the Apostles and the faith imbraced by the children of God in all ages there may we obserue the antiquitie that yeeldeth to no nouelties there may we see the vniuersalitie that giueth place to no schisme or diuision there may we finde that consent that grounded in veritye is polluted with no error or iniquity Therefore S. Augustine rightly iudgeth that the catholike church is to be sought in the Scriptures his words are these contra Petiliani Donat epist Si autem Christi Ecclesia Canonicarum Scripturarum diuinis certissimis testimonijs in omnibus gentibus designata est quicquid attulerint vndicunque recitauerint qui dicunt ecce hic Christus ecce illic audiamus potius si ouer eius sumus vocem Pastoris nostri dicentis Nolite credere Illae quippe singulae in multis gentibus vbi ista est non inueniuntur Haec autem quae vbique est etiam vbi illae sunt inuenitur ergo in Scripturis sanctis eam Ecclesiam scilicet requiramus If the church of Christ throughout all nations be discerned by the diuine and infallible testimonies of the Canonicall scriptures whatsoeuer they shall bring and whencesoeuer they wil alledge which saye Lo heere is Christ Lo there is Christ Let vs heare rather if we bee his sheepe the voice of our shepheard saying Doe not beleue them for al those in many nations where the same is are not founde but this same which is euery where is also founde where they are therefore let vs seeke the same church in the holy scriptures And in his treatise de vnitate Eccles cap. 16. Ecclesiam in scripturis sanctis Canonicis debemus agnoscere non in varijs hominum rumoribus opinionibus factis dictis visis inquirere We are to acknowledge the church in the holye canonicall scriptures and not to seeke it in the sundrie rumors opinions doings sayings conceits of men And againe in his 166. epistle In Scripturis didicimus Christum in Scripturis didicimus Ecclesiam has scripturas communiter habemus quare non in ijs Christum Ecclesiam communiter retineamus In the Scriptures we haue learned Christ in the Scripturs we haue learned the church this scripture we haue common amongst vs wherefore doe wee not in them likewise reteine Christ and the Church Hereunto also accordeth Chrysostome in his 49. homily vpon Math Antea multis modis ostendebatur quae esset Ecclesia Christi nunc autem nullo modocognoscitur nisi per Scripturas Before by many means was it shewed whiche was the churche of Christ but nowe by no meanes is it knowne but by the Scriptures Thus by the iudgement of these Fathers and by the nature of the catholike church it selfe we see that the knowledge of it is to be deriued from the scriptures which so being what can be more cleare then that neither prayers for the dead nor inuocation of Saintes nor worshipping of images nor the Popes primacie ouer the church nor his superiority ouer princes and kingdomes nor his doctrine of Purgatorie nor his power there to release soules nor transubstantiation nor the halfe communion nor monastical vowes nor forbidding of marriage nor meritorious fastes nor workes of desert and supererogation nor sacrificing Christ euerie daye nor releasing subiects of their othes of allegiance nor dispencing with Princes for periuries and incest nor sale of pardons nor offering vnto reliques nor a thousand other doctrines practises and ceremonies of the Papisticall religion were euer grounded vpon the catholike church Let the whole volume of the scriptures be pervsed you shall see none of these thinges taught beleeued practized vsed or imbraced by the catholike church examine the faith doctrine writings and documentes of the patriarches the Prophets the Apostles Christ himselfe you shall finde these things either not conteyned in them or contraried by them Try them by antiquitye you shall proue them far younger then the time of the Apostles try them by vniuersalitie you shal perceiue that neither the church before the Lawe nor the church vnder the Law nor the purest churches vnder grace did euer embrace them trye them by consent you shall finde that neither the patriarches nor the Prophets nor the Apostles nor the faithfull by them taught in sundrie churches did euer agree in them or once beleeue them it must needes bee then that they are not grounded in the catholike church but are some later inuentions and doctrine of a particuler church from whose errors and corruptions they haue proceded which particuler church is the Church of Rome which we will briefly shewe neither to be the catholike church nor to haue beene for many yeeres any sounde member of the catholike church The catholike church as we before rehearsed conteyneth all them that haue beleeued doe beleeue or shall heereafter beleeue in Christ Iesus to the end of the world The church of Rome conteyneth not all those that haue beleeued for in the dayes of many of them it had no beeing at all nor all them that doe beleeue nor all them that shall beleeue Therefore the church of Rome is not the catholike church The catholike church conteineth all partes both of the church triumphant and militant The churche of Rome conteyneth no parte of the church triumphant nor all partes of the churche militant Therefore the church of Rome is not the catholicke church Within the catholike church Christ was borne and of a blessed member of the catholike church Christ was not borne in the church of Rome nor of any member of the church of Rome Therfore the church of Rome is not the catholike church The catholike church alloweth not the adoration or deuine worshipping of any creature The churche of Rome alloweth the adoration and deuine worshipping of creatures Therefore the church of Rome is not the catholicke church The maior is the expresse sentence of S. Aug in his 2. booke de moribus ecclesiae cath cap. 30. it is