the vnlearned know them to be sincere The new translation lately set foorth by the Kings authoritie defended Momus in his humor The subordination of meanes Chap. 29. Touching the obscuritie of the Scripture The necessitie of meanes to be vsed for the vnderstanding of the Scripture proues not the obscuritie Traditions debarred A Councell is aboue the Pope The Scripture of it selfe easie to all that vse it as they should The certaine sence of the Scripture and the assurance thereof is not by tradition Chap. 30. Touching the all-sufficiencie of Scripture to the matter of faith It shewes it selfe to be Gods word Luthers denying S. Iames epistle How the Papists expound the light of the Scripture What they and what we hold about the authoritie of the Church How expresse Scripture is required Chap. 31. Wherein the place 2. Tim. 3.15 alledged to proue the fulnesse and sufficiencie of the Scripture alone is expounded and vrged against the Iesuites cauils Chap. 32. Touching priuate spirits that expound against the Church Such priuate expositions refused by the Protestants And yet the Papists haue no other All teaching is to be examined euen by priuate men Certaine propositions shewing how the Church teaching may be or may not be examined and refused Chap. 33. How a priuate man is assured he vnderstands and beleeues aright touching the last and highest resolution of faith Luthers reiecting the Fathers Occhams opinion that no man is tied to the Pope or his Councels The Beraeans examined the doctrine that they were taught The faith of the beleeuer rests vpon diuine infused light M. Luther sought reformation with all humilitie Scripture is the grounds of true assurance Who the Pastors were of whom Luther learned his faith His conference with the Diuel By the Church the Papists meane onely the Pope Chap. 34. The Papists pretending the Church haue a further meaning then the vulgar know The Popes will is made the Churches act Base traditions expounded to be diuine truth Chap. 35. The Papists pretending the Church meane onely the Pope How and in what sence they vnderstand the doctrine of the Apostles to be the rule of faith They hold that the Pope may make new articles of faith And that the Scripture receiues authoritie from him Vnlearned men may see the truth when the Pope and his crew sees it not And they may iudge of that they teach The Iesuites dare not answer directly Chap. 36. An entrance into the question touching the visibilitie of the Protestant Church in the former ages Wherein it is briefly shewed where and in whom it was Chap. 37. Not the Church but the Scripture is the rule The question touching the visiblenesse of the Church proceeds of the Militant Church In what sence we say the Militant Church is sometime inuisible The Papists thinke the Church shall be inuisible in the time of Antichrist Their contradictions touching Antichrist breefly noted Chap. 38. The Papists cannot proue the Church to be alway visible in that sence wherein we denie it The diuerse considerations of the Church distinguished His quarrels made for our doctrine touching the Churches seuerall states answered The faithfull onely are true members of the Church Vpon what occasion the question touching the visiblenesse of the Church first began Chap. 39. The Papists are enforced to yeeld the same that we say touching the inuisiblenesse of the Church Their doctrine touching the time of Antichrists reigne And the state of the Militant Church at some times Arguments for the perpetuall visiblenesse of the Church answered In whom the true Church consisted before Luthers time Chap. 40. Againe touching the visiblenesse of the Church and in what sence we say it was inuisible Many things innouated in the Church of Rome The complaints of Vbertine and Ierome of Ferrara All the Protestants faith was preserued in the middest of the Church of Rome A iest of the Terinthians What religion hath bred desperation Chap. 41. A narration of a popish Doctor and professor of diuinitie in the Church of Rome translated out of Acosta de temp nouissimis lib. 2. cap. 11. and Maiolus dies canicul tom 2. pag. 89. and inserted for answer to that wherewith the Iesuite reproches our Church in the last words of his precedent replie Chap. 42. An obiection against the Repliars Catalogue Diuers articles condemned by the Fathers mentioned in the Catalogue that the Church of Rome now vses What consent there is betweene antiquitie and papistrie Chap. 43. Whatsoeuer the Fathers of the primitiue Church beleeued is expressed in their bookes The Repliar is driuen to say they held much of his religion onely implicitely What implicite faith is according to the Papists The death of Zeuxis The Fathers writ that which cannot stand with papistrie Chap. 44. The whole Christian faith deliuered to the Church hath succeeded in all ages yet many corruptions haue sometime bene added how and in what sence the Church may erre A Catalogue assigned of those in whom the Protestants faith alway remained What is required to the reason of succession Chap. 45. The Fathers are not against the Protestants but with them Touching the Centuries reiecting of the Fathers The cause of some errors in the Fathers Gregories faith and conuerting England The Papists haue bene formall innouators How they excuse the matter Chap. 46. The errors broached by the later Diuines of the Church of Rome Their errors maintained by that Church and their writings to good purpose alledged by Protestants How that which they speake for the Protestants is shifted of One reason why we alledge their sayings That which is said in excuse of their disagreement answered Chap. 47. Councels haue erred and may erre What manner of Councels they be that the Papists say cannot erre It is confessed that both Councels and Pope may erre Chap. 48. Touching the Councels of Neece the second and Frankford How the Nicene decreed images to be adored What kind of Councell it was And what manner of one that of Frankford was Frankford cōdemned the second Nicene Touching the booke of Charles the Great and of what credit it is Chap. 49. The ancient Church held the blessed Virgin to haue bene conceiued in sinne The now Church of Rome holds the contrary Chap. 50. Touching Seruice and praier in an vnknowne language The text 1. Cor. 14. expounded and defended against Bellarmine The ancient Church vsed praier in a knowe language Chap. 51. The Church of Rome against all antiquitie forbids the laie people the vse of the Scripture in the vulgar language The shifts vsed by the Papists against reading spitefull speeches against it Testimonies of antiquitie for it The Repliars reason against it Chap. 52. The mariage of Priests and Bishops lawfull and allowed by antiquitie Some examples hereof in the ancient Church The restraint hereof is a late corruption Priests were maried euen in these westerne parts a thousand yeares after Christ Chap. 53. Wherein is handled the doctrine of the Church of Rome touching the
assurance and the assurance of all other things beleeued is wrought and bred in the heart by the Spirit of God principally and then by the alone words of the Scripture ioyned therewith as by the formal beginning of that my assurance and by the ministry of the Church onely as Gods ordinance appointed to helpe me to attaine and recouet that sence and assurance that by meanes of this helpe arises in me from the Scripture it selfe though many times and very ordinarily this is done without all motion of the Church whatsoeuer by onely reading as I haue often said in case when men are either conuerted from Athisme or confirmed in the truth without hearing or knowing of the Church by onely reading CHAP. XXX Touching the Al-sufficiency of the Scripture to the matter of faith 2. It shewes it selfe to be Gods word Luthers denying Saint Iames his Epistle 3. How the Papists expound the light of the Scripture 4. What they and what we hold about the authority of the Church 6. How expresse Scripture is required A. D. § 3. Pag. 187. The Scripture containeth not all points of faith concerning my third reasō I wish the reader to obserue that I do not attribute any imperfection to the Scripture when I proue that it containeth not all points of faith For want of perfection in a thing is not to be accounted an imperfection vnlesse it can be shewed that the perfection which wanteth doth necessarily pertaine to the nature of the thing or at least is due and ought to be in it as my aduersaries will neuer be able to shew that to containe all points of faith doth necessarily pertaine to the nature of Scripture or is due or ought to be in it This being noted I need say little in confirmation of this argument as hauing vrged it sufficiently against M. Wootton and M. White in the introduction in such sort as they will neuer be able sufficiently to answer it Onely here I will aske one question of M. White White p. 48. who telleth vs that the Scripture manifesteth it selfe to be diuine in regard the vertue and power that sheweth it selfe in euery line and leafe of the Bible proclaimeth it to be the word of the eternall God and the sheepe of Christ discerne the voice and light thereof as men discerne light from darkenesse c. If this be so how chanceth it that his illuminated Luther whom doubtlesse M. White will account one of the sheepe of Christ could not see that S. Iames his Epistle was diuine Scripture by the vertue and power that sheweth it selfe in euery line and leafe of it no lesse then in other places of Scripture shall he be accounted illuminated or rather starke blinde that could not discerne light from darkenesse And shall not M. White also be accounted not so much blinde as braine-sicke that fancieth to himself such a light to shine in euery leafe and line of the Bible that euery one that is the sheepe of Christ discerneth it no otherwise then he that hath corporall eye-sight discerneth outward light from darkenesse True it is there is the vertue and power of God in the Scripture there is puritie and perfection of matter maiestie of speech power ouer the conscience certaintie of Prophecies c. but these do not shine like light to our vnderstanding till it be illuminated with the light of faith as euery one euen of the elect is not at all times indued with faith nor then neither vnlesse those things be propounded duly mediatè or immediatè by the authoritie of the Church vpon which being like a candlesticke the light of the Scripture must be set or else it will not according to the ordinary course of Gods prouidence sufficiently shine and appeare vnto vs in such sort as to giue infallible assurance Wootton p. 89. White pag. 46. that it is the word of God It troubleth M. wootton M. White both that I say there be diuers substantiall points which are not expressely set nowne and determined in Scripture which they being conuinced with euidence of the matter cannot deny to be so but say they this is not the question But by their leaues this was first the question when their Grandfather Luther was so hoate to haue expresse Scripture See Gretz in defens Bellar. tom 1 in li. 4. de verbo Dei non scripto cap. 3. See introduct q. 2. as that he would haue all expressed euen in wordes Afterwards indeed when his fury cooled a litle he thought it sufficient if all were expressed though not in so many sillables yet in sense And now of late our new Ministers seeing that this also cannot be defended haue made the question whether all be contained in Scripture that is either expressely or so as without Church authoritie or Traditions al necessary points of doctrine may be necessarily euidently or by good consequence deduced out of that which is expressed in Scripture In which sense also they will be neuer able to shew that all points and namely those which I mentioned in my third argument Wootton p. 93. are contained in onely Scripture but must be forced to run to tradition and Church authority if they will haue sufficient assurance of them 1 THe third thing obiected against the Scripture was Imperfection that it containes not the whole matter of faith but many things else are needfull to be knowne and beleeued that are not written therein For though he spake somwhat reseruedly There be diuers questions of faith which are not EXPRESSLY set downe yet his meaning is There be diuers particular points to be beleeued which are contained therein neither expressely nor anyway at all but receiued vpon sole Tradition and Church authoritie as I haue a Ch. 27. n. 2. shewed and his Introduction here mentioned affirmes which being a grosse and blasphemous assertion therefore to couer the odiousnesse of it here in the first place he saies that by affirming the Scripture not to containe all points of faith he doth not attribute any imperfection to it And how I maruell will he perswade vs this when it is impossible it should be perfect that leaues vs vnperfect in the faith and reueals but a portiō of that which yet of necessitie must be known to saluation his reason is because his aduersaries will neuer be able to shew that to containe all points of faith doth belong to the nature and perfection of Scripture But I answer it pertaines to the perfection of the Scripture and is due to the nature thereof to containe all things because it selfe sayes so and there can be no other infallible or conuenient reuelation And b Propounded in the WAY Digr 3. 13. many testimonies and arguments euince it which my aduersary not being able to answer hath well and wisely passed by with silence And therefore denying this they attribute imperfection to it For to deny that which the Scripture is is to make it imperfect Athanasius
