TWo excellent rules doth St. Paul prescribe unto Christians for their direction in the waies of God : the one , that they a a Ephes. 5. 17. be not unwise , but understanding what the will of God is ; the other , that they b b Rom. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bee not more wise than behoveth to be wise , but be wise unto sobriety . and that we might know the limits , within which this wisedome and sobriety should bee bounded ; hee elsewhere declareth , that not to bee more wise than is fitting , is c c 1 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not to be wise above that which is written . Hereupon Sedulius ( one of the most ancient Writers that remaineth of this Country birth ) delivereth this for the meaning of the former rule ; d d Scrutamini legem , in quâ voluntas ejus continetur . Sedul . in Ephes. 5. Search the Law , in which the will of God is contained : and this for the later ; e e Plus vult sapere , qui illa scrutatur quae Lex non dicit . Id. in Rom. 12. He would be more wise than is meete , who searcheth those things that the Law doth not speake of . Unto whom wee will adjoyne Claudius another famous Divine , ( counted one of the founders of the University of Paris ) who for the illustration of the former , affirmeth that men f f Proptereà errant , quia Scripturas nesciunt : & quia Scripturas ignorant , consequenter nesciunt virtutem Dei , hoc est , Christum , qui est Dei virtus & Dei sapientia . Claud. in Matth. lib. 3. Habetur MS. Romae in Bibliothecâ Vallicellaná ; & Cantabrigiae , in Bibliothce . Colleg. Benedict . & Aulae Pembrochianae . therefore erre , because they know not the Scriptures ; and because they are ignorant of the Scriptures , they consequently know not Christ , who is the power of God and the wisedome of God : and for the clearing of the latter , bringeth in that knowne Canon of Saint Hierome ; g g Hoc , quia de Scripturis non habet authoritatem , eâdem facilitate contemnitur quâ probatur . Id. ib. This , because it hath not authority from the Scriptures , is with the same facility contemned , wherewith it is avowed .

Neither was the practice of our Ancestors herein different from their judgement . For as Bede touching the latter , recordeth of the successors of Colum-kille the great Saint of our Country ; that they h h Tantùm ea quae in Propheticis , Evangelicis & Apostolicis literis discere poterant , pietatis & castitatis opera diligenter observantes . Bed . lib. 3. histor. Ecclesiast. cap. 4. observed onely those workes of piety and chastity , which they could learne in the Propheticall , Evangelicall , and Apostolicall writings : so for the former , hee specially noteth of one of the principall of them , to wit , Bishop Aidan ; that i i In tantum autem vita illius à nostri temporis segniciâ distabat ; ut omnes qui cum eo incedebant , sive adtonsi , sive laici , meditari deberent , id est , aut legendis Scripturis , aut Psalmis discendis operam dare . Id. ibid. cap. 5. all such as went in his company , whether they were of the Clergie , or of the Laity , were tyed to exercise themselves , either in the reading of Scriptures , or in the learning of Psalmes . And long before their time , it was the observation which Saint Chrysostome made of both these Ilands : that k k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in serm. de utilitate lectionis Scripturae , tom. 8 edit. Savil. pag 111. although thou didst goe unto the Ocean , and those Brittish Isles , although thou didst sayle to the Euxine Sea , although thou didst goe unto the Southerne quarters ; thou shouldst heare ALL men every where discoursing matters out of the SCRIPTVRE , with another voice indeede , but not with another faith , and with a different tongue , but with an according judgement . Which is in effect the same with that which venerable Bede pronounceth of the Island of Brittaine in his owne dayes , that l l Quinque gentium linguis unam eandemque summae veritatis & verae sublimitatis scien●●a● scrutatur & confitetur ; Angl●rum videlicet , B●itonum , Scotorum , Pictorum , & Latinorum , quae meditatione Scripturarum caeteris omnibus est facta communis . Bed . lib. 1. Histor. Ecclesiast. cap. 1. in the language of five Nations it did search and confesse one and the same knowledge of the highest truth , and of the true sublimity ; to wit , of the English , the Britons , the Scots , the Picts , and the Latins . which last although hee affirmeth by the meditation of the Scriptures to have become common to all the rest : yet the community of that one among the learned , did not take away the property of the other foure among the vulgar , but that such as understood not the Latin , might yet in their own mother tongue have those Scriptures , wherein they might search the knowledge of the highest truth , and of the true sublimity . even as at this day in the reformed Churches , the same Latin tongue is common to all the learned in the meditation and exposition of the Scriptures ; and yet the common people for all that , doe in their owne vulgar tongues * * Iohn 5. 