ad me non est quâ— eas nisi per me Saint Austin to this purpose brings in Christ speaking after this manner Wilt thou walke I am the Way Wilt thou not be deceiued I am the Truth Wilt thou not die I am the Life thy Sauiour tells thee this thou hast no other where to goe then vnto me nor by no other then by me II. Now that we may the better goe vnto him who is the Life and by him who is the way and that going by him vnto him we stray not from him hee himselfe takes vs by the hand and leades vs with his two hands by the hand of his Spirit within and the hand of his holy Word without For euen as we must haue light without for the chasing away and dispelling of darkenesse and also light in our eyes and a cleere sight if we meane to trauell and soiourne in this valley of miserie and manage the â—hings of this life it being impossible that the most quicke eyed yea though he had the eyes of an Eagle can see in the dark vnlesse he be outwardly enlightned or that he that is blind and bereaued of his sight can see the fairest Sun-shine day euen so if we vndergo the way of life and mannage holy and celestiall things holily and to our saluation wee must bee enlightned without with the Lampe of Gods words as Dauid saith g Psal 119.105 Thy word is a lampe vnto my feete and a light vnto my path and enlightned within by the illumination of the holy Spirit of the which Saint Paul saith h Rom. 8.9 If any man haue not the Spirit of Christ he is none of his that is to say hee is not a Christian For to be a Christian is to be anointed of the holy Ghost in some measure as to be Christ is to be annointed of the holy Ghost without measure as it is written i Psalm 45.7 O God thy God hath anointed thee with the oyle of gladnes aboue thy fellowes And so the Apostle praies for the Ephesians and in their persons for vs all that k Eph. 1.17.18 The God of our Lord Iesus Christ the Father of glorie would giue vs the spirit of wisdom and reuelation in the knowledge of him to wit The eyes of our vnderstanding being enlightned that we may know what is the hope of his calling and what are the riches of the glory of his Inheritance in his Saints III. Now as touching the word which teacheth vs how God will bee serued of vs and how hee will reward saue and glorifie vs we hold that that word of God is comprehended in the holy writings of the Prophets Apostles and Euangelists For eueÌ„ as God in the beginning created the light which gaue light to the world some certaine dayes without Sun Moone or Starres l Gen. 1.3.14 and afterwards created the lights in the Firmament of heauen into the which he did infuse and shut vp that light which hath not since beene imparted vnto the world but by those two great Lights Euen so God in the beginning gouerned the celestiall world which is his Church and did enlighten it by his holy word one and simple without any Scripture but since he hath clothed and adorned her with the Scriptures hath lodgd and harboured her as it were in a faire Pauillion and Tabernacle in the diuine holy books which he himself hath composed by the hands of Moses the Prophets and Apostles m August de consens Euangelist li. 2. cap. vlt. who when they haue writteÌ„ the things that God hath shewed them related we must not say that he himself hath not written them for he hath commanded them to write as it were with his owne hands all that he would haue vs to reade both in his words and workes which they haue so faithfully and perfectly performed that wee may confidently affirme n Idem de doctrina Christi li. 2. ca. 9. In ijs quae apertè in scripturis posita sunt inueniuntur illa omnia quae continent fidem morésque viuendi that all things appertaining to faith and the rule of life are plainely expressed in the Scriptures Art thou an ideot and simple let not the depth and height of them affright thee o Psalm 19.7 The testimonie of the Lord is sure making wise the simple Art thou wise doe not despise them for p Prou. 1.5 A wise man will heare and will increase learning and a man of vnderstanding shall attaine vnto wise counsels Art thou pensiue and grieued with the feeling of thy sinnes and by the apprehension of Gods anger q Psal 19.8.9 The Law of God is perfect conuerting the soule the Statutes of the Lord are right reioycing the heart r Rom. 15.4 For whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope Art thou blind in Gods matters Å¿ Psal 19.8 The Commandement of the Lord is pure inlightning the eyes Art thou young and desirest thou to know the direct and ready way to vertue and godlinesse Doest thou aske the Lord with Dauid t Psal 119 9. Wherewithall shall a young man cleanse his way Dauid will answere thee in the name of thy God t Psal 119 9. by taking heed thereto according to thy word and will prooue vnto thee his answere by his owne example saying u Psalm 119.99.100 I haue more vnderstanding then all my Teachers for thy Testimonies are my meditation I vnderstand more then the Ancients because I keepe thy precepts Art thou desirous of the true wisdome which is to saluation and of the true profession which makes the Man of God the Euangelist the Preacher of Gods word and so with good reason euery Christian to abound in all spirituall gifts necessarie for thee in thy vocation in thy conuersation to leade and bring thee vnto faith in Christ and to instruct thee to liue according to Christ x 2. Tim. 3.15.16.17 The holy Scriptures are able to make thee wise vnto saluation through faith which is in Christ Iesus All Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished vnto all good workes y 2. Cor. 5.2 Doest thou sigh and grone earnestly desiring to bee clothed vpon with thy house which is from heauen according to the example of the Saints z Iohn 5.39 Search the Scriptures saith he that is the Prince of life for in them ye thinke ye haue eternall life It is not an estimation of an humane opinion but a firme perswasion of diuine certaintie and true knowledge if the Spirit of truth that cannot lie do not deceiue vs when he saith that a Iohn 20.31 These things are written that ye might beleeue that Iesus is the Christ the son of God that beleeuing
in this Citie of Bourdeaux Two Virgins daughters of an honourable Citizen of the Romish religion withdrew themselues from the obedience of their father and mother to follow a Religion of a new stampe and edition called Of the Vrselines This fact being found strange of many learned men and others of the said Religion Cardinall Sourdis took vpon him to defend it by writing and I was requested to vndertake the refutation thereof which I not being able to refuse to those that requested of mee this piece of seruice I tooke in hand this worke some fourteene monethes agoe But I perceiued by the prosecution and sequell of this worke that I should labour in vaine if I refuted not in order all the principall arguments which the Church of Rome doth alleage in fauour and defence of the Monkish life which I haue done according to the method I haue here summarily and briefly set downe beginning first with the holy Scriptures because the author of the Pastorall letter begins with that point My discourse shall bee truth the fountaine thereof shall be charity the end thereof shall be the glory of God the edificatioÌ„ of his Church the conuersion of those that walke in darknesse and in the shadow of death to the true light and the discharge of my conscience before God and my Church to the which I would giue an account of my studies if she receiue any edification thereby I shall remaine fully satisfied THE SVMME OF THIS FIRST VOLUME THE FIRST BOOKE Of thâ— holy Scripture Chap. 1. Of the necessity and sufficiencie of the Scriptures Chap. 2. All men ought to reade the Scriptures Chap. 3. The Scriptures are perspicuous and plaine to bee read of all men Chap. 4. They are to be read with the same spirit wherewith they were written Chap. 5. 6. 7. What is the authority of the Fathers in the interpreting of the Scriptures Chap. 8. Of the Iudge of the sense and meaning of the Scriptures THE SECOND BOOKE Of Euangelicall Counsels Chap. 1. The holy Scripture makes no mention of Counsels which they terme Euangelicall Chap. 2. They are neither of the Law nor of the Gospell The difference betweene the Law and the Gospell Chap. 3. They are falsly termed Counsels of Perfection There is no other perfection then charity which is commanded to all men Chap. 4. The Monkes and Friers doe speake in vaine of keeping Counsels seeing there is no man liuing can keepe the Commandements Not the vnregenerate man that wants all the conditions required to the doing of a good worke Chap. 5. Nor the regenerate man who is imperfect and defectiue in his most holy actions Chap. 6. Which is proued by the examples of the holy men of the old Testament Chap. 7. And by them of the new Testament Chap. 8. Whence all their sinnes are mortall in their nature though veniall by grace Chap. 9. An answere to the two first obiections concerning that God doth promise to circumcise our hearts that wee should loue him with all our heart and the testimony giuen to many that they haue kept the Law and loued God with all their heart Chap. 10. An answere to the third obiection touching those that are called perfect Chap. 11. An answere to the fourth obiection accusing God of crueltie if he haue giuen an impossible Law How and to whom the Law is possible and impossible Chap. 12. Answere to the fifth obiection that Gods commandements are not grieuous Answere to the sixth obiection whosoeuer is borne of God sinneth not Chap. 13. An answere to the 7. obiectioÌ„ that all Gods workes are perfect An answere to the 8. obiection that we must not do good works if they be sins we must doe good workes and for what cause Chap. 14. Foure reasons why God doth not perfect our regeneration in this life Chap. 15. An answere to the 56. chapter of Isaias and to the 3. chapter of the booke of Wisdome where mention is made of Eunuches Chap. 16. An answere to an obiection drawne from the parable of the sower and the seede bringing forth an hundreth threescore thirtie fold and to that which the Lord saith of those which haue made themselues Eunuches for the kingdome of heauens sake Chap. 17. An exposition of Christs words Goe and sell all that thou hast Chap. 18. An answere to the obiection taken out of 1. Cor. 7. Chap. 19. An answere to that which the Apostle saith He hath preached freely 1. Cor. 9. Also to that which is in the Reuelation chap. 14. concerning the 144000 Virgins Chap. 20. Answere to the example of those that haue liued in the state of Virginitie The end of the Contents AD MONACHOS Admonitio HIc discipatis nubibus Sol enitet Non iste lucem corpori qui sufficit Sed qui tenebras mentis illico fugat Hic scena fraudum tota hic mysteria Reclusa fictae sanctimoniae patent Deuota turba belluae teterrimae Quae vaticani montis incubat iugo Exosa coelo orbigranis grata inferis Procul hinc facesse Nam tibi certissima Mors hic paratur Ista si perlegeris Dâ—lâ—re victa non potes non emori IACOBS VOW OPPOSED TO THE VOWES OF MONKES AND FRIERS THE FIRST BOOKE CHAP. I. Of the holy Scriptures I. We cannot learne what seruice is acceptable vnto God but of God himselfe II. God teacheth it vs within by his holy Spirit and without by his holy Word III. The whole Word of God necessarie and sufficient vnto saluation is comprehended in the holy Scriptures WHat a Iob 36.22 teacher is like God said Elihu in his conference with Iob the same say we here where the question is betweene vs of Gods seruice of that seruice which he approues and to the which hee hath annexed a gratious promise of ample remuneration who then can better tell vs what he is then he himselfe Both we and they seeke for eternall life and desire to finde the way that leades vs vnto it it is God that hath giuen it vs who then shal shew vs the way of life but God Our b Col. 3.3.4 life is hid with Christ in God yea Christ is our life and c John 14.6 10 7. as hee is our life so is he the way of life the doore by the which the sheepe doe enter and there is none other then he d Heb. 10.20 that hath consecrated for vs a new and liuing way through the vaile that is to say his flesh As he hath consecrated it so hath he shewed it vnto vs by his truth e Iohn 17.17 His word is his truth and he himselfe is that truth f Iohn 14.6 I am saith he the way the truth and the life no man commeth vnto the Father but by me * August in Joan tract 22. Ambulare vis ego sum via falli non vis ego sum veritas mori non vis ego sum vita hoc dicit saluator tuus non est quò cas nisi
