to thinke that the customes not crossing your wrytten lawes doe by their being in any sort indignify the same lawes Our Aduersaries (o) Caluin Instit 4. Chemnit in exam Concil Trident. besides almost all others doe so admire the wrytten Word of God as that they reiect and betrample all Apostolicall Traditions whatsoeuer though they in no sort impugne the sacred Scripture boldly pronouncing that all such traditions doe mightily wrong and dishonour the sayd Scripture So forgetfull they are of those wordes of an auncient Father (p) Tertul. vbi supra touching traditions Id verius quod prius id prius quod ab initio id ab initio quod ab Apostolis 7. To conclude you would repute it most straÌ„ge to fynd any man that should affirme the present lawes of England to be the only square according to which all suites ought to be decyded and yet the same person withall to auerre that at this tyme we enioy no true Originall or Translations of those lawes all of them being by his censure depraued with many falsifications and alterations since from this it would follow that not the true auncient lawes of the Realme but certaine falsifyed lawes constitutions should adiudge all depending causes Our Aduersaries mayntaining the Scripture for sole Iudge of Controuersies as often we haue sayd do withall maintayne so wonderfully doth innouation and nouelty in Religion darken the very light of reason that at this day there is neyther Originall of the holy Scriptures (q) Se heerof Beza in resp Castal Carolus Molinaeus in sua transl part 12. fol. 110. Castalio in defensio transl p. 117. VVhitaker against Reynolds p. 2â—5 The ministers of Lincolne diocesse in their booke p. 11. or translations of them into the Greeke Latin or our owne vulgar Tongue which are not by their expresse assertions and wrytings fraught with diuers corruptions and deprauations as most largly we will demonstrate in this ensuing discourse Now the matter standing thus as that you are able euen out of the grounds of your owne profession in regard of the great resemblance found betweene it and the question heere disputed particularly to discerne the absurdities and grosse inconueniences attending the Doctrine heere impugned to whome may this discourse more iustly seeme to be presented then to the mature and graue Iudgements of your selues And thus much concerning the peculiar inducements of this my dedication And yet before I remit you to the perusall of this small worke I will make bold a boldnes humbly vndertaken for your owne spirituall good to put you in mynd to haue a reserued eye and intense circumspection ouer our moderne Pseudoscripturists so to call them that is to say Men who fasly abuse the holy Scriptures and who as familiarly and peculiarly interest themselues in the Scriptures as if they had begotten them on their owne brayne as the Poets doe faigne that Iupiter did Pallas And yet when these men vnderstand the Scripture in it true sense as the deuil sometymes hath dâ—â—e seing they giue credit therto not by reason of the Churches authority but of theyr owne priuate conceit which euer stands obnoxious to errour what other thing els do they then belieue a truth falsly But when they interpret Gods wrytten Word in a different construction from the vniuersall and Catholike Church of God I see not how they can auoyd that Dilemma of an ancieÌ„t Father (r) Tertul. l. de praescript Si alium Deum praedicant quomodo eiusdem rebus literis nominibus vtuntur aduersus quem praedicant Si eumdem quomodo aliter So truly and deseruedly are such men included within the sentence of Saint Austin a Father whome of all the Auncients the Protestantes not liking yet least dislyke Omnes (s) Aug epist 221. ad Consentium qui Scripturas in authoritate c. All those speaking of the hereticall Scripturists of his tyme who alledge Scripture for authority make shew to affect the Scripture when indeed they affect their owne errours And thus Graue Iudges in all humility I take my leaue beseeching you euen for your owne soules health that in your seates and tribunalls of Iudicature you doe so iudge as that hereafter your selues be not iudged especially I meane when Gods annoynted Priests or poore distressed Catholikes guilty only of treason if so it must needs be tearmed coÌ„mitted in professing the auncient faith of Christ his Apostles shall become the subiect of your iudgments but euen theÌ„ remeÌ„ber that your selues as being herein deputyes to Gods deputyes are to giue a strict account to that supreme Iudge of all Qui (t) Gen. 18. iudicat omnem terram or with peculiar reference to terrene Iudges to vse the wordes of the Prophet Dauid (u) Psalm 81. Qui inter Dâ—os dijudicat Yours in all Christian loue and charity N. S. THE CHAPTERS OF THE FIRST PART THE Catholikes reuerence towards the Scripture with the state of the questioÌ„ touching the Scripture not being Iudge Chap. 1. That the Priuat Spirit is not infallibly assured of truly interpreting the Scripture Chap. 2. The reasons of the Scriptures difficulty Chap. 3. The difficulty of the Scripture by reason of its subiect Chap. 4. The like difficulty in regard of its seueral spiritual senses Chap. 5. The like difficulty in regard of its phrase or style Chap. 6. The difficulty of the Scriptures acknowledged by the Fathers Chap. 7. The testimonies alledged by our Aduersaries out of the Fathers for the Scriptures sole Iudge are answeared Chap. 8. The same difficulty acknowledged by our Aduersaries Chap. 9. The insufficiency of Scripture for determining doubts in Religion proued by arguments drawne from Reason Chap. 10. That it cannot be determined by Scripture that there is any Scripture or word of God at all Chap. 11. That Heresies in all ages haue bene maintained by the supposed warrant of Scripture Chap. 12. That our Aduersaries do confesse it to be the custome of Heretikes to flie to the Scripture alone and that diuers of them therfore do appeale to the Church as Iudge Chap. 13. THE CHAPTERS OF THE Second Part. THAT the Protestantes cannot agree which bookes are Scripture and which not Chap. 1. That the Protestantes allow not the Originall Hebrew of the old Testament now extant for authenticall and vncorrupted Chap. 2. That the Protestantes allow no Originall Greeke Copy of the new Testament now extant as vncorrupted Chap. 3. That that Protestants reiect the Septuagints translation of the old Testament as erroneous Chap. 4. That the Protestants reiect the vulgar Latin Translation coÌ„monly called S. Hieroms translation Chap. 5. That the Protestants do condemne all the chiefe traÌ„slations made by their owne brethren Chap. 6. That the English Translations are corrupt and therfore not sufficient to determine doubts in Religion Chap. 7 That supposing the Scripture for Iudge of Controuersies yet the letter therof is more cleare and perspicuous for the Catholikes then for the