39. search the Scriptures , because in them they thinke to have eternall life . For as by us now , so by our forefathers then , the m m Bonis semper moribus delectatur & consentit ; & assiduis Scripturarum meditationibus & eloquiis animam vegetar . Patric . de abuseonibus saeculi , cap. 5. de Pudicitia . continuall meditation of the Scriptures was held to give speciall vigour and vegetation to the soule ( as wee reade in the booke attributed unto St. Patrick , of the abuses of the world : ) and the holy documents delivered therein , were esteemed by Christians as their chiefe riches ; according to that of Columbanus , n n Columban . in Monastichis , & in epistolâ ad Hunaldum . Sint tibi divitiae , divinae dogmata legis . In which heavenly riches our ancient Scottish and Irish did thrive so well , that many worthy personages in forraine parts were content to undergoe a voluntarie exile from their owne Country ; that they might more freely trafficke here for so excellent a commodity . And by this meanes Altfrid King of Northumberland , purchased the reputation of o o Successit E●gfrido in regnum Altfrit , vir in Scripturis doctissimus . Bed . lib. 4. hist. ca. 26. a man most learned in the Scriptures . Scottorum qui tum versatus incola terris , Coelestem intento spirabat corde sophiam . Nam patriae fines & dulcia liquerat arva , Sedulus ut Domini mysteria disceret exul . as Bede writeth of him , in his Poëme of the life of our Countryman St. Cuthbert .

So when wee reade in the same Bede of p p Ab ipso tempore pueritiae suae curam non modicam lectionibus saeris , simul & monasticis exhibebat disciplinis . Bed . lib. 3 hist. cap. 19. Ab infantiâ sacris literis & monasticis disciplinis eruditus . Iohannes de Tinmouth ( & ex eo Io. Capgrar . ) in vita Fursei . Furseus , and in another ancient Author of q q A puerili aetate magnum habet studium sacras discere literas . Tom. 4. Antiqu. lect. Heur . Canis . pag. 642. Kilianus , that from the time of their very childhood , they had a care to learne the holy Scriptures : it may easily bee collected , that in those dayes it was not thought a thing unfit , that even children should give themselves unto the studie of the Bible . Wherein how greatly some of them did profit in those tender yeeres , may appeare by that which Boniface the first Archbishop of Mentz , relateth of Livinus ( who was trained up in his youth by Benignus in r r Davidic●● Psalmo●um melodiis , & sanctorum Evangeliorum mell . fluis lectionibus atque caeteris divitiis exercitationibus E●u fac . in vitâ Livini . the singing of Davids Psalmes , and the reading of the holy Gospels , and other divine exercises ) and Ionas of Columbanus ; in whose s s Tantum i●●ejus pectore divinatum thesauri Scripturarum conditi tenebantur ; ut intra adolescentiae aetatem detentus , Psalmorum librum elimato sermone exponeret . Ion●● in vitâ Columba i , cap. 2. breast the treasures of the holy Scriptures were so layd up , that within the compasse of his youthfull yeeres hee set forth an elegant exposition of the booke of the Psalmes , by whose industry likewise afterward , the studie of Gods Word was so propagated ; that in the Monasteries which were founded t t B. Burgundofora monasterium quod Euoriacas appellatur , &c. secundùm regulam S. Columbani instituit . Id. in vitâ Burgundos . according to his rule beyond the Seas , not the men only , but the religious women also did carefully attend the same , that through patience and comfort of the Scriptures they might have hope . See for this , the practice of the Virgin u u Cùm jam in extremis posita posceret per successiones noctium lumen coram se accendi , & sacrae lectionis praeconia ante se legi , &c. Id ibid. Bitihildis lying upon her death bed ; reported by the same Ionas , or whosoever else was the Author of the life of Burgundofora .

