saint Augustine by this prison meaneth hell De salut docu cap. 64 from whence the sinner shall neuer come Now what is this to purgatorie The fift place alledged by master Bellarmine is out of the same chapter Mat. 5.22 Whosoeuer is angrie with his brother c. Here master Bellarmine gathereth out of S. August that all these punishments belong to the life to come Then also that there are three sorts of sinnes De ser dom in mont li. ◠He might also haue told vs out of S. Augu. that in Gods iudgement anger that is the least of these sinnes deserueth hell But that maketh against purgatory and therefore he would not see it And it is most certaine that our sauiour Christ there teacheth vs that the cōmandement Thou shalt not kill is sundry waies broken Neither can out of these words be gathered that there must be satisfaction after this life which Bellar. would proue Moreouer he reasoneth out of S. Luke Make you friends of riches of iniquitie Luke 16.9 that when you shall want they may receiue you into euerlasting habitations If by friends in this place we should vnderstand the saints yet it maketh not for purgatory as may appeare For in this argumēt there can be no necessarie cōsequence The saints must receiue vs into heauen therfore we must go by purgatory but the saints cānot neither must they haue that honor giuē to thē that they shuld receiue vs into the euerlasting habitations Mat. 25.34 it is Christ that must say Come ye blessed He must giue that inheritance that hath bought it with his pretious bloud or else a man may giue it vnto the wicked that shall neuer come there or to such as out liue him neither of which can bee there to receiue him By al which reasons it appeareth that in those words our sauior Christ doth but allude vnto such as whilest they haue ability doe make others their friends So would hee haue vs whom God hath made his stewards with well vsing of our riches to please God that hee also of his gratious goodnes may shew mercy to vs. Luk. 23.42 Seuēthly Remember me when thou comest into thy kingdome saide the thiefe that was put to death with Christ therefore saieth maister Bellarmine he thought that sinnes might be after this life remitted So that this is his meaning as the papistes would perswade vs remember me that is let me be praied for when I am dead Vers 43. But they doe not remember how Christ promised he should not come in purgatory but be with him euen that day in Paradise His eight place He loosed the sorrows of death so it is in greeke Act. 2.24 but M. Bellarmine that hee might get an argument out of that place woulde haue vs reade the sorrowes of hell It is not worth answering because hee must alter the wordes or els he must haue one argument fewer than hee looked for His last place himselfe misliketh and thinketh it not to proue any thing for them and therefore I will not speake of it Now for their argumentes out of the fathers hee that will but indifferentlie consider of them shall finde the fathers to be in this point verie vncertaine And the question being amongst vs whether purgatory bee a catholicke doctrine wee haue not to regard what they in their priuate and doubtful opinions doe set downe but what with one consent and constantly they teach Seeing therefore that neither the fathers with one consent teach it neither themselues knowe well what to saie of it as in many places of maister Bellarmine his two bookes of purgatory may appeare I wil conclude with that golden saying taken out of Gelasius a pope We reade that Christ raised the dead Causa 24. Q. 2. ca. legitur but that hee absolued such as died in error wee doe not reade And afterwardes speaking of the authority of binding and loosing giuen in those words Math. 16 1◠Whatsoeuer thou shalt loose vpon earth shall bee loosed in heauen and whatsoeuer thou shalt binde vpon earth c. Gelasius thus inferreth In earth saith he for he that is dead being bound he said not that he should be absolued or loosed An abridgement of Vincentius Lirinensis with some obseruations vpon the saide Author CHAP. 32. NOw in steede of a conclusion vnto this treatise of controuersies I haue thought good to draw into a briefe summe that booke of Vincentius Lyrinensis against heresies which is so much alleadged against vs. Whom because they so confidently produce against vs in defence of their cause I take his authority to be so much the stronger against them that euen by the iudgement of their owne witnes for so they recken him they may bee conuinced of newnesse and falshood in their doctrine and of vntruth in challenging to their errours the name of catholicke faith and to themselues of catholicke men or women But before I come to the treatise it selfe that we may the better vnderstand vpon what occasion he so greatly accounteth of the ancient tradition of holy men for the interpretation of the scriptures first wee must perswade our selues that this learned father coulde not bee ignoraunt of that way to finde out the true meaning of the scriptures which the godly fathers a little before his time had set downe namely by conferring one place with another and by waying the circumstances of the place it selfe As S. Hillary de trin li. 1. Ambr. in Psal 118. Serm. 8. Hierom vpon Esay 19.1 Basil in reg breu quaest 267. Chrysostome vpon Gen. hom 12. And saint Augustine in many places haue plainly taught Neither yet must we imagine that Vincentius contrary to that which himselfe teacheth throughout this whole booke would that this his rule shoulde bee accounted the onlie way to finde out the trueth of Gods worde and that which so many before him with such a ful consent haue taught vs shoulde bee reiected Therefore it is cettaine that his meaning is to such godly waies as others before him haue vsed for trial of the truth to adde this also as a rule that may bee profitable and doe much good if it bee vsed wisely and truly considered of And the rather did hee teach vs this way because the Pelagians so boldly and confidently preferred their newe doctrine before the ancient faith whereof this authour complaineth fol. 15. And Nestorius condemned all that were before him as if they knew nothing in comparison of himselfe as wee maie see fol. 54. For this cause Vincentius teacheth vs in this his booke which hee therefore calleth Commonitorium an admonition or caueat to auoid the new deuises of priuate men and to holde fast the ancient faith of the vniuersal church And yet although Vincentius Lyrinensis did then see that that which was then catholicke and auncient it was also true and therefore that then it was a good rule to trie doctrines by yet the argument of the Church of