time they had ben accused herin haue laboured to haue quyt themselues as well as our Sectaries do in these tymes from that imputation and would as fully charge all other with the like wants who should interpret the former alledged texts diuersly from their constructions and did no doubt as boldly when they were liuing vaunt of the certainty and infallibility of their spirit as any of our Protestants can do at this present Seing then that our Aduersaries as flying to the Scriptures alone can alledge nothing in their owne behalfe for the patronizing of their Caluinian fayth but that the former recorded Heretiks actually did might as well and as truly apply vnto themselues for the defence of their impieties It may therfore be deâ—â—â—â—red as a most certaine and infallible Position that it is impossible and repugnant no lesse to the prouidence of God then to naturall reason it selfe that truth of fayth and religioÌ„ the which the Protestants professe to mayntaine should be seated vpon those grounds and only those grounds which euery heresy may with the like reason and probability indifferently assume to it selfe 7. Adde hereto as a resultancy out of the whole contents of this Chapter that seeing as we haue shewed it is the proper Scene of the Heretikes euer to flye to the Scripture vnder the wings therof to shrowd their wicked Doctrines that therfore by the Scripture they are not sufficiently condemned and consequeÌ„tly that the Scripture is not the proper iudge of Controuersies since no man that this guilty of any fault doth willingly appeale to that iudge still remayning in his former sentence by whome he was afore clearly and euidently conuicted That our Aduersaries do confesse it to be the custome of Heretikes to flye to the Scripture alone and that therfore diuers of them do appeale to the Church as Iudge CAAP. XIII BVT to end this poynt touching the custome of Heretikes in flyeing only to Scripture I hould two things worthy to be presented to the consideration of the discreet Reader both which shal be proued from the frequent acknowledgmentes of our Aduersaries first that not only experience warranteth as appeareth aboue from so many exemplifyed heretikes but also that our Aduersaries themselues ingeniously acknowledge that it is the custome of heretikes euer the flye to the Scripture for the patronizing of their heresies Secondly that diuers of our learned Aduersaries do absolutly abandoÌ„ this course of making sole refuge to the Scripture as houlding it a course ful of vncertainty and not able to affoard any secure and warrantable determining or ending of Controuersies And touching the first to omit the like censure of old Vincentius (a) Lib. aduers haeres printed Lugduni 1572. Fortassealiquis interroget an Haeretici diuinis Scripturae testimonijs vtantut vtuntur planè vehemeÌ„ter quidem nihil vnquaÌ„ pene de suo proferunt quod non etiaÌ„ Scripturae verbuÌ„ adunbrare conentur sed tanto magis cauâ—ndi pertimiscendi sunt Lyrinensis who liued 13. hundred yeares since giuen against the custome of the heretikes of his tyme and to restraine our selues to our English Aduersaries we find that D. Bancroft (b) In his suruey cap. 27. chargeth Cartwright to seeme to defend his errours by the supposed warrant of only Scripture and within the same proceeding this Doctrine includeth euen Beza (c) Ibidem pag. 219. 2. M. Hooker speaking of the Anabaptistes thus wrytes of them The booke of God they viz. the Anabaptists for the most part so admired that other disputation against their opinions then only by allegation of Scripture they would not heare (d) In his Ecclesiast policy in the preface In like sort the Brownistes (e) In their Apology printed 1604. pag. 103. of Amsterdam being confessed heretikes wryting against D. Bilson professe to flye in their disputes only to Scripture Finally the Authour of the Treatise intituled A briefe answere to certaine obiections against the descension of Christ into hell printed at Oxford by Ioseph Barnes reprehendeth his Aduersary Protestant in these words Where you say you must build your fayth on the word of faith tying vs to Scripture only you giue iust occasion to thinke that you neyther haue the auncient Fathers of Christs Church nor their sonnes succeeding them agreeing with you in this point 3. Now as touching the second poynt it is euident that Beza himselfe is produced by Hooker (f) In his preface to his booke of Ecclesiast policy as weary of the former course begetting nothing but vncertainty to abandon all tryall by Scripture only and to submit himselfe to a lawfull assembly or Councell D. Sutcliffe (g) In his reuiew of his examination of D. Kellisons sur uey printed 1606. pag. 42. as not allowing triall by Scripture only thus wryteth It is false that we will admit no iudge but Scripture for we appeale still to a lawfull generall Councell 4. M. Hooker in his foresayd preface of his former booke speaking of disputation and tryall by Scripture only thus discourseth What successe God may giue to any such conference or disputation we cannot tell but we are sure of this that nature Scripture and experience haue all taught the world to seeke for the ending of Contentions to submit it selfe vnto some iudiciall and definitiue sentence And the same learned Protestant as is else where alledged shewing that the Scripture which one question potentially contayneth within it selfe all other questions cannot iudge which is Scripture thus wryteth (h) lib. 2. Eccles â—olic sect 4. p. 162. It is not the word of God which can assure vs that we do well to thinke it is the word c. This very poynt of acknowledging another Iudge then the only Scripture is taught by D. Bancroft in his sermon preached 8. Feb. anno 1588. The same also is maintained by D. Couel in his modest examination p. 108. and by D. Field in his treatise of the Church in the epistle Dedicatory to the Arcbishop who giuing a reason of this his Doctrine thus wryteth For seeing the Controuersies of religion in our tyme are growne so many in number and in nature so intricate that few haue tyme and leasure strength and vnderstanding to examine them What remaineth for men desirous of satisfaction in thinges of such consequence but diligently to search out which among all the Societies of men in the world is that blessed company of holy ones that houshould of fayth that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments So Catholike like we see this Doctour speaketh in this one Controuersy wheron all the rest depend and so earnestly he defendeth it with streÌ„gth of reason But to end this point if these acknowledgmeÌ„ts of so many of our learned Aduersaries proceed from their setled iudgments therin then haue we the poynt controuerted granted by them
but seldome the authours of the last translation are content as conuinced with the euidency of the truth wherby withall they acknowledge the former contrary translations therin to be hereticall to translate truly and simply with vs Catholikes without any fraudulēt marginal annotations Thus in the Acts c. 1. touching the Election of Matthias they leaue out the words By common consent fraudulently inserted in some of the more auncient English translations In like sort Acts 9. where it is sayd that Paul confounded the Iewes in proofe of the Messias already then come they leaue out these wordes by conferring one Scripture with another added herefore to the text in some of the former translations So againe Rom. 8. touching the certainty or vncertainty of our saluation they translate the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am persuaded and not I am assured or I am certaine The like course I meane to translate as we Catholikes doe they are content to take in some other few textes where eyther they can haue no colour of truth to translate otherwise or else where by their true translating they thinke they do not much endanger in an ignorāt eare their new Doctrine therby 16. Secondly when the translatours thinke that by their true trāslating they might greatly preiudice their Caluinian Doctrine they are not ashamed leauing the true Catholike translation