as it is written r Rom. 3.4 Let God bee true but euery man a lyer We see therefore that the word father is taken ambiguously by the Author of the Pastorall Letter and that from this ambiguitie a thousand impertinent false blasphemous conclusions might be inferred Moreouer the proposition is false if it bee not limited for can we be God like Christ Can we be Prophets Priests and Kings of the Church as Christ is In a word can wee bee mediatour betweene God and man as Christ is what are not these things proper to Christ and vncommunicable to all creatures IIII. The resemblance likenes which we must haue with Christ is in the holinesse of his life in that which concernes his godlinesse towards god and his charitie towards men according to the Law Å¿ Ephes 4.24 Col. 3.10 The new man which is renewed in knowledge righteousnesse and true holinesse after the image of him that created him The argument then will be good in this sort if we say that euen as Christ hath been so conscientious so scrupulous and holy in his vocation that hee hath not taught any thing but that which he hath heard of God his Father so our Pastors and Doctors ought not to teach any thing but that which they haue heard of God their Father that is to say that which is contained in the holy Scriptures And againe as Christ although authorised in his doctrine by that heauenly voice t Matth. 17.5 Heare him submits his doctrine to the touch-stone of the Scriptures and exhorts the people to examine it by the Scripture saying u Iohn 5.39 Search the Scriptures they are they which testifie of me Our Teachers and Doctors which haue not such an authoritie and should resemble Christ in humilitie and reuerence towards the Scripture ought and must submit their doctrine to the like examination and exhort the people to search the Scriptures to see and examine if it be so And if the people ought not to heare any other doctrine then that of their Father contained in Scripture remembring that notable sentence of Saint Augustine x August contra lit Petilia lib. 3. c. 6. Si angelus de caelo vobis annunciauerit preteâ—quâ—â— quod in Sâ—xipturiâ— legalibus Euangelicis accepisti anathema sit If an Angell from heauen preach vnto you otherwise then that which you haue receiued in the Scriptures Legal or Euangelicall let him be accursed V. Let vs now retort and returne the argument against the Author of the same and say VVe may not speake of the Scripture otherwise then we haue heard of our Fathers we haue no other Father then God therefore we may not speake of the Scripture then as we haue heard it of God the Maior is his as we haue seene the Minor is his also For by this argument hee proues that children desirous to dwell in a cloyster ought not to obey their carnall parents which thwart their desires saying to the fathers Know yee not Pag. 20. that God forbids in Saint Matthew y Matth. 23 9. Nolite vobis vocare patrem super terram vnus enim pater est vester qui est in caelis Call no man your Father vpon the earth for one is your father which is in heauen The conclusion therefore is good according to his arguing and according to truth and therefore we wil heare none but God speaking to vs in the Scripture and will not heare the Fathers be they neuer so holy if they preach not to vs the word of God contained in the Scriptures VI. For so hath God expressely commanded vs in his word saying z Ezech. 20.18.19 Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their Idols I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them Conformably to this an ancient Father saith a Hier. in Ier. cap. 7. nec parentum nec maiâ—rum error sequendus est sed authoritas scripturarum c. We must not follow the errors of our fathers nor of our ancestors but we must follow the authoritie of the Scriptures And another b Bernard ad Abbat epist 91. Auant and farre from me and you let them be which say we will not be better then our forefathers The former saith againe of himselfe c Hier. contra Iouini As often as I do not interpret the Scriptures but that I speake freely of mine owne sense and reason let who will reprehend and reproue me Saint Austin said as much of Saint Hierome of all Catholike authors and particularly of himselfe as we haue seene in the Preface he tells vs ouer and besides of himselfe d August de Trinit lib. 3. in proaem Doe not thou subiect and submit thy selfe to my letters as to the Canonicall Scripture Of Saint Cyprian e Idem contra Crescou lib. 2. cap. 32. I account not the letters of Cyprian as Canonicall but I examine them by the Canonicall Scripture That which in them is conformable to the authoritie of the holy Scripture I receiue it with his praise and commendation that which is not conformable to it I reiect it with his good liking Of S. Ambrose and of the rest of the Doctors that were before him f Idem Epi. 112 Doe not thinke that wee must follow the sense and opinion of any man as the truth of the Canonicall Scripture Of all them which haue written from the Apostles time to his time g Idem contra Faustum Mani lib. 11. c. 5. In the small bookes or short Treatises of them which are come since the Hearer or Reader hath his free iudgement to approoue that which is pleasing and good or to reprooue that which is vnpleasant and offensiue Cardinall Caietan the most learned of all the Cardinals and Bishops of his time hath the like speech in his preface on Genesis for hauing said h Caiet praefat in 5. lib. Mos That this authoritie is reserued only to the sole authors of the holy Scripture that we beleeue the thing to be so because they haue so written it layes downe this principle and maxime i Deus non alligauit expositionem scripturaruÌ„ sacrarum priscorum doctorum sensibus that God hath not tied the exposition of the holy Scripture to the sense of the ancient Doctors k Si quando occurrerit nouus sensus textui conformis quanquam à torrente doctorum alienus aequos se praebeant censores And therefore he intreates them which shall find in his Commentaries a new sense or meaning conformable and agreeable to the text to iudge iustly and vprightly although it bee against the torrent and streame of the Fathers l Andrad defens Synod Trident. lib. 2. Andradius maintaines the selfe same principle and improues the allegoricall expositions of the Fathers reprehends many expositions that they giue of the literall sense pronounces that they
the Elders of the people assemble together against Iesus Christ and caused him to die by the hand of the wicked Saint Paul admonisheth the Pastors of Milet and of Ephesus y Acts 20.30 that from among themselues shall men arise speaking peruerse things to draw disciples after them Photinus Samosatenus Arrius Macedonius Nestorius Eutyches Marcelin the Pope who sacrificed to Idols Iohn 22. Pope who denied that the soules see God before the resurrection Pope Zepherinus a Montanist Pope Liberius an Arrian Pope Anastasius a Nestorian Pope Honorius a Monothelite Pope Siluester who gaue himselfe to the diuell to be made Pope Gregorie the seuenth a great Necromancer Iohn the 23 who denied life eternall and the resurrection All these had a vocation and succession as lawfull as any Pope or Bishop of that time and notwithstanding they were not to be heard of any because they al were hereticks VI. Yea but God hath said in Malachi z Malach. 2.7 The Priests lipps shall keepe knowledge and they shall seeke the Law at his mouth Hee hath said it indeede and hath said it either by promise to the Priests of the Law that it shall be alwaies so or by commandement to the Priests to obserue and keepe it so alwaies not by promise for he hath not alwaies determined nor done so 〈◊〉 that the same God and Lord adds vers 8. But ye are departed out of the way ye haue caused many to stumble at 〈◊〉 Law ye haue corrupted the 〈◊〉 of Leui saith the Lord of Hosts therefore haue I also made you contemptible and base before all the people And elsewhere God complaines of them a Esay 28.7 They 〈◊〉 in vision they stumble in iudgement b Ezech. 22.26 Sâ—phâ— 3.4 they haue violated my Law and haue prophâ—â—ed mine holy things they haue put no difference betweene the holy and prophant and because they did then as they doe now adaies crying to euery purpose c Ierem. 18.18 The Law shall not perish from the Priest nor counsell from the wise nor the Word from the Prophet God threatens them d Ezech. 7.26 that the Law shall perish from the Priests and Counsell from the Ancients It was therefore a commandement of that which the Priests should do and did not as nowadaies when and where God may say as anciently he said of the People and Priests of Israel e Ose 4.6 9. My people are destroyed for lack of knowledge because thou hast 〈◊〉 knowledge I will also reiect thou thou shalt bee 〈◊〉 Priest to me seeing thou hast forgotten the Law of thy God I will also forgot thy children c. There shall be like People like Priest CHAP. VIII I. The Iudge of the sense and meaning of the Scripture is publick or priuat II. The publick and soueraigne Iudge is God alone III. His iudgement is perfectly giuen in the holy Scriptures IIII. It is not necessariâ— that the Iudge be present and visible V. The publike ministeriall Iudges are the Pastors VI. The priuate Iudges are all Christians VII They that forbid Christians to iudge of their writings are nor led by the Spirit of Christ TO conclude this point and to 〈◊〉 no scruple concerning this whole matter in the conscience of the Reader We say that the Iudge of the sense and meaning of the Scripture is either publick or priuate The publike Iudge is he who iudgeth publikely with a publike authoritie and declares what is true what is false good or bad what one ought to follow or eschew doe or not doe in matter of religion The publike Iudge is either Soueraigne or Ministeriall II. The Soueraigne Iudge is hee whose authoritie is in himselfe and towards vs sufficient irrefragable and so absolute that necessitie is laid vpon vs to yeeld and agree vnto without any doubting contradiction or appeale There is no such Iudge in heauen or in earth but one to wit God speaking to his Church in Christ Iesus by his holy Spirit There is but he alone which hath publike and absolute authoritie who gouernes swaies and commands ouer the consciences who can perswade binde and conuince them He hath giuen his iudgement and sentence and hath enregistred it in the sacred Scripture according to which he gouernes the consciences bowing bending them to the obedience of the same by his holy Spirit And indeed what other could be the Soueraigne Iudge of the sense of the Scripture but he who is the author of the scripture who can better interpret a mans words meaning then he which hath spoken them And who can better interpret the sense and meaning of the Law then the Law-giuer which hath made it who is so fit and apt for it as hee who being all wise and all holy cannot and being all good will not deceiue or beguile vs III. There is nothing more apparent then that his iudgement is contained in the holy Scriptures a 2. Tim. 3.16 All Scripture is giuen by inspiration of God it containes then the iudgement of the holy Ghost b 2. Tim. 3.15 They are able to make vs wise vnto saluation through faith which is in Christ Iesus And for this cause are we commanded to heare them c Luke 16.29 They haue saith Abraham touching the brethren of the rich man Moses and the Prophets let them heare them As they e Acts 17.29 of Berea are commended for that they sought in the same the iudgement of the holy Spirit concerning Saint Pauls doctrine the cause of all errors being that men doe not stick fast to it as Iesus Christ reprocheth and chargeth the Sadduces with telling them f Mark 12.24 Doe ye not therefore erre because ye know not the Scriptures nor the power of God And it being impossible that any can learne and bee perswaded or moued else-where to beleeue in Christ and amend his life Abraham hath so testified borne record to the naughtie rich man who required that Lazarus should be sent to his brethren g Luke 16.31 If saith hee they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead Iesus Christ hath more euidently testified it vnto the Iewes speaking of the Scriptures and of himselfe If h Iob. 5.46.47 yee had beleeued Moses ye would haue beleeued me for he wrote of me but if ye beleeue not his writings how shall ye beleeue my words This hath been acknowledged and granted of all the Fathers i Ignat. epist ad Philadelph who refused to accept and admit of any records or euidences then those of Christ k Cyp. epist 63. who will heare none other but Christ l Ambr. de fide lib. 1. c. 4. Hieron in Psal 86. Optat. August Chrysost c. who in all their disputations against hereticks doe appeale vnto the iudgement of Christ speaking in the Scriptures except they had to doe with such as denied the Scriptures IIII. But if they obiect that the
