Protestants Chap. 8. That the Texts of Scripture are expounded by the Fathers in the same sense in the which they are alledged by Catholikes for proofe of their fayth Chap. 9. That the Textes of Scripture obiected by the Protestantes in disprouall of our Religion are otherwise expounded by the Fathers then in that sense wherin our Aduersaries do vrge them and that such their expositions do agree with ours Chap. 10. That the Scripture is cleare for proofe of our Catholike Fayth euer in the impliciâ—e and tacite iudgments of our Aduersaries themselues Chap 11. The Conclusion Chap. 12. THE FIRST PART OF THE PSEVDOSCRIPTVRIST The Catholikes Reuerence towardes the Scriptures with the state of the Question touching the Scriptures not being Iudge CHAP. I. BEFORE we enter into any particuler redargution and reproual of the Protestants doctrine touching the subiect of this Treatise I must put them in mind with what slanderous calumniations for detraction is euer accustomed to tread vpon the heeles of truth and integrity they wrong vs Catholikes for our supposed contempt of the holy Scriptures their chief reason thereof besides others being because we deny to them that facility and easines as that they ought to determine all doubts of religion before the true sense of them among so many that are forced and adulterate be deliuered by the Pastours of Gods Church And heerupon they teach that we in effect reiect the Scriptures and do aduance mens doctrines and iudgements aboue them So deep are their pens steeped in gaul against vs and so deseruedly may they be ranged with those mentioned by the (a) Isa c. 32. Prophet Fraudulenti vasa pessima sunt vsque ad perdendos mites in sermone mendacij But how easy is it to dissipate and dissolue this cloud of suggesting malice For we teach not that the Church is to iudge whether that which the Scripture sayth be true or false since the Scripture is Scripture and most true whether the Church should so iudge of it or not but our doctrine is that it being first acknowledged for an infallible principle that the wordes of the Scripture are most true the Church doth only teach amongst many interpretations which is the true sense and meaning of the sayd wordes And in this sort it followeth not that the Church is aboue Gods Word for it is only a vigilant Depositary and Guardian thereof but aboue the iudgement of particuler men interpreting his Word which men do commonly make their priuate and reuealing spirit to become as it were their Mercuryes-rod therewith to chase away all construction of Scripture not sorting to their phantasyes Neither doth the Scripture receaue any strength and force which afore it wanted from this sentence and iudgment of the Church but only our vnderstanding is strengthned confirmed thereby which sentence of the Church is not meerely the Word of man which is lyable to errour and vncertainty but in some sort it may be tearmed the Word of God as being deliuered by the assistance of the Holy Ghost in regard of those infallible promises made in the Scriptures to the Church that she (b) Luc. 21. should not erre Act. 15. 2. But to proceed further in acknowledging our due respect to the Scriptures we graunt most freely that they are the spirituall conduits whereby are deriued to vs the highest misteryes of our fayth that the blessed penners of them were so directed by the holy Ghost as that they neither did nor could erre in any one letter that they transcend in worth and dignity all humane writings as farre as an infallibility of truth surpasseth a possibility of errour Lastly that the sense of them is a most powerfull and working phisicke against the poysonous receitps of all hereticall distillations if so it be deliuered by the appointment of our spirituall Phisitian So venerable and reuerent respect we see the Catholiks do beare to the sacred Scripture as to one chiefe meanes ordained by God for our eternall health and wellfare yet withall they teach that true fayth is to be found not in leaues of the wordes but in the roole of the sense thus making the true and indubious interpretation of Gods word to be a rule to the Protestants imaginary rule since it is to ouerule controule the priuate spirit of euery particuler Sectary 3. But now in the next place to enter more particulerly into the state of this point touching the Scriptures supposed Iudge of fayth we are to conceaue that wheras our Sectaryes do generally maintaine that the written Word of God is the sole and infallible Iudge as also the only rule and square of the articles of Christian Religion thereby reiecting not only any other Iudge but also all other points touching fayth which haue not their expresse proofe or necessary inference in the sayd holy Scriptures The Catholikes on the other side running one and the same line of fayth with all antiquity teach as followeth 4. First that the holy Scripture is not the Iudge of all Controuersyes of fayth Secondly they teach that it is norma infallibilis an infallible rule or square of fayth that is that nothing contrary to the Scripture is to be admitted but they say not that it is the only rule of square and therefore they affirme that besids the Scripture there are Apostolical traditioÌ„s and other definitions of the Church Thus we grant that the written word is regula partialis but not regula totalis of fayth and Religion and therefore we admitte some thinges praeter Scripturam but nothing contra Scripturam that is we approue some thinges not expresly sound in the Scripture but not any thing contrary or repugnant to the Scripture 5. Thirdly they hould that graunting the Scripture to be the rule or square of most articles of religion yet it followeth not that it is the Iudge of the sayd articles since Regula and Iudex are in nature things different for euen in ciuill matters the law is the rule and sqare according to which suites and contentions are determined and yet the law is not the Iuge of them but the Magistrate himselfe expounding the law though sometymes the Law is called improperly and Metaphorically the Iudge 6. Fourthly and lastly they deny not but that the Scripture may in a restained sense be tearmed the Iudge of all Controuersies in faith because it (c) Matth. 16. 18. 23. IoaÌ„ vlt. Luc. 22. Act. 15. appointeth and setteth downe who is that Iudge to wit the Church as also they grant that in the lyke reserued construction the Scripture may be said to deliuer all thinges sufficiently which belong to faith and religion And this not only because it deliuereth euidently al those articles of faith which are simply and absolutely necessary for all men to know as the Articles of our Creed the Decalogue and those Sacraments which are more necessary but also in that all other poyntes whatsoeuer concerning either the true exposition of the written word
downe of the weak fortresse of this priuate spirit That which is already deliuered may serue as a preparatiue to the Reader the better to apprehend the force and weight of the ensewing arguments and reasons I will now hasten to the maine subiect and will first begin with the reasons of the Scriptures difficulty The reasons of the Scriptures difficulty CHAP. III. WHY the Catholikes do absolutely deny the Scriptures to haue this inappeachable soueraignty of resoluing all doubts in religion there is no reason amongst others more forcible then that which is drawne from the difficulty of true vnderstanding the sayd writinges for though our Aduersaryes do pretend the easines of them to be such as that any how ignorant soeuer if so he be of the number of the iustifyed may withall readines picke out the true sense for the approbation and fortifying of any point of Fayth whatsoeuer Yet he who looketh into this matter with a cleare-sighted iudgement shall find them to be inuolued with so many ambiguityes as that aforehand he shall haue need to repaire to some (m) Act. 9. Ananias or other to remoue from his eyes the scales of partiality ignorance and other imperfections 2. Therefore let such whose state through want of learning or otherwise is not to intermedle with those sacred writinges remember the punishment inflicted to the (n) 1. Reg. 6 6. Bethsamites for curiously behoulding the Arke which belonged not to them yet we see the consideration of this danger and of far greater is not powerfull inough to controle the ignorant Sectary in his expounding the Scripture who being once placed vpon the high pinacle of his reuealing spirit vndertakes to view al ages and Countryes of the Church and ouerlooking the iudgments of priuate Fathers interpreting Gods written word as low and humble vales extends his sight to the summity and height of generall Councells therein still behoulding with a feuere eye whatsoeuer standeth not right in the line of his owne exposition 3. The chiefe and primitiue reasons of their abstruse hardnes are three to wit The Subiect handled in those writinges The mulâ—iplicity of the senses contained in the wordes And the Methode or manner of the phrase and stile And if but any one of these three do happen though in an inferiour degree of intricatenes in human writings yet we see by experience that it doth so intangle the Reader in such a labyrinth of mistakings as that he will freely acknowledge this ignorance in not apprehending aright in all places the authours mind what shall we theÌ„ thinke when all these three do meet togeather in Gods sacred Booke and that in the highest degree of any writtinges euer extant as it shall appeare in the subsequent Chapters Of the subiect of the Scriptures CHAP. IIII. TO begin with the subiect of the Scriptures we are herein to obserue that it as farpasseth in depth and prosundity the contents of mans wrytinges as God the authour therof ouergoeth him in wisedome and power For wheras the matter of all such humane labours is euer such as that the naturall wit of man is sutable and proportionable thereto both for the deliuering or apprehending thereof and the reason heereof is because the vnderstanding being as it were the summe of our little world euer keepeth it selfe within the Tropicks of naturall reason and consequently is not of force to deliuer or apprehend any thing which may not be confined within the same compasse whereas if we looke into the subiect of these celestiall and diuine writinges we shall find the height of many thinges intreated therein to be such as that they transcend all naturall reason 2. I could heere insist in the Creation of the world of nothing whereof these holy Scriptures assure vs though contrary in outward shew to all Philosophy which teacheth ex nihilo nihil sit I will passe ouer the infinite prophesies recorded therin which euer of their owne nature are hardly to be vnderstood I will in like sort pretermit to speake of the nature of the Angels intreated of in the said booke of Life whose essence being merely spirituall and indued with diuers great priuiledges aboue man can but imperfectly be comprehended with our fleshly vnderstandings finally I will forbeare to speake of the eternall predestination and reprobation of man how and by what meanes they are wrought of the externall working of God within our soules with his grace or otherwise of the Sacraments the Conduits of his grace poynts wherof we are instructed in the holy Scripture and such wherin we may truly glasse the weaknes of mans vnderstanding and the depth of Gods wisedome and power 3. But I will insist a little in those two incomprehensible and astonishing Articles of Christian faith reuealed to vs out of those former diuine Scriptures to wit of the Trinity and of the Incarnation wherin in the first to omit diuers other stupendious difficulties we are taught by â—he said Oracles of God that one and the same Nature to wit the Godhead is in three persons really distinct the same Nature is really and formally identifyed with each of the three persons In lyke sort in the article of the IncarnatioÌ„ where besydes that the Creatour of al things is become a Creature and the father the daughters sonne we receaue from the same fountaine that in one Hypostasis or person to wit in the person of Christ are two perfect natures very far different and that this Hypostasis is altogether really formally identifyed with the diuyne Nature neuertheles is most in wardly vnited with the humane Nature which humane nature doth really and formally differ from the diuine nature And thus much but to skim ouer superficially this poynt of the subiect and matter of the Scriptures which if it were handled according to the fulnes largnes of it selfe would iustly require a Treatise of no small quantity Of the diuers senses of the Scripture intended by the Holy Ghost CHAP. V. IN speaking of the multiplicity of the senses in the Scriptures we are to call to remembrance that Gods sacred written word differeth from all humane writinges besides in many other poynts especially in this that wheras al such haue but one sense or meaning properly intended by the authour this is so fertil therin as that like a shel if it were possible contayning within it seueral kernels of different tastes it carrieth in many places besydes the immediate literal sense three diuers spirituall senses and all warranted by the holy Ghost These three are the Allegoricall Tropologicall and Anagogicall 2. The Allegoricall sense euer beares reference of a spirituall and secret meaning to Christ or his Church So we read that Abraham hauing truly and really two sonnes the one borne of the free-woman the other of the bond-slaue did figure out the two testameÌ„ts of God euen by the exposition of (a) Salat 4. S. Paul 3. The Tropologicall is directed to instruction of manners or conuersation of lyfe