Scripture D. Stapleton a Relect. p. 462. sayes The Church is the ground and pillar of truth in a higher kind then the Scripture namely in the kind of the efficient cause And b Pag. 494. in explicat qu. the authority of the Church may be vnderstood to be greater then the authority of the Scripture because it is not simply subiect or bound to it but may by it authority teach decerne something which the Scripture hath neither determined nor taught The things which the Church teaches do as much binde the faithfull as those things which the Scripture teacheth we Catholickes affirme that the Church is to be heard more certainely then the Scriptures because the doctrine thereof is more manifest and euident then the doctrine of the Scriptures or at the least equally with the Scriptures because the authority thereof is no lesse irrefragable and infallible The Scripture is the booke of the Church the testimonie of truth which the Church testifies the law of God which the Church hath publisht the rule of faith which the Church hath deliuered We had wont to maruell at the blasphemies c Illyric clau script p. 541. Hos de express verb. Dei of Cusanus Verratus Hosius That the Church hath authoritie aboue the Scripture The Scripture as it is produced by heretikes is the word of the Diuell A Councell is the highest tribunall and hath the same power to determine any thing that the Councell of the Apostles and Disciples had The things written in the Gospell haue no soundnesse but through the determination of the Church c. But now you see the same renewed in that Church to this day and the Iesuits in the midst of their learned subtilties to be as grosse as the grossest Friars preferring their Church authority farre aboue the Scriptures or any vse that a Candlesticke can haue in shewing the candle Note FOVRTHLY what it is that the Protestants say touching the authority of the Scripture and the Church so much as belongs to the present occasion First that the Scriptures haue in them a light and an authoritie of their owne sufficient to prooue themselues to be the word of God and to giue infallible assurance to all men of the true sense and this light and authority is not added increased or multiplied by the Ministry of the Church or any thing that it doth about the Scripture Secondly this light and authoritie of the Scripture shines in vs and takes effect in vs then onely when the Spirit of God opens our hearts to see it The defect of which heauenly illumination is the reason why some neuer and the elect themselues at all times do not see it but it argues no defect of light in the Scriptures Thirdly the means whereby God opens our eies and hearts to see this light and authoritie in the Scripture is the Ministry of the Church I expound my selfe it is the ordinary and publike meanes wherto he referres men And this Ministry is by preaching and expounding the Scripture out of it selfe and perswading and conuincing the consciences of men yet priuately and extraordinarily when and wheresoeuer this Ministry failes or ceasses the light and sense of the Scripture is obtained by the Scripture alone without this Church Ministry and the Scripture alone in this sort immediately at sundry times by it selfe giues full assurance and workes all other effects in our consciences that it doth when the Church propounds it Fourthly the Scripture is so sufficient of it selfe both to reueale whatsoeuer is needfull to be knowne and to establish and assure our heart in the infallible faith of that it reueales that the Church hath nether authority to adde so much as one article more then is contained therein nor power to giue this assurance from any thing but from the Scripture it selfe So farre forth that THE WHOLE TEACHING AND DOCTRINE AND AVTHORITIE OF THE CHVRCH IS TO BE ADMITTED AND YEELDED TO OR REFVSED ACCORDING AS IT CONSENTS OR DISAGREES WITH THE SCRIPTVRE the fountaine of truth the rule of faith Note FIFTLY what our aduersaries meane by the Church and the meanes whereby the Church executes her authority what the things are which by her authority she may do and what the proper effect is that this authority workes in vs. First by this Church d This is shewed c. 35. nu 1. c. 36. nu 1. they vnderstand the Church of Rome for the present time being and therein the Pope in whom they say the whole power and vertue of the Church abideth Secondly the meanes whereby it executeth her authority is vnwritten Tradition out of the which it supplies all things pretended to be needfull for the exposition of the Scripture or the defining of matters that must be beleeued Thirdly the things that she may do by her authoritie are all things that appertaine to the questions of religion 1 Cus epi. 2. 3. 7. to expound the Scripture after her owne iudgement 2 Conc. Trid. sess 24. can 3. to dispense against the Scripture 3 Stapl. princip l. 9. c. 14. relect pag. 514. to canonize new Scripture that before was none 4 Stapl. ibi relect p. 494. inde to giue authority to the Scripture 5 August de Ancon qu. 59. art 1. 2. to make new articles of faith 6 Gl. de transl episc Quanto §. veri to make that to be the sence of the Scripture that is not Lastly the effect of this power is the same that the Scripture breeds and more 7 Grets defens Bel. tom 1. pag. 1218. c. obedience in all that will be saued so that the world is bound as much to the Popes definitiue sentence as to the Scripture or the voice of God himselfe 8 The speech of all the canonists for Christ and the Pope make but one tribunal 9 Capistran de author Pap. pag 130. He is aboue al like him that came downe from heaueÌ„ 10 Capist ibi For with God and the Pope his will is sufficient reason and that which pleases him hath the vigor of a law 11 Palaeot de consist part 5. q 9. after his sentence pronounced no man must doubt or delay to yeeld 12 Petrisedes in Romano solâ—o collocata libertate plena in suis agendis per omnia poteri debet nec vlli subesse homini Gl. ibid. vbi sup yea all the CouÌ„cels and Doctors and Churches in the world must stoop to his determination 5 These fiue things thus obserued it is easie to se that our aduersaries attribute more to the Church then to be onely a meanes for the communicating of that which is in the Scripture to vs expounding the authority thereof that it exceedes the latitude of a Candlesticke and is turned into the Candle it selfe And so to returne to my aduersaries answer and to conclude I thus reason The Ministery and authority of the Church is required either
is so able as to worke that effect without any other meanes or helpes concurring with it but at the most doth import a great degree of profitablenesse Or if it import sufficiency it is not meant that alone sufficiency of which our questiō is but at the most sufficiency in suo genere in a certaine limited kind to wit of written Scripture Against the second part of my answer first M. White either had a corrupt copie of my treatise or else himselfe his writer or printer corrupteth euen my words and sense For I do not say as he maketh me the Scripture is sufficient because c. But I say onely that it is profitable the rather because it commendeth the authority of the Church By which corruption he maketh himselfe matter to worke vpon but very idlely most of his obiections being ouerthrowne only by reading my words aright as I set them downe His chiefe obiection is this The Scriptures are able to make the man of God perfect that is the Pastours the Pope Councell and all but it cannot send these to the Church because these be the Church I answer that it sendeth euen these also to the Church First in that it sendeth them to the interpretation of Councels and Fathers of the ancient Church Secondly it sendeth them as they are priuate men needing instruction to themselues as authorized Pastours who by the assistance of Gods Spirit shall be enabled as neede shall require for their owne and other mens instruction to define rightly which is the right doctrine of faith in any point wherein Controuersie shall arise The answer of his other obiections may without difficulty be gathered out of that which here I haue said already and which I am after to say when I do shew how Church authority is prooued out of Scripture Whence followeth not that other places of Scripture either are superfluous or not to be accounted part of the rule or that Church doctrine is to be opposed to Scripture or to be accounted humane traditions or doctrine of men The sentences of Fathers and others which M. White bringeth to proue alone sufficiency of Scripture either proue nothing against me to wit being explicated that the Scriptures with other meanes prouided by God namely the authority of the Church are able to instruct vs or else they proue against him and his fellow M. Wootton as well as against me if the Fathers words be taken without limitation that the Scriptures alone without any meanes ioyned to thē are able to instruct vs in all things And it is maruaile that these men haue so little iudgement to alledge such authorities which make no more againe Church-authority required by me then against Church-ministery which is required by themselues as the ordinary meanes to instruct men in faith 1 The Apostle 2. Tim. 3.15 hath these words The holy Scriptures are ABLE to make thee wise TO SALVATION through THE FAITH WHICH IS IN CHRIST IESVS For the whole Scripture is inspired of God and is profitable to TEACH to IMPROVE to CORRECT to INSTRVCT IN ALL RIGHTEOVSNESSE That the man of God may be ABSOLVTE and made PERFECT VNTO ALL GOOD WORKES This text we alledge to proue the sufficiency of the Scripture whereto my Aduersary in his discourse a In the WAY §. 11. answered two things First that the Apostle doth not say in these words that the Scripture is sufficient to instruct a man to perfection but that it is profitable but I shewed that he affirmes it to be SVFFICIENT by three reasons the first because the Apostle sayes They are able to make vs PERFECT and that to EVERY good worke now that which doth this is sufficient inasmuch as God requires no more at any mans hand but perfection to euery good worke My Aduersary in this his cōfused Reply wherin he durst not deale openly and distinctly that I might perfectly discerne which part of my argument his words properly concerne seemes to deny the consequence because S. Paul sayes also that Piety is profitable to euery thing and yet it is not sufficient in such sort that there needs no other helpe or meanes to be ioyned with it to attaine whatsoeuer thing Whereto I reply againe First that euen this Piety being the totall and whole effect that the study of the Scripture works in mē is sufficiēt without the ioyning of any thing else to it that is not Piety for it followes in the next words that this Piety hath the promises of this life and of the life to come that is to say whatsoeuer is promised vs in this world or in the next is obtained by Piety Therefore Piety is sufficient Therefore any thing in this example notwithstanding the Scriptures being affirmed to be profitable to euery thing are affirmed also to be sufficient Secondly we do not maintaine the Scripture to be sufficient in that sense that without all helpe and meanes to learne them they will suffice for who euer denied the ministery of the Church the illumination of Gods Spirit and a mans owne syncere indeuour to be also requisite But when we say they are sufficient we do it against the assertion that sayes they containe not the substāce of al things needful to be knowne but besides the meanes to vnderstand and learne them we need Church authority and vnwritten tradition to supply diuers articles of faith that they reueale not Thirdly my Aduersary may possibly finde some formes of speech where a thing is called profitable to all things yet other things are as necessary as it for the profitablenes of one thing excludes not the necessity of another thing But wheresoeuer it is said that any thing is profitable not simply to this or that purpose but to make persect to euery thing in the same kind there the sufficiency thereof is absolutely concluded and thus the Apostle speakes of the Scripture that it is profitable to make PERFECT to EVERY good worke The said perfection being an effect of their profitablenesse for that profitable thing is sufficient of it selfe that makes and produces the effect perfect 2 My second reason whereby I shewed the sufficiency of the Scripture was this All that we need to saluation is either to be taught or reproued or instructed or corrected but the Scripture alone doth all this Ergo they are sufficient to this he answers nothing 3 Thirdly I reasoned thus That is sufficient and containes all things needfull to be knowne which is able to make a man wise to saluation but the Scripture is able to doe this Ergo it is sufficient this argument he hath tumultuously repeated as he hath all the rest and answered I know not how First he sayes if the word alone had bene put in it would more plainely appeare how it proues nothing let the world therefore be put in That which alone is able to make a man wise to saluation is sufficient but such is the Scripture that alone it is able to make a man wise to
