the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre froÌ„ Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectioÌ„ of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constaÌ„t unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ â—nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points coÌ„troverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. â—n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by theÌ„ as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse calâ—mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat
call the righteous but sinners to Repentance these words to repentance are taken out which show the end of Christs comming and calling of sinners I might instance many more places as Ioh. 5. 16. 1. Cor. 15. 54 where a whole sentence is rased out but these shall 4. VVhich is grossest of all I shal instance where their Translation is directlie contrarie and contradictory to the Originall as 1. Gen 49. 24. it is said concerning IOSEPH The armes of his hands were made strong but in their vulgar Translation the words are The armes of his hands were made weake Next IOSUA 5. 6. it is said Vnto whom the LORD did sweare that hee would not showe them the Land but in their Translation it is quyte contrar That he would show them the Land Againe IOSUA 11. 19. it is said There was not a Citie that made peace with the Children of Israel saue the Hivits but in their Translation is said the contrar Ther was no City which did not render or make peace Likewise Psal 68. 22. it is said I will bring my people again from the deepes of the sea but the coÌ„trar is in their Translation saying I will bring my people downe to the deepths of the sea In likemanner in the new Testament 1. Cor. 15. 51. it is said Wee shall not all sleepe but wee shall all bee changed but in their Translation it is thus Wee shall indeed all rise againe but wee shall not all bee changed Where we see gross alteration aswell as contradiction And againe verse 55. where it is said O Death where is thy sting O graue where is thy victory Wee see againe in their Translation grosse alteration the words being these Death where is thy victory Death wher is thysting no word of the graue at all The like of which grosse corruptions adding to Gods Word taking from it and contradicting the same I defie al the Iesults Priests and papists in the World to challenge in our Translations Yea the more yet to convince this Pamphleter and all Romanists whatsoever concerning the viâ—iositie of their vulgar Translation as is said Deut. 32. 31. Even our Enemies being Judges I shall instance onely two or three examples in place of many wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine by departing therefra and translating these places just as we do as 1. whereas Ioh. 12. 35. in their vulgar latine the words are adhuc modicum lumen in vobis est that is Yet a little whyle the light is in you the Rhemists themselves translate it thus as wee do and according to the Originall Yet a little while the light is with you Next Rom. 12. 19. whereas in the vulgare latine it is Non vosipsos defendentes that is not defending your selves against reason and scripture forbidding lawfull defence the Rhemists translate as wee do Not revenging your selves Again 1. Cor. 15. 34. whereas in the vulgare latine it is ad reverentiam vobis loquor that is I speake it to yoür reverence or honour the Rhemists translate as wee do according to the Original I speake to your shame The next thing to which in his Preface I am to answere is concerning the sense and meaning of the places of Scripture contraverted which hee sayeth is The ever constant and uniforme judgement of the Church and ancient Fathers who in every age since CHRIST haue understood the point in question in that sense sayeth hee which Catholicks now do Conforme therfore to these his words let us put to this Touch-stone which hee calleth the Rule of fayth some chiefe poynts of Poperie and see whether they agree with Scripture as the same is expounded by the whole stream of the ancient fathers in the primitive Church who haue written thereon or if they disagree not as farre therefra as Light doth from darknesse As. 1. To beginne with the mayne point of Poperie The Popes supremacie which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock wâ—ll I build my Church understanding Peter to be this rock wherof Christ speaketh and yet by the constant and unanimous judgement of the ancient Fathers Church in their time that Text importeth no such