Iudge must bee present and visible we answere that that is not necessarie How often doe Emperours decide controuersies new sprung in their Prouinces by the authoritie and Iurisdiction of the Soueraigne Court without budging from their place How often haue the Popes remaining in Rome or in Auignon ended the differences of Christians a great distance from them by their Decreâ—all Epistles and doe as yet make knowne their will vnto al the world by their Bulls without stirring from their seate The King whom God preserue and blesse with all temporall and spirituall blessings for his glory is the supreme and Soueraigne Iudge of all this Kingdome although he be visibly and corporally but in one place of the same at one time from the place where hee is hee signifies by his Proclamation what his pleasure is vnto the which all his subiects must yeeld and agree A King who is but a man hath such a power and shall not the King of Kings haue it a mortall man absent in body shall bee acknowledged of all his good subiects for supreme Iudge and his will declared in writing shall bee a Law vnto them and shall not the Lord Iesus God-Man and Man-God be accepted of for Soueraine Iudge nor his writings for lawes vnlesse he make and shew himselfe visible and present What impietie But God be thanked our Iudge conteined indeede in heauen in regard of his bodie Acts 3.21 is alwaies euery where with his Church in regard of his Deitie and God-head alwaies present in the same in common and generall and in euery member of the same in particular by his holy Spirit by his grace by his vertue by his counsell by his helpe and assistance by his conduct and guiding and by his holy and wholesome word so farre forth that hee saith m Matth. 28.20 Lâ—e I am with you alwaies euen vnto the end of the world for * Matth. 18.20 faith he where two or three are gathered together in my name there am I in the midst of them It is he then that iudgeth vs by his word which is his voice which all they that are his sheepe heare which they know and follow n Iohn 10.27 My sheepe heare my voice saith Christ and I know them and they follow me And doe not thinke that he speakes there onely of his sheepe of then or that time when he fed them with the foode and refection of his mouth he speakes of all those that shall be gathered together vnder his Sheepe-hooke vntill the ende of the world according to that he said before vers 16 Other sheepe haue I which are not of this fold them also I must bring and they shall heare my voice and there shall be one fold and one shepheard They that are not contented with this voice and heare it not they would not onely not heare our Lord Iesus although he should returne here in the flesh but also they would crucifie him againe as the Priests Scribes Pharisees and the Elders of the people did for if that so he should returne here on earth hee would say no other thing then that which he hath said alreadie and would not speake more plainely and perspicuously then he hath spoken in the holy Scriptures Therefore according as he hath commanded vs to call none our Doctor o Matth. 23.10 For one is our Doctor and Master euen Christ we will adhere and sticke fast vnto him alone and will say vnto him with Saint Peter and the other disciples Iohn 6.68 Lord to whom shall wee goâ— thou hast the words of eternall life and wee beleeue and are sure that thou art that Christ the Sonne of the liuing God V. The publike ministeriall Iudge is he which hath a publike and lawfull calling and authoritie from God to iudge not of the Scripture nor of the sense thereof for being immediatly from God the Law of the supreme Iudge and the most perfect rule of all godlinesse whereby all men are iudged and ruled it cannot be iudged of men by any meanes but of the doctrines of men the which he examines by the touchstone of the Scriptures and by them markes and considers if they are of God or no such are Pastors and Doctors considered apart in their Schooles and Churches and together in the Presbyterie Synods Councels Nationall and Occumenicall whose whole authoritie is limited by the holy Scriptures against and besides which they may not ordaine any thing Gal. 1.8 being to speake properly and fitly Clerks Truch-men Heralds Messengers and Ambassadours of God towards their brethren and not Iudges their iudgement being of seruice not of soueraigntie of direction not of authoritie compelling p Ephes 2.20 For we are built vpon the foundation of the Apostles and Prophets and not vpon the hand of humane opinions Wherefore if Christ Iesus himselfe hath confirmed his doctrine by the Scriptures q Luk. 24.27 beginning at Moses and all the Prophets r Act. 15.16.17 If the Apostles assembled together in Ierusalem refuted by the Scripture the heresie of those which mingled the Law with the Gospell If Saint Paul Å¿ Act. 17.2.3 Act. 26.22 Act. 28.23 proued his Gospell by the writings of Moses and of the Prophets surely they that are not furnished with such authoritie are bound to iustifie their doctrine by the Scriptures without the which t Orig. in Hierem â—om 1. our sense meanings and interpretation are not faith In regard of which the Apostle saith that the Spirit of Prophets are subiect to the Prophets 1. Cor. 14.32 And u Gerson de exam doctri Consid 5. num 17. Gersâ—â— saith That we must giue more credit and beleeue soeuer a simple man not authorized excellently skilled in the Scriptures then the declaration of the Pope for it is certaine that we must soâ—â—er beleeue and rather giue credit vnto the Gospell then vnto the Pope x Panerm in cap. significat extra de electiâ— Panâ—rmus saith In matters which concerne our faith the saying of a prâ—â—ate man is to be preferred before the Popes saying if it be confirmed with the best reasons of the old and new Testament Another most excellently and euidently y Picus Mirand de fide â—rd cred Theâ—re 6. A simple peasant or swaine a childe an old woman are more credible and 〈◊〉 to her beleeued thou the grand Prelate or Pope and a thousand Bishops of these speake contrary and against the Gospell those for and according to the Gospell The reason is verie good the Gospell is of the Master and ought to bee receiued with all obedience of faith by whomsoeuer it is preached the Pope and the Bishops are but seruants in the Masters house where they haue no other charge then to serue the children of the house according to the will of the heauenly Father comprehended in the Scriptures otherwise they are no Pastors but Impostors VI. As the publike ministerial iudgement is without proportion and measure inferior to
Heathens in their Antichristian proceedings worthie of for not onely refusing to enter into this spirituall Paradise of holy Scripture but also for defacing and burning it Surely they deserued to bee shut out of the heauenly Paradise their names to be defaced out of the booke of Life and they to be cast into the lake of fire and brimstone and there to burne for euer and euer For if any y Reuel 22.19 man take away from the words of the booke of this Prophesie which is not so much as to deface or burne the whole booke God shall take away his part out of the booke of life and out of the holy Citie Neither were these alone for others reiected the booke of God either in whole or in part though not with such contempt and contumely z Epiph. lib. 1. tom 2. haeres 21. Omnem vero qui veteri Testamento credit mortem subire Simon Magus with the Simonians his disciples Cerdon Carpocrates Basilides a August de bono Perse lib. 2. c. 11. Maniches and Marcion with their Sectatores reiected all the Canonicall bookes of the old Testament b Epiphan lib. 1. tom 2. haeres 33. The Prolemaits refused the fiue bookes of Moses The Sadducâ—s receiued onely the fiue bookes of c Caluin in harm Euang. Ioseph Antiquit lib. 18. c. 2. Paulus Eber. de Relig Repub. Iudaeor Moses so did the d Epiph lib. 1. tom 1. haeres 9. Samarits though e Cyril catech 18 some hold they receiued the Prophets also whereas the e Cyril catech 18 Apelleans reiected both the Law and the Prophets The Nicolaitaus reiected the booke of Psalmes some of the Rabbins denied the booke of Iob. Porphiry despised Daniel the Anabaptists refuse Ecclesiastes and the booke of Canticles f Tertul. aduers Iudaes Againe the Iewes condemned the whole new Testament The g Irenae lib 1. c. 26. Solo eo quod est secundum Mathaeum Euangeliâ— vtuntur Ebionites of the Euangelists embraced onely the Gospell of Saint Matthew Câ—rinthâ—â— receiued none but Marke h Tertul lib. de praescrip haeres c. 51. Irenae lib. 3. c. 11 Cerdon and Marcion onely Luke The i Ibidem Valentiniâ—â—s the Gospell of Saint Iohn onely k Epiphan lib. 2. tom 1. haeres 51. The Allogians of all other hated Saint Iohns Gospell The Tatians accepted onely the Acts of the Apostles which booke of all others the l Eusebius Seâ—eriâ—â— hereticks reiected and the m August lib. de vtilit credendi Manichees refused so did n Tertul. de praescript hares Cerdon The Ebionits o Irenae lib. 1. c. 26. Apostolum Pâ—ulum recusant Apostatam eum legiâ— dicentes could not away with any of S. Pauls workes p Epiph. lib. 2. tom 3. hâ—â—res 42. The Marcionits receiued but ten of Saint Pauls Epistles reiecting those vnto Timothie Titus and the Hebrewes q Irenae lib. 1. c. 29. defacing also those places both in Saint Luke and the Epistles which they embraced that concerned either the Diuinitie or Humanitie of our Sauiour Iesus Christ which r Tertul. aduers haeret c. 51. Solum Euangelium Lucae nec tamen â—â—tum recipit Apostoâ—â— Parliâ—â—que â—â—â—â—es neque totas Epistolas sumit Cerdon his Master practised before neither embracing al Saint Pauls Epistles nor wholly those he embraced Others reiected S. Iames Epistle and S. Iude others the two last Epistles of S. Iohn yea some all Saint Iohns Epistles with his booke of Reuelations as Å¿ Epiphan â—â—m 1. lib. â— haeres â—1 the Aâ—â—ogians which booke t Tertul. 〈…〉 Cerdon also reiected On the otherside others haue added vnto the booke of God other bookes as necessarie vnto saluation The Gospels of Iames Peter Andrew Barnabas Nicodiums the Canons of the Apostles the Acts of Paul Peter Philip Andreas Thomas * Epiphan haeres 61. which two last bookes the hereticks called Apostolici did vse very much and did take from thence their heresies The Reuelations of Peter Paul Philip Thomas Steuen the Reuelations Doctrines Manifestations Mysteries Traditions of Montanus Marcion Maniches Valentinian Ebion Apâ—lles and such like hereticks and so diuers haue added diuersely vnto the Word of God their owne words and traditions whereas the Lord saith u Deut. 4.2 Ye shall not adde vnto the Word which I commaund you x Reuel 22 1â— for if any man adds vnto these things God shall adde vn-him the plagues that are written in this booke Notwithstanding as the ancient hereticks haue delt impiously with the Scripture by their additions traditions as also by their substration and detraction so doe the moderne hereticks namely the Papists deale with the Scripture detracting from it and adding to it for as Saint y Hyeron apolog contra Ruff. c. 11. Istae machinae haereticorum i. magistrorem tuorum sunt vt conuicti de prefidia ad maledictase conferunt Ierome saith this is the practice of hereticks that when they are conuinced of trachery they betake themselues to railing so these wranglers perceiuing themselues conuinced by the Scripture doe as they of whom z Jrenae lib. 3. c. 2. Irenaeus speakes set vpon the Scripture it selfe taxing it of ambiguitie and as hauing no authoritie intending as Saint a August lib. 2. de nuptijs concupisc c. 33. Turrianus lib. 1. cont sadeel pag. 99. Ekcius in Enchir loco commun Pighius lib. 1. Eccles histor c. 2. Mortuum atramentum Euangelium nigrum theologia atrameniraria Res nauimis muta nasus cereus regula lesbia Delphicus gladius O Quantum nâ—bis profuit fabula ista de Christo Austin saith no other thing then to bring the authoritie of the Scripture to naught therefore they called the Scripture dead inke a certaine bare letter a dead letter that killeth the blacke Gospell and inkie Diuintie a dead and dumb thing an vncertaine mutable mute and dumbe Iudge a nose of waxe a leaden ruler Sphinxes riddle a sword in a mad-mans hand the apple of discord yea a Fable by Pope Leo the 10 O what aduantage hath this Fable of Christ brought vs being of no more credit and authoritie then the Fables of Aesop without the approbation of the Pope and of the Church And these reproches and blasphemies are not maintained by the vulgar â—ort onely but also yea especially by their Diuines Popes Bishops Cardinals for Cardinall Bellarmine and Cardinall du Perron haue written against the sufficiency and perfection of the Scripture the one spending a whole Chapter the other a small Treatise to proue the insufficiencie and imperfection thereof whereas it is the All sufficient word of God the true and perfect rule of our vnderstanding the pillar of our faith the firme and sure anker of our hope and saluation sufficient both for our saluation which some Papists doe confesse and for our instruction which they denie witnesse Bâ—â—â—â— who examining that glorious Martyr Master Hawkes Fâ—x pag.
