per gratiam He would not therefore say eternall life is the stipend of iustice but he had rather say eternall life is the grace of God because the same merits to which it is rendered are not of our selues but wrought in our selues by God through grace The second text of holy scripture is contained in these wordes I count that the afflictions of this present time are not worthy of the future glory which shall be reuealed toward vs. Loe all our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all our passions afflictions and penalties that we are able to endure in this life are so farre from being meritorious of eternall life that they are in no wise comparable to the same Theoderetus doth liuely expresse this verietie in these most golden wordes Superant certamina coronae non comparantur cum laboribus remunerationes labor enim paruus est sed magnum lucrum speratur Et propterea non mercedem sed gloriam vocauit ea quae expectantur The conflicts of the crowne doe remaine the labours are not comparable to the rewards for the labour is small but the gaine hoped for is great And therefore the things expected are not called a reward but glory Anselmus hath these wordes Hoc est si quis pateretur omnes paenarum acerbitates quae in tempore presentis vitae sufferri possunt non essent omnes illae passiones dignum meritum ad consequutionem futurae gloriae quae ablato omni velamine reuelabitur in nobis If one should suffer all kindes of torment which can bee endured in this life yet would not all those afflictions torments or passions be a sufficient and condigne merite to atteine the future glory which when euery vaile is taken out of the way shal be reuealed in vs. Marke well these wordes in this famous popish writer because they are most important for seeing he was a great papist his proofe must needes be good against the papists Againe his words are so cleere and manifest that no euasion can haue place For he saith in plaine and expresse tearmes that all which is possible to be done or endured in this world can not be a worthy or condigne merite of eternall life No answere in truth can be made hereunto it iumpeth in deed with the true sense and meaning of Saint Paul The third place of holy scripture is contained in these words Not by the works of iustice which we haue done but according to his mercie he hath saued vs by the lauer of regeneration and renouation of the holy Ghost These are the Apostles words euen as our Rhemists haue alledged them By which words it is most cleere and apparant that we are not onely iustified but also saued of meere mercie and the free gift of God And consequently that eternall life hath no merite on the behalfe of man For after saluation once accomplished all merite is vaine and needlesse Anselmus hath these golden words Tunc saluos nos fecit qui nostris meritis eramus perditione digni non enim ex operibus iustitiae quae fecimus nos processit haec salus quia nulla opera iustitiae feceramus vnde salutem meruissemus sed ipse secundum misericordiam suam saluos nos fecit non secundum merita nostra nobis hanc salutem dedit Then did he saue vs who by our owne merites deserued perdition For this saluation came not from the workes of iustice which we haue done because we had done no workes of iustice by which wee should merite saluation but hee according to his mercie saued vs and not according to our merites gaue hee vs this saluation The famous papist Dionysius Carthusianus expoundeth Saint Paul euen as Anselmus did These are his wordes Non ex operibus iustitiae quae fecimus nos id est non propter merita nostra quae nulla fuerunt quia predictis peccatis eramus obnoxij sed secundam suam misericordiam saluos nos fecit à potestate diaboli reatuaeterui tormenti merito suae conuersations passionis Not of the works of righteousnesse which we haue done that is not for our merites which were none at all because we were subiect to the afore named sinnes but according to his mercie hath he saued vs from the power of the deuill and guilt of eternall torment by the merit of his holy conuersation and passion Loe our saluation commeth not of mans merits but of the merits of the sonne of God This shall suffice for the first reason which is drawne from the authortiie of holy writ The second reason drawne from the authoritie of the holy fathers SAint Austen hath many excellent testimonies in his workes which doe euidently approoue and confirme this my doctrine against the popish supposed condigne merit of works but I will content my selfe with one or two at this present Thus doth he write Virtus est charitas quaid quod diligenduÌ„ est diligitur haec in alijs maior in alijs minor in alijs nulla est plenissima vero quae iam non possit augeri quandiu hic homo viuit estin nemine quandiu autem augeri potest profecto illud quod minus est quaÌ„ debit ex vitio est Ex quo vitio non est iustus in terra qui faciat bonum non peccet Ex quo vitio non iustificabitur