of all Controuersyes in fayth whatsoeuer without any restraint or exception Sometymes therefore the Fathers meaning is to shew that the Scripture is sufficient to proue expresly the chiefest Articles of our beliefe and of which euery man is bound to haue an explicite and cleare knowledge such are the articles contained in the Creed and those Sacraments which are more necessary which kind of sufficiency we also admit In this sense Augustine writeth as the contexture of the passages there do shew that what points concerne our fayth are clearely to be found in the Scripture another like saying of the sayd Father and to be thus expounded is found in Tract 49. in Ioannem 7. The Fathers at other tymes do teach that the Scripture is of that perfection that the certainty of the truth of it in regard of it selfe alone though not in respect of vs is sufficiently proued from it selfe without the help of any other probation as being penned by them who were immediatly assisted by the holy Ghost In this sense Athanasius (n) Contra Gentiâ—es in exordio calleth the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturas sufficientes Irenâ—us (o) Lib. 2. c. 47. in like sort sayth that Scripturae perfectae sunt The Scriptures are perfect and then immediatly followeth this reason Quippe à verbo Dei spiritu eius dictae Because they are indicted by the word of God and the holy Ghost The Fathers also are in their writinges accustomed to ascribe a great perfection to the Scripture for recording such miracles of Christ by the which he is sufficiently proued to be the sonne of God which is the generall doctrine also of the Catholikes which testimonyes our Sectaryes are not ashamed to alleage in proofe of the Scriptures fulnes for warrant of any article of Religion whatsoeuer Thus we find that (p) In Ioan l 12. c. 68. Cyrill wryting of the miracles of our Lord sayth with reference to the wordes of S. Iohn The number of our Lords miracles were great yet those which are related Sufficiunt ad plenissimam fidem attente legentibus faâ—iendaÌ„ meaning that they were sufficient to proue that Christ was the sonne of God and Sauiour of mankind 9. Lastly the Fathers acknowledg in their writings mostfully that the perfection of Scripture is such as that it is sufficient to disswade man from vice and perswade him to vertue a point which we al willingly grant both in regard of the ten Commaundments expresly set down which euery one is obliged to obserue as also by reason of many most eminent and remarkable examples of vertue and vice recorded in the Scripture and the inestimable rewardes promised to the vertuous the most dreadfull comminations and threats thundred against the wicked Now of this sufficiency Theophilact speaketh in c. 2. ad Tim. 3. where he sayth that the Scripture is of force to make Vt nihil bonorum desit homini Dei That no vertue be wanting in the man of God the same interpretatioÌ„ a place Authoris (q) In Mat. 22. hom 41. imperfecti admitteth And heere now by these short explications it appeareth that none of these former passages of the Fathers whether they concerne the perfection or sufficiency of the written word either in regard of exhortation to vertue or of demonstrating Christ to be the Sonne of God or of prouing the Scriptures certainty from it owne worth and dignity alone or finally of expresly containing the chiefest Articles of our beliefe can in any sort preiudice our Catholike doctrine handled in this discourse and therefore the wrong of our Aduersaryes towardes their followers is the greater in seeking to abuse their ignorance and credulity by such idle and trifling allegations 9. The third and last head of those misapplyed sentences of the Fathers in this question doth concerne the perspicuity of the Scripture which word is not heere to be taken in that sense as if the Fathers taught that the Scripture were in it selfe absolutely so easy perspicuous and cleare as that without the helpe of the Churches authority in the exposition thereof euery illiterate and mechanicall fellow were able to iudge of the true sense thereof and consequently by the only meanes of it to determine end all Controuersies for they fully acknowledged it to be as Ezechiel (r) Ezech. 2. styled it The enrolled volume written within and without as also to be that hidden booke described by the Euangelist (s) Apoc. 5. to be clapsed with seauen seales But their meaning herein is that the Scripture is perspicuous in two constructions 10. First that the histories similitudes other matters of fact recorded in the Scripture as also some principle Articles of our beliefe are there clearly and perspicuously set downe But what is this to conuince that the Scripture is in generall easy for the truth of any abstruse speculatiue and dogmaticall point or article of Fayth whatsoeuer 11. Of this first manner S. Austin (t) lib. de operibus monac c. 9. speaketh when he sayth that the Scripture is most perspicuous and cleare to proue which no man denyeth that Christ ordayned that those who did preach the Ghospell should be maintained by the Ghospell and therupon shewing that this is clearly and euidently set downe in the Scripture he thus wryteth Quid hoc apertiùs quid clariùs That the Fathers do in like sort sometymes restraine this euidency clearnes of the Scripture to some chiefe articles of Christian Religion appeareth as afore I haue shewed that they in like sort attribute a perfection and sufficiency of the written word of God to the same end Thus doth Irenaeus (u) lib. â— cap. 46. wryting against certaine Infidels denying that there was one only God affirme that for the proofe of this verity Vniuersae Scripturae propheticae Apostolicae c. The whole Scriptures both Prophetical Apostolical are euident without any ambiguity Which wordes being spoken only of that particular point hurteth vs nothing at all Yet our Sectaries sleight in deprauing the Fathers wrytinges is such as what words are spoken for the perspicuity of the Scripture for one only article they shame not to stretch them as spoken in proofe of all 12. The second sense or construction of the Fathers wordes touching the perspicuity of the written word is that the Scripture is cleare and euident in that it doth illuminate and enlighten the mynd of the reader vnderstanding the Scripture a verity which we acknowledge as elsewhere is shewed as it is explained by the spirit of God which spirit speaketh in the voyce of his Church And in this sense to omit the like sentences of diuers other Fathers Epiphanius (x) Contra Aetium l. 3. tom 2. wryteth that in the Scripture omnia lucida sunt all things are cleare in conceauing this clearnes as I sayd before only in respect of the mynd which by truly vnderstaÌ„ding the Scripture is enlightned cleared and much freed
since you are worthily placed in the ranke of those who to speake in the Psalmists (d) Psal 8. phrase In vij institiae ambulant in medio semitarum iudicij And since a true apprehension of temporall Lawes maketh way for the better vnderstanding of Gods eternall and immutable law those being but as branches deryued out of this and as it were certaine adumbrations of the same according to those words Vnus (e) Iac. 2. est Leg slator index And since the question discussed in this treatise consisteth in the vnchangeable law of God which principally consisteth in this sacred writ and disputeth who is to iudge therof to determine difficulties according to the square of the same Therefore who can better iudge of this point speaking of the Laity then you who are Iudges Or who can with a more cleare impartial eye discerne the may ne absurdities attending on our Aduersaries Doctrine then you if you will but vouchsafe to glasse the same or like by supposall only in the speculation of your owne lawes 1. You for example acknowledge and therefore for your particuler worthines are deputed to the honour and dignity of Iudicature that in regard of the ambiguity of your owne law there must be an externall Iudge or Interpreter distinct from the law it selfe for the manifesting of it true sense Our Aduersaries (f) Luth. Caluin Chemnit c. vt supra dicitur do constitute the Scripture not only as the law according to which all controuersiall poynts of fayth are to be decyded but withall as Iudge so confounding the law and the Iudge 2. You not only graunt that there ought to be a iudge or interpreter of the law but also you mayntaine that this prerogatiue of iudging doth not belong to euery priuate man but only to certaine selected and publike persons appointed to the same end Yea you no doubt are assured that if liberty were giuen to ech man to interprete the nationall lawes of England that suites and contentions would neuer be determined by the sayd lawes euery one interpreting them in fauour of this owne cause Our Aduersaries teach that euery priuate Man (g) VVhitak Controu 1. q. 5. c. 3. q. â— c. 11. Caluin Instit Brent in Prolog which they stile the reuealing spirit and with whome we may well expostulate in the wordes vsed to Moyses (h) Exod. 2. Quis constituit te Iudicem enioyeth the priuiledge of hauing the vndoubted sense of the Scripture infallibly reuealed vnto him and so is to become his owne expositour from whence it followeth as being warranted by all experience and reason that different spirits by this their Assertion differently interpreting the Scriptures can neuer come to any finall attonement or reconciliation 3. You deliuer that in a well ordained CoÌ„mon-wealth the Iudg ought to be such as euery Man may haue free accesse vnto him as also to haue power not only to interpret the law but also to haue a coactiue authority to force the delinquent to subscribe and obey vnder paine of seuere chastisement and which is more you would hold it ridiculous to constitute that as iudge or law to the which all delinquents stil continuing delinquents would chiefly couet to repayre as to their best refuge fort and sanctuary Our Aduersaries constitute the Scripture for Iudge to which many cannot haue resort since many cannot read It cannot impose any obedience to the erroneous party since it is the proper scene of all Heretikes to maintaine their errours after their appeale to the Scripture more pertinaciously then euer afore finally it is that wherin as herafter shal be proued in this treatise all Heretikes (i) This is confessed euen by Tertul. de praescript Hierom epist ad Pauliuum Vincent Lyrinens aduers haer haue accustomed to repose their chiefest confideÌ„ce refuge according to that of Tertullian (*) vbi supra Obtendunt Haeretâ—ci c. Heretikes do pretend Scripture and by their boldnâ—s in the conflicts of their disputes they weary the strong in fayth the weak they ouercome and the wauering they dismisse with scruples 4. You I know cannot be persuaded that the lawes of this Realme are able to proue themselues from theÌ„selues alone to be the lawes of the Realme without any further warraÌ„t or attestation of history or other authority Our Aduersaries auouch coÌ„trary to the Fathers (k) Aug. Tom. 6. contra ep Fund Vincent Lyrinens aduersus haer Aug. tom 7. contra Croscon that the Scripture wherin is contained the law of God can proue it self out of it selfe alone to be true vndoubted word of God among so many other obtruded and counterfeyted wrytinges without the explication of the Church of God 5. You hold it most dissonant to reason to iustify that when you vnfold and deliuer the meaning and sense of the law you in so doing are aboue the law but you doe willingly acknowledge that the law is law whether your sentence be giuen of it or no only by your learned Demurres you pronounce your iudgement not that therby that which afore was not law should by your sentence giuen become the law but only that others not learned in the law should by such your Reports take notice and distinguish the true meaning of the Law from all obtruded and mistaken senses therof Our Aduersaries (l) Luther l. de Concilijs Illyricus l. de norma prax CoÌ„cil TrideÌ„t Chemnit in exam Concil Trident. do idly charge vs in great estuation and heat of speach that we do aduance the vniuersall Pastour of Gods Church or a lawful general CouÌ„cel aboue the Scripture because to them both we ascribe a definitiue authority for setting downe which is Scripture and which is the true and vndoubted sense of it And heereupon they auerre that the Pope or a generall Councell by assuming this prerogatiue presumes to make that Scripture by such their declaration which afore was not Scripture and to disauthorize that for not Scripture which afore was Scripture and lastly to impose that sense of Scripture for the meaning of the holy Ghost which before such their imposition was not his meaning wheras indeed all that the supreme Bishop or general Councel performes both which reuerently submit themselues to the Scripture is to declare Canonicall Scripture from Apocryphal and forged wrytinges and among many adulterate and false senses of confessed Scripture to manifest which is the genuine and true sense of it all which prerogatiues that the Church and her Head do enioy is euident both from the words of our Sauiour (m) Math. 18. and from his great Apostle S. Paul (n) 1. Timoth 3. 6. You voluntarily confesse that besides your lawes left in wryting our Realme enioyes as all other good States and Commonwealths do certaine vnwrytten and customary lawes as I may tearme them which receaue their force from an vndiscontinued practise and long hand of tyme. And you cannot be induced