As for the edition of the Scriptures used in these parts at those times : the Latin translation was so received into common use among the learned , that the principall authority was still reserved to the originall fountaines . Therefore doth Sedulius in the Old Testament commend unto us x x Hebraicam veritatem Sedul . in Galat. 3. & Hebr. 7. the Hebrew verity ( for so with S. Hierome doth he style it : ) and in the New correct oftentimes the vulgar Latin according to the truth of the Greek copies . For example : in 1 Cor. 7 34. he readeth as wee doe , There is difference betweene a wife and a virgin ; and not as the Rhemists have translated it out of the Latin . Rom. 12. 19. hee readeth , Non vosmetipsos vindicantes , not avenging your selves : where the vulgar Latin hath corruptly , Non vosmetipsos defendentes , not defending your selves . Rom. 3. 4. where the Rhemists translate according to the Latin , God is true : hee sheweth that in the Greeke copies it is found , Let God be true , or , let God be made true . Rom. 15. 17. hee noteth that the Latin bookes have put glory for gloriation . Galat. 1. 16. where the Rhemists have according to the Latin , I condescended not to flesh & bloud : he saith , that in Graeco meliùs habet ( for so must his words bee here corrected out of St. Hierome , whom hee followeth ) the Greek hath it better , I conferred not . Rom. 8. 3. where the Rhemists say of God , according to the Latin translation , that of sinne hee damned sinne in the flesh : Sedulius affirmeth , that veriùs habetur apud Graecos , it is more truly expressed in the Greeke bookes ; that for sinne he damned sinne in the flesh . Lastly , where the Rhemists translate after their Latin copie , Gal. 5. 9. A little leaven corrupteth the whole paste : hee saith it should be , leaveneth , ( as we have it ) and y y Non , ut malè in Latinis codicious , corrumpit . Sedul . in Gal. 5. not corrupteth , as it is ill read in the Latin bookes . So where they translate by the same authority , Galat. 6. 1. Instruct such an one in the spirit of lenitie : z z Instruat ; sive , ut melius habetur in Graeco , perficiat in spiritu lenitatis . Claud. in Gal. 6. Claudius , following St. Hierome , affirmeth that it is better in the Greeke , Restore or Perfect him . and where they make St. Peter say , Mat. 16. 22. Lord , bee it farre from thee : a a Absit à te Domine : vel ut meliùs habetur in Graeco ; Propitius esto tibi , Domine . Id. lib. 2. comment . in Matth. he noteth , that it is better in the Greeke , Lord , favour thy selfe .

THe Doctrine which our learned men observed out of the Scriptures & the writings of the most approved Fathers , was this ▪ that God b b Praescitam & praedestinatam immobili consilio creaturam , ad se laudandum , & ex se & in se & per se beatè vivendum . S. Gallus in serm. habit . Constant. by his immoveable counsaile ( as Gallus speaketh in his Sermon preached at Constance ) ordained some of his creatures to praise h●m , and to live blessedly from him and in him , & by him : namely , c c Praedestinatione scilicèt aeternâ , non creatione temporariâ , sed vocatione gratuitâ , vel ●ndebitâ , gratiâ . Id. ib. by his eternall predestination , his free calling , and his grace which was due to none . that d d Miseretur magná bonitate , ●obdurat nullà iniquita●● : ut neque libera●●s de luis meritis glorietur , neq damnatus nisi de suis meritis conquetatur Sola enim 〈◊〉 ●edemptos discernit à perditis , quos in unam perdi●●●● concreavcrat massam , ab ori●●ne ducta caussa communi . Sedul . in Rom. 9. hee hath mercie with great goodnesse , and hardneth without any iniquitie : so as neyther he that is delivered can glory of his own merits , nor he that is condemned complain but of his own merits . for asmuch as grace onely maketh the distinction betwixt the redeemed and the lost ; who by a cause drawne from their common originall , were framed together into one masse of perdition . For e e Videt universum genus humanum tam justo judicio divinoque in apostaticâ radice damnatum ; ut etiamsi nullus inde liberatur , nemo rectè posset Dei vituperare justitiam : & qui liberantur , sic oportuisse liberari , ut ex pluribus non liberatis , atque damnatione justissimâ derelictis , ostenderetur quid meruisset universa conspersio , quòd etiam justos debitum judicium Dei damnaret , nisi in ejus debitum misericordia subveniret : ut volentium de suis meritis gloriari , omne os obstruatur ; & qui gloriatur , in Domino glorietur . Id ibid. all mankinde stood condemned in the apostaticall roote ( of Adam ) with so just and divine a judgement ; that although none should be freed from thence , no man could rightly blame the justice of God : and such as were freed , must so have beene freed , that by those many which were not freed , but left in their most just condemnation , it might bee shewed what the whole lumpe had deserved , that the due judgement of God should have condemned even those that are justified , unlesse mercy had relieved them from that which was due : that so all the mouthes of them , which would glory of their merits , might bee stopped ; and hee that glorieth , might glory in the Lord .

