not the scriptures onely but the fathers also doe denie Locus secundus Non enim subterfugi quo minus annuntiarum vobis omne consilium Dei For I haue not spared to shew vnto you the whole counsell of God This portion of scripture is vnderstood of things pertaining to our saluation as two famous popish writers Nicholaus Lyranus and Dyonisius Carthusianus doe contest with me Carthusiauus hath these wordes Sed cum alibi scriptum sit quis consiliarius eius fuit sapiens quoque dixerit quis homini poterit scire consilium Dei quomodo potuit Paulus omne consilium Dei annuntiare hominibus respondendum quod non simpliciter de omni consiliâ—â— Dei intendit sed de omni consilio Dei quantum ad humanam spectai salutem Quemadmodum etiam ait saluator omnia audiui à patre meo nota feci vobis But seeing it is written else where who hath beene his counseller and seeing the wise man also saith what man can know the counsell of God how could Paul shew vnto men all the counsell of God answere must bee made that he meaneth not simply of all the counsell of God but of all the counsell of God so farre foorth as appertaineth to mans saluation As our sauiour also saith all things which I heard my father I haue notified vnto you Lyra teacheth the very same doctrine I omit his words for the regard I haue to breuitie By whose iudgement it is most euident that the whole counsell of God touching our saluation is contained in the holy Scriptures And it will not helpe the papists to answere or say that all the counsell of God was preached but not written For first the Apostle saith he was called to be an Apostle seuered into the Gospell of God which he had promised afore by his prophets in the holy Scriptures Secondly he auoucheth plainely that he taught none other things than those which the prophets and Moses did say should come to passe Thirdly Lyranus and Carthusianus two renowmed papists tell vs that all necessarie doctrine is contained in the precepts of loue Carthusianus hath these words Omnia precepta documenta hortamenta legis ac prophetarum ordinantur ad horum obseruantiam mandatorum virtualiter continentur in cis sicut conclusiones in primis principijs All precepts documents and exhortations of the law and the prophets are ordained to the keeping of these coÌ„mandements and are virtually contained in them as conclusions in the first principles Lyranus hath these words Propter hoc omnia mandata legis monitiones non sunt nisi quaedam explicationes istorum duorum mandatoruÌ„ Quia omnia ordinantur ad dilectionem dei proximi similiter doctrina prophetarum ad hoc ordinatur For this cause all the commandements of the law and all admonitions are nothing els but certaine explications of these two commaundements Because all things are ordained to the loue of God and of our neighbour and in like manner the doctrine of the prophets is referred to the same end Fourthly the Iesuit Bellarmine telleth vs that the books of the prophets and Apostles are the infallible rule of faith These are his expresse words Illud in primis statuendum erit Propheticos Apostolicos libros iuxta mentem ecclesiae Cath. olim in Conc. 3. Carthag nuper in Conc. Trid. explicatam verum esse verbum dei certam ac stabilem regulam fidei This must be set downe for a ground and sure foundation that the bookes of the prophets and Apostles according to the mind of the Catholike Church declared aforetime in the third counsell of Carthage and of late in the counsell of Trent is the true word of God and the sure and stable rule of our faith The same Iesuit in another place hath yet more manifast and cleere words which are these Quare cum sacra scriptura regula credendi certissima tutissimaque sit sanus profecto non erit qui ea neglecta spiritus interniâ—soepe fallacis semper incerti iudicio se commiserit VVherefore seeing the holy Scripture is the most certaine and most secure rule of faith he is not well in his wits doubtlesse who hauing neglected the same shall commit himselfe to the iudgement of the internall spirit which often deceiueth and neuer is sure or found These words of our Iesuiticall Cardinall if they be well marked will not onely confound himselfe who elswhere teacheth the contrarie doctrine but also euidently proue the controuersie now in hand For first he saith that the bookes of the Apostles and Prophets rightly expounded are the infallible rule of faith Secondly that the holy Scripture is the most safe and most secure rule how to beleeue Thirdly that he is mad whosoeuer will giue credit to the inward spirit and not stay himselfe vpon the written word All which doubtlesse confound him and his Iesuiticall broode as who will not relie vpon the written testimonies of Gods truth but seeke after vnwritten falshoods and vanities and ground their faith vpon the same Fiftly S. Austen teacheth the selfesame truth when he telleth vs flatly that nothing is contained in the Gospell and