or faith and religion in general are warranted by the infallible authority of the Church which infallible authority is proued commended to vs by the holy Scripture And thus on the one syde the Scripture warranting the Churches authority and on the other the Church setting downe and approuing the true sense of the Scripture it may hereupon be iustly sayd that both these I meane the Church and the Scripture do interchangeably receaue their proofe out of the proofe they giue Therfore all impertinencyes layd aside the touch of the question heere between our Aduersaryes and vs resteth in this Whether all thinges which necessarily belong to religion are so fully and abundantly deliuered in the Scripture as that they are either expresly contained therein or els without the Churches authority interposed they may particulerly be necessarily deduced from the Scripture and so in regard heerof whether the Scripture is to become the only Iudge of such artiâ—les or no. In which question we hould as is sayd the negatiue parte but our Aduersaryes the affirmatiue So faire different in opinion are our Sectaryes from the iudgment of Vincentius Lyrinensis touching the interposition of the Churches authority in the exposition of Scripture who thus writeth (d) In suo Commonitorio heerof Multum necesse est c. It is very needfull in regard of so many errours proceeding from the misinterpretation of Scripture that the line of Propheticall and Apostolicall exposition should be directed according to the rule of the Ecclesiasticall and Catholike sense 7. Now that the Scripture is not the Iudge of Controuersyes in the sense aboue set downe shal be proued two wayes First Categoricè and absolutly that so it is not nor cannot be which shall appeare in the first part of this Treatise Secondly Hypthetice and of a supposall that though the Scripture as considered in it selfe were this Iudge yet cannot our Protestant Aduersaryes iustly vrge it or pretend it for the same which shal be the subiect demonstrated and made good in the second part heereof 8. Yet before I enter into any particuler dispute therof I intend to discouer and lay open the weaknes of one mayne retraite or sanctuary whereunto our Aduersaryes are accustomed to fly in their maintayning the Scripture for Iudge for when they are pressed with the abstruse difficultyes found in the Scripture in regard of the seueral obtruded interpretations of it and doubtfulnes of the true meaning of the Holy Ghost therein their common refuge then they make to the priuate spirit which spirit D. Whitaker (e) Controu 1. q. 5. cap. 3. â—1 Controu 1. q. 2. cap. 3. thus speciously entitles An inward perswasion of truth from the Holy Ghost in the secret closets of the belieuers hart This spirit say they infallibly instructeth them in the true vnderstanding of the Scripture so as by the assistance heerof they are enabled to picke out among so many false constructions the true and vndoubted construction and according to the same to determine and iudge the point or Controuersy for which such passages of Scripture are produced by them and thus the end of all is that the priuate spirit interpreting the Scripture is to be the sole and supreme Iudge of al Controuersies of fayth Now this their chiefe hold or strength being indeed their last most despayring euasion therby to decline the authority of the Church I will ruinate and ouerthrow in the next Chapter following which Chapter may serue as certaine Prolegomena to the ensuing Treatise The force of this their refuge I will proue to be most vncertaine yea false and erroneous and this first from Scripture and secondly from force and weight of naturall reason That the priuate spirit is not infallibly assured of truly interpreting the Scripture proued out of the Scripture and from naturall reason CHAP. II. IF we will take a view of what is sayd in Gods Word concerning this point we shal find it most plentifull in absolutly denying this power of iudging or interpreting to belong to the priuate spirit And first what can be more pregnantly sayd to conuince this phantasy then those wordes of the (f) 1. Cor. 1. Apostle To one is giuen by the spirit the word of wisedome to another the word of knowledge according to the same spirit c. to another Prophesy and to another interpretation of tongues Where we see that the Apostle plainly and as it were of purpose refelleth this doctrine since he teacheth that the guift of interpreting the Scripture is not giuen to all the faythfull contrary to the practise and experience of our English Puritanes who how ignorant soeuer they be presuming that they are of the number of the faythfull and elect do most confidently vaunt of the guift of expounding the Scriptures 2. And that we may better heere obserue how the two chiefe Apostles do second one the other in this question I will alledge S. Peters owne words as perspicuous and cleare for our purpose as may be who (g) 2. Pet 1. Omnis prophetiâ— Scripturae propriâ— interpretatione non fit sayth No prophesy of the Scripture is made by any priuate interpretation In both which places and texts by the word Prophesy is meant as our Aduersaries do acknowledge the true vnderstanding and interpreting of the holy Scriptures 3. Another place we will produce out of S. Iohn (h) â— Ioan 4. who saith thus Dearly beloued belieue not euery spirit but try the spirites if they be of God By which wordes we are taught that the spirit of others are to be examined if they proceed from God or not This admonition cannot be vnderstood of the spirit of the whole Church since then it should follow that there should be none left to try the said spirit of the Church euery particuler man being included therin If then it is to be vnderstood of priuate meÌ„ as of necessity it must it followeth that a priuate spirit cannot be this Iudge since it selfe is to vndergoe by the former text the iudgement and examination of some other If it be replyed that the Scripture is to examine this spirit this auayleth nothing especially if the poynt wherin the priuat spirit doth exercise it selfe be of the sense and meaning of the Scripture Therfore it remaineth that the spirit be tryed by the coÌ„formity which it beareth to those whom it is certaine to haue the true spirit indeed and this is the whole Church of God it selfe being the pillar (i) Tim. c. 3. and foundation of truth A poynt so cleare that Luther (k) Lib. de potestate Papae conuinced by euidency of the truth is forced to say De nullo priuato homine certisumus c. We are not certaine of any priuat person whether he hath the reuelation of the father or no meaning hereby the reuelation of the sense of the Scripture but that the Church hath it we ought not to doubt What answeres now will our Aduersaries bring to the
and that the one had no greater illumination then the other it therefore necessarily followeth that we ought to giue no greater credit to the one then to the other so since we cannot belieue both we ought according to all force of reason to belieue neither 10. Fifthly this spirit wherof they make such ventitation as that we ought not to entertaine any other sense of Gods word then what the influence of the said spirit may seeme to exhale either is absolutely infallible or els at some times and in some thinges fallible and subiect to errour if the later then it proceedeth from the Diuell since the spirit of God neuer erreth if the first then how can there be any contention or Controuersy amongst the faythfull enioying this spirit And yet diuers both haue beene and are amongst the Caluinists Lutherans It may be they will reply heereto that this spirit is euer infallible when it speaketh according to the sense of the holy Scripture A goodly priuiledg for so the spirit of the Diuell is infallible as long as it followeth Gods sacred word furthermore who must iudge when it speaketh according to the sense of the holy Scripture And thus is the difficulty made as intricate as before 11. Sixâ—ly and lastly the falshood of the Protestants doctrine heerein is euicted from the Protestants doctrine in another point thus is heresy become the sword which woundeth heresy to wit that Generall Councells may erre for if such Synods being aduantaged with many priuiledges aboue any one priuate man may want the assistance of the holy Ghost in interpreting the Scripture or defining what is heresy how can we probably assure our selues that this or that particuler Protestant infallibly enioyeth the guift of expounding truly Gods sacred written word And because this inference is much preiudiciall to our Aduersaries therfore I will dissect euery particular veyne and sinew of all such circumstances which may afford aduantage to the one part aboue the other 12. Thus then if an Oecumenical and generall CouÌ„cell indicted and confirmed by lawfull authority representing the maiesty of Gods Church as being the supreme (y) So doth Augustin tearme a Generall Councell epist 162. Tribunal therof assured by (z) Wher two or three are gathered togeather in my name Matt. 18. promise of Christ his assisting presence warranted with the first exaÌ„ple of that kind by the blessed (a) Act. 15. Apostles highly reuerenced and magnified by the (b) Aug. vbi supra lib. de Baptis c. 18 Anast ep ad Epictetum Basil epist 78. Amb. epist 32. Leo ep 53. Hier. lib. cont Luciferianos ancient fathers acknowledged and receaued by our learnedest (c) The Lutherans receaue the first six Councells and most of the Protestants the first foure aduersaries consisting of seuerall hundreds of most venerable Prelates conspicuous for vertue readines in the Scriptures varieties of tongues and infinitenes of reading gathered from the most remote and opposite regions of Christendome and therfore the lesse probable vpon their such sudden meeting ioyntly to imbrace any one poynt of innouation battering daily vpon their knees at the eares of Almighty God with most humble and feruerous prayer seconded with most austere fastinges and other corporall chastisements and all this to the end that it would vouchsase his diuine goodnes so to guide and sterne this reuerend assembly with his holy spirit as what expositions they giue of the Scripture or what otherwise they determine for vndoubted faith may be agreable to his sacred word and truth Now notwithstanding this if such a celebrious concourse and confluence I say of Pastours being the Mart or Rende-uous of vertue and learning shall so faile therein as that they may and haue sundry tymes most fouly erred as our supercilious (d) Caluin lib. 4. Instit 9. §. 8. Luth. lib. de Concil Kemnitius in exam Concil Trident. Sectaryes auouch in their Constructions of Scripture and resolutions of fayth though all such their decrees be otherwise warranted with a iudiciall conference of Scripture the generall practise of Gods Church and the conspiring testimonyes of all antiquity If this I say may happen the best meanes thus producing the worst effects what shall we then conceaue of an obscure Syr Iohn a man ingendred in the â—lyme of pryde and ignorance who acknowledgeth no other Apostolical Sea then his owne Parish Church and who in some points euer subdeuideth himselfe from the rest of his (e) As appeareth by their bookes written against one another of which point See Coâ—eius Hospintanâ—s brethren so as he is truely condemned of heresy euen by the lying mouth of heresy A man for the most part depraued in manners but competent for learning not hauing any warrant from God for his proceeding nor president from his holy Church Yea one to whome God Hatly (f) No prophesy of Scriptur is of any priuate interpretation 2. Pet. c. 1. denyeth this presumed certainty of expounding Gods word and further of whose spirit we are commaunded (g) Dearly beloued belieue not euery spirit but try the spirits to doubt and which is more of whose seducing (h) These thinges I haue written vnto you concerning those which deceaue you Ioan. 1. c. 2. we are most cautelously premonished 13. Now if this man being in his Pulpit vpon the Lords day in the presence of his ignorant and psalming auditory a fit Pathmos for his ensewing reuelations and there opening the Bible for thus falshood is forced to beg countenance from truth vndertaking to expound some text or other for the establishing of his late appearing fayth though contrary to the iudgement of all auncient Councells affirming himselfe to be secured by speciall Euthysiames and illuminations from God for the better iudging the point controuerted rysing from his owne explication of Scripture which being don what assurance may we haue of the truth of this his all-iudging spirit And is there not great reason to expect more errours then sentences to drop from this mans mouth And what madnes then is it to allow to such an one and but one that infallibility of spirit in expounding Gods sacred Write and answerable determining the articles of fayth which himselfe denyeth to a generall Councell Yet such is the forward blindnes of our enchanted Nouellistes heerin who for example preferre in this case vnder the pretext of the reuealing spirit before the mature and graue resolutions of all antiquity and Councells the ignorant rash and sensuall positions and interpretations of an incestuous reuolted (i) Luther Monke or stigmaticall (k) Caluin fugitiue intimating heereby that many vertuous and learned men gathered togeather for the disquisitioÌ„ of truth must necessarily erre one sole obscure lateborne illiterate irreligious Scripturist cannot erre O insensaâ—i (i) Galat. cap. â— Galatae quis vos fascinaâ—it c 14. But at this present I will stay my pen proceeding no further in the demolishing and battering
