and do not conclude necessarilie For our faith is grounded vpon revelation made to the apostles and prophets who wrote the canonical scripture but not vpon revelation of anie other writers if anie were made vnto them Thus saith Aquinas Out of whose words I gather First that the authoritie brought from man is ever insufficient 2 I gather secondly that that ground whereupon we must build as vpon an vndoubted truth is onelie and solelie the authoritie of the scriptures 3 I gather thirdlie that mans reason may never be vsed to establish any point of doctrine 4 I gather fourthlie that the fathers are to be read reverentlie and their authorities to be vsed as probable reasons but not as necessarie demonstrations 5 I gather fiftlie that feined romish revelations are not authentical And consequentlie that all revelations divulged vnder the name of Saint Bridget and others are either meereillusions or of small force and which can yeeld no sound argument in matters of faith Victoria in verie briefe wordes vttereth this point effectuallie Licet in hoc omnes conveniant non est tamen mihi certum Although saith he all agree in this yet doe not I make it certaine Navarre singeth the same song in manie places whereof I will recite onelie one Tum quod fundamentum principale ipsius est quod communis tenet oppositum quodip sum etiam ipse assero sed non obstat quia a communi recedendum quum pro contraria est textus velratio cui non potest satis bene responderi Because also his principal ground is that the common opinion is to the contrarie which thing I my selfe also graunt But that is not of force for we must renounce the common opinion when there is either text or reason which can not be sufficientlie answered In fine their owne glosse in their decrees reiecteth saint Augustine roundlie in these words Cum enim salva sua pace Augustinus non bene opponit istis it a dormit avit hic Augustinus VVhere saint Augustine by his favour doth not well obiect against this and so Augustine here was a sleepe Loe when the fathers speake not placentia everie beggerlie popish glosse reiecteth them at pleasure And yet must wee vnder paine of excommunication admit their authoritie when they seeme to make for poperie albeit they speake never so flatlie against the holie scriptures yea their late councell of Lateran chargeth all preachers vnder paine of excommunication that they expound the scriptures according to the old doctors received in the church of Rome The Corollarie 1 FIrst therefore since the ancient fathers may erre and have also erred de facto 2 Secondlie since Saint Augustine admitteth the opinion of fathers no further then they agree with the scriptures 3 Thirdlie since that which is holden of the greater part of the fathers is often false and disagreeable to the truth 4 Fourthly since the papistes them-selves preferre the opinion of one before many Fiftly since Caietanus Canus Navarrus and others doe al roundly reiect the common opinion when it disliketh them 6 Sixtly since their owne glosse maketh no accompt of S. Augustine when he speaketh not placentia I conclude that it is a sufficient motive for me to renounce the romish religion as false erroneous and pernicious doctriue Thus much of the eight Motive The X. CHAP. Of Traditions vvritten and vnwritien THe Papistes beare the world in hand that many things necessarie for mans salvation are not conteined in the written worde and consequently that none can be saved but such as beleeve their unwritten traditions VVherein that trueth may plainly shewe it selfe after mine accustomed manner I put downe conclusions The first conclusion THe written worde or holy scripture conteineth in it selfe everie thing necessary for our salvation For proofe of this conclusion S. Paul writeth unto Timothie in this manner Quia ab infantia sacras literas nosti quae te possunt instruere ad salutem per fidem in Christo Ie su Because thou hast knowne the Scriptures from thy infancie which are able to instruct thee to salvation through faith in Christ Iesus Now if the scriptures be able so to instruct one as hee may thereby attaine his salvation it can not doubtlesse be denied with reason that euerie thing necessarie for mans salvation is conteined therein For which cause the Apostle addeth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole scripture is given by the inspiration of God and is profitable to doctrine to redargution to correction to instruction which is in righteousnesse that the man of God may be perfect prepared to everie good worke In which wordes the holie vessell of God Saint Paul confirmeth that which he said before to wit that the holie scripture is able of it selfe to instruct vs fullie vnto salvation And the Apostle declareth this by an argument drawen from the sufficient enumeration of those partes which are required vnto our salvation and withall he commendeth the scripture of the sufficient cause end and vse thereof The cause is in that he saith