also the expresse doctrine of Christ in the 4. of Mathew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Him onely thou shalt worship And of the Angell in the 19. of the Reuelat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before God shalt thou fall downe The minor is proued by the Nicene councel which teacheth that the image of the Trinity and the crosse are to be adored worshipped with the same kinde of adoration and worship that the trinitye Christ himselfe are to be worshipped with and by Thomas of Aquine an approued Doctor of the Romain church in his third booke of sentences the second distinction by Nauclautus Clugiensis whose words are these Non solum fatendum est fideles in Ecclesia adorare coram imaginibus vt nonnulli ad cautelam forte loquūtur sed adorare imaginem sine quo volueris scrupulo quin eo illā venerari cultu quo Prototipon eius It is not onely to be yeelded vnto that the faithfull in the church do worship before images as some happely speak for a cautell
but also doe adore the image without any kinde of scruple whatsoeuer yea and doe honor the same with that worship wherewith the thing or person thereby represented is to be honored And by Andradius the late defender of the Tridentine counsell whose workes are seene and allowed by the Romishe church Non inficiamur saith he hac nos latriae adoratione Christi praeclarissimam crucem colere venerari We denie not that we worship and honor the moste excellent crosse of Christ with this adoration of greatest honor worship but both the crosse of Christ and the image of the trinity and al other images are creatures therefore our conclusion is strong and certaine that the church of Rome is not the catholik church Infinite arguments to this purpose might be drawne and euerie of them in effecte demonstratiue but the matter so cleere these few may suffice Let vs then examine sith it is not the catholike church whether it be a catholik church in that sense that the word catholik is imitatiuely taken for soūd and sinceere that is whether it be a pure and perfect member of the catholike church It is very sure and certeine that sometime it hath bene a verye notable member and as it were a right arme an ayde confort and ornament to the rest of the partes but the question is what it is at this present and for manye yeeres hath beene whether now it be a sound member of the catholike churche or no for the deciding heereof wee can haue no better or more manifeste tryall then by the doctrine that it teacheth by the sacraments that it administreth by the prayers that it vseth and by the discipline that it exerciseth and heerein we come to the firste point that controleth your second proposition As in the body of a man so long as any principall member as the arme or the leg hath the bone vncrushed vnperished or vnwrested the flesh and muscles vnbrused vninfected and vnhurte the veins sinewes and arteries neither ouerstretched distorted or shrunke the skinne vnannoied vnexulcerated vnimpeached we terme and accompt it a sound member But if in any of these points it be defectiue rekon it vnsound in that proportion and degree that the nature and qualitie of the defect is of So in the body of the church as long as any member or particuler church as the Church of Rome the Church of Antioch the Church of England the Church of Fraunce hath the worde of God whiche resembleth the bone or pith vppon the whiche it ought to growe and depende vnperished vnwrested and vncorrupted the praiers and supplications which are as it were the flesh and muscles of it wherewith it ought to be filled and replenished vnwasted and vnconsumed with atheisme and securitie and vnpoysoned and vninfected with Idolatry and superstition The holy sacraments which represent the veynes sinewes and arteries wherewith it is both norished vnited vnmāgled vndisordred and vnstrayned and the discipline which is like to the skinne that enuironeth compasseth and defendeth the rest vnexulcerated and vnenflamed with the tumors of tiranny or cankers of couetousnesse or otherwise vnstained with iniquity we are to tearme and accompt it a sounde member of the catholike churche and so much the lesse sounde by how much the more it is in any of these pointes defectiue or euill affected If wee cast this leuell ouer the Romaine churche shall not wee soone discouer howe crooked and corrupt it is and howe much it hath swarued from the vprightnesse and sinceritie wherein it was first established The holy Scriptures it hath not onelye corrupted and wrested as by infinite examples might be shewed but also depriued of force and strength where it ought to haue depended of the Scriptures it maketh the scripture depend of it And whereas the sense of the holy ghost is sure certaine and immutable it maketh it variable and alterable according to the temporary practise of that church This shall you finde in the epistle of Cardinall Cusanus no lesse blasphemously then barbarously recorded The Sacrament of the Lords supper it hath mangled into a half communion and a priuat Masse disordred with the monstrous fantasie of transubstantiation and thereby altered the commemoration to an adoration the Sacrament to a Sacrifice propiciatorye The sacrament of Baptisme it hath pestered if not polluted with manye superstitious and superfluous ceremonies The names and dignitye of sacramentes it hath strayned and stretched to other things contrarye to their nature The prayers and supplications which ought only to bee made vnto God and so made vnto God as the congregation may both in vnderstanding and deuocion ioyne with them and saye Amen It hath what with inuocation of Saints what with worshipping of images what with a strange and vnknowne language made either impious or vnprofitable The discipline