saluation Therefore it is sufficient How doth it now appeare so plainely that it proues nothing the first proposition is manifest of it selfe the second is as manifest for all that the Apostle affirmes is of the Scripture alone and of nothing else for of Scripture alone he saies it is able to make wise to saluation it is profitable to teach to reproue to instruct to correct that the man of God may be perfect the conclusion therfore must needs be true Secondly he saies the Apostle speakes of the old Testament yea of euery parcell of Scripture yet M. White will not say that now specially the old Testament without the New or euery parcell of the old it selfe is alone sufficient for all the said purposes whereto M. White answers that he neither speakes of the old Testament alone nor of any one parcell either of old or new separated from the rest but of the whole in this sense all the whole Scripture taken together is able c. And if the Iesuits and D. Stapleton whom this man traces had not renounced all truth they would not say it when that which the Apostle auouches of the Scripture cannot agree to euery parcel alone but to all together for what one parcell performes all these effects to make wise to saluation to teach to reproue to instruct to correct to make perfect the Scripture is so vnderstood as that all these things may truly be affirmed of it but these things cannot truely be affirmed of the parcels alone Ergo. 4 Thirdly he saies the word PROFITABLE must not expound the word ABLE or if it be the word ABLE doth not signifie that the Scripture is so able as to worke that effect without any other meanes or helpes concurring with it but at the most it imports a great degree of profitablenesse This is no answer to this argument But to another that he hath not expressed I said therefore thirdly though very briefly By the word able the other word profitable must be expounded Which I thus put into forme that which is PROFITABLE by being ABLE is sufficient the Scripture is so PROFITABLE that it is ABLE to make vs wise to saluation Ergo it is sufficient He first denies the Minor and saies the word profitable is not to be expounded by the word Able but he seemes to be dazeled For that which is able to make wise to saluation must needes be able to make absolute and perfect because perfection consists in being wife to saluation but the Scripture alone is able to make wise to saluation Ergo. Next he saies that supposing the word PROFITABLE be expounded by the word ABLE thus Scripture is able to make one absolute and perfect yet the meaning is not that it is able without other helpes and meanes concurring with it but at the most that it is very profitable and if it be sufficient yet this sufficiency is not that whereof our question is but in a certaine limited kinde to wit of written Scripture That is to say if by able to make vs wise to saluation be meant that the Scriptures are sufficient yet it is not meant that alone they are sufficient as the Protestants hold but with a limitation so far as Scripture can be sufficient In which his answer he plainely discouers himselfe to be foundred and spent For our question is not whether the Scripture alone without vsing the Ministery of the Church or our owne industry or such meanes as God hath appointed for the finding our and vnderstanding of that which is contained in it be sufficient for Bread and Drinke and all manner of food is not sufficient to sustaine mans life if he take no paines to get it or if he be not able to swallow and digest it and my aduersaries owne Church and traditions with all their royalties are not sufficient vnlesse men take paines to finde them and be so mad as to beleeue them and so blinde as to let them downe but the question is of their latitude and extent viz. whether the written Scripture containe in expresse words or sense the whole and entire doctrine of faith and good life so that the Church by her authoritie and traditions may adde no point of faith that is wanting in the Scripture This appeares to be the question by my aduersaries own words and the words of the Diuines in his Church Now the Apostle saying the Scripture is able to make one wise to saluation affirmes the sufficiency of it alone without any other helpe or meanes to supply any doctrine or matter of faith not contained therein because there is no more needfull but to be wise to saluation and that wisdome the Scripture is able to instruct vs in Which ability is not limited to certaine points but extended to all the whole obiect of faith by the word For thus I reason He speakes of the Scripture alone and nothing else therefore the Scripture alone is able to make wise to saluation therefore it is so profitable and in such sort to make absolute and perfect to euery good worke that it can do it For it is able Therefore it alone is sufficient Therefore this sufficiency is so limited to written Scripture that it is perfectly and wholy contained in it 5 The second part of my aduersaries answer in his discourse to the text alleadged was that the Scripture is said to be profitable because it commendes to vs the authority of the Church This his answer I opposed with 7. arguments But when I repeated it I put in the word sufficient thus He saies they be profitable and SVFFICIENT because they commend vnto vs the Churches authority the addition of which word you see he distasts and makes a vantage of thereby to put off the answer to sixe of my arguments That the Prouerbe might be true it s an ill winde but blowes some men profite for vnder that pretence he takes occasion to cauill and put off that he could not answer For first the word might well be put in without any preiudice to his sense For if their profitablenesse lie in commending to vs the Church authoritie then their sufficiency lyes there too and so I might well make him say they be profitable and sufficient because they cōmend vnto vs the Churches authority Secondly it is idle that he saies my obiections are ouerthrown Only by reading his words aright leauing out the word sufficient For let him looke vpon them againe and he shall finde they ourthrow his exposition of profitable as well as if he had expounded sufficient in the same manner But my aduersary will take a small occasion to shun an argument 6 Onely to the sixth he replies for whereas I said the meaning cannot be that they are profitable because they commend vnto vs the Churches authority because the Apostle saies they are able to make the man of God perfect that is the Pastor himselfe the Pope the Councell and all and it were absurd to say that the
My aduersarie therefore maintaining the doctrine of the Church to be the rule of faith * Suarez the Iesuit shames not to tell the king of England in his late writing against him that The authoritie of the Trent Councell which all the world knowes was mooued by the Pope in the same manner that Puppet motions are mooued by such as shew them is the authoritie of the vniuersall Catholicke Church Defens fid Cathol adu Angl. sect lib. 1. c. 9. nu 7. meanes nothing by the Church but THE POPE HIMSELFE and they that yeeld themselues to be led by the Romane Church must depend solely vpon his will and word 3 To the second this diuine doctrine of the Church which the Repliar saies is the rule of our faith is by himselfe expounded to include not onely the written Scripture but vnwritten traditions also and such decrees and interpretations both of Scripture and tradition as the Pope shall reueale and propound hence it followes that any Friars dreame may be thrust vpon vs as an article of faith necessary to saluation because these traditions and interpretations and this authoritie of the Pope containe many such dreames that is to say the Pope and his Church vnder pretence that they are diuine traditions and all power to propose matters of faith belongs to him may and doth require vs to beleeue lyes and errors and albeit the Iesuite affirme these traditions and interpretations of his Church to be reuealed by God to the Apostles and their successors the Doctors and Pastors of the Church as part of that diuine and Church doctrine which he would haue receaued o Pari pietatis affectu ac reuerentia suscipit veneratur Conc. Trid. sess 4. with the same obedience and affection wherewith we receaue the Scripture yet this is false For the whole obiect of our faith is contained in the Scripture alone as I shewed in the third Digression and because he denies that any such dreames can be contained in the doctrine of his Church thus I reason For whatsoeuer the Pope shall definitiuely propound to be beleeued that is the doctrine of the Church But he may definitiuely propound the very dreames of a Friar this I proue The bookes of i Baro. an 159. n 4. ind expurg Hispa p. 149. d. 15. Sanct. Romana Hermes and k Phot. Biblioth p. 156. edit Graec. Haschel Balâ—am respon p. 363 in Iure Graeco Rom. tom 1. Zâ—onar in Apost can vlt. Perer. Ioh. 13. disp 30. Clemens Constitutions are Apochryphall counterfet and vnsound writings but D. Stapleton l Hos similes libros in canoneÌ„ sacrae Scripturae si praesens Ecclesia referret nulla ratio obstat quin eos pro Canonicis admittere debeamus Relect. pag. 514. saies he may put these bookes into the Canon of the Bible and so binde men to beleeue them by diuine faith therefore he may define and make to be matter of faith that which is vnsound and no better then a dreame Againe Canus and Caietan m Refert Fra. Suar. tom 2. p. 30. a. affirme the opinion of the virgine Maries conception without sinne to be godly and probable in shew but false and vncertaine indeede Yet n Suar. ibi Vas qu. in 3. part Tho. to 2. p. 45. the Iesuits say the Pope may define it when he will Thirdly o Grego Val. analys fid pag. 325. they hold the authority of the Church in defining to be in the Pope who may determine the things of faith whether he vse care and diligence therin or not but he that defines without any care taking or diligeÌ„ce vsed may chance specially if he be a Friar p To the number of 52. Azor institut moral tom 2. l. 5. c 44. as many Popes are to thrust his Friars dreames vpon the Church Fourthly the Canon law q Gl Marg. c quanto de translatione sayes He may make something of nothing and make that a sentence which is none Lastly r Suar vbi sup the Iesuites hold that a supernaturall truth may be so implicitely contained in tradition or Scripture that * Canisius reports that in Paris in the Vniuersities of Spaine and elsewhere no man is admitted to any degree in diuinitie vnlesse he sweare that he will hold the Immaculate conception of the virgine Marial lib. 1. c. 7. Such trickes as this will make this consent swell and increase as fast as the mountaine the common consent of the Church increasing whereby oftentimes the Holy Ghost expounds traditions and Scriptures the Church may at last bring in her definition which shall haue the force of a reuelation The two doores of sleepe Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odiss Ï„. mentioned so much in the Poets let not in more dreames then this doctrine doth lyes heresies into the world for whensoeuer the Church of Rome will bring in a new doctrine the implicite traditions and the increase of the Churches consent may be pretended 4 * Ad. 3. To the third he notes no more But what he said in his treatise and I granted in such sense as I layed downe in my answer And this noting it againe is needles and impertinent to the matter in hand which is not touching the quality but the quiddity of the rule 5 * Ad. 4. To the fourth we know well enough that the Church and the doctrine go together but it is false that the Church as deliuering doctrine is the rule For the doctrine is the rule and the Church that which teaches both vs and it selfe according to it as the Iudge expounding and executing the law is not the rule together with the law but the law is the rule it selfe and the iudge is the kings officer to apply it but hauing no authority ouer or beside it And yet allowing the contrary and all that the Repliar sayes still in his conceite the Pope with his definitions shall be this Church and this doctrine which he thus conioynes to be the rule 6 To the fift to proue the doctrine of the Church to be the rule of saith in such sort as the Repliar hath said Ad. 5. it is not sufficieÌ„t to shew that at least once or in some one age there hath bene a company of men called the Church in one sense or other ordained by God and furnisht with conditions to teach men the faith for the Repliar hath said that the doctrine of the Church is the rule of faith in such sort as it includes not onely the written Scriptures but vnwritten traditions and the interpretation of them both by Church authority Where two things are affirmed first that vnwritten traditions are part of the doctrine that is the rule Secondly that our faith is built t Non quid dicatur sed quis dicat attendendum Staplet Princ. pag. 364. Relect. p. 429. on the authority of the Church Neither of these is proued by shewing that which is