cal the Scriptures and vnwritten which they call Traditions Traditions And the traditions say they were either deliuered by the Apostles themselues to some special men and therfore are called Apostolike or else are set downe by the Church and for that cause called Traditions of the Church Traditions equall with the word Now traditions are made equall and to be receiued with as great reuerence as the Scriptures euen by the Councel of Trent Ses 4. decre 1 Preferred before the word the most modest Papists But there are others who in their excesse of impietie preferre the trâ— ditions before the word written and make them of greater force than it as Pighius in his Ecclesiasticall hierarchie Eccl. Hierar lib. 1. cap. 4. Thesi 9. In his preface Wolfgangus Screckius Nay in that he wil by traditions haue all doctrines tried he manifestly subiecteth the pure written woorde of God to the prophane deuises of man BVt to take away the proppes of this their ruinous building let vs see what grounds or foundations for so Melchior Canus a learned Papist termeth them they lay of this their doctrine Obiection Melchior Canus in his common places of Diuinitie and Bellarmine in his controuersies lib. 3. cap. 3 Bellar. lib. 4 〈◊〉 of Gods worde dâ— written and others also set this downe as a most neceâ—â—â—rie principle That the Church is more ancient than the Scriptures As in trueth the Church was more than two thousand yeres before there was any written word of God in bookes and therefore Bellarmine inferreth That the Scriptures are not simply necessary Answere First this ground doeth not vpholde that which is in controuersie among vs. For they shoulde prooue traditions to bee a part of Gods worde so that without them Gods word could not bee counted perfect And to proue that they tel vs that it was more than two thousand yeeres before the woord was written Which maketh nothing for them vnlesse they can shew vs that this word which is now written is not that same that before was deliuered by tradition vnto the fathers of that old world For the question betweene vs and the Papists is not of the maner of deliuering Gods word whether it were deliuered by word or by writing but of the matter namely whether Gods word be any thing else than that is written in the old and new testament which we deny but they affirme it because the word was so long time vnwritten yet the church was not then without the word So that because the word was reuealed after an other manner the Papists wil haue it another word Whereas in trueth that same word that was from the beginning Iohn 1.1 what word that is that is written is that verie word of God that was so long after the beginning written for the Iewes and is now deliuered vnto vs. Wee must therefore take heede that they deceiue vs not by the double signification of the word Scripture which sometime expresseth the manner of deliuering the word namely by writing and so we confesse the scripture was not so ancient as the church by mo than two thousand yeares but sometime the word Scripture signifieth the word it selfe which is deliuered vnto vs as it is commonly now taken and in this place must so be vnderstoode And so hath the word written beene from the beginning That is to say that the selfe same word which God by word of mouth as we say and by tradition did teach the patriarkes hee afterwards did cause to be written which word wee call the holy scriptures And further also we must remember that one manner of deliuering the word of God Diuerse maners of deliuering the word at diuerse times is fit for one time and an other manner of deliuering it for an other time As may appeare by that which hath beene said how that God hath in his infinite wisedome seene it needefull to deliuer it one way afore the Lawe in an other sort vnder the Lawe and the Gospell although not in like measure in both these latter times So that this argument cannot stand good The scriptures haue not beene written in the first age amongst the patriarkes therefore they are not necessary now amongst vs in these dayes to whom God hath by them reuealed his word Which argument is strongly confuted by Chrysostome that learned and ancient Father In Matth. hom 1. But to these men who are as Tertullian calleth the Heretikes of his time lucifugae scripturarum De resurrect carnis such as shunne the light of the scriptures and flee from it I may say as the same Tertullian speaketh in an other place De prescript Beleeue without the Scriptures that yee may also beleeue against the Scriptures Let them seeke the desert of their owne deuises and follow the trod of their owne traditions to finde out some couert for their superstitions but let vs content our selues to dwell in the cities of the Lawe the Prophets the Gospel and the Apostles which are the Scriptures and not goe out of them In Mich. li. 1 as Saint Ierome speaketh For euery word of God is pure Prou. 30.5 6 hee is a shield to those that trust in