haue bin giuen to S. Peter and the rest of the Apostles to inferre that Christ is made a PseudoChrist as who should say the master spoiled himself of his supreame authority by appointing a steward ouer his houshold or a porter at his gates he must be both master and man to belike And thus much of the first instance R. ABBOT We may well thinke that M. Bishop did not well enioy his wits that would write a booke and not know what it is whereof he writeth He hath written a whole booke such a one as it is purposely against our religion and yet will seeme here in the beginning not to know what our religion is But he knoweth it well enough and although by an apish limitation of the foolery of some of his companions he would make it seeme of many fashions and sorts by diuersity of names and by termes of diuisions and subdiuisions yet he seeth and they all see and by the harmony of confessions of al the reformed churches it appeares to their exceeding great griefe that there is amongst them as great vniformitie and consent of religion as euer was to be found in their confederacie and banding of themselues against religion Yea there are many more material differences to be found amongst them then can be reckoned amongst vs. He that would follow M. Bishops veine might demaund of him what they meane by the religion of the Church of Rome whether it be the religion of Pope Iohn the 23. who publikely maintained that a Const â—â—tiens Concil sess 11. Perâ—nâ—cuâ—â— dixit asseruit dogmati zauit adstruxit vitam aeternam non esse neque aliam post hanc c. there is no eternall life no resurrection and that the soule of man perisheth with his body as doth the soule of the bruite beast or whether it be the religion of Pope b Bale de Act. Rom. Pontif. in Leo 10. QuantuÌ„ nobis ac coetui nostro profuit ista fabula de Iesu Christo Leo the tenth that held all the faith of Christ to be but a fable Whether it be the religion of the Councell of c Sess 4. Generali concilio quilibet cuiuscunq status vel dignitatis etiamsi Papalis fuerit 〈◊〉 tenetur Constance maintaining the Councell to be aboue the Pope or the religion of the Councell of Basill decreeing the Pope to be aboue the Councell Whether it be the religion of them d Erasus epist ad oper Hilarâ— Asseueraus virginem matreÌ„ immunem à peccato originis apud Dominicales haereticus est apud Scoustas oribotanus that hold the virgin Marie to haue bene conceiued without originall sinne or of them that hold her to haue bene conceiued in sinne Whether it be the religion of Thomas Aquinas that holdeth e Thom. Aquin p. 3. q. 80. art 3. ad 3 that a dogge or a swine eating the Sacrament doth eate the very bodie of Christ or the religion of the f Sent 4. dist 13. Maister of the sentences who cannot tell what the dogge eateth or the religion of them that say as g Vt supra Aquinas reporteth that so soone as the dogge or the mouse toucheth the Sacrament straightwayes the bodie of Christ is taken vp into heauen Whether it be the religion of h Pigh de peccato originali Catharin de lapsu hominis c. cap. 6. Pighius and Catharinus who hold originall sinne to be a meere priuation or the religion of Dominicus a Soto who holdeth it as his fellowes do to be a positiue corruption Whether it be the religion of the i Colon. in Antididag Diuines of Colein who with k Pigh de fide instif Pighius hold that we are iustified by the imputed righteousnesse of Christ as the Protestants or of the rest that hold that we are iustified by a formall inherent righteousnesse of our owne Whether it be the religion of l Osor de Iust lib 9. Osorius condemning the doctrine of S. Austine concerning predestination or the religion of m Baron Annal lib. 6. Caesar Baronius who acknowledgeth the same to be true Whether it be the religion of n Alfons aduer haeres lib. 1 cap. 4 8. Alfonsus de Castro affirming that the Pope may erre or the religion of them that affirme he cannot erre Whether it be the religion of the Iesuits maintaining o Declarat saecerd ad Clement 8. pag. 29. that a man who is no Christian may be Pope and that stewes are as lawfull at Rome as the Pope himselfe or the religion of the Seculars that condemne these for wicked and false positions Whether it be the religion of p Dureus contra Whitaker lib. 1. Dureus the Iesuite defending that the Church may make a booke canonicall Scripture which from the beginning was not so or the religion of q Andrad defens fidei Trident lib. 3. Andradius affirming that the Church hath no such authoritie I might leade him along through Bellarmines controuersies and shew how he alledgeth two three foure and sometimes more opinions amongst them of sundry points of their religion and in euery of them I might question whether or which we shall take to be the religion of the Church of Rome Now if he will answer that men may haue priuate opinions and followers therein which yet may not be vrged as preiudiciall to the currant and commonly receiued doctrine of the Church in which sort their r Alfons de Caestro aduersus haer lib. 1. cap. 7. Thomists and Scotists and Occamists haue bene deuided one from another in the bosome of their
blotted out that blasphemie written in her forehead because then the state was Christian which before had bene Heathen so that vnto the partie Pagan and not vnto the Church of God he ascribeth these works of the wicked Harlot which also the very text it selfe doth conuince for it hath That she was drunk with the bloud of the Martyrs of Iesus Verse 6. Now the Church of Rome had not then by the confession of all men drawne any bloud of Christs Saints but in testimonie of his truth had powred out abundance of her best bloud Wherefore it is most manifest that the harlot could not signifie the Church of Rome so pure and free from slaughter but the Roman Empire which was then full gorged with that most innocent and holy bloud Againe that whoore is expounded Verse 18. To be a citie which had kingdome ouer the Kings of the earth But the Church of Rome had then no kingdom ouer the earth or any temporall dominion at all but the Roman Emperours had such soueraigne commaundement ouer manie Kings wherefore it must be vnderstood of them and not of the Church Now to take kingdome not properly for temporall soueraigntie but for spirituall Iurisdiction as some shifters do is to flie without any warrant from the natiue signification of the word vnto the phantasticall and voluntarie imagination And whereas M. Perkins saith pag. 5. that Ecclesiasticall Rome in respect of state princely dominion and crueltie against the Saints is all one with the heathenish Empire he both seeketh to deceiue and is greatly deceiued he would deceiue in that he doth apply words spoken of Rome aboue 1500. yeares ago vnto Rome as it is at this day and yet if that were granted him he erreth fouly in euery one of his particles For first touching princely dominion the Roman Empire held then all Italy all France all Spaine all England a great part of Germanie of Asia and also of Africke hauing their Proconsuls and other principall Officers in all those Countries drawing an hundred thousand millions in money and many other commodities out of them Wherefore in princely dominion and magnificall state it surmounted Ecclesiasticall Rome which hath not temporall dominion ouer the one halfe of that one kingdome of Italy more then an hundred degrees And as for persecution the Empire slue and caused to be slaine more Saints of God in one yeare then the Church of Rome hath done of reprobates and obstinate heretikes in 1600. yeares R. ABBOT WE see that M. Bishop hath some skill in Oratory but it seemeth he hath learned one precept aboue the rest of extenuation or diminution to giue semblance of making light of his aduersaries arguments and not to be touched therewith when notwithstanding hee is galled with them and wounded at the heart Of this lesson he maketh good vse throughout his whole booke but here in the beginning hauing his wits yeâ— fresh he goeth somewhat beyond it and will make his Reader beleeue that that text of the Apocalipse which M. Perkins propounded for the matter of his Prologue Go out of her my people c. is so farre from making against them as that it is an aduertisement to all men to forsake the societie and fellowship of all them that shew themselues aduersaries to the Church of Rome The Apostle telleth vs a 1. Cor. 11.19 There must be heresies that they which are approued may be knowne Because there must be heresies there must be heretickes men giue vp to reprobate sence obstinate and wilfull in their wicked fancies euen then when they are b Tit. 3 11. condemned in themselues Otherwise such is the light and euidence of Scripture in directing that admonition as a caueat against the Church of Rome at least wise to euerie mans eyes and sight there is that probabilitie thereof as that a man would not beleeue but that the handling of this point should haue made M. Bishop to tremble and feare and to surcease from going any further in the rest specially seeing that for the safeguard of his minion of Rome he is faine to go so directly contrarie to the euidence that stood against him Yet we see how gloriously hee carieth himselfe here in the beginning and maketh shew of great largesse and of giuing his aduersarie all the aduantage he can But let him remember what Solomon saith c Prou. 25.14 A man that boasteth of false liberalitie is like clouds and wind without raine His words shew more courage then wisedome and he giueth his aduersarie no aduantage at all but what hee must haue whether he will or not The question is whether Babylon and the whoore of Babylon mentioned in the Reuelation be to be vnderstood of Rome or not He alledgeth out of Austin and some other ancient though not indeed so ancient writers and out of a learned troupe of later interpreters as it pleaseth him to terme them that by Babylon is vnderstood the whole corps and societie of the wicked But his maister Bellarmine hauing mentioned that exposition for answer to our obiection leaueth it and saith d Bellarm de Aâ—tichrist cap. 13 secunâ—o dici potest meâ— iudiciomeliùs per mercâ—â—â—em intell giâ—â— mam It may be sayd and in my iudgement better that by the harlot is vnderstood Rome So had he before sayd that S. Iohn e Ibid. cap. 5. Explicat mulierem esse vrbem magnamquae sedet super septem câ—lles id est Romanâ— declareth that the woman is the citie that sitteth vpon seuen hils that is saith he Rome The verie cleere light of the truth made him to confesse that in the description of the whoore of Babylon Rome must necessarily bee vnderstood he must shift otherwise as hee might but he saw that to denie this would be no shift Yea and the exposition that M. Bishop bringeth maketh nothing to the contrarie For although we vnderstand that Babylon do import the whole corps and societie of the wicked yet we are also to vnderstand that this corps and societie hath a head from whence the name is deriued to the whole body and therefore the notification of the body specially being a body so confused must needs be by the description of the head The affirming I say of Babylon to be the whole corps and societie of the wicked doth not exclude Rome from being meant by the whoore of Babylon because the head is necessarily implied in the whole body and Rome is described and set forth vnto vs as being the head of that societie And that the head is here properly meant is inuincibly manifest because the speech is here of f Apoc. 14.8 17.2 her that maketh all nations drunke with her fornications and is therefore to be distinguished from the body of the wicked of all nations which are made drunke by her But for declaring of this point S. Austin in sundrie places diuideth the whole body of mankind by g August in Psal 26. 61.
in hoc nos gloâ—â—aâ—imur The name Lateinos saith he conteining the number of sixe hundred sixtie sixe is very likely because the truest kingdome hath that name For they are the Latins that now raigne but neither will we presume of this Irenaeus himselfe saith It is verie likely M. Bishop telleth vs that Irenaeus saith It is the most vnlikely of all other hereby let it appeare who best deserueth the name of a lying author Againe he saith that Irenaeus meaneth it to be a proper name whereas we make it an appellatiue But this appeareth to be false by the reason that is giuen by Irenaeus of the likelihood of the name For if he should haue that name of the kingdome and countrey where he should raigne as the words of Irenaeus import then it is manifest that it should not be his proper name Thirdly he alledgeth that Irenaeus maketh f Ï„. 300. Ï‚. 5. â— 10. Ï„. 300. α. 1. Ï…. 50.  666. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more likely word I mention not these things in the same order as he hath set them downe but as they yeeld themselues most conueniently to bee spoken of Now it is true that Irenaeus saith that that name is g Omnium nominum quae apud nos inueniuntur magis side dignum est most worthy to be beleeued but that helpeth M. Bishop nothing because that name by the Popes owne decrees lighteth fully vpon himselfe For Titan as Irenaeus noteth is the name of the sunne and the Pope maketh himselfe h Decretal Gregor de maiorit obed ca. solitae Quanta est inter solem Lunam tanta inter Pontifices reges differentia the Sunne and the Emperour the Moone and will haue vs to thinke that so much as the Moone is lesser then the Sunne so much is the Emperour inferiour to him Titan is a name applied to Idols saith Irenaeus and what is the Pope but an Idoll caried vp and downe vpon mens shoulders like an Idoll bedecked like an Idoll publikly adored and worshipped like an Idoll Titan saith he is a name containing ostentation of reuenge and who hath euer more proudly vaunted reuenge then the Pope hath done whose stile against such as offend him vsually is this i 25. q. 1. Generali We decree that he shall bee vtterly accursed k Decretal de haeret cap. Ad aebolendam we bind him with a bond of perpetuall curse l Extrauag de offic delegati cap. Sedes Apostolica passim let him know that he shall incurre the indignation of Almightie God and of the blessed Apostles Peter and Paul yea and not onely by words but by deeds hath made euen the earth to grone and the Princes thereof to stagger and fall vnder the burden of his reuenge But of this name also Irenaeus will affirme nothing and therfore fourthly M. Bishop saith that Irenaeus leaueth it vncertaine and doubtfull what his name shall be And so he doth indeed but with this direction that m Certius sine periculo est sustinere adimpletionem prophatiae the surest way and without danger is to waite for the fulfilling of the prophecie Now the fulfilling of the prophecie hath made that cleere and certaine to vs which some did coniecture then and could but coniecture beeing so many hundred yeares before the fulfilling of it The number of the name of n Apoc. 13.18 the beast that is of Antichrist is set downe in the thirteenth chapter Afterwards in the seueÌ„teenth chapter many things are further added for the better vnderstanding of all that went before Now there we vnderstand that Antichrist shall be o Apoc. 17.9.10 a king that is as before hath bene sayd the highest gouernour of a state We know also by experience that a king taketh his name of the countrey or place or state whereof he is king Thus are we wont to name kings the king of England the king of Denmarke the French king the Spanish king We must therfore conceiue likewise that Antichrist being a king must take his name of his kingdome of the citie or countrey ouer which he raigneth The place where Antichrist shall raigne is set forth to be p Ver. 9.18 the citie vpon seuen hils raigning then ouer the kings of the earth which is vndoubtedly the citie of Rome Antichrist therefore must haue his name from the inhabitants and people of Rome ouer whom hee is to raigne and the name that hee taketh from them which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine or Romane fully expresseth the number sixe hundred sixtie sixe But to giue vs yet further light it is noted that he shall be q Ver. 9.10 the seuenth king of the Latines and hee shall bee together with r Vers 18. the ten kings to which the Empire of Rome shall be diuided The sixt king of the Latines we haue before seene was the Emperour So then after the fall of the Emperour and dissolution of the Empire the Latine king shall be the certaine and vndoubted name of Antichrist neither are we to make any question but that he is Antichrist whosoeuer is Lord and king of the Romane state But that the Pope hath euer since bene and therefore doth Turrian the Iesuite call the Popedome Å¿ Turrian de eccles ordinat minist lib. 1. cap. 2. Regnum Romanerum the kingdome of the Romanes and Nauarre the Canonist termeth the Pope t Nauar. Manual Confessar in epist dedicat ad Gregor 13. regem Latinorum the king of the Latines or Romanes and it hath bene before shewed that hee wholy chalengeth to himselfe the right and title thereof The Pope therefore without all doubt is Antichrist and we know him so to be because after the Emperor hee is become the Latine or Romane king vnder the name of the Latine or Romane Bishop by which hee is renowmed through the whole world And because we see that the seuenth king of the Latines is not one onely man but a succession of many as in the other gouernments before therefore wee know that it was not meant that Antichrist should be one onely man but a succession of many in one gouernement of the Romane state Which is the thing wherein Irenaeus erred being deceiued as it seemeth by the traditions of Papias by meanes whereof both he himselfe and others after him by his example more readily entertained sundry fables concerning Antichrist the pretence whereof the Papists now abuse to make men looke for another Antichrist and not to knowe him whom the Scripture hath described so to be W. BISHOP Thus come we at length to the end of M. Perkins proofes and reproofes in his prologue where we finding little fidelitie in his allegations of the fathers bad construction and foule ouersight in the text of holy Scripture briefly great malice but slender force against the Church of Rome we are to returne the words of his theame to all good Christians Go out