the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say given by the inspiration of God The vse is foure fold whereof the two former pertaine to doctrine the two latter to life and manners 1 For first it is profitable to the doctrine of faith and holie obedience 2 Secondlie to the refutation of errors contradictions and false opinions 3 Thirdlie for the correction of abuses as wel publique as private 4 Fourthlie for instruction vnto righteousnes that is to leade a godlie and holie life The end is that the man of God to wit hee that is the true worshipper of God may be sounde perfect and most absolute furnished in ail kinde of goodnes which being so we must needes confesse if we will not obstinatelie denie the manifest truth that the scriptures containe all thinges necessarie for christian doctrine and for the full accomplishment of eternall life Neither will it helpe the papistes to answere as their wonted maner is that the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth everie not all so as the Apostle should say not the whole scripture but everie scripture For first everie scripture is not so copious or fruitfull as it can afford vs all those goodlie affects which saint Paul here rehearseth Againe the selfe same greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for the whole by saint Paules owne interpretation in another place of holie scripture where he hath these expresse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if I have all and the whole miraculous faith so that I can remove mountaines but have not love I am nothing In which place the papistes can not possiblie interprete the selfe same greeke word though they would never so gladlie but for all the whole because otherwise the sense would be most absurd as which would prove saint Paul to speake of everie kinde of faith and consequentlie of
renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the fift Motive The VII CHAP. Of popish Purgatorie with circumstances thereto pertaining THE Papistes dreaming vpon mans iustification by his owne good deedes and consequently imagining no glorification before condigne satisfaction for evil deeds have invented a purgation satisfactorie in the life to come that so such as depart this life without complete satisfaction may accomplish that which wanteth in their purging fire For confutation whereof I put down conclusions The first Conclusion EVery one in what state he dieth remaineth in the same world without end For probation of this conclusion Ecclesiastes writeth in this manner Siceciderit lignum ad Austrum aut ad Aquilonem in quocunque loco ceciderit ibi erit If woode shall fall to the South or to the North in what place soever it shall fall there shall it be Christ himselfe confirmeth the same in these expresse words Et ibunt hi in supplicium aeternum iusti autem in vitam aeternam And these shall goe to eternall punishment but the iust to life everlasting And in an other place he hath these words Beati mortui qui in domino moriuntur amodo iam dicit spiritus vt à laboribus requie scant suis. Blessed are the dead which dye in the Lord for from henceforth saith the spirit They shall rest from their labours Which saying S. Cyprian explicateth in most manifest tearmes Qualem te invenit Deus cum vocat talem pariter iudicat As God findeth the when he calleth so doeth he iudge thee And in another place hee hath these most excellent and golden wordes Hortamur inquit dum facultas adest dum adhuc aliquid de seculo superest deo satis facere ad verae religionis candidam lucem de profundo tenebrosae superstitionis emergere Et paullò pòst Quum istinc excessum fuerit nullusiam locus poenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu dei fructu fidei providetur Nec quisquam aut peccatis retardetur aut annis quo minus veniat ad consequendam salutem In isto adhuc mundo manenti poenitentia nulla sera est patet adindulgentiam aditus quaerentibus atque intelligentibus veritatem facilis accessus est We exhort saith he to satisfie God while we may while wee are in this worlde and to come from the depth of darke superstition to the bright light of true religion When wee shall goe hence there is no place of repentance no effect of satisfaction Here life is eyther lost or wonne here provision is made for eternall life by the service of God and fruite of faith No man is hindred through his sinnes or yeres but that he may attaine salvation VVhile one is this worlde no repentance is to late the gate is open to pardon the accesse is easie to such as seeke and understand the truth Saint Ambrose writeth in this maner Qui enim hic non accipit remissionem peccatorum illic non erit Non erit autem quia adaeternam vitam non poterat pervenire quid vita aeternaest remissio peccatorum ideoque dicit David remitte mihi peccata vt refrigerer priusquam abeam He that receiveth not remission of sinnes here shall not come there and hee shall not be there because he can not come to eternall life for that eternall life is remission