that if Melchizedek did sacrifice the bread wine the church of Rome doth forfeit their transubstantiation their propitiatorie sacrifice their halfe communion their daylie sacrifice and the resemblance of the same vnto the sacrifice of Christ If he did not sacrifice then neither Christ did ordaine the representation of his death to be a sacrifice but the church of Rome which hath inuented such a sacrifice are therein vsurpers and idolaters And seeing neither Scripture nor Councel nor ancient Father doth affirme that Melchizedek did offer a sacrifice of bread and wine in the proper signification manner of a sacrifice therefore the church of Rome hath falselie taught the doctrine of the masse of transubstantiation of the merite of their sacrifice and continuance thereof hath in this place falsified the Scripture both in translation and exposition and it remaineth by the Scripture by the euidence of reason and sound consent of all the godlie that Melchizedek brought forth but did not sacrifice bread and wine Question 5. verse 22. For what cause did Abram refuse to take the goods that were giuen him by the king of Sodome also how farre forth hee abstained from the vse of them ALbeit it may seeme a deed of Kinglie a Chrysostom Hom. in Gen. 35. Honesta regis liberalitas sed vide optimos mores iusti Pet. Mart. Comment in Gen. 14. magnificence to giue vnto Abram so rich a spoile yet we are to consider withall the condition of Abram that he victoriouslie had attained it by war For the b Franc. Iun. Anal. in Gen. 14. Sic enim statuebat rex Sodomi iure gentium nihil sibi ab Abram creptum esse sed ex eo iure Abramum DominuÌ„ factum esse rerum quas bello parauerat lawes and customes of the nations doe giue vnto the conquerour whatsoeuer hee winneth by lawfull battell wherby it appeareth rather that the king of Sodome not c Caluin in Gen. 14. Pieri etiam potest vt seruilis modestiae simulatione captaâ—â—rat Abrahae fauorem vt salteÌ„ captiues vacuam vrbem sibi haberet Certe postea videbimus Sodomita's accepti beneficij fuisse immemores dum superbè contuâ—â—liosè sanctum Lot vexarunt sufficientlie touched with the consideration of his own losse and the victorie of Abram to know thereby the authour both of seruitude and libertie neither amending with his d Claudian Regis ad exemplum totus componitur orbis Bernard epist. 22. Quare pulchorrimus ordo est vt onus quod portandum imponis tu portes prior ex te discas qualiter oporteâ—â— alijs moderari subiects their former life by so great affliction for feare least a worse e Ioh. 5.14 thing as shortlie after did should befall vnto them did seeke by pollicy to compound with Abram for his own behoofe rather then respecting the wealth of Abram that if Abram would render him the f Musc in Gen. 14. Potior pars hominis anima est quare scriptura hominem interdum vocare solet animam soules or persons of his pray hee would surcease the claime of all the substance But Abram although he could not but espie the secret intended subtiltie of the king seeking as it were vnder colour of friendship to chalenge a part of the profit of his labours and being not ignorant of his right and title to the persons and the goods by the common lawes and customes of the nations yet he denieth and g Onchelos Chaldaeus Paraphrast ita reddit Leuaus manus meas per orationem coram Domino quasi votum fecisset cum bellum susciperet non iuramentum Sed aliter Chrysostomus plurimi interpretes bindeth with an oth that hee will enioy of the persons or the goods so much as a thread or the latchet of a shoe of all that pertaineth to the king of Sodom The Anabaptists h Caluin Comment in Matth. 5. Anabaptista hoc praetextu valde tumultuati sunt quasi nullam ob causam iurare permittat Christus dum omnino iurare vetat will replie that Abram offended herein by swearing forasmuch as our Sauiour in the Gospell hath commaunded i Matth. 5.34 Iam. 5.12 sweare not at all But they themselues do rent and abuse the words of our Sauiour Christ For he sayeth not k Conciliatio 24. Caluin in Gen. 5. Atqui non aliunde pereÌ„da est expositio quam ex verborum contextu continuo enim sequitur neque per coelum neque per terram Quis non videt species istas exigeticè additas fuisse quae prius membrum distincta numeratione clarius exprimerent vnde colligimus particulam omnino non ad substantiam sed ad formam referri sweare not at al and therein ceaseth his commaundement forbidding all persons at anie time by swearing to take witnes of the name of God but sweare not at all saith hee neither by heauen nor by earth nor by Ierusalem forbidding therein to l Chrysost Hom. in Matth. 17. in oper imperfect Hom. 12. Eorùm autem qui iurant per elementa execrabillor Iniquitas est Coelum enim terram caetera Deus ad ministerium fibi creauit non hominibus ad iuramentum Ecce enim in lege praecipitur vt per nullum iuretur nisi per Deum qui ergo iurat per coelum aut per terram aut quicquid illud est per quod iurat deificat illud Propterea IdolatraÌ„ se facit omnis qui per aliquid aliud à Deo iurat etiamsi iurare liceret sweare by the creatures or rashlie or m August lib. de Mendac ad Cons cap. 15. Ne scilicet iurando ad facilitatem iurandi veniatur de facilitate ad consuetudinem de consuetudine ad periurium decidatur Gregor in 1. Reg. cap. 14. Non penitus iurare prohibuit sed occasionem periurij quod perfectius est euitare docuit vainelie to make an oth But to sweare by the name of God in n Deut. 6.11 10.20 Ierem. 4.2 truth in iudgement and in righteousnes is often in deed commaunded but no where forbidden in the Scriptures which was also religiouslie obserued of this holie Patriarke I haue lifted vp my hand saith he to Iehoua the most high God possessor of heauen and earth The lifting of the hand to God is an outward o August in Psal 62. Ipsas manus cogitas in bonis operibus exercere ne crubescant leuari ad Deum token of the lifting of the heart the lifting of the heart p Clement Alexandr Sirom lib. 7. Est enius iusiurandum quidem confessio definitiâ—a cuÌ„ dâ—uina assumptione an expresse image of lawfull taking oth as namelie when we sweare wee should behaue our selues q Nazianz. in dialog de surament Quia fidei Deum interponis medium Quare iuramentum etiam hosti seruandum est nec coÌ„siderandum cui sed per quem iuraueris multo enim fidelior inuentus