which should keep all things in order and frame in it is altogether stained with ambition and couetousnesse finally it is a member so ful of corruption so swolne with pride and so envenomed with ambitiō that it perswadeth the world that it is the body and that all the rest of the partes are but members of it and that whatsoeuer parte is not like it is corrupt and carying vppon it the Romaine Byshop as a most pestilent vlcer it saith that is the head to which all other partes must submit and subiect themselues And is it not then rightlye to bee iudged an vnsound member and an vnsincere Examine in like sort any other particuler church Do it vprightly and sincerely and it shal make manifest vnto you whether it be a sounde or vnsounde member of the catholike church and if vnsound in what degree proportion and measure it is so to bee iudged and accompted These therefore are perfect and pregnant sayings which can neuer deceaue you if the lampe of eternal light Gods holy and heauenly worde beare any credite or authoritye with you for by that shall you knowe whether the doctrine of any church be pure or impure whether the Sacraments be rightly or otherwise administred whether the praiers be godlye and religiously or Idolatrously and superstitiouslye made and vsed whether the discipline be sincere and perfect or disorderly and corrupt and in this we fall to the second point that aunswereth your second proposition If the doctrine of any church is conformable to the doctrine of the Patriarkes the Prophets the Apostles whose doctrine and documents the holye scripture layeth downe it is to be iudged sound and sincere and so much the lesse sounde be how muche it more swarueth from their faith and doctrine If the Sacraments in any church bee ministred according to their firste institution and vse which the holy scriptures doth declare they are to be accompted rightly and duely administred If prayers in any church be vsed according to that forme manner purpose and intent that the godlye of all ages testified in the scriptures did vse and exercise they are to be reckoned
ita se ad diuinae legis studia conuertit Quis nostrum it a operam dedit quis tāto studio ac labore diuina quaerit studia quanto quaesiuit humana Et quid conquerimur si quod non discimus ignoramus aliqui vestrum vt recitari audierint quae leguntur statim discedunt nulla ex his quae dicta sunt inquisitio ad inuicem nulla collatio which of vs doth so addict himselfe to the studie of the lawe of God what one of vs geueth such diligence who with so great studie and labor followeth diuine meditations and studies as wherewith he hath sought after humane things And why then do we complaine sithence we remain yet ignorant of that which we will not or els neglecte to learne Some of you so sone as ye heare some things recited which are reade doe immediately depart so farre is it off that any inquisition and examination is made of those things which are vttered or any conference vsed or collation The proportion of the doctrine we call that vniformitie and conformitie that is betweene the faith embraced by the Patriarches by the Prophets by the Apostles and by the faithfull of all ages whereof the holy scriptures are witnesses vnto vs that doctrine of God in all pointes absolute in nothing contrarie to it self wil soone discouer anie erronious doctrine that shall be produced if wee carrie the true modell of it in our minds as in the scriptures it is expressed and set foorth Hereof S. Ierome notably ad normam omnia diriguntur vtrum praua rectaue sint cum regula apposita fuerit arguuntur ita doctrina Dei quaedam quasi norma sermonis est quae inter iusta iudicat iniusta quam qui secutus fuerit habebit pacem in semetipso quae superat omnem sensum post pacem misericordiam quae praecipua est in Deo Israel All thinges are directed and ordered according to rule and whether in deede they bee euill or good crooked or straight when the rule or line is applied vnto them they are prooued and found out In like manner also the doctrine of God is as it were an exact rule and perfect square of speech which iudgeth and discerneth betweene those things which are iust and those which are vniust which whosoeuer truely followeth and cleaueth vnto hee shall haue peace in himselfe which surmounteth and exceedeth all vnderstanding and consequently after this peace of conscience mercie which is most chiefe in the God of Israel S. Augustine of the bodie of the doctrine hic prius per Prophetas deinde per seipsum postea per Apostolos quantum satis esse Iudicauit locutus etiam scripturam condidit quae Canonica nominatur eminentissimae autoritatis cui fidem habemus de ijs rebus quas ignorare non expedit nec per nos ipsos nosce idonei sumus He first by his Prophetes then by himselfe afterwarde by his Apostles speaking so much as he knewe to be sufficient hath framed and made the Scripture which is named Canonicall being of most excellent and effectuall force and authoritie vnto the which we giue credite concerning those thinges which it is not expedient that we be ignorant of neither are we apt or able of our selues to know and conceaue The summarie of our faith and that which faith requireth we call the Apostolicke Creede the tenne Commandements and the Lordes prayer wherein a certaine rule or methode is deliuered vs how to beleeue how to liue howe to pray this also will well lighten our vnderstanding that it fall not vnto vndecent vncharitable monstrous conceits whereof S. Augustine verie well Si preceptiua locutio est aut flagitium aut facinus vetans aut vtilitatem beneficentiam iubens non est figurata Si autem flagitium aut facinus videtur iubere aut vtilitatem aut beneficentiam vetare figurata est nisi manducaueritis inquit carnē filij hominis sanguinem