pretended Paracler which might be such an holy Ghost as Å¿ Epâ—ph here 's 2â— that of Simon Magâ—â— was or such a one as was carried in poste in a cloke-bagge from Rome to Trent The Heretickes t Terâ—â—â— de â—â—retâ— 50. Nâ—â—â—â— heresâ—â—â—â— Alphabâ—â—â— Grâ—â—â—rum compâ—sâ—â—runt c. Marcus and Câ—lâ—barsuâ— did 〈…〉 new heresie out of the Greeke Alphabet maintaining that the truth could not bee found out without these characters and that the fulnesse perfection of 〈◊〉 wâ—â— contained in these letters for which cause Christ said I am 〈◊〉 and 〈◊〉 The Hereticks 〈…〉 Apelles Mareâ—â—â— â—â—thsuch like did boast that they had receiued many doctrines and 〈◊〉 without scripture u Euseb bist lib. 5. c. 28. Eusebius â—els vs that the Hereticke Aâ—â—â—mâ—â— did beast that his doctrine was 〈◊〉 from the Apostolike 〈◊〉 x Clem. Alex. 〈◊〉 lib. 7. 〈…〉 did glory in that he had a certain Glaucus for his teacher who had serued as an interpretor to S. Peter that Valentine did vaunt to haue been Saint Pauls auditor that the Marcionites did brag that they were the disciples of them that had seene and heard the Apostle Matthias of whom they held obserued and teached their doctrine In a word as the Scribes and Pharisies esteemed the traditions of the Elders the Râ—bbines their Cabala the Moutanists the new Comforter these Hereticks their reuelations and traditions to be necessary to saluation without the which the truth could not bee learned out of the Scripture So the Papists doe maintaine that the sacred and Canonicall Scripture is not sufficient to prooue matters of faith and charity and therefore haue recourse vnto traditions and the vnwritten word which are necessary to saluatioÌ„ But as the holy Fathers did accuse that iustly Samosateâ—us y Euseb hist lib. 7. cap. 30. because that departing from the Canonicall bookes hee had been author of an hereticall doctrine and had not followed the Apostolicke doctrine Euen so may wee accuse the Papists who haue corrupted the word of God by their traditions and fables and straying from the Scripture haue strayed from the truth And surely it is no maruell if they erre so long as they forsake the sea-manâ— compasse without the which all things are to vs vncertaine yea rather it were a wonder yea more then a wonder if without that compasse they could hold their course and not suffer ship wracke against the rockes the sands and the vnknowne shores of humane traditions For as z Plutar. in vita Thesei in princip Plutarke saith The Histriographers which doe set â—ooâ—th the description of the earth in figure are wont to place in the lowermost part of their mappes the farre distant regionâ— vnknowne vnto them and to marke in the margent such like notes and reasons as these beyond these countries are nothing but deep dry sands without water full of soule ill fauoured venomous beasts or much mud vnnauigable or Scythia forsaken for cold Euen so say wee The Scripture is a map containing a description of the place of our soiourning here in this vale of misery of our iourney to our heauenly Ierusalem containing all thinge necessary for vs in this our pilgrimage both for our instruction and saluation Beyond the Scripture and without the mappe there of as in the lowermost parts and borders of mappes there is nothing but â—â—rra incognita vnknowne land and dry deâ—â—res full of barres sands of humane traditions nothing but stinking pooles full of venomous and cruell beasts that is to say of false opinions and detestable heresies nothing but vnknowne and doubtfull waies the mother of all kind of errors Beyond this Scripture there is nothing but scriptura incognita the vnknowne and vnwritten word and traditions dangerous gulphes and whirle-pooles where the anker of our faith can haue no hold where all our sounding plummets are found too short and where wee must of necessity make shipwrack of our faith and therefore wee keepe our selues within the mâ—ppe and compâ—sse of the Scripture the sea-mans compasse the rule of our sobriety the bridle of our discourse the limit of our faith for our safety lest wee should bee tossed and cast vpoÌ„ some vnknowne coasts so perish a August Hypognost articul 6. Sede in portu fidei catholicae vbi te nuâ—â—a possit fluctuosae curiâ—sitatis tempestas turbare vel mergere we rest our selues in the hauen of the Catholicke faith where no tempest of troublesome â—â—â—â—sity 〈◊〉 either trouble or drowne vs. If then they aske vs why we retaine not their doctrine their determinations decrees Councels and traditions we answere that we receiue them not because they are not described nor contained in the mappe of the holy Scripture if they accuse vs b Matth. 15.2.3 Marke 7.5.7 as the Pharisies and Scribes did the Disciples of Christ because wee walke not according to the traditions of the Elders but transgresse them wee will answere them with Christ Why doe you also transgresse the commandement of God by your tradition In vaine doe ye worship God teaching for doctrine the commandements of men If they reproue vs because we c Fox pag. 1441 Boner will haue no more then Scripture teacheth but euen as Christ hath left it bare we will answere d Thomas Hawkes He that teacheth vs otherwise wee will not beleeue him If they call vs Hertickes wee will confesse with Saint Paul that e Act. 24.14 after the way which they call hereâ—ie so worship we the God of our fathers beleeuing all things which are written in the Law and the Prophets Nay they themselâ—es are Heretickes because they doe not beleeue all the things that are written in the Law and the Prophets f Fulke against the Rhemists Tit. 3.10 but doe obstinately defend grieuous errours against the manifest authority of the holy Scriptures and detract from them and adde vnto them teaching another doctrine another Gospell and therefore are accursed for it g Gal. 1.8 any man preach another Gospell vnto you then â—hat which you have receiued let him be accursed And h Reuel 22.18.19 if any man adde vnto these things God shall adde vnto him the plagues that are written in this booke If any man shall take away from the words of this booke God shall take away his part out of the booke of life and out of the holy City and from the things which are written in this booke But the Romanists doe not only detract from Scripture and adde vnto it but they peruert it also by their false glosse and irregular expositions which they i 2. Pet. 3.16 wrest vnto their owne destruction as S. Peter saith witnesse the point of Euangelical Counsels which they display to set forth their workes of supererogation the supererogation of their workes placing them aboue the perfection of the Law the Law of perfection though some of them denie any perfection in them and maintaine that they doe auaile but instrumentally
opinion that it is not expedient that all reade the Scriptures Innocentius 3. did forbid the reading of the Scriptures vnto Lay or Secular men saying g Extra de Haereticis cap. Cum ex coniuncto ex Antonij Contij restitutione Rectè fuit in lege diuina statutum vt bestia quae montem tetigerit lapidetur vt videlicet simplex aliquis indoctus praesumat ad subtilitatem sacrae Scripturae pertingere It hath been well enacted and decreed in the Diuine Law that the beast which touched the Mount Sinai should be stoned to death to the ende the simple and vnlearned presume not to attaine vnto the subtiltie of the holy Scripture So hee compares ignorant Christians to beasts and although hee was not ignorant h Thomas in Beet de Trinit that arguments may not bee drawne from allegories hee transformes beasts into men and the i Exod. 19.24 mountaine of Sinai into the holy Scriptures which were not then and considers not that there the Priests also were forbidden to approch or touch the mount which were notwithstanding the guarders and keepers of the Scriptures and that Ioshua himself durst not approach the mount l Joshua 1.8 vnto whom notwithstanding the reading and meditation of the holy Scriptures was expressely commanded But why is it not expedient to reade the Scriptures III. m Bellar. de verbo dei lib. 2. cap. 15. §. 5. They were neuer read say they indifferently of all persons but we find faithful witnes euidence yea of as qualified and great men who conformably to the holy Scriptures say the contrarie and do shew euidently that the Iewes did apply put their children n Claud. Espensaeus in 2. ad Tim. cap. 3. in illa verba quia ab infantia sacras literas nosti to the Bible at the age of fiue yeeres and in the teaching of their children they gaue the first place to the sacred letters beginning with that the which the Iewes did obserue ex prisca consuetudine according to their ancient custom saith Eusebius vntil his time If we do reade the history of the Iewes we shall find there that God commanding them to write his Law commanded thē also to reade the same vnto all without exception of sexe of age of condition saying by Moses to the Priests o Deut. 31.11.12.13 Thou shalt reade this Law before all Israel in their hearing gather the people together men women and children and thy stranger that is within thy gates that they may heare that they may learne and feare the Lord your God and obserue to doe all the words of this Law and that their children which haue not knowne any thing may heare and learne to feare the Lord your God And lest they should reply that this commandement is giuen to the Priests and Leuits to reade and to the people to heare onely and to learne it we finde there ouer and besides that the same commandement is giuen to all for thus saith the Lord by his seruant Moses p Deut. 6.6.7.8.9 These words which I command thee this day shall be in thy heart and thou shalt teach them diligently vnto thy children and shalt talke of them when thou fittest in thine house and when thou walkest abroad by the way and when thou liest downe and when thou risest vp and thou shalt bind them for a signe vpon thine hand and they shall be as frontlets betweene thine eyes and thou shalt write them vpon the posts of thy house and on thy gates q Deut. 4.6 Keepe therefore and doe them for this is your wisedome and vnderstanding in the sight of the nations which shall heare all these Statutes The like may wee see in Deut. 15.18.19.20 He that said r Numb 11.29 Would God that all the Lords people were Prophets and that the Lord would put his spirit vpon them did not enuie nor grudge at the peoples reading and vnderstanding of the Scripture which is the rule of prophesie and the powerfull instrument by the which God giues his Spirit to his people In Christs time they read the Scriptures indifferently for Christ saith to them ſ Iohn 5.39 Search the Scriptures In Saint Pauls time they read the Scriptures for the Iewes of Berea t Act. 17.11 searched the Scriptures daily and are commended for that they did examine the Apostles doctrine by the Scriptures And Timothie euen from u 2. Tim. 3.15 a childe knew the holy Scriptures Aquila and his wife Priscilla though by their occupation poore tent-makers were so skilfull in the Scriptures that x Act. 18.24.26 Apollos an eloquent man and mighty in the Scriptures did not disdaine to goe to their schoole and to learne of them who expounded vnto him the way of God more perfectly What is the condition of Christians impared and made worse by Christ that hee hath forbidden that which was not onely permitted but also commanded to the Iewes God forbid for the promises of the new Couenant appertaines to vs y Jer. 31.34 They shal all know me from the least of them vnto the greatest of them saith the Lord. All of vs then must reade the Scriptures without which Scripture were cannot attaine vnto any knowledge of God neither can we beleeue in Christ z Iohn 20.31 For these things are written that ye might beleeue that Iesus is the Christ the Sonne of God nor resist the diuell for to resist him we must take a Ephes 6.17 the sword of the Spirit which is the word God neither can wee bee comforted in our afflictions b Rom. 15.4 for whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope nor saued c Iohn 5.39 for in them and by them we haue eternall life In asmuch as the ende of the Scriptures is to bring and leade vs to faith in Christ that d Iohn 20.31 by beleeuing we may haue life through his name for this cause Saint Paul directs and sends his Epistles to the Churches composed of persons of all sexes ages and conditions that they might bee read of all of them euen as all reade those letters that are directed and addressed vnto them as hauing interest to know the cōtents of thē This is that that Saint Gregory did aduise the Phisitian Theoderus who did neglect contemn the daily reading of the words of his Redeemer e Greg. 1. Theodorice medico indict 13. lib. 4. cap. 84. Quid est autem scriptura sacra nisi quadam 〈◊〉 omnipotentis Dei ad creaturam suam c. What is the holy Scripture but a certaine letter and epistle of the Almight is God to his creature surely saith he if you were any where and receiued the writings of an earthly Prince you would not cease you would not rest you would not steepe before that you knew what this earthly Emperour writes vnto you