in conspectu Dei omnis viuens Propter quod vitium si dixerimus quia peccatum non habemus nos met ipsos seducimus veritas in nobis non est Propter quod etiam quantum libet pâ—ofecerimus necessarium est nobis dicere dimitte nobis debita nostra cum iam omnia in baptismo dicta facta cogitata dimissa sint Charitie is a vertue with which we lout that that ought to be loued This in some is more in others lesse in others none at all but the perfect charitie which cannot be increased while a man here liueth is found in none so long as it can be increased that doubtlesse which is lesse then it should be proceedeth of sinne by reason of which sinne there is not one iust vpon earth that doth good and sinneth not by reason of which vice if we say we haue no sinne we deceiue our selues and the truth is not in vs by reason of which sinne how much soeuer we profit yet must we say of necessitie Forgiue vs our trespasses euen after that all our thoughts words and workes are forgiuen in baptisme Thus writeth Saint Austen that mightie piller of Christs Church out of whose most golden wordes I note sundrie excellent documents to the great comfort of the faithfull and to the euerlasting confusion of all impenitent papists For first Saint Austen saith that no man can haue charitie in that perfect degree which the law requireth Secondly that the want thereof proceedeth of that vice that is inherent in vs. Thirdlie that by reason of this vice euery man is a sinner Fourthly that by
by the hands of the priest is called Christs passion death crucifixion not in the truth of the thing but in a mysterie which signifieth the thing so the sacrament of faith by which baptisme is vnderstood is faith Thus saith the text Let vs now heare their own glosse vpon the same text these are the expresse words Coeleste sacramentum quod verè representat Christi carnem dicitur corpus Christi sed improprie vnde dicitur suo modo sed non rei veritate sed significate mysterio vt sit sensus vocatur Christi corpus id est significatur The heauenly sacrament which representeth Christs flesh truly is called the bodie of Christ but vnproperly wherefore it is said suo modo after it manner but not in the truth of the thing but in the mysterie of the thing signified that this may be the sence it is called Christs bodie that is to say it signifieth his bodie Out of these golden words deliuered as God would haue it by the pens of papists to the confusion of all papists I note first that the holy and blessed bread of the Eucharist or Lords supper is called the bodie of Christ. Secondly that it is also called the passion death of Christ. Thirdly that it is not Christs bodie truly properly and in the truth of the thing Fourthly that it is Christs body as the sacrament of baptisme is faith Fifthly that it is not Christs bodie in truth but in signification Sixtly that it is only called Christs bodie because it is the sacrament of his body as baptisme is called faith being only the sacrament of faith Seuenthly that it is Christs bodie impropriè suo modo significat◠mysterio improperly after a sort in the mysterie of the thing signified which words must be well remembred and marked Lastly that it is said negatiuely non rei veritate it is not Christs bodie in truth in deed or in the veritie of the thing These words are the very vpshot of the controuersie they can admit no solution For if Christs bodie were in the sacrament really and substantially with bodie flesh bloud sinews bones and quantitie as the papists say and beleeue then doubtlesse he should be there in rei veritate in the truth of the thing euen in that true bodie which was borne of the blessed virgin the true mother of true God and true man Answere papists if ye can or els come home and yeeld to the truth for shame The third Member Of the barbarous and plaine villanous proceeding against Berengarius for deniall of the abouenamed popish sacrifice POpish decrees tell vs a long tale of one Berengarius sometime deacon of a church in Gaunt who held a doctrine surely grounded vpon the holy scriptures but wholie opposite to the late popish faith viz. That the bread and wine in the holy Eucharist after Christs words vttered which they call consecration are onely the sacrament and not the true bodie and blood of our Lord Iesus Christ and that they cannot sensuallie or sensibly for so their owne word sensualiter signifieth bee handled or broken with the hands of the priests or torne with the teeth of the faithfull For this opinion so setled vpon Gods word as all the cursed Romish brood are not able in truth to gainesay the same Pope Nicholas with his Romish synod did so cruelly proceed against the sillie deacon as he must needs either abiure and renounce the truth or else betake himselfe to be burnt with popish fire and faggot out of hand In regard whereof the poore deacon ouercome with humane frailtie yeelded at least in shew of wordes to their most wicked