papall supremacie nor that by that rock Peter is understood but either CHRIST himself or that fayth of CHRIST wherof Peter made confession As 1. All the greeke Fathers and the Easterne or greeke Church who oppose papall supremacie even unto this day and in particulare to speake bâ—â—h of greek and latine Fathers Origen Tract 1. in Math. 16 Chrisostome Tom. 3. serm de pentecoste Isidorus Pelusiota his disciple lib. 5. Epist 55. Theophylact in Math. 16. Augustin Tract 10. in 1. Epist Johannis Tract 124. in Johan Cyprian de unitate Ecclesiae Ambrose in Epist ad Ephes cap. 2. Hilare lib. 6. de de Trinit and Pope Gregory himself Moral in Job lib. 28. cap. 8. and many more which consent of Fathers made Cardinall Cusanus to say de concord Cathol lib. 2. c. 13. altho it was said to Peter Thou art Peter and upon this rock I will build my Church yet by this rock sayth he we understand CHRIST himself whom he confesseth if Peter were to be understood by this rock as a ground-stone of the Church according to S. Ierome are not sayth he the rest of the Apostles ground-stones of the Church inlikemanner of whom it is spoken in the Revelation Wher by the Twelve stones of the foundation of that Citie Jernsalem which is the holy Church no man doubteth sayth he but all the Apostle are to be understood And therfore sayth that same Cardinall wee know that Peter received no more power from Christ than the other Apostles but were the self same that Peter was sayeth Cyprian de Uni eccles indued with a-lyke fellowship â—oth of honour and power And not only doth the forenamed fathers expound that place of Mathew as is said severally but the whole Fathers coÌ„veened in famous generall eâ—umenicall Councels haue decreed against any such Papall supremacie which Romanists would prove by that wrested place of Scripture as 1. That first and famous Councell of Nice anno 325. of 318. Bishops in the 6. Cannon thereof 2. The Councell of Constantinople anno 380. of 150. Bishops Can. 5. which as Bellarmin confesseth pref de Rom. pont withstood altogether any such suptemacie 3. The Councell of Ephesus anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon anno 454. of 430. Bishops which decreed peremptorly Act. 16. against any such supremacie as Bellvrmin grants in in his preface forenamed but non sine fraude or not without deceat sayeth hee such is popish pretended reverence of Antiquitie when it maketh against them And yet the present Roman Church doeth so farre disagree froÌ„ this exposition of Scripture which they pretend for papall supremacie and from
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
upon this place And that Christ spake not of their owne doctrine but of Moses doctrine and the Law which they were to deliver The publication onlie being theirs but the doctrine the Lords as we see Math. 28. 19. The next place which hee bringeth is Luke 10. 16. where our Saviour sayeth to his Apostles Hee that heareth you heareth me To which my former answer may suffice Therefore also sayeth Ferus It is heerby evident that the Apostles themselves were to be heard in so farre only as they were Apostles that is Did Christs message and preached and taught what he commanded them but if they should teach otherwise or any doctrine contrarie to Christs then they were not Apostles but seducers sayeth he and therefore not to bee heard His third place is Math. 16. 19. where our Saviour sayeth to Peter What soever thou shall bind on earth shall be bound in heaven c. giving us to understand sayeth he that not onlie the bands of sinnes but all other knots difficulties in matters of faith are to be loosed by S. Peter and his successours To whom I answere 1. Their own Cardinall Cusanus speaketh thus de concord Cathol lib. 2. cap. 13. There was nothing said to Peter which was not said to all the rest Likewise for as it was said to Peter whatsoever thou shall bind on earth c. was it not said also to all the rest whatsoever yee bind on earth ◠sayeth he whence it will follow that all knots and difficulties in matters of faith are to be loosed by the successours of all the rest of the Apostles wheresoever aswell as by S. Peter's pretended successours Next if by loosing the solving of all doubts and difficulties in matters of faith bee meaned then by binding which is cōtrar to loosing the making of knots difficulties in matters of faith must be meaned whernone were before which is absurd to affirme And which when Peter's successours doth on earth God must also do the same in heaven As Cardinall Cusanus sayth Epist 2. ad Bohemos p 838. That when the Church changeth her judgement God also changeth his Which is open blasphemy 3 THat the Scriptures ar easie to be understood and therefore none ought to be restrained from reading them VVHich sayeth hee is contrary to the expresse words of 2. Pet. 3. 