The Emperour of heauen the Lord of Men and of Angels hath sent his Patent to saue thy life and notwithstanding honoured sonne thou makest no account to reade it with diligence studie therefore I pray thee and meditate daily the words of thy Creator learne to know Gods heart by Gods words that you may the more earnestly sigh after heauenly and eternal things that your vnderstanding may be inflamed with a greater desire of the heauenly Kingdome c. This is according to that that the Apostle exhorts the Colossians vnto f Col. 3.16 Let the word of Christ dwell in you richly in all wisedome and that said he g Espencaeus comment in Tit. ca. 2. to all the faithfull vnto whom he wrote exhorting them to ' haue h Hieron in Col. 3.16 not onely sufficiently but also plentifully the knowledge of the Scriptures and to this ende i Chrysost in Col. 3.16 Occum ibidem to reade them not sleightly and negligently but with great diligence Hence we conclude that the Scriptures were indifferently read of all before Christs time in Christs time and in the dayes of the Apostles wee could proue the same in the time of the ancient and Primitiue Church many ages after the Apostles by the proofes and euidences of the sentences of the Fathers who did exhort the Secular the Lay-people as they cal them al men and women to buy the Bible to reade the holy Scriptures and complaine of them and blame them for that they did not reade them And surely with good reason for it is not of holy writers as of a Plato or an Aristotle these haue written but to a few persons those haue k Espencaeus commint in 2. Tim. cap. 3. Non scripser unt pane is sed vninersâ— populâ— written to the whole multitude to all ages l 1. Iohn 2.1 12 13 14. to young babes to little children to young men to fathers vnto all whom Saint Iohn writes VVhat are wee not men like them Christians like them Gods children like them guided and gouerned by the holy Ghost that is to say true Christians as well as they why therfore may not we reade the Scriptures as well as they IIII. For feare say they m Bellar. deverbo Dei lib. 2. cap. 15. § 28. Quid. lest in stead of profiting wee receiue hurt and dammage for we should easily take occasion of erring both in regard of the doctrine of faith as also in regard of the rule of life and manners all heresies being sprung vp from the Scripture not wel vnderstood for if the rude ignorant people should reade or heare read in the vulgar tongue of Dauids adultery Thamars incest Iudiths lie either he would contemne and despise the holy Patriarchs or els he would imitate their vices O blasphemy God hath said that n Iohn 20.31 faith is conceiued and engendred by the Scriptures and men say that heresies are engendred by them God hath said that o Iohn 5.39 in them and by them we haue life eternall and men say that by them wee haue eternall death God saith that p Rom. 15.4 they haue been giuen vs to teach vs and to comfort vs and men say that they serue to peruert and destroy vs God saith that q Deut. 31.13 by them we may learne to feare him and men say that by them wee learne to offend him God saith r Psalm 119.9 a young man shall cleanse his way by taking heede thereto according to Gods word and men say that if hee take heede to the Scriptures they will misleade and peruert him and make him to become incestuous an adulterer a drunkard yea that he is danger to beleeue nothing and to become an Atheist God saith that Å¿ 1. Cor. 15.33 euill communications and speeches corrupt good manners and men say that good words the words of God the words of the euerlasting God t Psalm 12.6 that are pure words as siluer tried in a furnace of earth purified seuen times withdrawes men from godlinesse and drawes them to vice And that is the reason why they instruct their children in the knowledge of euill discourses of men reade vnto them a Martial a Catullus the incests fornications contentions and all the fables of the false Gods of whom God hath said u Exod. 23.13 You shall make no mention of the names of other Gods neither let it be heard out of thy mouth And Dauid accordingly to that x Psal 16.4 I will not take vp their names into my lipps On the other side they forbid them to reade the words of God vnto the which God himselfe hath giuen this testimonie and witnesse declaring that y Psal 1.2 Blessed is that man whose delight is in the Law of the Lord and meditates in his Law day and night And concerning that part of the Scripture which is the most obscurest he saith z Reuel 1.3 Blessed is he that readeth and they that heare the words of this prophecie and keepe those things that are written therein It is not the Scripture but the ignorance of the Scripture that breedes heresies a Hieron in Mat. 22.29 as Christ saith to the Saddâ—ces great hereticks yee doe erre not knowing the Scriptures nor the power of God And Saint Chrysostome b Chrysost in praesat ad epist ad Rom. conformably to this truth of God saith Innumerable mischiefes are sprung vp from the ignorance of Scriptures thence commeth the great plague of heresies thence the dissolute life thence vnprofitable toyle and labour for euen as those that are depriued of this light cannot goe aright so they that haue no regard vnto the reasons of diuine Scriptures are compelled to fall immedâ—atly many waies like them that walke in palpable darkenesse There the ignorant shall finde what to learne the man of little faith wherewith to stirre vp himselfe to vertue the sinner wherewith to call him to repentance the theeues shall finde there the examples of Gods iudgements executed against Achan the fornicators affrighted by the example of the Israelites they which couer bad things will learne there to mortifie their flesh they see there the sinnes of holy men that they may know that all haue sinned and that they haue been saued by the mercies of God in Christ Iesus and therefore doe not trust in and to their owne merits by pride but humbly seeke their whole saluation through the all perfect merit of Christ Iesus In a word the greatest sinners shall see there Dauid a murtherer and an adulterer repenting of his sin and entreating pardon of the same the sinful woman weeping and obtaining mercy the thiefe on the crosse crying to Christ for grace Christ answering him c â—â—ke 23.43 Verily I say vnto thee today shalt thou be with me in Paradise that so they being instructed and taught by these examples that the d Ezeâ—h 33 1â— Lord takes no pleasure in the death of a
sinner but that the wicked turne from his way and liue they turne from their euill waies and returne to God by a true amendment of life and so be saued I should want time if I would make a catalogue of all the benefits that Christians obtaine by the reading of the holy Scriptures If some haue thence taken occasion to sowe and disperse their heresies If others haue made a rampier or fortresse a retraite and place of refuge for their sinnes it hath beene their fault the ficklenes and inconstancie of their braine their ambition and the malice of their harts not the fault of the Scripture And yet they for the most part yea almost al haue been of the learned sort and not ignorant and simple e Alphons de Castro lib. 1. â—eraetic cap. 13. Pauci fuerunt idiotae heraesiuâ— authores of whom few haue been authors of heresies but how many thousand millions haue been instructed in the true faith reformed and saued by the reading of the Scripture By them f Matth. 4.4 Christ refuted the diuell and made him fire thence the Church hath alwaies tooken stones with the which she hath stoned the heretickes that indeuoured to defend themselues by the same Scriptures the abuse of the wicked not hauing the power to hinder the vniuersalitie of the Church from vsing them aright for if that we ought to abstaine from good things for the scandall of the wicked Christ ought not to haue preached because the people said g Iohn 8.48 he had the diuell and were often scandalised and offended at his words and the Gospell should not be preached because h 2. Cor. 2.16 it is the sauour of death vnto death to them that perish and to speake of humane things we should forbid men the vse of wine because it is the drinke of many drunkards CHAP. III. I. The Scripture is perspicuous and plaine to be read of all II. How we ought to vnderstand that there are obscure and difficult things in the Scripture III. The perspicuitie and plainenesse of the Scripture prooâ—ed by the Fathers IIII. An answer to the first allegoricall obiection taken from the Scriptures V. Answere to the second allegoricall obiection taken out of the same Scriptures VI. Answere to the words of Saint Hierom alleaged against the reading of the Scriptures VII All ought to reade the Scriptures according to Saint Hierome VIII Which is proued by reason BVt the a Bell de verbo Dei lib. 2 cap. 15. 16. lib. 3. cap. 1. Scriptures are so obscure that the vnlearned lay-men cannot â—â—â—erstand them O impietie that Christ who is the b Malacb 4.2 Sun of Iustice and c Iohn 8.12 the light of the world should be accused either of ignorance for that he could not speak plainely or of malice in that he would not speake so and that the witnesse which he hath giuen to his word calling that of the old Testament d Psal 119.105 a lampe vnto our feete and a light vnto our paths e 2. Pet. 1.19 and a light that shiueth in a darke place and that of the new Testament the light of the Church f 2 Cor. 4.3.4 which is not hid but to them that are lost in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospell of Christ should shine vnto them that so the Sonne of God should bee made so weake and vnable and be so belied by the calumnies of men O intolerable blasphemy II. Notwithstanding it is true that there are some very difficult things and deepe points in the Scripture to vnderstand as the mysterie of the Trinitie Christs Incarnation the Resurrection of the flesh the last Iudgement to come but the words by which these points are described in the holy Scripture are as plaine and perspicuous as the Sunne all the obscuritie and darkenesse is in men of whom they that are g Ephes 5.8 without Christ are nothing but darkenesse h 1. Cor. 2.14 receiue not and perceiue not the things of the Spirit of God neither can they know them because they are spiritually discerned They that are in Christ i Ephes 5.8 are light in the Lord and therefore doe comprehend and apprehend them according to the measure of the enlightning some more some lesse all but in part witnesse the Apostle writing of himself and of all like him k 1. Cor. 13.9 We know in part and we prophecie in part and notwithstanding all sufficiently to saluation III. l In Mat. cap. 4. contra Celsum The Scriptures saith Origen are the fountaine of Iacob The learned drinke as Iacob and his children and the simple and ignorant also as the cattell of Iacob m Gegor 1. They are saith another a riuer wherein an Elephant may swimme and a Lamb may wade ouer A third saith n Isidorus lib. 1. de summo bono cap. 〈…〉 That the Scripture is like Manna common to the perfect ones and to the young ones and doth accommodat her selfe to euery one according to the capacitie of euery ones vnderstanding and iudgement o Fâ—â—â—gent Serm. de confess A fourth compares it vnto a rich banquet wherein are meats for all ages milke for the sustenance of babes and strong meate for them that are of full age and so speake all the Fathers Seeing therefore that all are called to the reading of the Scriptures as to a great feast where the rich man hath prepared meates for all ages surely they that would exclude them and depriue them thereof are mortall enemies of Gods glory and of mans saluation vnto whom will sort well the sentence of execration pronounced by Dauid and Paul but badly applied by the Author of the Pastorall letter p Psal 69.23.24 Rom. 11.9.10 Let their Table become a snare before them and that which should haue been for their welfare let it become a trap let their eyes be darkened that they see not and make their loynes continually to shake Or rather we may apply that vow vnto them that is to say the curse denounced by our Sauiour Iesus Christ against their Grand-fathers for the like matter q Mat. 23.13 Woe vnto you Scribes and Pharisees hypocrites for ye shut vp the Kingdome of heauen against men for ye neither go in your selues neither suffer yee them that are entring to goe in IIII. The Pastorall letter produces Pag. 4. and brings forth allegories against all this not hauing learnt of r Thomas in sum part 1. quaest 1. artic 10 Omnes sensus fundantur super vnum scilicet literaleÌ„ ex quo solo potest traâ—i argumentum non autem ex his quae secundum allegoriam dicuntur Thomas who learned of S. Austin that arguments are onely drawne from the literall sense and not from that which is said by allegorie It presupposeth that which is true That we must reade the Scriptures
with the same spirit they haue been written with all which is the spirit of charitie a pure spirit a cleane spirit but it supposeth that which is false that this spirit is in none but in those that preach the Gospell that is Pastors and Ministers But let vs see his proofes It is written in the Scripture Ascende in montem in qui Euangelizas that is to say Get thee vp into the mountaine of vertue thou that preachest Scripture The Text Å¿ Esai 40.9 in Isaiah is thus word for word O Zion that bringest good tidings get thee vp into the holy mountaine O Ierusalem that bringest good tidings lift vp thy voice with strength lift it vp bee not afraide say vnto the Cities of Iudah behold your God The Apostles were to receiue power from aboue in the Citie of Ierusalem and from thence were to publish and spread the Gospell in all Iudea and Samaria and vnto the vttermost parts of the earth And this is that which the Prophet hath prophecied of and foretold by this Apostrophe not to the preachers of the Gospell but to Sion and Ierusalem who was to be honoured with this priuiledge according as the same Prophet had more plainely and perspicuously described saying t Esay 2.2.3 It shall come to passe in the last daies that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted aboue the hills and all nations shall flow vnto it for out of Zion shall goe forth the Law and the word of the Lord from Ierusalem The question is not here then of any mountaine of vertue but of the Citie of Ierusalem builded on mountaines and of the mountaine of Sion which God should lift vp on high and exalt it aboue the hills on that day The Author of the Pastorall Letter saw this and therefore left at the tip of his pen the word Sion and left it out the Text bearing Ascende in montem in qui Euangelizas Sion But suppose the Allegorie were good and that the mountaine of Sion were the mountaine of vertue What shall it not bee permitted to any to get vp into the mountaine of vertue but to those that preach the Gospell shall all the rest remaine in the vallies of vices But the Prophet saith of all Christians x Esay 2.3 Many people shall goe and say come ye and let vs goe vp to the mountaine of the Lord and Dauid demaunds y Psal 15.1.2 Lord who shall dwell in thy holy Hill he is answered He that walketh vprightly and worketh righteousnes c. And there is no exception all are called to it It was said vnto all the Iewes by the Prophet Haggai z Haggai 1.8 Goe vp to the mountaine and bring wood and build the house This mountaine if wee receiue the allegorie of Saint Hierome is that of the Scripture all of vs therefore must go vp to it according to the exhortation saying a Hier. in Agg. cap. 1. Let vs goe vp to this reasonable mountaine and to euery probleme seeking fit wood in the testimonies of the Scriptures let vs cut it and build therewith the house of God within vs. V. The second Allegory is taken from the Mount Sinai Pag. 5. vnto the which saith he no beast may approch that is to say no carnall sense and meaning the people also was not permitted to approch the mountaine onely Moses Behold their faire and well pregnant speculations the mountaine that Isaiah speakes of is that of Sion that on the which Moses mounted is that of Sinai this in Arabia that in Canaan distant the one from the other in situation and different in spirituall signification b Heb. 12.18.22 Yee are not come vnto the mount that might bee touched and that burned with fire nor vnto blacknesse and darkenesse c. but yee are come vnto mount Sion And our Author of the Pastorall Letter makes one of these two and speakes of these two as if they were but one that is his first slippe and error he makes the one and the other the mountaine of vertues and both together the mountaine of Scriptures as if vertues and Scriptures were one and the selfe same thing The Scriptures doe giue precepts of vertue and one must bring the vertues of a pure spirit and of charity in the reading of the Scriptures The Scriptures are in the diuine bookes the vertues are in our hearts therefore the mountaine of vertues is not the mountaine of Scriptures that is his second slip His third error is in that he considers not that the Scripture was giuen in the mountaine and brought by Moses to all the people who did commaund him to reade it and therfore the mountaine was not the Scripture for the people was forbid to come neere the mountaine and was commanded to approch the Scripture and to reade it He did not consider that the mountaine of Sinai was at that present time the throne of the Iustice of God terrifying the consciences of men by his Law and therefore forbidding the people to approch it vnder paine of death And that the Christians freed and deliuered from the terrours of the mountaine of Sinai are come vnto the mountaine of Sion which is the throne of Gods mercie comforting the consciences of men by his Gospell Then speakes hee but little to the purpose yea nothing at all of the mountaine Sinai seeing now wee Christians know no other then that of Sion that is his fourth error followed with a fifth grosse fault that he did not marke that Moses alone went vp to the mountaine when God did dictate his Law because God had ordained him c Gal. 3.19 a Mediator betweene him and the people and would giue authoritie vnto his Ministery in admitting him by a special priuiledge to come to the mountaine which the people might not look at afarre off without great â—eare and trembling The words of God are manifest to this purpose Lâ—â— saith hee d Exod. 19.9 I come vnto thee in a thicke cloude that the people may heare when I speake to thee and beleeue thee for euer Finally all his slipps and errors are ful of absurdities and inconueniences for if they only and alone ought to reade the Scriptures which doe approch the mountaine Moses alone should reade them because hee went vp alone The e Exod. 19.24 Priests ought not then to haue reade them for they went not vp to the mountaine and none might reade them now adaies because Moses had not an ordinarie Priesthood to the which any can succeed f Bella. de verbâ— Dei lib. 3. cap. 4. §. 