him Put nothing to his word lest he reprooue thee and thou be found a liar That this VVorde is sufficient CHAP. 2 THE PROTESTANTS This word is sufficient NOw this written word of God because it is sent vs froÌ„ that most gratious God that hath loued vs and chosen vs in Christ before the foundations of the world were laide Eph. 1.4 that we might be holy with out blame before him and is brought vnto vs by that most excellent Prophet In whom are hidden all the treasures of wisedome and knowledge Coloss 2.3 and therefore can teach vs Heb. 3.2 who also is faithful and therefore wil deale truely with vs yea who so heartily loueth vs that hee died for vs and therefore doubtlesse will be careful to teach vs what behooueth vs to knowe Seeing also the Apostle saint Paul doeth testifie that he kept nothing backe that was profitable Acts 20.20 27 but shewed them all the councell of God We therefore beleeue the Scriptures to be written Ioh. 20.31 that wee might beleeue and beleeuing might haue eternall life 2. Tim. 3.16 And that the whole scripture giuen by inspiration of God is profitable to teach to improoue to correct and to instruct in righteousnesse 17 That the man of God may be absolute being made perfect vnto all good workes that is that the Scripture is so sufficient and perfect that it hath no want it needeth no supply nothing must be added THE PAPISTS BVT the Church of Rome knowing that Tertullian wrote truely De resurrect carnis That Heretikes if they be made to proue that they say by the Scriptures can not stand do find fault that they should be so straitly limited and tethered that
they may beleeue or receiue nothing but that is in the scripture Andrad Orthod explic lib. 2 And therfore they neither shame nor fear to charge the word written with insufficiencie Bellarm. li. 4 cap. 4 Gods word not sufficient For so doeth Bellarmine in flat terms And therfore he Melchior Canus the Censure of Collen the rest of them doe out of this principle gather an vnanswerable argument as they imagin for traditions because say they the Scripture spâ— aketh not of many things necessary to bee beleeued Are not these such workmen as the Apostle willeth vs to take heede of Phil. 3.2 Beware of euill workemen yes verily for they are deceitfull workemen 2. Cor. 11.13 if you marke them wel For wheras they shoulde trie their worke by the line and the square they contrariwise trie their rule by their worke And whereas they should reiect all doctrines that are not agreeable to the word of God they make that to bee GODS worde that will alowe of their doctrine so that traditions must needs be Gods word because they maintaine that which the Scripture aloweth not of The argument for traditions and against the sufficiencie of the Scriptures Many things there are necessary to be beleeued that are not expresly set downe in the Scriptures yea many things that are neither plainely neither obscurely in the Scriptures say all the Papists namely Canus in his second and third grounds Lib. 3. cap. 3 Therefore the Scriptures are not sufficient For answere the antecedent or first part of the argument is vntrue For whatsoeuer is to be beleeued is either plainly set downe or necessarily to be gathered out of the Scriptures otherwise our Sauiour Christ should not seeme to haue plainely dealt with the Iewes when hee biddeth them Search the Scriptures making no mention of any traditions and addeth his reason Iohn 5.39 They the scriptures beare witnesse of mee but this is manifest by the places before alleaged Contra lit Pâ—â— il lib. 3. cap. 6 Wherefore S. Augustine doth account him accursed yea he so pronounceth him that will teach any thing either of Christ or of his Church or anie thing else that appertaineth either to faith or to our life besides that which we haue receiued in the Scriptures of the lawe and the Gospel Marke how he saith the Scripture serueth vs for all turnes Therfore the Authour of the vnperfect work vpon Mathew euen in the beginning Hom. 1 compareth the Scripture to a Store-house of some rich man wherein one may find whatsoeuer he wanteth so saith he in this booke euery soule may finde that which is necessarie And Athanasius alluding to the place of S. Paule 2. Contra gentes Tim. 3.16 saith The holy scriptures giuen by inspiration are sufficient to teach vs all trueth It is therefore far better that we with Tertullian should adore the fulnes of the Scriptures Cont. Hermogenem Lib. 3. cap. â— than be partakers with those heretikes of whom Irene complaineth who when by the Scriptures they were conuinced accused the Scriptures themselues as if something were amisse in them and that they are not of authoritie sufficient they are diuerse and the trueth can not in them be found of them that knowe not the traditions for they were deliuered not by writing but by word which are the very words of the church of Rome So that a man can not so aptly paint out our popish heretikes as if he take his patterne by those ancient heretikes For not one Ape is liker to an other than they are The Scripture a sure Rule CHAP. 3 THE PROTESTANTS The scripture a sure rule ANd seeing that God by his prophet Dauid hath testified Psal 19.8 that the Lawe of the Lorde is perfect and hath by the Prophet Esay sent vs to aske councel in doubtfull cases Esay 8.20 To the Lawe and to the Testimony Yea and our Sauiour Christ Luc. 16.17 when Diues mooueth Abraham to send some to his fiue brethren to teach them sendeth them to Moses and to the Prophets to learne of theÌ„ vers 29 and telleth the Saduces That they erre Math. 22.29 because they knowe not the Scriptures Lastly seeing the Apostle S. Paul incourageth Timothie to keepe well that he had learned because saith hee 2. Tim. 3.15 thou hast knowen the holy Scriptures of a childe which are able to make thee