epistles of the Apostles which is not also comprised in the law and the Prophets These are his expresse words In eo tanta praedicatio prenuntiatio noui testamenti est vt nulla in euangelica atque Apostolica disciplina reperiantur quaâ—uis ardua diuina proecepta promissa quae illis etiam libris veteribus desint In the old testament the new testament is so largely preached and foreshewed that nothing can be found in the discipline or doctrine of the Gospell and of the Apostles although they be hard and diuine precepts and promises which are wanting in those old bookes This being so it followeth of necessitie that all things needfull to saluation are contained in the Scriptures For S. Paule preached all the counsell of God S. Paules preachings are contained in the doctrine of the prophets the doctrine of the prophets is contained in the law the law was written with the finger of God Ergo à primo ad vltimum all things necessarie for our saluation are contained in the written word of God Locus tertius Because from thine infancie thou hast knowne the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich are able to make thee wise vnto saluatioÌ„ throgh faith which is in Christ Iesus Thus saith S. Paul But doubtlesse if so much be written as is able to make vs wise to saluation we stand in need of no more it is ynough Let the papists keepe their vnwritten traditions to themselues let vs relie vpon the written truth Let vs be wise vnto saluation contenting our selues with that which it pleased God to reueale in his written word and let them be presumptuous and curious to follow mans inuentions and to beleeue vnwritten vanities The second reason drawne from
the catholike Church and there hath reckoned vp the consent of peoples and nations authoritie begun with miracles nourished with hope increased with charitie established with antiquitie succession of priests from Saint Peters seat and the name of Catholike he addeth that though these things bee great motiues to keepe him in the vnitie of the Church yet must the truth of the scriptures be preferred before them all In regard whereof he promiseth to giue more credit to Manichaeus than to the Church and to yeeld vnto his doctrine if he shal be able to prooue it out of the scripture In the meane while he must giue him leaue to preferre the credit of the catholike Church before his bare wordes especially seeing the Church but not Manichaeus was the outward meanes and externall helpe that brought him to the faith of the Gospell The second Obiection The baptisme of infants is a matter of faith but not conteined in the holy scriptures ergo not all things necessarie for mans saluation are therein to be found The Answere I answere that it is contained in the scriptures and I proue it by sundry reasons The first argument is drawne from the couenant For infants being within the couenant ought not to be debarred from the signe and seale thereof I will establish my couenant betweene me and thee and thy seed after thee in their generations for an euerlasting couenant to be God to thee and to thy seed after thee Againe you are the children of the Prophets and of the couenant which God made to our fathers saying to Abraham euen in thy seede shall all the families of the earth be blessed Againe repent and be euery one of you bâ—ptised in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the holy Ghost For the promise was made to you and to your children and to all that are a farre off euen so many as the Lord our God shall call Againe if the first fruits be holy the whole lumpe also is holy And if the roote be holy the boughes also Againe suffer the yong children and stay them not from comming vnto me for to such belongeth the kingdome of heauen And where Saint Matthew hath little children then S. Luke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infants which can neither vnderstand nor come Againe your children are holy yong children therefore must be baptised The second argument is drawne from the analogie of the figure of the old testament For circumcision to which baptisme succeeded did pertaine to both ages as well to yoong as to old In whom also yee are circumcised with circumcisioÌ„ made without hands by putting off the body of the flesh subiect to sinne by the circumcision of Christ buried with him in baptisme in whom yee are also risen againe through the faith of the operation of God who raised him vp from the dead Thus saith Saint Paul by whose wordes we may learne sufficiently that baptisme did succeed to circumcision for the same end vse and purpose viz. that by it we may putting off the bodie of sinfull flesh be buried together with Christ and rise again with him through faith The third argument is drawne from the practise of the Church For the Apostles of our Lord Iesus were commaunded to baptise all sorts of people withour exception Goe therefore and teach all