here mentioned For though there be a Church in any sense that a true Church can be meant ordained to teach vs yet it followes not that it hath any such authority or any authority at all to propound vnwritten traditions and there may be a Church and yet the iudgement thereof not be the authority whereon our faith is grounded and the same Church may be ordained to teach vs yet not allowed to teach these vnwritten verities For God hath propounded all doctrine of faith in the Scriptures and appointed his Church to reueale and expound it to his people the which doctrine thus expounded inlightens the mind begets faith and is the rule of all mens iudgement through the worke of the Holy Ghost that confirmes it in the mind Granting therefore that which the Repliar so much desires that all his meaning is that once or in one age there was a company of men who in one sense or other may be called the Church whom God hath appointed and furnished to teach all men the things of faith yet it helps not his conclusion nor makes it true in that sense wherein he meanes it CHAP. XXXV 1 The Papists pretending the Church meane onely the Pope 2. How and in what sense they vnderstand the doctrine of the Apostles to be the rule of faith 3 They hold that the Pope may make new articles of faith 4 And that the Scripture receiues authority and credit from him 6Vnlearned men may see the truth when the Pope and his crew sees it not 7. And they may iudge of that they teach 8 The Iesuites dare not answer directly Pag. 204. White pag. 67. A. D. This being proued my Aduersaries may see how much they mistake when they thinke me to meane in this Chapter by the name Church onely the Pope or onely the present Pastours of the Church when as rather I meant to include these onely secondarily meaning here by the name Church principally the Apostles themselues who for the time they liued on earth were principall Doctours and Pastours of thâ— Church being by me therfore tearmed the Church which I said is the rule of faith not taking the verbe is so strictly as onely limited to this present time but â—â—ther indefinitely abstracting from all time or per ampliationem as it may extend it selfe to the by-past as well as to the present time This to be my meaning my Aduersaries might haue perceiued by the texts of Scripture which I bring for the proofe of my conclusion For those texts are by me here applied as they were by our Sauiour spoken and meant to wit principally to the Apostles being the primitiue Pastours and principall members of the Church and are onely secondarily or by consequence applied to other Pastours succeeding in their places Now taking my conclusion in this chiefly intended sense it cannot be denied to be true neither can the reason by which I proue it with any reason be denied to be good 1 IT is easie to see that he knownes not in what sense he should take his conclusion that it might be defended For if by the Church he meant no more but the Apostles and primitiue Pastours and by the doctrine of the Church no more but that which is the doctrine indeed contained in the Scripture no man would deny the doctrine and teaching faith and beleefe of the Apostles contained in the written word to be the rule of faith but he meant and still meanes otherwise that this Church which all men ought to follow is the B. of Rome alone for the time being wherein a See Chap. 34. nu 1. I mistooke him not For he meanes that which in all ages for the time being is the supreame iudge and hath subiectiuely in it all the Church authority But such is the Pope alone according to the principles of Papists Therefore he meanes the Pope alone againe he meanes that Church whereof he expounds the texts of Scripture alledged in that Chapter to proue the doctrine of the Church to be the rule but all those texts he expounds of the Pope alone for the time being Ergo. Thirdly I suppose the Repliar to be a Papist and in this place a maintainer of the Popish doctrine touching the rule of faith but that doctrine meanes the Church as I expound For the order which God hath left in his Church for the iudging and deciding of matters of faith according to the Iesuites doctrine b Staplet Princ. doctrin fid l. 6. praef 1 Bell. de Rom. Pont. l. 4. c. 1. 2 Staplet Princ. doctr l. 5. c. 1. 3 c. 2. 4 c. 5. 5 l. 6. c. 1. is this 1. That not the Scripture but the Church is this supreme iudgâ— of all controuersies and things of faith 2 Yet this Church as it is taken for the whole body iudges not 3. Nor lay priuate men therein 4. But the power of iudging belongs to the Bishops and Priests alone 5. And among them the B. of Rome alone as the successor of S. Peter is so the head of the whole Church and the primary and highest subiect of this Church iudgement that he hath power alone aboue all others whether Pastors or sheepe to pronounce 6 Grets def Bellar. tom 1 p. 1218. c. and determine touching the matters of faith 6. So that besides the Doctors and Pastors there must be in the Church some other supreme iudge and he is the B. of Rome either alone or with a Councell Here it is plaine that howsoeuer the name of the Church be pretended yet the whole power is limited and restrained to the Pope alone For they hold the gouernment and power of the Church not to be Aristocraticall placed in Councels or Bishops but Monarchicall where all the gouernment power and infalliblenesse is in the Pope alone Councels Bishops Priests and all other parts of the Church are but cyphers the power is eminently and infallibly and authoratiuely in the Pope alone either with them or without them Bellar. c De Rom. Pont l. 1. c. 9. §. sed nec sayes plainely Neither the Scripture nor secular princes nor priuate men are iudges of controuersies but Ecclesiasticall Prelates and Councels may iudge of the controuersies of religion but that iudgement is not firme or ratified till the Pope haue confirmed it and therefore the last iudgement belongs to him for either there must be no iudge among men at all or else he must be the iudge that is aboue the rest I haue alledged the words of Gregory of Valence diuers times d Tom. 3. in 22. pag. 24. When we say the Proposition of the Church is a condition necessary to the assent of faith by the name of Church we meane the head thereof that is to say the B. of Rome either alone by himselfe or with a Councell Syluester Prierias e In Luth. tom 1. pag. 159. fundam 1. The vniuersall Church essentially is the conuocation of all that beleeue in Christ but
answered Digression 48. yet here I answer againe that the Protestant faith so far as it differeth from that which the Church of Rome holds against vs continued alwaies not in the aire but in men and those men were such as liued in the Church of Rome it selfe constantly holding the foundation of Christian Religion though the same men were corrupted also some more some lesse with those errors that we refuse The rest of this Chapter meddles with nothing I writ but is spent in prouing that the Church whose doctrine is the rule continues in all ages vnto the worlds end not onely the true Church abides for euer vnto the end but that Church doth so whose doctrine is the rule to teach vs as if there were a true Church of Christ whose doctrine were not the rule in such sense as I haue expounded the doctrine of the Church to be the rule This is partly to be saying somewhat when he could not reply to that I said and partly to perswade his people that we hold the contrary I detest his rudenesse and lament their bondage and slauery A. D. M. White granteth Pag. 233. White p. 63. that those Scriptures which I alledge in the treatise proue well Christs abiding alway with the Church whereupon is inferred the continuance of the Church in all ages therefore he will not or ought not deny but that they proue also that there is teaching of true doctrine of faith in the Church not onely for the Apostles time or for sixe or eight hundred yeares after but absolutely for all ages I grant all this and if he beg hard I will giue him more that the doctrine of the Church thus taught in all ages is the rule of faith that all men ought to follow But he is so far bankrupt and behind hand that no reasonable thing will helpe him For still this Church supposes not his Pope nor his Papacy and this doctrine meanes not his traditions nor any thing taught in the Church besides the Scripture nor doth this being the rule intend any such authority or soueraignty of the Church aboue the Scripture as he pleads for but only the Ministry of the Church vnder Christ and his Scriptures in propounding the faith to particular beleeuers and confirming the same to their hearts and consciences by the sole authority of the Scriptures themselues as I haue often touched CHAP. XXXVII Not the Church but the Scripture is the rule 2. The question touching the visiblenesse of the Church proceeds of the Militant Church 3. 4. 5. In what sense we say the Militant Church is sometime inuisible 5. The Papists thinke the Church shall be inuisible in the time of Antichrist Their contradictions touching Antichrist breefly noted A. D. Concerning the twelfth Chapter By that which hath bene said in the two precedent Chapters it is apparant enough Pag. 234. that there is in all ages a certaine company called the Church whose doctrine is the ordinary rule and meanes ordained by God to instruct all men in all matters of faith and that by the said doctrine and teaching of the true Church euery one is to learne what is and what is not to be holden for the true faith not doubting but that the doctrine of faith which is commended and caught vs by the said true Catholicke Church is the right faith The which being so euery one may see how necessary it is to seeke find and follow the iudgement of the true Church as being a most necessary meanes without which none can expect to attaine that one infallible entire faith which is necessary to saluation This seemeth in a sort to be granted by M. White For although he pleade hard to haue Scripture alone to be the (a) White p. 13. 14. 15. rule holding the letter it selfe to be the (b) Pag. 12. vessell which presenteth thu rule which he (c) Pag. 31. cōpareth to the Carpenters square to the precepts of art to the law of the Land yet as he cannot deny that a child cannot do any thing with the Carpenters square nor an vnlearned man with a booke wherein is contained precepts of art or with a lawbooke but the square must be applied by a cunning Carpenter the precepts of art must be expounded by a learned maister the law must be declared by a skilfull Lawier or propounded by an authorized Iudge Euen so he must grant that the Scripture it selfe although it be a good rule yet if it were as he would haue it the onely rule must be applied expounded declared and propounded not by euery man woman and child but by the authority as we say or by the Ministry as my Aduersaries say of the Church White p. 110. Pag. 93. and that so necessarily that euen as M. White affirmeth except in some extraordinary cases no man can of himselfe attaine to the knowledge of faith but as the Church teacheth him in regard as otherwhere he confesseth the Church is a subordinate meanes for the bringing of men to saluation in that God teacheth his elect by the ministry thereof Neither saith he can any man be the child of God except first he be conceiued in the wombe of the Church So we see euen in M. Whites opinion how necessary it is for euery one to seeke finde and follow the teaching of the true Church 1 THat which he sayes I granted in a sort I grant againe and yet will still pleade and proue the Scripture alone to be the rule and nothing else For though a child can do nothing with a square nor an vnlettered man with a booke yet still the square and contents of the booke are the rule and not the Carpenter and the Iudge they are onely Ministers to apply the rule and subordinate conditions requisite for the due vse of the rule and to be ruled by it themselues if at any time as sometime they may they erre in working So is it in few words with the Church and Scriptures And albeit I affirmed as he saith and it be my opinion that it is necessary to find and follow the teaching of the Church yet is it not my opinion that the vniuersall Church teaches any doctrine that is not written in Scripture or God by the Church teaches those vnwritten traditions or that the Church exceeds the condition of a bare Minister vnder the Scriptures Which Ministry being acknowledged M. White will allow it any authority and power to teach informe perswade correct represse particular men that my Aduersaries will demand but they require Church authority aboue the Scripture and make vnwritten traditions and the Popes Decretals equall with the Scripture and place all the power and faculty of the Church in the Pope and when they haue done allow no particular man or Church to call any of these things in question This is it the Repliars teeth water at and which by M. Whites concessions he would recouer but he shall neuer get it nor all the