therof in a phrase or speach altogeather different from that tongue wherein he readeth them and peculiar to another strange language whereof he hath no knowledge at all 3. To passe on further the Scripture in diuers passages is deliuered in very ambiguous imperfect broken sentences which are such as must greatly increase the doubtfulnes of the meaning of the Holy Ghost And to exemplify but one amongst many where the (o) Ioan. 8. Iewes demanded of our Sauiour Tu quis es And he answered Principium qui loquor vobis Which answere of his is so obscure as that it hardly standeth with good construction especially in all Greek copyes wherin we find the greek word signifying principium viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the accusatiue case and therefore no maruaile if the Fathers as we find in their commentaryes did much labour in the exposition of these very wordes 4. Lastly to conuince demonstratiuely the difficulty of the holy Scriptures concerning the Letter the Holy Ghost who is truth it selfe and cannot leaue written contrary and repugnant thinges hath neuerthelesse thought good for our greater humility in acknowledging the abysmall obstrusenes of those writinges to pen the same in such manner as that there appeare diuers sentences which at the first sight and reading seeme meere contradictory in so much that if the one be true it followeth in the iudgment of the illiterate Scripturist who resteth only in the naked word that the other is false Infinite examples might be alledged but these few following shall suffice 5. Dominus (p) â— Reg. cap. 1â— precaepit Semei vt malediceret Dauid Our Lord commanded Semei that he would accurse Dauid In like sort it is said (q) Rom. 1. God deliuered them vp to a reprobate sense to do those thinges which are not conuenient both which actions no man will deny but to haue beene sinnes And yet weread elswhere Nemâ—â—i (r) Ecclâ—s 1â— mandauit impiè agere God hath commanded no man to do wickedly 6. In lâ—ke sort in one place we read Et ne nos inducas intentationem And lead vs not into temptation which prayer seemes to be superfluous if God did not sometymes tempt men and yet to confront as it were this text (Å¿) Cap. 1. S. Iames sayth Let no man say when he is tempted I am tempted of God for God tempteth no man Do we not read after the same manner that the (t) Luc. c. 1. Euangelist giueth most honourable commendation of Zacharias and Elizabeth in these wordes Both were iust before God and walked in all the Commendements and iustifications of our Lord without blame And yet we find it registred in (u) Cap. 7. Ecclesiasticus Non est homo iustus in terra qui faciat bonum non peccet There is not a iust man vpon earth which doth good and sinneth not as also in another (x) Iac. 3. place In multis offendimus omnes We all offend in many thinges Which later sentences seeme plainely to recall that iustice and piety which in the former words were attributed to those two vertuous persons 7. Lastly it is sayd in (y) Cap. 20 Exodus Ego Deus Zelotes c. I am a iealous God risiting the sinnes of the parents vpon their sons vnto the third and fourth generation and yet (z) Cap. 18. Ezechiel affirmeth Filius non portabit iniquitatem Patris sed anima quae peccauerit ipsa morietur The sonne shall not beare the iniquity of his Father but that soule alone which hath sinned shall dye Now what greater diametrical contrariety can lye in sentences then seemes to be in all these former if nakedly we consider the bare wordes for the vnlearned can proceed no further though in themselues they are reconciliable and so declared to be by the Commentaryes of the learned since otherwise Scripture were to be alleadged against Scripture and this were to make truth to lye â—ut to end this point of the Scriptures obscurity we do heerin see in what a sea of diffâ—cultyes that man is tossed who attempteth to vnderstand the Scriptures by the sole help of his owne iudgment whether he looketh into the subiect or matter whereof they intreate or into the variety of senses appearing therin or finally into the style or phrase wherein they are written 8. Now let our verse and lyne-cunning Scripturist or other Sectary who so striketh his aduersary with the scabard of the Scriptures as one Doctour speaketh as that he neuer woundeth him with the blade let such a one I say skillfull chiefly in yelling out a Geneua Psalme venditate the Scriptures facility affirming that they are more illustrious for proofe of any controuersiall point then the Sunne beames Let him insult ouer the Caâ—holikes in mantaining that Paul and Peter with the rest as they commonly speake for it were ouermuch to style them Saints are out of his owne knowledge and reading so cleare in such and such places against the Papists as that they need no explication or comment whatsoeuer and that he laments the blindnesse of such who willfully do charge Gods word with supposed obscurityes Let him go on in this sort since the graue and learned may iustly smyle to see how comically such a naturalized Heretike doth lay open to the world his pryde ignorance and foolery especially when they read of such men as Origen and Tertullian were to haue laine drowned perhaps to the eternall ship wracke and perdition of their soules in the vast Ocean of the Scriptures profundity 9. Thus we see the bare letter of the Scripture being only stood vpon doth often seeme to maintaine an errour which is mainly impugned by the true sense once drawns from the sayd Scripture like as the Phisitians obserue that the grosse substance of some drugs or Minerals being taken doth occasion some diseases which are after cured by the spirits extracted from the former drugs CHAP. VII The difficulty of the Scriptures acknowledged by the Fathers IT is a strange thing to obserue the inconsiderate pryde of our Aduersaryes in iustifying the Scriptures perspicuity when as the auncient Fathers to whom our Men are infinitely inferiour in all good parts of literature are not ashamed to acknowledg their wonderfull depth and obscurity which sentence of theirs is manifest two seuerall wayes First by their owne Commentaries written vpon the Scriptures Secondly by their expresse and plaine wordes directly confessing so much And concerning the first what greater proofe can be therof then to see so many and such as they were to spend the greatest part of their lyues in illustrating explaining diuers parcells of the said Scriptures and in digging through the most stony and hardest passages thereof with their written Scholies wherin they haue most elaborately dissected as it were and anatomized text after text to the great ease and perspicuity of the reader whose most commendable and painfull labours in that kynd had bene no doubt but needles
is bounded with some of these ensewing restrictions 2. First their meaning sometymes is that certaine Articles only of our beliefe are most expresly set downe in the Scriptures in this sort (a) Aduersus Hermog pag. 350. Tertullian prouing against Hermogenus that God created all thinges of nothing and not out of any presupposed matter and with particuler reference to those wordes in Genesis God made heauen and earth thus wryteth Adoro Scripturae plenitudinem c. I do adore the fullnes of the Scripture which manifesteth to me the maker of all thinges and the thinges made Let the shoppe of Hermogenus teach that it is written If it be not written let him feare that Vae to such as do add or detract c. Which sentence of Tertullian though deliuered only of one Article of our beliefe our Sectaryes neuertheles do stretch out to al points Controuersyes of faith whatsoeuer Thus most inconsequently arguing affirmatiuely from the Particuler to the Vniuersall Another like place to this they obiect out of (b) Lib. 3. de Trinit Hilarius touching the doctrine of the Trinity 3. Secondly the Fathers sometymes ascrybing great honour and reuerence to the Scriptures the which we Catholikes most willingly admit do teach that the Scripture is an infallible rule not heerby intending that it is the only square of our faith as our Aduersaryes seeme fondly to suggest but that whatsoeuer the Scripture proueth is most infallibly and vndoubtedly proued by the same and consequently that nothing is to be admitted as matter of fayth which doth crosse and impugne the Scripture And thus besides that place of (c) Lib. 1. cap. 1. pag. 37. Irenaeus where he calleth the Scripture in the former sense Cancnem immobilem veritatis as also the like of (d) De fide l. c. 4. Ambrose where he appealeth from the writings of particuler fathers to the Scripture as also of (e) in Cor. 7. hom 13. Chrysostome where he calleth the Scripture Guomonem regulam we find that (f) in Epist ad Galat. cap. 5. S. Hierom man taining with all Catholikes that nothing is to be receaued contrary to the Scripture and that therefore generall Councells are to be examined thereby thus wryteth Spiritus sancti doctrina c. The doctrine of the holy Ghost is that which is deliuered in the holy bookes contra quam against which doctrine if the Councels do ordaine any thing let it be reputed as wicked But what Catholike alloweth any thing against Scripture And how extrauagantly then is this testimony obiected against vs by our Aduer saryes Many such places of other Fathers are vrged against vs and yet they only conuince that nothing is to be accepted as an article of fayth which impugneth the Scripture such is their willfull misapplication of the Fathers wrytings It will be sufficient only to make reference of diuers such passages See then Cyprian contra epistolas Stephani Lactantius Institut diuin lib. 5. cap. 20. Basilius epist. 74. ad Episcopos Occidentales Chrysostome hom 49. in Psalm 95. Epiphan Haer. 63. and 76. Cyril de recta fide ad Regin besides many others 4. Thirdly the Fathers disputing with certaine heretikes who denyed all authority of the Church and Councells in determyning of Controuersies with whom the Nouelistes of our age do altogeather interleague and conspire were forced in their disputes to prouoke those heretikes of the holy Scripture not because the Fathers but those heretikes disclaymed from the Churches authority in this point and therefore the Churches authority being reiected by them the Fathers were driuen to insist only in the written word In this sort Iustinus in Triphone disputing with a Iew who admitted not the Church of Christ appealed willingly to the Scripture only Augustine (g) Contra MaximinuÌ„ lib. 3. c. 14. contending with the Arian Maximinus who admitted not the Councell of Nice professed that he did not expect to haue his doctrine tryed by that CouÌ„cell but only by the Scripture and therefore sayd Nec ego Nicaenum proferam c. I will not produce the Nicen Councell c. Let the matter be tryed by the authority of Scripture Finally S. Basil (h) Epist 88. ad Eustochium disputing with certaine Heretiks touching three Hypostases and one Nature in God and they contemning the authority and custome of Christes vniuersall Church therein was compelled to recall them only to the Scriptures tearming the Scripture in this Controuersy Arbiter and Index but in what doth this testimony much insisted vpon by our Aduersaryes disaduantage vs since we heere see the reason why Basil appealed to the Scripture Againe what â—â—â—ation is this Basil thought that the doctrine of three Hypostase and â—ne Nature in God was expresly proued out of the Scripture Therefore he thought that all other points of our fayth necessarily to be belieued haue their expresse proofe in the Scripture without the Churches authority interposed in the exposition thereof Inconsequently and vnschollerlikely concluded 5. Fourthly the Fathers teaching that the proofe of the Churches authority is euicted from Scripture as is elswhere shewed and they also acknowledging that the Church is to iudge of all Controuersyes of fayth and religion do thereupon and only by reason of this inference sometymes in their writings affirme that the Scripture iudgeth sufficiently of all Controuersyes not meaning that the Scripture immediatly of it selfe is inappealably to determine of all articles and doubts of religion as our Aduersaryes calumniously pretend but that it may be said so to do because the Scripture proueth to vs the infallible authority of that to wit the Church and remitteth vs to the same which hath power definitiuely to end all Controuersies In this sense we find that (i) Lib. cont 2 ep Pelâ—g l. 3 c. 4. Augustine teacheth that euery Controuersy is in some sort sufficiently proued out of Scripture meaning Mediante authoritate Ecclesiae Through the meanes of the authority of the Church which authority for the last resolution of doubtes of fayth is most sufficiently and abundantly proued from the Scripture Other like sentences of this nature concerning the fullnes of Scriptures but euer to be vnderstood by the mediation of the Churches authority are to be found in (k) Tom 3. contra Iulianum Cyrill (l) Epist 5. ad suos discipulos Clemens the first Pope and in some other Fathers 6. A second branch whereunto other obscure testimonyes of the Fathers vsually vrged by our Sectaryes for the patronizing of the Scriptures sole iudge may be addressed (m) De doctrinâ— Christ l. 2 c. 9. is drawne from the perfection which the Fathers seeme to ascribe to the Scripture in regard of which perfection they yield to it a great sufficiency for seuerall respectes and ends though our aduersaryes most fraudulently omitting the scope and drift of such sayings will needs wrest this sufficiency as intended of the Scriptures sufficiency for the immediate and finall determining
THE PSEVDO-SCRIPTVRIST OR A TREATISE WHEREIN IS PROVED That the Wrytten Word of God though most Sacred Reuerend and Diuine is not the sole Iudge of Controuersies in Fayth and Religion Agaynst the prime Sectaries of these Tymes who contend to maintayne the Contrary Written by N. S. Priest and Doctour of Diuinity DEVIDED INTO TWO PARTS And dedicated to the Right Honorable and Reuerend Iudges of England and the other graue Sages of the Law An Haeretici diuinis Scripturae testimonijs vtantur Vtuntur planè vehementer quidem Sed tantò magis cauendi sunt Vincent Lyrinens lib. aduers Haer. Do Heretiks cite the diuine testimonies of Scripture They do indeed and that most vehemently But therfore are they so much the more to be taken heed of Permissu Superiorum M. DC XXIII THE CONTENTS OF THE seuerall parts of this Treatise IN the first part besides a briefe refutatioÌ„ of the priuate spirit first prefixed therto it is disputed Categoricè and absolutly that the Scripture is not the Iudge of CoÌ„trouersies And this euicted from the difficulty of the Scripture in regard of its Subiect seueral senses and phraze of the stile as also from Reason testimony of the Fathers Doctrine of Traditions c. In the second Part it is disputed Hypotheticè that supposing for the time that the Scripture as it is simply coÌ„sidered in it self were the iudge of Controuersies yet it is proued that of all the different kynds of Sectaries that euer were the Protestants can with the least reason insist in it as Iudge And this is made euident by three seuerall wayes First because the Protestants cannot agree among themselues what Bookes are true Scripture and consequently do not agree in assigning which bookes doe concurre to the making vp of this Iudge some allotting more bookes to it some fewer and so they make it of greater or lesser extent then euen according to their seuerall opinions it should be Secondly because euen of those Bookes which the Protestants ioyntly imbrace for Canonicall Scripture there is not in their iudgments any one entire true Original either Hebrew or Greeke now to be found neither are there any traslatioÌ„s of them now extant but such as are by the PtotestaÌ„ts assertions false corrupt and impure And so by obtruding the Scripture for Iudge they obtrude at least by their owne Doctrine a false corrupt and impure Iudge Thirdly lastly because euen of those particular bookes only or parts of Canonicall Scripture whose Originalls in them yet extant are true and whose translations in those passages are admitted by the Protestants for true and vncorrupted the texts and testimonies do make against the Protestants and in behalfe of the Catholike Roman Religion if we insist either in the perspicuity of the letter and words