to translate according to the former hereticall translations Thus we fynd for instance sake Hebrews c. 13. they adde the word is for the aduantage of Priests mariage though in the sayd translation both the textes going before and comming after wherin one and the sayd verbe is vnderstood are trāslated by them in the Imperatiue mood Againe Cor. 2. c. 5. they falsly trāslate these two wordes Iustitia Dei the righteousnes of God which is in him therby to intimate to the ignorant reader that not inherent righteousnes is in man In like sort Col. c. 1. they translate according to their former brethren the Greeke adiectiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meete and not worthy as euery yong Grecian knoweth the signification to be therby to eneruate the Doctrine of the merit of workes With the like fraud and intention they trāslate Luke 21. and 2. Thessal c. 1. the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be accounted worthy which word signifieth to be worthy indeed Finally Genes 4. they translate touching Cain and Abel his desire insteed of it desire thou shalt rule ouer him in place of ouer it therby to take away free will in man 17. Thirdly where they translate falsly that they may the better answere for such their translations being expostulated therof they are sometymes content in another place to translate the sayd words truly though both the seuerall textes so contrarily translated do alike and indifferently concerne the Doctrine to be proued or disproued therby Thus that one instance may serue for many we find that where our Sauiour sayd to the persons which he cured of their corporal infirmities Thy fayth hath made thee whole they in like manner so translate with vs in Luke 8. and Marke 5. Yet Luke 18. where the same Greeke word is to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vsed vpon the same occasion they translate in fauour of iustification by fayth only Thy fayth hath saued thee and not hath made thee whole This they do as is to be presumed that if they be charged with false translating of some textes that they may reply that such textes are not purposely and determinatly so translated against the truth seing in other textes and places they trāslate the sayd words and vsed vpon the like occasion as we doe So subtile is Heresy for the more cautelous patronizing of her selfe And yet they must needes grant that if they translate one place truly the other seing the intention of the holy Ghost in the Scripture notwithstanding the seuerall significations of words is not capable of contrary and repugnant senses must needes be trāslated by them falsly 18. Fourthly where they translate diuers of the former textes falsly and corruptly yet that they may in some sort not much vnlike to the former manner plaster the matter they are content to set downe the true translation also in the margent Thus 1. Cor. 9. they translate the Apostles words in defence of Priests mariage Haue we not power to lead about a sister a wife And then in the margent in lieu of the word Wife they set downe the word Woman as we read So againe 1. Cor. 11. where they falsly translate the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there taken in a good sense Ordinances they annex in the margent the better to salue their credit being expostulated therof these words or Traditions 19. Fiftly and lastly more contrary to this former course when they are forced euen for very shame to translate truly with vs yet for feare as it should seeme that the reader should giue ouer much credit therto they adde in the margent another hereticall translation agreable to some former corrupt translation and consequently to the vpholding of some one hereticall poynt or other that so by this meanes the reader may take that which best sorteth to his humour Thus agreably hereto to specify this in one or two instances where they translate truly that text in Iohn 1. He gaue them power to be made the sons of God implying herein a liberty of will they thus paraphrase the margent He gaue them right or priuiledge c Which second translation is nothing so forcible for the proofe of free will as the first is After the same manner in Math. 26. touching Christes Consecration of bread and wine they truly translate the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he had blessed Yet for feare that the reader should ascribe ouer much vertue to this significant words of the Euangelist they thus wryte in the margent Many Greeke Copies haue Gauethankes 20. And thus farre now for some tast of our new translatours seuerall sleights and collusions in these few textes the which sleights though for breuity omitted might be instanced in many other passages of Scripture concerning the Controuersies of this tyme from al which we may iustly inferre first that seing this their last translation so much prized and applauded is found most corrupt and deceitfull and indeed for the most part as thēselues confesse in their epistle dedicatory more agreing with some one or other former false English translation in poynts of Controuersies then with the Catholike trāslation that therfore it cannot with any shew of reason be vrged as Iudge for the decyding of doubts in religion Secondly we may from hence also collect that al these different subtile comportments of our Aduersaries in this their new translation tend but to delude their ignorant followers obtruding to them by this meanes a false construction of Gods written word for the true sense therof And so by these deuises and collusions we see the intended
epist 59. q. 4. doth expound with vs Catholikes to wit that our Lord spake only of our readines and preparation of mynd for the renouncing of all which he requireth at our hands when iust occasion is giuen therof which exposition no doubt is true because a little before in the sayd Chapter our Sauiour did reckon our wyues and our owne bodyes among those thinges which we are to renounce 16. To iustify the Inuisibility of the Church they rack and tenter those words of our Sauiour Venit (u) â—ohn 4. horae nunc est c. The houre commeth and now is when the true worshipper shall worship the Father in spirit and truth Where they labour to proue the words in spiritu in spirit to imply the Inuisibility of the Church because such cannot be certainly knowne and seene who serue God only in spirit wheras Cyril (x) In hunc locum Chrysostome (y) Ibid. and Euthymius (z) Ibid. doe oppose the wordes In spirit to the ceremonies of the Iewes as they were corporall externall the words in Truth to the same ceremonies as they were figures of thinges to come 17. They in like sort do obiect to iustify the sayd Heresy the wordes of the Apostle who sayth Non (a) Hebr. 12. accessistis ad tractabilem moÌ„tem c. You are not come vnto the mouÌ„t that may be touched c. but vnto the mount Sion and vnto the Citty of the liuing God the celestiall Ierusalem c. Where by the wordes Mount Sion and the Citty of God they teach that the militant Church is vnderstood which because it is spirituall is opposed in this text to the mount Sinai which is visible But S. Chrysostome (e) â—n hunc locum Theophilact (f) ibidem and others do expound with the Catholikes that by spirituall Sion and the Citty of God in this place is not vnderstood the Church militant but triumphant which doth consist of the blessed spirits and therfore it followeth immediatly (g) c 9. after But you are come to the company of many thousand Angells and to the spirits of the iust Which words cannot haue a direct reference to the militant Church 18. To proue in like manner that the Church of God may vtterly faile and decay they vsually obiect that prophesy of Daniel Deficiet hostia sacrificium the sacrifice shall cease wheras those wordes are not vnderstood of the time of Antichrist but of the ouerthrow of Ierusalem and of the ceasing of the Iewish sacrifices and thus is this prophesy expounded by Chrysostome (h) in cap. 24. Math. Ierome (i) ibidem Austin (k) Epist 80. ad Hesichium Eusebius (l) l. 8. Euang demonst c. 2. Clemens (m) lib. 1. stromat Alexandrinns and Tertullian (n) l. contra Iudaeos cap. 5. 