But the church of Rome will needes read it she shall breake vnderstand it of the virgin Marie giuing vnto her the t QuaÌ„ mediatriceÌ„ Dei hominuÌ„ agnoscuÌ„t Vide infra glorie of breaking the Serpents head and those that refell their follie by the truth of the Hebrue text which is the verie u Vide Whitaker coÌ„tr de Script quast 2. c. 2. language and words which Moses wrote himselfe they x Carthusian in 3. Gen. siue sit Coloniensium marginalis nota Vulgata editio imò ecclesia Catholica hactenut legit hoc in loco Ipsa non ipse aut ipsum quemadmodum curiosi nostri temporis Hebra isatores legunt call in disgrace hebraisatores as likewise those which acknowledge a figure in the wordes of Christ y Matth. 26.26 this is my bodie z Anton. Constantius alià s Stephan Gardiner lib. de Eucharist they call at their pleasure figuratores those which maintaine the authoritie of Scripture to be aboue the church of Rome they tearme by a new name a Albert. Pighius Scripturarios and I would to God they did practise no greater mischiefes Although God be praised the wisest of theÌ„ begin to mislike b Bonauent in 3. sent dist 15. q. 2. Canendum est inquit ne dum excellentia Mariae matris ampliatur filij gloria minuatur Alensiâ— quaest 92. Caietan in Comment in Gen. 3. their own Idolatrie in this point to giue testimonie to the truth For eueÌ„ Andradius c Andrad desens Trident fid lib. 4. Quod quaÌ„uis Deiparae virgini muâ—ti pâ—è religiosè accommoddi tamen cum in vetustissimis quibusdaÌ„ Latinis exemplaribus reperitur Ipse cum Hebraeis id voluminibus conspires ita esse legendum non dubito saith he doubteth not but it should be read he not she shall breake and Montanus translateth it not she but it that is the seed Notwithstanding it is a wonder to behold how fast they sticke in their own pollution They count it d Colonlensis nota curiosi nostri temporis Hebraisatores c. a curious matter to contend as it were for a letter in the Scripture Surelie the difference in the letter is not great but the difference that commeth of the letter e Extreme idolatrie to place the Virgin in any step of the office of mediation is great and the f Gregor Epist lib. 6. ep 30. Alia sunt friuola valde innoxia atque alia vehementer nociua hurt is very great that ariseth thereof and God hath said you shall g Deut. 12 32. Prou 30.6 put nothing to my words and therefore man may not presume to adde a letter Againe they defend it by h Ioseph Antiq. lib. 1. c. 3. In quo nihil expresse reperitur Ambrosij Augustini Bedae Bernardi Rabbani alior antiquitie and by Saint Hierome who they i Reliqua omnia praeter Psalmos quosdam Apocryphos libros ex versione Hieronymi ex Hebraeo habemus in editione vulgata testatur Bellarm. tom 1. cont 1. lib. 2. cap. 9. say did so translate it The whole antiquitie that can be found ariseth but from k According to which Theodotion and his fellowes would haue corrupted the sacred Scriptures by their false translation and haue darkened the doctrine of the Messiah Iewish errours and those Fathers which followed the same l For they vnderstood it of the woman Heua so farre forth as she was to beare that seed but it is one thing to be the mother of the Mediatour and another to be the Mediatrix or to haue ought to doe in the office of the mediation In that sense not onely Marie but Maries mother and al the progenitors of Christ may equally be said to tread the Serpents head yea al the faithfull as they are meÌ„bers of his bodie do tread vpon his head Rom. 16.20 swarued not as these doe in the point of faith but onely did obscure it And as for Hierome who can beleeue seeing m Hieron tradit Hebrae sheweth most plainly how it was commonly read in his time and how it should be read he as aforesaid his owne voice doth testifie of him also otherwise that so great a n QueÌ„ vulgo ecclesiae doctoreÌ„ sicut ipse ecclesias magistruÌ„ OrigeneÌ„ salutauit Doctor could erre of ignorance or commit such a fault as a boy of the first weekes teaching in Grammar is able to amend For albeit it be confessed by o Alfonsus de Castro lib. 1. cap. 4. Non enim credo aliquem esse adeo impudentem Papae assertorem vt ei tribuere hoc velit vt nec errare aut in interpretione sacraruÌ„ literarum hallucinari possit nam cum constet plures eorum adeo illiteratos esse vt graÌ„maticam penitus ignorent qui fit vt sacras literas inte pretari possent witnes approued of them selues that it is of certaintie that manie Popes of Rome haue bin so vnlettered as that they haue bin vtterlie ignorant of Grammar yet Hierome wee know being p Hieron Epist. ad August Tres Simul c. Ego in paruo tuguriolo cum monachis id est cum compeccatoribus meis de magnis statuere noÌ„ audeo