or in the iudgment of the auncient Fathers interpreting the said texts or finally in the implicit tacit censure acknowledgment of the Protestants theÌ„selues And thus the Protestants by appealing to Scripture do wound themselues TO THE RIGHT HONOVRABLE AND REVEREND IVDGES OF England and to the other graue Professours of the Law THERE is no kind of learning right Honourâ—ble and Learned which more conduceth to mans benefit as instructing him in the way towardes heauen then the sacred knowledge of Diuinity There is no part of Diuinity more expedient in these our contentions and misbelieuing Times which threaten shipwrack of our auncient Christian Faith then the study of Controuersies There is no Controuersy more to be insisted vpon then the question concerning the Iudge of these Controuersies since the proofe of it inuolues within it selfe by force of necessary illations the proofe of all other controuersiall points For wheras most of the doubts betwene the Protestants and vs being conuincingly demonstrated for certaine infallible yet such proofes do but force the iudgment of the Reader only in those particulars But it being heere once coÌ„cluded acknowledged on both sides what or who is this Iudge it then ineuitably followeth that all those articles of faith are most true and Orthodoxall which are found to be decreed and defined by the sayd Iudge Besides daily experience telleth vs that the particular discourse of any dogmaticall point in Religion being fortified and confirmed either by vs or our Aduersaries according to the state therof differently maintained with seuerall authorities of Gods word doth finally resolue into this point to wit who is to iudge of the sense and true meaning of the foresaid alledged testimonies In so much as that we may iustly pronounce the question of this Iudge to be both the Center Circumference of all other questions since no lesse the lynes and deductioÌ„s of all controuersies do for their last resolution meet and concurre in this one common poynt then that it selfe being cleared and made euident doth include containe by demonstrable inferences the proofe of al the rest within the capacity and largnes of its owne Orbe The difference betwene vs and our Aduersaries herein is this That we do ioyntly (a) Câ—ncil Trident. sess 4. teach that the whole Church of God by the mouth of the chiefe pastour alone or otherwise seconded with a lawfull generall Councell is ordayned in appealably to define either from Scripture or from the ancient practice of Gods Church what is the vndoubted and Orthodoxall faith of Christians what is Schisme and Heresy But our Aduersaries (b) Luth praefat assertionis suae Melancthlocis de Ecclesia Caluin l. 4. Instit c. 9. Chemnitius in exam CoÌ„cil TrideÌ„t sess 4. do with one consent maintaine that all Controuersies of faith are to be tryed by the touchstone of the holy Scripture so as the Scripture it self is to become the sole iudge since nothing they say is to be receaued as an article of fayth but what hath it expresse warrant from the wrytten Word of God The sentence of the Catholiks in his Controuersy I forbeare to handle in this Treatise since it is already discussed very painfully by diuers Catholike writers and particularly in seuerall (c) Tract 1. sect 4. subd 14. tract 3. sect 7. passages of that most learned worke of the Protestantes Apology of the Roman Church the very store-house of reading or the Armory wherin are layed vp the weapons vsed by vs and taken from our Aduersaries owne sides Therefore I will spend these ensuing leaues in refutation of our Aduersaries Doctrine which consisteth in making the Scripture the sole iudge of Controuersies a subiect not so frequently written off in particuler though otherwise the reprouall therof be potentially and implicitly included in the confirmation of the Catholike contrary Doctrine Now Graue learned Sages the reason emboldning me to dedicate this Treatise otherwise vnworthy your iudiciall view to your selues though of a different religion from me is the consideration of the subiect here discussed which is indeed of that nature as that you may iustly seeme to challenge a particuler interest therin for
to thinke that the customes not crossing your wrytten lawes doe by their being in any sort indignify the same lawes Our Aduersaries (o) Caluin Instit 4. Chemnit in exam Concil Trident. besides almost all others doe so admire the wrytten Word of God as that they reiect and betrample all Apostolicall Traditions whatsoeuer though they in no sort impugne the sacred Scripture boldly pronouncing that all such traditions doe mightily wrong and dishonour the sayd Scripture So forgetfull they are of those wordes of an auncient Father (p) Tertul. vbi supra touching traditions Id verius quod prius id prius quod ab initio id ab initio quod ab Apostolis 7. To conclude you would repute it most straÌ„ge to fynd any man that should affirme the present lawes of England to be the only square according to which all suites ought to be decyded and yet the same person withall to auerre that at this tyme we enioy no true Originall or Translations of those lawes all of them being by his censure depraued with many falsifications and alterations since from this it would follow that not the true auncient lawes of the Realme but certaine falsifyed lawes constitutions should adiudge all depending causes Our Aduersaries mayntaining the Scripture for sole Iudge of Controuersies as often we haue sayd do withall maintayne so wonderfully doth innouation and nouelty in Religion darken the very light of reason that at this day there is neyther Originall of the holy Scriptures (q) Se heerof Beza in resp Castal Carolus Molinaeus in sua transl part 12. fol. 110. Castalio in defensio transl p. 117. VVhitaker against Reynolds p. 2â—5 The ministers of Lincolne diocesse in their booke p. 11. or translations of them into the Greeke Latin or our owne vulgar Tongue which are not by their expresse assertions and wrytings fraught with diuers corruptions and deprauations as most largly we will demonstrate in this ensuing discourse Now the matter standing thus as that you are able euen out of the grounds of your owne profession in regard of the great resemblance found betweene it and the question heere disputed particularly to discerne the absurdities and grosse inconueniences attending the Doctrine heere impugned to whome may this discourse more iustly seeme to be presented then to the mature and graue Iudgements of your selues And thus much concerning the peculiar inducements of this my dedication And yet before I remit you to the perusall of this small worke I will make bold a boldnes humbly vndertaken for your owne spirituall good to put you in mynd to haue a reserued eye and intense circumspection ouer our moderne Pseudoscripturists so to call them that is to say Men who fasly abuse the holy Scriptures and who as familiarly and peculiarly interest themselues in the Scriptures as if they had begotten them on their owne brayne as the Poets doe faigne that Iupiter did Pallas And yet when these men vnderstand the Scripture in it true sense as the deuil sometymes hath dâ—â—e seing they giue credit therto not by reason of the Churches authority but of theyr owne priuate conceit which euer stands obnoxious to errour what other thing els do they then belieue a truth falsly But when they interpret Gods wrytten Word in a different construction from the vniuersall and Catholike Church of God I see not how they can auoyd that Dilemma of an ancieÌ„t Father (r) Tertul. l. de praescript Si alium Deum praedicant quomodo eiusdem rebus literis nominibus vtuntur aduersus quem praedicant Si eumdem quomodo aliter So truly and deseruedly are such men included within the sentence of Saint Austin a Father whome of all the Auncients the Protestantes not liking yet least dislyke Omnes (s) Aug epist 221. ad Consentium qui Scripturas in authoritate c. All those speaking of the hereticall Scripturists of his tyme who alledge Scripture for authority make shew to affect the Scripture when indeed they affect their owne errours And thus Graue Iudges in all humility I take my leaue beseeching you euen for your owne soules health that in your seates and tribunalls of Iudicature you doe so iudge as that hereafter your selues be not iudged especially I meane when Gods annoynted Priests or poore distressed Catholikes guilty only of treason if so it must needs be tearmed coÌ„mitted in professing the auncient faith of Christ his Apostles shall become the subiect of your iudgments but euen theÌ„ remeÌ„ber that your selues as being herein deputyes to Gods deputyes are to giue a strict account to that supreme Iudge of all Qui (t) Gen. 18. iudicat omnem terram or with peculiar reference to terrene Iudges to vse the wordes of the Prophet Dauid (u) Psalm 81. Qui inter Dâ—os dijudicat Yours in all Christian loue and charity N. S. THE CHAPTERS OF THE FIRST PART THE Catholikes reuerence towards the Scripture with the state of the questioÌ„ touching the Scripture not being Iudge Chap. 1. That the Priuat Spirit is not infallibly assured of truly interpreting the Scripture Chap. 2. The reasons of the Scriptures difficulty Chap. 3. The difficulty of the Scripture by reason of its subiect Chap. 4. The like difficulty in regard of its seueral spiritual senses Chap. 5. The like difficulty in regard of its phrase or style Chap. 6. The difficulty of the Scriptures acknowledged by the Fathers Chap. 7. The testimonies alledged by our Aduersaries out of the Fathers for the Scriptures sole Iudge are answeared Chap. 8. The same difficulty acknowledged by our Aduersaries Chap. 9. The insufficiency of Scripture for determining doubts in Religion proued by arguments drawne from Reason Chap. 10. That it cannot be determined by Scripture that there is any Scripture or word of God at all Chap. 11. That Heresies in all ages haue bene maintained by the supposed warrant of Scripture Chap. 12. That our Aduersaries do confesse it to be the custome of Heretikes to flie to the Scripture alone and that diuers of them therfore do appeale to the Church as Iudge Chap. 13. THE CHAPTERS OF THE Second Part. THAT the Protestantes cannot agree which bookes are Scripture and which not Chap. 1. That the Protestantes allow not the Originall Hebrew of the old Testament now extant for authenticall and vncorrupted Chap. 2. That the Protestantes allow no Originall Greeke Copy of the new Testament now extant as vncorrupted Chap. 3. That that Protestants reiect the Septuagints translation of the old Testament as erroneous Chap. 4. That the Protestants reiect the vulgar Latin Translation coÌ„monly called S. Hieroms translation Chap. 5. That the Protestants do condemne all the chiefe traÌ„slations made by their owne brethren Chap. 6. That the English Translations are corrupt and therfore not sufficient to determine doubts in Religion Chap. 7 That supposing the Scripture for Iudge of Controuersies yet the letter therof is more cleare and perspicuous for the Catholikes then for the
former texts of Scripture Will they seeke to auoyde all these by putting vs in mynd that it is written (l) Luc. c. 11. Pater vester dabit spiritum bonum petentibus se and therfore euery priuate man that will aske this spirit of God may haue it Let them remember that besydes these words are not vnderstood of the spirit of interpreting but of the spirit of faith hope and charity it is also written (m) Iacob 4. Petitis non accipitis eò quòd malè petatis And therfore many may implore of God the guift of this spirit and yet not obtaine it since they perhaps demande it not with that due disposition of mind in such sort as God exacteth at their handes 4. This then being so who in all likelyhood is further of from fruitfully effectually praying for the same to the gayning wherof humility resignation of iudgment euen by our Aduersaries (n) Luth. praesat assertioâ—is 〈◊〉 à Leone Pontif damnâ—tor acknowledment is among other thinges necessarily required then this alcensuring spirit which is euer drunke with a self lyking and which is arriued to that height of pryde and elation of mind as it houldeth it more reasonable that all authorityes should passe vnder the fyle polishing of his own approbation It cannot assure vs with (o) In prolegom contra Peâ—â—uÌ„Ã â—oto Brentius that it belongeth to euery priuate man to iudge of the doctrine of Religion and to discerne the truth from falshood It is in like sort of force to coyne and stampe this position with (p) Lib. 4. Instit c. ◠§. 8. 12. Caluin and (q) Exam. 4. sess Concil Trident. Kemnitius as a receaued Axiome to wit that the definitions and sentences euen of generall Councells are to be poysed by the ballance of each mans priuate iudgment though with such a one especially if he be ignorant and vnlearned guilded apparances of reason do for the most part preponderate and waigh downe reason it selfe such is the Tarquinian and insupportable pryde of this spirit since by such transcendent speaches actions it warranteth that the sheep is to guide or direct their Pastour the subiect to determine the sentence of his Prince and the delinquent most insolently and petulantly to iudge his owne Iudges 5. But to passe from the testimony of Gods word written by the Apostles and Euangelistes vnto the inward testimony written by himselfe in the booke of each mans vnderstanding we shall easely find that euen Naturall reason is able to conuince of falshood our Aduersaryes former assertion 6. And first what greater ouersight can be then to acknowledge that for Iudge of Controuersyes for thus our Aduersaryes do when they giue an infallibility of interpreting to the priuate spirit which is not of power ability to determine any Controuersie And this insufficiency we find to be in such priuate spirits for we see by experience that in the explication of these foure wordes only This (r) Matth. 26. Marc. 14. c. is my body as also for the texts (Å¿) Matth. 