make them pale for feare and therefore he would affixe it though I for my part will thinke he doe it not so much to terrifie vs as to gull his owne with the name of the Church If he had in any good fashion defended the exposition and application he made of it k THE WAY § 15. Reply pag. 223 in his Treatise he might haue vsed it the better and it would haue made vs the more afraid but hauing left it in the lash where I answered it he is not worthy so faire a text should come vnder his title Neuerthelesse there is good vse to be made of it against himselfe For if the Church be the pillar of truth and the Papacie which he striues for in his Reply be the pillar of lies then it will follow the Papacie is not the Church The first proposition is his text The second neither his Reply nor Treatise can put by The conclusion therefore is the truth And so the Text may keep his place to good purpose 5 On the backside of the same page hee hath placed in Latin and English this sentence of Saint Austin de vtil cred c. 8. If thou seeme to thy selfe to be sufficiently tossed to wit in doubts questions or controuersies of faith and wouldest make an end of these labours follow the way of the Catholicke discipline which did proceed from Christ himselfe by the Apostles euen vnto vs and from hence shall be deriued to posteritie I guesse his minde was to allude to the title of my booke which I called THE WAY and because therein I defend the way of the Scripture followed by the vniuersall Church which he likes not therefore he brings S. Austin reuoking vs to the way of Catholicke discipline This man sure hath a strange apprehension * Denique addimus Ecclesiam quae nunc Pontifici Romano obtemperat ture ac merito Catholicae nomen sibi vendicare eademque ratio ne fidem eius Catholicam esse censendam appellandam Suar. de fens si◠Cathol aduers Anglic. sect err l. 1. c. 12. nu 9. to thinke that wheresoeuer the Fathers vse the word Catholicke they vnderstand thereby this New-Roman-Catholicke and when they speake of Catholicke discipline they vnderstand his Church proposition determined by the Pope when they affirme nothing else but the doctrine contained and written in the Scriptures to be Catholicke and the discipline whereby men are directed both in faith and manners So S. Austin expounds himselfe l Cap. 6. in the same place Beleeue me whatsoeuer is in those SCRIPTVRES is loftie and diuine THERE is altogether IN THEM the truth and discipline most accommodate for the renewing and repairing of our mindes and so qualified that there is NO MAN BVT FROM THENCE HE MAY DRAW THAT WHICH IS SVFFICIENT for him if to the drawing he come deuoutly and godly as true religion requires So also Theophilus Alexandrinus m Epist 1. Pas chal pag. 377. cals the medicines taken out of the holy Scriptures for the curing of heresies the ecclesiasticall discipline The WAY to the Church therefore and S. Austins WAY of Catholicke discipline are both one because they both are the way of the Scripture and that sufficient and easie way which the simplest that is may finde though the Pope with his authoritie and traditions intermeddle not and he that will seeke the Catholicke discipline by Saint Austins consent must do it in the SCRIPTVRE which I doubt will not greatly please this Iesuite who hath spent all his time in groping for it about the Popes stoole he being the man when all is done that must determine this discipline and * Cum Pontisex definit Ecclesia per caput suum loquitur Suar. vbi sup c. 2◠nu 7. the mouth whereby their Catholicke Church must vtter and expound it 6 In the next page followes a Table of the contents of his booke and after that a short Preface to the Reader wherein first he commends his booke that I confuted and his Method vsed therein to bring men to resolution and then shewes how he was vrged by our writing against it to this Reply excusing himselfe for the plainesse of his stile and concluding with a grieuous complaint of our vnsincere dealing which he proceeds to shew in that which followes The Commendation that he giues his Method may not be denied for we allow Apes to hugge their yong ones and heretickes to conceit their owne deuices and I must confesse it is good round Method indeed for the purpose and profitable for them to be followed For if you will see it this it is Good Eue for your soules health I were readie to shed my best bloud and therefore haue ventured my life as you see vpon the entertainment you know of such as I find in the hiding roomes to bring you home to the Catholicke Church your Method is this Close vp your eies and examine nothing but obstinately renouncing the Protestants and stopping your eares against the Scriptures in all things beleeue vs who on my owne word are the Church of God and submitting your selfe to the direction of your ghostly father without more adoe be resolute and you shall easily be perswaded of our Roman faith This is a good sure Method to resolution and makes many resolute indeed and the Iesuite hauing found by experience how kindly it works with good natures had reason to commend it though in any indifferent iudgement it be a poore one as will appeare The rest of his Preface is trash come we to that which is materiall 7 After the Preface to shew my vnsincere dealing whereof he complaines he makes a title of examples of grosse vntruths gathered out of M Woottons and M. Whites bookes by which the discreete reader may see how little sinceritie or care of truth they haue had and consequently how little credit is to be giuen to their writings and hauing dispatched M. Wootton he comes to me with these words Now to come to M. White whose booke is said to do much more harme among the simple then M. Woottons doth I hope I shall lay open such foule want of sinceritie and care of truth in him as it will plainly appeare that those which shall hereafter take harme by giuing credence to his words or writings shall shew themseluis to be very simple indeed So that in all probabilie he should haue some great matter to shew that makes so large an offer and yet euery one of these examples will proue in the scanning so many testimonies of his owne weaknesse and immodesty when hauing had the book foure yeares in his hands and so many of his consorts to ioyne with him in replying all which time their rage against it and desire to discredit it and vowes to confute it appeared well enough yet now at the last can obiect no other examples of vntruth then these And that we may know he comes furnished he cals for a railing roome to brawle in
The second thing he replies is that the reason why they hold something else beside Scripture to be the rule are two First because we learne so out of the Scripture which he sayes he hath shewed both in his Treatise and in this Reply This is false as appeares in my Answer to his Treatise and shall yet further be manifest in this Defence against his Reply Secondly because we finde it necessarie to admit some other infallible rule and meanes to assure vs both what bookes be Scripture and what interpretation is to be followed which meanes is the authoritie of the Church Fathers Councels and Pope This reason is answered b §. 9. n. 3. and there Digâ— 2â— in THE WAY and hereafter in this DEFENCE and albeit the true Church of Christ which is not the Pope and his Consistorie be a subordinate meanes out of the Scripture it selfe to teach and leade vs forward to the knowledge of the Scripture and the interpretation as a Iudge shewes and expounds the law yet this proues not the Scripture not to be the rule but shewes that God hath commanded the ministerie of his Church to teach and guide vs by that rule For let any Papist say is the Law it selfe but one part of the rule of our obedience to the King and the Iudge the other so that the Law and the Iudge both together make but one rule because we finde it necessarie to admit the Iudge as a meanes infallibly to assure vs both which is the Law and what interpretation thereof is to be followed Not the Law in respect of vs hath all his authoritie in it selfe from the King and is the complete rule of euery mans obedience for more is no man bound to then the Law requires and yet magistrates are vsed to expound and publish it So is it with the Scriptures and therefore the Protestants haue meanes sufficient to secure their faith 6 But where he sayes in the margent that this infallible meanes that must so necessarily be admitted to assure vs what bookes be Scripture and what interpretation is to be followed is the authoritie of the Church Fathers Councels Pope I must admonish him c See THE WAY digr 16. n. 4. and below chap. 35. n. 1. that the current doctrine of Rome is that neither Church Fathers nor Councels exercise this authoritie infallibly but onely the Pope and that his sole definitiue sentence is the last and highest authoritie to secure vs and therefore the Iesuite is bound out and all Papists with him for euer from pretending any other infallible meanes beside the Pope whose iudgement alone being their Load-starre they doe but flatter themselues and mocke vs to our faces when they talke of Church and Councels But because I said the Church Fathers Councels and Pope by themselues were yeelded to be subiect to error and so consequently could not secure them therefore he obiects that a few pages before I acknowledged that it is a principle of their owne that a generall Councell cannot erre If by their owne principles a Councell cannot erre which I confesse there then it is false that I say here the Church the Fathers a Councell the Pope are yeelded by themselues to be subiect to error I answer that in the Councell of d Epist synodal de author cuiuslibet concil general sup Papam Basill ann 1432. it was adiudged that a generall Councell cannot erre whether the Pope confirme it or no. Since which time e Alliac Gers Maior Panorm Almain Ludov. Rom. quos refert Azor. to 2. pa. 565. 575. Viri quidam doctissimi sentiunt ConciliuÌ„ generale legitimè congregatum etiam absente Papa solidâ—m certamque habere authoritatem priusquam à summo Pontifice confirmetur Can. loc pag. 257. very many of the best learned in the Papacie haue followed that opinion therupon I said it was a principle of their owne that a generall Councel cannot erre speaking nothing of the Church Fathers or Pope and yet forsomuch as f Iacobat de conc p. 347. Bellar. de conc c. 11. Turrecr sum l. 3 c. 58. concl 2. CaietaÌ„ apol par 2. c 21. Azor. par 2. l. 5. c. 12. fauer Can pag. 259 loc the Iesuits others hold the contrary that a Councell not authorized by the Pope may erre forsomuch as Councels receiue all their strength from the Pope and g Occham dial par 1. l. 5. c. 25. 26. fauet Waldenf doct princip l. 2. c. 19. some that they may erre though the Pope do confirm them h Hadr. 4. de sacram Euchar pag. 26. others that the Pope may erre euen in his authoratiue conclusions therefore I obiected here that themselues confesse all these may erre This is neither carelesnesse nor yet saying and vnsaying in me but in them that haue no principle but it is contradicted among themselues for what I said a few pages before I spake according to the opinion of some and what I say here according to the contrary opinion of othersome Let the Iesuite shew me an vnforme opinion touching this matter in his Church and he shall deliuer me hereafter from such quarrels and exceptions as this is In the meane time when there is no certaintie or agreement in his church touching that they hold against vs but some say this and some that he must giue vs leaue to charge it with both opinions or with neither vntill they are agreed vpon a certainty Pag. 30. A. D. On the contrarie side Protestants who will admit no rule but onely Scripture doe not this for pure friendship and good will to the Scripture but for enmitie or not very good will to the Church whose authoritie while they do not admit to be infallible they haue left themselues vtterly void of all meanes sufficient to secure their faith by and to finde out the diuine infallible truth contained in the Scripture as in the Treatise and Reply is largely shewed 7 The Protestants I grant and heare solemnly affirme admit no rule whereby to trie what is matter of faith and what is not but onely Scripture the Church hath her authority if it be the true Church and lawfull Councels godly Bishops whereof the Pope is none are the ordinance of God to propound this faith vnto vs but the whole rule of the Churches iudgment is onely Scripture which if the student wil I wil say ouer again in capitall letters ONELY SCRIPTVRE ONELY SCRIPTVRE and NOTHING but Scripture for the exposition and confirmation whereof I refer him to THE WAY which he lost when he made his Reply Digr 3. And this we doe for pure friendship and good will to the Scriptures and Church both lest vngratefully against the Scriptures perniciously against the Church by relying vpon men we should leaue our selues voide of sufficient meanes to secure our faith by For a Cyril Ierosol catech pag. 15. Graec. saith the ancient Church the securitie of our faith