cruell and very barbarous or rather villanous suggestion Then the Pope and Councell set downe the forme of words which he should pronounce the summe whereof I haue alreadie alleaged who as list may read the words at large in the place quoted in the margent I omit the wordes because they are long and tedious onely I wish the reader to obserue seriously with me for this reason can neuer be answered till the worlds end that it is an article of popish faith oh horrible blasphemie That the true and reall body of the sonne of God which was borne of the vigin Marie and sitteth at the right hand of God the father omnipotent and all sufficient is torne in pieces with the teeth of the faithfull and broken asunder with the hands of the priest in their idolatrous masse For these are the words of the popish synod Manibus sacerdotum frangi fidelium dentibus atteri Which wordes are so fully farced with blasphemie and repugnant to the truth that neither Melchior Canus nor the popish glosse nor Bellarmine can tell how to shuffle vp the same but with shame inough they passe it ouer as they can Bellarmine who is as it were the Popes owne mouth writeth in this manner Respondeo nunquam fuisse quaestionem an Christi corpus vere vt est in se frangeretur manibus dentibus tereretur certum enim est semper fuit Christi corpus incorruptibile nunc existens non posse frangi teri nisi in signo siue sacramento ita vt dicatur frangi ac teri cum signum eius id est species panis frangitur teritur I answere saith the Iesuite that question was neuer made if the body of Christ as it is in it selfe were truely broken with hands and torne with teeth for it is and and euer was certaine and sure that Christs bodie being now incorruptible cannot be broken and torne saue only in a signe or sacrament so as it may be said to be broken and torne when the signe thereof that is to say the forme of bread is broken and torne Out of these words I note first that by the Popes owne doctrine for the Iesuites doctrine is the doctrine of the Pope seeing the Pope hath approoued it Christs bodie cannot be broken or torne truely and indeede I note secondly that the Pope and his Councell decreed the contrarie doctrine and that as an article of popish faith when they compelled Berengarius to confesse it with his mouth and to beleeue it with his heart and did also publish the same per vrbes Italiae Germaniae Galliae through the cities of Italie France and Germanie for so saith the decree Ego Berengarius I note thirdly that it is truely said Christs bodie is broken because the forme of the bread is broken as popish doctrine teacheth vs. For we see here that this is all that the papists can say for themselues and vpon this strong foundation and inuincible bulwarke I inferre this golden and euident corollarie viz. That if it be true to say Christs bodie is broken and torne because the signe of his bodie is broken and torne then truely may wee say and truelie doe we say that Christs bodie is in the Eucharist because the signe of his bodie is there because the sacrament of his bodie
so I conclude that mortall and veniall sinnes as they be such are not distinguished intrinse cally and essentially but onely in respect of Gods grace which assigneth one sinne to the paine or torture of death and not another Thus writeth this famous popish bishop who was a man of high esteeme in the counsell of Constance Whose onely testimonie if his words be well marked is able to confound the papists and to strike them dead For first he telleth them plainely that euery sinne is mortall of it owne nature Secondly that no sinne is veniall saue only in respect of Gods mercie Thirdly that God may most iustly iustissimè condeme vs for the least sinne we do Note seriously gentle reader the word iustissimè Fourthly that mortall and veniall sinnes are the same intrinse cally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantitie but not in qualitie in mercy but not in deformitie in the subiect but not in the obiect in imputation but not in enormitie saue onely that the one is a greater mortall sinne than is the other For as Gerson auoucheth we may iustly be damned for the least sinne of all howsoeuer other papists doe flatter themselues in their cursed deformed venials Seuenthly because sinne in generall is the transgression of Gods law as S. Ambrose defineth it yea euery word deed or desire against Gods law as S. Austen describeth it Their words are set downe in the fourth article of this discourse Eightly because the Iesuit Bellarmine vnawares confesseth the same against himselfe These are his owne words Respondeo omne peccatum esse contra legem dei non positiuam sed aternam vt Aug. rectè docet Omnis enim iusta lex siue à deo siue ab bomine detur ab aterna dei lege deriuatur Est enim aterna lex vt malum sit viol are regulam I answere that euery sinne is against the law of God not positiue but eternall as Austen teacheth rightly For euery