12. Act. â— Rom. 10. Ephes 4. c. vrged for Christs descending into hell wherein the Lutherans and Caluinists do so differ as that their meere contrary irreconciliable Constructions do not only manifest the vntruth and errour of the one of them but also the doctrine for which the sayd textes are vrged is after their long disputations and different sentences pronounced as much doubted of if not more then it was in the beginning And yet both the Lutherans and Caluinists do challeng alike to theÌ„selues the guist of this expounding spirit withal the necessary conditions attending the same as Prayer Humility Skill in the tongues Conferences of seuerall passages of Scripture the one stil obiecting to the other the clearnes perspicuity of Gods word in their own behalf 7. Secondly it necessarily conduceth to the being and perfect nature of a Iudge as we find in the practise of all Controuersyes whatsoeuer to haue power and authority thereby to force euen vpon coertion and constraint if need require both the different partyes to subscribe to his sentence once pronounced since otherwise his iudgment and definition would proue both bootles and in auailable But we cannot find that a priuate mans spirit can iustly assume to it selfe any such coactiue power since it cannot threaten any Ecclesiasticall and spirituall censure to one for not admitting his iudgment determination and exposition of Scripture 8. Thirdly seeing that the doubts of Religion do rise amongst men who are visible and knowne one to another how can it be imagined that the Iudge who is to take vp and compound al these differences should be such a one as can neither be seene nor heard by any of the contending partyes For the spirit which is in this man suppose it did infallibly interprete aright yet can it not be seene heard or acknowledged for such by another man in that he cannot be vndoubtedly assured that the same spirit is warranted from God since false teachers do ordinarily maske themselues vnder the borrowed veile of Gods Ministers and false (t) â— Cor. cap. 11. Apostles after they once haue ascended the Thabor of the reuealing spirit vainely talking of Elias Moyses tranfiguring themselues into the Apostles of Christ All who notwithstanding do equally vaunt of this spirit and yet neuertheles doe cast in the mould thereof most vncertaine and oftentimes repugnant doctrines seeing then the rule or iudge of Fayth Religion ought to be both knowne and certaine for if it be not knowne it can be no Iudge at least to vs and if it be vncertaine it can be no Iudge at all therefore it is euidently euicted that the reauealing spirit as being most vnknowne and vncertaine can in no case be erected as Iudge amongst vs Christians 9. Fourthly our Aduersaryes do teach that this spirit is giueÌ„ not generally to all but particularly to some to wit to the Elect the faythfull as Caluin (u) Instit 1. c. 7. § 5. affirmeth from which doctrine it followeth First that God hath left no certaine and generall rule or guide in his Church wherby all men may arriue to the true knowledge of him but only some few and particuler men Secondly since we cannot infallibly know who is of the Elect faithfull therefore we cannot be vndoubtedly assured as is aboue touched to whome this spirit is giuen as D. Whitaker (x) Contro 2. quest 5. confesseth and consequently it auayleth no man but him who only enioyeth it seeing euery one of our Aduersaryes do in like manner obtrude themselues into the number of the Elect. And therefore seeing that Luther and Caluin did indifferently challenge to themselues the like illumination of this spirit and yet taught contrary doctrines concerning Canonicall Scripture and the Reall presence And seeing it is cortaine that both were not inspired with the holy Ghost for he teacheth not contradictions
is Secōdly that we cānot be assured whether this representation of the Maiesty voyce or authority of God speaking in the Scriptures be but a meere illusion of the diuell or some vehement apprehension of our owne phansy which may well be doubted of considering that all our aduersaries will auouch no doubt the Maiesty of God in those bookes which they acknowledge for diuine Scripture and yet we see by the example aboue that one of them seemes to find the authority and Maiesty of God in such a booke which himselfe acknowledgeth the which another of his brethren for want of the same Maiesty vtterly reiecteth Againe let our aduersaries yield some sufficient reason if they can to assure vs that there appeareth a greater Maiesty of God in those books of Scripture which they all ioyntly acknowledge for Canonicall then in those others which the Catholikes do receaue and themselues reiect 5. Others among whome is also Caluin (e) Inst 1. c. 7. §. 5. for he is most various and irresolute in saluing this difficulty to answere the former doubt come finally to this point which indeed is the Center of all their answeres to wit that God giueth to the elect and faythfull that inspiration or illumination of spirit as that therby they are made able to discerne which is the true word of God which is forged adulterated consequētly that they are assured that there are certaine diuine wrytings left to his Church And thus they flye to the priuate spirit already refuted To this ten our D. Field (f) l. 4. c. 8. thus sayth After we are enlightened by the spirit we do no longer trust eyther our owne iudgment or the iudgment of other men that the Scriptures are of God but aboue all certainty of humane iudgment we do certainly resolue as if in them we saw the Maiesty and glory of God Thus we see how our aduersaries not resting themselues vpon any firme resolution but replying now this now that and so running in and out are most farre from satisfying the difficulty here propounded with these their Meandrian and wynding euasions 6. Now the weakenes of this last answere is discouered seuerall wayes and first besides all those reasons and arguments aboue vrged in refutation of the priuate spirit in that if they be demanded to proue how they are assured of this supernaturall illumination they endeauour to proue it out of the Scriptures since they cannot say it is beleeued for it selfe seing it then would follow contrary to their owne ground that something is to be belieued which hath not his proofe in Scripture And if againe they be required to proue that there are Scriptures they alledge for proof therof this their illumination which kind of reasoning euery yong Logitian knoweth to be a vitious circulation since both these seuerall pointes to wit the certainty of the Scriptures and the certainty of their illumination may be questioned doubted of alike by them with whome they are to deale Secondly the former answere is insufficient in that this their supernaturall inspiration wherby they discerne the Scriptures is nothing els but an Act of Fayth and as it seemes is so acknowledged to be by D. Field (g) lib. 4. cap. 13. who calleth it Apotentiall hability the light of diuine vnderstanding and the light of grace all which thinges are included in Fayth and therfore our Aduersaries do generally teach that the illumination of this spirit belongeth to all the faythfull Now we know that it is their owne groūd and principle that Fayth ryseth only out of the Scriptures 7. These two thinges then being thus by the Protestantes assertions to wit that this illumination is an act of Fayth and that Fayth proceedeth only from the Scriptures I see not that it can be possibly conceaued how this their illumination of Faith which is later both tempore naturâ then the Scriptures as proceeding by their Doctrine from reading and giuing credit to the said Scriptures should be the meanes and guide to direct them in discerning that there is any Scripture at all or which is the true word of God and which Apocryphall and prophane since they ought to haue this illumination before they begin to censure iudge of the Scriptures And thus far concerning this question whether the Scripture is able to proue that there is Scripture And since it cannot it cōsequently followeth that it cānot be the iudge of our fayth in that besides it is an Article of our Fayth that there is Scripture it is not able to proue that from which by our Aduersaries Doctrine all the rest is deryued That Heresies in all ages haue bene mayntained by the supposed warrant of Scripture CHAP. XII NATVRE the seale of Almighty God impressed in these Elementary bodies is not only indued with a generatiue power therby to eternize or perpetuate herselfe but hath withall this annexed priuiledge to wit that euery indiuiduall body which is produced beareth a great resemblance as we see both in man and other creatures if so the secondary causes be not found defectiue to that body by the which it was begotten And this secret or mystery of producing the like to itselfe is extended euen to arts and sciences hence it proceedeth that in Logike the artificiall refiner of reason true Propositions euer beget true Conclusions and out of false premises result false and erroneous illations Neyther doth this ground rest heere but passeth further it being in like sort iustifiable in all generall Axiomes and principles which are the Basis or foundation of any Doctrine which Principles being true good and expedient then must all that which as necessary effectes are ingendred therby be of the same nature But if they be false wicked and pernicious the rest then which is builded therupon participateth of the same quality So as to take a Synopsis or view in generall of the state or nature of such grounds and principles it shal be sufficient without recurring particularly to them only to rest in the speculation of such propositions other poynts of Doctrine which thence do deseend and are as it were propagated by them 2. Now then it being thus that we are able to glasse the Fathers look in the childes face the premises in the cōclusion and the causes in the effectes I doubt not but whosoeuer will call to mynd some few of those blasphemous and wicked heresies which haue bene ingendred hatched and nourished by this Principle and ground That the Scripture interpreted by the priuate spirit is the true and sole iudge of Controuersies will at length haue iust reason to pronounce that the sayd heresies are the deformed and prodigious brood of so vgly and monstrous a parent since there was neuer yet any heresy but it could support it selfe for the tyme by misconstruction of Scripture And therfore no maruel if euery Sectary did so much couet to make his refuge to Gods sacred word Hoping that in this sort by disclaiming
time they had ben accused herin haue laboured to haue quyt themselues as well as our Sectaries do in these tymes from that imputation and would as fully charge all other with the like wants who should interpret the former alledged texts diuersly from their constructions and did no doubt as boldly when they were liuing vaunt of the certainty and infallibility of their spirit as any of our Protestants can do at this present Seing then that our Aduersaries as flying to the Scriptures alone can alledge nothing in their owne behalfe for the patronizing of their Caluinian fayth but that the former recorded Heretiks actually did might as well and as truly apply vnto themselues for the defence of their impieties It may therfore be deâ—â—â—â—red as a most certaine and infallible Position that it is impossible and repugnant no lesse to the prouidence of God then to naturall reason it selfe that truth of fayth and religioÌ„ the which the Protestants professe to mayntaine should be seated vpon those grounds and only those grounds which euery heresy may with the like reason and probability indifferently assume to it selfe 7. Adde hereto as a resultancy out of the whole contents of this Chapter that seeing as we haue shewed it is the proper Scene of the Heretikes euer to flye to the Scripture vnder the wings therof to shrowd their wicked Doctrines that therfore by the Scripture they are not sufficiently condemned and consequeÌ„tly that the Scripture is not the proper iudge of Controuersies since no man that this guilty of any fault doth willingly appeale to that iudge still remayning in his former sentence by whome he was afore clearly and euidently conuicted That our Aduersaries do confesse it to be the custome of Heretikes to flye to the Scripture alone and that therfore diuers of them do appeale to the Church as Iudge CAAP. XIII BVT to end this poynt touching the custome of Heretikes in flyeing only to Scripture I hould two things worthy to be presented to the consideration of the discreet Reader both which shal be proued from the frequent acknowledgmentes of our Aduersaries first that not only experience warranteth as appeareth aboue from so many exemplifyed heretikes but also that our Aduersaries themselues ingeniously acknowledge that it is the custome of heretikes euer the flye to the Scripture for the patronizing of their heresies Secondly that diuers of our learned Aduersaries do absolutly abandoÌ„ this course of making sole refuge to the Scripture as houlding it a course ful of vncertainty and not able to affoard any secure and warrantable determining or ending of Controuersies And touching the first to omit the like censure of old Vincentius (a) Lib. aduers haeres printed Lugduni 1572. Fortassealiquis interroget an Haeretici diuinis Scripturae testimonijs vtantut vtuntur planè vehemeÌ„ter quidem nihil vnquaÌ„ pene de suo proferunt quod non etiaÌ„ Scripturae verbuÌ„ adunbrare conentur sed tanto magis cauâ—ndi pertimiscendi sunt Lyrinensis who liued 13. hundred yeares since giuen against the custome of the heretikes of his tyme and to restraine our selues to our English Aduersaries we find that D. Bancroft (b) In his suruey cap. 27. chargeth Cartwright to seeme to defend his errours by the supposed warrant of only Scripture and within the same proceeding this Doctrine includeth euen Beza (c) Ibidem pag. 219. 