2. as Cardinall Bellarmine confesseth but an extraordinarie ordained specially by God for the constitution of a new Common-weale and Church of Israel Why doth Moses therefore g Deut. 31.9 10 11. command the Priests to keepe the Scripture and to reade it And why do the Popes the Cardinals and Bishops with the rest
complaines of those that reade and speake of them Let them defend them and forbid them with threatnings I will not feare what man can doe to me but knowing that the word of God is of such vertue n Psal 119.130 that the entrance of his words giueth light and giueth vnderstanding vnto the simple I will loue it I will put it close to my heart I will take in it all my delight and pastime his words shall be folkes of my counsell I will alwaies adhere and sticke fast vnto them that I may say in good conscience vnto my God with Dauid o Psal 119.97 O how loue I thy Law it is my meditation all the day CHAP. IIII. I. The Scripture is to be read with the same Spirit wherewith it was written II. The proofes which the Pastorall Letter alleageth are nothing to the purpose III. The Philosophers iustly blamed by Saint Hierome for that they did frame and apply the places of Scripture vnto their sense and opinions IIII. This blame pertaines and belongs vnto the Author of the Pastorall Letter V. Two true reasons why the Scriptures cannot be vnderstood but by the same Spirit they haue been indicted with VI. The Spirit of God is in the Church in generall and in euery member of the same according to the measure of the gift and grace of Christ. SAint Peter speaking of the writings of the Prophets saith that the a 2. Pet. 1.21 prophesie came not in old time by the will of man but holy 〈◊〉 of God spake as they were moued by the holy Ghost Out of these words of Saint Peter the Author of the Pastorall Letter inferres that we must reade the Scriptures with the same spirit that they were written by which is the Spirit of charitie a pure Spirit a cleane Spirit we adde to this that b Iohn 15.16 he is the Spirit of truth and so we say Amen to this doctrine II. But not to the proofes thereof that are allegoricall or false or corrupted and peruerted That which is said of the commandement giuen vnto him that preacheth the Gospell that he should gâ—â— vp to the mountaine of vertue is allegoricall and repugning to the sense of the Scriptures In like manner that which is added that no beast way approch vnto this mountaine that is to say no carnall sense or meaning and that haue we seene in the Chapter going before The second proofe taken from c Genes 6.3 that of Genesis is false God saith there My Spirit shall not alwaies striue with man for that he is also flesh and the meaning is that God will no longer beare with the malice of men because they are nothing but flesh that is to say finne and corruption but hee will destroy them from the face of the earth if they repent not in the space of an hundred and twentie yeeres Here is therefore no question of the abode of Gods Spirit in men but of the strife that God hath with men obstinatly hardned and not harkning vnto his admonitions but taking occasion by his blessings to liue according to the flesh The third proofe is mained and defectiue Saint Paul saith that d Rom. 15.4 Whatsoeuer things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might haue hope In the Pastorall Letter these words are thus changed Pag. 6. cut off and falsified The whole Scripture is giuen of God for our instruction that so by the example that we imbrace in seeing the recompence of the verâ—â—ous and the punishment of the wicked we comfort our selues in hope to attaine vnto the inestimable goods that are promised there So that whole comfort of the Scriptures is falsely referred and applied to the example that we take of the recompence of the good and the punishment of the wicked whereas it doth altogether consist in the death and passion of Christ Iesus in whose blood al those good men e Reuel 7.14 haue washed their long robes hauing all of them been iustified and graciously saued by the blood of him on the crosse and not by the merit of any vertue that was in them Whence the Lord is called f Luke 25. the Consolation of Israel namely of all the Saints the peace comfort and ioy of whom is wholy limited and stinted in him and to the witnesse that Gods Spirit beareth to their spirit and consciences by the holy Scriptures that God hath reconciled them to himselfe in him not imputing to them their sins where with ioy they crie out with the Prophet Dauid a man according to Gods heart g Psalm 32.1.2 Blessed is hee whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie But not being of a subiect and matter to examine this place any more I doe approue the conclusion that is drawne from hence for seeing the Scripture hath been giuen vs for our instruction and consolation we ought not alter it or diuert it to our destruction III. Neither ought we to imitate those of whom Saint Ierome complaines h Hieron that comming to the holy Scriptures after the studie of the Sciences of this world doe imagine that all that they say is the Word and Law of God and take not the paines to search and examine diligently what the Prophets and Apostles haue said but doe frame vnto their sense the places of Scriptures which haue no resemblance agreement or relation vnto it being like the Israelites in this who made a golden Calfe of the treasures they brought out of Egypt whereas they that vse holily humane Sciences making them serue and attend on Diuinitie are like those that did imploy the iewels and riches of the Egyptians towards the building of the Tabernacle and entertainement of Gods seruice IIII. But when they say Pag. 7. that parents which binde their children to the obedience of the commandement they giue them to stay with them to serue them and not to enter into such or such a cloister are like those first that they doe subuert all order imagine they ought to preferre their commandement before Gods commandement their wills before the Euangelicall Counsels against the expresse Texts of the Gospell the example of Saints the interpretations of all the Fathers and the decisions of the holy Canons They charge them with a false blasphemie wherewith the Author of the Pastorall Letter shall finde himselfe touched and tainted who takes violently by the haires as we say the places of Scripture and the interpretations of the Fathers and frames them after his owne imagination wherewith they haue no resemblance or relation as we shall see in the Chapters following V. Notwithstanding this remaines as true that the same Spirit which hath indicted the Scriptures and giuen it to bee written ought and doth vnfold and giue vs the sense and meaning thereof The reason is in them or in vs In them their
maiestie i 1. Cor. 2.6 7 8 9. They containe the wisedome not of this world nor of the Princes of this world that come to nought but the wisedome of God which none of the Princes of this world knew but as it is written eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them that loue him They being of God k Matth. 11.27 none can know them but God and vnto whom God will reueale them For as amongst men none knowes the things of man saue the spirit of man which is in him l 1. Cor. 2.11 Euen so the things of God knowes no man but the Spirit of God For this first reason God must reueale them vnto vs by his Spirit m 1. Cor. 2.10 For the Spirit teacheth all things yea the deepe things of God The second reason is our incapacitie and insufficiencie for not onely haue we our eyes obscured and darkned with some certaine cloudes of ignorance but we haue them also so blinde that the Scripture calles vs n Ephes 5.8 darkenesse and plainely saith of vs and of the fairest and best things we haue by nature that o 1. Cor. 2.14 The naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned VVhere the Spirit of God chargeth vs with two things o 1. Cor. 2.14 the priuation and want of all facultie aptnesse and abilitie to vnderstand and comprehend the things that are of God Secondly an euill and peruerse disposition and inclination for wee cannot only not comprehend the things of God but also we esteeme them foolishnes according to that which the Apostle saith p Rom. 8.7 The carnall minde is enmitie against God and therefore hee addes that q 1. Cor. 2.14 15 these things are spiritually discerned and that he which is spirituall iudgeth all things Dauid wrote that it was so when he prayed vnto God saying r Psal 119.18 Open thou mine eies that I may behold the wondrous things out of thy Law when Saint Peter confessed the Lord to Å¿ Matth. 16.16 be Christ the sonne of the liuing God The Lord presently taught him that it was so saying t Matth. 16.17 Blessed art thou Simon Bar-Iona for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen The Apostle hath confirmed the same where he prayes God in his Epistles to giue his Spirit vnto them vnto whom hee writes that they may comprehend these things and assuring vs that u 1. Cor. 12.3 no man can say that Iesus is the Lord but by the holy Ghost VI. But here is the question for they demaund Where is the Spirit In whom is the Spirit A question easie to bee resolued for as if one aske where the soule and life of man is a child would answere that it is in mans body and in euery part of the body though more sensibly and with more efficacy in one part of the body then in the other euen so when they demaund Where is the Spirit of Christ The childe of God will presently answere that it is in the body of Christ which is the Church vnited to Christ his head and in euery member of this body x Iohn 3.34 In Christ who is the head without measure in the other members with measure in some extraordinarily as in the Prophets and now ordinarie in all those that are come since in these a greater measure in those a lesser measure in some more in some lesse y Rom. 12.3 according as God hath dealt to euery man the measure of faith To doubt therefore if any one hath the Spirit of Christ in him is to doubt if he be a member of the body of Christ that is to say if he be a Christian for no man is a Christian but by the holy Spirit vniting him to Christ and inspiring him and quickning him that he liue to Christ CHAP. V. I. The words of Micah vnfitly and to no purpose alleaged cannot bee vnderstood by allegorie but of the Church in generall whose children are directed by the holy Spirit in the vnderstanding of the Scriptures II. Hee is an Heretick who obstinately defends a sense contrary to the Scriptures III. The argument whereby the Letter binds vs to depend and relie on the interpretation of the Fathers because Christ hath said nothing but that he hath heard of God his Father is impertinent and ridiculous IIII. In what consisteth our conformitie with Christ V. The argument retorted against the Author thereof VI. It is proued by the Scriptures and Fathers that wee are not to relie on the exposition of the Fathers WHen as therefore the Author saith in his Pastorall Letter that wee must not stand to our owne sense to know the sense of the Scripture Pag. 7. but follow the counsell of the Prophet Micah saying a Mica 4.2 Come and let vs go vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs of his waies and we will walke in his pathes Although that these words of Micah are to bee vnderstood literally of Sion and of the Citie of Ierusalem as it appeares by the words following For the Law shall goe forth of Zion and the word of the Lord from Ierusalem If by the mountaine of the Lord and the house of the God of Iacob hee vnderstands the Church of Christ Iesus it is most certaine that we ought to go and retire there to haue the sense meaning of the Scripture For there is the Scripture and there is the Spirit inspiring the whole Church in generall and euery true member of the same in particular according to the gift and wil of euery one When therfore the Scripture is read by a true member of Christ or is preached vnto him he hath the holy Spirit on his right hand and in his heart inspiring the true sense and meaning thereof and this inspiration is no other thing but that which S. Paul names b Ephes 1.18 the eyes of our vnderstanding enlightned to see comprehend the mysteries propounded in the Scriptures as it happened vnto Lydia c Acts 16.14 whose heart the Lord opened that she attended vnto the things which were spoken of Paul And it happens vnto all the Saints according to that which the Apostle saith d 1 Cor. 2.12 We haue receiued not the spirit of the world but the Spirit which is of God that we might know the things that are freely giuen to vs of God And S. Iohn writing to young babes young children young men and fathers e 1. John 2.20 Ye haue an vnction from the holy One and ye know all things The one and the other after their Maâ—â—er who hath decided this controuersie with this notable sentence No f Ioh.