19. They also obiect to the same purpose those words of Christ Cùm (o) Luc. 28 venerit c. When the sonne of man shall come dost thou thinke he shal find fayth vpon the earth Which is not vnderstood that at Christ his coÌ„ming the Church of God shal be extinct but only that markable and eximious fayth which is so much commended shal be found but in few at those later dayes And thus doth S. Ierome (p) Dialog contra Lucifer S. Austin (q) de Vnitat Eccles cap. 1â— expound this text To the short they among other textes do bring forth the words of the Apostle (r) 2. Thessal 2. Nisi venerit discessio primùm c. Except there come a departing first that man of sinne be disclosed c. Out of which wordes they labour to proue that there must be a general departure from the true fayth at the comming of Antichrist And the contrary to this sense and meaning diuers of the Fathers to wit Chrysostome (s) In hunc locum Theodoret (t) Ibidem Theophilact (u) Ibidem and Austin (x) l 20. de Ciuit. Dei cap. 19. do by the word discessio or departure in this place vnderstand Antichrist himselfe by the figure Metonymia as being the cause that diuers shall depart from the fayth Others of them to wit Ambrose (y) In huÌ„c loum Sedulius (z) Ibidem do vnderstand therby a departure from the Roman Empire neyther of which expositions do fauour our Aduersaries at all 20. To obscure the Doctrine of Traditions they peruert the sense and meaning of the Apostle (a) Galat. 1 who sayth Sed licetnos vel Angelus decaelo euaÌ„gelizat vobis praeterquaÌ„ quod euangelizauimus c. But though we or a Angell from heauen preach vnto you contrary to that which hath bene preached let him be accursed Where they deduce that al Traditions are herby condemned But notwithstanding the Fathers doe expound this place only of such Doctrines as are contrary and opposite to the Doctrine there already preached And therfore S. Ambrose (b) In huÌ„c locum doth expound this place by these wordes si contra in like sort S. Austin (c) l. 17. coÌ„tra Eaustum c. 3. si contra S. Ierome (d) In huÌ„c locum si aliter meaning therby if not agreable but repugnant to the former Doctrine In like sort they produce certaine places (e) Math. 1â— Col. 2 aboue touched where our Sauiour and his Apostles do disproue and reprehend Traditions in generall Which words being spoken only of certaine friuolous and wicked traditions of the Iewes do nothing at all impugne the Traditions of the Catholike Church thus we find those texts expounded by Ireneus (f) l. 4. cap. 25. Epiphanius (g) In haeres Ptolomeâ— S. Ierome (h) In c. 8. Isa in c. 3. ad TituÌ„ 21. Wheras we hould the vnlawfulnes of mariage in some persons and of meates at some tymes our Aduersaries to impugne our Doctrine herein do vsually alledge that place of the Apostle where he sayth (i) 1. Timoth c. 4. In nouissimis diebus discedent quidam à fide c. prohibentes nubere abstinere à cibis In the later dayes certaine shall depart from the fayth c forbidding to marry and commanding to abstaine from meates Wheras the Apostle in this place speaketh of such who absolutly forbeare mariage and meates as things altogether vnlawful which cannot in any sort be applyed to the Catholikes And these were the Tatians Marcionites and the Manichees Thus is this text expounded by Austin (k) l. 30. coÌ„tra Faustum Ierome (l) l. 1. in Iouinian Ambrose (m) In huÌ„c locum and Chrysostome (n) In huÌ„c locum 22. Concerning our Sauiour they teach seuerall errours first that he increased in wisedome and knowledge (o) cap. 2. as other men do and that he was not filled with grace and knowledge from his mothers wombe To proue this their Heresy they bring those words of S.
or faith and religion in general are warranted by the infallible authority of the Church which infallible authority is proued commended to vs by the holy Scripture And thus on the one syde the Scripture warranting the Churches authority and on the other the Church setting downe and approuing the true sense of the Scripture it may hereupon be iustly sayd that both these I meane the Church and the Scripture do interchangeably receaue their proofe out of the proofe they giue Therfore all impertinencyes layd aside the touch of the question heere between our Aduersaryes and vs resteth in this Whether all thinges which necessarily belong to religion are so fully and abundantly deliuered in the Scripture as that they are either expresly contained therein or els without the Churches authority interposed they may particulerly be necessarily deduced from the Scripture and so in regard heerof whether the Scripture is to become the only Iudge of such artiâ—les or no. In which question we hould as is sayd the negatiue parte but our Aduersaryes the affirmatiue So faire different in opinion are our Sectaryes from the iudgment of Vincentius Lyrinensis touching the interposition of the Churches authority in the exposition of Scripture who thus writeth (d) In suo Commonitorio heerof Multum necesse est c. It is very needfull in regard of so many errours proceeding from the misinterpretation of Scripture that the line of Propheticall and Apostolicall exposition should be directed according to the rule of the Ecclesiasticall and Catholike sense 7. Now that the Scripture is not the Iudge of Controuersyes in the sense aboue set downe shal be proued two wayes First Categoricè and absolutly that so it is not nor cannot be which shall appeare in the first part of this Treatise Secondly Hypthetice and of a supposall that though the Scripture as considered in it selfe were this Iudge yet cannot our Protestant Aduersaryes iustly vrge it or pretend it for the same which shal be the subiect demonstrated and made good in the second part heereof 8. Yet before I enter into any particuler dispute therof I intend to discouer and lay open the weaknes of one mayne retraite or sanctuary whereunto our Aduersaryes are accustomed to fly in their maintayning the Scripture for Iudge for when they are pressed with the abstruse difficultyes found in the Scripture in regard of the seueral obtruded interpretations of it and doubtfulnes of the true meaning of the Holy Ghost therein their common refuge then they make to the priuate spirit which spirit D. Whitaker (e) Controu 1. q. 5. cap. 3. â—1 Controu 1. q. 2. cap. 3. thus speciously entitles An inward perswasion of truth from the Holy Ghost in the secret closets of the belieuers hart This spirit say they infallibly instructeth them in the true vnderstanding of the Scripture so as by the assistance heerof they are enabled to picke out among so many false constructions the true and vndoubted construction and according to the same to determine and iudge the point or Controuersy for which such passages of Scripture are produced by them and thus the end of all is that the priuate spirit interpreting the Scripture is to be the sole and