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
by Gods spirit may haue many good motions for as our spirit giueth life vnto our bodies so the spirit of God by his grace animateth and giueth life vnto our soules But of this it hath bene once before spoken at large in the question of Free will R. ABBOT We are so to affirme the effect of iustifying faith as may make good what the Scripture hath deliuered concerning it Which because the Church of Rome doth not in making faith precedent in time to iustification and grace M. Perkins iustly findeth fault therewith Our Sauiour saith a Ioh. 5.24 He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but is passed froÌ„ death to life Our passing from death to life is our iustification If euery one that beleeueth be passed from death to life then euery one that beleeueth is iustified or if there be any that beleeueth and yet is not iustified theÌ„ it is not true of euery one that beleeueth that he is passed from death to life To this place M. Perkins alluded though he quoted it not but M. Bishop thought it safest for him to say nothing of it To the other place his answer is a simple shift He that beleeueth eateth and drinketh the bodie and bloud of Christ I answer saith M. Bishop that our Sauiour in that text speaketh not of beleeuing but of eating his bodie in the blessed Sacrament But we answer him againe that if Christ speake of eating in the sacrament then it must follow that whosoeuer is not partaker of the sacrament of the bodie and bloud of Christ is excluded from life because our Sauiour expresly saith b Ioh. 6.53 Except ye eate the flesh of the sonne of man and drinke his bloud yee haue no life in you But so to say is absurd and false as in the example of the crucified theefe and many other is apparant and plaine Againe the Sacrament was not instituted long after and will M. Bishop exclude any faithfull that after this time died before that institution from that eating of the flesh of Christ and drinking of his bloud which Christ here recommendeth for the hauing of eternall life S. Austin saith that c Bedâ— in 1. Cor. 10. ex August ser ad infantes in baptisme we are made partakers of the bodie and bloud of Christ so that though one die before he come to the Sacrament of the Bread and the Cup yet is he not depriued of the participation and benefit of that Sacrament seeing he hath found that alreadie which that Sacrament signifieth The Apostle testifieth that the fathers of the old Testament did d 1. Cor. 10.3.4 all eate the same spirituall meate and did all drinke the same spirituall drinke not the same one with another as the e Rhem. Annot. 1. Cor. 10. Rhemistes for a shift expound it but f Aug. in Joan. tract 26. spiritualem eandem quem nos the same that we do For g Idem de vtilit penitent c. 1. Eundem non inuento quomodo intelligam nisi eundem quem manducamus nos I find not saith S. Austin how I should vnderstand The same but the same that we eate Therefore they also did eate the flesh of Christ and drinke his bloud But their eating and drinking was not the participation of the Sacrament Therefore Christ by eating his flesh and drinking his bloud doth not import any thing tied to the participation of the Sacrament Yea the whole course of that text giueth vs plainely to vnderstand that Christ by eating his flesh and drinking his bloud meaneth the same as by beleeuing in him Therefore doth S. Austin by the one expound the other h Aug. in Ioan. tract 25. Crede manducasti Ibid. tract 26. Hortans vt credamus in eum Credere enim in eum hoâ— est manducare pâ—nem viuum Qui credit manducat Beleeue and thou hast eaten he exhorteth vs to beleeue in him for to beleeue in him that is to eate the bread of life he that beleeueth eateth And so saith he of the fathers eating and drinking that this i Idem de vtilit poenit Fide capiebatur non corpore hauriebatur spirituall meate and drinke was receiued by faith and not by the bodie Now if beleefe in Christ be imported by eating and drinking the flesh and bloud of Christ then M. Perkins proofe was not vaine but M. Bishop hath shewed himselfe a vaine man to giue so vaine an answer without any proofe thereof at all Without doubt k Ioh. 6.54 whosoeuer eateth the flesh of Christ and drinketh his bloud hath eternall life But no man hath eternall life but he that is iustified and sanctified Whosoeuer therfore eateth and drinketh the flesh bloud of Christ is iustified sanctified But our beleeuing in Christ is our eating of his flesh and drinking of his bloud So soone therfore as we beleeue in Christ we are iustified sanctified that it may be true which the Apostle saith that l Rom. 3.22 the righteousnesse of God by the faith of Iesus Christ is to all and vpon all that do beleeue which cannot be sayd if any beleeue vpon whom there yet is not the Righteousnesse of God to iustifie him before God The proofes that he alledgeth to the contrarie are verie simple and slender First he alledgeth the words of S. Paul m Rom. 10.13 Whosoeuer shall call vpon the name of the Lord shal be saued but how shall they call vpon him in whom they haue not beleeued c. Where of iustification we heare not a word nor is any thing purposely meant thereof For the words which the Apostle citeth out of the Prophet Ioel touch not the order of iustification but import a promise to them that are iustified by faith in Christ and accordingly do call vpon the name of the Lord that in the calamities and confusion of the world God will preserue them to be partakers of euerlasting saluation Now we graunt that by order of nature there is a precedence of faith to iustification but we denie all prioritie in respect of time And whereas M. Bishop auoucheth that prayer goeth betwixt faith and iustification beside that it is not proued by the Apostles words it is verie vntrue and false For there can be no true prayer without n Zach. 12.10 Vulgat the spirit of grace and of prayer without o Rom. 8.15 Gal. 4.6 the spirit of adoption whereby we cry Abba Father The spirit of adoption and grace is the spirit of sanctification It followeth then that we pray not but by being first sanctified and because sanctification is consequent to iustification it must follow also that iustification goeth before prayer so that in praying for the forgiuenesse of sinnes it commeth to passe with vs which the Prophet saith p Esa 6â— 24 Before they call I will answer them Let M. Bishop order the matter how
leaues the reader to thinke as it seemeth best vnto himselfe whether hope be any cause of saluation and yet M. Perkins words are plainely these We are not saued by hope because it is any cause of our saluation The meaning of S. Paul as he declareth is this We are saued by hope that is we haue our saluation in hope but not yet in act we enioy it in expectation but not yet in possession In which sort he saith in another place that y Tit. 3.7 being iustified by the grace of God we are made heires as touching hope of eternall life We haue not yet the fruition of eternal life but yet in hope we are inheritors therof And hence did S. Austin take the ground of that exception which many times he vseth by distinction of that that we are in hope and that that we are indeed or in reall being Whereof he speaketh directly to declare the meaning of these words of the Apostle z Aug. de pec mer. remis l. 2 c. 8. Primittat sp nunc habemus vnde iaÌ„ filij Dei reipsa facta sumas in cateris verò spe sicut salui sicut innouati ita filij Dei re autem ipsa quia nâ—ndum salus ideò nonâ—um plenè innouati nondum etiam filij Dei sed filij seculi We haue now the first fruits of the spirit whence we are reipsa indeed the sonnes of God but for the rest as spe in hope we are saued as in hope we are renewed so are we also the sonnes of God but because reipsa indeed we are not yet saued therefore we are not yet fully renewed we are not yet the sonnes of God but the children of this world Againe he saith a Ibid cap. 10. Homo totus in spe iam et iam in re ex parte in regeneratione spirituali renouatus A man wholly in hope and partly also in act or in deed is renewed in spirituall regeneration Of the Church being without spot or wrinkle b Epist 57. Tunc perficietur in re quò nunc proficiendo ambulatur in spe Then shall that be performed indeed to which now by profiting we walke in hope Thus of Gods raising vs vp together with Christ and setting vs together with him in heauenly places c De bapt cont Donat. lib. 1. c 4. Nondum in re sed in spe He hath not yet done it really but in hope d In Psal 37. Re sumus adhuc filij irae spe non sumus Really we are yet the children of wrath saith he but in hope we are not so e Jbid. Gaude te redemptum corpore sed nondum re spe securus esto Reioyce that in body thou art redeemed not yet in deed or in reall effect but in hope we are out of doubt By all which it is plaine that the Apostle named not hope as a cause of the saluation that we hope for but onely to signifie the not hauing as yet really of the thing whereof the hope we haue embraced And it hath no sence that hope should be made a cause of the thing hoped for because the verie name of hope importeth some former ground or cause from whence we conceiue our hope and by vertue whereof we expect that which we hope for and do not therefore hope to obtaine it because we hope Thus M. Bishop hath neither S. Paule nor anie other testimonie of Scripture whereby to giue warrant that either hope or any other vertue hath any part in the worke of iustification but onely faith As touching the nature of hope f before hath bene spoken and it hath bene shewed a Cap. 3. secâ— 20. that as the Scripture vnderstandeth it it is nothing else but a patient and constant expectation of that which we by faith in the promise of God do assuredly beleeue shall come vnto vs. 26. W. BISHOP To these authorities and reasons taken out of the holy Scripture let vs ioyne here some testimonies out of the auncient Church reseruing the rest vnto that place wherein Maister Perkins citeth some for him the most auncient and most valiant Martyr Saint Ignatius of our iustification writeth thus The beginning of life is faith Epist ad Philip. but the end of it is charitie but both vnited and ioyned together do make the man of God perfect Clement Patriarch of Alexandria saith Faith goeth before Lib. 2. Strom. but feare doth build and charitie bringeth to perfection Saint Iohn Chrysostome Patriarch of Constantinople hath these words Hom. 70. in Mat. Least the faithfull should trust that by faith alone they might be saued he disputeth of the punishment of euill men and so doth he both exhort the Infidels to faith and the faithfull to liue well S. Augustine crieth out as it were to our Protestants saith Lib. 3. Hypognos Heare ô foolish heretike and enemy to the true faith Good works which that they may be done are by grace prepared and not of the merits of free will we condemne not because by them or such like men of God haue bene iustified are iustified and shall be iustified And De side oper cap. 14. Now let vs see that which is to be shaken out of the hearts of the faithfull Least by euill securitie they lose their saluation if they shall thinke faith alone to be sufficient to obtaine it Now the doctrine which M. Perkins teacheth is cleane contrarie For saith he A sinner is iustified by faith alone that is nothing that man can do by nature or grace concurreth thereto as any kinde of cause but faith alone Farther he saith That faith it selfe is no principall but rather an instrumentall cause whereby we apprehend and apply Christ and his righteousnesse for our iustification So that in fine we haue that faith so much by theÌ„ magnified and called the onely and whole cause of our iustification is in the end become no true cause at all Cenditio sine qua non but a bare condition without which we cannot be iustified If it be an instrumentall cause let him then declare what is the principall cause whose instrument faith is and chuse whether he had leifer to haue charitie or the soule of man without any helpe of grace R. ABBOT Of his fiue proofes there is but onely one that maketh any mention of iustification by works The two first were surely put in but onely to fil vp a roome for there is not so much as any shew of any thing against vs. For although we defend that a man is iustified by faith onely yet do we not make faith onely the full perfection of a iustified man In the naturall bodie the heart onely is the seate and fountaine of life and yet a man consisteth not onely of a heart nor is a perfect man by hauing a heart but many other members and parts are required some for substance some for ornament which make vp the
but God no Angell no Archangell no creature whatsoeuer could merit at the hands of God and yet this man sticketh not blasphemously to affirme that in this point of meriting we are like vnto the Sonne of God And all this meriting for ought he saith remaineth still needlesse and causelesse because for shame he dareth not deny that in words which indeed he doth deny that Christs merits are inestimable and haue deserued all graces and blessings for vs. Which being graunted to what end should we be like vnto Christ in meriting Nay we rightly conclude thereof because God doth nothing idlely that therefore he doth not appoint vs to merit that for our selues which Christ hath already merited in our behalfe Wheras he saith that God desirous to traine vs vp in all good workes best knew that there is no better spurre to pricke forward our dull nature then to ordaine and propose such heauenly rewards we acknowledge that so farre he saith truly but where he addeth that they are proposed to such as wil endeuour to deserue them I must remember him of the sentence of Marke the Hermite before alledged that a Marc. Herem Supra sect 14. some keeping the commandements expect the Kingdome of heauen as a wages deserued or due vnto them and that these faile of the Kingdome of heauen Now here M. Bishop in his brauery sitteth him downe in his chaire and taketh vpon him to teach M. Perkins as a man much ignorant in the matter of Christes mediation but if M. Perkins had knowne it in no better sort then he teacheth him we might haue taken him indeede for a very simple and ignorant man True it is which he saith that the office of Christes mediation consisteth in reconciling man to God and that he performed this by paying the ransome of our sinnes by purchasing Gods fauour and ordaining meanes how all mankinde might attaine to eternall life But he saith very vntruly that in the two first points for the most part we agree for they are farre from agreeing therein with vs or with the truth of the Gospell of Christ They do not hold that our sinnes are freely pardoned or that we are freely iustified albeit he is ashamed to confesse that they hold it otherwise For what is it to say freely but b Rhem. Testam explication of words in the end for nothing as his Rhemish Maisters haue expounded it and they do not hold that our sinnes are pardoned or we iustified for nothing but for works And that appeareth by that he addeth next although we require other preparation then they do For the workes of preparation they make to be the cause of the forgiuenesse of sinnes and iustification as he himselfe hath c Of Iustification Sect. 21. before disputed onely he thinketh the matter handsomly salued that workes are the cause of iustification but not the merit of works and with this iugling deuice he addeth that they as fully denie any merit of ours to be cause thereof as we do Wheras the Scripture saith nothing of the merit of workes but absolutely excludeth workes from being any part of the cause of our iustification before God neither opposeth each to other grace and merits but grace and workes not saying If it be of grace it is not of merits but d Rom. 11.6 If it be of grace it is not of workes otherwise grace were no grace Therefore these words of his are but words of hypocrisie and falshood and vsed onely to blinde the vnskilfull Reader and to conceale that venime and poison that would otherwise easily be espied Albeit his maister Bellarmine sticketh not to tell vs that e Bellarm. de iustificat lib. 1. cap. 17. Iustificat per modū meriti suo quodā modo meretur remissionē peccatorum faith which is one of their preparations doth iustifie by way of merit and doth in some sort merit forgiuenesse of sinnes that we may know that very vntruly and against his owne knowledge M. Bishop affirmeth that they as fully deny merit to be the cause of forgiuenesse of sinnes or iustification as we do About the meanes of attaining to heauen he saith we differ altogether For they say saith he that God requires no iustice in vs. Where as he hath sought to cleare his owne part with a lye so doth he with a lye seeke to disgrace ours We do not say that God requireth no iustice in vs we only deny that the iustice which God requireth in vs is the cause of our iustification before God or can yeeld vs any merit towards God and therefore in this respect we desire f Phil. 3.9 to be found in Christ and by faith to stand vnder the couerture of his merits and righteousnesse and in the imputation thereof to be accepted vnto euerlasting life Now against this he saith that Christes righteousnesse and merits are not communicable vnto anie meere creature But he saith he knoweth not what for what should hinder but that what Christ hath done for vs should be communicated and imputed vnto vs And is not Christ himselfe communicated vnto vs g Esa 9.6 borne vnto vs giuen vnto vs become h Iohn 17.23 one with vs Accordingly therefore he is i 1. Cor. 1.30 of God made righteousnesse vnto vs euen k Ierem. 