nations baptising them in the name of the father and of the sonne and of the holy Ghost Againe we read in the historie Apostolical that the whole house of Lydia was baptised neither yong nor old being excepted Againe we may find in the acts that the keeper of the prison at Philippos was baptised all they of his houshold incontinent Againe in another place we may read that the whole family of Stephaâ—â—s was baptised not one at all exempted The Obiection Infants haue no faith ergo they may not be baptised The Answere I denie the antecedent because their faith and profession is this to be borne of the faithfull in the vnitie of the Catholike Church Againe though they haue not actuall faith yet haue they faith fundamentallie and by inclination In which sense our Lord Iesus doth reckon them among the faithfull when he saith in this manner VVhosoeuer shall offend one of these little ones that beleeue in me it is better for him if a milstone were hanged about his neck and he were cast into the sea Infants therefore when they are baptized in the Church for faithfull are then deemed to beleeue after their manner VVho albeit they haue not faith in act yet haue they the spirit and vertue or foundation of faith by Gods operation in them Neither ought this thing to seeme strange vnto vs. For if the infants of the wicked ones haue infidelitie and impietie though not in act yet in inclinatioÌ„ by nature as writers graunt then truly may it be said that the infants of the faithfull haue faith and pietie though not in act yet in inclination by grace For grace cannot be of lesse force through Christ than nature through the fall of Adam for God saith plainely I will be thy God and the God of thy seed after thee The third Obiection VVee beleeue the trinitie of persons in vnitie of substance but this is not in the scripture Ergo. The answere I denie the assumption for the trinitie of persons is plainly auouched in the holy Gospel where it is thus written But the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things Thus saith our Lord Iesus In which words we see mention made of three distinct persons first of the Father which sendeth secondly of the holy Ghost which is sent thirdly of the Sonne in whose name he is sent Againe in another place it is thus written There are three which beare recorde in heauen the Father the VVord and the holy Ghost and these three are one Item Matth. 28. verse 19. The fourth Obiection It is not to be found in the holy scrpture that Christ is consubstantiall and of the same substance which the Father Ergo. The Answere The antecedent is false For first in the prophesie of Zacharias I find these wordes arise O sword vpon my shepheard and vpon the man that is my fellow saith the Lord of hostes Secondly in many places of the new testament First in these words I and my Father are one Secondly in these words If ye beleeue not me beleeue the works that ye may know and beleeue that the Father is in me and I in him Thirdly in these words VVho being in the forme of God thought it no robberie to be equall with God Fourthly in these words She shall bring foorth a sonne and thou shalt call his name Iesus for he shall saue his people from their sinnes For this respect saith holy
good my positioÌ„ euen against themselues For seeing as they grant That God beholding all in a generall condemnation for originall sinne saueth the elect of mercie and iustly decreeth to condemne the reprobate for originall sinne it followeth of necessity that either some reprobate shall be saued which the papists neither dare nor may auouch or els that concupiscence remaining after baptisme is sinne indeed which is the doctrine I defend The consequution and illation is euident For if originall sinne be truly remitted in baptisme and be not truly sinne in the baptised then can none be iustly damned that are baptised for how shal they be iustly condemned for that which is remitted it cannot be And to graunt that all baptised persons shal be saued is most absurd neither can I thinke any papist so senselesse as to affirme the same For to name one for all their Pope Boniface the eight who as their owne deere frier Caranza saith entred into the popedome as a foxe reigned in it as a wolfe and died in the end as a dog is not I trow a saint in heauen and yet must we thinke he was baptised or els a terrible vae vobis will fall vpon our papists Now because the papists vse to boast that S. Austen is on their side I will prooue at large that he defendeth this my doctrine here deliuered and that I purpose in God to doe so plainely and euidently as none can stand in doubt thereof that shal seriously ponder my discourse The first place of Saint Austen SIcut caecitas cordis quam solus remouet illuminator Deus peccatum est quo in deum non creditur poena peccati qua cor superbum digna animaduersione punitur causa peccati cum mali aliquid caeci cordis errore