supreme Iudge of al Controuersies of fayth Now this their chiefe hold or strength being indeed their last most despayring euasion therby to decline the authority of the Church I will ruinate and ouerthrow in the next Chapter following which Chapter may serue as certaine Prolegomena to the ensuing Treatise The force of this their refuge I will proue to be most vncertaine yea false and erroneous and this first from Scripture and secondly from force and weight of naturall reason That the priuate spirit is not infallibly assured of truly interpreting the Scripture proued out of the Scripture and from naturall reason CHAP. II. IF we will take a view of what is sayd in Gods Word concerning this point we shal find it most plentifull in absolutly denying this power of iudging or interpreting to belong to the priuate spirit And first what can be more pregnantly sayd to conuince this phantasy then those wordes of the (f) 1. Cor. 1. Apostle To one is giuen by the spirit the word of wisedome to another the word of knowledge according to the same spirit c. to another Prophesy and to another interpretation of tongues Where we see that the Apostle plainly and as it were of purpose refelleth this doctrine since he teacheth that the guift of interpreting the Scripture is not giuen to all the faythfull contrary to the practise and experience of our English Puritanes who how ignorant soeuer they be presuming that they are of the number of the faythfull and elect do most confidently vaunt of the guift of expounding the Scriptures 2. And that we may better heere obserue how the two chiefe Apostles do second one the other in this question I will alledge S. Peters owne words as perspicuous and cleare for our purpose as may be who (g) 2. Pet 1. Omnis prophetiâ— Scripturae propriâ— interpretatione non fit sayth No prophesy of the Scripture is made by any priuate interpretation In both which places and texts by the word Prophesy is meant as our Aduersaries do acknowledge the true vnderstanding and interpreting of the holy Scriptures 3. Another place we will produce out of S. Iohn (h) â— Ioan 4. who saith thus Dearly beloued belieue not euery spirit but try the spirites if they be of God By which wordes we are taught that the spirit of others are to be examined if they proceed from God or not This admonition cannot be vnderstood of the spirit of the whole Church since then it should follow that there should be none left to try the said spirit of the Church euery particuler man being included therin If then it is to be vnderstood of priuate meÌ„ as of necessity it must it followeth that a priuate spirit cannot be this Iudge since it selfe is to vndergoe by the former text the iudgement and examination of some other If it be replyed that the Scripture is to examine this spirit this auayleth nothing especially if the poynt wherin the priuat spirit doth exercise it selfe be of the sense and meaning of the Scripture Therfore it remaineth that the spirit be tryed by the coÌ„formity which it beareth to those whom it is certaine to haue the true spirit indeed and this is the whole Church of God it selfe being the pillar (i) Tim. c. 3. and foundation of truth A poynt so cleare that Luther (k) Lib. de potestate Papae conuinced by euidency of the truth is forced to say De nullo priuato homine certisumus c. We are not certaine of any priuat person whether he hath the reuelation of the father or no meaning hereby the reuelation of the sense of the Scripture but that the Church hath it we ought not to doubt What answeres now will our Aduersaries bring to the
from all spirituall darknes and ignorance 13. To the former two senses wherein the Fathers do call the Scripture perspicuous cleare and facill I wil add a third reason which moued them sometymes so to call them This is taken from a certaine abuse of the cōmon sort of people in those tymes who framing to thēselues a greater difficulty in the Scripture then there is altogether forbare the reading of it and in place thereof gaue themselues more then was conuenient to the behoulding of prophane spectacles and sightes Now to bereaue the people of this abuse and negligence and the sooner to inuite them to the reading and hearing of Gods word the Fathers thought good in an Oratory and amplifying manner to suggest to thē an easines of the Scripture This course S. Chrysostome in diuers of his homilies and sermons tooke the sooner therby as is sayd to win the people to the reading of Gods holy word as in Ioan. homil 1. in Thesal 2. homil 3. With the same intentiō doth Athanasius (y) In Epist ad Ephes c. 6. relate to the people the facility of the Scripture And thus farre of the Fathers supposed defence and maintaining of our Sectaries Doctrine in this question of the Scriptures sole Iudge where we see that though the places vrged by our aduersaries out of their wrytings at the first sight seeme to carry a faire and specious glosse or graine yet being after fully weighed and considered they giue no satisfaction for proofe of what they were alleadged to a perfect and true iudgment being like vnto those flowers which best pleasing the eye do commonly least please the smell The like difficulty of the Scriptures confessed by our Aduersaries CAAP. IX ALTHOVGH our Aduersaries do vsually pretend the easines of the Scriptures and therfore do obtrude it as sole Iudge and Vmpier therby to auoyde the graue and pressing authorities of the Councells Fathers and the practise of Gods vniuersall Church vrged in any controuersiall point betwene vs and them yet sometymes diuers of them can be content both in their actions and words so forcible is Truth as that she can extort sufficiēt testimony euen from her owne enemies to acknowledge the Scriptures obscurity as contayning in it selfe a Ianus of construction the sense looking one way the letter another 2. And first concerning their actions crossing this their Assertion if there were such perspicuity in them as the Protestantes do beare their followers in hand why haue our aduersaries themselues laboured so much in explaning the sayd Scriptures Why hath Luther Caluin Beza and others written seuerall books in paraphrazing illustrating of them Or why haue they made so many different translations of them And if the Scriptures be hard and difficult why do they with such obstinate pertinacity maintaine the contrary So illustrious this verity is concerning the Scriptures intricate hardnesse as that our aduersaries owne labours and actions do conuince their owne errour therin 3. Now to come to the second point which is how themselues do wryte therof expresly at vnawares as if they had forgotten what at other tymes they had taught with such feruorous obstinacy Luther (a) In praefat in Psalm himselfe although the Day-star of the Ghospels light confesseth that neyther he nor any other is able to vnderstād the psalmes of Dauid in their true and propersense Yea he speaketh more generally saying (b) Ibidem infra Scio esse impudentissimae temeritatis c. I acknowledge it to be a signe of most shamles temerity and rashnes for any man to professe that he truly vnderstandeth in all places but any one booke of the Scriptures 4. Chemnitius (c) Examē 4. sess Cōcil Tridēt affirmes that the Church is now indued with the guift of interpreting the Scriptures in such sort as in it first tymes it enioyed the guift of doing miracles to wit that neyther the one nor the other was grāted to euery particular man but only to some persons elected theerto by