of finnes And therefore saith David Forgiue me my sinnes that I may be refreshed before I goe hence Saint Hierome hath these wordes Dum estis in hoc seculo hortor vos agere poenitentiam Confitemini ergo Domino quoniam in isto tantum seculo misericors est Hic misereri potest poenitenti quia ibi iudex est non est misericors Hic misericors est ibi iudex est hic porrigit manum cadenti ibi sedet iudex While you are in this worlde I exhort you to doe penance Confesse therefore unto the Lorde because he is mercifull in this world onely Here he can shew mercie to the penitent there because he is iudge he is not mercifull here he is mercifull there he is iudge here hee reacheth his hand to him that falleth there he sitteth iudge Againe the said Saint Hierome writeth thus in another place Obscure licet docemur per hanc sententiolam novum dogma quod latitat dum in praesenti seculo sumus sive orationibus sive consilijs invicem posse adiuvari Cum autem ad tribunal Christi venerimus non Iob non Daniel non Noe rogare possepro quoquam sedvnumquenque portare suum onus Wee are taught here though obscurely a newe doctrine that is hidde that while wee are in this worlde one may helpe an other eyther by his prayer or counsell But when we shall come to the tribunall seat of Christ then neither Iob nor Daniel nor Noe can make intercession for any man but every one must beare his owne burden Augustine is of the same iudgement in many places of his workes Tuus certe dies vltimus longe abesse nonpotest Adhunc te praepara qualis enim exieris de hac vita talis redderis illi vitae The last day doubtlesse can not bee farre hence prepare thy selfe for it For as thou shalt depart out of this life so shalt thou bee restored to that life Againe in another place Quod autem dicit adealoca in quibus torquentur impij iustos etiam sivelint non posse transire quid aliud significat nisipost hanc vitam ita receptis in carcere vt inde non exeant donec reddant novissimum quadrantem per incommut abilitatem divinae sententiae nullum auxilium misericordiae posse praeberi à iustis etiamsi velint illud praebere In that hee saieth to those places in which the wicked are tormented the iust can not come though they woulde what other thing doeth hee signifie but the immutabilitie of Gods sentence to be such as the iust though most willing can yeild no helpe of mercie after this life to those that be so in prison as they can not get out till they pay the last farthing Againe in an other place Ille autem iudex novit quantam vnicuique sit daturus gloriam qui in hac vita per misericordiam gratis iustificando praevenit quos ille per iustitiam glorificare dispo suit tempus vero acquirendi vitam aeternam in istatantum vita deus hominibus dedit vbi voluit etiam poenitentiam esse fructuo sam That iudge knewe howe much glorie he would give to every one who prevented by iustifying freely in this life through mercie whome he disposed to glorifie in the other by iustice but time to attaine eternall life God graunted to men in this life onely where he would have penance to be of force The second Conclusion CHRISTES bloode is the true and onely
temeritate culpari I neither can nor dare denie but as in our auncestors so in my workes also are manie thinges which may iustly and without all temeritie be reproved yea the same saint Augustine opposeth only saint Pauls testimonie against all the writers Saint Hierome could alledge about the great controversie where saint Peter was reproved of saint Paul By which testimonie it is very plaine that S. Augustine did reverence the old writers but yet did think them men and to have their errors therefore would be not admit for truth what soever they wrote but only that which he fouÌ„d to be consonaÌ„t to the holie scriptures And because my L. of Roch. is so highly renowmed in the church of Rome he shal make an end of this conclusion where he writeth in this maner Nec Augustini nec Hieronimi nec alterius cuinslibet auctoris doctrinae sic ecclesia subscripsit quin ipsi locis aliquot ab ijs lice at dissentire nam in nonnullis ipsilocis se plane monstrarunt homines esse atque nonnunquam aberrasse sequitur quo fit vt tametsi propter aliquas humanas hallucinationes de multis quae dicti patre in commentarijs suis reliquerunt dubitare liceat sanctitatem tamen eorum haud licet in dubium revocare The church of Rome hath not so subscribed to the doctrine either of Augustine or of Hierome or of anie other writer but that we may dissent from their opinions in some places For themselves haue in certaine places shewed plainlie that they were men and wanted not their errours VVherefore albeit by reason of humaine frailtie we may lawfullie doubt of manie thinges which the said fathers have left behind them in their bookes yet may we not now call their holinesse into question In which wordes our great popish bishop teacheth vs three documents 1 First that their church giveth everie one libertie to dissent from Augustine Hierome and other