They further taught ( as Saint Augustine did ) that f f Libero arbitrio malè utens homo , & se perdidit , & ipsum . Sicut enim qui se occidit , utique vivendo se occidit , sed se occidendo non vivit , neque seipsum poterit refuscitare cùm occiderit : ita cùm libero arbitrio peccaretur , victore peccato amissum est & liberum arbitrium . à quo enim quis devictus est , huic & servus addictus est . sed ad benè faciendum ista libertas unde erit homini addicto & vendito , nisi redimat , cujus illa vox est ; Si vos Filius liberaverit , verè liberi eritis ? Id. ibid. Man using ill his Free will , lost both himselfe and it . that , as one by living is able to kill himselfe , but by killing himselfe is not able to live , nor hath power to raise up himselfe when hee hath killed himselfe so when sinne had beene committed by free will , sinne being the conquerour , free will also was lost ; for asmuch as of whom a man is overcome , of the same is hee also brought in bondage ( 2 Pet. 2. 19. ) that unto a man thus brought in bondage and sold , there is no liberty left to doe well , unlesse he redeeme him , whose saying is this ; If the Sonne make you free , yee shall bee free indeede . ( Iohn 8. 36. ) that g g Quòd ab adolescentia mens hominum apposita sit ad malitiam : non est enim homo qui non peccet . Id. in Ephes. 2. the minde of men from their very youth is set upon evill : there being not a man which sinneth not . that a man h h Quid habes ex teipso nisi peccatum ? Id. in 1 Cor. 4. hath nothing from himselfe , but sinne . that i i Deus author est omnium bonorum , hoc est , & naturae bonae , & voluntatis bonae ; quam nisi Deus in illo operetur , non facit homo . quia praeparatur voluntas à Domino in homine bona ; ut faciat Deo donante , quod à seipso facere non poterat per liberi arbitrii voluntatem . Claud. li. 1. in Matth. God is the author of all good things , that is to say , both of good nature , and of good will ; which unlesse God doe worke in him , man cannot doe . because this good will is prepared by the Lord in man ; that by the gift of God hee may doe that , which of himselfe he could not doe by his owne free-will . that k k Praecedit bona voluntas hominis multa Dei dona , sed non omnia : quae autem non praecedit ipsa , in eis est & ipsa . Nam utrumque legitur in sanctis eloquiis ; & misericordia ejus praeveniet me , & misericordia ejus subsequetur me : nolentem praevenit ut velit , volentem subsequitur , ne frustrà velit . Cur enim admonemur petere ut accipiamus ; nisi ut ab illo fiat quod volumus , à quo factum est ut velimus ? Sedul . in Rom. 9. the good will of man goeth before many gifts of God , but not all : and of those which it doth not goe before , it selfe is one . For both of these is read in the holy Scriptures ; His mercy shall goe before mee , and , His mercie shall follow mee : it preventeth him that is unwilling that hee may will , and it followeth him that is willing , that he will not in vaine . and that therefore we are admonished to aske that wee may receive , to the end , that what we doe will may be effected by him , by whom it was effected that we did so will .

They taught also , that l l Non ergo lex data est , ut peccatum auferret , sed ut sub peccato omnia concluderet . Lex enim oflendebat esse peccatum , quod illi per consuetudinem caecati possent putare iustitiam : ut hoc modo humiliati cognoscerent non in suâ manu esse salutem suam , sed in manu mediatoris . Id. in Gal. 3. the Law was not given , that it might take away sinne , but that it might shut up all under sinne : to the end that men , being by this means humbled , might understand that their salvation was not in their owne hand , but in the hand of a Mediatour . that by the Law commeth , m m Non remissio , nec ablatio peccatorum , sed cognitio . Id. in Rom. 3. neither the remission nor the removall , but the knowledge of sinnes : that it n n Lex , quae per Moysen data est , tantùm peccata ostendit , non abstulit . Claud. in Gal. 2. Perque illam legem morbos ostendentem non auferentem , etiam praevaricationis crimine contrita superbia est . Id. in Gal. 3. taketh not away diseases , but discovereth them ; o o Lex non do●at peccata , sed damnat . Sedul . in Rom. 4. forgiveth not sinnes , but condemneth them . that p p Dominus Deus imposuerat non justitiae servientibus sed peccato : justam scilicèt legem injustis hominibus dando , ad demonstranda peccata eorum , non auferenda . Non enim aufert peccata nisi gratiâ fidei quae per dilectionem operatur . Claud. in argument . epist. ad Gal. the Lord God did impose it , not upon those that served righteousnesse , but sinne ; namely , by giving a just law to unjust men , to manifest their sins , and not to take them away : forasmuch as nothing taketh away sins but the grace of faith which worketh by love . That our q q Gratis nobis donantur peccata . Sedul . in Gal. 1. A morte redemptis gratis peccata dimittuntur . Id. in Ephes. 1. sinnes are freely forgiven us ; r r Absque operum merito , & peccata nobis concessa sunt pristina , & p●x indulta post veniam . Claud. in Gal. 1. without the merit of our workes : that s s Gratiâ estis salvati per fidem , id est , non per opera . Sedul . in Eph. 2. through grace we are saved , by faith , and not by works ; and that therfore we are to rejoyce , t t Non in propriâ justitiâ , vel doctrinâ , sed in fide crucis , per quam mihi omnia peccata dimissa sunt . Sedul & Claud. in Gal. 6. not in our owne righteousnesse , or learning , but in the faith of the Crosse , by which all our sinnes are forgiven us . That u u Abjecta & irrita gratia est , si ●●bi sola non sufficit . Sedul . in Gal. 2. grace is abject and vaine , if it alone doe not suffice us : and that we x x Christum vilem habetis , dum putatis eum vobis non sufficere ad salutem . Id. in Galat. 3. esteem basely of Christ , when we thinke that he is not sufficient for us to salvation .