biberitis non habebitis vitam in vobis facinus vel flagitium videtur Iubere figura est ergo precipiens passioni Domini esse communicandum suauiter atque vtiliter recondendum in memoria quod pro nobis caro eius crucifixa vulnerata sit If it be a precept forbidding wickednesse and enormitie or commanding vertue and goodnesse it is no figuratiue speech But if it seemeth to command a wicked deede and enormitie or to forbid goodnesse and vertue it is figuratiue Except you eate saith he the flesh of the sonne of man and drinke his bloud you shall not haue life in you He seemeth to commaund a wicked enormitie it is figuratiue Therefore commaunding vs to communicate to the passion of the Lorde and profitably to call to remembrance that his flesh was crucified and wounded for vs. Had the Romish Church obserued this rule it had neuer fallen to that blasphemous doctrine of transubstantiation which contrarieth the articles of our Creede wherefore we may rightly say with S. Augustine In principio cauendum est ne figuratam locutionem ad literam accipias ad hoc enim pertinet quod ait Apostolus litera occidit spiritus autem viuificat Cum enim figurate dictum sic accipitur tanquam proprie dictum sit carnaliter sapitur neque vlla mors animae congruentius appellatur ea demum est miserabilis animae seruitus signa pro rebus accipere supra creaturam corpoream oculum mentis ad hauriendum eternum lumen leuare non posse First heede is to be taken that thou shalt not take a figuratiue speech according to the letter For to that pertaineth it which the Apostle sayth the letter killeth but the spirite geueth life For when the figuratiue speech is so taken as though it were properly spoken it tasteth of the flesh neither can anie thing be more fitly called the death of the soule To be short it is a miserable bondage of the soule to take the signes for the thinges signified and not to be able to lift vp the eye of the soule aboue the bodily creature to receaue the eternall light Of prayer and meditation we reade in Origen Ostenditur non studium solum nobis adhibendum esse ad discendas literas sacras Verum supplicandum Domino diebus ac noctibus obsecrandum vt veniat agnus ex tribu Iuda ipse accipiens librum signatum dignetur aperire It is shewed that not onely study is to be vsed for to learne the holy scriptures But also wee ought to pray to God and to craue day and night that the lambe of the tribe of Iuda will come that he taking in hand the booke sealed will vouchsafe to open it And in Saint Hillarie non ergo ex nobis est quod intelligimus sed ex eo qui quae innoscibilia erant fecit intelligi Itaque ab eo speranda intelligentia est qui pulsantibus aperiet querentibus demonstrabit petentibus
that you came of curtesie to see me I must thanke you and am right sorye my leisure did not serue me to haue further speches with you You deliuered vnto me two Propositions as the grounde-worke of your opinion the one that the principles of your doctrine are grounded firmelie vpon the catholike Church which antiquitie vniuersalitie and consent doe plainelie make manifest vnto you The other that the signes giuen of a true Church by theÌ„ of the reformed religion which are the sincere preaching of the worde the right administration of the sacraments religious prayers holesome discipline are no true signes of a true Church but so to affirme them is an error in Logique for that the Church is a signe of them and not they of the Church For your first proposition that the errors thereof may better appeare I will brieflie handle these 3. points First that neither the Catholike Church nor the doctrine antiquity vniuersality or consent thereof can otherwise be knowne then by the scriptures Secondly that sundry principles of your religion are not at all grounded vpon the catholike Church Thirdly that the Romaine Church vpon the which your principles are grounded is neither the Catholike Church nor a sounde member of the catholike church For your 2. proposition that the errors thereof may likewise be seene I will in few words deale with â—â—â—se three points First that of a particuler Church no better iudgement can be giuen whether it be sounde or vnsound or of two particuler Churches which is the sounder then by the worde and doctrine that they preach by the sacraments that they minister by the praiers that they vse and by the discipline that they exercise for where these are moste pureliest and perfectliest done that Church is to be thought the purest and perfectest member of the Catholike Church Where these are impurest and corruptest that Church is to be iudged the impurest and corruptest member where these are not at all there is to bee accompted no visible Church to be at all Thus to affirme is an error in Logike but a truth in diuinitie Secondly that of the truth of the doctrine of the right administration of the sacraments of the sinceritie and puritie of the praiers of the godly exercise of the discipline in any Church the onelye perfecte absolute and true touchstone is the holy scripture which ought diligently to be read of all men Thirdlie that for the true vnderstanding of the Scripture in those things that are necessarie the circumstance of the place the conference of other places the proportion of the doctrine the summary of our faith and the holy Ghost working in our harts doe sufficiently enable and enlighten vs. The holy Catholike Church wee define to bee the congregation companie and societie of all those that haue beleeued in Christ from the beginning of the world to this present time all that nowe beleeue in him and all that from henceforth shall beleue in him to the end of the world It is called Sancta holy because it is sanctified hallowed by the holy ghost it is called Catholica catholike or