committitur ita concupiscentia carnis aduersus quam bonus concupiscit spiritus peccatum est quia inest illi inobedientia contra dominatum mentis poena peccati est quia reddita est meritis inobedientis causa peccatiest defectione consentientis vel contagione nascentis Like as the blindnesse of heart which onely God the illuminatour doth remooue is sinne through which man beleeueth not in God and the punishment of sinne wherwith a proud heart is iustly chastened and the cause of sinne when through the blindnesse of heart any euill is committed euen so concupiscence of the flesh against which the good spirit coueteth is sinne because there is in it disobedience against the gouernment of the mind and also a punishment of sinne because it was rendred to the merits of the disobedient and it is also the cause of sinne by defection of him that consenteth or by contagion of the child that is borne In these wordes Saint Austen expresseth three things precisely first that concupiscence in the regenerate is the punishment of sinne secondly that it is the cause of sinne thirdly that it is sinne it selfe VVhich three S. Austen doth not onely distinguish but withall he yeeldeth three seuerall reasons for the same and that he speaketh of the regenerate it is euident in this because he speaketh of that concupiscence against which the good spirit striueth Most impudent therefore are the papists when they auouch with open mouth that Saint Austen onely calleth it sinne because it is the cause of sinne And the gentle reader may here also obserue that S. Austen compareth concupiscence of the flesh with that blindnesse of heart which breedeth infidelity in man which how great a sinne it is euery one can tell The second place of Saint Austen NEque enim nulla est iniquitas cum in vno homine vel superiora inferioribus turpitâ—r seruiunt vel inferiora superioribus contumaciter reluctantur etiam si vincere non sinantur For it is some iniquitie when in one man either the superiour parts shamefully serue the inferiour or the inferiour partes stubbornly striue against the superiour although they be not suffered to preuaile These words of Saint Austen are so plaine as the papists cannot possible inuent any euasion at all For he saith in plaine and expresse tearmes that the rebellion which is betweene the flesh and the spirit is sinne yea that it is euen then sinne when it is resisted and cannot preuaile At which time and in which respect the papists will haue it to be merite but no sinne at all Behold a flat contradiction it is sinne saith Saint Austen it is merite and no sinne say the papists The third place of Saint Austen SI in parente baptizato potest esse peccatum non esse cur eadem ipsa in prole peccatum est ad haec respondetur dimitti concupiscentiam carnis in baptismo non vt non sit sed vt in peccatum non imputetur Sequitur non ergo aliquid remanet quod non remittatur cum fit sicut scriptum est propitius dominus omnibus iniquitatibus nostris sed donec fiat quod sequitur qui sanat omnes languores tuo qui redimet de corruptione vitam tuam manet in corpore mortis huius carnalis concupiscentia If concupiscence can both be in the baptised parent and withall be no sinne why is the selfe same made sinne in the child to this this is the answere that the concupiscence of the flesh is forgiuen in baptisme not so that it remaine not but so that it is not reputed for sinne Not any thing therefore remaineth which is not forgiuen seeing that is done which is written God is mercifull to all our iniquities but vntill that be done also which followeth which healeth all thine infirmities which redeemeth thy life from corruption carnall concupiscence abideth in the bodie of this death Saint Austen in these wordes sheweth plainely that concupiscence remaineth aswell in the baptised parent as in the vnbaptised child yet with this difference that it is sinne in the parent though not for sinne imputed but in the child it both is sinne and is also so reputed And the reader must not forget that Saint Austen saith Nothing remaineth which is not forgiuen He doth not say Nothing is sinne that remaineth or thus No sinne remaineth but thus Not any thing remaineth which is not remitted As if he had said sinne indeede remaineth still in the baptised but shall not be imputed to the faithfull Marke well gentle reader the phrase which Saint Austen here vseth It is forgiuen that still remaineth saith Saint Austen or not any thing remaineth which is not forgiuen Therefore he must needes meane that something remaineth which is sinne though pardoned and not reputed sinne For nothing hath need of forgiuenesse but that which is sinne indeed The fourth place of Saint Austen I Deo apostolus non ait facere bonum sibi non adiacere sed perficere Multum enim boni facit qui facit quod scriptum est post concupiscentias tuas non eas sed non perficit quia non