God Brentius (d) In Cofess VVittember who at other tymes freeth the Scriptures from all difficulties is forced to dismaske himselfe and to confesse thus in the end Non est obscurum c. It is manifest that the guift of interpreting the Scriptures is a guift of the holy Ghost and not of humane wisedome that the holy Ghost therein is free and not tyed to any certaine kind of men but bestoweth this guift as best seemeth vnto him The Magdeburgenses (e) Cent. 1. l. 2. c. 4. col 52. do plainly grant that the Apostles thēselues were of opinion that the holy Scriptures could not be truly vnderstood without the help of the holy Ghost as an interpreter Neyther shall we find this Doctrine strange among our homeborne Sectaries since D. Field (f) l. 4. c. 15. a late appearing Comet in our Protestants sky doth thus say There is no question but that there are many difficulties of the holy Scriptures proceeding partly from the high and excellent nature of thinges therein contayned which are without the compasse of naturall vnderstanding and so are hidden from naturall men c. partly out of the ignorance of tongus and of nature of such thinges by the comparison whereof the matters of diuine knowledge are manifested vnto vs. 5. And now if after the voluntary acknowledgment of so many markable Protestantes in this point any of them would seeke to retyre back and recall all what they haue sayd by teaching that though they grant some passages of Gods word to be hard and difficult yet those places being compared with other like sentences texts receaue from thence a cleare and plaine explication Yet this refuge of theirs is of no strength the reason hereof being because as any one text in Controuersy is doubtfull and capable of diuers constructions so likewise are the other places and testimonies of Scripture as ambiguous in sense and interpretation wherwith the sayd text is to be conferred and by which conference it is to receaue it illustration And thus we see by experience that the doubt of any one place of Scripture is often more increased by that meanes to wit by conference of texts by the which it was first hoped to haue bene extinguished And therfore the former English Doctour (g) l 19 pronounceth of the weaknes of this answere in this sort We confesse that neyther conference of places nor the consideration of the Antecedentia and consequentia nor looking into the originalls are of any force vnles we find the thinges which we conceaue to be vnderstood and meant in the places interpreted to be consonant to the rule of fayth 6. And thus much concerning the difficulty of the Scriptures acknowledged by the plaine testimonies cōfessions of our aduersaries thēselues though at other times impugning the truth herein which point we are the lesse to maruell at if we remember that it proceedeth through his will and permissions who commaunded (h)
sense of the holy Ghost in the Scripture is concealed from the Protestant by the Protestant like as the Sunne is hid from the earth by the earth 21. But to proceed a litle further touching this last translation first how can our translations therof assure any man of the truth of their translation since they acknowledge no Originall or any translation of the Bible out of which they did make their translation for pure vncorrupt Secondly admit for the tyme that this translation is perfect according to the true Originalls yet seing it differeth in diuers controuersiall textes and passages from all former English translations it therfore from hence followeth that till now we here in England neuer enioyed the true and vncorrupted Scripture in English and consequently that till these dayes the Scripture in English could not be iustly vrged to determine and iudge Controuersies in fayth But a true and perfect iudge is ready not at one tyme only but at all tymes seasons to performe the function of true Iudicature That supposing the Scripture as Iudge yet the Letter therof is more cleare and perspicuous for the Catholikes then for the Protestantes CHAP. VIII NOW after we haue proued the incompetency of the Scriptures for resoluing all doubts of fayth and this from the disagrements of our Aduersaries eyther in approuing or discanoning such or such parcells of the Bible as also from the confessed corruptions and falsifications as well of the Originalls as translations euen of those books which are ioyntly acknowledged by them for Gods vndoubted word for as they do grant that others corrupted the fountaines so it is most euident that among others themselues haue impoysoned the streames It wil much cōduce to our designed proiect if we cōtinue our dreame for the tyme with our Aduersaries that the Scripture is solely and finally to decyde all Controuersies since supposing this principle as true we shall notwithstanding be able to proue that the passages of Scripture euen of such parts as are confessed by our Aduersaries to be authenticall and vncorrupted which the Catholikes do alledge in defence of their faith are more cleare and perspicuous for the proofe of their Doctrine then any counter textes are which our Aduersaries do produce out of the sayd Scripture to impugne the same in regard of which difference a Catholike may commiserate a Protestant in the phrase of Tertullian to Marcion Misereor tui Christus enim Iesu in Euangelio tuo meus est The reason hereof is double first because the Catholikes do ordinarily insist in the literall and immediate sense of the wordes which sense is euer more naturall and obuious then any figuratiue acception of them can be wheras our Aduersaries in answer therto as also in alledging other textes are forced to interprete the sayd places eyther figuratiuely or at least not in that vsual immediate sense which the words do import Which māner of literally expounding the Scripture is warranted by the authority of all learned diuines who do ioyntly teach that we neuer ought to depart frō the proper sēse of words except we be driuē therto either by some other manifest place of Scripture or by some vndoubled article of our fayth impugning the literal sēse thereof or lastly by the vsuall explication of the whole Church 2. The second reason of the greater perspicuity in our proofes then in those of our Aduersaries is this in that most of the textes of Scripture for I do not say all which we alledge do fall directly and as it were in a straight lyne vpon the question controuerted so as after the sense and meaning of the wordes is once acknowledged they irrefragably and directly proue that for which they were vrged wheras our Aduersaries testimonies do not for the most part touch immediatly and as I may tearme it primariously the poynt in question but only by way of a secondary collection or illatiō which illations being often inconsequent and at the most but probable and not necessary it followeth that though we should grant to them their owne expositions of such textes yet do they but proue the thing questioned by a second hād I meane only by probable and coniecturall inferences And this oftentymes after their illation is granted doth not light vpon the hart of the question it selfe but only vpon the flanck or skirtes of the same I meane vpon the manner or some other circumstance therof which being not defined may be holden seuerall wayes as probable by the Catholikes But now for iustifying what I haue here set downe let vs looke into some chiefe texts vrged by vs and our Aduersaries concerning some principall Cōtrouersies for to go through all were ouer laboursome where I doubt not but we shall fynd in ech of them at least one or the two former disparities betwene vs and our Aduersaries in alledging the same 3. And first touching Peters Primacy the Catholikes do alledge in proofe therof those words of Christ to him out of S. Matthew (a) cap. 16. Thou art Peter and vpon this rock will I build my Church and the gates of hell shall not preuaile against it And I will giue to thee the keyes of heauen c. Which wordes being taken literally and plainly as the Catholikes doe expound them do directly proue this Controuersy seing they fall perpendicularly vpon the conclusion of the question it selfe for to say that Peter is the rock of the Church is al one in sense as to say the head of the Church And therfore our Aduersaries to auoyde this pressing authority are forced to answere that by the word Rock is vnderstood figuratiuely Christ according to Caluin (b) lib. 4. Instit c. 6. §. 