2. M. Hooker speaking of the Anabaptistes thus wrytes of them The booke of God they viz. the Anabaptists for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare (d) In his Ecclesiast policy in the preface In like sort the Brownistes (e) In their Apology printed 1604. pag. 103. of Amsterdam being confessed heretikes wryting against D. Bilson professe to flye in their disputes only to Scripture Finally the Authour of the Treatise intituled A briefe answere to certaine obiections against the descension of Christ into hell printed at Oxford by Ioseph Barnes reprehendeth his Aduersary Protestant in these words Where you say you must build your fayth on the word of faith tying vs to Scripture only you giue iust occasion to thinke that you neyther haue the auncient Fathers of Christs Church nor their sonnes succeeding them agreeing with you in this point 3. Now as touching the second poynt it is euident that Beza himselfe is produced by Hooker (f) In his preface to his booke of Ecclesiast policy as weary of the former course begetting nothing but vncertainty to abandon all tryall by Scripture only and to submit himselfe to a lawfull assembly or Councell D. Sutcliffe (g) In his reuiew of his examination of D. Kellisons sur uey printed 1606. pag. 42. as not allowing triall by Scripture only thus wryteth It is false that we will admit no iudge but Scripture for we appeale still to a lawfull generall Councell 4. M. Hooker in his foresayd preface of his former booke speaking of disputation and tryall by Scripture only thus discourseth What successe God may giue to any such conference or disputation we cannot tell but we are sure of this that nature Scripture and experience haue all taught the world to seeke for the ending of Contentions to submit it selfe vnto some iudiciall and definitiue sentence And the same learned Protestant as is else where alledged shewing that the Scripture which one question potentially contayneth within it selfe all other questions cannot iudge which is Scripture thus wryteth (h) lib. 2. Eccles â—olic sect 4. p. 162. It is not the word of God which can assure vs that we do well to thinke it is the word c. This very poynt of acknowledging another Iudge then the only Scripture is taught by D. Bancroft in his sermon preached 8. Feb. anno 1588. The same also is maintained by D. Couel in his modest examination p. 108. and by D. Field in his treatise of the Church in the epistle Dedicatory to the Arcbishop who giuing a reason of this his Doctrine thus wryteth For seeing the Controuersies of religion in our tyme are growne so many in number and in nature so intricate that few haue tyme and leasure strength and vnderstanding to examine them What remaineth for men desirous of satisfaction in thinges of such consequence but diligently to search out which among all the Societies of men in the world is that blessed company of holy ones that houshould of fayth that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments So Catholike like we see this Doctour speaketh in this one Controuersy wheron all the rest depend and so earnestly he defendeth it with streÌ„gth of reason But to end this point if these acknowledgmeÌ„ts of so many of our learned Aduersaries proceed from their setled iudgments therin then haue we the poynt controuerted granted by them
by the works of the law In both which places the very answere is expressed which the Catholikes are accustomed to make to such arguments since in the sayd testimonies it is set down so we Catholikes do teach that the works of the law of Moyses and consequently all others done meerely by nature and freewill without the fayth spirit and grace of Christ can in no sort iustify a man vpon which expresse distinction of works in the Scripture it selfe it followeth that all other places which through a naked resemblance of words may seeme to make more literally for the Protestants in this poynt then these alledged are to be expounded by these former texts since the holy Ghost caÌ„not set downe contrary and repugnant Doctrines 11. For defence of Traditions we vsually alledge that place of the Thessalonians (a) 2. c. 2. Brethren hold the traditions which you haue receaued whether it be by word or by Epistle Wher we see that the Apostles words do immediatly and necessarily without any helpe of strained consequences imply a diuision or partition of his Doctrine which no doubt was Gods word And that part therof was deliuered to the Thessalonians by his Epistle the rest by word of mouth only Which Text containes the very conclusion of the Catholikes Doctrine to wit that the Euangelists and Apostles did not wryte all things touching Christian fayth but deliuered part therof only by preaching or by some other such like instruction Now our Aduersaries to confront this text and the Doctrine deriued thence are acccustomed to obiect the words of S. Paul (b) Galat. 1. Sed licet nos c. But if we or an Angell from heauen euangelize to you besides that we haue euangelized be he anathema In which words they suppose two things and both false before they can square this text to their purpose 12. First that the word Euangelizare doth include only the wrytten word and not verbum traditum the word left by Tradition which is implicitly the matter in question and as the Sophisters call it Petitio principij Secondly that the Latin word praeter being in this text hath reference to euery thing which is not expresly set down in Scripture since indeed it here signifieth as much as contra meaning therby all Doctrine contrary to the Doctrine already deliuered by the Apostles for otherwise S. Iohn should haue had the Anathema pronounced against him for wryting of the Apocalips after this Epistle of S. Paul was wrytten So farre distant is this text from falling directly and plainly vpon the impugning of Traditions since from such false supposalls as granted they draw their Illation against the Catholike Doctrine therof 13. In like sort they alledge that saying of the Apostle to Timothy All Scripture (c) 2. c. 3. inspired of God is profitable to teach to argue to correct to instructe in iustice thaâ— the man of God may be perfect instructed to euery good worke Where we see that this text as well as the former is so farre froÌ„ pressing the Doctrine of Traditions immediatly and without any helpe of a secondary inference as that it doth not so much as once make mention of Traditions at all either in word or sense neyther can any thing be racked against vs from thence vntill it be first proued which neuer shal be that the word vtilis signifyeth sufficient and because a thing is profitable and conduceth to another thing or end it therfore is sufficient alone of it selfe for the obtayning therof 14. Lastly they bring forth certaine places (d) Math. 15. Galat. 1. Coloss 2. which do particularly condemne certayne pernicious and friuolous Traditions of the Iewes and the Traditions which the Catholikes do teach to haue bene deriued from our Sauiour and his Apostles be all one So impertinently do our Aduersaries alledge these and such like places against our Doctrine of Traditions 15. Concerning prayer for the dead what can be more cleare perspicuous for proofe therof then those words alledged out of the Machabees (e) 2. c. 1. a testimony so euident as that I cannot forbeare it though it impugne my former method Sancta ergo salubris est cogitatio c. It is therfore a holy and heathfull cogitation to pray for the dead that they may be loosed from their sinnes Which place we see doth literally expresly contayne the very conclusion of the Catholike Doctrine therin and which words proceeded vpon the practise of Iudas Machabeus who sent a summe of money vnto Ierusalem to procure sacrifices to be performed for the spirituall reliefe and ease of his dead souldiers I know that our Sectaries do expunge out of the Canon of Scripture this booke as Apocryphall yet they are to remember that it is reckoned among other diuine and vndoubted bookes of Scripture by the third Councell of Carthage (f) Can. 47. by Innocentius (g) Epist ad Exuperium the first and by S. Austin himselfe who thus (h) l 18. de Ciuit. Dei c. 36. sayth Libros Machabeorum c. The bookes of the Machabees are acknowledged by the Christians for Canonicall not by the Iewes 16. Now the chiefest places which our Aduersaries do obiect herein are among others such as being intended of the generall resurrection of the Iust are calumniously wrested by them to the particular tyme of ech vertuous mans death Thus they alledge that sayng of the Psalmist (i) Psalm 126. Cùm dederit dilectis suis somnum ecce haereditas Domini as also that place of the Apocalips (k) 14. Beatiqui in Domino moriuntur c. Blessed are they which dye in the Lord from henceforth now sayth the spirit that they rest from their labours for their workes follow them And as concerning this later place Saint Iohn throughout his whole Chapter speaketh of the later iudgment and therfore except the Protestants do first coÌ„found the particular tymes of mens deaths with the tyme of the general iudgment they can draw nothing from hence in denyall of purgatory adde to this that some of the Fathers as shal be shewed hereafter do interpret this text of martyrs only who neuer suffer any paynes in Purgatorie 17. They also produce to the same end the place in Ecclesiastes (l) â—1 Si occiderit lignum ad Austrum c. If the tree shall fall towardes the Souht or towardes the North it shal be in that place where it did fall The meaning of which passage being deliuered in Metaphors or Allegories doth the more hardly conuince any thing since the sense in regard therof appeares the more doubtfull Notwithstanding the common exposition of this place is that euery man eyther dyes in state of grace vnder which state are also vnderstood those which come to Purgatory and so falleth towards the South wherby is meant Heauen or in the state of mortall sinne and then falleth towards the North to wit into hell And whosoeuer dyeth in eyther of
sect 57. Melancthon in cap. 4. epist. ad Roman Iacobus Andraeas in Epitom colloq Montisbelgar pag. 58. Luc. Osiander in Enchirid. controuers c. p. 272. 6. The Doctrine of Freewill in like sort is maintayned by Osiander Cent. 16. p. 814. by Siccanus Hemingius as Willet doth witnesse in his Sinopsis printed 1600. p. 808. By Perkins in his reuelat p. 326. 7. The Doctrine of merit of workes to wit that in regard of Christ his Passion and promise and as proceeding from faith all which poynts the Catholiks do acknowledge as necessary they are meritorious is warranted by the testimonies of Melancthon (p) loc com de bonis operib of the Confessions q in the Harmony of Hooker (r) l. 5. Ecclesiast polic sect 72. pag. 208. and of the disputation holden at Ratisbone (s) p. 509. 8. The forbearance of certaine meates at set tymes and this not for a politick respect but in regard of spirituall ends is iustified by Hooker (t) In his Ecclesiast polic l. 5. sect 72. p. 204. who not only condemneth Aerius and Montanus for teaching the contrary but doth also answere the place vrged out of S. Paul by our Aduersaries in disproofe of our Catholike fastings The sayd Doctrine is also approued by a booke wrytten by a Protestant authour intituled Querimonia (u) p. 31. 94. Ecclesiae printed in London anno 1592. 9. The Doctrine of Euangelicall Counsels is maintained by Luther (x) assertionib art 30. by Hooker in his Ecclesiasticall policy lib. 3. sect 8. pag. 140. and by D. Couel in his defence of Hooker art 8. p. 49. 50. c. 10. Lastly that the true Church is euer to be Visible is proued from the testimonies of Melancthon who alledging sundry texts out of Scripture in proofe therof thus (y) loc com de Eccles p. 354. concludeth Hi similes loci non de Idea Platonica sed de Ecclesiae visibili loquuntur D. Field (z) l. 1. of the Church p. 19. 21. doth affirme the same and therupon reprehendeth Bellarmine for prouing needlesly the Visibility of the Church as if the same were denyed by the Protestants D. Humfrey in like sort iustifieth the Churches Visibility and intreating at large and prouing this poynt in the end directeth his wordes to the Catholikes in this manner Cur (a) In Iesuitismo part 2. rat 3. p. 240. ergo anxiè curiosè probant quod à nobis nunquam est negatum that is why do our Aduersaries so painfully proue that to wit the Churches Visibility which we neuer denied Thus teacheth the said Doctour 11. The same Doctrine of the Churches Visibility is in like sort maintained by Henoch Clappam (b) In his soueraigne remedy against schisme p. 18. who thus saith Not only all Auncients did hould the Churches Visibility but also al learned men of our age 12. These now ten articles among many other such like Catholike poynts acknowledged by our Aduersaries as the Reader may fully see in that most elaborate learned conuincing and vnanswerable booke stiled The Protestants Apology of the Roman Church may be sufficient to proue that the Scripture maketh most cleare and euidēt for the iustifying of our Catholike Fayth in the former poynts at least in the iudgments of these as I may tearme them Agrippian and halfe Christians I meane in the iudgments of the aforealledged Protestants teaching and acknowledging these Catholike Positions And the reason hereof is in that those who maintaine and defend the sayd former articles do neuertheles as I touched before confidently teach auouch that that only and nothing els is to be beleeued in matters of faith which is manifestly and expresly warranted or necessarily deduced out of the written word Now this being thus I see not how our former Protestants can auoyde and diuert the danger of this their present Doctrine which broacheth that the written word alone is solely definitiuely to determine all Ecclesiastical doubts Controuersies of Religion The Conclusion CHAP. XII IT is recorded of a certaine Heathen Poet who endeauouring to discounsell his Prince and Mecaenas from waging of warre to the which he had bene ouermuch inclined composed a Tragedy representing therin all those aggreuances and terrours commonly attending vpon warrs as sacking of townes depopulation of countries slaughter of souldiers murthering of the innocent and other such lamentable effects But insteed of his Catastrophe or last Act therof he caused the Chorus without any speach at all to bring forth in a vessell certaine dead bones of his Princes predecessours with a paper therin bearing this or the like inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Behould heere mighty Prince the bonesof such thy auncestours which were slaine and dyed in the warres Which deadliuely spectacle being set in the sight of his Lord spake no doubt more feelingly and persuadingly as forcing or inuading his Vnderstanding by the irresistable assault of the Eye then the deliuerance of words or any other external representation could import 2. The like in the closure of this treatise I thinke good to obserue for hauing laboured to withdraw our Sectaries from erecting the Scripture as sole Iudge of Cōtrouersies in the patronizing wherof they warr fight against Gods sacred word against the practise of the church in her first purity against the vniforme iudgment of the auncient Fathers and finally against Reason it self And hauing refuted this their Doctrine first by discouering the difficulty of the Scriptures in regard wherof euery priuate spirit though of such as are predestinated and elected cannot assure himself indubiously of their true sense meaning Secōdly by laying down the incōpetency insufficiency of the Scriptures in this poynt proceeding both from the Protestants disagrements which is Scripture from the corruptions of all Originalls and Translations therof now extant at least by the iudgment of our new Ghospellers and lastly by shewing that supposing the Scripture to be this iudge yet it maketh in behalfe of vs Catholiks and not for our Aduersaries if we insist either in the perspicuity of the letter therof or in the iudgment of the Fathers and Protestants passed theron The proofe of which passages necessarily forcing that the Scripture cannot be this determining Iudge Which being accomplished it now remaineth by allusion to the former Poet that in place of an exact ceremonious Conclusion I only present to the view of the Protestants the yet extant and as it were the vn-entombed sentences Iudgments of their own ancestours I meane of Luther Caluin Zuinglius and their followers wherin with great bitternes of speach they do anathematize and damne one another for their different opinions rysing out of their supposed reuealing spirit out of their priuate interpreting the Scriptures as ech one doth truly charge another though they all indifferently maintained with the like feruour this Doctrine promising infallibly to thēselues in particular the certainty of this spirit and iustifying