23.6 the Lord our righteousnesse that we may say l Psal 71.14 I will go forth in the strength of the Lord God and will make mention of thy righteousnesse onely But he will haue it that through Christes merits grace is giuen vnto vs to do good workes and to merit eternall life One part whereof we acknowledge to be true that through Christes merits grace is giuen vnto vs to do good workes because good workes are the way wherein we are to walke to that eternall life which he hath merited and purchased for vs. But the other part thereof is false and we denie that he hath appointed vs by our good workes to merit for our selues eternall life It is a Romish fancie which we maruell they so busie themselues to cōmend to others when none of them dare presume of it in himselfe M. Perkins by sound argument hath confuted it and M. Bishop is content againe barely to affirme it without either proofe of his owne part or disproofe of that that is said against it In a word we do not finde in Scripture that Christ died for our good workes that they might merit but onely for our sinnes that they might be pardoned This is the auncient receiued faith of the Church of Christ but the other is a nouelty which antiquity neuer imagined but is lately deuised in the Church of Rome He saith that they by this doctrine of Merits do much more magnifie Gods grace and Christes merits then we do And why For the greater the gift is saith he the greater is the glory of the giuer But I answer him that the gift is greater in that Christ giueth himselfe to be
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
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
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
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
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
yet I beleeue that the authoritie of the words of God should be most cleare concerning them if man without damage of saluation promised might not be ignorant thereof In which words wee see Saint Austine mentioning difficult and hard questions but we see withall that he denieth the determining of any such without assured and cleare testimonies of holy Scripture affirming that he beleeueth that there should be cleare authoritie of Gods word for the deciding of them if man and not onely simple men without losse of saluation might not be without knowledge of them Hereby then he most euidently testifieth that whatsoeuer is necessarie for the saluation of mankind hath cleere and euident testimonie of holy Scripture and that what hath not so we are to surcease from defining any thing of it How lewdly then doth M. Bishop deale to make his Reader beleeue that Saint Austine sayth for him that the resolution of harder points and difficulties which yet the learned must expresly beleeue are not contained in the Scriptures But yet he telleth vs that that is also gathered out of many other places of his workes and yet out of all those places alledgeth not any part or point of doctrine which Austine himselfe doth not vndertake to iustifie by the Scriptures It hath beene before declared that when wee say that all matters of doctrine and faith are contained in the Scripture wee vnderstand as the auncient Fathers did not that all things are literally and verbally contained in the Scripture but that all are either expressed therein or by necessary illation and consequence to be deriued from thence S. Hierome doubteth not to say as we do f Hieron contra Heluid Sicut haec quae scripta sunt non negamus ita ea quae non sunt scripta renuimus What things are written we do not denie but what are not written we reiect and yet in the same booke he saith also that it is g Jbid. Sanctae Scripturae idioma c. ea de quibus posset ambigi si noÌ„ fuissent scripta signari caetera verò nostrae intelligentiae derelinqui the propertie of the holy Scripture that those things whereof there might be doubt if they were not written are set downe but other things are left to our vnderstanding to collect and gather them thereby And in this sence Saint Austine saith h August cont Maxim Arian lib. 3. cap 3. Ex ijs quae legimus aliquae etiam quae legimus intelligimus By those things which we reade we vnderstand some things also which we do not reade Thus doth the same Saint Austine sometimes say that the Church receiueth some things that are not written not that those things are not to be proued and defended by the Scriptures but onely that they are not literally expressed in the Scriptures And so it appeareth in the first instance produced by M. Bishop as touching the rebaptizing of them who became Catholikes after they had bene baptized by heretikes For although Saint Austine say that i Jdem de Bapt. contra Donatist l. 5. cap. 23. Apostoli nihil exinde praeceperunt sed consuetudo illa quae opponebatur Cypriano ab eoruÌ„ traditione exordium sumpsisse credenda est the Apostles commaunded nothing thereof but that the custome which was opposed to Cyprian was to be beleeued to haue flowed from an Apostolicall tradition yet he himselfe disputeth that point against the Donatists continually by the Scripture refuseth to haue the matter decided but onely by the Scripture and in the first propounding thereof sayth very plainly to them k Ibid. lib. 2. cap. 7. Ne humanis argumentis id agere videar c. ex Euangelio profero ceriae documenta quibus demonstro quà m rectè placuerit verè secundum DeuÌ„ vt hoc in quoquaeÌ„ schismatico vel heretico ecclesiastica medicina curaret in quo vulnere separabatur illud auteÌ„ quod sanuÌ„ maneret agnituÌ„ potiùs approbaretur quà m improbatuÌ„ vulneraretur That I seeme not to deale by humane arguments namely for that a generall Councell hath so confirmed I bring assured proofes out of the Gospell whereby I shew how rightly and truly according to God it thus seemed good to them that ecclesiasticall medicine should cure that in an hereticke or schismaticke wherein he is wounded and separated from the Church â—ut that which remaineth sound should rather be acknowledged and approued then by being disallowed should be wounded To omit many other places that might be alledged to the same purpose soone after the words alledged by M. Bishop he saith thus l Ibid. lib 5. cap 23. Contrae maendatuÌ„ Dei est quòd venientes ab haereticis si illic baptismuÌ„ Christi acceperunt baptizantur quia sanctaruÌ„ scripturaruÌ„ testimonijs pianè ostenditur c. It is against the commaundement of God that men comming from heretickes should be baptized if there they haue receiued the Baptisme of Christ because by testimonies of holy Scripture it is plainly shewed thus and thus Literally therefore and as touching matter of fact and example Saint Austine speaketh of it as not written in the Scripture but by Tradition so accustomed because there is nothing expresly mentioned thereof but yet sheweth that therefore this Tradition was accepted and approoued because by testimonies of Scripture it was confirmed to be right m Ibidem lib. 4. cap. 7 Quia benè perspectis ex vtroque litere disputationis rationibus Scripturarum testimonijs potest etiam dici Quod veritas declarauit hoc sequimur because the reasons and testimonies of Scripture being well considered on both sides of that controuersie it might be said What the truth hath declared that we follow And thus it is true which S. Austine addeth in the place cited n Lib. 5. cap. 23. Sicut sunt multa quae vniuersa tenet Ecclesia ob hoc ab Apostolis praecepta benè creduntur quanquam scripta non repertiantur that there are many things which the whole Church holdeth and for that cause are beleeued to haue come froÌ„ the Apostles albeit they be not found set downe in Scripture because they be not namely word for word set down in Scripture albeit they be to be iustified by those things that are there set downe Of this kind is that which M. Bishop nameth in the next place of the custome of the church in baptizing infants which Austin saith o De Genes ad liter lib. 10. cap. 23. Nec omnino credenda nisi Apostolica esse traditio is to be beleeued to be no other but an Apostolike tradition and we also acknowledge no lesse But what did Austin hold it a traditioÌ„ that could not be proued and warranted by the scripture Nothing lesse For he himselfe against the Pelagian heretikes proueth the necessitie thereof by the Scriptures p August epist 89. Dicunt infantem morte praeuentum non baptizatum perire non posse quoâ—â—am
that are far spred and are growne old are not to be set vpon in this sort because by long tract and continuance of time they haue had great oportunitie to steale the truth And therefore as touching all prophane heresies and schismes that are growne old we are in no sort to do otherwise but either to conuince them if need be by onely authoritie of Scripture or else to auoyde them being aunciently conuicted and condemned by generall Councell of Catholike Bishops Where we see that Vincentius affirmeth directly contrary to that that M. Bishop reporteth of him that heresies are not alwayes to be dealt with by those rules that he hath before set downe yea that heresies that haue continued long and haue bene farre spread are no otherwise to be conuicted but by onely authoritie of Scripture And thereof he giueth reason for that they haue had time and oportunitie to falsifie the rules of faith and to corrupt the bookes and writings of the auncient Fathers which heretikes alwaies labour to do so that the doctrine of faith cannot safely be ieoparded vpon their consent Now whatsoeuer M. Bishop and his fellowes dreame of this booke this rule doth so fit vs as if Vincentius had purposely studied to instruct vs in what sort we ought to deale against them and to iustifie the course that we haue vsed in that behalfe Antichrist hath set vp his kingdome aloft in the Church and the whoore of Babylon hath sitten like a Queene for many ages past She hath fulfilled that that was prophesied of her that h Apoc. 14.8 she should make all nations to drinke of the wine of the wrath of her fornications i Chap. 17.2 The Kings of the earth haue committed fornication with her and the inhabitants of the earth haue bene drunke with the wine of her fornications She hath had k Gregor lib. 4. epist. 38 Rex superbiae propè est quod dici nefas est sacordotum est praeparatus exercitus c. an armie of Priests according to the saying of Gregorie an armie of Monkes and Friers of Schoolemen and Canonists who haue bin her agents and factors for the vttering of her merchandize and the vpholding of her state They haue vsed their endeuour to the vttermost for the corrupting l Erasm Epist ad Warram Archiepis Caniuar apud Hieron of the auncient monuments of the Church They haue made away many of the writings of the Fathers they haue falsified those that remaine they haue foisted in bastards and counterfeits vnder their names Most lewdly and shamefully m Ludou Viues de caus corrupt art Adscripta sunt Origeni Cypriavo Hieronymo Augustino quae ipsis nunquam ne per quiâ—tem quidem in mentem venerant indigna non solùm tantia ingenijs atque illa eruditione sed etiam seruis corâ— siquos Scythas habuerunt aut Seres they haue fathered vpon Origen Hierom Cyprian Austin the rest such things as they neuer dreamed of vnworthy not only of their conceit and learning but euen of their slaues if they had any that were Scythians and Barbarians By the names of such renowmed authors they haue sought to gaine credite to deuices of their owne such as the auncient Church was neuer acquainted with Now therefore Vincentius his rule standeth good on our part that inasmch as they haue had so long time and oportunitie to steale away the truth and to falsifie the Fathers writings therefore we are to conuict them by authoritie of Scripture onely knowing it to be true which Chrysostome saith that n Chrysost oper imperf in Math. hom 49. Ex quâ— heresis obtinuit Ecclesias nulla probatio potest esse verae Christianitatis neque refugium potest esse Christianorum aliud volentium cognoscere fidei veritatem nisi Scripturae diuine c Nullo modo cognoscitur volentibus cognoscere quae sit vera Ecclesia Christi nisi tantummodo per Scripturas c. Sciens Dominus tantam confusionem rerum in nouissimis diebus esse futuram ideo mandat vt Christiani volentes firmitatem accipere fidei verae ad nullam rem fugiant nisi ad Scripturas Alioqui si ad alia respexerint scandalizabuntur peribunt non intelligentes qua sit vera Ecclesia per hoc incident in abhominationem desolationis qua stabit in sanctis Ecclesiae locis since heresies haue gotten foote in the Church there is no proofe of true Christianitie nor other refuge for Christians desirous to know the truth of faith but onely the Scriptures of God no way for them that are desirous to know which is the true Church of Christ but onely by the Scriptures Our Lord saith he knowing that there should be so great confusion of things in the last dayes doth therefore wil that Christians desirous to receiue assurance of true faith should flie to nothing but onely to the Scriptures Otherwise if they looke to any thing else they shall stumble and perish not vnderstanding which is the true Church and thereby shall light vpon the abhomination of desolation which shall stand in the holy places of the Church Now therfore we haue done nothing but that that in the course of Christianitie is iust and right to call the triall of the controuersies and questions of religion to the authoritie of the Scriptures onely and to teach men therein onely to repose the certaintie and assurance of their faith Albeit by the singular prouidence of almightie God it hath come to passe that in antiquitie as we haue the same remaining vnto vs there is yet light sufficient to discouer the apostasies abhominations of the Church of Rome to iustifie the truth of God against their falshood and lies and to make it appeare that we do rightly and truly apply the Scriptures to the reproouing and conuincing thereof as through this whole worke is most plainly and cleerly to be seene And this is so much the more manifest for that they themselues haue bene forced to complaine that they are faine o Index Expur in castig BertraÌ„ CuÌ„ in Catholicis veteribus alijs plurimos feramus errores extenuemus ex cusemus excogitato commento persaepe negemus et commodumijs sensuÌ„ affingamus dum opponuntur in disputationibus aut in conflictionibus cum aduersarijs c. to beare with very many errors as they call them in the old Catholike writers and to extenuate them to excuse them by some deuised shift to denie them and to set some conuenient meaning on them when they are opposed in disputations or in conflicts with their aduersaries In many questions we shew the antiquitie the vniuersalitie the vniforme consent and agreement of the auncient church for vs and against them and it is strange to see what poore and miserable shifts yea what impudent and shamelesse deuices they are driuen to and yet cannot auaile to suppresse the light thereof In a word it is plainly found that they haue no cause to bragge of
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