iust law whether it be given of God or of man is deriued from the eternal law of God For the eternall law is that it is euill to offend against the rule These are our Iesuits owne words which as euery child can easily discerne doe euidently confute himselfe and his Romish doctrine For first vnder euery sinne must needs be contained their veniall sinnes or els some sinnes shall be no sinnes which implieth flat contradiction Secondly he telâ—eth vs that euery sinne and consequently veniall sinnes are against the eternall law of God Thirdly he graunteth that they are not onely besides the law sed contra legem but euen against the law Fourthly hence it is cleere and euident that the law eternall is the chiefe and principall law of all other laws seeing from it all other lawes are deriued Ninthly because the papists cannot possibly yeeld any sound reason why in the sinnes of theft one shall be mortall and another veniall For example sake let vs suppose one at one time to steale so many egs as will make a mortall sinne by Romish doctrine another at another time to steale so many as will make a venial sinne by the same doctrine then I demaund of our papists Why God cannot iustly condemne the theefe to hell that stealeth but so many egs and for all that can iustly condemne him to eternall torment that stealeth but one only egge aboue the said number For this must they doe and a good reason here of must they yeeld which I am well assured they can neuer do or els confesse euery sinne to be mortall and so against their wils to subscribe to mine opinion Answere ô papists if ye can if ye cannot then repent for shame and yeeld vnto the truth The seuenth Article Of popish vnwritten traditions THe papists beare the world in hand that many things necessarie for mans saluation are not conteined in the holy scriptures of the old and new testament and consequently that none can be saued but such as beleeue their vnwritten traditions and what their Pope telleth them For the exact knowledge whereof I put downe these propositions The first Proposition with the first reason THe written word or holy scripture containeth in it selfe euery doctrine necessarie for mans saluation I prooue it by the manifold texts both of the old and new testament by the authoritie of the holy fathers and by the the testimonie of renowned and best approoued popish writers Ex testamente veteri Locus primus Ye shall not add to the word which I speak vnto you neither shall ye take any thing away from it Againe thus That which I command that only doe thou to the Lord. Neither add any thing nor take any thing away Againe thus Only be thou strong and of a valiant courage that thou mayest obserue and doe according to all the law which Moses my seruant hath coÌ„manded thee Thou shalt not turne away from it neither to the right hand nor to the left Bee carefull that ye keepe all things which are written in the booke of the law of Moses that ye decline not from them neither to the right hand nor to the left By these manifold texts we may see euidently that the holy scriptures are most perfect and that nothing may bee taken from them neither any thing added to them But doubtlesse if all doctrine necessarie for mans saluation were not sufficiently conteined in them then of necessitie many things should be added to them Bellarmine the mouth of all papists answereth to these and the like places that they are not spoken of the written word precisely but of Gods word generally which is partly written and partly vnwritten Non ait inquit ille ad verbum quod scripsi sed quod ego precipio He saith not quoth our Iesuite to the word which I haue written but which I command But doublesse this is a miserable shift and a very childish answere For first God himselfe wrote his owne wordes in two tables of stone and then deliuered them to Moses Yea after Moses had broken the said tables in his vehement zeale against Idolatrie God commanded Moses to hew two other tables of stone like to the first in which he writ againe the wordes that were in the first tables and commanded Moses to put them vp in an arke of wood Secondly Moses expounded the law of God to the Israelites at large VVhich large explication of the law God himselfe commanded him to write and to giue the same to the Israelites that they might put it in the side of the arke of the couenant and there keepe it for a witnesse against them Thirdly God commanded Iosue to keepe and obserue all things which were written in the booke of the law which Moses had deliuered to the Leuites charging him to meditate therein day and night that he might doe according to the same Fourthly Moses telleth