wise vnto saluation Wee therfore willingly confes constantly beleeue that we haue a most sure word of the prophets 2. Pet. 1.19 to the which we do wel if we do take heede as vnto a light that shineth in a darke place vntill the day dawne and the day star arise in our hearts And therefore wee doe account this Worde written to bee the most certaine and infallible rule of our faith or conuersation THE PAPISTS BVt the Papists who can get nothing but by the crooked measures of their traditions to bring them into credit with men do highly commend them sometime comparing them to Theseus his thread Screckius prefaâ— whereby he was directed out of the laborinth and vnto the Touch stone whereby all doctrine shoulde be tried Ibidem and make it as great a fault to breake traditions Andrad Orthod explic lib. 5 lib. 3 as if Christ with his owne mouth had spoken them yea somtime greater so make them at the least equall to the written word that is to the vndoubted word of GOD. And on the other side do altogether deface and disgrace the Scriptures calling them Inke-Diuines that sticke to them Eckius de scripturis and comparing them to a Leaden rule Eccl. Hierar so doeth Pighius or a nose of waxe Explic. dial 4 as the Censure of Collen doth most prophanely both the which blasphemous godlesse reproches against the Scriptures are defended by Andradius Li. 2. orthod Explication as catholike and sound sayings because hee thinketh as they doe that they may bee changed and drawen to any interpretation Bellar. lib. 4 de verbo non scripto cap. 4 5 And therfore they teach that the verie Scriptures without traditions are not altogether necessarie And all this is to perswade the simple that the Scriptures are not a certaine Iudge of faith or rule of life Argument The argument whereby they indeuour to seduce men and to drawe them to their opinion is this Whatsoeuer rule of faith or life may be changed and according to mens affections expounded is vncertaine and deceitful but the Scripture is such therefore it is an vncertaine rule Answere Which I answer thus First the maior or former proposition is not simply true but with these additioÌ„s whatsoeuer may aptly or without doing violence to the words be so drawen vnto sundry opinions is an vncertaine râ—â—â— And hereby will soone be gathered the falsenesse of the minor which affirmeth the scripture to be such For although out of one
alleadge M. Bellarmines reasons though not alwayes because he is accounted learned amongest vs and also commeth after others so that he hath seene what others haue and hath taken out of them what he liketh And as in all this treatise my endeuour is to proue I trust with some good effect that the doctrine of the church of Rome is not catholike so that it may the better appeare I haue towards the end set downe an abridgement of Vincentius Lyrinensis whereby I trust the meanest that seeth it shal be able to iudge how they make an vniust claime to the catholike religion And although I know my own wants and could rather submit my selfe to be a scholer vnto many than a teacher almost of any yet because I know not how my minde giueth me that this manner of writing may do some good especially among the vnlearned that are desirous to be taught I thought my duetie forced me to take this in hand though I want many helpes and meanes that other haue And to whom should this my labour such as it is be due rather than vnto you next after that place where I did sucke as it were my first milke of learning and laid almost the foundation of that knowledge such as it is that God hath indued mee withall By your good liberalitie I confesse my selfe to be the better inabled to do any good be it neuer so little that I can do in the church of God To your Worships therefore I confesse this my trauell to be due as a simple token of my sincere heart which would haue yeelded a better remembrance if my abilitie could haue affoorded it And the rather do I dedicate this Booke vnto your W. Company that you seeing the meaning of bestowing your exhibition which is to bring vp Labourers in Gods haruest teachers in his church to be in some part performed in me who first in Oxford receiued your liberalitie as I doubt not but you haue seene much more plentiful fruit in many other you may the more willingly continue your godly course and not be weary of your wel-doing Accept in good part I pray you this simple gift and if you see in it but my desire to doe good giue glo◠y to God to whose good grace I commit you and yours and my selfe to your good prayers From my house at Ryton in the Bishoprike of Durham Anno 1595. ⧠A necessarie Table of all the principall matters contained in euery chapter of this Booke THAT the Scriptures or word written is onely Gods word and not traditions Chapter 1 That this word is sufficient Chapter 2 The Scripture a sure rule Chapter 3 Scriptures easie Chapter 4 That onely the canonicall bookes of the old and new testament are this written word or Scriptures Chapter 5 What the catholike church is that in the creede is mentioned Chapter 6 That the catholike church mentioned in the articles of our creede is not visible or to be seene Chapter 7 The church here militant vpon the earth may erre Chapter 8 Of the markes of the church or how we may know the true church Chapter 9 What a sacrament is what is the effect of it or what it worketh how many sacraments there are Chapter 10 Of the sacrament of Baptisme Chapter 11 Of Confirmation Chapter 12 Of the Lords supper and Sacrament of the body and bloud of our Sauiour Christ and namely of transubstantiation Chapter 13 That the wicked receiue not in the sacrament Christs body and bloud Chapter 14 That the cup ought not to be denied to the lay people which thing the papists do Chapter 15 Against their sacrifice of the