loquentis sermonem audientis animuÌ„ confirmat if any thing be spoken without Scripture the mind of the hearers goeth lame but when out of the Scriptures cometh the testimonie of the voyce of God it confirmeth both the speech of him that speaketh and the mind of him that heareth Neither doth it sufficiently giue this confirmation to alledge generally that the Scripture speaketh of traditions because it is still a question whether those be the traditions which the Scripture speaketh of vnlesse by the Scripture it selfe they be iustified so to be To Chrysostome M. Bishop addeth Oecumonius and Theophilact but as they take their exposition out of Chrysostome so in him they haue their answer Next he bringeth in a sentence vnder the name of Basil which is not onely suspected by Erasmus and others but may by the place it selfe be well presumed to be none of his There is good cause to thinke that the Cuckow hath plaid her part and laid her egges in Basils nest that some counterfeit to grace himselfe hath not sticked to disgrace him by putting to him patcheries of his own deuice To say nothing of the difference of style and other arguments noted by Erasmus we may obserue how he maketh Basil coÌ„trarie to himselfe not onely to those rules which he hath giuen otherwhere but euen to the course which he hath before professed in this booke yea and maketh a seuerall question of that whereof Basil in the beginning of his book seuerally propoundeth nothing The matter as Basil declareth was this o Basil de spir Sanct. cap. 1. Glorificationem absoluens Deo ac Patri interdum cum ficio ipsius ac Spiritu sancto interdum per filium in Spiritu sancto that in his prayers in the Church for conclusion he would sometimes pronounce glorie to God and the Father with his Sonne and the holy Ghost and sometimes by the Sonne in the holy Ghost Some p Cap. 2. affected as he conceiueth to the heresie of Aerius or Arius blamed him for saying with the Sonne and the holy Ghost affirming that seuerall termes should be vsed of the three Persons of the Father and by the Sonne and in the holy Ghost intending that in this diuersity of phrases a diuersitie of natures should be vnderstood He sheweth that the heretikes borrowed this fancie q Cap. 3. from the curiosities of vaine Philosophie and propoundeth r Cap. 4. that in the Scriptures no such difference of those syllables is obserued This he prosecuteth Å¿ Cap. 5. at large and in the end propoundeth his aduersaries obiection t Cap. 6. in sine that this manner of speaking with the Sonne was strange and vnusuall but by the Sonne was familiar in the phrase of Scripture and accustomed with the brethren He answereth that u Cap. 7. the Church acknowledged the vse of both those speeches and did not reiect either of them as if the one did ouerthrow the other He affirmeth that so many as did keepe the tradition of their auncestors without alteration in all countries and cities did vse this speech Therefore euen the very countrey clownes saith he do so pronounce according to the maner of their forefathers That then which hath bene said by our auncestors we also say that glorie is common to the Father with the Sonne and therefore we sing hymnes of glorification to the Father together with the Sonne But he addeth which is the thing that we are specially to obserue x QuanquaÌ„ hoc nobis non est satis sic à patribus esse traditum nam illi Scripturae secuti sunt authoritatem c. Albeit it is not enough for vs that we haue it so by tradition from the Fathers for they also followed the authoritie of Scripture taking their ground from those testimonies which a little before we haue alledged Thus he calleth by the name of the tradition of the Fathers that wherein they followed the authority of the Scriptures and plainely instructeth vs that without authority of the Scriptures the tradition of the Fathers is no sufficient warrant for vs. And to this accordeth that which hath bene before cited from him that y Supra Sect. 5. it is a declining from the faith to bring in any thing that is not written Thus in another place he saith z Supra Sect. 10 If whatsoeuer is not of faith is sinne as the Apostle saith and faith cometh by hearing and hearing by the word of God surely whatsoeuer is beside the holy Scripture because it is not of faith is sinne And againe a Idem reg contract q 95 Necessarium est consonum vt ex sacrae quisque Scriptura quod necesse sit discat cùm ad pretatis pleroâ—horiam tuÌ„ ne assuescat humanis traditionibus It is needfull and conuenient that euery man do learne out of the Scripture that that is necessarie for him both for the full assurance of godlinesse and that he may not be accustomed to the traditions of men Now how can we imagine that Basil thus reducing all to the Scriptures and though alledging as we do the tradition of the Fathers yet with vs acknowledging that that sufficeth not without authority of the Scriptures should so soone after attribute so much to traditions that haue no confirmation from the Scripture Albeit this contrarietie had bene small neither should we haue had any cause to take exception against those words of traditions whether they be Basils or whose soeuer if in exemplifying the same he had not strained them so far as that M. Bishop himselfe must perforce confesse they cannot accord with truth For if he had no more but required the obseruation of traditions vnwritten we should haue conceiued that he meant vnwritten as Basil elsewhere doth who professeth b Basil de fide Vocibus agraphis quidem verum noÌ„ alienis à pâ—a secundum Scripturam sententia c. to vse words that are not written but yet such as varie not from the meaning of pietie according to the Scripture wordes and termes which in letters and syllables are not framed to the Scripture but yet do retain that meaning that is in the Scripture Thus in the former part of the booke de Sp. sancto he mentioneth c Cap. 9. De Sp. sancto Sententiae quas traditione Patrum sine scripto accepimus speeches concerning the holy Ghost which without Scripture saith he we haue receiued by the tradition of the Fathers which yet are such as haue all their foundation and ground in the Scriptures So in the place here questioned he nameth diuers things for vnwritten traditions which we religiously hold according to the doctrine of the Scriptures though the words be not precisely set downe therein Such is in baptisme d Cap. 27. Renuntiare Satanae Angelis eius in baptismo ex qua Scriptura habemus the renouncing of the diuell and his Angels from what Scripture saith he haue
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
of Tobie of Iudith are not in the Canon Thus he reckoneth the Ecclesiasticall and Apocryphall bookes vnder one name of Apocryphall Some on the other side vnder the name of Canonicall bookes contained all that were not of the last sort that is of those bastards and counterfeits which were wholy exploded and reiected out of the Church Thus S. Austin doth extending the name of Canonicall to all that was admitted publikely to be read and therefore comprehending the bookes called Ecclesiastical ioyntly vnder that name But here the name of Canonicall is not properly vsed because the Scriptures are called canonicall of being the Canon that is to say the rule of our faith which those Ecclesiasticall bookes are not as before we haue heard And what doth Austine make them all of equall and like authoritie Nothing lesse for in the first place cited by Master Bishop where he setteth all those bookes downe vnder one name of canonical he giueth this rule t Aug. de doct Christ lib. 2 ca. 8. In Scripturis canonicis ecclesiaruÌ„ Catholicarum quamplurium authoritatem sequotur c. Tenebit igitur hunc modum in Scripturis Canonicis vt cas quae ab omnibus accipiuntur ecclesus praeponat eis quas quaedam non accipiunt in eis verò quae non accipiuntur ab omnibus praeponat caâ— quas plures grauioresque accipiunt eis quas pauciores minorisque authoritatâ— ecclesiae tonent In the Canonicall Scriptures let a man follow the authority of the greater number of catholike Churches and this course he shal hold to preferre those which are receiued of all catholike Churches before those which some do not receiue and in those which are not receiued of all let him preferre those which the more Churches and of greater authority do receiue before those which are holden of the fewer and of lesser authority or account He would not haue vsed any such exception if he had taken all those bookes to be alike inspired of God and therfore doth manifestly teach vs to make some difference betwixt them and coÌ„sequently not to account the bookes of Machabees properly canonicall inasmuch as few or no Churches esteemed them so to be And this may somewhat further appeare in the second place which M. Bishop citeth where speaking of the Princes of the Iewes after the reedifying of the temple he saith u Aug. de ciu Dei lib 18. cap. 36. Quorum supputatio temporum non in Scripturis sanctis quae canonicae appellantur sed in alijs inuenitur in quibus sunt MachabaeoruÌ„ libriquos non Iudaei sed ecclesia pro Canonicis habet propter quorundam martyrum passiones vehementes atque mirabileâ— c. The account of their termes is not found in the holy Scriptures which are called canonicall but in other bookes amongst which are the bookes of the Machabees which not the Iewes but the Church reckoneth for canonicall because of the great and wonderfull sufferings of some martyrs who before the incarnation of Christ striued euen to death for the law of God Where we see him first plainly secluding those bookes from the canonicall Scriptures according as they were secluded by the Iewes albeit withall he saith that the Church in a particular respect admitted of them as canonicall that is publikely to be read to giue knowledge of the constant suffering of some therein mentioned for the testimony of the law of God But in what sort it was that the Church admitted of them and the rest of that kind Hierome giueth vs to vnderstand x Hieron praefat in lib Solom Sicut Judith Tobiae Machabaeorum libros legit quidâ—m ecclesia sed eos inter canonicaâ— Scripturas non recipit sic haec duo volumina sapientiae Ecclesiastici legat ad aedificationem plebis non ad authoritatem ecclesiasticâ—rum dogmatum confirmandum The Church readeth them but accounteth them not amongst the canonicall Scriptures it readeth them for the edification of the people not to confirme the authority of the doctrines of the Church And this that Hierome saith is confirmed also by Austine himselfe where he teacheth that y August de ciu Dei lib. 17. ca. 20. Aduersus contradictores non tanta firâ—â—â—â—â—â— prâ—â—eruntur quae scripta non sunt in Canone Iudaeorum those things which are not written in the canon of the Iewes are not with so great strength or authority alledged against them that contradict vs. Hereby therefore they are proued to be no canonicall Scriptures properly so called because canonicall Scriptures being the rule and measure of our faith do conuince those that contradict which S. Austine acknowledgeth these do not The third place alledged by M. Bishop helpeth yet further to cleare this matter where Gaudentius the Donatist alledging the example of Razias killing himselfe in the second booke of Machabees for defence of their Circumcellions casting themselues downe froÌ„ rocks and prouoking others to kill them that they might be accounted martyrs S. Austine first condemneth the fact which the Author of that booke commendeth and then addeth for exception further z Idem cont Epist Gaudent li. 2. ca. 23. Hanc Scripturam quae appellatur Machabaeorum Iudaei non habent sicut legem Prophetas Psalmos quibus Dominus testimoniuÌ„ perhibet tanquaÌ„ testibus suis dicens Oportebat impleri c. Sed recepta est ab ecclesia noÌ„ inutiliter si sobriè legatur vel audiatur maximè propter illos Machabaeos qui pro Dei lege sicut veri martyres à persecutoribus tam indigna atque hâ—rrenda perpessi sunt c. This Scripture which is called of the Machabees the Iewes account not as the law and the Prophets and the Psalmes to which the Lord giueth testimony as his witnesses saying All things must be fulfilled which are written of me in the law of Moses and in the Prophets and in the Psalmes but it is receiued of the Church not vnprofitably if it be soberly read or heard specially for those Machabees who for the law of God like true martyrs suffered so vnwoorthy and horrible things at their persecutors hands Where we see how coldly he speaketh of the receiuing of that booke as rather to excuse the Church then to defend it for so doing that it was done not vnprofitably and yet with this exception if it be soberly read and the reason of the receiuing of it not for the authority of the booke but for the story of those Machabees who there are recorded so constantly to haue suffered torments for their obseruing the law of God But withall he absolutely sheweth that those bookes are none of theÌ„ a Luk. 24.44 to which Christ gaue testimonie as his witnesses who notwithstanding calleth those witnesses by the name of b Ver. 27. all Scriptures thereby giuing fully to vnderstand that these are no Scriptures Hereby therefore we conceiue that S. Austine well discerned the defect of these bookes and rightly vnderstood that they are not so
to be accounted of as those are to which Christ hath giuen witnesse by his owne word No otherwise therefore could he conceiue of the booke of Wisedome being of the same kinde and that he did so it plainly appeareth for that of that and the booke of Ecclesiasticus it was that he said that which before I mentioned that the bookes which are not in the canon of the Iewes are not alledged with so great authority against them that say against vs. And that this booke was not receiued in the Church as a booke of diuine authoritie appeareth by the very place which Maister Bishop citeth where it is shewed that Saint Austine citing a testimonie out of the said booke exception was taken against it c Aug. de praeâ—â— sanct cap. 14. Quod à me positum fratres istos ita respuisse dixistis tanquam non de libro canonico adhibituÌ„ For that it was taken out of a booke that was not canonicall S. Austine indeede pleadeth earnestly to gaine credit to it and alledgeth that of long time it had bene accustomed to be read in the Church and men had vsed to cite the testimonie of it as diuine but yet could not expresly say that euer it was reckoned for a Canonicall booke And as for those arguments M. Bishop is deceiued to thinke that they could proue it to be Canonicall because the booke of d Ruffinan exposit symb the Pastour was in like sort read in the Church as Ruffinus beareth witnesse in the place before alledged and yet was not accounted canonicall Scripture and Cyril and Ambrose cite the bookes of Esdras by the name of e Cyril cont Iulian lib. 1. Sic ait Scriptura diuinitùs inspirata c. Ambros de obitu frat Prophetico sermone dicitur c. â—epeto sacro Scriptura solatia tua de bono mort cap. 11 Ait propheta ad angelum c. holy Scripture and inspired of God and Ambrose calleth him by the name of a Prophet whereas Hierome calleth those bookes f Hieron praefat in Esdram Nehem. Nec apocryphorum tertij quarti libri sâ—mnijs delectetur dreames and wisheth no man to be delighted with them They vsed these bookes in their Sermons casually as we do thinking it not materiall to cite them for exhortation to the people howsoeuer they held them not of sufficient authority otherwise Therefore they cited them with condition sometimes g Hieron ad furiam Legunus in Iudith sicut tamen placet volumen recipere if we will receiue such or such a booke as Hierome doth the booke of Iudith and h Origen in Math. tract 30. Si recipitur liber qui dicit quoniaÌ„ sapientia est quae facta est populo columna nubis c. Origen the booke of Wisedome of which we here speake By these things therfore it is plaine enough that though Austin were not willing that authority should in that sort be detracted from any booke that was receiued publikely to be read in the Church yet that he was well able to discerne and so did which bookes were of diuine and infallible authority and which were to be accounted of inferiour and lesser worth iudging thereof in effect no otherwise then we do Now from this M. Bishop goeth to another cauill at that that M. Perkins saith that a man to come to know the Scriptures to be of God must first take and beleeue them so to be He saith that the mans wits were from home in so discoursing but the cause is because his wits serue him not to conceiue that which M. Perkins saith Very well and truly doth Saint Austine obserue that i Aug. in Ioan. tract 29. Jntellectus merces est fidei ergoâ—oli quaerere intelligere vt credas sed â—rede vt intelligas vnderstanding is the reward of faith Seeke not therefore saith he to vnderstand that thou maiest beleeue but first beleeue that thou maiest vnderstand He gathereth it from that which the Disciples say k Iohn 6.69 We beleeue and know that thou art Christ the sonne of the liuing God They first beleeue and in beleeuing they learne to know The beliefe of which Maister Perkins speaketh is the beliefe of a learner of whom