reason thereof none liuing can be iustified in Gods sight Fiftly that by reason thereof whosoeuer saith he hath no sinne is a flat lier Sixtly that how vertuously soeuer we liue yet must we desire God to forgiue vs our sinnes by reason of this inherent vice Seauenthly that we must thus pray euen after all sinnes be forgiuen vs in our baptisme Againe the same Saint Austen in another place hath these wordes Iustitia modo nostra ex fide iustitia perfecta non est nisi in angelis vixin angelis si Deo comparentur tamen si qua perfecta iustitia anim arum spirituum est quos Deus creauit in angelis sanctis iustis bonis nullo lapsu auersis nulla superbia cadentibus sed manentibus semper in contemplatione verbi Dei nihil aliud dulce habentibus nisi à quo creati sunt in ipsis perfecta iustitia est in nobis autem ex fide coepit esse secundum spiritum Our iustice is now of faith there is no perfect iustice but in the angels and scarce in the angels if they be compared to God Yet if there be any perfect iustice of soules and spispirits which God hath created in the holy Angels iust good by no lapse auerted by no pride falling but euer abiding in the contemplation of the word of God and thinking nothing sweet but him onely which created them in them iustice is perfect but in vs it is not perfect it is onely begun of faith according to the spirit Thus saith Saint Austen telling vs very plainely that there is no perfect iustice in man but doubtlesse where no perfect iustice is there can be no condigne merite of eternall life S. Ambrose is consonant to S. Austen who writeth in this manner Caro contra spiritum contra carnem spiritus concupiscit nec inuenitur in vllo hominum tant a concordia vt legi mentis lex quae membris est insita non repugnet Propter quod ex omnium sanctorum persona accipitur quod Ioannes Apostolus ait si dixerimus quoniam peccatum non habemus nos ipsos seducimus verit as in nobis non est The flesh saith S. Ambrose coueteth against the spirit and the spirit against the flesh neither can there be found in any man such concord or agreement that the law which is ingrafted in the members fighteth not against the law of the mind And for that cause Saint Iohns words are taken as spoken in the person of all Saints If we say we haue no sinne we deceiue our selues and there is no truth in vs. Thus writeth S. Ambrose out of whose words I note first that concupiscence mooueth rebellion against the spirit in the holiest man vpon earth Secondly that this rebellion is sinne in euery one for S. Iohn speaketh of sinne indeed Thirdly that no man liuing is free from sinne and consequently that none liuing in this pilgrimage of mortalitie can condignely merite eternall life S. Chrysostome is consonant to S. Ambrose and S. Austen these are his words Etsi millies moriamur etsi omnes virtutes animi expleamus nibil dignum gerimus adea quae ipsi percepimus à deo Though we die a thousand times and though we accomplish all vertues of the mind yet doe we nothing worthie of those things which we receiue of God Theophilact saith in this manner Seruauit nos aeternum non ex operibus quae fecimus hoc est neque secimus opera iustitiae neque per haec conseruati sumus sed vniuersam salutem bonit as ipsius atque elementia operata est He hath saued vs eternally not of the works which we haue done that is neither haue we done the workes of iustice neither are we saued by them but his goodnesse and his clemencie hath wrought our saluation wholly Now to knit vp this reason with all consents in one I will here set downe the flat and plaine report of a famous Frier and popish bishop in that booke which he dedicated to Pope Sixtus the fift Post humillim am sanctorum pedum deosculationem These are the words Eodem etiam modo considerantes omnes alij doctores sancti naturalem solum modo bonorum operum valorem illum à valore iusta vitae aeterae aestimatione longissimè distare perpendentes prudenter dixerunt opera nostra non esse meritoria aut digna vita aeterna Ex lege tamen siue conuentione siue promissione facta nobiscum opera bona hominis cum adiutorio gratiae dei fiunt aeternae vitae digna illi aequalia quae seclusa illa dei promissione quae passim in sacris literis reperitur fuissent tanto premio prorsus indigna All other holy doctors also considering after the same manner the naturall value onely of good workes and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life said wisely That our works are not meritorious nor worthie of eternall life Yet for the couenant and promise made vnto vs the good workes of man with the helpe of Gods grace are worthy of eternall life and equall with it which for all that that promise of God which is frequent in the Scripture set aside were altogether vnworthie of so great reward Thus saith our popish bishop our holy Frier euen to the Pope himselfe after the humble kissing of his most holy feet VVho though he bestirre himselfe more than a little to establish