Masse or of the altar as they call it Chapter 16 Of true and christian repentance and of the Popish Sacrament of penance Chapter 17 Of lawfull calling into the ministerie and against the sacrament of Orders as they call it Chapter 18 Of matrimony that it is not a sacrament and that it is lawfull for all Chapter 19 Of anoiling or extreme vnction that it is not a sacrament Chapter 20 Of originall sin what it is and whether concupiscence be sin or not Chapter 21 Of the works of infidels and such as are not regenerate Chapter 22 Of Baptisme whether it doe extinguish and kill in vs originall sinne or not Chapter 23 That we haue not of our selues free wil or power to deliuer our selues from sinne Chapter 24 That by our workes we cannot bee iustified and against the doctrine of merites Chapter 25 Of iustification by faith and what faith is Chapter 26 That good works are necessary duties for all christians to perfourme Chapter 27 Of prayer to whome and how we should pray Chapter 28 Against Images in churches or anie where else for religions cause Chapter 29 What fasting is and of the true vse of fasting Chapter 30 Of Purgatorie Chapter 31 An Abridgement of Vincentius Lyrinensis with obseruations vpon the said Author Chapter 32 An exhortation to christian magistrates for to defend this truth Chapter 33 FINIS That the Scriptures or written word is onely Gods Word and not traditions CHAP. 1 THE PROTESTANTS The rule of faith life BEcause it is confessed of al that gods worde must bee the rule and square of our faith and life of our religion and conuersation It is very meete that first wee enquire what is this word of God And wee affirme What is gods word that that onelie which is contained in the Bookes of the old and new Testament is the very true word of God First bicause we are so often earnestly charged not to adde any thing to it or to take any thing from it Secondly this is prooued by the practise of the godlie of all times The Iewes most religiously kept the word written with great sinceritie and made it the Touchstone to try their actions by and by it they reformed such things as were amisse in religion especially As in Iehosaphat Ezechias Iosias and others it may appeare Christ also and his Apostles confirmed that which they taught out of the Scriptures yea they confirmed and expounded the Lawe Mat. 5. and preached no other gospell thā that which before was promised by the Prophets Rom. 1.2 And accounted them accursed that shoulde preach any other Gal. 1.6 7 8 9. Lastly the Fathers of the purer times of the Church did not only with open mouth submit their writings and doctrines to the iudgement of the Scriptures but also they tried doubts established all trueths and confuted all heresies onely by this word written THE PAPISTS BVt the Church of ROME not suffering herself to be hemmed in within so narow lists Prou. 22.28 hath remoued the ancient bounds which their fathers made and faineth that God who hath hitherto had but one voice now in our dayes shoulde speake with two tongues What is gods word in the Ro. church For they make Gods word to consist of two partes namely of the word written which we
lay people And still there are that in corners seeke to perswade ignorant men and women that there can be almost no greater daunger vnto their soules than to reade the scriptures Wherein they shew themselues to be nothing of the minde of Phillip Acts 8.31 35 who forbade not the Eunuch to reade the scripture but taught him neither like to the fathers of the church some hundreds of yeares after Christ whose care was to exhort and drawe the people to the diligent reading of the same And whosoeuer they are that with diligence humilitie and prayer doe continue in the reading of the scriptures as wee see in sundry by experience shall be able in reasonable manner to auoyde and passe through those sixe impediments that I before alleaged out of Bellarmine and shall haue mindes exercised as the Apostle to the Hebrewes speaketh Cap. 5.14 and that not without great fruit to discerne good and euill And thus wee may see how litle the fathers make for that which the church of Rome teacheth in this point For the fathers say thus The scriptures are hard therefore you must reade them diligently The church of Rome cleane contrary The scriptures are hard therefore you must not reade them Therefore let vs detest as a most pestilent position that daungerous doctrine of the church of Rome knowing that whosoeuer be hee neuer so ignorant with reuerent reading seeketh to finde and with deuout prayer asketh knowledge of God shall finde much knowledge and comfort in his godly and christian exercise For Hieron ps 147. The word of God is most fat and fertile It hath in it all delicates And thus to conclude seeing the scriptures onely are Gods word and they are so sufficient and plentifull that in them the hungry may haue foode the poore treasure the rich direction the sicke physicke the whole diet the sorrowfull comfort the ignorant knowledge and the foolish true wisedome to be short seeing there for all wants we finde a remedy and seeing that rule is so true that it cannot deceiue so straight that it can not be crooked so constant to it selfe that it changeth not lastly seeing it is so easie that by diligence and prayer the godly may not learne onely but grow and increase daily from knowledge to knowledge let vs account them as deadly enemies to our soules who seeke to drawe vs from this sufficient and certaine written word of God to the doctrines or traditions of men what glorious names soeuer they giue them What shall wee then account of the popish crew that are not ashamed to teach the Scriptures to be daungerous because euill men abuse them so doth the drunkard drinke the glutton meate the prowd apparell the couetous riches