16. Where Peter speaking of Pauls Epistles sayeth In which are some thinges hard to bee understood To which I answere 1. That by saying some thinges ar hard to bee understood it followeth that the rest which is the greater part are not hard but easie to bee understood For the exception of some onlie cleareth the rest from obscuritie therfore from the greater part of the Scripture easie to be understood which concerne faith manners necessary to salvation wee rather conclude the plainnesse of Scripture◠that people should reade the same then because some thinges are hard to be understood to put obscuritie upon the whole Scripture and therefore to debarre people frō reading thereof Cheiflie seing not onely Augustin lib. 2. de doctr Christ cap. 9. But Bellarmin also consenting to Augustins words lib. 4. de verbo cap. 11. § ultimo testifieth That all doctrines which are simplie necessary for all men to salvation are plainlie set downe in scripture wher upon speaking to the people in his 55. sermon de tempore hee sayeth Neither let it suffice you that yee heare the holie Scriptures read in the Church but also in your own houses either reade thē your selves or desire others to reade them And so likewise sayth Chrisostome con 32. de Lazaro hom 2. in Math. The next place which he bringes is Act. 8. 30. where Philip sayeth to the Eunuch Vnderstandeth thou what thou readeth who said how can I without a guide Whereunto I answere 1. This place was a prophecie and such are hard to be understood till they be fulfilled and the Eunuch was a Proselyte and a Novice onelie in religion therefore from one place which was propheticall and dark to a Novice in religion to conclude that the Scriptures in whole are dark obscure and therefore not to bee read by people is an absurd consequence Yea this place rather maketh against papists seing the Eunuchs practise heere was reading of the Scripture which Philip did not reprehend in him as popish Priests would haue done but only explaineth unto him the Prophesie of whom it was meaned and that it was fulfilled by Christs suffering and so maketh him thereby to bee a Christian convert the occasion of which benefit the reading of the Scripture did afford unto him Wherupon sayeth their owne Carthusian Great was the care of that Heathen man sayeth hee and his diligence condemneth our negligence in learning holie Scriptures Therefore also Chrisostome giveth this directiō to people in reading holy scriptures saying in his 10. homilie on Iohn That which is easie to be understood get by heart and these things that are obscure reade thē over often and if by doing so you cannot findout the meaning go to thy teacher The third place which he brings is Luke 24. 25. where Christ expoundeth to his Disciples al things concerning himselfe To which I answere that this maketh nothing against peoples reading of scripture commanded by Christ himselse Iohn 5. 39. injoyned by the Apostle Eph. 6. 17. Coloss 3. 16. and for which Timothy was commended 2. Tim. 3 15. That from a childe he had knowne the scriptures but only showeth that hard places specially such as prophecies are to be expouned to people as Christ did heere to his disciples as the former place Act. 8. 30. and that speach of Chrisostome showeth The fourth place which he adduceth is Revel 5. 1. concerning the sealed booke which none was able to open and which this pamphleter would have to be the booke of scripture whereunto I will onely answere in the Iesuit Ribera's words on that place saying The prophecie of these things which shall fall out in the last times is here only meaned as Andrew Archbishope of Caesarea expoundeth it sayeth hee proveth that hereby the book of the scripture cannot be meaned because evē then Iohn saw this book sealed whē this revelation was made unto him before which time most of the Apostles were dead So that if by this sealed booke the scripture were understood then it would follow sayeth he that the rery Apostles upon whom the holie ghost descended in their time understood not the scripture but it was sealed even to Peter and Paull and to the rest who died before this revelation was made unto Iohn which were absurd to say But I cannot but marvell that he should bring so manyplaces of scripture to prove that people should not be permitted to reade the scripture because of the obscurity thereof seing that their late and famous Bishope Espenseus on Titus 2. testifieth that the with-holding of the scripture from the people was neither in the Apostles times or