Idem ad August epist Crebras ad me c. non conuenit vt ab adolesceÌ„tia vsque ad haÌ„c aetatem in Monasteriolo cum sanctu fratribus labore desadans aliquid contra Episcopum communionis meae scribere audeam but a poore q Quem diu post obitum in numerum Cardinalium asciuerunt Titulo Sancti Laurentij eundem tamen simplicem presbyterum fuisse testatur Bellarminus Tom. 1. contr 3. lib. 1. c. 27. minister of the Gospel was r August de ciuit Dei lib. 18. cap. 43. Quamuis non defuerit temporibus nostris Presbyter Hieronymus homo doctissimus omnium trium linguarum peritus Et Hieron de sese testatur Epist. ad Rusticum ad Lucinium excellently skilfull in the Hebrue Greeke and Latine tongues and in other knowledge Å¿ Idem Hieron aduers Ruff. apolog 3. greatlie learned Neither was his conscience so defiled that in the foundation of mans saluation hee would haue corrupted the truth of God But be it that Hierome had so translated it Hierome might erre t August de Baptism contr Donatist lib. 2. cap. 5. In nullo autem aliter sapere quà m se res habet angelica perfectio est Humanum est errare Senec. lib. 4. declam 3. because he was a man Yea but that u Sacrosanctum Oecumenicum generale concilium Trident. Habet in Titulo Sed Mindi vrbis instar euius portae magnificae ciuitas modica Parturint montes vniuersal Oecumenicall Tridentine Councell x Melchior Canus lib. 5. c. 4. Concilium generale confirmatum authoritate Romani pontificis certam fidem facit Catholicorum dogmatum Et quodcunque dogma
longer life and better able to resist things contrarie to health Thirdlie because they were r Ioseph Antiq. lib. 1. cap. 4. of temperate and sober diet not giuen so much Å¿ Hieron contr Iouin lib. 2. Nemo vno aut duebus cibis ijsque vilibus vsque ad inflationem ventris oneratur to fleshlie appetite nor mixing their meat with such varieties but content t Author quast orthodox in oper Iustin. Martyr quaest 119. Perspicuum est neque AbeleÌ„ ita pauisse gregem vt non ederes lac gregis eius neque Cainum ita coluisse terraÌ„ vt non ederet fruges eius Chrysost Hom. 27. in Gen. 9. with simple food which the aboundance of the earth brought forth vnto theÌ„ Fourthlie because the fruits of the earth were much more nourishable and healthfull u See farther in the second and third question of the 9. chapter before the floud then afterward they were either thorough the waters of the sea bringing barrennes and saltnes to the earth and to the fruits thereof or for that the Lord had giuen vnto man more libertie of food the fruite of the field was not so necessarie Neuerthelesse whosoeuer shall be mooued with probabilities or reasons or authorities of men rather then with the certaine authoritie of the Scriptures cannot thereby be x Isai 7.9 Rom. 10.17 Heb. 11.3 established in faith because hee refuseth to be taught of God Question 3. verse 22. What meaneth this Henoch walked with God THis godlie Patriarch is by three arguments commended in the Scripture First a Vers 22. that he walked with God Secondlie that b Iud. vers 14. he was a Prophet Thirdlie c Vers 24. Heb. 11.5 that God tooke him away that he should not see death To walke with God is the same as to walke d Gen. 17.1 Hilar. in Psalm 118. Sin Omnes viae meae in conspectu tuo c. Agens Propheta sub iudice scrutatore cordium Deo in custodia mandatorum testimoniorumque Dei permanet non vias seculi non vias vitiorum impietatis incedit Nam quodcunque vita sue iter egerit adeo tam probabile tamque innocens agit vt conspectu Dei diguum sit c. before God or to walke in the e Luc. 1.6 law and commaundements of God which is to say in his f Psalm 119.59 139.17.18 Isai 8.13 walking and his waies in his g Act. 24.16 conscience words and deedes to haue the Lord and his commandement with him or h Psal 139.4 Heb 11.27 Hieron cont Pelagian dial 2. Vt nunquam securus sis sed omni obseruantia custodiaes cor tuum vt consiâ—tres c. before his eyes The verie wicked cannot but walke with God in respect of his i Isai 66.1 Ierem. 23.24 presence who filleth heauen and earth and searcheth out k Psal â— 9 139.3 their words their actions and the secret corners of their hearts yet because his iudgements l Psal 10.5 are farre aboue out of their sight and they as foolish as the m Iob. 39.20 Plin. lib. 10. cap. 1. mira eorum stoliditas cum colla fâ—utice oâ—culta rint latere se existâ— mantium cum ipsi altitudinem equitis insideÌ„tis equo prae magnitudine eacedunt Ostriche or the woodcocke doe thinke themselues are hid because they see not him they are not said to walke with God but rather n Gen. 4 16. to depart out of his presence But it may seeme that to walke with God is to be voide of sinne forasmuch as he was taken vp and the Scripture witnesseth that no vnrighteous person o Psal 5.4 shall inherite the kingdome of God It doth not signifie to be voide in act from sinne for the Scriptures plainely teach as well by p Gen. 12 12. 2. Sam. 1 4. Ioh. 2.3.4 Matth. 26.72 example as by q Eccles 7.22 Rom. 3.19 testimonie that no man is voide of the act of sinne yea rather the contrarie is plaine by Noah who is r Gâ—n 6.