the condigne merite of mans workes yet doth he in his owne kind of dispute and reasoning vtterly confute and confound himselfe For first he graunteth that not onely S. Chrysostome but all the rest of the holy fathers with him marke well gentle reader affirme constantly and vniformely with one voice and assent a testimonie almost incredible to proceed from the mouth of a papist so deere to the Pope That good workes neither are meritorious nor worthie of eternall life Secondly he graunteth freely that the best workes considered in their owne nature and kind are vnworthy of eternall life Thirdly he graunteth willingly and telleth the Pope roundly post deosculationem pedum but after the kissing of his feet that good workes euen as they proceed of grace and assistance of the holyghost are for all that altogether vnworthie of eternall life if Gods promise and free acceptation be set apart VVhich three points doubtlesse are all that we desire to be graunted concerning the doctrine of good workes And consequently though the papists neuer cease to impeach accuse slaunder and condemne vs in this behalfe yet doe we defend nothing herein as is euident to the indifferent reader but euen that which their owne best doctors in their printed bookes doe teach vs yea in those very bookes which are dedicate to the Pope himselfe and that with the solemne and religious deosculation of his holy feet The conceits which bishop Frier Ioseph alledgeth to make good his imagined
spirit but to trie the spirits if they be of God For this cause doth S. Paule pronounce him accursed that preacheth any doctrine not contained in the scriptures For both S. Austen and S. Basill doe expound that place of the written word And the truth thereof is alreadie prooued because the Apostles taught no needfull doctrine which they did not after commit to writing S. Cyprian would not yeeld to Stephanus then bishop of Rome in the controuersie concerning rebaptization but sharpely reprooued him for leaning to tradition and demaunded of him by what scripture he could prooue his tradition For in his daies it was not ynough to alleadge tradition for the proofe of any doctrine And much lesse was it a rule in Saint Cyprians time to follow the bishop of Romes definitiue sentence in matters of faith and doctrin Though our sottish and blind papists in these latter dayes doe admit and reuerence his sentence euen as the holy Gospell See S. Cyprians words in the first proposition VVhen the Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not found in the scriptures the fathers of the counsell did not then alleadge traditions for proofe thereof neither did they say that many things must be beleeued which are not written but they answered simply That though that word were not expressely written yet was it virtually and effectually contained in the scriptures This assertion is euident by the testimonie of Saint Athanasius whose words are these Sed tamen cognoscat quisquis est studiosioris animi has voces tametsi in scripturis non reperiantur habere tamen eas eam sententiam quam scripturae volunt Although the expresse words be not found in the scripture yet haue they that meaning and sence which the scripture approoueth and intendeth as euery one that studieth the scripture seriously may easily vnderstand Origen giueth counsell to trie all doctrines by the scriptures euen as pure gold is tried by the touchstone His words are set downe at large in my booke of Motiues and they are well worth the reading Tertullian hath these words Id esse verum quodcunque primum id esse adulterum quodcunque posterius VVe must know that that it is the truth whatsoeuer was first and that that is counterfeit whatsoeuer commeth after the first S. Austen hath many golden sentences and worthie testimonies to this end and purpose One only I will here recount where he hath these wordes Nemo mihi dicat ô quid dixit Donatus aut quid dixit Parmenianus aut Pontius aut quilibet illorum quia nec Catholicis episcopis consentiendum est sicubi forte falluntur vt contra canonicas dei scripturas aliquid sentiant Let no man say to me oh what said Donatus or what said Parmenianus or Pontius or any of them because wee must not consent euen to Catholicke bishops if it so fall out that they erre in any point and speake against the canonicall scriptures Saint Chrysostome surnamed the golden mouthed doctor agreeth vniformely vnto the other fathers in many places of his workes One onely period shall for the present suffice where he hath these golden wordes Quomodo autem non absurdum est propter pecunias alijs non credere sed ipsas numerare supputare prorebus autem amphoribus aliorum sententiam sequi simpliciter presertim cum habeamus omnium exactissimam trutinam gnomonem acregulam diuinarum inquam legum assertionem Ideo obsecro oro omnes vos vt relinquatis quidnam hinc vel illi videatur deque his à scripturishaec etiam