and the euill men all Gods graces yet all these thinges are good and so is Gods word holy and vndefiled But nowe to the second point That only the Canonicall bookes of the old and new Testament are this written word or Scriptures CHAP. 5 THE PROTESTANTS SEing that the rule of the Catholike faith must be knowen De verbo dei lib. 1. cap. 2. and certaine for if it be not knowen it can not be a rule vnto vs if not certaine it is no rule at all as Bellarmine hath very wel noted only those scriptures which we according to the ancient vse of the Primitiue church and the common consent of those purer times do call Canonicall are that sure rule that can not deceiue for therefore haue they that name because they are for triall of doctrines as the rule or line for triall of workes it is certain that no other word can be that infallible word of God certaine rule of faith and religion but only the Canonical Scriptures These onely haue beene of the godly Fathers accounted to haue beene written by those whom God indued with his spirite for that cause Concil Laodicenum ca. 59. Hieron ad Paulinum prologo Galeato Out of these onlie the Fathers permit matters of controuersie to bee tried And in expounding of these that wee call Canonicall they haue bestowed their godly labours yea and them onely to bee certaine and such as were neuer doubted of among Catholike men De verbo dei lib. 1. cap. 4. Bellarmine himselfe confesseth and it is a ground or principle acknowledged of all men THE PAPISTS NOtwithstāding this name Canonicall which the ancient fathers haue giuen to these Scriptures onely to testify that they are only the certaine canon and rule of faith notwithstanding also such preheminence and excellency Bellarm. de verbo Dei li. 1. ca. 2. compared with that cap. 4. as not the Fathers onely but themselues also doe yeelde vnto the Canonicall scriptures to be of all other the most certaine rule and most infallible touchstone in all matters of controuersie the Councel of Trent is not ashamed to commaund and that vnder paine of beeing accursed to receiue these bookes that are contained in the Bible with like reuerence and deuotion and to make them of as good credite as the canonicall Scripture I say euen those Apocryphaes in which are many things absurd and whose very name sheweth them to be vnknown from whence they came who were not found in the Hebrew nor accounted by the Iewes to be Canonicall And so they doe match that word that all men alwayes and euen themselues acknowledge to be lesse certaine with that which they knowe that no good man euer doubted of Argument But lest they should seeme thus to dote without reason they vse in effect these arguments for proofe heereof The first is that these bookes which we call Apocrypha are alledged sometimes of the Fathers in their writings Answers But the answere is easie For the alledging of them doth not prooue that they who alledged them did hold them for canonicall for then should it followe that poets philosophers and such like who are often alledged by the ancient writers should so be But this rule must stand alwayes good which S. Hierome hauing reckoned vp those bookes which now in our Bibles are accounted canonicall and no other ◠rologo in lib. Reg. qui Galeatus dicitur Ruffinus in symbol prolog in Prouerb hath Whatsoeuer is besides these must be put amongst the Apocrypha Yea to be short they do alledge them because they may bee read to the edifying of the people but not to confirme the authoritie of any ecclesiasticall doctrine as saint Hierome saith of Tobie Iudith and the Machabees and Ruffinus also vppon the Creede De doct◠ina christian lib. 2. cap. 8. The second argument is taken out of Augustine because he reckoneth vp the books which we call Canonicall and also the Apocrypha and calleth all Canonicall So doth the third councell holden at Carthage also Cap. 47 with some other ancient writers Answere Admit that this were the meaning of saint Augustine and of those Fathers shall their bare authority without reason be heauy enough to weigh
of them O blasphemie intollerable if this their argument might bee allowed then the church of Rome which falsely challengeth to bee the church Caus 15. Quaest 6. ca. Autoritatem Dâ— st 34. c. sector dist 82. presbyt would soone prooue their abhominable Idolatries and heresies to be true religion And therefore doe they challenge this authoritie and striue for it And the Pope sometimes dispenseth against the Apostle as their Canonists doe note and sometimes a Councell dispenseth against the apostle and all this is to challenge vnto their church this prerogatiue that it may deale with Gods word as it will When Gregorie the thirteenth pope of that name confirmed the order of the fellowship of the blessed virgine Marie a new deuised order and come vp since the order of Iesuites in his Bull hee confirmeth and ratifieth all such priuileges as they haue or shall haue Notwithstanding anie Constitutions or Ordinances Apostolike or whatsoeuer may be against it Did you euer reade or heare any speake more like the beast mentioned in the Apocalips Apoc. 13.5 6 who had a mouth giuen vnto him that spake blasphemies But to be short I will against their argument oppose this Whatsoeuer scriptures are not giuen by inspiration of God spirit and by the godly receiued into the canon of the scripturs those are not the word of God though they haue the approbation of the latter churches but such are the Bookes which wee call Apocrypha which the councell of Trent would make of like authoritie with the canonicall Scriptures therefore those Bookes are not the vndoubted word of God And howe can any body imagine that that which once hath beene not canonicall can by continuaunce of time and confirmation of men become canonicall or that which God hath