vniuersall because it conteyneth all ages all places al persons that beleeue it is called Ecclesia because it is a calling out or euocation of people out of ignorance and error vnto the faith and knowledge of God This Church is the misticall body of Christ who is the true and onely heade of it which gouerneth it in omnipoteÌ„cie and is ioyned vnto it in charitie Saint Augustine vpon the 56. psalme confirmeth this our definition of the Church Corpus Christi est Ecclesia non autem ista aut illa sed toto orbe diffusa nec ea quae nunc est in hominibus qui praesentem vitam agunt sed ad eam pertinentibus etiam ijs qui fuerunt ante nos ijs qui futuri sunt post nos vsque in finem soeculi tota enim Ecclesia constans ex omnibus fidelibus quia fideles omnes sunt membra Christi habet illud caput positum in coelestibus quod gubernat corpus suum si seperatum est a visione annectitur Charitate The body of Christ is the church yet not this church or that but that whiche is dispersed throughout the whole world neither yet that alone which is in men that liue at this present but that vnto which they likewise appertayned that haue bene before vs and that are to come after vs vnto the worlds end For the whole church consisteth of all the faithfull for all the faithfull are members of Christ hauing that head placed in the heauenly places which gouerneth his bodye though it be separate from the sight it is adioyned in charitie It is deuided into two parts the militant and triumphant the triumphant already in blisse and glory ineffable the militant hoping for the like happinesse and in the meane time vnder the banner of Christ Iesus warfaring heere on earth against the world the flesh and the Diuell This church for antiquitie so auncient for number so great for estate so diuers for situation so vniuersall no mans age coulde serue to knowe no mans knowledge were able to conceiue no mans conceit were of sufficieÌ„cy to comprehend if the holy Scriptures wherein the spirit of God hath deliuered these thinges for our instruction were not extant amongst vs. In them we are taught that the churche began in Adam that the first Martyr was Abel the first persecutor Cain that by the Breach of Gods commaundement mankinde fell into that miserable and corrupt estate that it was not able to performe that Law of perfect obedience and righteousnesse that GOD had giuen and grauen in the hartes and mindes of men by the accomplishment whereof they were to haue life and by the impeachment whereof they were to haue death eternall and that then GOD in his infinite goodnesse and mercie graunted a remedie for vs in the promised seed which should restore mankinde and treade down the serpents head which was the first preaching of the Gospell published by God himselfe apprehended by faithe beleeued by Adam Afterward of God reiterated to the holye Patriarches by them imbraced and taught to their children and families preached and foretolde by the Prophetes shadowed out in the Lawe written in the Leuitical ceremonies performed in Christ testified and published by the Apostles confirmed with signes and miracles beleeued of al nations maligned by the Deuill persecuted by the wicked in all ages and yet continued to the end of the worlde by Gods especiall grace prouidence These things wee plainely see conteyned from the first of Genesis to the last of the Reuelation which otherwise coulde neuer haue come to our knowledge In them wee may see the beginning increasing continuance and perpetuation of the church the estate and condition of it in tyme past at this present in time to come the doctrine deliuered by the holy Ghost to the Patriarches to the Prophets to
godly deuout and cōmendable If the discipline be according to the Law of God according to the direction of godly Magistrates according to the councel and commandements of the Apostles and according to the vse and practise of the purest churches whereof the holy scriptures are true records vnto vs we iustly may accompt it good and sincere Therefore hath God commaunded and all good men commended the studie search reading meditation of the scriptures In the 6. of Deuteronomie wee read Sunto verba ista in corde tuo eaque acutè ingerito filijs tuis ac loquitor de ijs cum sedes domi tuae cum ambulas per viam cum cubas cum surgis alligato ea in signum manui tuae inscribito ea postibus domus tuae portis tuis Let these wordes be in thy harte the same diligently teach vnto thy children and talke of them when thou sittest in thy house and when thou walkest by the way when thou lyest downe and when thou risest vpp binde them for a signe vppon thine hand write them vppon the postes of thine house and vpon thy gate And of the worde of God it is saide in the 4. of Deuteronomie Haec est sapientia vestra ante oculos populorum This is your wisedome before the eyes of the people Abraham saith Habent Mosen Prophetas audiant eos They haue Moses and the Prophets let them heare them Christ saith Scrutamini scripturas search the scriptures S. Paule saith Tota Scriptura diuinitus inspirata vtilis est ad docendum ad arguendum ad corrigendum ad erudiendum in iustitia vt perfectus sit homo Dei ad omne opus bonum instructus The whole scripture inspired of God is profitable to teach to improue to correct and to instruct in righteousnesse that the man of God may be perfecte instructed vnto euery good worke Irenaeus in his thirde booke the first chap. Euangelium in Scripturis Apostoli nobis tradiderunt columnam firmamentum fidei nostrae futurum The Apostles haue deliuered vnto vs the gospell in the scriptures to be the piller and vpholder of our faith Saint Augustin de Ciuitate Dei his 3 booke and first chapter Ciuitatem Dei dicimus cuius Scriptura testis est We call that the citie of God wherof the