writers whosoever 2 Secondlie that the fathers have plainlie declared themselves to be men and to haue had their imperfections accordinglie 3 Thirdlie that manie errours are to be found in the commentaries of the fathers So then our bishop is of my opinion and so also should the rest be if they would be constant in their owne doctrine which is published to the view of the world The 3. Conclusion NOt that which the greater part of the fathers or moe voices agree vnto is alwaies the vndoubted truth but often times that which the lesser part and fewer persons doe affirme For the proofe hereof Melchior Canus writeth thus Scimus frequenter vsu venire vt maior pars vincat meliorem scimus non ea semper esse optima quae placent pluribus scimus in rebus quae ad doctrinam pertinent sapientum sensum esse praeferendum sapientes sunt paucissimi cum stultorum infinitus sit numerus VVee know it often chaunceth so that the greater part prevaileth against the better vve know that those thinges are not ever the best which please the most we know that in matters of doctrine the iudge ment of the wise ought to be followed for wise men bee few and fooles infinite Iosephus Angles Thomas Aquinas and Petrus Lombardus affirme it to be the opinion of the old fathers of Basilius of Ambrosius of Chrisostomus of Hieronimus of Eusebius of Damascenus of Gregorius and of others that the world was created in 6. naturall daies successivelie as Moises recordeth the same yet this notwithstanding saint Augustine holdeth opinion against them all and saith that the 6. daies mentioned by Moises were metaphoricall not natural Moises dividing those things which were made by parts for the better capacitie of the rude and ignorant people to whom he spake which opinion of one onelie Augustine was ever preferred in the church as testifyeth Melchior Canus in these wordes At communis hic sanctorum consensus nullum argumentum certum theologis subministrat quin vnius Aug. opinio caeteris omnibus adversa probabilis semper in ecclesia est habita But this common consent of the holie fathers doth not yeeld any found argument to devines for the opinion of one onelie Augustine repugnant to the rest was ever thought probable in the church All the old writers Augustinus Ambrosius Chrisostomus Remigius Eusebius Maximus Beda Anselmus Bernardus Erhardus Bernardinus Bona ventura Thomas Hugo and all the rest without exception affirme vniformelie citing expresse textes of scripture for their opinion that the blessed virgin Marie was conceived in originall sinne yet doth the late hatched nest of Iesuits and sundrie other papistes avouche this day the contrarie for the truth Therefore saith their owne archbishop and greate canonist Panormitanus that we ought at all times to give more credite to one onelie prelate whosoever alledging the scriptures then to the resolution of the pope himselfe or of his counceil not grounded vpon the said scriptures The 4. Conclusion THe papistes themselues doe often reiect the generall and common opinion and follow their owne private iudgements never remeÌ„bring or litle regarding that they condemne the like in others This writeth their owne Melchior Canus Vbi ego si Thomistae omnes cum Scotistis existant sicum antiquis iuniores vellent contra me pugnare tamen superior sim necesse est non enim vt nonnulli putant omnia sunt in Theologorum auctoritate wherin though all the Thomistes stand with the Scotistes though the old writers with the yong fight against me yet shall I of necessity have the vpper hand ouer theÌ„ For al things rest not as some do think in the authoritie of divines Their owne Cardinal Caietain notwithstanding his zealous affection towards poperie his owne popish estate did for all that freelie acknowledge the truth in this point in so much that he preferreth a sense newly perceived but grounded vpon the scriptures before the old received opinioÌ„ of how many fathers so ever whose words because they are worthie the hearing and reading I wil alledge at large Thus doth he write Super quinque libris Mosis iuxta sesum literalem novumque scripturae sensum quandoque illaturus sub sâ—matris ecclesiae aec apostolicae sedis censura rogo lectores omnes ne precipites detestentur aliquid sed librent omnia apud sacram scripturam apudfidei christianae veritatem apud Catholicae ecclesiae documenta ac mores siquando occurrerit novus sensus textui consonus nec a sacra scriptura nec ab ecclesiae doctrina dissomus quamvis a torrente doctorum sacrorum alienus aequos se prebeant censores meminerint ius suum vni cuique tribuere solis scripturae sacrae authoribus reservata est authoritas haec vt ideo credamus sic esse quodipsiita scripserunt nullus itaque detestetur novum sacrae scripturae sensum ex hoc quod dissonat a priscis doctoribus sed scrutetur per spicacius textum ac