iniquirite et veras diuitias difcentes eas sectemur vt aeterna bona assequamur How can it but be absurd that in money matters we will not credite others but will tell the money our selues and for all that in affaires of greater importance which concerne the health aud saluation of our soules we can be content simply to follow the iudgement and opinion of others especially when wee haue the most exact ballance squire and rule of all things I meane the plaine testimonie of Gods lawes I therefore pray and beseech you all that you will reiect what this man or that man thinketh and search the truth out of the scriptures that learning true riches we may follow them and so attaine eternall life Behold here gentle reader a most excellent and Christian exhortation a very godly and golden aduiso giuen vs by this holy father If wee will not saith he trust others to tell our money but for surenesse will tell it our selues much lesse should wee trust others and much lesse depend vpon their iudgements and sayings in matters touching our saluation but our selues must learne and know such things by diligent reading of the holy scriptures Neither must we beleeue what this or that man saith but what we find to be true by painefull studie of the holy scriptures Now let vs heare attentiuely what the best approoued papists teach vs concerning this important and most weightie controuersie Franciscus à victoria a learned schoole-man and Spanish popish frier yeelds his opinion in these expresse wordes Propter quas opiniones nullo modo debeà us discedere à regula synceritate scripturarum For which opinions we may in no wise depart from the rule and synceritie of the scriptures Againe in another place he hath these words Non est mihi certum licet in hoc conueniant omnes quia in scriptura non habetur I doe not thinke it sure and certaine although all writers agree thereunto because it is not to be found in the holy scriptures Melchior Canus another learned schoole-doctor and renowned popish bishop confirmeth the same doctrine in these words Fatemur non audiendos esse sacerdotes nisi docuerint iuxta legem domiui VVe graunt that we must not giue eare or hearken to the priests except they shall teach vs according to Gods law Loe the papists affirme plainely that no doctrine is sound or to be receiued but that onely which is tried to be true by Gods word Neither may we beleeue the doctrin of any popish priest vnlesse it be agreeable to Gods law Now doubtlesse if the Pope will be tried and iudged by this doctrine which his best doctors haue published to the world the spirit of God hauing enforced them thereunto we shall soone agree in all controuersies of religion And certes this their doctrine is so certaine and euident that the Iesuit Bellarmine singeth the same song with them which my selfe could not easily haue beleeued if I had not read his owne testimonie in his owne booke These are his expresse words Sine dubio singuli episcopi errare possunt aliquando errant inter se quandoque dissentiunt vt nesciamus quisnam eorum sequendus sit It is without all doubt that all bishops seuerally may erre and sometime doe erre and doe so disagree among themselues that we
in the name of all papists being as it were their mouth saith all that can be said in defence of late Romish religion Out of whose words I note first that all thing necessarie for all men and all women old men yoong men maids and babes rich and poore noble and ignoble are set downe and conteined in the holy scriptures Secondly that all things contained in the written word are necessarie for all people Thirdly that those things which are not contained in the written word were neuer preached openly to all people but secretly to some few persons in secret corners peraduenture to our Iesuits and Iesuited popelings sauing that their sect was not then hatched as which is not yet eighty yeeres old Fourthly that those things which are not contained in the scriptures and written word are not necessarie for all people but onely for Iesuits and papists to bring them to perdition Fiftly that seeing on the one side all things needfull for all men and all women for yong and old rich and poore noble and ignoble are contained in the scriptures and seeing withall on the other side that all things in the written word are necessarie for all people marke well what I say gentle reader for I build my worke vpon that foundation which the Iesuit hath laid it followeth by necessarie consequution that all people ought seriously to read the holy scripture as also that they may safely contemne all vnwritten traditions as nothing needfull or pertaining to them But let vs heare our Cardinall Iesuit once again speake for himselfe and for the honour of this holy father the Pope These are his expresse words At in nouo testamento quia Christus impleuit figuras prophetias etsi multi non intelligant sententias scripturarum intelligunt