unjust if Hee rendred not heaven for them Lastlie Where he sayeth that the holie Fathers unanimouslie affirme the same but setteth downe none of their words Let their own Cassander witnesse the contrarie consult art 6. saying This doctrine is not to bee passed by which with a full consent all the ancient Fathers deliver That our whole confidence of remission of sinnes and hope of pardon and Eternall life is to be placed in the only mercie of God and merite of Christ which made Bellarmin also conclude lib. 5. de Iustif cap. 7. saying for the uncertantie of our own unrighteousnes and the danger of vaine glory it is safest to place our whole confidence in the onlie mercie and bountie of God 23 THat Faith once had cannot bee lost VVHich he sayeth is contrary to Luke 8. 13. Where the seed on the rock are thâ—se who when they heare receive the word with joy and for a whyle believe but in the time of temptation fall away To which I answere That by the believing of such no true saving faith is meaned But a temporarie assent onlie to that which is spoken as their own Carthusian late Stella showeth because their hearts say they are hard and rebellious and destitute of the moysture of grace The second place is 1. Tim. 18. where it it said That some having put away a good conscience concerning faith have made shipwrak Whereunto I answer That by faith is not understood true saving faith but the profession of the gospell onlie which oftimes in scripture receiveth this title as 1 Tim. 4. 1. and Act. 13. 8. where it is said That Elimas the Socerer sought to turne away the deputie from the faith which by way of exposition Heb. 10. 23. is called the Profession of the faith And thus also doth Lombard Aquinas and Estius expound who declareth it to be also the exposition of Auselmus The third place is 2. Tim. 2. 16. Concerning the overthrow of the faith some which receiveth the same answere with the former And which the very words of the preceeding verse cleareth calling this overthrow Their erring from the trueth As the forenamed Lombard Aquinas and Estius also showeth As for Fathers he sayth that they affirme the same frequently but citeth onlie Augustin in two bookes but telleth not what chapter wheras there are 24. in the one and 16. in the other 24. THat God by his will and inevitable decree hath ordained from all eternitie who shall bee damned and who saved VVHich he sayeth is contrary to 1. Tim. 2. 3. 4. Where it is said That our Saviour will haue all men to be saved To which I answere 1. That Augustin in his Enchiridion cap. 103. expoundeth this place thus That God will haue all to be saved that are saved and that none can be saved but such as he will And next that by all men hee meaneth all sorts of men And thus also doeth Aquinas and Lombard expound the words all men Aquinas also and Cajetan showeth that by our Saviours Will is not meant that which is called Voluntas beneplaciti or his secret Will whereby from all Eternitie he hath elected some to salvation and reprobated others but Voluntas signi or his revealed Will. wherby he offereth to all the meanes of salvation And their late Estius telleth us that by all men a part onlie by the whole is understood as Philip. 2. 21. where it is said All men seeke their owne not the things of Christ The second place 2. Pet. 3. 9. That God is not willing that any should perish is coincident with the former And as for the words of Ambrose That he will not referr to God the prevarication of Adam nor the treasone of Judas though he knew the same before it was committed They no wise make against us who in our Consession of Faith cap. 5. art 4. affirme That the sinfulnes of men or Angels proceedeth onlie from theÌ„selves and not from God Who being most Holie and Righteous neither is nor can be Authour or Approver of sin And as for other Fathers whom hee citeth onlie he doth this so looslie as none can know at what words hee aimeth for example he he citeth Augustin lib. 1. de civit Dei but no chapter whereas there are 36. in that book as also he citeth Ambrose lib. 2. de Cain Abel but telleth not in what chapter the words are which he alleadgeth whereas there are ten in that book And as for others none of them ar against us yea they are clearlie for us as also Cardinall Cajetan and Aquinas on Rom. 9 20. As likewise their late Estius on Rom. 9. 