Scripture is witnesse Saint Ambrose vpon Luke Si qua est Ecclesia quae fidem respuat nec Apostolicae praedicationis fundamenta possideat deserenda est If there bee any church which reiecteth the faithe or possesseth not the foundation of the Apostolike preaching it is to be forsaken Saint Chrysostome vpon the 2. to the Thessalonians the third homely Omnia clara plana sunt in scripturis diuinis quaecunque necessaria sunt manifesta sunt All thinges are cleare and playne in the holie scriptures what thinges soeuer bee necessary are manifest Saint Augustine in his thirde epistle Sacra Scriptura ea quae aperta continet quasi amicus familiaris sine fuco ad cor loquitur indoctorum atque doctorum the holy scripture speaketh those things which it plainelye conteineth like a familiar freind without guile to the hart both of the learned and of the vnlearned And in his booke de vnitate Ecclesiae the 13. chapter Vtrum ipsi Ecclesiam teneant non nisi diuinarum scripturarum canonicis libris ostendant quia nec nos propterea dicimus nobis credere oportere quod in Ecclesia Christi sumus quia ipsam quà m tenemus commendauit Optatus vel Ambrosius vel alij innumerabiles Episcopi aut quia nostrorum Collegarum consilijs ipsa praedicata est aut quia tanta mirabilia fiunt aut quia ille somnium vidit ille spiritu assumptus audiuit Whether they holde the church let them not showe but by the canonicall bookes of the holy scriptures for neither do wee therefore say that we ought to be beleeued because that we are in the church of Christ because Optatus or Ambrosius or other innumerable Bishops haue commended the same which we holde or because it is praised in the counsel of our fellowes or because so great strange things are wrought or because such a one hath sene a dreame or suche a one taken vp in the spirite hath heard Saint Paule writing to the Colossians doth admonish them diligently to reade the scriptures Sermo Christi habitet in vobis copiosè in omni sapientia Let the worde of God dwell in you aboundantly in all wisedome Saint Chrysostome in his 19. homely thereuppon Audite quotquot estis seculares vxori ac liberis praeestis quemadmodum vobis det in mandatis maxime scripturas legere nec leuiter negligenter sed magno studio Heare you as manie as are seculer and haue gouernment ouer wife and children how he giueth you in charge chiefly to reade the scriptures not lightly and carelesly but with great studie Ierome vpon the same place Hic ostenditur verbum Christi non sufficienter sed abundanter etiam Laicos habere debere docere se inuicem vel monere Here it is showed that the laye men also ought to haue the word of Christ not sufficientlye but aboundantly to teach or warne one another Origen vpon Esay the 2. homely Vtinam omnes faceremus illud quod scriptum est Scrutamini Scripturas Would to God we all did that is written searche the scriptures S. Chrysostome vpon Iohn the 13. homely Admoneo maiorem in modum rogo vt libros comparemus I warne and in earnest sort request that we get bookes And in an other place vpon the epistle to the Colossians the 9. homely Audite obsecro seculares omnes comparate vobis biblia animae pharmaca si nihil aliud vultis vel nouum testamentum acquirite Heare I praye you all the seculer prouide vnto your selues the bible the preseruatiue of the soule or the new testament if ye will nothing els And hom 3. de Lazaro Semper hortor hortari non desinam vt non hic tantum attendat is ijs quae dicuntur verum etiam cum domi fueris assiduè divinarum scripturarum lectioni vacetis quod quidem qui priuatim mecum ingressi sunt non destiti inculcare I stil exhorte and will not cease to exhorte that not onelye you attend heere vnto those thinges whiche are spoken but also when you shall bee at home that you would continually apply the reading of holy scriptures which thing I haue not lefte to exhorte those which haue professed themselues with me And againe Ne negligamus nobis parare libros Let vs not despise to get vs bookes And further Sume librum in manus lege historiam omnem quae not a sunt memoria te nens quae obscura sunt parumque manifesta frequenter percurre Take the book in thy hand reade al the historie and keeping in memory those thinges whiche are euident peruse often those that are obscure and lesse euident Of the
perfection of the scriptures Irenaeus Scripturae quidem perfectae sunt quippe a verbo Dei spiritu eius ductae The scripturs truly are perfect for as much as they are sprong out of the word of God and of his spirit Of their authoritie Augustine Maior est Scripturae authoritas quam omnis humani ingenij capacitas comprehendere potest profecto inuiolabilem Sacrarum literarum authoritatem confiteri debemus Greater is the authoritie of the Scripture then the capacity of all mans wit is able to comprehend certainely wee ought to acknowledge the inuiolable authoritie of the holye Scripture Of their authoritye and trueth in an other place Cedamus consentiamus autoritati scripturae sanctae quae nescit falli fallere Let vs giue place and consent to the holy scripture which cannot bee deceiued nor deceiue Finally of the scriptures Irenaeus Scripturis diuinis niti quae certa indubitata veritas est in firma valida petra est do mum suam edificare hac vero derelicta alijs niti quibuscunque doctrinis in certam effusae arenae vnde facilis sit euersio est ruinam struere For one to leane to the holy scriptures which is the certeine and vndoubted truth is to build his house vppon a firme and strong rocke but this being lefte and to leane vnto other doctrins whatsoeuer is to an assured ruine to build vppon the quicke sande whence it is easilye ouerthrowne So that we maye conclude this pointe with S. Ciril Necessarium nobis est diuinas sequi literas in nullo ab earum praescripto