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ijthhalec vt est in coniugatione hithpael si nificat quod sese compoâ—â—t ad ambulan ium cum â—â—eo Vel vt scriptura lo uâ—tur apposuit cor he set his heart to seâ—ke God also said to walke with God notwithstanding he is Å¿ Gen. 9 21. spotted with that infamous sinne of drunkennes Wherefore to walke with God doth not signifie to be voide of sinne but t Psalm 119.106 Act 11.23 Ambros comment in Luc. cap. 9. Dominus non obsequiorum speciem sed puritatem quaerit affectus August lib. confess 8. cap. 8. Nam non solum ire vâ—rumetiam peruenire illâ—c nihil aliud erat quam velle ire sed velle fortiter integrè non semisauciam hac atque hac iactare voluntatem parte assurgente cum alia parte cadente luctante with a purpose of hart to auoide sinne In which respect albeit the rest of the Fathers whose genealogie is reckoned u Hebr. 11.13 being godly men did also walke with God yet of Enoch it is expressed and x Vers 22. 24. repeated either because the y Nehem. 7.2 spirit of regeneration was more excellent in him or that his labours might be commended forasmuch as so noble a z 2. Tim. 2.5.6 reward is testified Enoch walked with God after he begat Methusala Before he begat Methusala saith a Precopius Gaze. in Gen. 5. Improbum flagitiosum ante natum Methusalem Et istud andet conâ—eâ—tare ne viro coniugato tantum praeconium cum scripturis ascriberet one of the Church of Rome being an infamous and wicked person he afterward repented Why should so fond a gesse be vttered if it were not to boulster vp the praise of single life beyond the boundes of Scripture perhaps then afterward he forsooke the fellowship of his wife as they b Nicephor Histor. Eccles lib. 1. Et prorsus stupendum est discernere quam ineptè Philosophantur huiusmodi virginitatu assertâ—res Methusalem inquit Scriptura vixit centum octoginta soptem annos genuit Lamech Methusalem qui tamdiu in virginitate permansit videtur fuisse vir magnae deuotioni inquit Carthusian in Gen. 5. Huic satisfacere potest August de ciuit Dei liâ— 15. c. 20. Qui ex hoc mouetur inquit meminerit duobus modis istam solutam esse quaestioneÌ„ aut de sâ—ra pubertate proportione taÌ„ longa vitae aut de filijs qui coÌ„memorantur in generationibus quod non fuerint primogeniti affirme that Peter did liued a virgin No no saith c Hom. in Gen. â—1 Audâ—ant mariti vxores dâ—scant iusti virtutem nec putent nuptias in catosa esse quo minus quis Deo placiat nam idcirco diuina scriptura semel atque iterum id significauit dicens genuit Methusala tunc plaâ—uit idem ingeminat
scripturaÌ„ ad suum sensum traherent nouum testamentuÌ„ violarunt Non igitur ad Hebraica Graeca exeÌ„plaria vt quae deprauata sint est recurrendum probatex Euseb Histor. Eccles libr. 4. cap. 18. Iustin. Martyr Dialog cum Triffon Iustin autem non ex Hebraeo sed ex translatione Septuag quae fortasse ideo apud homines perijt quòd corrupta esset Id ipsum cum Cano statuit Iacob Episcop Christopolitan praefat in Psalm Qui quoniam tam impudenter mentiuntur vt à Christiano homine ferri non possit eos zelo bono sed non secundum scientiam praditos fuisse dicit Bellarm. Tom. 1. contr 1. lib. 2. cap. 9. may seeme apparant that the Hebrue text hath bin corrupted by the Iewes which if it be where is the truth of Scripture to be found but o Vide quà m apertam fenestram fecerunt Pontificij omni Atheismâ— Haeresi nam si non sit Hebraica summa veritas atque ipsa Latina editio multis in locis à suis meritò reprobatur quae est omnino veritas Euangelica statim admisso vel vno errore in tantum authoritatis fastigium nulla illorum librorum particula remanebit quae non vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis vt inquit Aug. epist 8. quin vt falsum erroneum respuetur either perished or onelie remaining in that translation which the Papists p Concil Trident. Sess 4. Perer. super hunc locum alij inquit incumbant istas duaâ— lectiones inter se conciliare dummodo illud ratum fiâ—um sit si Hebraea lectio contradicat omnino Latinae nec vtraque simul cohaerere queat standum esse potius Latinae quam Hebraea quippe cum illa Trident Concilij authoritate tantopere commendata communita sit so greatlie magnifie For answere whereunto we affirme and testifie by the authoritie of the q Isai 40.8 Matth. 5.18 Luc. 16.17 Rom. 9.4 Scriptures themselues which is the r Origen in Isai lib. 8. Citante Hieronymo voice of God of the Å¿ Hieron Comment in Isai cap. 6. August lib. de ciuit Dei lib. 15 cap. 13. Fathers and of t Bellarm. Tom. 1. contr 1. libr. 2. cap 9. Restat tertia sententia quam ego verissimam puto scripturas Hebraicas non esse in vniuersum deprauatas opera â—â—abtia Iudaeâ—rum nec tamen esse omninò integras sed habere suos quosdam errores at hoc quosdam errores esse Bellarmini errorem alij confirmabunt Papistae Vbi enim errant Hebraae scriptura certè quibuscunque cum authentica translatione consentâ—â—nt non errare fatebitur ipse Bellarminus vbi dessentiunt defenduntur coÌ„tra Bellarminum vel à Pagnino vel Montano vel Hieronymo vel à veritate vt suo loco docebitur the aduersaries themselues that the Scriptures in the Hebrue tongue are pure and vnspotted of all corruption Secondlie wee conuince by manifest reason that through the speciall prouidence of God they neither were nor could be in any sort corrupted but remaine the same that u Fabâ—la igitur est Iudaica impia que habetur Ezra lib. 4. cap. 14. de scripturis ab Ezra renouatis conscriptis scripturae etiam contradicet Nehem. 