6. or euery one of the faithfull with Erasmus (c) Erasm in hunc locum or the confession of our Fayth with Luther (d) lib. do Potestate Papae So distracted they are among themselues in answearing therto 4. But let vs view what places our Aduersaries do alledge to countermand Peters supreme authority First because our Sauiour sayd to Peter as it is recorded in the sayd Chapter of S. Matthew Go after me Satan thou art a scandall vnto me c. As also in that S. Paul (e) Galat. cap. 2. sayth of himselfe that he resisted Peter in the face Neyther which places we see do directly touch Peters authority but only by way of weake inferences and such as are not as much as probable seing that Peter was not then the head of the Church when those words were sayd to him by Christ and concerning this other we grant that the inferiour may and ought to withstand his superiour for the truths sake so that he doth it with due respect and regard 5. To conuince that Paradox that the Pope is Antichrist the Catholikes doe vrge the continuance of Antichrists reigne set down in the Scripture diuersly both by yeares (f) Apoe 12. monethes (g) Ibidem c. 11. 13. and dayes
1. Ambrose (x) Hom. 35. in Gen. Chrysostome (y) Epist ad Marcel Ierome (z) Epist. 95. ad Innocent Pap. Austin (a) Dialog cū Tripho and others 29. A second conuincing testimony in proofe of the sacrifice of the Masse is takē out of Malachy in these words Non est mihi voluntas in vobis dicit Dominus Exercituum c. I haue not a mynd or will in you sayth the Lord of hostes and I will not take any guift from your hand for from the rising of the sunne vnto the setting therof my name is great among the Gentles and in euery place is sacrified and offered to my name a cleane oblation because my name is great among the Gentils saith the Lord of hostes Which text containeth a prophesy of the sacrifice which shal be offered to God by the Gentils after their conuersion to Christian religion And because thus far the Protestants do acknowledge they therfore interprete this (b) l. 4. c. 32. place of spirituall sacrifices to wit prayers thankesgiuings and such like which the elect and faythfull offer vp to God But the Catholikes do expound this sayd place of Malachy of a Sacrifice as it is truly and properly taken to wit of the sacrifice of the Eucharist And in this particular sense they find this prophesy expounded by Iustinus (c) l. 3. contra Marc. Martyr who thus plainly saith De nostris gentium c. Of our sacrifices of Gentils that is of the bread and Cup of the Eucharist Malachias did then speake c. By Ireneus (d) l. cont Iudaeos c. c. 16. by Tertullian (e) In Cōment Psal 95. by Cypriā by Chrysostome by Ierome (h) In Cōment Malach finally by S. Austin (i) l. 1. contra aduers leg prophet c. 20. l. 18. de Ciuit. Dei c. 36. al which Fathers do directly in plaine words expoūd this prophesy of Malachy of the sacrifice of the masse 30. I could exemplify in many more textes both of these articles and of others the Fathers like agrement with the Catholiks in expounding such passages of Scripture as we at this day do alledge in warrant of our religion But the seformer examples being of the chiefest cōtrouersies and of the most markable textes obiected by vs may seeme as a scantling wherby to measure the Fathers mynd and inclination in interpreting of all such others And now by this which hath bene already set downe we may gather how much our Aduersaries are en dangered by seking to determine all controuersies betwene vs and them only by the wrytten Word if therein they would stand to the iugdgment of the auncient Fathers whose great distāce of a thousād yeares at least is the reasō belike why they appeare so litle in the eyes of these our Sectaries who we see do not only beleeue the Doctrine answerable to the Catholikes expositions of the former texts but thēselues do expound the sayd texts authorities as we do and from their owne such constructions do deryue and iustify their faith and Doctrine equally maintayned by vs both so as those wordes of Tertullian (p) lib. de pudicitia doe rightly concerne the Fathers and vs Concorporauit nos scriptura diuina literae ipsae glutina nostra sunt So hard indeed so impossible it is to deuyde the thred euenly betwene the Fathers and vs but that we both must ioyntly participate eyther of interpreting the Scripture according to the intended sense of the holy Ghost or else of most fowly deprauing and adulterating the same since if we Catholikes erre therein we see how iustly we may insimulate the Fathers within our sayd errour And yet our Aduersaries see the subtilty of Heresy do peremptory call the sayd poynts of fayth and Doctrine deduced out of the former constructions of Scripture Antichristian and damnable heresies as they are maintayned by vs Catholikes which in the Fathers they allieuate and gentle by tearming them but Naeuos and Naeuia idle and inconsiderate eyther heresies in both or but spots and blemishes in both for it is the Doctrine which denominates the person not the person the Doctrine Yet neyther dare they iustify since the one would discouer their open dangerous breach with the Fathers the other an ouer fauorable extenuation of our religion both an acknowledmēt of their ouer sight in retracting that in the end which hitherto they haue so pertinaciously auerred But to recall my selfe and to hastō to the next Chapter That the textes of Scripture obiected by the Protestantes in disprouall of our Religion are otherwise expounded by the Fathers then in that sense wherin our Aduersaries do vrge them And that their expositions of them do commonly agree with ours CHAP. X. NOw after we haue shewed that the Fathers do ioyne with vs Catholikes in their expositions of the chiefest and most conuincing textes which we are accustomed to alledge for warrant of our Doctrine it followeth according to our former designe that we in like sort do demonstrate that the Fathers do deliuer farre differēt cōstructions and for the most part the same with vs Catholikes of the principall and mayne passages of Scripture obiected against vs from that sense and meaning wherin our Aduersaries do vrge them so as it is most euident that in the sayd Fathers iudgment which in all reason is to ouerballance the priuate spirit of any Sectary whatsoeuer no one such text doth preiudice our Catholike faith at all 2. And to begin The Protestantes greatest argument against the Supremacy of S. Peter is taken frō S. Pauls cōtradicting of him as we read in the Epistle to the Galathians (a) cap. 2. and as it is