discedere It behoueth vs to followe the holy scriptures and in no point to departe from the ordinance thereof It resteth that we showe that the true sense of the scripture is obtayned by waying the circumstaunces of the place by conference of other places by obseruing the proportion of the doctrine by noting how it agreeth with our Catechisme or summary of our faith by feruent prayer often meditation and the holy Ghost working in our harts Touching the first Hillarie sometime Bishoppe of Proycteux giueth vs a good rule Optimus Lector est qui dictorum intelligentiam expectat ex dictis potiùs quam imponat retulerit magis quam attulerit neque cogat id videri dictis contineri quod ante lectionē presumpserit intelligendum He is the best reader that expecteth the vnderstanding of words out of the words rather then putteth thereto and shal carie therefrom rather then bring thereto neither shall enforce that thing to seme conteyned in the words which before the reading he purposed to be vnderstood And againe Intelligentia dictorum ex causis est sumenda dicendi quia non sermoni res sed rei est sermo subiectus Verba sensum enuntiant sensus rationis motum rationis motus veritatem incitat ex verbis igitur sensum sequamur ex sensu rationem intelligamus ex ratione veritatem apprehendamus the vnderstanding of the words is to be taken of the causes of speaking for the matter is not subiecte to the speech but the speech vnto the matter The wordes do show forth the meaning the meaning the motion of reason the motion of reason stirreth vp truth Therefore by the words let vs followe the meaning by the meaning let vs vnderstand the reason by the reason let vs apprehend the truth And againe Dictorum intelligentia aut ex praepositis aut ex consequentibus expectetur Let the vnderstanding of the wordes be looked for either be those thinges that are before or that followe after And for the circumstances Saint Cirill very wel noteth Ante omnia quando locum Scripturae rectè intelligere volumus tria diligenter consideranda sunt tempus quādo scriptum est quod dicitur persona quae dicit vel per quā vel de qua dicitur et res propter quam aut de qua scribitur sic enim absque errore sensum poterimus verum inuestigare Before all thinges when wee will vnderstand a place or the scripture aright three thinges are to be considered the time when that that is spoken is written the person which speaketh or by whom or of whom it is spoken and the thing for the which or of the which it is written for so we may without any error finde out the true sense Conference of places we terme the collation of a fewe with manye of the obscure with such as are more plaine and manifeste whereof great lighte of knowledge and vnderstanding doth proceed For as S. Austen well obserueth Magnifice salubriter spiritus sanctus ita scripturas modificauit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret nihil enim ferè de illis obscuritatibus eruitur quod non planissimè distum alibi reperiatur The holy ghoste hath so mightily and helthfully tempred the scriptures that in the plainest places he might satisfie hunger and in the darker places cast away lothsomnesse for of those obscurities nothing almost can be brought forthe which may not be found most plainely spoken of in some other place And in an other place Sacra Scriptura inuitat omnes humili sermone quos non solum manifesta pascat sed etiam secreta exerceat veritate hoc in proruptis quod in reconditis habens sed ne aperta fastidirentur eadē rursus operta desiderantur desiderata quodammodo renouantur renoua ta suauiter intimantur hic salubriter praua corriguntur parua nutriuntur magna oblectantur ingenia Ille huic doctrinae inimicus est animus qui vel errando eam nescit esse saluberrimam vel odit aegrotando medicinam The holie scripture inuiteth all men with gentle speech whome it doth not onely feed with the manifest but also exercise with the hidden verity conteining the selfe same thing in the plaine which it hath in the obscure but least thinges plainelye set downe should become lothesome they againe couered are coueted and so being coueted are in some sort renued and so renued are delightfully intimated that very healthfully the wits of men being euill are corrected being smale are increased beeing deepe are delighted that minde onelye is enemy thereunto which either through error knoweth it not to bee most holsome or being sick hateth medicine And againe Per Scripturas diuinas multo tutius ambulatur quas verbis translatis occupatas cum scrutari volumus aut hoc inde exeat quod non habet controuersiam aut si habeat ex eadem scriptura vbicūque inuentis atque adhibitis eius testibus terminetur By the diuine Scriptures wee walke farre more safely which when we will searche forth being vsed in borrowed woordes either this effect issueth thereof that it hath no further controuersie or if it hath the same may be ended by testimonies whersoeuer gathered and alleadged out of the same scripture Origen vpon Exodus Quis nostrum