1.2 ab ipsis exploditur Papistis Bellarm. ibid. cap. 8. Moses the Prophets and Apostles wrote inspired x 2. Pet. 1.21 by the holie Ghost For if they were at all corrupted the y Argum. est Hieron in Comment in I ai cap. 6. Quod nunquaÌ„ Dominus Apostoli cum caetera crimina arguunt in scribis Pharisaeis de hoc crimine quod erat maximum reticuissent Sin autem dixerint post aduentum Domini praedicationem Apostolorum libros Hebraeos fuisse falsatos cachinnum tenere non potero vt Saluator Euangelistae Apostoli ita testimonia protulerint vt Iudaei postea falsaturi erant same had beene done before the comming of our Sauiour Christ or since his time but surelie not before for then he would haue giuen the faithful warning of the same when he commaunded them z Ioh. 5.39 to search the Scriptures neither since as appeareth by all the testimonies a Praesertim ab Euangelistis ad confirmandum Christum verum fuisse Messiam which both our Sauiour and his Apostles haue alleaged therefore the Scriptures remaine in their first integritie Secondlie in regard that the Iewes haue euer bin dispersed as it were throughout the world b August de cin Dei lib. 15. c. 13. Sed absit vt prudens quispiam vel Iudaeos cuiuslibet peruersitatis atque malitiae tantum potuisse credat in codicibus tam multis tam longè lateque dispersis it was not possible that they would or could consent vniuersallie in all their copies to corrupt the Scripture but the same must haue beene knowne vnto the world Thirdlie the Iewes haue euer shewed such c Euseb De Praeparat Euangel lib. 8. cap. 2. Scribit Philo c. id est Philo the Iewe writeth that vntill his time which was the space of more than two thousand yeeres not one word of the law of God was altered that euery Iew would rather dye an hundreth times than that he would suffer any letter thereof to be diminished Moreouer J. Isaac testifieth that the Iewes haue beene so careful of the scriptures that they haue counted how often euery letter of the alphabet is found in all the Scripture that thereby they might easilie find if any letter of the Scripture were at any time altered or taken away zeale and diligence for the preseruing of the Scriptures vncorrupted in the Hebrue tongue as that the same without extreame and vniuersal negligence cannot decay for euer And for defence of this priuat place of Scripture let preuaile d Cic. Orat. pro. Roscio Amer. CassianuÌ„ illud cui bono fuerit what aduantage should the Iewes haue gotten by withdrawing this letter Lo from the text Againe the same going forth and returning is e Deinsuper in nonnullis Latinis Graecis read in all copies of the Hebrue Lastlie the Rabbines or Iewish interpreters doe with one consent expound it so which argue that the same is to be reuerenced and receiued as hauing the authoritie of the word and that the Scripture neither here nor in any other place is changed from the verie first writings of the Prophets and Apostles Wherefore these translations must of necessitie strike saile vnto the authoritie and truth of the Hebrue text and the Church of Rome reforme their rashnes in giuing to their common translation supreme f In Cabala Bereshith Rabba c. Concil Trident. Sess 4. Vt haec ipsa vetus vulgata editio quae longo tot saeculorum vsâ— in Ecclesia ipsa probata est in publicis lectionibus disputationibus praedicationibus expisitionibus pro authentica
had Cainan and Cainan Shelah and that Shelah was borne in the fiue and thirtith yeere of the same Arphaxad And seeing both these Scriptures are Canonicall and the d Iren. libr. 3. cap. 1. Non enim per alios dispositioneÌ„ saluin nostrae cognouimus c. Wee haue knowne the dispensation of our saluation not by other theÌ„ those by whom the Gospell hath come vnto vs which Gospel they themselues then preached and afterward by the will of God deliuered to vs in the Scriptures to be the foundation and pillar of our faith fundamentum columnam fidei nostrae futurum vndoubted rules of faith it seemeth to be a matter of great importance that such diuersitie is found betweene these testimonies for that must needes be graunted which Augustine confesseth if one error be e August epist 8. Admisso enim semel in tantum authoritatis fastigium officioso aliquo mendacio nulla illorum librorum particula remanebis quae vtcunque videbitur vel ad mores difficilis vel ad fidem incredibilis eadem perniciosissima regula ad mentientis authoris consilium officiumque referatur admitted in the rule of faith it cannot but diminish the whole authoritie thereof Wherefore seeing f Hebr. 6.19 faith is the anchor-hold of our saluation and the Scriptures are g Rom. 10.14.17 the ground the rule and h Ioh. 20.31 matter of our faith it behooueth christian men as they tender the common saluation the glorie of God to maintaine the sinceritie and truth of Scripture As there are two causes whereby errors are contained in the writings of men the one vnfaithfulnesse i August epist â—1 Romani maximus author Tullius eloquij nullum inquit verbum vnquam quod reuocare vellet emisis Quae quidem laus quamuis praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente esse trofecta Sed si in bonam partem accipiatur hoc potius de hominibus dei qui spiritis sancto acti locuti sunt quam de illo quem sic Cicero laudat saluberrima pietate credendum est quorum scripta summa sunt authoritate dignissima qui nullum verbum non quod reuocare vellent sed quod reuocare debereÌ„s emiserunt of the authors of ignorance of the truth the other vnheedfulnesse k Quibus huiusmodi adiuratione vsus est Irenaeus Adiuro te qui transcribis librum istum per Dominum Iesum Christum per gloriosum eius aduentum quo iudicaturus est viuos mortoos vt conferas postquaÌ„ transcripferis emendes illum ad exemplar vnde scripsisti diligentissimè hanc quoque obtestationem similiter transferas vt inuenisti moxemplaâ—i Hieron in Catol or negligence of those who haue exemplified such writings renuing by