THOMAS BELS MOTIVES CONCERNING ROMISH FAITH AND RELIGION Exod. cap. 8. vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed by Iohn Legate printer to the Vniversitie of Cambridge 1593. And are to be sold at the signe of the Sunne in Paules Churchyard in London TO THE RIGHT HONOVRABLE MY very good Lordes the Lordes of her MaIESTIES MOST HONOVRABLE PRIVIE COVNSELL IF Tertullian right honourable erred montanizing if Cyprian rebaptizing if Origen corporizing if Nazianzen angelizing if Eusebius arrianizing if Hieronymus monogamizing if Ambrose millenizing if S. Paul gentilizing if Augustine retracted many things if Aquinas Navarrus Victoria and many others best learned papists haue often changed their opinions if all this I say be true as true it is indeed it will not I trust for it can not iustly I wote be imputed as blame-worthy that I vpon better advise submit my selfe to my vndoubted Soveraigne most gracious and bountifull Queene Elizabetb that I recognize mine errours that Ireclaime my former vnsoundly conceived opinions as best learned writers have done before me Which alteration he hath mercifully and wonderfully wrought in me qui attingit à fine ad finem fortiter disponit omnia suaviter Our mercifull God I meane who hath of late revealed in time that which in his eternall purpose he ordained before the worlde was made For our good God who according to his common course of proceeding directeth things inferiour by superiour and vseth humane meanes in producing visible externall effects first inclined my heart to peruse more seriously some learned papists before studied and that done to provide and revolve other most renowmed papists which before I had neither read nor seene By meanes whereof God illuminating mine vnderstanding I haue by litle and little perceived the popes owne doctours to impugne his Romish religion and so detested all popish faction As who at this houre God be thanked for it beholde as in a glasse of christall the false erroneous and execrable doctrine of the Church of Rome And because omne bonum est sui diffusivum as saith Areopagita neither can I with safe conscience hide that light vnder abushell which God of his great mercy hath bestowedon me no doubt as well for the benefite of others as of my selfe I haue thought it worth the labour to set downe my chiefest motives by which and through which next vnder God I was perswade to renounce the Romish faith and religion as who per swade my selfe constantly that what soever papist in the whole world shall with an indifferent iudgement peruse the same having are solved mind to embrace the truth when it appeareth that selfe same papist will vtterly renounce with me the false erroneous execrable doctrine of the Church of Rome For I will proove the saide Romish doctrine by Gods holy assistance to be of such qualitie as is already said not onely by scriptures authorities and reasons though such proofes I purpose to vse but which is most forceable against papistes by the evident testimonies of best learned papists and who are of best account even in the Church of Rome And consequently that great learned men of all ages since popery began yea in the very altitude of popedome and in the Church of Rome have approoved holden and defended weighty and important points of doctrine contrary to the doctrine of the Church of Rome Which thing so soone as I once vnderstood my mind and will was by and by alienated from the Church of Rome This rare methodicall discourse my right honourable good Lordes all as in which papistry is effectually confuted and confounded by papistry it selfe I have presumed to dedicate vnto your honours for two especiall consider ations First that so I might exhibite some signe of a gratefull and dutifull mind for your Lordships most honourable countenances and rare great good willes towards me Secondly because this my discourse will not want many potent and mightie adversaries and so stand need of honourable wise and grave patrons for the honest and lawfull approbation of the same The Almighty graunt vnto your Lordships many ioyfull and happy yeres with much increase of zeale in true religion to his eternall glory the faithfull service of her Maiestie and the common good of our native countrey most noble England Amen From Cambridge the third of November 1593. Your Lordships in all dutifull manner THOMAS BELL. The Preface generall to the Christian Reader ALbeit I will not now dispute whether the Bishops of Rome be that Antichrist of whome the Apostle speaketh to the Thessalonians or no notwithstanding the affirmative be the iudgement of sundry great learned men yet dare I and doe I boldly avouch that Bishops of Rome have for many yeres past bene the precursors and fore-runners of that very Antichrist whereof mention is alreadie made which to hold and thinke many weightie and important reasons have mooved me For first who but Antichrist or his precursor will either ascribe or suffer to be ascribed unto him such power of maiestie and titles of Deietic as are proper and peculiar to God aloue And yet is this to be verified of the pope undoubtedlie by the popes owne doctrine and his