the money rated Among the grieuances of the States of Germany this was d Grauam Ger. n. 3. infascic re expet fug one that the Popes pardoners granted freedome for * Noxas praeteritas nut futuras times to come and so filled the countrey with all whordome incest periury murder theft rapine vsurie Onus Ecclesiae e Cap. 15. n. 47. pag. 27. sayes it is manifest our Mother the Church with her children are not a little perplexed and rent about the rule and manner of penances and pardons and without Gods great helpe she will neuer be able to deliuer her selfe 8 And thus not onely the common sort of Protestants but the resolutest Papists also that are may see whether we relate the points of their doctrine truly or no and the Reasons and Authorities for which they are beleeued among them and when their deeds are so apparant that very children in the streets obserue them and all their books so full of these damnable doctrines that they contriue almost nothing else they must not thinke with crying out blacke lies ignorant and malitious Ministers shameles and slanderous vntruths to shift themselues it were a better way for them and more expedient for the saluation of their soules and the edification of so many people from whom with fraud and treachery they conceale these things to confesse them and forsake them remembring there is a God that hates lying and will be reuenged on treason and falsehood For our parts when we report these things we do it not in malice or vntruly but to admonish the world what wolues they be that thus iet vp and downe in sheepes clothing CHAP. XI 1. The Papists manner of dealing with immodesty and vncharitablenes Briarly and Walsinghams bookes noted 2. Some reports of the Papists meekenes and mildnes Hunt a Seminary arraigned at Lancaster The dumbe cattell slaughtered in Lanc. The generall desire of vs all to reduce them to charity A. D. The fifth marke saith M. White is their intemperate and vnchristian proceeding against vs for saith he if they were of the truth they would not defend themselues and deale against vs with grosse lying vncharitable railing irreconciliable malice which are the weapons darkenesse but with grauitie and sincerite as becomes Christs Gospell Thus he who with more truth might haue told many of his owne-Protestant * Whether this imputatioÌ„ made by M. White against vs be more fitly applied to Protestants or Catholiks J refer me to those who shall with indifferency read and compare their writings and particularly J wish the reader to reade and note what after due examination was found and is set down in priâ—e by M. Walsingham once an earnest Portestant and now a good Catholike conuerted partly by obseruation of the syncerity of Catholiks and grosse lying euidently found to be frequented by not onely one but diuers chiefe protestant writers brethren of these soule faults with which he falsely chargeth vs and might also haue found himselfe so grossely guiltie in the same kinde as he should have bene afraid to cast these stones of calumniation against vs least with shame they should be more iustly returned against himselfe whom I haue now so freshly taken with the manner of intemperate and vnchristian proceeding aagainst vs to wit with grosse lying vnchristian rayling and malice I will not say as he doth irreconciliable malice because I will in charity hope the best that he may repent and amend and so be reconciled to vs which reconciliation when he shall syncerely desire and seeke he shall by experience finde that we do not beare irreconciliable malice but will with all charity receive him and that he need not feare that we will vse any ceremony of exorcizing him as a possessed persoÌ„ which is neuer vsed by vs when ordinary Protestants euen Ministers are conuerted as those that have bene conuerted can tell He shall then finde also that which now praeiudicate conceipt will not let him see that our authors who charge Protestant writers with absurd opinions had iust cause so to do and that there is among vs ordinarily that spirit of meekenesse and forbearance farre more then is ceteris paribus or can be expected to be among Protestants Ordinarilie I say because so farre forth as any of our men haue threatned or attempted any vnfit thing or haue in their writings or actions demeaned themselues otherwise then in ChristiaÌ„ duty they ought our Church doctrine doth dissalow it and therefore no reason that their priuate faults or errors should be ascribed to our Church whereas on the contrarie side it may be doubted whether Protestants may in like manner pleade that their Church doctrine doth also dissalow all misdemeanors of their men because diuers of eueÌ„ their * See the Protestants Apology principall pillars and chiefe men either by wordes examples or writings haue without controlment of any of their Church Canons opened the gap to far more rancour impatience and rebellion against their Catholike Soueraignes then can be shewed in Catholikes against their Protestant Princes 1 IN all this you see not a word that disprooues my obiection but onely a little passion and wrinkling of his face ioyned with some charitable speeches concerning himselfe all which is easily done by a man of his practise but I contemne it and therefore to the matter I named in my Booke for a taste some speciall points wherein I thought the lying and malice wherewith I charged them might appeare their giuing it out that we hold God to be the author of sin deny good workes to be necessary put women recusants into the stewes pull downe Churches make hauock of their Cardinals Archbishops Doctors Nobles Queenes What not as if there had neuer bene any persecuted as Papists be That they hold vs Protestants to be possessed that they haue an order in their Church to exorcize and coniure a reconciled Protestant that all the Queenes time most vnnaturally and barbarously they threatned the land and by execrable treasons conspired against it and that they haue reported and practised these things I shewed out of their booke naming the place and leafe of euery booke as the reader may see and thereupon charged them with intemperate and vnchristian proceeding against vs and said that if they were of the truth they would not thus defend themselues with lying rayling and malice Wherein how truely I speake the reader must iudge by this that the Iesuit excepts not against my quotations wherein I shewed this which are true and full but answers me with bare denials and idle passion alleadging the bookes of Walsingham and Briarly wherein he sayes they haue shewed Protestants to be more guilty of these things as if he should haue replied Aske my fellow if I be a theefe which of themselues are enough to iustifie my speech if there were no other matter extant to charge our adversaries withall this waies that Papists deale against vs with the weapons of
bad vnder pretence of aduancing the Gospell or the glory of God especially if they thinke that they may lawfully maintaine it by writing apparent and knowne vntruthes the better to defend it If I say there be any Protestant writers of such seared consciences I would wish they would plainely tell vs this their minds that so those poore soules who haue bene hitherto seduced may the better see how vnsound the Potestant Religion is which cannot be maintained but with apparent vntruths vttered by their writers either without due care of conscience or against their knowledge and conscience or with hauing such bad consciences as to thinke it lawfull to lie in this their cause pretended by them to be for the aduancement of Gods glory and of the Gospell or which is all one or worse to thinke one cannot lye too much in defence of this their Protestant cause or Gospell 5 This is a poore motion and proceeds from no great conceit yet I will satisfie it vpon condition he will rest satisfied with my answer Let this content you and beare not your selues in hand to the contrary we know our cause to be Gods owne truth which you haue corrupted with innumerable heresies patched thereunto and we not onely defend it as we do with a good conscience against you but wee would thinke it our greatest happines if the cause should so require to shed our blood in defence of it and it ioyes our hearts to see the weapons wherewith you fight against vs lying railing pride rage treason sedition fire and powder which is a signe that you are not of God this our cause we will maintaine with zeale and synceritie which shall be tried not by your calumnies but by the thing it selfe And I am so far from seduâ—ing any that I would giue my life for the reclaiming of those whom you haue seduced and bewitched with meere cozenage and impostures And as I hate lying to defend Gods truth so can I not but vpbraide them that run headily into Papistry afore they know how things stand betweene vs when vpon iust triall it will fall out that in the maine question betweene the Church of Rome and vs our aduersaries vphold themselues with meere imposture To the Reader HItherto reaches that which my Aduersary hath written against the Epistle and Preface of my booke now in the next place before he fall to replying vpon the booke it selfe he inserts an Introduction as he calles it containing a Declaration of the word Faith the which bebeginnes pag. 49. where his exceptions to the said Preface and epistle end And forasmuch as it is a new discourse intended * Since I see M. A Wotton to be either of so dull capacity of wit that he cannot conceiue or rather of so captious disposition of will that he will needes doubt and make a question what I meant by the word faith I haue thought good not onely to declare what I meant by the word but also by this action to set downe certaine points of doctrine pertaining to the thing signified by the word pag 49. of his Reply as it should seeme against M. Wotton and is no Reply to me but a superfluous and impertinent collection rudely and obscurely peeced together for the outfacing of that which he was not able formally to answer I would therefore cast away no time in medling with it but onely defend my selfe against such places thereof as touch my Booke because I will not be in his debt for a word Those places onely I haue here set downe in order as they lie in his Discourse with my Answer to them CHAP. XVI Touching assurance of Grace and Beleeuing a mans owne saluation 1. Perfection of the Scripture and necessitie of the Church Ministrie 2. 3. How the iustified conclude their saluation from the Scripture 4. The iustified haue the assurance of faith This is declared Full assurance voide of doubting taught by the most in the Church of Rome 5. Touching Perseuerance A. D. Now that it doth not at all appertaine to that kind of verities Pag. 57. which are to be beleeued by faith I proue out of the Protestants owne Principles to wit that * That this proofe must be by necessarie consequence without all authoritie of the Church is insinuated by White pag. 46 nothing is to be beleeued by faith but what is expressely set downe in Scripture or so contained that without all Church authoritie it may be euidently and by good consequence proued out of Scripture But the promise of Gods speciall mercie applied absolutely and in particular to Luther Caluine c. is neither expressed nor in manner aforesaid contained in Scripture Therefore it is not a verity to be beleeued by faith by the Protestants owne Principles 1 IN this Chapter where these words lye he discourses of the obiect of faith and inquires what the things are which belong to it and must be beleeued to no purpose intruding himselfe vpon an impertinent question touching the beleefe of a mans owne saluation and in this period he affirmes that it is against the Protestants owne Principles to beleeue it Because by their Principles nothing may be beleeued but what is set downe in Scripture either expressely or by good consequence which the saluation or remission of sinnes to Luther Caluine White or any particular man is not And to shew this to be our Principle he saies in the margent that M. White in such a place insinuats that nothing may be receiued as a point of faith vnlesse it can be proued by necessary consequence of Scripture without all authoritie of the Church meaning as I suppose that I require no Church authoritie to assure a man any thing but intend such things onely to be beleeued as may be proued at least by consequence of Scripture without the authoritie of the Church I answer 2. things First that in the place alleadged I deny no authority of the Church that is dâ—e vnto it but onely against them that charge the Scripture with insufficiency as if they wanted many things needfull to be beleeued which must be supplied by the Tradition and Authority of the Church I affirme that whatsoeuer is needfull to be knowne beleeued or done is contained in Scripture and by the same ALONE may absolutely be determined The meaning whereof is that what Ministrie and power soeuer the Church hath to teach and rule vs in the vse of the Scripture and points of faith which authority no Protestant will deny to belong to the true Church or to be needfull yet all things whatsoeuer belong to faith and the Church by any authoritie may propose vnto vs are contained in the Scripture and may be proued thereby alone the said Church authoritie being onely a requisite condition subordinate for the readier attaining to the sence and vse of the Scripture but no rule or principle either aboue or with the Scripture whereinto any mans faith in any point is resolued so that it