transcription the ancient and worne copies so are there two sorts of aduersaries which falslie impute errors vnto the Scriptures which are both alike dangerous and deadlie enimies vnto the faith Of the first kind are l Iulian. lib. 3. confuted by Cyrill calleth Christian religion which sometime he professed the learning of the Galileans and the holie Scriptures a forgerie deuised by men yet Porphyrius his fellow Atheist confesseth that Moses writings were histories of truth Contra Christianos lib. 4. Atheists and heathen men which renounce the whole bodie of the Scripture or m Libros veteris Testamenti respuerunt Simoniani Iren. lib. 1. cap. 20. Marcion ibid. cap. 29. Manichai Epiphan Haeres 66. Cerdoniani August de Heres c. 21 Librum Iob. Talmud Hebraeor ord 4. tract 3. Psalmos Nicholaitae Gnostici Philastri lib. de Haeres cap. 127 alij Salomonis libros infestant Philast cap. 132. Iacob Iustinop in praefat in Cant. Porphyrius Daniclem vt referâ— Hieron in Daniel in praefat heretikes which denie the parts thereof These most blasphemouslie impute vnfaithfulnesse and falshood to the authours of holie writings whose names they beare Now because the Lord long agoe by his mightie hand n By horrible examples as of Iulian Socrat. libr. 3. cap. 8. who hauing ouercome his enemies is in the field deadly wounded and dieth blaspheming God and Christ of Manes whoÌ„ the heathen Persian King caused to be flaied aliue his skin to be stuffed with straw and to be hung vp at the gates of the citie for sorcerie and working false miracles Epiphan Haeres 66. Arrius voided his bowels at the priuie Ruffin Histor. lib. 1. cap. 13. Soâ—rat lib. 1. cap. 3. Nestorius his tongue was eaten in his head of wormes and thereof died Euagr. lib. 1. cap. 7. hath weeded out such enimies and they are not suffered to shew their head within the o Leuit. 24.15 16. 1. Cor. 16.22 walles of the citie or Church of God therefore Sathan who chieflie laboureth to p 2. Cor. 11.3 Ephes 6.12 1. Pet. 5.8 ouerthrow the faith hath secretlie sent in another sort of more subtile aduersaries who tread a secret path to vndermine the Scripture by calling into doubt the integritie and puritie thereof Such were in old time q August epist 19. Quidam Manichaâ—rum falsa esse contendunt ita tamen vt eandem falsitotem non scribentibus Apostolit tribuant sed nescio quibus codicum corruptoribus the refuse of the christians who not daring to accuse the authours themselues accused certaine corrupters of the bookes and such are now in the Church of Rome who to aduance the credite of translations r Iacobus Christinop praefat in Psal Canus locis Theolog. lib. 2. c. 13. affirme that the Scriptures haue been corrupted by the Iewes other Papists are ashamed of this and Bellarmine saith they were indued with good zeale but not according to knowledge Bellarm Tom. 1. libr. 2. cap. 2. But in the same place he saith that to say the Hebrue is a most puâ—e fountaine is a false sentence accuse of corruptions the originall fountaines Wherein they commit a treble iniurie First against the Lord Å¿ Psal 19.7 the honour of whose word hereby they violate Secondlie against men t Matth. 18.7 whose faith and reuerence toward the heauenlie word of God they doe most vnworthilie disturbe and hinder Thirdlie against the truth which they falselie and causeles bring into suspition For neuer shall either u In this point hath Bellarmine dealt vnfaithfully and vsed many fallacies and subtilties Papist or Atheist or anie power of Sathan be able fullie and sufficiently to shew either error in the x Eugubin Steuch in Commentâ—m Gen. 11.7 saith the 72. Interpreters erred and that S. Luke followed their error author or y Bellar. Tom. 1. lib. 2. cap. 3. citeth as hee would beare the world in haÌ„d a manifest corruption Psal 21. for the test of his proofes are nothing to his purpose and vnworthie to bee answered where it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caari which is in English as a lion whereas
confirmatur cannot be conuinced by the word of God hate contrariwise not sin but men for not being k 1. Pet. 4.4 partakers with them in their sinne and clearelie descrie themselues to be children l Ioh. 8.44 of that father from whom m 1. Ioh. 3.8 sinne falsehood hypocrisie and murther haue issued forth into the world Furthermore it may happen to be called into doubt whether Abram offended not in that hee ioyned in societie with Mamre Aner and Eshchol which were Amorites of the posteritie of Canaan because the Lord not onelie forbad n Exod. 23.32 34.15 Deut. 7.2 the Israelites the making of any league with the people of the land but in all ages o Pro. 14.7 22.24 2. Cor. 6.14 Ephes 5 7. Chrysostom Hom. in Matth. 19. Bonus si male connectitur aut pares ambo reddantur aut cito ab inuicem separentur amicitia enim pares aut querunt aut faciunt IdeÌ„ Et rerum natura sic est vt quoties bonus malo coniungitur non ex bono malus melioretur sed ex bono malus contaminetur of his Church hath prohibited his children to haue societie with the wicked To this it p Conciliatio 23. must be answered that the godlie are not forbidden to make or maintaine peace with q Gen. 34.15 Nazianz. in Apolog orat 21. Melior est talis pugna qua Deo proxiâ—â—â— facit quam pax illa qua separat à Deo wicked men so that such peace containe not a conspiracie against the Lord and the sinceritie of true religion vnles they haue authoritie from God to r Deut. 7.2 Iudg. 2.2.3 1. King 20.42 afflict them for their sinne as had the Israelites For we are commaunded to haue peace with Å¿ Deut. 20.10.11 Rom. 12.18 Matth. 