tamen ipsa mysteria redemptionis etiam rustici mulieres But in the new testament because Christ hath fulfilled the figures and the prophesies although many doe not vnderstand the sentences of the scriptures yet doe they vnderstand the mysteries of our redemption euen the common countrey fellowes and the very women Thus writeth our Iesuit affirming that euen women and the very rustickes of the countrey doe vnderstand the scriptures so farre forth as pertaineth to the mysteries of their redemption and I pray you why then doth the Pope debarre them from the reading thereof VVhat more knowledge is needfull ouer and besides the mysteries of mans redemption It is all the knowledge which Saint Paule desired to haue who as he saith of himselfe esteemed not to know any thing among them saue Iesus Christ him crucified I therfore conclude by our Iesuits owne free graunt that it behooueth all men and women children and maids diligently to read the holy scriptures seeing they may vnderstand therein all the mysteries of their redemption viz. all knowledge necessarie for their saluation VVhich knowledge is so necessarie as nothing can be more Ye saith God by the mouth of his seruant Moses shall lay vp these my words in your heart and in your soule and bind them for a signe vpon your hand that they may be as a frontlet betweene your eyes And ye shall teach them your children speaking of them whē thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp And thou shalt write them vpon the posts of thine house and vpon thy gates But our papists obiect against vs that when the fathers exhort all men and women to read the scriptures they speake as pulpit-men agreeably to their audience and the peoples default but not as teachers in the schoole making exact and generall rules to be obserued in all places and times To which I answere first that the truth must be spoken as well in the pulpit as in the schoole Secondly that the doctrine in pulpit is and ought to be as exact absolute and necessarie as the doctrine in schoole The sole and onely difference is or ought to be this viz. that the pulpit hath euer the pricke of exhortation annexed which the schoole wanteth For the preacher may not speake at randon in the pulpit but euen there must he haue the girdle of truth about his loynes Thirdly that holy Dauid regarded no such popish distinction when asking whereby a yong man shal clense his waies he answereth thus By studie meditation and keeping of the law of God Neither the godly men in Berhaea when they daily searched the scriptures euen to examine the doctrine of the Apostles by them Our papists obiect likewise that S. Paule will haue women to liue in silence and not to chat and prattle of the scriptures I answere that though S. Paule will not permit women to teach publickely before men yet doth he neither forbid them to read the scriptures nor yet to teach priuately when due circumstances doe occurre For the same Apostle elswhere commaundeth mothers to teach godly things to their children So Salomon the wisest child that euer was among the sonnes of Adam one Christ euer excepted confesseth plainely and humbly what doctrine his mother Bethsheba taught him So Priscilla wife to Aquila the Iew born in Pontus expounded the scriptures to the Iew Apollo borne at Alexandria a very eloquent man So Timothie was throughly instructed in the scriptures by his mother Eunice and by his grandmother Lois By which notable example it is euident and cleare to euery one that neither mothers must forbeare to teach nor yet young babes forbeare to learne the holy scriptures The third Proposition Traditions must be examined by the holy scriptures which is the true touchstone of veritie and then onely admitted when they are found to be consonant to the same For proofe of this proposition the very name or word Canonicall is of it selfe sufficient For Canon is a Greek word which signifieth a rule and there upon those bookes are called the Canonicall scriptures which are the rule of our faith And consequently whatsoeuer is not consonant to the scriptures the same ought to be reiected as pernitious and swaruing from the rule of our faith For this cause doth the Prophet Esay send vs to the law and to the testimonie there to trie the truth For this cause doth the Prophet Malachie exhort the people euer to be mindfull of the law of Moses For this cause doth the Prophet Dauid tell vs That Gods word is a lanterne to our feet For this cause saith S. Peter That Gods word is a light shining in darke places vntill the day-starre arise in our hearts For this cause did Christ himselfe exhort the Iewes to reade seriously the holy scriptures For this cause said Christ That the Pharisies erred because they knew not the scriptures For this cause did the men at Berhaea trie the truth of S. Paules doctrine by the scriptures For this cause doth S. Iohn exhort vs not to beleeue euery