13. 20. 21. goeth as farre in this point of Election and reprobation with us as any Protestant writter whosoever and citeth Lombard Aquinas Hugo de S. victore Lyra Cajetan Prierias and others as of the same minde with him and us 25. THat everie one ought infalliblie assure himâ—elf of his salvation and believe that he is of the number of the predestinat VVHich he sayeth is contrary to 1. Cor. 9. 27. wher the Apostle sayth I keep my bodie under in subjection lest by any means when I haue preached to others I my self should be a Castaway To whom I answere 1. To the point of our doctrine that we say no further herin than their bishop Ambrosius Catharinus as Bellarmin testifieth lib. 3. de Iustif cap. 11. That a godly man may haue assurance of his Iustification and salvation without doubting by the certaintie of divine faith but yet as our Confession of Faith speaketh cap. 14. That saving faith is different in degrees weake or strong and may be often and many wayes assailed and also weakned to wit by doubting but in end it gets the victory growes up in many to the full assurance thorow Christ yea sayeth their owne Cassander consult art 4. That there is none of the Schoolmen who doth not teach and diligentlie urge sayeth he that confidence assuraÌ„ce of the grace and mercie of God and glorie to come should be opposed to doubting and distrust Therefore though the godliest may haue their owne doubtings yet they should strive against the same and use all the means ordained by God to gather assurance and make their election sure by well doing not to cherish doubting as a dutie the doctrine wherof is as contrarie to the nature of faith as light is to darknes as wee may see Rom. 4. 20. Next to answer to the place forecited 1. Cor. 9. 27. 1. The word rendred Castaway or as the Rhemists translate Reprobat is not in opposition to Elect but is as much as reproved as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 2. This place proveth not that the Apostle doubted of his salvation wherof by papists owne confession he was sure as Rom. 8. 38. 2. Tim. 1. 12. 4. 8. and gal 5. 20. showeth But in his person hee showeth the sutablenes of the practise of mortification with his doctrine thereof
infants as their own famous histories record The third place is 1. Tim. 5. 15. For some are alreadie turned aside after satan To marrie then after the vow of chastitie once made is here tearmed by the Apostle a turning aside after satan sayeth he To which I answere 1. That Primasius expoundeth this That they are turned after satan either by denying the faith of God or by committing fornication sayeth he 2 Their own late Estius sayeth also thus But wherein they are turned after satan the Apostle telleth not some expound it because they married after their vow others because they committed Fornication which is the more probable sayth he for heereby a greater occasion of speaking evill against the profession was furnished to enemies as v. 14. As also sayeth he it may be referred to their deserting of the religion As the experience therefore of some younger widows that had turned aside after satan by incontinencie was a sufficient reason to the Apostle for refusing such so like wise should the wofull experience of so many whorish Priests Friers Nuns and others teach that no young person should bee forced in their admission to holie orders to vow and make profession of perpetual continencie which moved Cardinall Cajetan to say on 1. Tim. 5. 12. As Paull had learned by experience the forenamed inconvenients by admitting young widows under 60. years to a profession of continencie so would God sayeth he that we would learne by such experience whither the solemne vowes of persons oâ— both sexes in their youth that haue entered into holie religious orders hath done good iâ— the Church or not But it seemeth strange to me that against the marriage of religious persons hee should alleadge scripture seing in the Popes canon law causa 28. q. 2. and by Bellarmin himself lib. de clericis cap. 18. it is acknowledged That the marriage of Priests is not forbidden by Law or gospell nor any Apostolicall authoritie but by a later Church constitution for repealing whereof Pope Pius the second as Platina reports used to say that ther was greater reason cause to repeale it than ther was for making the same The fruit of which decree their owne Cassander setteth down consult art 23 saying Wee see by this decree that