scripturae ad veritatis iuditionem The holy scriptures inspired of God are sufficient for the discussion and manifestation of the truth VVhere the reader must obserue with me that Athanasius contending against the Gentiles that their idols were not gods and proouing that Christ was true God and true man by the Scriptures and withall auouching that the Scriptures were sufficient to decide and determine the controuersie should haue made a very foolish argument and haue concluded nothing at all if any necessarie truth had beene wanting and not fully contained in the holy scriptures S. Epiphanius hath these words Nos vniuscuiusque quaestionis inuentionem non ex proprijs ratiocinationibus dicere possumus sed ex scripturarum consequentia VVe cannot shew the inuention of euery question out of our owne proper reasons but by consequence of the scriptures S. Cyrill hath these words Necessarium nobis est diuinas sequi literas in nullo ab earum prescripto discedere It is necessarie for vs to follow the holy scriptures and not in the least iot to depart from the prescript rule thereof S. Chrysostome hath these words Si quid dicatur absque scriptura auditorum cogitatio claudicat nunc annuens nunc haesitans interdum sermonem vt friuolum aduersans interdum vt probabilem recipiens Verum vbi è scriptura diuinae vocis prodijt testimonium loquentis sermonem audientis animum confirmat If any thing be spoken without the scripture the cogitation of the auditours faileth sometime yeelding sometime staggering and sometime reiecting the speech as friuolous sometime receiuing it as probable But so soone as the testimonie of Gods voice is heard out of the scripture it confirmeth both the word of the speaker and the mind of the hearer The same S. Chrysostome in another place hath these words Quicquid quaeritur ad salutem totum iam adimpletum est in scripturis Loe these holy fathers and auntient writers who all of them liued aboue a thousand and one hundred yeeres agoe teach the selfesame doctrine with the former fathers They tell vs first that the holy scripture is sufficient to decide all controuersies Secondly that we must affirme or hold no doctrine but that which we find in the scriptures Thirdly that we must not in the least point of doctrine depart or swarue from the rule of holy scripture Fourthly that in the holy scripture is fully comprised whatsoeuer is necessarie for mans saluation But let vs yet heare the verdict of some others S. Ambrose hath these words Non negamus imò potius horremus hanc vocem Sed nolo argumento credas sancte imperator nostrae disputationi Scripturas interrogemus interrogemus apostolos interrogemus prophetas interrogemus Christum VVe denie not but rather abhorre the word Yet holy emperour I would neither haue you beleeue our argument nor our disputation Let vs aske counsell vpon the scriptures let vs aske the Apostles let vs aske the Prophets let vs aske Christ himselfe and so know what is the truth S. Basill hath these words Si quicquid ex fide non est peccatum est sicut dicit apostolus fides vero ex auditu auditus autem per verbum dei ergo quicquid extra diuinam scripturam est cum ex fide non sit peccatum est If whatsoeuer is not of faith be sinne as the Apostle saith and if also faith come by hearing and hearing by the word of God then doubtlesse whatsoeuer is not in the holy scripture the same is sinne because it is not of faith The same S Basill in another place hath these words Stemus arbitratu in spiratae à deo scripturae apud quos inueniuntur dogmata diuinis oraculis consona illis omnino veritatis adiudicetur sententia Let vs be iudged by the scripture which came from God by inspiration and whose doctrine shall be found consonant to Gods Oracles let the truth be iudged to be on their side S. Hierome hath these words Hoc quia de scripturis non habet authoritatem eadem facilitate contemnitur qua probatur This opinion is as easily reiected as it is affirmed because it hath no authoritie from the scriptures The same S. Hierome in another place hath these words Quomodo narrabit non verbo sed scriptura Videte quid dicat qui fuerunt non qui sunt vt exceptis Apostolis quodcunque aliud postea decatur abscindatur non habeat postea authoritatē Quamuis ergo sanctus sit aliquis post Apostolos quamuis disertus sit non habeat authoritatē Quoniā dominus narrat inscriptura populorū principū horam qui fuerunt in ea How shall he shew it not by word but by the holy scripture Marke what he saith who were but not who are to the end that the Apostles being excepted whatsoeuer other thing be afterward spokē it must be reiected it must haue no authority at all Wherfore though a man be holy though he be learned yet seeing he commeth after the Apostles let him be of no authoritie For our Lord speaketh to vs in the scripture of his people and of the princes that were therein The same Saint Hierome in an other place hath these wordes Erog nec parentum nec maiorum error sequendus est sed authoritas scripturarum Dei docentis imperium Therefore we must neither follow the errour of our parents nor of our auncestours but the authoritie of the scriptures and the commandement of God teaching vs. The third reason drawne from the authoritie of