popish doctors The pope if we will beleeve him telleth us that God when he instituted two great lights in the firmament to wit the Sunne and the Moone signified thereby the autoritie of popes and of kings giving us to understand that the pope is as farre above a king in authoritie as is the Sunne above the Moone in excellencie yea he addeth further that Kings and Emperors have no power to draw the sword against popish bishops priestes as who forsooth are not subiect to their iurisdiction And least I should be thought to father untruthes upon the pope I will which is my wonted manner throughout my whole booke alledge his owne wordes which are these Ad firmamentum coeli hoc est universalis ecclesiae fecit Deus duo magna luminaria id est duas instituit dignitates quae sunt Pontificalis autoritas Regalis potestas sed illa quae praeest diebus id est spiritualibus maior est quae vero carnalibus minor ut quanta est inter solem lunam tanta inter Pontifices Reges differentia cognoscatur To the firmament of heaven that is of the universall Church God made two great lightes to wit ordeined two great dignities which are the authoritie of the Pope and the power of the King but that power which ruleth spiritual things is greater and that which ruleth things carnal is lesser that so great difference may be knowen betweene Popes and kings as is betweene the sunne and the moone The popish glosse in the same place setteth downe precisely how farre the King is inferiour to the Pope in these words Restat ut Pontificalis dignitas quadragesies septies sit maior regali dignitate It therefore remaineth that the pontificality of the Pope is seven fourtie
contextum scripturae si quadrare invenerit laudet deum qui non alligavit expositionem scripturarum sacrarum priscorum doctorum sensibus sed scripturoe ipsi integrae sub catholicae ecclesiae censura alioquin spes nobis ac posteris tolleretur exponendi scripturam sacram nisitransferendo vt aiunt de libro in quinternum Being now readie to write vpon the pentateuch of Moses according to the literall sense and purposing to bring now and then a new sense of the scripture vnder the censure of our holy mother the church and apostolike seate I desire all that shal read my commentaries to contemne nothing rashly but to ponder every thing with the scripture and the veritie of the christian faith and the doctrine of the catholike church And if at any time a new sense occurre which is consonant to the text and not dissonant from holy writ or doctrine of the church although it swarve from the opinion of never so manie fathers yet let the readers iudge thereof indifferently and according to equitie Let them remember to give everie one his right for this priviledge is onely graunted to the writers of the holie scriptures that wee must therefore beleeve it to be so because they haue written so Let none therefore loath a newe sense of holie scripture because it dissenteth from the old doctors but let him exactlie consider the text and context of the scripture and if he find it to agree let him praise God who hath not tied the exposition of the holy scriptures to the opinions of the old doctors but to the integritie of the scripture it selfe vnder the censure of the catholike church For otherwise neither wee nor our posteritie should have anie hope to expound the scripture but onelie to translate out of one booke into another Thus we heare the verdict of our Caietaine our Thomist our frier our Cardinall of Rome by whose resolution it is evident that no sense though never so new no exposition though never so strange no opinion though different from never so many fathers ought to bee reiected if it be agreeable to the scriptures and consequently it followeth by the said resolution that everie truth is to be tried by the scriptures and none by the fathers For first our Cardinall telleth us that he purposeth now then to bring newe senses new Glosses nevv expositions of the Scriptures Secondly he saith that such new senses must not rashly bee contemned but duely examined by the scriptures and then admitted if they be found consonant to the same Thirdly he teacheth us this golden lesson that God hath not tyed the exposition of the scripture to the iudgement of any auncient father or fathers whosoever Fourthly he telleth us that the Apostles and such as only penned the holy scriptures had this speciall prerogative that they coulde not erre All which important pointes are so learnedly so gravely so christianly observed by this Cardinall as more cannot be wished yea in the selfe same preface hee professeth constantly that hee will neither expound the Greeke nor the Latine text but the fountaine and the originall to wit the Hebrew And his reason is because the Hebrew onely is authenticall Where note by the way that the Latine edition which the papists tearme vulgata and which is so magnified by the late councell of Trent as both the Greeke and the Hebrew must give place unto the same is of small or