aboue touched yet we fynd that the Fathers in the exposition of this place do so prayse the humility of S. Peter therein as that they take occasion therby to intimate his superiority ouer all the other Apostles See S. Cyprian (b) Epist. ad Quintū S. Gregory (c) Hom. 18. in Ezech S. Austin (d) Epist 19. ad Hieronym who thus wryteth of this point Rarius sanctius exemplum Petrus c. Peter hath left a more rare and holy example to his successours then Paul hath done since by that of Peters they are taught not to disdaine to be corrected by their inferiours wheras by the other of Paules the inferiours are emboldned to resist their superiours in a charitable manner for the defence of truth Thus farre S. Austin who we see by the commenting of this place doth strengthen and fortify the Doctrine of Peters Primacy 3. To proue that the Bishop of Rome is Antichrist they obiect those words in the Apocalips where it is said that the whore of Babylon shall sit on that Citty which hath seauen hils to wit Rome Now we find that such Fathers as do interprete this place of Rome doe meane therby Rome in the tyme of the heathen Emperours then worshipping Idols
We account a man to be iustifyed by fayth without the workes of the law Where besides that the very text it selfe doth expresly speake of the workes of the law which kind of workes no Catholike doth teach to iustify S. Austin (r) l. de gratia liber arbit c. 17. doth euen in the same sense expound this place saying thus Homines non intelligenâ—es c. Men not vnderstanding what the Apostle heere sayth did thinke that he sayd fayth would suffice a man though he liued euilly and had no workes which God forbid that a Vessell of Election should so thinke who in a certaine place after he had sayd In Christ Iesus neyther Circumcision nor prepuce auaileth any whit straight added but Faith which worketh by loue Thus S. Austin In like sort they vrge another saying of the sayd Apostle vz. Si Abraham (s) Rom. 4. ex operibus c. If Abraham be iustifyed by workes he hath glory but not with God As also that other Gratia estis saluati c. By (t) Ephes â— grace you are saued through faith c. and not of works In both which places are vnderstood workes done by the force of nature before our vocation and calling in Christ as appeareth out of S. Austin (u) Supra praefat in psal â—1 and S. Ierome (x) Eâ—ist ad â—thesiphontem expounding the sayd places See also Austin expounding the former and other such like places in l. de praedest Sanct. c. 7. epist. 105. ad Sixtum l. de hono perseuerenâ—iae c. 2. 10. Against the merit of good workes they alledge diuers places which may seeme to intimate that God doth crowne men only in mercy and consequently not by force of their owne workes as where it is sayd Beati misericordes quia c. Blessed are they which be mercifull for they shall obtaine mercy which place both S. Austin (z) Epist 105. l. de correp gratia cap. 13. and S. Gregory (a) In psal 7. paenitential expound thus to wit that blessednes and eternall felicity is attributed to mercy not because there is not a true reward of merit but because the merit it selfe is giuen to man by the mercy of God For a man cannot do any meritorious worke before he be iustified but he is iustified by the grace mercy of God 11. They also vrge that place aboue mentioned of S. Luke Cùm feceritis haec omnia c. When you haue done all these thinges which are commanded you say we are vnprofitable seruants for we haue but done what we ought to haue done which text may seeme to make against the merit of workes and against workes of supererogation yet in the Fathers iudgments it nothing impugneth the same who though they do giue seuerall expositions thereof yet not any one of theÌ„ maketh against the Catholike Doctrine in this point S. Chrysostome (c) Hom. in illud Illatum est cor Oziae sayth that our Sauiour did not meane that we were vnprofitable seruants but that we should so say and thinke of our selues therby to humble our selues least a selfeliking pride might corrupt our good works S. Austin (d) Serm. â— de verbis Domini sayth that we may be called vnprofitable seruants because when we haue kept all Gods commandements we haue done nothing but what we ought to haue done and therfore in rigour and iustice we can expect no reward but only from the liberall promise and bargaine of God with vs. 12. S. Ambrose (e) l. 8. in Lucam expoundeth the former wordes in this sense to wit that we should acknowledge how weake and imperfect we are of our selues to do any good worke and that we are made profitable seruants therto only by the assistance and grace of God Now no one of these expositions as I sayd before doth agree with our Aduersaries exposition of the sayd place or preiudice the Doctrine of merit 13. Against actuall and inherent Iustice they vsually prostitute that saying of Isay (f) cap. 64. Facti sumus immundi omnes nos tanquam pannus menstruatae omnes iustitiae nostrae that is We are all made vncleane and all our iustice is like vnto the cloath of a menstruous woman Out of which words they endeauour to proue all our actions to be bad and sinfull wheras it is certaine that the Prophet did speake these wordes not in the person of himselfe or of the iust but only of the wicked Iewes by reason of whose sinnes both their Citty and the people were to be deliuered into the hands of the King of Babylon And this appeareth out of the word which a little before he had spoken vz. Ecce iratus es peccauimus behould thou art angry because we haue sinned And thus we fynd this place expounded by Cyril (g) In huÌ„c locum The truth of which expositioÌ„ appeareth more clearly out of the words following the former textes vz. Non est qui inuocet nomen tuum There is not any which calleth vpon thy name which saying must haue reference only to the wicked and not to the iust 14. To the sayd end they obiect Dauid saying Non intres (h) c. 142. in iudicium cum seruo tuo c. do not enter into iudgment with thy seruant because no liuing creature shal be iustifyed in thy sight Of which place the Fathers do deliuer seueral expositions but all different from our Aduersaries meaning intention S. Ierome (i) In hunc psalm Hilary (k) Ibidem Arnobius (l) Ibidem do say that the meaning of Dauid was that man cannot besayd to be iustifyed if he be compared with the purity and sublimity of the iustice of God in respect wherof the iustice not only of men but euen of Angells may be accounted to be but Iniustice and impurity Lastly S. Gregory (m) In coÌ„ment huius psalm as also S. Austin (n) l de perfect iustitiae do referre the sayd wordes of Dauid to veniall sinnes without committing of which our life cannot be passed ouer 15. Concerning Euangelicall Counsels of which our Aduersaries are professed enemies they therfore doe alledge those sayings (o) Math. 22. Marc. 12. Luc. 10. where we are commanded to loue God with all our forcâ— strength and will as is aboue rehearsed wheras indeed those words are put downe only for greater efficacy vnderstanding therby that we are to loue God sincerly truly and aboue all other thinges thus doth S. Ierome (p) In coÌ„ment ad c. 22. Math. Chrysostome (q) Chrysostom ibid. and Ambrose (r) ad c. 10. Luc. expound this place They also obiect that saying of Christ where he (s) Luc. 14. teacheth That except a man renounceth all the things he possesseth he cannot be Christ his disciple concluding froÌ„ thence that there are no Euangelicall Counsells which place notwithstanding S. Austin (t) Epist 5.