doctrine of this Mystery But whatsoeuer my aduersarie will haue to be thought of is c August de temp serm 6. Theodor. in Ezech pag. 486. Anibr in Luc. l. 2. c. 1. §. in men sc l. 10. c. 23. §. stabant au tem Epist l. 1. ep 5. 7. Basil vbi sup Hiero. in Ezec. 44. §. conuertit adu Heluid Epiphan l. 3 haer 78. sermo de laud. S. Mar. in Bibl. S. PatruÌ„ tom 7. pag. 26. edit 1. Hesych Chrysip ser de Maria ibi p. 33 inde Andrae Ierosolym serm de salutat Angel ibid. pag. 241. Proclus Cyzecen homil in Concil Ephes pag. 251. graec Commel in See Zuingl tom 3. pag. 233. the ancient Fathers brought the Scripture to proue it that if it were a matter of faith it should in their opinion be beleeued because it were contained in the Scripture 2 The celebration of Easter vpon the Sonday likewise is no point of faith but only a seemely and ancient ceremony of the Church d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l 5. c. 22. pag 249. Steph. at the first not thought so necessary as the Iesuits now affirme it to be specially the holding of it on that day for e Euseb hist l. 5. c. 23. the Churches of Asia held it on the 14. day of the moneth whether it were Sonday or not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an old tradition f See Euseb ibid. inde l. 7 c. vlt. Socr. vbi sup Cassiod l. 9. c. 38 Niceph. l 12 c. 33. 34. Beda aequinoct vernal tom 2. Gab. Prateol Elench haer verb. quatuordecimani The which many Catholike Bishops as Polycarp Thraseas Irenaeus Sagaris Melito Polycrates Anatolius and diuers others many yeares together maintained which they would not haue done being all godly Bishops of the Catholike Church if the custome of the Westerne Church to keepe it on the Sonday had bene an article of faith g Alphons â—du haer v. Pascha Our aduersaries also confesse their custome were at this day lawfull but for the determination of the Church h Refert Beda rat temp c. 45. ibi Ramesiens gloss pag. 15. edit Basil per Heruag an 1563. Theophilus Caesariensis an ancient Father tels how the French Church in those daies alwaie kept it on the 8. of the Calends of Aprill which is the 25. of March what day of the weeke soeuer it fell because Christ arose on that day And with vs i Bed hist Angl. l. 2. c. 2 19. l. 3. c. 25 l. 5. c 22. The like disagreement among the Spaniards and French and others testified by Sigeb pag. 83. Cron. Caluis Cronolog an 546. the old Britons and Scots celebrated it not on that day that is now vsed whereby it is cleare that the holding of Easter on such a day is not Catholike And whereas the Iesuit sayes the celebrating it on a Sonday is not contained in the Scripture he saies truly yet the Church of Rome maintaining that order in old time thought otherwise as he may see in k To be seene in Bede de veâ—n aequinoct sub fin pag. 346. a Councell holden about that matter in Pope Victors time where the Scripture is roundly alleadged for it against the Asian B.B. 3 The Baptisme of Infants which is his third example we confesse to be an article of faith but we do not confes that it is not contained in the Scripture we say the contrary as appeares by our l Caluin instit l. 4. c. 16. instruct adu Anabapt art 1. writings against the Anabaptists yea the Papists theÌ„selues ordinarily vse to grouÌ„d it on the scripture This truth m De bapt c. 8. saies Bellar. is proued by three kindes of arguments The first is taken from the Scripture This is proued by the Scripture n Tom. 4. pag. 597. b. saies Gregory of Valentia the like is done by o Tho. 3. part q. 68. art 9. lansen concord c. 20. 100 Suarez tom 3. disp 25. sect 1 Henriquez sum moral de bapt c. 21. Vasquez in 3. part Tho. disp 149. nu 6. Tolet. in Ioh. 3. ann 10. Maldon in Ioh. 3. n. 20. In Math. 19. v. 14. he hath these wordes illud fortissimum apertissimum testimonium quo semper Ecclesia vt Infantes baptizarit adducta est Nisi quis renatus est c. many others which is woorth the readers obseruation because at other times when they deale against vs they will cry out it is a tradition vnwritten Let them go for egregious impostors by my consent that against the Anabaptists can proue by Scripture that which they make vs beleeue is but by tradition Beggars for halting at the townes end and going vpright when they are in the Alehouse are set in the stocks and nailed to the Pillorie but Iesuits counterfeiting after the same fashion in a higher matter one while with Scripture 3. arguments at once out of Scripture a most powerfull and plaine testimony of Scripture for the baptizing of children another while with their leg in a string no crosse but tradition and Church authority are made the guides of many mens faith p Nec pedibus ad insistendum idoneis Pet. Mâ—ff vit Loiol l. 1. c. 2 â—â—biae contractae breuitas rectè illum incedere prohibuit Ribad vit Ignat. l. 1. c. 1. The halting of Ignatio that created them was a type of the halting religion of his creatures 4 That which Gretser q Defens Bellarm tom 1. l. 4. c. 4. sub sin pag. 1598. Ingolst answers hereunto will not cleare them he saies these things may be proued by Scripture but not sufficiently not effectually by Scripture alone without tradition but onely probably This is against the authority and nature of the Scripture for it is the word of God therefore whatsoeuer is proued trulie thereby is proued effectually and sufficiently and not onely probably and this in respect of vs which is confirmed for r 1. Ioh. 5.9 the witnesse of God is greater then the testimony of man therefore if these things be to be proued at al out of the Scripture they are proued to vs and that effectually because whatsoeuer God saith he saith to vs and that not only probably but necessarily and euidently which if we see not then it is by reason of some indisposition in vs allowing tradition or Church authority to take away this indisposition and to expound and declare these Scriptures to these purposes yet is it not true that the Iesuite saies for then the said tradition and authoritie puts and driues some further meaning and sense into them then was in them before or it onely declares and expounds it The former Å¿ Occh dial 1. part l. 2 c. 14. Alphonâ— adu haer l. 1. c. 8. Dicimus enim quod quantum ad ea quae ad fidem pertinent Romanum Pontificem nec totam
Ecclesiam Dei posse de assertione non vera facere veram aut de non non falsam Turrecâ—em sum de Eccl. l 4. part 2. c. 3. ad 6. our aduersaries denie the latter is not sufficient to make the Scripture onely probable in that howsoeuer for want of Church authoritie a man may not see such texts to proue the virginitie of Marie or the Baptisme of children yet the proofe is in them within their owne latitude and if there be any such matter in them at all then is it in them more then probably because no diuine testimonie is probable but necessarie but Gretser and the Church of Rome vse their traditions as Alchymists do the Philosophers stone with the touch of it they turne any mettall into gold or as Painters do Allum to giue tincture to their colours CHAP. XIX 1. 2. How the Churches authoritie proues the Scripture 3. The Iesuits plainely confesse that the Scriptures alone prooues it selfe to be Gods word 4. The Scriptures are Principles indemonstrable in any superior science 6. All other testimony resolued into the testimony of the Scripture 7. Touching Euidence and the Compossibility thereof with faith A. D. I will insist in that example which I propounded Pag. 68. in the treatise and thus I dispute All sorts both Catholickes and Protestants do beleeue and hold it a point necessary to be beleeued that S. Mathewes S. Marks Gospell c. are true diuine Scripture and that these particular bookes which the Church vseth are the same true Scripture at least in sense and substance which was set downe by those holy writers But these points are not expressed in Scripture nor secluding Church authority and tradition so contained as that they can be proued euidently and necessarily out of any sentence of Scripture Ergo all points necessary to be beleeued are not so contained in Scripture as Protestants say they are M. Wotton and M. White both struggle with this argument as other Protestants haue done before theÌ„ but when they haue done said all one may easily see how they sticke fast in the mire To omit their impertinent speeches there are onely two things which to the purpose they do or can directly say viz. either they must deny these to be points of faith necessary to be beleeued or else they must shew how one may prooue these points euidently out of some sentence of Scripture For if they admit that these be points of faith necessary to be beleeued and that these cannot be prooued out of Scripture it followeth ineuitably that all points of faith necessary to be beleeued cannot be prooued by Scripture and that their Principle is false which saith nothing is necessary to be beleeued as a point of saith which cannot be prooued euidently by Scripture M. White saith that like as in other sciences White pag. 47. there are some Principles indemonstrable so in matters of faith it is a Principle to be supposed that Scripture is Diuine and so no maruell if it cannot be prooued as other points of faith are To this I reply that Principles in sciences are either euident to vs and knowne by the onely light of nature and so neede no proofe but onely declaration of terms or words in which they be vttered or if they be not euident to vs they must be demonstrated either in the same science or in some superior science by some other Principle more euident to vs. But that these books which are in the Bible are diuine Scripture is * If it were euident how is it onely beleeued by faith For S. Paul calls faith argumentum non apparentium Heb. 11. v. 1. not euident therefore if M. Whites similitude be good it must be demonstrated by some other Principle more euidently vnto vs that these books which are in the Bible be diuine Scripture Secondly I aske whether this point of doctrine that S. Mathewes Gospell c. is diuine Scripture be such a Principle of faith as it selfe is also a point necessary to be beleeued and that by the same infallible faith by which we beleeue the blessed Trinity Or that it is so a Principle as it selfe is not to be beleeued at all by faith or by the same faith by which wee beleeue the blessed Trinity If the first be said then either the opinion of Protestants who say nothing is to be necessarily beleeued as a point of faith which cannot be prooued out of the Scripture is false or else this is not a Principle indemonstrable as M. White affirmeth If rhe second be said then it followeth that Protestants do not beleeue by faith S. Mathewes S. Marks Gospell c. nor any other booke in the Bible to be diuine Scripture and consequently not hauing assurance of diuine faith in this point they cannot haue any faith at all in any other points since other points being not otherwise in a Protestants iudgement points of faith then as they are conclusions prooued out of Scripture cannot be more assuredly knowne then Scripture it selfe which is the onely Premise or Principle whence Protestants deduce all other points of their faith 1 MY Aduersary in a In THE WAY §. 9. but in his printed booke cap. 7. his treatise that I answered to shew that the Scripture is not the Rule whereby to find and iudge of true faith obiected the insufficiencie and imperfection thereof because there be diuers questions and points of faith not contained and determined therein Which he endeuours to proue by this argument here set downe Whereto I answered directly and in forme as b THE WAY §. 9. n. 3. inde the booke will shew The which my answer in this place he replies to as you see after his ordinary manner with bragging and saying nothing and casting out a few insolent speeches The Protestants struggle with this argument One may easily see how they sticke in the mire Onely two things to the purpose It seems M. White saw the weakenes of his answer c wherto I answer 2 First he sayes we struggle with this argument and sticke in the mire which in some sense I may not deny for when I vndertooke this Iesuit I struggled with a dunghill and therefore * Hoc scio pro certo quod si cuÌ„ stercâ—re c. no maruell if for my penance I sticke in the mire both here and in many other places of this reply his bragging and railing and facing it out with nothing when yet all this with many shall be accepted for sound diuinity being such as will bemire and weary any man in the world that desires nothing but the truth Otherwise my answer was direct and plaine for the point he is to proue is that the Scripture alone containes not nor determines the whole obiect of our faith but diuers points needfull to be beleeued are wanting in it and must be supplied by the authority and tradition of the Church his reason to proue this is the