not vouched woorthy to bee his word in times past that nowe at the last he should acknowledge the same as though hee were nowe chaunged or had repented him of his former opinion Admit once this doctrine of theirs and farewell all certaintie in religion For men will wander from one thing to an other as wee see in the kingdome of darkenesse and Poperie where there is no ende of deuotions deuised and inuentions of men So that that which was good christianitie in the dayes of Christ and of his Apostles is nowe holden to be farre from the perfection of a godly life vnlesse wee doe helpe it with our will-worshippings and by the obeying the preceptes of the church Nay graunt them this and then that worde written that wee haue it shall speake nothing but Romish so that whatsoeuer is the meaning and true sense of the scriptures yet God must be taught to speake as the church of Rome will haue him De verbo dei lib. 4. cap. 11. To this ende tendeth that common axiome receiued of them all and vsed by Bellarmine The true sense of the Scripture hangeth of vnwritten traditions So that beleeue them and they will easily confute any aduersaries For first they alow for scripture what they will Secondly that which they must needes confesse to bee Scripture must bee expounded by their vnwritten Traditions That I say that is written by that which is vnwritten the certaine by the vncertaine Like to Procustes his bed which who so lay in it if he were too long he was cut shorter if he were too short he was stretched out longer So must all be made fit to their traditions Seeing therefore the Canonical Bookes haue so manifest a testimonie not onely of the godly but euen of the aduersaries themselues and the credite of the Apocrypha by so great authorities is suspect I will conclude with belâ— armines words That he is not well in his wit that not regardâ— ng â—â— e Scripture the surest and safest rule wâ— ll refeâ— re hâ— mself to the iudgement of the inward spirâ— t which is often deceitfull and alwayes vncertaine as in truth the Papists do For they will make you beleeue that because they are guided by the holy Ghost they cannot erre in their traditions This rule then of Gods written word in the Canonicall bookes of the old and new Testament being set downe as a rule most sure to trâ— e all doctrines with let vs now proceed to examine other matters in controuersy among vs when I shal first haue answered a common obiection wherein all the most ignorant sort especially of Papists doe maruellously trust and triumph and doe therewith deceiue others such as them selues are How shal I know the scriptures say they to be the scriptures but by the authoritie of the Church I will not answer although I might very well that absurdly they call that in question whereof there is no doubt among vs. For neither we nor they denie Gods word It is knowne of all it is receiued of vs all Therfore they put case of that there is not neither is likely to be amongs vs. But for their sakes that are ignorant I answer plainely and shortly out of Saint Augustine Coâ— feâ— li. 6. cap. 5. Thou Lord hast perswaded me that they are blame worthie not who haue beleeued thy bookes which thou hast so setled almost in all nations but they that haue not beleeued them And that I should not heare them if perchance any would say to me How knowest thou that those bookes the scripture are giuen to mankinde by the spirite of one very and most true God Yea Saint Augustine there confesseth that when he was but a nouice in religion yet was he perswaded that God would neuer haue made the whole world so to reuerence the Scriptures but that he meant to be beleeued in them and to be sought out by them We see then by saint Augustine that not onely that common account that the whole world not the Church onely maketh of the Scriptures should be sufficient to stop our mouths for asking that question but also that he flatly telleth vs that God would not haue vs to heare such faithles and fruitles obiections But I know they will by and by come vpon me with that place of Augustine Cont. epist 〈◊〉 c. 5. I would not beleeue the Gospel vnlesse the authoritie of the Church should moue me thereto Out of which they will perchance conclude as grosly as you heard Eckius hath done That the Scripture it selfe hath no credite but as the Church will bestow it vpon the same But Melchior Canus a learned Papist doth gather otherwise out of that place and doth in deed truely answere this common obiection for vs out of the said words of S. Augustine concluding thus Therefore it teacheth not Locor Theo lib. 1. cap. â— that beleeuing the Gospel is grounded vpon the authoritie of the Church but onely that there is no sure way whereby either Infidels or Nouices in faith may come to the holy Scriptures but the consent of the Catholike Church Yea he hath taught a little before in that Chapter that although to haue faith
the catholike faith Not the authoritie of any man not the loue that he beareth him not his wit eloquence or philosophie But despising all these stedfast and setled in faith doeth make reckoning that hee must hold and beleeue onely whatsoeuer he knoweth the catholike church of olde beleeued Hee confirmeth also that heresies are for the triall of the godly by S. Paul 1. Cor. 11.19 with a long and liuely description of such as are wauering and doubtfull in faith maruelling much at their madnes that content not themselues with the rule of faith The Papists are possessed with this mad spirit which of old once hath beene receiued but day by day seeke new things and delight alwayes to put something to or to change or to take somewhat from religion Not remembring that it is a heauenly doctrine which once to be reuealed sufficeth but as if it were an earthly institution which cannot be perfected but by continuall mending or rather controlling it This chopping chāging in religion he proueth to be dangerous by three other testimonies of scripture Prouer. 