in like sort the Scripture for Iudge 3. These censures I say I will present to the eye of their iudgments as so many vnburyed parcels of their forefathers dead memories still remaining to witnes to their children that their said Predecessours in this Doctrine did perish in the iustifying of this their quarrel not only by the hands of their professed Aduersaries the Catholiks but also by the bloudy wounds which their credit and estimation reciprocally receaued from their seuere sentencing of one another as often as any of them attempted to practise in their particular works and labours touching the making the Scripture sole Iudge of Controuersies which afore they all had ioyntly taught by speculation And heere it is to be obserued that their interchangable condeÌ„nations are in seueral maÌ„ners sorts 1. The Lutheranes with the Sacramentaries I meane with the Swinglians and Caluinists 2. The Sacramentaries with the Lutheranes 3. The Lutheranes among themselues 4. The Sacramentaries among themselues vnder whome are compreheÌ„ded the Protestants and Puritanes here in England All which parties notwithstaÌ„ding equally maintained the Scripture for Iudge and the infallibility of the priuate spirit and therfore vpon this ground and principle if so it were true their own spirits ech one challenging the like priuiledge therin should haue necessarily conspired and agreed togeather in their Doctrine expositions of the sayd Scriptures since the spirit of God is one not many (b) Epist ad Ioannem HeruagiuÌ„ Typographum Argentinum And first I will begin with the iudgments of the Lutherans passed vpon the Sacramentaries 4. Luther (a) Thes 2. cont Louaniens himselfe saith We seriously iudge the Zuinglians and Sacramentaries to be Heretikes and Aliens from the Church of God And in another place he saith The Sacramentaries began their opinion of the Sacrament with lyes and with lyes they defend it As also in third (c) Tom. â— in def verbor caenae Domini f. 389. place he thus wryteth against them We will reproue and condemne them to wit the Sacramentaries for Idolaters corrupters of Gods word blasphemers and deceauers and of them as of the enemies of the Ghospell we will sustaine persecution and spoile of our goods and whatsoeuer they shall do vnto vs as long as God will permit 5. Neither are Luthers Posthum or his after-broode I meane the Lutherans whome by the testimony of Doct. Whitaker (d) In his answere to F. CampiaÌ„ the eight reason the English ProtestaÌ„ts imbrace as their deare brethren in Christ more mild in censuring the SacrameÌ„taries then their Father was for Luke (e) Enchirid cont Caluinian c. 7. Osiander a Lutheran speaking of certaine wicked assertions of them touching Christ saith thus But heere geÌ„tle Reader behind aboue those blasphemous things which in the discourse afore we haue heard against the Sonne of God out of the opinion of our Aduersaries the Caluinistes there openeth it selfe a gulfe or hell of CaluiniaÌ„ Doctrine in which if thou diligently waigh the matter God is said to be the author of sinne c. and hence of necessity must arise in the harts of men manifest blasphemies against God The said authour (e) Ibid. in Conclus p. 267. in the same booke saith also thus Let any godly or friendly Reader whatsoeuer thinke what deadly poison doth powre it selfe into men vnder the Caluinian Doctrine by which al Christianisme almost is ouerthrowne 6. Brentius (f) In recognit prophetar saith All the Zuinglians workes are full of deprauations cunninges deceipts and slaunders Westphalus (g) Apolog cont Caluin p. 430. c. 19. reporteth That all the Caluinian workes are stuffed with tauntes curses and lyes And he further affirmeth that he is able to shew certaine pages of Caluins workes of which euery one containeth aboue 30. notable lyes and taunts Conradus Schlusselb (h) In praefat theo Caluinist protesteth that the Caluinistes do nourish Arian and Turkish impieties in their hearts which doth not seldome at fit tymes openly disclose it selfe 7. Stankarus (i) Contra Caluin k. 4. thus wryteth to Caluin What deuill ô Caluin hath seduced thee to speake with Arius against the sonne of God c And after the said Lutheran concludeth Beware ô Christian Readers and especially all you Ministers beware of the bookes of Caluin and principally in the articles of the Trinity Incarnation Mediatour the Sacrament of baptisme c. Hunnius (k) In â—his epist dedicatory of the CoÌ„fut of Caluins deprauations chargeth Caluin That he wresteth the Scripture horribly from the true sense to the ouerthrow of himselfe and others And thus passing ouer the censures which the bookes Caluinus Iudaizans Caluino-papismus affoard against him as also omitting many other Lutherans writings against Caluin and his sect and leauing out of the former Lutheranes for breuity sake infinite other most notorious passages directed to the same purpose this already set down shall suffice concerning their condemnation of him the Sacramentaries 9. Now let vs see on the contrary side how the Sacramentaries do beare themselues towards Luther and the Lutherans contenting our selues with the same few places only of their censures which may serue for a tast of the rest 10. And first Zuinglius (l) Tom. 2. in respons ad Luther confess fol. 458. 459. calleth Luther Marcion further saith that he is guilty of high blasphemy against the nature essence of God in that he taught that Christ dyed according to his diuinity He further thus speaketh of Luther touching the same poynt This can be by no reason explained or excused for Luther clearly and manifestly confesseth that he wil not acknowledge Christ to be his Sauiour if only his humanity had suffered Zuinglius (m) In respons ad Luther l. de Sacram. fol. 401. also wryting in another place against Luthers Doctrine thus sayth Thou Luther shalt be forced either to deny the whole Scriptures of the new Testament or to acknowledge Marcions heresy 11. Caluin (n) Instit l. 4. c. 17. §. 16. speaking of Luthers heresies sayth By the Lutherans Marcion is raised out of hell and in another place (o) Admonit 3. ad VVestphalum Caluin sayth The Lutheranes are forgers and lyars 12. Ioannes Campanus (p) In Colloq lat Luther Tom. 2. c. de Aduersar a Sacramentary saith as certaine as God is God so certaine it is that Luther was a diuelish lyar 13. Lastly for greater contraction of this point Oecolampadius affirmeth that the Lutherans bring forth only a colour or shadow as Heretikes commonly are accustomed to do of the word of God They bring not the word of God and yet will seeme to (q) Dialog cont Me. lancthoneÌ„ build vpon the word of God See with what ful intemperate termes they do enterchaÌ„ge one another Now as we haue seene the Lutherans condemning the Sacramentaries for their interpretation of Scripture and these them againe So neither of
these two sects do absolutely approue such as are euen of their owne faction 14. And first we find that Conradus (*) In Catalog nostri temporis l. 1. the foresayd Lutheran placeth six sorts of his owne Lutherans in the Catalogue of Heretikes So through the disallowing of one anothers Doctrine did first rise the distinction of Molles Rigidi Lutherani so as it is manifest euen out of their owne bookes and inuectiues that they hould one another for Heretikes 15. Now touching the Sacramentaries among themselues Doth not Caluin (r) lib. de coena Domini l. 4. Instit. c. 15. §. 1. condemne Zuinglius for teaching that the Sacraments are bare externall signes And is not Caluin reciprocally condemned by Zuinglius (s) Zuinglius epist ad quandaÌ„ Germaniae ciuitatem fol. 196. in Commentar de vera falsa relig c. de Sacra againe because he attributed more to the Sacraments then externall signes 16. Castalio (t) In l. ad Caluin de praedest a Sacramentary charging Caluin for teaching God to be the authour of sinne maketh a distinction of the true God and of Caluins God and giueth a different description of them both and among other thinges he there thus concludeth By this meanes not the diuell but the God of Caluin is the Father of lyes but that God which the holy Scripture teacheth is altogether contrary to this God of Caluin c. And then after The true God came to destroy the workes of the Caluinian God and these two Gods as they are by nature contrary one to another so they beget and bring forth children of contrary disposition to wit that God of Caluin children without mercy proud c. Thus Castilio And thus much of our forraine new Ghospellers for some tast of the bitter sentences deliuered against one another in which poynt I acknowledge not to haue set downe the hundred part of theyr mutuall accusations 17. Now if we looke here at home it is easy to shew that the Protestantes and Puritanes do as litle fauour one another for their seuerall Doctrines rysing from making the Scripture sole iudge of Religion as the fore named Sectaries haue done Hence it is that the Puritanes will not acknowledge the Protestantes to be true and sincere professours of the Ghospell as appeareth by their diuers admonitions exhibited to the Parliamentes euery leaâ—e almost therin inueighing against them as against the Ghospells enemies So we see that in one of their bookes (u) A Christian and modest offer c. pag. 11. they say That if themselues be in errour and the Prelats on the contrary haue the truth they protest to all the world that the Pope and the Church of Rome and in them God and Christ Iesus himselfe haue great wrong and indignity offred vnto them in that they are reiected c. 18. Touching the Protestantes recrimination of the Puritanes we find that the Protestantes (x) Powel in his ConsideratioÌ„s do censure them to be notorius and manifest Schismatikes and members cut of from the Church of God They are sayd by another Protestant (y) The Suruey of the preteÌ„ded discipline 1. 5. c. 24. c. 35. To haue peruerted the true meaning of certaine places both of Scriptures and Fathers to serue theyr owne turnes And agayne the said Authour saith of them The word of God is troubled with such choppers and changers of it c. And to conclude he further affimeth to leaue out infinite other places That the later braules pittifull distractions and coÌ„fusions among the Puritanes proceed of such intollerable presumption as is vsed by peruerting and false interpretation of holy Scripture Which seuere and bitter condemnations of one another cannot be vnderstood to be spoken of things indifferent and touching ceremonies only as they are wont to salue the matter when they be charged therwith by Catholikes 19. These loe are the yet liuing-remembrances of our Sectaries Progenitours ouerthrow occasioned through their waging of warre in the defence of so erroneous a Doctrine which alone are of force if all other former proofes and arguments were defectiue to conuince our Nouellists of their foule errour therin But since all these alledged authours were Protestants and for the greater part acknowledged for men of Piety and as professing the Ghospell by the present Church of England since they all disclaymed from the Churches authority in defining of Controuersies all ventilated alike the facility of the holy Scripture acknowledged it as sole iudge and warranted their different Doctrines from Scripture alone finally all actually impatronized themselues of the interpreting spirit since I say they all proceeded thus far and were warranted therin with as much reason as any ProtestaÌ„t maintaining the same Doctrine at this present can iustly apply to himselfe yet seing not one of those would affoard any approbation of an others mans reuealing spirit in the exposition of Scripture but openly traduced ech others spirit as erroneous and hereticall and vpon their contrary expositions of Scripture they did beget contrary Doctrines What then remaineth but that euery sober and discret Christian do reiect this Paradox to wit that the Scripture is the sole and only iudge of Controuersies since it hath ingendred in the propugners thereof such a Babylon of confused and tumultuous accusations that with al resignatioÌ„ of iudgment he humbly acknowledge that Christ his Vicar assisted with competency of meanes from the whole Church is appoynted by Christ himselfe to be heere vpon Earth the sole supreme and inappealable Iudge in all matters of fayth and religion often recalling to his memory that it is (z) Math. 18. wrytten Dic Ecclesiae si Ecclesiam noÌ„ audierit sit tibi veluti Ethnicus Publicanus FINIS