no authoritie in respect of the Hebrew by Cardinall Caietanus his resolution Note secondly that this Cardinal did dedicate these his commentaries in which all these memorable observations are conteined to our holy father Pope Clement him selfe who perused them and difallowed no part thereof and consequently that this doctrine of Caietane is confirmed by the pope For so mightily hath God alwayes wrought for the truth of his Gospell as evident testimonies are set downe euen by the adversaries and remaine this day with them vncancelled for confirmation of the same Neither is this the opinion of the popes Cardinall onely but of Aquinas also his angelicall and best approoved doctour His wordes I will likewise alledge at large because albeit they belong yet can they not be thought tedious to such as loue the trueth as which are most significant and effectuall for the controversie now in hand Thus therefore doeth he write Licet locus ab auctoritate quae fundatur super oratione humana sit infirmissimus locus tamen ab auctoritate quae fundatur super revelatione divina est efficacissimus Vtitur tamen sacra doctrina etiam ratione humana non quidem ad probandum fidem quia per hoc tolleretur meritum fidei sed ad manifest andum aliqua aliaquae traduntur in hac doctrina Cum igitur gratia non tollat naturam sed perficiat oportet quod naturalis ratio sub serviat fidei sicut naturalis inclinatio voluntatis obsequitur charitati vnde apostolus dicit 2. Cor. 10. in captivit atem redigentes omnem intellectū in obsequium Christi Et inde est quod authoritatibus philosophorum sacra doctrina vtitur vbi per rationem naturalem veritatem cogno scere potuerunt sicut Paulus act 17. inducit verbum Arati dicens sicut quidam poetarum vestrorum dixerunt genus Dei samus sed tamen sacra doctrina huiusmodi auctoritatibus vtitur quasi extraneis argumentis probabilibus auctoritatibus autem canonicae scripturae vtitur propriè ex necessitate argumentando auctorit atibus autem aliorum doctorum ecelesiae quasi arguendo ex proprijs sed probabiliter innititur enim fides nostra revelationi apostolis prophetis factae qui canonicos libros scripserunt non autem revelationi si qua fuit alijs doctoribus facta Although the place of authoritie which is grounded vpon mans reason be most weake and infirme yet the place which is grounded vpon divine authoritie is most sure and effectuall neverthelesse sacred doctrine vseth also mans reason not indeede to establish faith for so faith should lose it merite but for the manifestation of some other thinges which are deliuered in this doctrine Since therefore grace doth not destroy nature but doth pervert the same it is expedient that naturall reason be servant vnto faith even as naturall inclination of the will is servant vnto charitie whervpon the apostle willeth vs to bring our vnderstanding captive to the obedience of Christ. And from hence commeth it that sacred doctrine vseth also the authorities of philosophers when they could by naturall reason haue knowledge of the truth as Saint Paul alledged the saying of Aratus yet sacred doctrine vseth such authorities as arguments which are externall and onely probable But vseth the authorities of canonicall scripture as argumentes that are proper and which conclude of necessitie as for authorities of the doctors of the church it vseth them as proper arguments but which are onely probable
the iustifying faith with the rest albeit it is most cleare that he speaketh of the miraculous faith onelie which is often in the verie wicked The same greeke word in two severall places of saint Matthew is likewise taken for the whole For in the second chapter it is thus written When king Herod heard hee was troubled and the whole citie of Hierusalem with him VVhere if the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were interpreted everie and not the whole the sense would be absurd to wit everie citie of Hierusalem being yet but one onlie Hierusalem in all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the whole the sense is plaine and easie to wit the whole citie of Hierusalem So in the sixt chapter it is thus written Neither was Salomon in all his glorie araied like one of these VVhere if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for everie the sense is not currant because Christ compareth his bountifull providence over hearbes and flowers not with a peece of Salomons glorie but with all and the whole For whosoever shal otherwise interpret the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall no litle derogate from the magnificence of Christ his providence as also frustrate his comparison Our holie father Abraham in matters of salvation doth not send vs to traditions but to the scriptures of Moses and the prophets For thus it is written Habent Mosen Prophetas audiant illos They have Moses and the prophets let them heare them As if he had said now the law is not studied now the prophets are contemned now God is not heard speaking in his word Some