6.44.45 man can come to me except the Father which hath sent me draw him It is written in the Prophets And they shall be all taught of God euery one therefore that hath heard and hath learned of the Father commeth vnto me They that thus heare and learne thus of the Father doe not stand to their owne sense nor are not wedded to their owne humours but are directed by the holy Spirit to the sense and meaning of the Scripture as much as is necessarie for them that they suffer themselues not to be distracted and with-drawne from the saluation which is in our Lord Iesus by the deceit of men II. The Pastoral Letter vnderstands not so the words of Micah and acknowledgeth none to be the mountaine of Sion Pag. 7. but the ancient Fathers and those of these times Pastors and Doctors there is difference saith he betweene one heretick and another which interprets the Scripture according to his sense the one with more the other with lesse obstinacie and wilfulnesse but both of them are alike in error To be like an hereticke is to make himselfe like the diuell and to beare his image This is his argument they are hereticks which do interpret the Scripture according to their owne sense wee ought not to resemble hereticks wee ought not therefore and must not interpret the Scripture according to our senses The Canon Law defineth an heretick thus g 24. q. 3. Can. 27. Haeresis quicunque aliter scripturam intelligit quà m sensus spirituâ— sancti flâ—gitat quo scripta est licet de ecclesia non recesserit tamen haereticus appellari potest Whosoeuer vnderstandeth the Scripture otherwise then the sense of the holy Spirit by the which it hath been written requireth although he hath not with-drawne himselfe from the Church he may be cald an hereticke is to be vnderstood if he be obstinate and being conuicted of error by the truth will not leaue his error to embrace the truth h 24 q. 3. can dixit For they which maintain and defend their false and peruerse opinion without any stubbornes and obstinacy being ready willing to be corrected are not to be reckoned amongst hereticks but i 24. q. 3. can 31. Qui in ecclesia they which being in the Church of Christ haue any contagious and peruerse opinion if being reproued of it that they may knâ—w and acknowledge that which is sound and right they resist with stubbornnesse and contumacie and will not reforme and correct their pâ—stilent and mortall opinions and doctrines but persist to defend and maintaine them they become heretickes And if we will know who are they which haue a bad and peruerse opinion and doctrine Leo the first will tell vs that k 〈◊〉 epist 10. ad FlauianuÌ„ est 24. q. 3. can 30. quid autem those fall into this furie and madnesse who being hindred by some obscurenes and darkenes to know the truth haue not their recourse to the voice of the Prophets to the Epistles of the Apostles and to the authorities of the Gospell but to themselues and therefore are masters of errors not hauing been disciples of truth All these conditions being put and laid together hee is an hereticke who despising all admonitions doth maintaine obstinatly an error contrary to the doctrine of the Prophets and Apostles contained in the holy Scriptures Of such a one the Apostle faith l Tit. 3.10.11 A man that it an herericke after the first and second admonition reiect knowing that he that is such is subuerted and sinneth being condemned of himselfe I desire the Reader to marke and remember this definition to the ende he may iudge by the same of the truth and false-hood of the matters debated in our writings and finde and hold for an hereticke the one of vs who being an Idolater of his owne sense and opinion defends with obstinacie a sense contrary to the holy Scripture For as Tertullian saith m Tert. de praes aduers haeret cap. 38. Inde scripturarum expositionum adâ—lteratio deputanda est vbi diuersitas inuenitur doctrinae There is the corruption of the Scriptures and of Expositions where the diuersitie of doctrine is found and else where The n Ibidem ca. â—2 Hereticorum doctrina cum Apostolica comparant ex diuersitate contrarietate sua pronunciabit neque Apostoli alicuius authoris esse neque Apostolici doctrine of heretickes compared with that of the Apostles will pronounce by her difference and contrarietie that she hath not for her author any Apostle or any Apostolick person The Pastorall Letter will not haue nor permit vs to make this comparison of the writings of men with those of the Apostles but binds vs to depend altogether on that which the holy Fathers and our spirituall Fathers which haue lawfull succession will tell vs and reach vs. III. Pag. 7. The Christian saith the Letter ought per omnia assimilari Christo in all things be made like vnto Christ who for our example said in Saint Iohn o Iohn 7.16 Mea doctrina non est mea sed eius qui misit me My doctrine is not mine but his that sent me In another place p Iohn 15.15 Omnia quaecunque audiui à patre nota feci vobis Al things that I haue heard of my Father I haue made knowne vnto you euen so you ought not to speake of the Scriptures but sicut audiui à patre as the holy Fathers doe expound This reason may be reduced to this forme The Christians ought to be like vnto Christ in all things but Christ hath said nothing but that which he hath heard of his Father therfore we ought not to say any thing of the Scripture but that we haue heard of our fathers or as they expound it Who seeth not that here are foure termes as Schoolemen speake and that the conclusion sayes more then the premise doe afforde let vs make a new this Syllogisme All Christians ought to be like vnto Christ in all things but Christ hath said nothing hath done nothing but that which his Father hath told him and commaunded him the maiden daughters therefore of whom the question is ought to say nothing to doe nothing but that which their father hath told them and commanded and consequently they ought not nor may not enter into the new religion and religious House or Cloister of Saint Vrsula the Virgin because their father hath told them and commaunded them not to doe it Let vs make it of another fashion All Christians must be like vnto Christ in all things but Christ hath spoken of all those things which he hath heard of his Father who is God the true One and holy One Therefore we must hold all that we haue heard of our Fathers of whom he most holy is but man and not God is a sinner q 1. King 8.46 for there is no man that sinneth not and a lyer
20.3 Till the thousand yeeres should be fulfilled Who would now suffer himselfe to be swaied and caried away with this error should with good reason bee held and condemned for an heretick Doth not Stapleton tell vs y Staplet lib. â— de authorit Scripturae c. 2. §. 5. that Clement the Roman Tertullian Origen Irenaeus Chrysostome Theodoret Oecumenius Theophylact Ambrose Bernard were of opinion that the soules doe not enioy the vision of God before the day of iudgement Another adds to these z Senens lib. 6. annot 345. Iustine Martyr Lactance Victorinus Prudentius Arethas Iohn Pope of Rome Is not this an horrible errour VI. a Canus locorum Theolog. lib. 7. c. 1. num 1. §. Sancti namque Canus expounding S. Pauls words b Rom. 5.12 In whom all haue sinned saith that from these words All the Saints doe affirme with one consent that the Virgin Marie was conceiued in sinne Chrysostome Eusebius Remigius Ambrose Austin Bernard Bede Anselme Erardus Martyr Saint Antonie Doctor Bonaâ—enture Thomas of Aquin Vincentius Hugo de Sancto Victor why then doth not he himselfe follow this consent and opinion Let he himselfe say why Although no author hath contradicted it Infirmumest tamen ex omnium patrum consersu argumentum The argument notwithstanding taken from the consent of all the Fathers is weake and the contrarie opinion is more probably and holily held and maintained Of late then and newly haue they left and forsaken the vniuersall beleefe of all the Saints the space of 1400 yeeres and c Salmeron Iesuit in Rom. c. 5. disp si §. Deinde Salmeron the Iesuite tells vs that we must answere to this whole multitude that which one alleages and obiects that which is written of Gods word d Exod. 23.2 Exod. 23. Thou shalt not follow a multitude to doe euill neither shalt thou speake in a cause to decline after many to wrest iudgement Let this suffice for an answere to those that say we may not speake of the Scripture but onely as the holy Fathers expound it for if it were so we ought and should be Millinaries with many of the holy Fathers we should beleeue against all Scripture that the soules of the faithfull departed see not God vntill the vniuersall resurrection with the Fathers wee should race out of the catalogue of festiuall dayes that of the conception of the Virgin Marie the mother of Christ and hold with the Scripture that she was conceiued in sinne for so all the holy Fathers haue held VII The Romish Church should giue vnto the people the Eucharist vnder both kindes for so haue they beene instituted and giuen by the Master receiued and recommended by the Apostles celebrated by all the Fathers and of the whole Christian Church the space of 1400 yeeres wee ought to detest the new Fathers of Constance who haue presumed against Christs institution the doctrine of the Apostles the practice of the whole Church for so many ages to take away the cup to bereaue and depriue the Christians of the Sacrament of the bloud which the Sonne of God hath shed for them in the remission of their sinnes VIII To crie out alwaies the Fathers the Fathers to make great shew of the Fathers to relie on them to shelter themselues vnder the exposition of the Fathers and yet not follow the Fathers is to doe like e Matth. 26.49 Iudas which betraied Christ in speaking to him with great reuerence and kissing him or like the souldiers f Mat. 27.18.30 who hauing clothed our King and Sauiour Christ with a scarlet Robe and giuen him in his hand a Reede in stead of a Scepter they bowed their knees before him made a shew to adore him but forthwith did spit vpon him tooke the Reede and smote him on the head with it CHAP. VII I. What opinion wee are to haue and what iudgement to make of the Fathers in what and how farre they are to be beleeued II. The Author of the Pastorall Letter tyes and bindes the exposition of the Scriptures vnto the Pastors and Doctors hauing lawfull succession III. What is their authoritie charge and dutie IIII. They are not to bee heard vnlesse they speake according to the Scriptures V. Many vnder the Law and vnder the Gospell High-Priests Bishops and Popes hauing succession haue been Idolaters Hereticks Sorcerers VI. The obiection taken from the words of Malachie is contrary to the opponent I Doe not pretend to abate or diminish in any wise the authoritie of the Fathers I say that they haue been great men of God that they haue serued God and his Church in their time with great profit that their writings are of great vse and that by the reading of them a man may become wiser and holier And I hold for certaine that they are bound in the bundle of life and doe raigne in heauen with Christ Iesus their King for whose sake God hath been mercifull vnto them But when men make a buckler of their errors and when men say that we may not speake of the Scripture but as they are interpreted by them we are inforced to say the truth that first they all were men and not God secondly they were all disciples of the truth and not Author of the same all Interpreters of the law not Law-giuers all our fellow-Brethren and fellow-Seruants and not our Masters Thirdly that we ought to beleeue them in matters of fact or of things done in their time and that which they assuredly know when they speake of things not by heare-say but which themselues haue seene and knowne these certain things Fourthly that in matters of faith they are not to bee beleeued if they proue not their doctrine by the bookes of faith because as a Canus cent 3. sequent c. 4. Canus saith All the Saints those onely excepted who haue digested and committed vnto writing the Canonicall bookes haue spoken by human spirit and haue sometimes erred in things which appertaine to faith The reason is b 1. Cor. 13.9 They knew onely in part and prophesied in part c Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh in in them as well as in vs. The Apostles onely were priuiledged with an extraordinarie measure of the holy Ghost to leade them without any imperfection d Iohn 16.13 in all truth Fifthly that the Spirit of Christ Iesus is not dead with them but is as yet in his Church enlightning it in the truth and sanctifying her by the truth in so much as although there were no writings of the Fathers the people of God for all that should not leaue to know vnderstand the Scriptures to know the voyce of Christ and follow it Sixthly that the writings of the Fathers are as much or more obscure then the holy Scriptures if it might bee said without blasphemy that there were obscurenesse in those bookes which were dictated by him e Iohn 1.9 Who is the light
vertue wherewith we loue that which is to be loued in some greater in others lesse in others none but the perfect charitie which cannot be augmented is in no man so long as he liues here * Quamdiu â—â—tem augeri potest profecto illud quod minus est quà m debet ex vitiâ— est Now so long as it can increase surely that lesse that it hath then it should haue is of vice This vice makes that there is none iust vpon earth that doth good and sinneth not This fault causeth that no man liuing shall be iustified before God This sinne effects so much that if we say we haue no sinne we deceiue our selues and the truth is not in vs. By reason of this vice how much forward and aduanced soeuer we be it is needefull for vs to say forgiue vs our trespasses although all our words deeds thoughts haue beene alreadie forgiuen vs in our Baptisme Againe the Law saith Thou shalt loue thy neighbour as thy selfe Thy neighbour thy very enemie the stranger whom thou shalt meete in the way as thy selfe with as great an affection readinesse and courage as thou louest thy selfe In whom shall wee finde this perfection Who loues God as he should Who loues him for himselfe and loues nothing but for him and according vnto him Who loues his neighbor with that seruencie of charitie wherwith he is inflamed towards himselfe Who lookes vpon his enemie with a simple sincere and vnfained eye reconciles himselfe vnto him without a reseruation Who liues with his intirely affected friend without wronging and misusing him in some sort or other without enuying him or at leastwise without thinking ill and hardly of him without coueting something that appertaines vnto him Who therefore fulfilleth this Commandement Thou shalt not couet The Apostle could not attaine vnto it and by that he acknowledged himselfe to be a sinner Å¿ Rom. 7.7 I had not saith he knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not couet Who then shall attaine vnto it V. t Bellar. de monach c. 2. §. 6.7 8. c. 13. §. 