in matters of other knowledge they are woont to say Oportet discentem credere the learner must beleeue There are in all Arts and Sciences certaine propositions and principles which the learner first accepteth vpon the word of him that teacheth him which notwithstanding afterwards he attaineth so to know as that if he that taught him should say any thing to the contrary he should thinke him beside himselfe and by no meanes yeeld to him as knowing that certainly now which he did at first beleeue Euen so is it in this case a man hauing it wrought out of his owne conscience that there is a God to whom honour and worship and seruice is due and that this God vndoubtedly hath some way reuealed wherein that honour and worship doth consist betaketh himselfe vpon the testimonie of the Church to the reading and hearing of the Scriptures and in the exercise thereof findeth and feeleth that to be true which was testified vnto him and saith l Psal 48.7 Like as we haue heard so haue we seene in the Citie of our God And as the Samaritans being drawn to Christ by the report of the woman after they had seene and heard him say m Iohn 4.42 Now we beleeue not because of thy saying for we haue heard him our selues and know that this is indeede the Messias the Sauiour of the world so this man being first brought to the Scriptures by the report of the Church and thereby beleeuing the same to be of God doth by his owne experience afterwards fully apprehend the truth and certainty of that report yea more then was reported so that he saith n Origen in CaÌ„t. hom 2. Per illos quidem audiui ad te autem veni tibi credidi apud queÌ„ muliò plura viderunt oculi mei quà m annunciabantur mihi By them I heard of thee and I came to thee and haue beleeued thee with whom mine eies haue seene much more then before was told me Therefore he resteth not his faith now vpon the Church but vpon God himselfe so that though the Church should slide backe and denie that which it hath before affirmed yet he standeth secure and chooseth rather to die a thousand times then to forgoe the comfort and hope that he hath conceiued by the Scriptures which were at first deliuered vnto him by the Church Thus Christian people haue beene woont to receiue the Scriptures of the hands of the Church wherein they haue liued without seeking any further approbation and warrant thereof because in the vse of them they haue giuen a sufficient warrant and testimonie of themselues So then we rest not the Scriptures vpon the discerning of priuate spirits as Maister Bishop idlely and vainely
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
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
the mouth of the Lord neither to make other interpretation of the laws of God then by the same lawes can be iustified and made good Thus we see that as God tied the Iewes to the sentence of the Priests so he required the sentence of the Priests to be according to the law r Deut. 17.11 According to the law which law they shall teach thee thou shalt do thou shalt not decline from the thing which they shall shew thee Å¿ Lyra. ibid. Hic dicit glossa Hebraica si dixerint tibi quòd dextera sit sinistra vel sinistra dextera talis sententia est tenenda quod pataet manifestè falsuÌ„ esse quòd senteÌ„tia nullius hominis cuiuscunque sit authoritatis est tenenda si contineat manifestè falsitatem vel errorem hoc patet per hoc quod praemittitur in textu Indicalunt tibi iudicij veritateÌ„ postea subditur Et docuerint te iuxta legem eius Ex quo patet quòd si dicunt falsum vel declinem à lege Dei manifestè non sunt audiendi The Hebrew glose saith Lyra here teacheth that if they say to thee that the right hand is the left or the left the right this sentence is to be holden which appeareth to be manifestly false saith he because the sentence of no man is to be holden of what authoritie so-euer he be if it do manifestly containe falshood and errour and this is plaine by that that is put before in the text They shall shew thee the truth of iudgement is afterwards added They shall teach thee according to the law whereby it is plaine that if they say any thing false or decline manifestly from the law of God they are not to be hearkened vnto It is not then so to be conceiued as that obedience should be absolutely due vnto them because as in the ciuill state there may be corrupt Iudges that wrest the law and giue sentence against law so there may be corrupt men also in places of ecclesiasticall iudgement men more affected to their owne will then to the word of God seeking rather themselues then Iesus Christ It is therefore to be obserued that as in matters of ciuill iustice some things there are in the law so cleare that if the sentence of the Iudge be contrary thereto euery man may discerne and see that he swarueth from the truth neither will a man take it to be law which the Iudge pronounceth because his owne eies perceiue the contrary so those things that concerne faith and religion towards God some things by the Scripture it selfe are so apparent and plaine as that it is manifest that not for any ambiguity in themselues but by the iniquity and frowardnesse of men they are called into question and that to question the exposition is nothing else but to seeke collusion In which cases the Iudge hath no more to do but to deliuer the peremptory sentence of God himselfe t Aug. ac bapt cont Donat lib. 2. ca. 6. Ass ramuâ— fraâ—eram diuinam in scripturis sanctis in illa quid sit grauius appendamus immâ— non appendamus sed à Domino appensa recognoscamus not to weigh as S. Austine saith but to recognize and acknowledge what the Lord hath already weighed Sometimes matters are more hard and doubtfull not so much haply of themselues as by meanes of opposition and contradiction and therfore are not so readily plaine vntill they be made plaine For the explaning and declaring whereof the Church as the Iudge is to vse the help of the law it selfe that is of the holy Scripture and to that purpose to apply the rules before expressed and so not by meere authority but by testimonie and warrant to approue to the conscience of euery man the sentence that shall be giuen for determining the thing in doubt u Oâ—â—gen in Leâ—â—â— hâ—â— 5. Inductus testaâ—entâ—s lâ—â—â—t omne veâ—â—uÌ„ quod ad Deaâ—â—â—â—tinet requiri disâ—uti atque ex â—â—sis omnim rerum scientiâ—m capi Siquid auteÌ„ superficerit quod non diuina scriptura decernat nulla alia tertia scriptura debet ad authoritatem scientia suscipi sed quod superest Deo reserueniâ— By the two testaments saith Origen euery word that pertaineth to God may be seaâ—ched out and discussed and all knowledge of things may be taken from them and if there be any thing further which the holy Scripture determineth not there ought no other writing be receiued for authority of knowledge but what remaineth we must reserue to God x IdeÌ„ in Ierem. ho. â— Necesse est nobis Scripturas sanctas in testimonium vocare Sensus quippe nostri enarrationes siâ—e his testibus non habent fidem It is necessary for vs saith he that we call the holy Scriptures to witnesse for our sences and expositions without these witnesses haue no credit y Idem in Math. tr 25. Dibemus ad testimonium omnium verboruÌ„ quae proferimus in doctrina proferre sâ—â—sum Scripturae quâ—si confirm entera queâ— expâ—â—â—mus sensum Sicut enim omne aurum quod-quod fuerit extra templum non est sancti fiâ—arum sic omnis sensus qui â—uerit extra diuinam Scripturam quâ—muis adâ—â—rabâ—lis videatur quibusdam non est sanctus quia non continetur à sensu Scripturae quae solâ—â— cum solum sensum santifiâ—are quâ—â— in se habet We must saith he again for witnesse of all the words which we vtter in teaching bring forth the sence of Scripture as coÌ„firming the sence which we deliuer for as all the gold which was without the temple was vnholy so euery sence which is without the holy Scripture though to some it may seeme admirable is vnholy because it is not contained of the sence of Scripture which is wont to make holy only that sence which it hath in it selfe By this rule the iudgment of the Church is to proceed so to vse the gift of interpretation as that he that gainsaieth may be conuicted as by the testimony of God himselfe and they who haue not the gift of interpretation may yet see perceiue that their constructions and expositions are according to the Scripture Now if the Church in their affirming or expounding shall contrary that which the Scripture hath manifestly taught vnder pretence of being the Iudge in the causes of God shall iudge against God what shall we then do Surely as a priuate man may by ordinary knowledge of the law be able to accuse a Iudge of high treason against his Prince eueÌ„ so in this case a priuate man by ordinary knowledge of the law of God may be able to accuse the Church of high treasoÌ„ against God And as it is ridiculous in case of treasoÌ„ to alledge that it belongeth to the Iudge to giue the meaning of the law and to leaue him at liberty to expound it that it may rest therupon whether his own fact be treason or
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
Church nor Councell can define any thing but as shall be pleasing to the Pope The Church cannot erre the Councell cannot erre but the reason is because the Pope cannot erre Set aside the Pope and the Church may erre and the Councell may erre but the Pope onely cannot erre This is a drunken fancie witlesse senslesse such as the auncient Fathers neuer imagined or dreamed of nay vnworthy whereof there shold be any question whether those godly Fathers approued it or not If we would argue froÌ„ the temporall state as M. Bishop doth what state is there or hath bene that maketh one man Iudge and interpreter of all lawes He nameth it to haue bene so in the old Testament amongst the Iewes but either he knoweth not or impudently falsifieth the storie in that behalfe For the law of Moses did not make the high Priest alone a Iudge but onely as elsewhere it is expounded l 2. Chro. 19.11 the chiefe of them that were appointed Iudges for al matters of the Lord. There was a whole Councell to which those causes were referred and by common consultation and iudgement things were agreed vpon and the sentence accordingly pronounced by the Priest He had not to say I determine thus or thus but as we haue example in the Gospell he said m Mat. 26.66 What thinke ye as being to haue consent of the rest before he could giue a sentence Therefore Moses setteth all downe in the plurall number as of many n Deut. 17.8.9 If there arise a matter too hard for thee c. thou shalt come to the Priests of the Leuites and to the Iudge that shall be in those dayes and aske and they shall shew thee the sentence of iudgement and thou shalt do according to all that they of that place shall shew thee According to the law which they shall teach thee thou shalt do c. Onely because the sentence in common agreed vpon was pronounced by the Priest as the chiefe therefore it is added o Ver. 12. And the man that shall do presumptuously not hearkening to the Priest as touching matters of the Lord or to the Iudge as touching ciuill causes for we see these two plainely distinguished each from other that man shal die Now if God would not in that small kingdome haue all to depend vpon the iudgement of any one how improbable is it that to one should be committed a iudgement of all matters of the Lord throughout the whole world And how do they make it good that any such power or authoritie should belong vnto him They tell vs much of Peter but we find not that attributed to Peter which they ascribe to the Pope neither do they giue vs any warrant froÌ„ Christ that that is descended to the Pope which is attributed to Peter Surely if Christ would haue had the Pope to succeed in Peters place the Popes should haue bene qualified as Peter was But we see the contrarie for amongst all the generations of men since the world was it cannot be shewed that euer there was such a succession of rake-hels and hel-hounds such monsters and incarnate diuels as haue bene amongst them men that haue giuen themselues wholy to the diuell as their owne stories do report Heretikes Apostaties Atheists dogges most vnworthy of all other to haue the Sunne shine vpon them or the earth to beare them Alphonsus de Castro said once though afterwards he was made to vnsay it p Alphâ—nsâ—â—e Castro lib. 1 ca 4 contra haeres CuÌ„ consâ—â—t plâ—â—res corâ—â—â— adâ—â—â—sse illâ—teratos vt Graâ—â—â—atram penitùs ignoraÌ„t qui fit vt sicras literas interpretari pâ—â—sâ—â—t Thus it was printed twice at first but after for thâ— Popes credit he was instructed to leaue it out When as it is certaine that many Popes are so vnlearned as that they are vtterly ignorant of their very Grammer how can it be that they should be able to expound the Scriptures Surely very vnlikely it is and who doth not see it to be the most certaine and ineuitable danger of the Church that the moderation thereof and the detennining of the faith should be committed to one but specially to such a one Gregorie Bishop of Rome saw it well when the Patriarch of Constantinople making claime to be vniuersall Bishop he gaue this for one reason against that vniuersalitie for that q Gregor lib. 4. Ep. 32. Vniuersa Ecclâ—sia quod absit à statu suo corruâ—t quando is qui appellâ—tur vâ—â—uersaelis cadit Et lib. 6 Epâ— 24. if there be one to be vniuersall Bishop in his fall must be the fall of the whole Church And that God by the multitude of the ouerseers of his church hath prouided for the safetie thereof Cyprian well obserueth who one where affirming that r Cipria de simp Praelat Episcopatus vâ—â—â—â— est câ—â—â—â—â— a singulis in sâ—â—â—dum pâ—â—â— tâ—â—â—tur the office of Bishopricke is but one whereof euery Bishop fully hath his part and therefore signifying that none hath therein to challenge prerogatiue aboue another addeth further in another place that Å¿ Idâ—â—â— lib. 3. Ep. 13 〈…〉 erâ—â—runt c. vt si quis ex hoc coâ—â—â—â—io haereâ—â—◠〈◊〉 gregeÌ„ Christ â—â—cerare vâ—stare tâ—â—â—rit saâ—ueni 〈◊〉 caererâ— quasi pâ—â—teres vtilâ—s 〈◊〉 Sâ—â—cordâ—s 〈◊〉 Dominicâ—s 〈…〉 therefore the corporation of Bishops consisteth of many that if any one of this Colledge or company shall assay to bring in heresie and to rend and waste the flocke of Christ the rest shold helpe and as good and compassionate Pastors should gather the Lordes sheepe into his fold This prouision of God Antichrist the man of sinne the Bishop of Rome being to bring the abhomination of desolation into the church of Christ hath defeated and made voide challenging to himselfe alone an vniuersall power and authoritie of iudgement ouer the whole Church and vnder pretence thereof deuising and establishing in the Church whatsoeuer he list to the dishonour of God to the peruerting of the faith of Christ and to the destruction of infinite soules making a meaning of the word of God to serue his turne that nothing which he saith or doth may seeme to be controlled or checked thereby To this purpose they haue bewitched the world to entertaine this paradoxe which in the old Christian world was neuer heard of that t Hosius de expresso Dei verbo Siquis habeat interpretationem Ecclesiae Romanae de aliquo loco Scripturae etiaÌ„si nec sciat nec intelligat an quomodo cum Scripturae verbis conueniat tamen habet ipsissimum verbuÌ„ Dei if a man haue the interpretation of the Church of Rome of any place of Scripture albeit he neither know nor vnderstand whether and how it agreeth with the words of the Scripture yet he hath the very word of God And in like sort do our Rhemish impostors labour to perswade their Reader that u Rhem. Testam Argument 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