would haue angels come downe from heaven some desire miracles other some the dead to rise againe But to heare Moses and the prophets that is to read the scriptures is the true and only way to attaine eternal life And doubtlesse if the scriptures be meanes to bring vs to salvation which the papistes dare not denie then must they be sufficient for that end or else Christes workes should be vnperfect For which cause Saint Iohn writeth thus Haec autem scripta sunt vt credatis quod Iesus est Christus filius Dei vt eredentes vitam habeatis in nomine ipsius But these things are written that yee may beleeve Iesus to be Christ the sonne of God and that by beliefe yee may have life in his name Loe Saint Iohn affirmeth so much to be written as is sufficient for our beliefe through which we must be saved The popish glosse vpon the same text hath these wordes Haec quae fecit Iesus ante resurrectionem et post dicit se scripsisse vt fidem astruat qua vita habeatur The thinges that Iesus did before and after his resurrection hee caused to be written for the establishing of that faith which giveth life Nicolaus Lyranus their owne deare doctor confirmeth the same in these wordes In nomine eius i. per fidem nominis Christi quia secundum quod dicitur Act. 4. neque enim aliud nomen est sub coelo datum hominibus in quo nos oporteat salvos fieri In his name that is through faith of the name of Christ because as is said in the actes ther is no other name vnder heaven given vnto men in which we can be saved S. Hierome though so much liked of the papistes is not for all that dissonant from the rest For thus doth he write Ergo nec parentum nec maiorum error sequenáus est sed auctoritas scripturarum Dei docentis imperium Therefore we must neither follow the errour of our parents nor of our auncestours but the auctoritie of the scriptures and the commandemēt of God that teacheth vs. S. August that grave father that glistering beame that strong piller of Christs church doth avouch the same truth in words yet more manifest writing in this maner Cūmulta fecisset Dom. Iesus nō omnia scripta sunt electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur where as our Lord Iesus did manie thinges all were not written but so much was appointed to be written as was thought sufficient for the salvation of the faithfull What more forceable wordes can be wished what more effectuall narration can be expected what more sensible speeches can bee vsed yet if it be possible to say more herein the selfe same Augustine will performe it in another place where he hath these expresse words In his enim quae aperte in scriptura posita sunt inveniuntur illa omnia quae continent fidem more sque vivendi spem scilicet atque charitatem For in those things which are plainely set downe in the scripture are found all those thinges which conteine our faith and maners that is hope and charitie Loe all things that concerne faith hope and charitie are plainly found in holie scripture where it is diligently to be observed that Saint Augustine doth not onelie say that all thinges conteining faith hope and charitie are to bee found in the scripture but hee doth further say that all such thinges are plainlie set downe in the scriptures VVherevpon I inferre this notable document against popish doctrine that albeit manie thinges in manie places of the scripture bee obscure and intricate which I willinglie graunt vnto the papistes consequentlie that the same surpasse the capacity and iudgement of the vulgar sort yet are all thinges concerning our beleefe concerning our maners concerning our hope concerning our charity concerning our salvation so plaine and so manifest as everie one even of the meanest iudgement may easilie perceive and vnderstande the same and this the papistes must perforce graunt vnto mee neither will I require more at their handes This is confirmed by my Lord of Rochester their learned Bishoppe and reputed martire For these bee his wordes as hee himselfe hath vttered them Scriptura sacra conclave quoddam est omnium veritatum qua Christianis scitu necessariae sunt The holie scripture is a cellar parlour or storehouse of all truthes which are needfull to be knowen of Christians NOVV gentle reader by this bishops confession it is evideut that popish vnwritten traditions are not needfull or necessarie for christians and so with no reason can they be thrust vppon vs. Dionysius Areopagita who lived in the Apostles time is of the same mind These are his wordes Omnino igitur non audendum est quicquam de summa abstrusaque divinitate aut dicere aut cogitare praeter eaquae nobis divinitus scriptae divinae enuntiarunt In no wise therefore may wee make bold to speake or thinke anie thing of the most high and ineffable divinitie but that onelie which holie writ hath revealed vnto vs from heaven Melchior Canus albeit he labour with tooth and naile to prove the consent of the fathers to yeelde vs an vndoubted argument of the truth yet can hee not denie that