22.28 Eccl. 8 17. Eccle. 10.8 but especially insisteth vpon that of Saint Paul 1. Tim. 6.20 O Timothe keep that which is committed vnto thee and auoide prophane and vaine babling and opposition of knowledge falsly so called And sheweth what is meant by this word depositum What is meant by That which is committed to thee That which is committed that is that which thou art trusted with not that thou deuisedst that thou hast receiued not inuented a matter not of thine owne wit but of an others teaching not for thy priuate vse but for to deliuer to all A thing brought to thee not brought forth by thee wherein thou maiest bee not the Author but the keeper not the teacher but the scholler not the leader but the follower This as pure gold must be kept pure without corruption It must be beautified and fitted but in any wise we must So teach that wee haue learned Wee must teach no new thing Growing in faith but no changing that when we speake after a new manner yet we bring no new matter Yet we must grow and the faster the better So that it bee but growing and not changing In the very same doctrine the same meaning the same vnderstanding Euen as children grow in their body but are the same that they were But if any partes or members should be added or turned into another shape it were a monstrous thing Such and no other must be our growing in religion to no other but to more perfection in the same which hee also maketh manifest by the example of wheat Which being sowen by our fathers in the primitiue church must bee husbanded and dressed by vs but the seede must not bee changed Yea in these plantes of religion we maie nay wee must vse all diligence to trimme them and dresse them but to change them to mangle or maime them it is great wickednesse Yea they must still keepe their Fulnesse sincerity and property He seemeth to haue prophecied of the mischiefes of popery For doe but once giue libertie to this deceit of cutting or corrupting the Scriptures and religion is in danger to bee quite ouerthrowne If some maie bee cut off nought will be left if some maie bee mingled nought will bee pure and sincere The true church keepeth safely her owne But the Church of Christ is a carefull and warie keeper of doctrines lefte vnto her shee neuer changeth any thing diminisheth it not addeth nothing Shee cutteth not of thinges necessarie Shee putteth not to thinges needelesse Shee doeth not leese her owne shee will haue nothing that belongeth to others Yea and in all her Councels the church did nothing else but set downe that in writing which before was knowen onlie by tradition and vtter by newe termes The councels taught nothing in faith new Teachers of newes must bee auoided matters of faith not new We must also by all meanes possible shun and auoid such as bring not the catholicke and vniuersal doctrine which hath continued one and the same from age to age by one vndefiled tradition of the truth and shal continue for euer without end And this newnesse of wordes the Apostle calleth prophane because it hath in it nothing holy nothing religious These prophane nouelties therefore we must auoide for to receiue them is the maner not of catholikes but of heretikes The words thus included I was loath to leaue out because the Papists bragge much of them as though they did mightily conuince vs to be heretikes And yet if a man do well consider of them hee may iustly doubt whether they be Vincentius his words or added since because they are brought in so impertiuently to his matter and nothing in all the booke either afore or after that soundeth that way But admit that they are his words it is no hard matter to prooue this in very many of the doctrines of the church of Rome bicause therein they do iumpe and drawe in one yoke with the olde heretikes of whome the stories mention by whome how and when they beganne But they will tell vs their doctrines were not condemned by any councel which they professe And how could they when they that taught them had gotten the soueraignty ouer princes and prelats Yea he whom they call the catholike king as in some respects they may truely not because he loueth catholike religion For in a man of so excessiue greedinesse intollerable pride and vnnaturall crueltie as many of his practises and purposes shew him to be what religion can there be but because hee scarcely can coment himselfe with the whole world this man I say vsurpeth Nauarre and intrudeth himselfe into the kingdome of Portingal And yet so long as he ruleth them their parleaments or councels dare not no they can not proclame him to be an vsurper or an intruder into other mens right although hee is so neither would our sauiour Christ haue regarded any thing this defence that the Scribes and Pharises and Priests of the Iewes might haue vsed In what coun◠el was that condemned that we teach but on the contrary he telleth that by their power and authoritie they shut vp the kingdome of heauen before men and suffer not them that would enter Math. 23.13 And so did the Church of Rome What heresie hath beene at any time but it hath beene vnder some certain name in some certayne place at some certaine time And no man doeth maintaine any heresie but that hee first separateth him selfe from the consent of the vniuersality and antiquitie of the catholike church As hee prooueth by the examples of Pelagius Celestius Arrius Sabellicus Nouatianus Simon Magus Priscilianus Yea but Heretikes doe alleadge Scripture for al in a maner that they say and therefore are they the more dangerous And that practise did Sathan vse before against our sauiour Christ But how then shall catholike men know