Mariage indeed is honorable but it did not belong to vs. For suppose that Popes and Popish Priests be fornicators as their Canon law telleth vs that k Dist. 81. Maximianes in glos CoÌ„muniter dicum quòd Clericus pro simplici fornicatione deponi non debet quia pauci sine illo vitio inueniuntur few of them are found without that fault how shall they be depriued here of the excuse of their filthinesse if they may say We held marriage to be honorable but it was not lawful for vs to marry But the words do serue to take away from all adulterers and fornicators all excuse of such vncleannes They must therefore be taken to affirme indeed that which they seeme to do that mariage is honorable in all men And so doth Theophylact apparently expound it l Theoph. in Heb. 13. Non quia nuptiae aetate prouectioribus minùs conueniant adolescentulos verâ— admocuÌ„ deccant sed cunctis art honori sunt He saith not that mariage is vnfitting for the elder and fit onely for yong men but honorable for all though withall he expound those words in all as importing n Vel in omnibus hoc est quibusuit modis quouis tempore euery way and at all times But M. Bishop bringeth vs to the Grammar and telleth vs that the adiectiue being put without a substantiue must in true construction haue this word things ioyned with it Full wisely I warrant you and with great skill as though where the Apostle saith n 1. Cor. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not to translate there is not knowledge in all men or all men haue not knowledge but rather there is not knowledge in all things because the adiectiue is there put without a substantiue and where the Apostle saith o 2. Thess 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should not say all men but all things haue not saith and where he saith p 1. Tim. 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should not translate who gaue himselfe a redemption for all men but for all things because in these places the adiectiue is put without the substantiue as in infinite other places it is where notwithstanding it must necessarily be vnderstood not of all things but of all men It is not passion then as he obiecteth to vs but plaine frenzie as it seemeth that maketh him to vse these blind and ignorant cauillations and the places of Scripture which M. Perkins hath alledged against their vow of continencie stand still firme and sure for ought that he hath bene able to say against them 10. W. BISHOP The Scripture being so barren for him he shall belike recompence it with the abundant testimonie of antiquitie in fauour of his cause but oh vnhappie chance he hath cleane forgotten in this question the record of the auncient Church what was there not one Father who with some one broken fragment of a sentence or other would releeue you in this your combat against the Vow of Chastitie I will helpe you to one but I feare me you will scarce thanke me for my paines it is such a one as is neither holy nor father but the auncient Christian Epicure Iouinian who as S. Augustine hath recorded * Haeres 82. ad Qued vult and S. Ierome * Lib. 1. contra Iouin did hold that virginitie of professed persons men and women was no better then the continencie of the married So that many professed virgins beleeuing him did marry yet himselfe did not marry as Frier Luther did not because he thought chastitie should be rewarded in the life to come with a greater crowne of glory but because it was fit for the present necessitie to auoyd the troubles of marriage see iust the very opinion of M. Perkins and our Protestants But this heresy saith S. Augustin in the same place was quickly suppressed and extinguished it was not able to deceiue any one of the Priests And in another place thus * Lib. 2. reâ—rec 22 he speaketh of Iouinian Holy Church most faithfully and valiantly resisted this monster So that no maruell if that M. Perkins could find small releefe in antiquitie for this his assertion which the best of them esteemed no better then a monstrous sacrilegious heresie R. ABBOT How simply M. Bishop hath dealt in the answering of the Scriptures alledged against him we haue very well seene already and it hath bene made appeare to him that we want not testimony of antiquitie for the applying thereof in such sort as we do Albeit we freely say to him that our faith resteth entirely vpon the word of God and where God hath spoken plainly to vs we wil not suspend our assent vpon question whether men thinke the same that God hath told vs. If men haue giuen testimony thereof we take their witnesse and vse it if not we say as in another case Cyprian doth a Cypr. lib. 2. ep 5. Non sunt expectaÌ„da testiâ—onia humana cùm praecedunt diuina suffragia We are not to looke for the testimonies of men where we haue warrant already from God himselfe and with the Apostle Saint Paul b Rom. 3.4 Let God be true and euery man a liar In the meane time we do but suffer M. Bishop here to c Prou. 7.22 go like a foole to the stockes for correction not imagining whither he goeth and like the poore fish to dally play with the baite wherein he receiueth his owne bane He sporteth himselfe with Iouinian and in the cause of Iouinian we bring not a broken fragment of a sentence of some father but in a manner a whole Church and no meane Church but euen the Church of Rome defending and maintaining that virginitie of professed persons is no better with God then the continencie of the married The old Church of Rome condemned the doctrine of Montanus which was the same in effect as before I haue said that the Church of Rome now maintaineth The old Church of Rome vpheld the doctrine of Iouinian which was the same that we now defend against the Church of Rome This matter gentle Reader hath bene declared before at large d Sect 8. in the answer to M. Bishops Epistle and thither I refer thee for the full vnderstanding of it Here I will onely briefly remember thee that the doctrine of Hierome against Iouinian found generall opposition in the Romane Church and how scandalously and offensiuely it was taken his owne words may giue vs to vnderstand when in his apologie he saith e Hieron apolog pro lib. aduer Iouin Grande piaculuÌ„ euersae sum ecclesiae orbis audire non potest si virginitatem diximus esse muÌ„diorem quà m nuptias A great offence the Churches are ouerthrowne the world cannot abide to heare it that I haue said that virginitie is more pure or holy then marriage It was no small matter that made him thus to speake to hold that virginitie is more holy then
their more earnest seeking the kingdome of heauen And thus the other sentences which he alledgeth out of Austin in the maine drift of theÌ„ contrarie nothing that we say onely in two respects we differ from him and he from vs. First we hold the texts of Scripture which he bringeth to be verie vnsufficient for the proofe of that which he inteÌ„deth For the words of the Prophet Esay are not spoken of Eunuches as for following some speciall kind of life in the Church but for imbracing the common faith and religion of the Church and are properly referred to them who properly truly are called Eunuches M. Bishop to make them serue his turne falsifieth and corrupteth them the text being in this sort o Esa 56 3. Let not the sonne of the stranger which is ioyned to the Lord speake and say The Lord hath surely separated me from his people neither let the Eunuch say Behold I am a drie tree for thus saith the Lord vnto the Eunuches that keepe my Sabboths and chuse the thing that pleaseth me and take hold of my couenant euen vnto them I will giue in mine house and within my wals a place and a name better then of sonnes and daughters or otherwise better then to the sons and daughters I will giue them an euerlasting name that shall not be put out Which words and the rest that follow do manifestly tend to take away froÌ„ them of whom he speaketh all opinion of separation from the people of God or of being excluded from hauing name and portion in his house The Gentiles were p Eph. 2.12 aliens and strangers from the commonwealth of Israel and thereby strangers from the couenants of promise but God giueth to vnderstand that in Christ this difference shall be taken away and whosoeuer of the Gentils shall cleaue to the Lord and embrace his couenant their prayers shall be acceptable vnto him and they shall haue like place in the house of God Againe God gaue it as one part of his blessing vnto Abraham that q Gen. 22.17 his seede should be multiplied and as one branch of that blessing he promised vnto the seed of Abraham r Deut. 7.12.14 If they should hearken vnto his lawes and obserue them they should be blessed aboue all people and there should be neither male nor female barren amongst theÌ„ Wherefore to be barren and without children was with them a matter of much sorow and shame and as a token of not being beloued of God but Å¿ Cyril in Esa lib. 5. com 3. Gloria eorum in parâ—ubus parturitionibus conceptionibus their glory as Cyril citeth was in birthes and bringing forth and conceiuing Now vpon the Eunuch or gelded man the law of Moses had layd it as a matter of curse and reproach that t Deut 23.1 he should not come into the congregation of the Lord he should haue no place amongst them in their assemblies which were sacred and holy to the Lord. This therefore might seeme to stand still as a bar against such froÌ„ being reckened amoÌ„ngst the people of God but God signifieth that in Christ this barre also should be taken away Cyril expoundeth the words thus u Cyril vt supra Siquis sit Euâ—uchus id est careus liberis sobole ne dicat apud seipsum ego sum lignum aridum id est ne molestè ferat orbitatem Apud DeuÌ„ enim nihil est nec eum veijciet If any man be an Eunuch that is wanting children and issue let him not say with himselfe I am a drie tree that is let him not take grieuously his being depriued thereof For with God this is nothing neither will he for that cause reiect him He saith indeed afterwards x Jbid. Nihil etiam nocet imò necesse esse dico vt mentionem faciamus nunc eorum qui se propter regnum coelâ—rum Eunuchos reddiderunâ— quibus cratio ae Deo hoc loco habita non abire accoÌ„modari potest It is not hurtfull yea it is necessarie I say that we here make mention of theÌ„ who haue made themselues Eunuches for the kingdome of heauen to whom the speech here vsed by God may not impertinently be applied but he plainely enough importeth that the proper construction of the wordes is that that he hath before deliuered God therefore willeth the Eunuch not to account himselfe a drie tree as not y Psal 91.12 to be planted in the house of God and as being depriued of the blessing of the people of God but to know that howsoeuer there lay vpon him a note of exclusion by the Law yet now if he would ioyne himselfe in faith religion to the people of God he shold be altogether as one of theÌ„ and howsoeuer his name might seeme to die for want of sons daughters yet he should haue a name better then the name of sons and daughters euen an euerlasting name which shal neuer be put out but be glorious with God for euer Men ioy much in the continuance of their name by their issue and posterity by sonnes daughters but to be named amoÌ„gst the people of God and called one of his is a farre greater name then the name of many sonnes and daughters Otherwise if we reade it a better name then to the sonnes and daughter it hath reference to the people of the Iewes who for being of the seede of Abraham were peculiarly reckoned for the children for sonnes and daughters Thus is it said of them by our Sauiour Christ z Mat. 8.12 The children of the kingdome shall be cast out and againe a Cap. 15.26 It is not meete to take the childrens bread and to cast it to dogs Therfore he giueth to vnderstand that the Eunuch by being the child of God through the faith of Iesus Christ hath a more glorious name then if he were named of Abrahams seede in the title whereof the Iewes so proudly vainely reioyced In a word the maine drift of the Prophets words generally of strangers and particularly of Eunuchs is to signifie in Christ the pulling downe of the whole b Eph. 2.14 partition wall of all legall separations that we should know there is an end of those differences and vncleannesses which the law imputed and that now c Gal. 3.28 there is neither Iew nor Greeke bond nor free male or female no difference of maimed or whole but all are one in Christ Iesus and d Act. 10.35 in euery nation and of euery sort of men he that feareth God and worketh righteousnesse is accepted with him This is the true and proper effect and meaning of that place neither can it without wresting and violence be expounded of Eunuchs in that sence as S. Austin speaketh of theÌ„ And wheras S. Austin so taketh the words as that God should giue to these Eunuchs a better name then to sonnes and daughters which to expresse M. Bishop translateth very
had vndertaken nor might without reproch and infamy leaue their course were content euen to cast themselues into the diuels mouth and by practise of lewd and vncleane life to worke their owne confusion and ouerthrow Albeit we would aske M. Bishop what it is for which they commended virginity in so high measure and degree If they respected the integrity of the flesh what was it more then was to be found amongst heathen idolaters as in the vestall virgins and others or then is now to be found amongst the Turkes If he will say that they respected it as dedicated to God why should they make that a seruice to God wherein they that knew not God might glory as well as they and wherein for it selfe there was nothing that concerneth the seruice of God If he will say that they conceiued it not as in it self to be a seruice of God but onely regarded the imploying of it to those things whereby God is serued they meant nothing against vs because we also conceiue the power of virginity to be an excellent gift and worthy to be admired and honoured where according to the freedome and libertie that it giueth it is faithfully bestowed to the seruice of Iesus Christ An excellent gift I say as the gift of learning the gift of eloquence the gift of tongues such like which may be in the euil as wel as in the good therfore are no otherwise acceptable to God but only in their vse Now as excellent gifts are very seldome and rare so is it in this many may be willing but few attaine vnto it and therfore it was the great ouersight of many of the fathers so promiscuously to entertaine multitudes and by such bonds to tye them to that kinde of life whereto so many were vnable and whereof they found that to be true which Hierome confesseth that b Hieron adu Iouin lib. 1. Jnâ—â—pere plurimorum est perseuerare paucorum it was in verie many to begin but in few to perseuere As touching their sayings which M. Bishop alledgeth they neede not much to be stood vpon If they speake of virginity in the two former sorts now mentioned they fall of themselues If in the last meaning I answer let virgins be according to the patterne which they describe c Cyprian de hab virg Quibus desideria taÌ„ carnis corporis nullae sunt Sola in vobis quae sunt virtutis spiritus ad gloriam remanscrunt that there be in them no desires of the flesh and of the body and there remaine in them onely the things of vertue and of the spirit for the receiuing of heauenly glory and wee will honour them as the more excellent portion of the Lords flock and the top of Christian perfection not for their virginity but for their piety wherof notwithstanding they haue the better opportunity by virginity and only so as that if maried persons shall equall them in pietie they shall stand as high as they The saying of Athanasius as he alledgeth it is a counterfeit neither was Athanasius the Author of any so base a worke The words here cited do shew the singular vndiscretion both of the Author that wrote them M. Bishop that cited them in that he calleth virginitie the ioy of the Prophets and the glory of the Apostles when in a manner all both the Prophets Apostles were maried men and not virgins and the life of Angels when it is a thing nothing concerning Angels These are but flourishes of vaine wits which respect not how substantiall but how glorious their words be And to such Rhetoricall amplifications Ambrose as touching that matter of virginitie is too much affected and appropriateth those things to the deuotion of virgins which nothing hindereth but that they should be common to the faith and deuotion of maried estate He so speaketh as if heauenly life were onely to be found in virgins whereas in maried persons the Scripture setteth before vs the speciall examples and patternes thereof As for Hierome he needeth no censure of ours being of old sufficiently censured by the Church of Rome as before hath bene shewed We reuerence his learning but yet wee cannot but acknowledge in him some want both of modestie and pietie where in a proposterous humour of extolling virginitie he speaketh basely and rudely concerning mariage and doubteth not to transcribe into his workes those sentences and arguments which Tertullian in his heresie vsed to the same purpose against the Church as to him that compareth his epistle ad Gerontiam de Monogamia and first booke against Iouinian to Tertullians booke de Monogamia will easily appeare To be short all the exhortations rules that they could vse for the keeping of virginity could not auaile but that the stinke thereof hath alwaies bene lothsome to the world They set bankes against a streame that could not be staied and thereby caused a deluge and ouerflowing of great vncleannesse Which if Chrysostome saw to be such as that he held it better there should be no more virgins as before was shewed what shall we but take them wilfully to dwell in darknesse who after so much further experience continue to maintaine that damnable vow which all Christian ages from the time that it first began haue had cause to rue As for the ministers they liue in chast and lawfull mariage as the Prophets and Apostles haue done and can for that be no more accounted carnall and fleshly then they were yea and they thinke that the wals of the stewes and Surgeons instruments beyond the seas and the confession closets of many female Recusants at home will beare witnesse at that day that they haue not bene so carnall and fleshly as Romish Priests 17 W. BISHOP Concerning the vow of pouertie and monasticall life in which as M. Perkins acknowledgeth men bestow all they haue vpon the poore and giue themselues to Prayer and Fasting yet hee is not ashamed to auouch that this vow is against the will of God and assayeth to prooue it Acts cap. 20. verse 35. It is a more blessed thing to giue than to receiue Answer As the very proposition that it is displeasing to God to cut off all cares of the world and to betake our selues wholy to his holy seruice and contemplation of heauenly matters is in it selfe prophane and vngodly so the proofe thereof is deuoid of naturall wit and sence Marke the Argument It is against Gods will to giue away all because it is more blessed to giue than to receiue Why if it be a more blessed thing to giue than they please God better that giue So that this his proofe improoues flatly his owne assertion But the dreamer meanes perhaps that if you giue all at once you shall not be able to giue afterward but rather stand in neede to receiue Reply But no such humane prudence can be drawne out of that sentence which encourageth rather to giue for the present then to