20.21 They who puft vp with pride and presumption will not acknowledge themselues to be sinners that God may bee acknowledged the alone Sauiour who saues without our merits who saues not but in pardoning our trespasses and forgiuing our demerits haue forged in their giddie braines a double perfection the one conuenient and meete for the condition and state of this present life consisting in that we must loue God more then any creature the other proper and peculiar to the life to come where the blessed haue not any motion contrary to God thinke alwaies on God and loue God with that vehemency and seruency of loue that can be in a creature u Iob 11.2.3 Should not the multitude of words be answered and shall a man full of talke be iustified Thy lies O man shall they make men hold their peace and when thou mockest shall no man make thee ashamed The Law speakes but of one charitie and that so perfect and accomplished that it possesseth all the heart all the soule all the thoughts and all the strength of man and you forge vs an inferior and an vnderling charity which a man may perfectly keepe and obserue and which God accepts and is pleased with Where is this charitie commanded What in the Decalogue or tenne Commandements Doth it appertaine vnto the first or vnto the second Table of the Law The first commaunds that thou loue God with all thy strength and you tell vs of a Law that is not so rigorous and strict and that contents it selfe that thou loue God with thy strength without requiring all thy strength Where is this Law hath it beene giuen of God vpon the Mount Horeb Hath the people heard it from Gods mouth Hath God written it in two Tables Hath Moses enregistred it in his bookes Haue the Prophets euer heard word or speech of it Reade the whole Scripture yee shall not finde it there you shall finde there but one rule of an vnchangeable and perfect righteousnesse and the fame giuen to the liuing not to the dead to them that are viatores are yet in the way and doe aime at perfection not to them that are comprehensores who hauing alreadie apprehended it doe rest from their labours and haue no neede of the Law giuen with this terrible sentence pronounced not against the Inhabitants of Heauen where there is no sorrow nor feare of mourning but against the Inhabitants and dwellers on earth x Deut. 27.26 Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the booke of the Law to dee them A sentence which Saint Paul applies vnto the liuing and proues by the same that y Gal. 3.10 as many as are of the workes of the Law are vnder the curse Badly yea vnaptly yea falsely if a man can continue in all the words of the Law yea contradictorily to that which he adds that it was necessarie that Christ came to redeeme vs from the curse of the Law z Gal. 3.13 Christ saith he hath redeemed vs from the curse of the Law being made a curse for vs For what neede was there of him if God requires not of men a perfect obseruation of his Law Or if he command them no other perfection then that which they may keepe and obserue perfectly in this life He which hath enough wherewith to pay and satisfie his Creditor hath no neede that another should satisfie for him These men doe erre because they know nor that man although a sinner yea though an apostate yea though destitute altogether of the glorie of God is bound by the Law to doe all that which Adam was bound to doe by his Creation and all that which he could doe and did during the short time of his innocencie for we haue beene all of vs created in him in him the Law hath been giuen to vs all that Law which wee haue written in parchment being no other thing then the image of the Law which he had written in his heart and the traces whereof after his sinne remaine in our hearts Now by right of Creation he was bound to loue him and in effect did loue God with all his heart with all his soule with all his thought with all his strength and therefore we are bound to the same perfect whole and absolute obedience and charitie VI. Notwithstanding put case and suppose that the matter goeth as Bellarmine hath propounded it and that God requires of man in this flesh but a perfection of a meane and reasonable charitie whereby man loues God more then the creatures And wee will argue vpon that which hee saith a Bellar. de monach c. 13. §. 21. This Commandement may be perfectly kept For if that be true which hee saith either hee can produce vs some iust man which hath
measure to the regenerate man by grace by the increasing of grace it is possible to man glorified in all sorts and manners and is not impossible but to the carnall man by his owne fault and not by any fault of the Law CHAP. XII I. The fifth Obiection The Commandements are not grieuous to the regenerate man according to the Scriptures II. Saint Ieromes Answers to this Pelagian obiection III. The Commandements are not grieuous for diuers considerations IIII. The sixth Obiection Whosoeuer is borne of God doth not commit sinne now if he commit not sinne hee keepes perfectly the Law V. Saint Ieromes and Saint Austins Answere to this Pelagian obiection He commits not sinne as he is a regenerate man VI. An other Answer He sinnes not with a full and intire consent of the will BVt they againe a Bellar. de monach cap. 13. vers 28. reply malepartly Obiection 5 and will make the Law in such perfection possible to the regenerate man that hee may keepe it without transgressing it because Christ saith b Ma. 11.29.30 Take my yoke vpon you for my yoke is easie and my burden is light And Saint Iohn saith c 1. Iohn 5.3 that his Commandements are not grieuous II. This obiection is also of the Pelagians to the which d Hieron aduers Pelag. lib. 2. Saint Ierome answeres that that is said in comparison of the superstition of the Iewes who had diuers sorts of ceremonies which none could fulfill literally nor precisely and in comparison of that sentence of Saint Peter e Act. 15.10 Now therefore why tempt ye God to put a yoke vpon the necke of the Disciples which neither our fathers nor we were able to beare And this yoke is extended by Saint Ierome euen vnto the Morall Law as it appeares by infinite instances which hee drawes from thence shewing that in them all man is made a transgressor whence he pronounceth these sentences So long as we liue wee are in the combat and so long as we fight and warre there is no certaine and sure victorie The Apostle and all the faithfull cannot doe that which they would Obserue The Apostle then how much lesse the other faithfull Againe f 1. Iohn 1.5 Ostendit omnium aliorum lumina aliquâ sorde maculari God saith he is called light and in him is no darkenesse at all when he saith there is no darkenesse at all in the light of God he declares that all other mens lights are tainted with some filth and pollution Lastly the Apostles are called the light of the world but it is not written that there is no darkenesse at all in the Apostles light III. Wee answere therefore that the yoke of Christ is not the Morall Law considered in her strictnesse and rigour for the Apostle saith g Rom. 6.14 Ye are not vnder the Law but vnder Grace The yoke of Christ is the doctrine of the Gospell wherein we finde a remedie against the yoke of the Law which commands to doe that which surpasseth the strength of the whole man liuing giues him no strength to doe it and notwithstanding accuseth him curseth him rackes and torments him if he doth it not as h Exod. 5.6.7.8 Pharaoh who did impose a great task on the Israelites Ye shall giue saith he to the Taske-masters of the people the people no more straw to make brick as heretofore let them go and gather straw for themselues the tale of the bricks which they did make heretofore you shall lay vpon them you shall not diminish ought thereof let there more worke be laide vpon the men and so increasing the Israelites taske did beate the Officers demaunding of them Wherefore haue yee not fulfilled your taske in making bricke both yesterday and to day as heretofore True it is that Pharaoh exacted tyrannously that which was not due to him but the Law exacts iustly that whereunto we are bound by right of Creation and Redemption And God had giuen vs straw which we hauing burned and consumed the Law is by our fault become to vs yoke of iron whereof wee are freed by the Gospell wherein Christ is propounded vnto vs easing vs yea deliuering vs frō this hard bondage two manner of waies First he disburdens vs of all that which is troublesome and intolerable in the Law as namely from the curse of the Law i Gal. 3.13 For Christ hath redeemed vs from the curse of the Law being made a curse for vs. Secondly hee creates in vs a cleane heart and renewes a right spirit within vs suggesting and ministring in vs new force and strength to wrastle with our flesh an enemie to the Law In this manner the yoke of Christ the Gospell of Iesus Christ as the ordinarie Glosse also expounds it is easie his burthen is light Thus Gods Commandements are not grieuous to wit to him which is in Christ for they can neither accuse him not condemne him but they are to him pleasant delightfull easie and acceptable For as Saint Iohn adds k 1. John 5.4 what soeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world namely euen our faith They are therefore easie to faith but hard yea impossible to the flesh And because the flesh is mingled with faith and that our spirituall strength is weakened by our naturall infirmitie they are to vs ioyntly both easie and hard possible and impossible grieuous and pleasant heauie and light and shall bee so vntill that our old man be wholly destroyed and our new man bee perfectly re-established after the Image of him that created him IIII. He which hath not a feeling of these things Obiection 6 Bellar. de iustif lib. 4. c. 13. para vltimo hath a leprous cauterized and putrified soule but such a one feeles them that makes as if he did not feele them and against his feeling and conscience seekes yet euen in the Scripture whereupon to ground falsehood and vntruth He that sinnes not transgresseth not the Law but fulfilleth it say they * 1. Iohn 3.9 But whosoeuer is borne of God doth not commit sinne for his seede remaineth in him and hee cannot sinne because he is borne of God saith Saint Iohn therefore whosoeuer is borne of God transgresseth not the Law but keepeth it V. Too much of one thing is death to the Reader they do nothing but set before vs the vnsauorie coleworts of the Pelagians for this obiection is also of the Pelagians S. l Hieron aduers Pelag. lib. 1. Ierome resolues it opposing vnto it another sentence of S. Iohn m 1. Iohn 1.8 If we say we haue no sinne we deceiue our selues and the truth is not in vs. How then doe these things agree together is there any contradiction in the Apostle God forbid But there are tares with this seede of God saith Saint Ierome that shall not be separated from the wheate vntill the ende of the world In as much
ser 50. Nec latuit praeceptorem praecepti pondus hominum excedere vires sed iudicauit vtile ex hoc ipso suo illes insufficieâ—tiae admoneri vt scirent sanè ad quem iustitiae finem niti pro viribus oporteret Ergo mandando impossibilia non praeuaricatores homines fecit sed humiles c. The Master was not ignorant saith Saint Bernard that the burden of the Commandement did surpasse the strength of man but hee thought it good and necessarie that by the very same they should be warned of their insufficiencie that they might know to what ende and marke of righteousnesse they ought to make towards with all their strength and power commanding therefore things impossible he hath not made men preuaricators but humble that euery mouth may be stopped and all the world may become subiect to the iudgement of God because that by the workes of the Law there shall be no flesh iustified in his sight for receiuing the CoÌ„mandements and feeling our defect and want wee will crie vp to heauen and God will haue mercy vpon vs and wee shall know in that day that hee hath saued vs not by the workes of righteousnesse that wee haue done but according to his mercie Secondly because he vnderstands not the language of the Scripture hee restraines the choice to voluntarie and free things to the obseruation of the which man is not bound and compelled by any Law Hee might haue read the words of the Prophet Moses saying to the people of Israel touching the Law x Deut. 30.19 I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therefore chuse life that both then and thy seede may liue As also Ioshuahs words to the same people y Ioshua 24.15 If it seeme euill vnto you to serue the Lord chuse you this day whom ye will serue Conformably to this Dauid saith z Psal 119.30 I haue chosen the way of truth thy iudgements haue I laid before me And Saint Cyrill expounds the Prophets words of them which chuse and retaine Christs Testament as Lyrinensis of those that liue righteously and vprightly with their neighbour VII He expounds as falsely these words I will giue vnto them a name better then of sons and of daughters a Bellar. de monach c. 9. parag 3. 9. maintaining that by sons and daughters God meanes those good and godly persons that are married which are Gods sons and daughters and that God promiseth to those which are virgins a greater good and a greater glory then to these What could he say more impertinently then this For to be a sonne and a daughter of God is the common name of all the faithfull and their highest and most excellent title and degree of honour from whence depends all their prerogatiue glory ioy and consolation both in life and death and it is not a name of an inferiour qualitie appertaining onely to some lesse priuiledge Witnesse our Sauiour Christ when he saith To as many as receiued him to them b Iohn 1.12 gaue he power to become the sonnes of God euen to them that beleeue in his name Witnesse God himselfe saying by his Prophets and by his Apostle c Isa 52.11 Ierem. 31.1.9 2. Cor. 6.17.18 Come out from among them and be ye separate saith the Lord and touch not the vncleane thing and I will receiue you and will be a Father vnto you and ye shall be my sonnes and daughters saith the Lord Almightie d Rom. 8.17 And if children then heires heires of God and ioynt-heires with Christ saith the Apostle What may we What can we hope desire wish more It is that which is giuen to honest and good men married persons by Bellarmines confession what remaines then to the Monkes what haue the Friers else a name saith he more excellent then of sonnes of God why then they are not sonnes of God And to maiden Virgins a name better then of daughters of God why then they are not Gods daughters what other name shall we giue them for he which is not the childe and sonne of God is the sonne of rebellion the childe of wrath whose father is the Deuill a name saith he better then of sonnes What greater or better name I pray you can wee haue on earth then to bee sonnes and heires of a King except we were Kings And what better or greater name in heauen then to bee Gods sonne and heire without being God The Angels are called e Iob 1.6 2.1 the sonnes of God The Saints are called the sonnes of God he which is the Sonne of God by nature was manifest in the flesh that we might be made the sonnes of God by grace The holy Ghost is sent into our hearts to assure vs that wee are the sonnes of God f Rom. 8.15.16 Ye haue receiued the Spirit of adoption whereby wee cry Abba Father The Spirit it selfe bearâ—th witnesse with our spirit that we are the children of God And there is no name in the Scripture so expresse so significatiue and of so large extent for it comprehends in it all the good that God bestowes on his elect and chosen people vnto whom he giues all his blessings in the name title and state of children and out of this state and condition he giue them no spirituall wholesome and sauing blessing VIII Now we shall finde the true sense and meaning of this place if wee adde thereunto that which goes before and that which followes after which hath been industriously and wittingly omitted by Bellarmine lest it should haue hindred hiâ— bad cause The words going before are Let not the sonne of the stranger that hath ioyned himselfe to the Lord speake saying The Lord hath vtterly separated me from his people neither let the Eunuch say Behold I am a drie tree Here then the stranger and the Eunuch fearing God are ioyned together both of them bewailing their miserie The one because he was separated from Gods people The other because he was a drie tree The Eunuch is first comforted by the wordes of this place whereupon Bellarmine grounds his Counsels The stranger is comforted in the verses following in these words Also the sonnes of the stranger that ioyne themselues to the Lord to serue him and to loue the name of the Lord c. euen them will I bring to my holy mountaine and make them ioyfull in my house of prayer c. The Gentils called by the Prophet the sonnes of the stranger g Ephes 2.12 were at that time without Christ being aliens from the Common-weale of Israel and strangers from the couenants of promise hauing no hope and without God in the world As for the Iewes God made a promise to Abraham their father saying h Gens 22.17 In blessing I will blesse thee and in multiplying I will multiply thy seede as the starres of the heauen and as the sand