famous popish writers IOhn frier the late bishop of Rochester one highly renowmed amongst the papists and with them canonized for a Saint and glorious Martyr so as his authoritie must perforce be of credit against them hath these expresse words Scriptura sacra conclaue quoddam est omnium veritatum quae Christianis scitu necessaria sunt The holy scripture is a certaine store-house of all truths which are needfull to be knowne of Christians In another place the same famous papist hath these wordes Contendentibus itaque nobiscum haereticis nos alio subsidio nostram oportet tueri causam quam scripturae sacrae Therefore when heretiques contend with vs wee must defend our cause by other meanes than by the holy scripture These are the very expresse words of their owne famous popish bishop of their holy Saint of their glorious matyr who laboured with might and maine for the Popes vsurped soueraintie and defended the same in the best manner he was able And yet for all that he hath bolted out vnawares and against his will such is the force of truth which must needs in time preuaile so much in plaine tearmes as is sufficient to ouerthrow all poperie for euer and to cause all people that haue any care of their saluation to renounce the Pope and his abhominable doctrine to their liues end For first our popish bishop telleth
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
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
negligence or of ignorance corrupt the innocencie of the law of Nature which we all receiue in the Protoplast Adam S. Ambrose in another place iumpeth with Bede in these words Non discreuit concupiscentiam hanc à peccato sed miscuit hoc significans quia cum nec suspicio quidem esset istud non licerè apud deum cognoui inquit esse peccatum Sub sua persona quasi generalem agit causam Lexitaque concupiscentiam prohibet quae propterea quod oblectamento est non putabatur esse peccatum He hath not discerned this concupiscence from sinne but hath coupled it with sinne signifying thereby that when there was not so much as any suspition that this thing was not lawfull before God I knew saith he that it is sinne Vnder his own person he pleadeth as it were the generall cause The law therefore forbiddeth concupiscence which because it delighteth seemeth not to be sinne Thus writeth S. Ambrose whose words cannot possibly be vnderstood of any other concupiscence than of that which is inuoluntarie and originall Thirdly that their owne vulgar Latine text which the late councell of Trent preferreth before both the Hebrew and the Greeke and commandeth all papists to vse it as authenticall and none other hath the word iniquitas in both places and doth call as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ininiquitie these are the expresse words omnis iniquitas peccatum est All iniquitie is sinne Loe their owne translation to which all papists are tied as a Beare to a stake doth flatlie confound them all and saith plainelie and expressely That euerie iniquitie is a sinne And yet the papists of Rhemes bluntishly and impudently defend the contrarie crying out with open mouthes That some iniquitie is not sinne The truth is this that they are driuen to a non plus and cannot tell in the world what to say against this doctrine of concupiscence in the regenerate For both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly and fitly tearmed iniquitas or iniquitie VVhich but that I studie to be briefe I could shew by a thousand testimonies out of S. Austen S. Ambrose and S. Bede Answere therefore ô papist if ye can or if ye dare not because ye cannot then reclaime your selues and yeeld vnto the truth for shame I challenge you and adiure you if your hearts faile you not and if your owne consciences condemne you not to send me an answere to this short challenge which I haue compiled very briefely so once to prouoke you to the open combat which I haue now many years expected at your hands and could neuer yet find so much courage in any of you all VVherefore to seale vp the veritie of this article as an vndoubted truth I will here adde for the complement as amost delicat post-past to satisfie the longing appetites of the Iesuit Parsons the arch priest Blackwell and all the traiterous crew of that Iesuited brotherhood the flat testimonie of their saint Thomas Aquinas whose doctrine they are bound to defend beleeue and approue and may not in any case refuse or denie the same these are his expresse words Dicendū quod illud quod homo facit sine deliberatione rationisnon perfectè ipse facit quia nihil operatur ibi id quod est principale in homine vnde non est perfectè actus humanus per consequens non potest esse perfectè actus virtutis vel peccati sed aliquid imperfectum ingenere horum Vnde talis motus sensualitatis rationem perueniens est peccatum veniale quod est quiddam imperfectum in genere peccati VVe must answere that that which man doth without the deliberation