5.9 all men so much as lieth in vs and to be not onlie peaceable but furtherers of peace Wherefore if any Heathen or Idolator shall seeke vnto vs for peace wee are to answere him t Iosu 9.7.14 15. 2. Sam. 8.10 1. Sam. 8.14 with peace and to shew the fruit of our religion which is to be peaceable u Ioh. 13.35 Gal. 6.10 Luc. 10.5 August contr epist Parmen lib. 2. cap. 1. Quisquis ergo vel quod potest arguendo corrigit vel quod corrigere non potest saluo pacis vinculo excludit vel quod saluo pacis vinculo excludere non potest aequitate improbat hic est pacificus and good to all For this cause did Abram make couenant with Aner and his brethren and with Abimelec x Gen. 21.22.24 26.28.31 requiring peace Thus Dauid and Salomon did ioyne in league with the king of y 2. Sam. 5.11 1. King 5.10.11 Tyrus and so ought godlie Princes being sought vnto if it be not z Ierem. 40.8.14 41.1 Ambros lib. de Virgin 1. Venena non dantur nisi melle circumlita vltia non docipiunt nisi sub specie vmbra virtutuÌ„ vnder pretence of fained friendship But in our distresse to a 2. Chron. 16.7 seeke for help of them or in their aduersitie to be helpers vnto c 2. Chron. 19.2 them that hate the Lord vnlesse it be d Iosu 10.6.7 to defend our selues by succouring them or that they be yeelded vnto our power this is condemned in the Scripture for it is e Philip. 3.19 Ierem. 17.5 to preferre the loue of men before the Lord. Neither is it lawfull to expect their assistance f Esra 4.2 whom we may not requite with help againe wherfore it may not g Sicut HebraeoruÌ„ sententia est in Bereshith Rabb in Cab. c. vniustlie be esteemed that these confederates of Abram were the seruants also of the Lord either wonne vnto godlines by h Chrysostom Hom. in Gen. 33. Postea enim Cananaea inhabitatores clarè iusti virtutem didicerunt Abram or more auncient maintainers of the truth as was i Vers 18. Melchizedek the further proofe wherof because the Scripture doth not fullie testifie we commend k Iren. lib. 2. cap. 48. Quaedam autem commendamus Deo c. to God as a case vnknowne Obser 1. verse 14. The godlie are by Abrams example to l 2. Sam. 10.12 Matth. 10.37 Origen in Cant. Hom. 2. Te vult diuinus sermo diligere patrem filium filiam vult te sermo diuinus diligere Christum nec inordinatam habere charitatem aut magis te filium filiam diligere quam verbum magis te parentes amare quam Christum aduenture life and goods for the seruice of God and welfare of his Church 2. True fortitude consisteth onlie m Prou. 24.5 28.1 16.32 Lactant. lib. 6. cap. 18. Si quis lacessitus iniuriae ledentem persequi caperit iam victus est Si verò motum illum ratione compresserit hic plane imperat sibi hic regere se potest Qui autem referre iniuriam nititur cum ipsum à quo lesus est gestit imitaâ—i neque vero minus mali est referre iniuriam quà m inferre Hieron Commentur in Ioel. cap. 1. Iâ—sti fortis viri est nec aduersis frangi nec prosperit subleuari sed in vtroque esse moderatus August contr Iul an Pelag. lib. 4. cap. 3. Sed absit vt sit in aliquo verae virtus nisi fuerit iustus c. in them that feare the Lord. 3. Verse 15. It is lawfull for the godlie in lawfull war to n Iosu 8.4 Iudg 20.29 Doluâ— an virtus quis in hoste requirat Virg. Aenead 2. subdue their enimie with force or subtiltie so there be no falshood o August quaest in Iosu 10. Hinc admonemur non iniustè fieri ab his qui iustum bellum gerunt vt nihil homo iustus praecipuè cogitare debeat in his rebus nisi vt iustum bellum suscipiat cui bellare faâ— est Cum autem iustum bellum susceperit vtrum aperta pugna vtrum insidijs vincat nihil ad iustitiam interest Sed iustum bellum non est vbi foedus iniustè frangitur or vniustice found therein 4. Verse 16. The Lord giueth successe to godlie enterprises p Iosu 1.5 2. Sam. 8.14 2. Chron. 25.7.8.11 c. where sinne doth not prouoke him to punish wickednesse 5. The wicked are often q Gen. 19.21 Exod. 12.38 partakers with the godlie of deliuerance as the godlie conuersing with the wicked are partakers of the scourge Question 4. verse 18. Who was this Melchizedek that met Abram and blessed him And to what purpose brought he forth bread and wine COncerning this Melchizedek both of his person and his accesse to Abram haue diuers opinions beene raised in the Church contrarie to the soundnes of holsome doctrine For first concerning his person were those grosse and brutish heretikes which a Epiphan Heres 55. Melchisedeâ—ianos alij scipsos voâ—dâ— Hi Melchisedec in scripturis relatum
them and thirdlie defend it by manifest abusing the authoritie of the Fathers is in the sequell it shall appeare The wordes by them are thus translated And Melchizedek king of Salem o In some ancient copies as is confessed by Andradius Defens Synod TrideÌ„t libr. 4. and the Romane Massall doth thus acknowledge Can Missae Supra quae propitio ac sereno vultu respicere digneruÌ„ sicut dignatus es quod tibi obtulit Abel AbrahaÌ„ summus sacerdos tuus Melchisedech sanctum sacrificium immaculatam hostiam offered bread wine for he was a Priest of the most high God And whereas p Martin Chemuis exam Trident. Conc. part 2 tu de Missa they are charged by vs of this corruption because Moses speaketh not of offering but of bringing forth neither maketh it a reason he brought forth for he was a Priest but being king of Salem he brought forth therefore they answere two things First that in their q Andrad Defens 2. Synod Trid. lib. 4. De