aske you another What were all the idols that we heare and reade of such antickes and counterfeits as you tell vs out of these authors formes and shapes to which nothing in the world hath correspondence We tooke it that the e Act. 7.21 golden calfe which the Israelites made and worshipped in the wildernesse had bene an Idoll which yet was f Psal 106.20 the similitude of a calfe or bullocke that eateth hay So did we thinke of their g Ezech. 16.17 Images of men which the Prophet Ezechiel saith they made and committed whoredome with them which S. Hierome expoundeth to haue bene h HieroÌ„ in Ezec. lib. 4. cap. 16. Omnia constâ—uit Hierusalem vertit in idola Bilis siue Baalis Chamos c. the Idols of Bel or Baal Camosh Astaroth and Melchom and the ordinary glosse i Glossa ordin ibid. of Priapus And thus we see the author of the booke of Wisedome bringing in k Wisd 14.14.16 a father making the image of his son and the people counterfetting the visage and making the gorgeous image of a king which he calleth expresly l Ver. 11 15. idols and noteth therein the beginning of them Thus doth Dauid in the Psalme describe them by the parts and members of mans bodie m Psal 115.5 They haue mouthes and speake not eyes haue they and see not they haue eares and heare not noses haue they and smell not they haue hands and handle not feet haue they and walk not neither make they any sound with their throte If these be rightly called Idols as we suppose they are we desire good sir to know how it standeth good which your authorities report that the name of Idols belongeth onely to such fantasticall shapes as before are spoken of The honest man here putteth M. Bishop to a blanke hauing nothing to say but by the renouncing of his owne authors For if he say that those be no idols euery man seeth that he speaketh vntruth if he say they be then he contrarieth his owne allegation for himselfe Now what impudencie is this both in his maister and him thus colourably to cite the names of Origen and Theodoret when they themselues well know that that which they say is contrary to the Scriptures contrary to the rest of the Fathers contrary to the perpetuall consent and currant language of the whole Christian Church But yet gentle Reader I would haue thee to question with him somewhat further What M. Bishop are onely Idols forbidden by the second commaundement whereof we speake Yea saith he Yea but your authors M. Bishop tell vs as appeareth by their words before that not onely Idols which are shapes of things that are not but also all images and representations of things that are as of men or any other creatures are thereby forbidden n OrigeÌ„ vt supra Vtrumque resecat sermo diuinus vt nec affectu colas nec specie adores that neither by mind or affection we worship them nor by outward shew and gesture bow vnto them how can it be then which you say that onely Idols are forbidden Here M. Bishop is plunged againe and knoweth not what to say because his images also which he thought to haue pulled out are by his owne authors brought within the compasse of the second commandement so that howsoeuer they seeme to vary from the rest in a curious deuice of the signification of a word yet for the condemning of Popish idolatry they say the same that all the rest say The translation which his authors herein follow is the translation of the Septuagint Thou shalt not make to thy selfe an Idoll nor the likenes of any thing c. where that which they call idol is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesel which in many other places they translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the same as in latin sculptile which importeth a thing carued or grauen to the likenes of any thing or as we call it a grauen image so as that Arias Montanus a Papist translateth it o Deut. 5.8 Ar. Mont transl interlinearâ— Non facies tibi dolaturam omnis effigiei Thou shalt not make to thy selfe any carued work of any likenesse By reason that Idols were for the most part carued or grauen worke therefore the holy Ghost may seeme to take that word as most common and generall vnder that according to custome of speech to comprehend all the rest onely adding by way of exposition or the likenesse of any thing c. Yea the words in Deuteronomie being set downe without any particle coniunctiue or disiunctiue Thou shalt not make to thy selfe a carued or grauen worke the likenesse of any thing in heauen aboue c. do plainely argue that those words are added as an exposition as if he had said Thou shalt not make to thy selfe Pesel that is the likenesse of any thing c. The Septuagint therfore respecting that Pesel by vse was grown to signifie generally p Deut. 7.25 123 Where by Pesilim the grauen images of their gods al maner images of their gods are to be vnderstood the images of the heathen gods of whatsoeuer kind would in the Greeke according to the intendment of the commandement set downe a word of the like large extent and signification and thereto made choise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idoll as seruing to expresse all formes and shapes which men set vp to do worship vnto them And that the most auncient Church conceiued there no otherwise of the name of Idoll appeareth by Iustinus Martyr who disputing with Tryphon the Iew readeth Image insteed of Idoll saying that q Iustin. Maert dial cum Tryph. Deus is erat qui per Mosen sanxit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequa omninò fieret vel imago vel similitudo neque eorum quae in coelo c. God commaunded by Moses to make neither image nor similitude either of things in heauen aboue or in the earth beneath Hereby therefore it appeareth that that which Origen and Theodoret say is built wholly vpon a false ground and cannot by any other authoritie be made good Yet M. Bishop telleth vs that that which they say is taken out of the Apostle where he saith r â— Cor. 8.4 that an idoll is nothing in the world which Origen indeede citeth to make good that meaning which before hath bene expressed although seruing nothing at all to that effect But see here the trechery of this our false and faithlesse Sophister who making Origen his author bringeth the words in one meaning when as Origen applieth them vnto another For Origen when he alledgeth that an Idoll is nothing in the world meaneth as we see in his words before that it is a shape to which nothing answereth amongst the creatures of the world for those Sphynxes Tritons Centaures and such like are meere fancies neither is there any such thing at all but M. Bishop saith that an
Idols but that they may not be called Idols we forbeare to adore worship them But the meaning of that Councell is otherwise that the images of Christ and his Saints being worshipped yet are not to be called idols and in this sence do they accuse them that confound them both in one Concerning which it is to be obserued that the same Councell amongst sundry other heresies c NiceÌ„ 2. Act 7. epist ad Constan et Iren. Audemus anathentatizare Arij insantam c. Nestorij idololatriam in homine accurseth the idolatry of Nestorius in or concerning the man Iesus Christ The heresie of Nestorius stood in the deuiding of the manhood of Christ from the Godhead whereby he made two distinct persons distinctly and seuerally to be acknowledged worshipped He made the Godhead only an assistant to the manhood and more eminently and effectually shewing it selfe in him then in vs but otherwise no more vnited to the manhood then it is to vs. Therefore he denied that the virgin Mary might be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God or that it might be said that God suffered for our sinnes albeit the Scripture so plainly saith d Luke 1.35 That holy thing which shall be borne of thee shall be called the Sonne of God and againe e Acts 20.28 Feed the church of God which he hath purchased with his owne bloud Now because he made a distinct person of the manhood of Christ and yet acknowledged to worship the man Christ he was hereby charged to beake the first commandement Thou shalt haue no other gods but me f Cyril de rect fide ad Reg. LegeÌ„ iguurirritaÌ„ c. IrritaÌ„ faceremus legem quae vni verè Deo adorationem offeri vt sapientiam loquimur c. Verè homines à cognitione Dei abducit mundum hominis cultum docet We should be so doing saith Cyril make frustrate the law which giueth worship to one onely who is truly God and affirmeth that this is to leade men away from the knowledge of God and to teach the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worshipping of a man This is it which that Nicene Councell calleth the idolatrie of Nestorius which they could not but condemne vnder that name if they would carrie any countenance of truth because by the Councell of Ephesus and the Catholicke and godly Bishops as appeareth by Cyril it had bene before in that sort notoriously condemned Here then we say if the manhood of Christ being taken seuerally and without personall vnion of the Godhead become an idol for that the name of idolatry importeth by being worshipped what should let but that the image of Christ being worshipped is much more iustly to be called an idoll which hath no manner of vnion neither to God nor man In what respect the name of Idoll is so applied shall be shewed afterwards but in the meane time we desire to know how it should be Idolatry to worship the manhood of Christ and yet it should be no idolatry to worship the image of Christ and as the image of Christ so the images of the Saints also We cannot conceiue this point and therefore we expect M. Bishop in this behalfe to be resolued by you Well then leauing him to demurre vpon it for the sauing of the credit of their Councell let vs come to the consideration of his next authoritie M. Perkins alledgeth Tertullian saying that euery forme or representation is to be termed an idoll Not so neither saith M. Bishop for he maketh Idolum a diminutiue of eidos which signifieth a forme or similitude so that Idolon is but a small similitude or slender image not so much for the quantitie as for that it representeth but darkely It seemeth that it was somewhat darke when he looked vpon Tertullian or that he tooke Tertullian for such a darke author as that he was loth to trouble himselfe to looke vpon him at all Tertullian indeed saith that g Tertul. de idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè formam sonat ab eo per diminutioneÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deductuÌ„ aequè apud nos formulam fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a forme or similitude and that from thence by diminution is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which proportionably with vs maketh or importeth a little forme but by that that followeth he giueth to vnderstand that as in Latine Paxillus a naile figulus a potter mandibulum a iaw and many other like so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke is a diminutiue onely in forme and sound not in the signification and meaning of the word For he inferreth thus h Ibid. Igitur omnis forma vel formula idolum se dici exposcit Inde idololatria omnis circa omne idoluÌ„ famulatus seruituâ— Therefore euery forme or lesser forme requireth it selfe to be called an idoll and thence is idolatry which is all maner deuotion and seruice about any such idoll It is plaine then that he maketh the name of an Idoll to extend to all formes or representatioÌ„s whether greater or lesser expresly saying that i Nihil interest quale sit qua de materia qua de effigie ne qui puâ—et id solùm idoluÌ„ habendum quod humana effigie sit consecratum it skilleth not what a one it be of what matter or what shape that no man may thinke that that only is an idoll which is consecrated in the shape of man To whatsoeuer forme then or likenes we yeeld deuotion or seruice we therein commit idolatry and it is that which properly we call an idoll But to make this yet more plaine he addeth further a little after k Omnia colit humanus error praeter ipsum omniuÌ„ conditoreÌ„ Eorum imagines idolaâ— consecratio imaginum idololatria Humane error worshippeth all things saue him that made all The images of those things are idols the consecration of images is idolatry Idols then by Tertullians Iudgement are all manner images set vp to represent either men or any other creatures and coÌ„secrated to haue religious duty performed vnto them And so elsewhere he saith of deifying men by their images after their death l Jdem de Coro mil. Mortui idolastatim fiunt habitu cultu coÌ„secrationis Being dead they are made Idols by their habit and seruice of consecration It is consecration then or dedication that of an image maketh an Idoll and therefore are Idols termed sacred images and consecrated images as before I haue shewed out of Lactantius and other writers Hereby then we may conceiue that M. Bishop surely wrote in the darke when he set downe Tertullian affirming Idoll to import representing darkly when he saith not any one word tending to that effect but leaueth them the same as are the representations of Popish images Neither doth Eustathius make any more for him then the rest who when he calleth the ghosts of dead men m Eustath
places onely they might not haue them painted vpon the wall But the wise man had forgotten the first part of the Canon It seemeth good to vs that there shall be no pictures in the Church not that there shall be no pictures vpon the Church wals but that there shall be no pictures in the Church Whereby it appeareth plainly that they supposed no other being of them in the Church but onely by being painted vpon the wals and if they had intended the hauing of them any otherwise in the Church as vpon the altar or in any other place they would not haue forbidden the hauing of them in the Church by a flat contradiction to that which they intended There were yet no standards of images in the Churches only they had begun to adorne them with historical pictures paintings The fathers thinking it a dishonour to him whom we adore and worship to be pictured vpon a wall to take away that abuse forbid the hauing of any pictures in the Church referring their words to that kinde of images because there was no other kinde to which they had occasion to direct them But Bellarmines exception standeth still good against this answer that the reason of the Canon fitteth not to it which is not for any feare of the pictures falling into the hands of infidels but that that which we worship be not painted vpon the wals And by the same reason he excepteth also against the third answer which is taken out of Alanus Copus that Christians worshipped their images as Gods in that sence the Councell did forbid them for then saith he it should not haue bene said least that which is adored be painted but rather least that which is painted be adored The last answer to which he saith the reason of the Canon doth most fitly agree is that good stuffe which M. Bishop here addeth for supply that pictures painted vpoÌ„ such poore wals as they had then to their Churches would either by the moisture of the wals or other incommoditie he knoweth not what haue bene quickly disfigured therefore for the honour of such sacred things those graue Fathers thought it not meete to haue them drawne vpon the wals there being many more meete places for them in the Church So then those graue Fathers are forced in effect to say thus We will not haue any pictures in the Church because there are many meete places for them in the Church and they will soone be disfigured being painted vpon the walls Wee thinke good to haue no pictures in the Church that that which is worshipped may not be painted vpon the walls that is We wil haue pictures in the Church and that painted which is worshipped onely for feare of being too soone disfigured our Church walls being subiect to much moisture it shall not be done vpon the wall albeit if that inconuenience may be preuented we doe not dislike