nō negabit Therefore it is not of vs that we doe vnderstande but of him which maketh vs to comprehende those thinges which would not be knowen Therefore of him knowledge is to be hoped which will open to them which knocke will shewe to them that seeke and will not denie to them that craue Hereof Saint Bernarde writeth right well Quo spiritu scripturae factae sunt eo spiritu legi desiderant ipsae etiam intelligendae sunt Nunquam ingredieris in sensum Pauli donec vsu bonae intentionis in lectione eius studio assiduae meditationis spiritum eius imbiberis sicque de reliquis By the same spirite whereby the scriptures are reuealed do they require also to be reade by the same also they are to bee vnderstoode Thou shalt neuer enter into the vnderstanding of Paule vntill with a good intent thou mayest sucke out his spirit by continuall reading and daily meditation and so of the rest And we may well say that both the roote and frute of prayer and meditation in the worde of God is the spirite of God which openeth our vnderstanding and leadeth vs vnto all truth For from Gods grace these godly exercises doe proceede and by the continuall vse of them his grace is increased augmented in vs to the outwarde hearing of the word of God and meditation thereof the inward working and operation of the holie Ghost being ioyned and vnited which is both promised and performed to all the faithfull euen to all the children of God We reade in the 59. of Esay Spiritus meus qui in te est verba quae posui in ore tuo seminis tui in perpetuum non deficient My spirite which is in thee and my words which I haue put in thy mouth and of thy seede shal not depart for euer Christ saith in the 14. of Iohn Spiritus sanctus docebit vos omnia suggeret vobis omnia quae dixi vobis The holie Ghost shall teach you all thinges and minister all things which I haue spoken vnto you S. Iohn saith Vnctionem habetis a sancto nostis omnia vnctio docet vos de omnibus You haue your annoynting of the holy and knowe all thinges the annoynting teacheth you all thinges Saint Paul saith Animalis homo non percipit ea quae sunt spiritus Dei at spiritualis diiudicat omnia Spiritus enim omnia scrutatur etiam profunditates Dei The carnall man perceaueth not the thinges which are of the spirit of God but the spirituall discerneth all thinges euen the depth of God To conclude we learne of S. Paul that faith commeth of hearing and hearing of the worde of God for the study and obseruation thereof hath the working of the holy ghost ioyned therewith which produceth faith which is not of our selues but is the gift of God as the same Apostle teacheth vs in the 2. Chapter of his Epistle to the Ephesians so that by the outwarde hearing of the worde and the inwarde operation of the holie ghost faith is in vs kindled Christ thereby apprehended his iustice and righteousnesse to vs deriued God reconciled our sinnes pardoned his mercie obteined we in Christ Iesus adopted to be the children of God and inheritors of euerlasting saluation Therfore the Diuell our mortall enemie that euermore laboureth our confusion by his chiefe instrument Antichrist his adherents and by his owne false and slie suggestions woorketh all he may to stay men from reading and hearing the worde of God and from comming to those places where it is read and taught that is from publike seruice and sermons whereby such as are skilfull in the tongues and haue trauelled in the study of the scripture the circumstances of places are laide open the sence made manifest the proportion of the doctrine taught and declared conference collation of places vsed and applied the vse fruite thereof signified the breade of life deuided and destributed for the nourishment of our soules our faith thereby kyndled and confirmed lastly the holy Ghost therewith powred and bestowed vpon vs for our further comfort and enstruction Thus haue I briefly answered your two propositions whereby you may somewhat be induced to the consideration of your estate of the corruption of the church that you follow of the weakenes of the grounds that you stand vpon of the daunger that thereby you are in and of the meanes whereby you may escape it And that I may yet more amplie satisfie you in the question of the Church the mistaking whereof is the roote of your error I haue herewith sent you a historie of the Church of Christ from the natiuity of our Sauiour to the end of the world laid downe by the holy Ghost by the pen of S. Iohn in the twelfth thirtenth fourtenth of the Reuelation where unto I haue added such light of interpretation as my small talent hath enabled me vnto wherein I fore see I shalbe assayled by the maleuolent with two bitter obiections the one of curiosity the other of presumption it shall suffice me to shield my selfe against both with that notable sentence and censure of Iesus the sonne of Sirach in the 39. of Ecclesiasticus 1 He onely that applieth his mind to the Law of the most high and is occupied in the meditation thereof seeketh out the wisedome of all the auncient and exerciseth himselfe in the prophesies 2 He keepeth the sayings of famous men and entreth in also to the secrets of darke sentences 3 He seeketh out the misterie of graue sentences and exerciseth himselfe in darke parables 4 He shall serue among great men and appeare before the Prince he shal trauell through straunge countries for he hath tried the good and the euil among men 5 He will giue his hart to resort early vnto the Lorde that made him and to pray before the most high and will open his mouth in prayer and pray for his sinnes 6 VVhen the great Lord wil he shal be filled with the spirit of vnderstanding that he may powre out wise sentences and giue thankes vnto the Lord in his prayer 7 He shall direct his counsell and knowledge so shall he meditate in his secrets 8 He shall shew forth his science and learning and reioice in the Law and couenant of the Lord. 9 Many shall commend his vnderstanding and his memorie shall neuer be put out nor depart awaie but his name shall continue from generation to generation 10 The congregation shall declare his wisedome and show it 11 Though he be dead he shall leaue a greater fame then a thousand if he liue still he shall get the same The exposition vpon the 12. 13. and 14. Chapters of the Reuel CHAP. 12. Verse 1. And there appeared a great wonder in heauen A woman clothed with the sunne and the Moone was vnder her feete and vpon her head a crowne of twelue starres 2. And she was with child and cried traueling in birth and was pained ready to be