chastitie is so farre from being established that a window is seene to be opened to all lust villanie Therfore also did Gerson Chancellour of the universitie of Paris deplore de vita spirituali animae lect 4. coroll 14 That the places of the holie Ministrie were possessed by Adulterers whoremasters Sodomits and such like Monsters and that the number of this kind was so great that there was no proceeding against them yea Whoredome was of so little account amongst them authorised that it is said in the glosse on the canon Law dist 81. cap. Maximianus That for simple fornication a Priest is not to be deposed Seing as hath beene said Few were to bee found who were free of that vyce So likewise to the very same purpose causa 2. quest 7. cap. Lator it is againe said That single fornication is not worthie of deposition So that as Bernard speaketh serm 66 in cantica Take from the Church honourable marriage and the Bed undefiled you shall fill the same with whoredomes incests filthie issues effeminat and Sodomiticall Monsters and in a word with all sort of uncleannesse And what opposition was made against this decree of forced single life made by Pope Gregorie 7. alias Hildebrand aÌ„no 1074. by the whol Clergie almost Their own Sigebert declareth in his Chronicle saying Pope Gregorie having convocated a synod removed from their office all married Priests and inhibit all Laicks to heare their Masse by a new example whereupon did arise so great a scandal that in the time of no heresie the church was rent with a more grievous scisme many therby joyning also with incontinencie perjurie and manifold Adulteries Which made that noble poet in his time Chaucer Esq of woodstock anno 1341. to say in his plowmans tale They liue not in lecherie but haunt Wenches Widows wives and punisheth the poore for poultrie Themselves using it all their lives 45 THat fasting and abstinence from certaine meates is not grounded on holie scripture nor causeth any spirituall good FOr answere 1. That fasting is not grounded on scripture nor causeth any spirituall good we disowne for our Confession of faith 1647. cap. 21. art 5. testifieth the the contrarie where solemne fasts in their severall times and seasons used in an holie religious manner are declared to bee a part of Gods religious worship according to the scriptures there alleadged So that we admitt both private publick fasting for humiliation as the same is joyned with prayer and fitteth us the better for devotion as also tendeth to spiritâ—all good many wayes as we see Act. 13. 3. Math. 17. 21. c. But as for enjoyning abstinence from certaine sorts of meate at set times for coÌ„science sake joyned with opinion of merit or satisfaction This we oppose as a doctrine of devils so called 1. Tim. 4. 3. contrarie to Christian liberty and to Gods word 1. Tim. 4. 4. As for the example of the Rechabits which he bringeth Ierm 35. 5. of forbearing the drinking of wyne for ever It was a singular case and a particular humane injunction onlie of their father binding no others in that time or ever thereafter as the like was that of the Nazarits Luke 1. 15. to wit temporarie onlie relating to some onlie as also meerlie ceremoniall 46 THat Iesus Christ descended not into hell nor delivered â—hence the soules of the Patriarch's out of the same VVHich he sayeth is contrarie to Ephes 4. 8. where it is said That when Christ ascended on high he led captivitie captive which Captives sayth he were the soules of the fathers which Christ delivered out of Limbus To whom I answere 1. we deny that ever he shall find in scripture any such place as he calleth Limbus or that the word Hell as it relateth to the soule signifieth any place appointed for the godlie but for the wicked onlie damned for ever 2. By Captivity led captive Christs enemies ours are onlie meant not his freinds or the fathers which is clear first by the alike speech Judg. 5. 12. where Deborah after the victorie over Israels enemies sayeth to Barack Arise Barack and lead thy Captivitie captive That is thy vanquished enemies 2. The fathers also so expound these words therfore sayeth Tertullian lib. 5. contra Marcion Hee led Captivitie captive that is death that slaverie under which man was Haymo also Theophy lact on Ephes 4. 9. sayeth That this captivitie was the Devill death the curse of the Law sinne And so also speaketh Augustin on psal 67. 3. So also do their own Doctours expound these words as Lyra on psal 67. Lombard likewise and Arboreus on Ephes 4. 9. The second place is Act. 2. 27. Thou