offerendi autem vocabulo non est Chemniti quod digladiâ—mur cum in correctioribus Latinis examplaribus sanctis patribus qui locum hunc Eucharistiae accommodant extet proferens corrected copies being ashamed of the grossenes of the fault it is wholie read hee brought forth and not hee offered Secondlie that although the word be he brought forth and not hee offered yet it r Bellarmin Tom. 2. contr 3. de Mâ—ss lib. 1. cap. 6. Quod tamen verbum licet ex se nihil aliud significat nisi proferre seu adducere tamen pro loci exigentia saepe vsurpatur pro adductione hostiae ad immolandum must needs be vnderstood he offered And this they fight for by many arguments because in this little word is grounded a maine corner stone of their religion One reason or argument is this The same Å¿ Bellarmin ibid. cap 6. Genebrard saith this word is Sacrificale belonging to sacrifice word is sometime vnderstood of bringing forth an offering for sacrifice for t Iudg. 6.18.19 This place is brought in by Bellarmine and Pererius but to how great a purpose let the reader iudge Gedeon was commaÌ„ded to sacrifice that which he brought forth which is as if they had said some haue sacrificed that which they brought forth therfore Melchizedek did sacrifice his bread and wine which he brought forth The second reason Melchizedek was a Priest of the most high God therefore u Melchior Canus de loco Theolog. lib. 12. c. 12. Sacerdos erat Dei altisssini sacrificium ergo offerebat Deo omnis enim sacerdos constitunem vt sacrificium offerat at non legitur aliud quam panem vinum obtulisse he offered sacrifice to God But he is not read of to haue offered any sacrifice except wee say this bread and wine therfore he offered bread and wine Thus brutish blind are they that wil not behold the truth For to leaue that which x Philo Iudaeus lib. de Abraham Hauing slaine the sacrifices he made a bountifull feast to Abram and all his associats Clem. Alexand. StroÌ„ 4 auncient writers doe affirme that hee sacrificed beasts as custome was of sacrifice the Scripture sheweth he y Psal 116.17 Hos 14.3 Heb. 13.15 offered a sacrifice of praise and thanks to God blessed be the most high God that hath deliuered thine enimies into thy hand The third reason Melchizedek being a figure of Christ did offer such a z Concil Trident. Sess 22. cap. 1. Annot. Remist in Hebrae 7. sect 8. Bellarm. de Miss lib. 1 cap. 6. Differentiae dua sunt inter duo illa saecerdotia Melchisedeci Aaronis primâ— potissimae posita est in externa specit sacrificij vbi hoc didicit in scripturis nescio saecrificia enim Aaronicae cruenta erant sub specie animantium occisorum Christi mortem repraesentabant Melchisedeci sacrificium incruentum fuit sub specie panis veni eiusdem Christi corpus sanguineÌ„ figurauit quare si Christus sacerdos secuÌ„dum ordineÌ„ Melchisedech noÌ„ Aaronis sacrificium instituere debuit incruentum sacrifice in respect of the matter as did Christ but Christ offered say they an vnbloodie sacrifice of bread and wine ergo Melchizedek offered also bread and wine Herein they notoriouslie prophane the holie Scripture which teacheth that Melchizedek was a figure of a Heb. 7.3 Christ in deed but sheweth wherein onlie he was likened vnto him namelie b Heb. 7.1 that he was a King and Priest Secondlie that he was king of righteousnes Thirdlie that he was king of peace Fourthlie in that hee is c Chrysost Hom. in Gen. 35. Christus quia non habet in coelo matrem in terra patrem absque genealogia dicitur described without father and mother Fiftlie in that he is described without beginning of dayes or end of life Sixtlie d Epiphan Haeres 55. Melchisedec non amplius post se successionem habuit sed neque sacetdotij ablationem Heb. 7.4.5 c. in that his Priest-hood was more excellent then that of Aaron Wherefore seeing the Scripture compareth of purpose Melchizedek with Christ and sheweth wherein they are to be compared and notwithstanding compareth them not in the matter of sacrifice it is manifest they are not in the matter of sacrifice to be coÌ„pared and by consequent either the Papists argument is false or els it followeth that there was error or negligence committed in the Scripture which is blasphemie e Exemp Policarpi qui ad omneÌ„ blasphemiam sibi solebat anres obturare Euseb eccles Histor. lib. 3. not to be endured of christian hearts or eares The causes which they assigne why the Apostle compareth not the sacrifice it selfe are vaine and false One cause was say they f Bellar. de Miss lib. 1. cap. 6. Bellarm. de Miss lib. 1 cap. 6. Causa cur Apostolus non meminerit sacrificij panis vini primaria notissima est quia videlicet id ad propositum eius non faciebat because it made not to the Apostles purpose in that place to handle it And yet nothing indeed as they themselues acknowledge could make more for the likenes of the Priest-hood which was the Apostles scope to proue g Perer. ibid. The eleuenth likenes betweene Melchisedec and Christ which is the greatest most worthie and for which chiefly and properly Christ is called a Priest after the order of Melchisedech is placed in the singular and vnwonted kinde of sacrifice c. How worthily do Papists make the matter of Sacrifice the greatest point in the likenes oâ— Christ vnto Melchisedech and yet the Apostle acknowledgeth it not at al they themselues confesse it was without the Apostles scope whose purpose and words doe tend to this to shew wherein Christ was like Melchisedech then the sacrifice if there had bin likenes in the Sacrifice