That y y Disposuit Deus propitium sefuturum esse humano generi , si credant in sanguine ejus se esse liberandos . Id. in Rom. 3. God hath so ordered it , that he will be gracious to mankind , if they do beleeve that they shall be freed by the bloud of Christ . that , as z z Vita corporis amma , vi a animae fides est . Id. in Hebr. 10. the soule is the life of the body , so faith is the life of the soule : and that wee live a a In fide vivo filii Dei , id est , in solâ fide , qui ni●●ld●b olegi . Id. in . Gal. 2. by faith onely , as owing nothing to the Law . that b b Perfectionem legi habet , qui credit in Christo. Cùm enim nullus iustifica●●tui ex lege , quia nemo implebat legem , nisi qui sp●raret in promissionem Ch●●●● : fides posita est , quae cederet pro perfectione legi ; ut in omnibus praetermissis fides satissaceret pro totâ lege . Id. in Rom. 10. hee who beleeveth in Christ , hath the perfection of the Law . For whereas none might be justified by the Law , because none did fulfill the Law , but onely hee which did trust in the promise of Christ : faith was appointed , which should be accepted for the perfection of the Law , that in all things which were omitted faith might satisfie for the whole Law . That this righteousnesse therefore is c c Non nostra , non in nobis , sed in Christo , quasi membra in capite . Id. in 2 Cor. 5. not ours , nor in us , but in Christ ; in whom were are considered as members in the head . That d d Fides , dimissis per gratiam peccatis , omnes credentes filios efficit Abrahae . Id. in Rom. 4. faith , procuring the remission of sinnes by grace , maketh all beleevers the children of Abraham : and that e e Iustum fuerat , ut quo modo Abraham credens ex gentibus per solam fidem iustificatus est ; ita caeteri fidem eius imitantes salvarentur . Id. in Rom. 1. it was just , that as Abraham was justified by faith onely , so also the rest that followed his faith should bee saved after the same manner . That f f Per adoptionem efficimur filii Dei , credendo in Filium Dei . Claud. l●b. 1. in Mat. through adoption we are made the sons of God , by beleeving in the Sonne of God : and that this is g g Testimonium adoptionis , quòd habemus spiritum , per quem ita oramus : ● intam enim arrham non poterant , nisi filii accipere . Sed. in Rom. 8. a testimony of our adoption , that we have the spirit ; by which we pray , and cry Abba Father ; forasmuch as none can receive so great a pledge as this , but such as bee sonnes onely . That h h Ipse Moses distinxit inter utramque iustitiam , fidei scilicet atque factorum : quia altera operibus , altera solâ credulitate iustificet accedentem . Id. in Rom. 10. Moses himselfe made a distinction betwixt both the justices , to wit of faith and of deedes : that the one did by workes justifie him that came , the other by beleeving onely . that i i Patriarchae & Prophetae non ex operibus legis , sed ex fide iustificati sunt . Id. in Gal. 2. the Patriarches and the Prophets were not justified by the workes of the Law , but by faith . that k k Ita praevaluit consuetudo peccandi , ut nemo iam perficiat legem : sicut Petrus Apostolus ait ; Quod neque nos neque patres nostri portare potuimus . Si qui verò iusti non erant maledicti ; non ex operibus legis , sed fidei gratiâ salvati sunt . Id. in Gal. 3. the custome of sinne hath so prevailed , that none now can fulfill the Law : as the Apostle Peter saith , Acts 15. 10. Which neither our fathers nor wee have beene able to beare . But if there were any righteous men which did escape the curse : it was not by the workes of the Law , but for their faiths sake that they were saved .