of reason he doth it not perfectly because that which is the chiefest in man worketh nothing there wherefore it is not perfectly mans act and consequently it cannot be perfectly the act of vertue or of sinne but some vnperfect thing in this kind VVhereupon it commeth that such a motion of sensualitie preuenting reason is a veniall sinne which is a certaine imperfect thing in the nature of sinne Thus writeth Aquinas out of whose words I note these important obseruations First that this Aquinas is a popish canonized saint Secondly that for his great learning he was surnamed Doctor Angelicus The Angelicall Doctor Thirdly that Pope Vrbanus the fourth and Pope Innocentius the fift did so admire and reuerence the excellent learning of this famous schoole-doctor who was a learned clarke indeed that they confirmed his doctrine for authenticall and gaue it the first place after the canonicall Scripture Fourthly that this great doctor so highly renowned in the Romish church that no papist may denie or gainesay that which he hath written graunteeth freely teacheth plainely and auoucheth constantly that the inordinate motion of sensualitie which goeth before reason is properly a sinne though but a veniall sinne as he tearmeth it For it is one thing to be a sinne perfectly another thing to be a sinne properly A veniall and little sinne is as well and as truly a sinne as a mortall and great sinne as the papists tearme them For he is as truly and properly a theefe that stealeth a lambe or a goose as he that stealeth an oxe or a horse though not a theefe in so high degree For mortall and veniall sinnes as the papists tearm them doe onely differ Secundum magis minus according to more and lesse But in truth euery sinne is mortall as I haue alreadie proued in my booke of Motiues Answer ô papists if ye can if not repent for shame The fift Article Of the condigne so supposed merite of workes THe papists either of ignorance or of malice doe most vnchristianlie slander the professors of Christs Gospell as though they were enemies to good workes when in deed they both thinke preach and write more Christianly more religiously and more sincerely than the papists doe of and concerning godlie actions and good workes In regard hereof before I come to the maine point of that which I purpose to oppugne in this article I graunt first of all that though good workes neither doe nor can goe before iustification yet they euer follow as the fruits follow the tree the persons that are freely iustified by Gods mercie in Christ Iesus for his merits and condigne deserts I graunt secondly that though good workes goe not before iustification yet doe they so necessarilie goe before saluation that no man without them can attaine eternall life when possibilitie is graunted to doe them I graunt thirdly that good workes are the true effects of predestination by which the children of God make their saluation sure vnto themselues and manifest vnto the world Yet this notwithstanding I hold constantlie beleeue stedfastly and affirme Christianlie that albeit good workes are the effects of predestination and necessarie fruits of faith and iustification yet neither are they the cause of predestination nor of iustification neither
he speaketh not generally of all readers of the scripture but of those wicked ones which depraue not onely S. Paules Epistles but also all other scriptures to their owne perdition Howbeit to debarre all the godly who with all humilitie and reuerence desire to read the scriptures and to abandon one onely particular euill by taking away the good wholly and generally may well be resembled to those vnskilfull physitions who cannot deliuer their patients from any particular disease except they take away their liues But wise Salomon was of another mind when he affirmed all the words of wisedome to be open and easie to euery one of vnderstanding that is which haue a desire to the truth and are not blinded of the prince of this world For as by the foole he meaneth euery wicked man so by a man of vnderstanding he meaneth euery one that is godly Hereupon it is said that God reuealeth his secret counsels to all that feare him That whosoeuer will do the will of God the same shal know his doctrine That they which abide in Gods word shall know the truth That God reuealeth his will vnto the simple and vnlearned ones and hideth his secrets from the wise and prudent That the whole bodie of the scripture from the head to the foot thereof is tearmed a lanterne to ourfeet and a light vnto our pathes That Gods word is like a candle shining in a darke place vntill the day dawne and the day-star arise in our hearts That the spirituall man doth vnderstand all things which are necessarie for his saluation for so Lyra and Dionysius Carthusianus two great learned papists doe expound the place And consequently if Gods word be hidden to any it is hidden to those that perish to those whose vnderstandings