but that that which is worshipped may be painted vpon the wall Hypocrite what doest thou with that soule which Christ hath so dearlie bought wilt thou sell it wilfully to lies and falshood The Canon directly forbiddeth the hauing of pictures in the Church The reason is because they would not haue that which they worshipped to be painted vpon the walls They knew it might as well be painted on the wall as any where else but they were acquainted with no other hauing of pictures in the Church but onely by painting on the walls Therefore to exclude them wholy out of the Church which is the thing that they propound they giue reason of an vndecencie and vnfitnesse that that which is worshipped should be painted on the wals Bellarmine therefore seeing well that none of those answers can satisfie any reasonable man that readeth the Canon it selfe thought it best for a farewel to disgrace the Councel in such sort as I haue before shewed and much better should M. Bishop haue done the same and acknowledged that the Councel speaketh against them but they regard it not then thus to seeke to smother a truth with a manifest and wilfull lye 10. W. BISHOP The second obiection is out of a post-script of Epiphanius letter vnto Iohn Patriarke of Ierusalem in which is written as M. Perkins falsly reporteth that it is against the authority of Scripture to see the pictures of Christ or of any Saint to hang in the Church Answer It is there only to see the picture of a man Now that he should meane of Christ or of some Saint is only gathered yet M. Perkins makes no bones to thrust them both into the Text euen so do we thinke that some old enemie of images added that post-script vnto Epiphanius letter Our reasons are because it hath no coherence with the former letter or stile Againe in the seuenth Councell when all that could be found out of antiquitie was cited against images no tidings there of this place which if it had bene true might haue bene one of the principall Thirdly in the same Councell * Act. â— other two places brought as it were out of Epiphanius workes were found to be none of his And for images was alledged that Epiphanius owne disciples erected an image to their maister and set it in the Church which they would neuer haue done if he had taught them to be against the Scripture so to do M. Perkins obserues a speciall reason in Epiphanius other counterfeit testimonie That images must not be suffered in the common house because we must carrie God in our mindes To which we answer that images must be suffered in all places that we may the better carrie God in our hearts being by the sight of them both often put in minde of him and much moued to honour and loue him R. ABBOT That all this answer is but a meere shift appeareth by Alphonsus de Castro who confesseth that Epiphanius did hold this errour as he calleth it against images as did also after him Serenus Bishop of Massilia in the time of Gregorie the great but maketh this excuse for them a Alphon. adu haeres lib. 8. tit Imago Res non erat adeò aperta nec de illa re quod sciaÌ„ vnquaÌ„ ecclesia illo teÌ„pore definierat quapropter liberuÌ„ tunc erat eis â—itra haeresis notam ita sentire that the matter was not then so manifest neither had the Church at that time defined any thing of it and therefore it was free for them without any note of heresie to be of that minde I pray thee gentle Reader here to obserue that the worshipping of images was no point of Christian faith or doctrine in the time of Gregorie the great that is for sixe hundred yeares after the time of Christ and that it was free for men without being questioned of heresie all that while to speake against it Hereby then esteeme who they are that are to be accounted new maisters bringers in of new doctrines and setters vp of new religions in the
Church of Christ M. Bishop is loth to deale plainly as Alphonsus did and therfore will by no meanes haue it thought that Epiphanius was of that minde but bringeth vs certaine woodden deuices to perswade men that he meant some other matter or rather that the testimonie alledged is none of his Maister Perkins briefely alledgeth that Epiphanius saith it is against the authoritie of the Scriptures to see the image of Christ or of any Saints hanging in the Church Maister Bishop saith that it is there onely to see the picture of a man that hee should meane of Christ or of some Saint is onely gathered and both are thrust into the text Whether it be so or not let it appeare by Epiphanius himselfe b Epiphan epist ad IoanneÌ„ Hierosolymit Inueni ibi velum pendem in foribus eiusdeÌ„ ecclesia tinctuÌ„ et depictuÌ„ imaginem habens quaesi Christi vel saÌ„cti euâ—usdaÌ„ noÌ„ enim satis memini cuâ—â—s imago fuerit CuÌ„ ergò vidissem in ecclesia Christi coÌ„tra authoritatem scripturaruÌ„ hominis pendere imaginem scidi illud magis dedi coÌ„silium custodibus eiusdem loci vt paupereÌ„ mortuum eo obuoluerent efferrent c. I found there in the Church at Anablatha a veile hanging at the dores of the Church died and painted and hauing the image as it were of Christ or some Saint for I do not well remember whose image it was When therefore I saw that contrary to the authoritie of the Scriptures there was the image of a man hanging in the Church I cut it and aduised the wardens of the place that they should burie some poore man in it It is here very euident that of the image of Christ or of some Saint he saith that it is against the authority of the Scriptures to see the image of a man hanging in the Church M. Bishop would seeme to be blinde but indeed he saw this well enough and therfore seeketh other shifts because this could not serue He would make vs beleeue that some old enemie of images added that post-script vnto Epiphanius letter calling that a post-script which is a iust and substantiall part of a letter or Epistle seeking to haue it accounted an addition by another man which all copies both of Epiphanius his workes in Greeke and Hieromes translation of that Epistle into Latine doe vniformly deliuer as written by Epiphanius himselfe But yet it shall not be amisse to consider his reasons First it hath no coherence with the former letter As though it were so strange a thing to write of two matters in one letter whereof the one hath no coherence with the other But otherwise all things very iustly accord The thing was done as Epiphanius and Iohn the Bishop of Ierusalem to whom the Epistle was written were going together to Bethel It was in the diocesse of the said Iohn Epiphanius had promised the people of the place to send them another veile for that which he cut He sendeth it to the Bishop and requesteth him to cause the same to be receiued by the ministers of the place and them withall c Ibid Et dein ceps praecipere in ecclesia Christi istiusmodi vela quae contra religionem nostram ventunt non appendi to giue charge that such veiles which make against our religion be not hanged vp in the Church of Christ Thus therefore hauing other occasion to write to Iohn Bishop of Ierusalem to cleare himselfe as touching some grieuances which the said Iohn had conceiued against him there was apparent occasion and reason of the adding of this matter As for the difference of stile it is a very fond and friuolous allegation there being no manner of ground whereupon he should conceiue it or whereby he can affirme it His second reason is because in the seuenth Councell when all that could be found out of antiquity was cited against images there was no tidings of this place which might haue bene one of the principall if it had bene true But therein againe his maister doth exceedingly abuse him For in the Councell of Constantinople related by that seuenth Councell and to whose citations it is that Bellarmine referreth that speech there are set downe but onely eight authorities or testimonies of former antiquitie and that eight testimonies are not all that can be alledged out of antiquity against images I hope M. Bishop will easily conceiue and finde by this discourse Yea and the Fathers of that Councell professe d Synod ConstaÌ„tino tom 5. apud Nicen. 2. Act. 6. Ex multis pauca testimonia collâ—cauimus â—reliquis quae infinita sunt voleâ—tes supersedimus vt qui velint ipsi requirant to set downe but few testimonies of many willingly passing ouer the rest which say they are infinite that they who will may search them themselues And as touching Epiphanius citing one place out of them they adde e Jbid. Idem in alijs quoque sermonibus suis de Imaginum subuersione multa dixit quae studiosi quaerentes facilè inuenient The same Father in other of his Sermons hath said many things for the casting downe of Images which they that are studious by search shall easily finde It appeareth therefore that those Fathers had no meaning to bring all that might be brought and it is a wilfull falshood to say that they did so And that there was more to haue bene alledged out of Epiphanius it is plaine not onely for that he calleth f Epiphan de haer cap. 1. Nondum erat inuentum aliquod aliud quà m sola scortatio excogitatio simulaechrorum Sic in Ancorato the deuising of images a whoredome or fornication and setteth it downe for a matter of the Carpocratian heresie that amongst other they worshipped the image of Christ as before was said but also for that he condemneth the Collyridian heretikes for making the image of the virgin Mary and offering to it whose heresie for that cause he calleth g Jdem haer 79. Huius simulachrisicae haeresis radicibuâ— excisis c. Et post Simulachrificum hoc studium diabolicus conatus Praetextu enim iustitia semper subiens hominum menteÌ„ Diabolus mortalem naturam in hominum oculis deificans statuas humanas imagines praeseferentes per artium varietatem expres sit Et illi quidem mortus sunt qui adorantur ipsorum verò imagi neâ— quae nunquaÌ„ vt â—erunt c. adorandas introducunt adulterante mente à solo vno Deo velut commune scortum ad multam multiplicis coitus absurditatem irritatum quod temperantiaÌ„ legitimi coniugij vnius viri detriuit the image-making heresie or an heresie giuen to making of images and calleth the desire of making images a diuellish practise For the diuel saith he stealing into mens minds vnder pretence of righteousnesse deifieth the mortall nature in the eies of men and by variety of artes frameth standards bearing in shew the images of
hitherto The seuenth session which is the last containeth the Synodicall definition of the Councell for images to be worshipped and their subscriptions thereto with their certificate thereof to the Emperour Constantine and his mother Irene the Emperesse as also to the Bishops of all Churches Thus thou hast gentle Reader a briefe of the comedy of M. Bishops learned Councell though I confesse I am farre from acting it to cause thee that mirth that the reading of the Councell it selfe would do Their speeches are so ridiculous so vnsauoury so voide of all Christian grauitie and vnderstanding as that thou wouldest think they al spake but in a dreame or as being scant sober to aduise of that they say Albeit there are two things which I wish thee therein to obserue first that they approoue no other images but onely of Christ incarnate and of the Saints and do wholy condemne the making of any images of God as appeareth by the epistles of Germanus by the speeches of Leontius against the Iew of Iohn Bishop of Thessalonica against the Pagan of Constantine the Deacon the custos rotulorum of the Church of Constantinople in the fourth and fift actions The second is that they wholy deny to images the worship of latria which they terme the worship proper to God onely as appeareth by the epistle of Tharasius to Constantine and Irene in the seuenth act In both which points the church of Rome hath gone beyond them not doubting to make images of God the Father in the likenesse of an old man as M. Bishop hath before acknowledged and of the holy Ghost in the forme of a Doue and by the common iudgement of her Diuines hauing affirmed that the worship of latria is to be giuen to the image of Christ and his crosse as hath bene before shewed and by practise yeelded no lesse to the images of all the Saints Thus haue they exceeded the measure of the idolatrie there decreed and neuer ceased till the superstitions of the people had in a manner fully matched all the abhominations of Pagan and heathen men The Councell being ended a copie thereof was sent to Charles the great who at that time was king of France He hauing receiued it sent it ouer into this land to haue the iudgement of the Church here concerning the matter of it What followed let it appeare by the narration of our old English historian Roger Houedon recited also by Mathew of Westminster a Roger. Honed Annal. part 1. ann 792. Carolus rex Francorum misiâ— Synodalem libruÌ„ ad Britanniam sibi à Constantinopoli directuÌ„ in quo libro heu proh dolor multa inconuementia verae fidei contraria reperiebantur maximè quòd penè omnium Orientalium doctorum non minùs quà m trecentorum vel eo ampliùs EpiscoporuÌ„ vnanima assertione confirmatum fuerit imaginesadoraeri debere quod omninò Ecclesia Dei execratur CoÌ„tra quod scripsit Albinus epistolam ex authoritate diuinarum scripturarum mirabilâ—ter affirmataÌ„ illamque cum eodeÌ„ libro ex persona Episcoporum ac PrincipuÌ„ nostroruÌ„ regi FrancoruÌ„ attulit Idem habetur apud Mat. West monasteriensem In the yeare 792. Charles the king of France sent a synodicall booke into Brittaine which had bin directed to him from Constantinople in which booke alas for wo many things were found inconuenient and contrary to the true faith specially for that by the agreeing assertion of almost all the Easterne Doctor being no lesse then three hundred Bishops or more it was decreed that images ought to be worshipped which thing the Church of God holdeth altogether accursed Against which Albinus wrote an Epistle wonderfully fortified by authoritie of holy Scriptures and in the name of our Bishops and Nobles caried the same with the booke to the king of France By this we see what credite M. Bishops Nicene Councell had with the auncient Church of this land and that he doth but play the Sycophants part in that hee goeth about now so highly to commend the same vnto vs contrary to so notable a iudgement of our forefathers and auncesters so long ago yea we see how impudently they lie in saying that our forefathers from the beginning were of the same religion that the Church of Rome is of now But that was not all that Charles did for he caused also a Councell to be assembled at Franckford in Germanie of the Bishops of Italy France and Germanie who with common voyce condemned that Nicene Councell and plainly declared that the sentence thereof for worshipping of images was contrary to the word of God Abbas Vrspergensis speaking of this Franckford Councell hauing shewed that therein the heresie of Felix was condemned who held that Christ was but by adoption the Sonne of God addeth further b Abb. Vrsperg Chron. anno 793. Synodus etâ—aÌ„ quae ante pautos aÌ„nos in ConstaÌ„tinopoli coâ—gregata sub Irene Constantino filio eius septima vniuersalis ab ipsis appellata est vt nec septima nec aliquid diceretur quasi superuacuae ab omnibus abâ—icata est The Synod also which a few yeares before was assembled at Constantinople for there it was first begun vnder Irene and Constantine and by them called the seuenth and an vniuersall or generall Councell was by them all reiected as voide that it should neither be called the seuenth nor any thing else So saith Regino also conèerning the same councell c 〈…〉 lib. 2. ann◠〈◊〉 Pse◠〈◊〉 Graecorâ—mâ—â—â— pro adoâ—â—â—â— maginibus â—â—cerant a peâ—â—â—ficibus reiecta est The false Synod of the Greekes which they had caused for the worshipping of Images was reiected by the Bishops there The acts of this councell were published in a booke vnder the name of Charles himselfe as hath bene before said and a copy thereof was sent to Adrian the Bishop of Rome who to the Nicene couÌ„cel had binone of the great maisters for the worshipping of Images He poore man playing the part of an Abbreniator taking out of the booke what he list and as he list taketh vpon him to write an answer to it some part whereof is still to be seene adioined to that * Concil tom 3. edit surij appen Nicen. concil 2. Nicene councell but it is so pitifull an answer as may well giue vs to vnderstand what is to be thought of the whole matter Surius the Friar saw so much very well but he handsomely to colour the matter saith d Surius ibid. Lectors Plerunque dum non satis ap tè aduersarijsrespondere imperito lectori videre potest eostanquaÌ„ aliud agens egregiè slagellat Whilest commonly to the vnskilfull Reader he may seeme not fitly enough to answer his aduersaries he as it were being about another matter scourgeth them notably This was a Friarly deuice to make the vnskilfull beleeue that there are some deep mysteries in Adrians words which euery man cannot see whereas any wise man may see that his answers are
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