the God of this world hath blinded that the light of the Gospell of the glorie of Christ should not shine vnto them S. Chrysostome hath these golden words Quid opus est concionatore Per nostram negligentiam necessitas ista facta est Quamobrem namque concione opus est Omnia clara sunt plana ex diuiais scripturis quaecunques necessaria sunt manifesta sunt VVhat need is there of a preacher Our negligence hath caused this necessitie For to what end is a sermon needfull All things are cleere and euident in the holy scriptures what things soeuer are necessarie the same are manifest The same S. Chrysostome in his Commentaries vpon the Epistle of the Colossians hath these words Audite quotquot estis mundani vxoribus prae estis ac liberis quomodo vobis potissimum precipiat scripturas legere idque non simpliciter neque abiter sed magna diligentia Sequitur Paulo inferius Audite obsecro seculares omnes Comparate vobis biblia animae pharmaca Si nihil aliud vultis vel nouum testamentum acquirite Apostolum Acta Euangelia continuos ac sedulos doctores Si acciderit maestitia huc veluti apothecam pharmacorum introspice Hinc tibi sume solamen mali siue damnū euenerit siue mors siue amissio domesticorum Imònon introspice solum sed omnia iterum atque iterum versa menteque illa contine Hoc demum malorum omnium causa est quod scripturae ignorantur Iterum doce puerum tuum Psalmos illos canere Philosophiae plenos Hearken all ye that are encombred with worldly affaires and haue charge of wiues and children how you specially are commanded to read the scriptures and that not simply nor slenderly but with great diligence Heare I pray you all secular persons Prouide and furnish your selues with bibles the soueraigne medicines of your soules If you will haue no other thing at the least prouide the new Testament the Apostle the Acts the Gospell the continuall and diligent doctors If any griefe come turne thine eye vnto the scripture as to the Apothecaries shop full of medicines From hence receiue sollace of euill whether domage or death or losse of worldly goods chance vnto thee Yea looke not onely to the scripture but volue and reuolue all things contained therein and keepe the same in mind For this is the cause of all manner of euils that men are ignorant in the holy scriptures Teach your children to sing Psalmes which are full of Philosophie Thus writeth this holy father teaching vs at large how necessarie and needfull a thing it is for euery one to studie and read diligently the holy scriptures For first he telleth vs plainely that all necessarie points of doctrine are so plaine and manifest as one may vnderstand the same without the preacher Secondly that they who are charged with wiues children and worldly affaires are specially and more than others commaunded to read the scriptures The reason hereof he yeeldeth in another place because the more they are encombered with the cares of the world the more need they haue to enioy the helpes of the holy scripture These are his words Quid ais homo Non est tui negotij scripturas euoluere quoniam in numeris curis distraberis Imò tuum magis est quam illorum Neque enim illi perinde scripturarum egent presidio atque vos in medijs negotiorum vndis iactati VVhat sayest thou ô man Is it not thy part and dutie to read the holy scriptures because thou art encombred with many worldly cares yea it is so much more thy charge than it is theirs For they haue not so great need of the helpe of the scriptures as you haue who are tossed in the middest of the waues of worldly troubles Thirdly that all secular persons of both sexes must furnish themselues with the holy Bible Fourthly that they must not onely read the scriptures barely and slenderly but that they must doe the same with great diligence Fiftly that the scriptures doe minister comforts for all sorrowes and soueraigne medicines for all sores Sixtly that the ignorance of the scriptures is the cause of all euils Seuenthly that parents must teach their children to sing Psalmes yea euen those Psalmes which are replenished with Philosophie S. Austen teacheth in the same manner that all things necessarie for mans saluation are plaine and easie to be vnderstood These are his expresse words In his enim quque apertè in scriptura posita sunt inueniuntur illa omnia quae continent fidem moresque viuendi For in those things which are plainely set downe in the holy scripture are found all things concerning faith and manners The same S. Austen in another place hath these words Magnifice igitur salubriter spiritus sanctus ita scripturas sanctas modificauit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret God hath so tempered the holy scriptures that by manifold places he might prouide against famine and by those which are more obscure he might cleanse the loathsomenesse of our stomacke And his reason hereof followeth in these next words Nihil
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