Syllogisme here set downe Whereto I answered First granting the maior and acknowledging it to be a point of faith necessary to be beleeued that the Canonicall bookes which the Church vses are true diuine Scripture but I denied the second proposition that they cannot be proued so to be by themselues secluding Church authority and tradition And I distinguish for the Authority and direction of the Church is Gods outward ordinance to teach vs as a condition how to see the Scripture to be diuine but not the thing whereby they are prooued so to be and whereon our faith leaneth but this diuinity the Church as a bare Minister out of the Scripture it selfe prooues to be in the Scripture not by her owne authority that vpon her word and testimony either onely or particularly it should be taken for Scripture rather then the books of other men In the same manner that a man shewes a star giuing light to it selfe which yet another cannot see till the man point to it Or as a dead mans will kept in the Register of necessity must be sought there and thence receiued yet all the authority of that court which is great and ample specially in preseruing records neither makes nor prooues the will to be legitimate but is onely a requisite condition to bring it forth and vs to the sight and knowledge of it the will proouing it selfe by the hand and seale of him that made it affixed to it So it is with the word of God which we do not ordinarily see to be the word of God vntill the Church teach and traine vs vp therein But when it hath done the arguments whereby it is proued so to be and the authority whereupon I beleeue it are contained in the word it selfe which I expound and confirme by this that euermore and perpetually the Church by the Scripture it selfe and by no other argument prooues it to be diuine to those she teaches and vpon that ground at the first receiued them for such her selfe and many times it fals out as with some Atheists and Pagans that where no Church authority ministry or perswasion is vsed by onely reading of the Scripture it selfe in respect of the outward meanes a man coms to faith which could not be if the Scripture it selfe had not conuinced him forsomuch as an Atheist or vnbeleeuer will not be perswaded by any thing but that which he euidently sees to be Gods owne word and this perswasion arises in him from the very booke it selfe without Church authority 3 And this is yet confirmed by that which the Iesuites teach against the Anabaptists Swinkfieldians holding the motions of their inward spirit to be Gods word for Bellarmine c De verb. Dei l. 1. c. 1. 2. sayes that to the faithfull acknowledging the Scripture to be Gods word it may be prooued out of the Scripture it selfe that the Scripture is the word of God Molhusine and Gretsers d Gretser def Bellar. l. 1. c. 2. pag. 34. D. words are these It is manifest that Bellarmine onely affirmes that it may be prooued OVT OF THE SCRIPTVRES THEMSELVES and the Canonicall books thereof onely TO THE FAITHFVLL who receiue and reuerence them for such that the word of God is not the inward spirit whereof fantasticall men boast but the word of God is truly it which is contriued in those books which the faithfull hold for Canonicall In which words they say three things First that the faithfull who acknowledge the Scripture to be Gods word are they persons of whom they speake not such as receiue it not Secondly that to such it may be prooued that not the inward spirit of fantasticall men but the Canonicall Scripture is the word of God Wherein they affirme two things may be prooued A Negatiue that the inward spirit is not Gods word and an Affirmatiue that Gods word is truely it which is contained in the Canonicall books of the Scripture Thirdly that both this Negatiue and this Affirmatiue may be proued out of the Scriptures themselues Hence I reasō thus To the godly that receiue and acknowledge the Scripture this affirmatiue that Gods word is it which is contained in the Canonicall Bookes of the Scripture may be proued out of the Scriptures themselues therefore the Scripture it selfe can proue it selfe to be the word of God Therefore that the Scripture it the very word of God is contained in the Scripture because otherwise it could not be proued so to be out of the Scripture it selfe Therefore all things needfull are contained in this Scripture No wrangling can auoid this If to such as receiue them it may be proued out of themselues that these Bookes are the word of God then this point that these bookes are diuine Scripture is contained in Scripture and the cause why some see it not is their owne indisposition and vnbeleefe wherewith the Scripture must not be charged but to such as receiue these Bookes the Iesuits affirme it may be proued out of themselues that they are the word of God that is without all Church authoritie which is externall and not in the Scripture 4 Secondlie this being admitted that it is a a point of faith necessary to be beleeued that the Canonical Books are diuine and then againe that they could not be shewed so to be out of themselues yet doth it not follow ineuitably that all points of faith are not contained in them for the question is not whether the Scripture be Gods word or no which is granted of all hands but whether being confessed so to be it containe all such verities as a Christian man is bound to know in such measure that there is no point to be beleeued that is not contained therein The reason is because the Scriptures are the principles of diuine knowledge and the faith thereof * Not in nature but in proportion like the credite we yeed to the rules of humane sciences which are knowne and beleeued of themselues without any further demonstration And as the kings lawes containe all things whatsoeuer the subiect is bound to do and yet the said lawes not prouing themselues to be of authoritie but supposing it to be known before and otherwise are not thereby proued to be vnperfect or defectiue but being receiued then there is nothing wanting in them that is necessary for the common-wealth and as in all arts and sciences that we learne the rules and precepts thereof need not proue themselues for that which is the generall rule of other things is not ruled it selfe in the same kinde and yet it were folly to say they were therefore imperfect So may it be said to be in the Scripture supposing it had no more light thereby to authorize it selfe then Princes lawes and humane principles haue that it containes all points of faith though it were not expressed that it selfe is the word of God For the readier vnderstanding whereof let the Reader againe cast his eie vpon the occasion
demonstration by some other principle in a higher art more euident to vs. Here are two vntruths For first there is no higher art then themselues Thomas i Vbi supra sayes The sacred Scripture hath no higher science The setting vp of the Pope and his Church aboue it to giue it authoritie as a higher science giues to a lower is a blasphemous practise of Antichrist Bozius k Boz de sign eccl tom 2. pag. 439. writeth that the Scripture is not to be reckoned among such principles as before all things are to be credited but it is proued and confirmed by the Church as by a certaine principle which hath authoritie to reiect and allow Scripture Let the Reader by these words of Bozius a famous Papist conster my aduersaries meaning in this place if he chance to say he meanes not as I charge him Againe it is false that the Church is more euident to vs then the Scripture in that sense that belongs to this question I see indeed the Church that teaches me before I beleeue the Scripture to be diuine supposing I were a Pagan that as yet had not receiued the Scripture but I beleeue the Scripture to be diuine and am conuinced in my conscience that it is the word of God before I can beleeue the Church sayes true For I cannot beleeue it sayes true but vpon the grounds of Scripture which it offers me and therefore consequently the truth of the Scripture is more euident then the truth of the Church In which case it is as when a man stands in the doore with a torch in his hand to giue light to such as need where he holds out the torch indeed yet he puts no light into it nor does any thing but onely hold it before them The Church-authoritie in ministring to vs doth no more to the Scripture then this man doth to his torch I wil yet vse a more familiar conparison whereby the Reader shall see how absurdly my aduersary holds the Church to be more euident then the Scriptures and to giue them authoritie which they haue not of themselues because it propounds and perswades them vnto vs. Seius owes Caius mony vpon a bond that vpon trust and for the better keeping thereof is put into the hands of Titius For the proofe of this debt it is necessary that Titius bring forth the bond but when he hath done I demand whence hath the bond his credit How is it proued to be Seius his true deed rather then a counterfet Not by Titius his authoritie because he brings it forth but by it self in that the hand and seale thereof manifest themselues to be Seius his Titius that keeps it is but a means to bring it forth But what if Seius denie the debt that Caius be enforced to sue him and by law to cast him who giue Caius the right and makes Seius his debtor and who makes the bond of force doth the Iudge before whom the cause is tried The simplest man in the countrey will not say so for the bond both proues it self and giues Caius his right and make Seius a debtor when the Iudge onely giues it execution and declares no more but that which was in the bond before Let the Scripture be compared to this bond and let my aduersary put me to proue that it is the word of God as Caius is put to proue his bond and it wil manifestly appeare that though the Church haue some ministery in propounding it yet that ministery or authoritie call it what you will doth no more then the Iudge in this case doth It is not a principle aboue the Scripture or more euident whereby the truth thereof is proued as the Iudges authoritie proues not the bond 6 Our aduersaries when they haue wrangled what they can are inforced to confesse thus much in that they grant the last and highest resolution of our faith to be into the authoritie of the Scripture And let the Reader diligently obserue how it comes about In euery controuersie and article of faith they say they are moued by the authoritie of the Church they beleeue the Trinitie the Incarnation the Scripture to be Gods true word because God hath so reuealed by the infallible authoritie of the Church But how come they to know this authority to be infallible by what motiue doth the spirit of God induce them to beleeue it l Can loc p 48. Stapl princip doctr pag. 318. Tripl aduer Whica pag. 184 188. Greg. Val. tom 3. pag 31. Rodeâ— Delgad de auth Script pag. 51. Pezant comm in Tho. pag. 479. They confesse expresly it is the reuelation of the Scripture giuing testimonie to the Church which reuelation is beleeued for it selfe and for no other therfore the highest and last reason light authoritie mouing a man to beleeue the things of faith the sence of the Scripture the authority of the Church and al is contained in the Scripture it selfe For thus I reason The reuelation of the Scripture is beleeued for it selfe therefore the Scripture is a principle indemonstrable by any other and euident in it selfe therefore it is not beleeued by Tradition vpon the authoritie of the Church but for it selfe therfore this point that the Scripture is Gods word is contained in the scripture therfore the Scripture is al-sufficieÌ„t wants nothing that is needful to be beleeued 7 Hitherto I haue expounded the maner how the Scriptures are said to be Principles that are to be admitted immediatly without discourse of other arguments and how this their authoritie is not founded vpon nor demonstrated by the authoritie of the Church and how Church-authoritie is onely a condition and ministery to offer them vnto vs. Now I come to answer his argument wherby he would proue them not to be euident to vs the which is but a poore one For S. Paul doth not say Faith is the argument of things not euident as the vulgar Latin cited in the margent translates but of things that are not seene Now things may be euident and appeare manifestly to the vnderstanding though they be not seene when they are euident otherwise by any light or discourse to the vnderstanding The which kind of euidence and that also which is by sence may stand with faith for the declaration whereof note first that a thing is euident m Jn assensis principiorum scientiae humanitus inuentae est coactio propter euidentiam speculationis quia in eu intellectus euidenter conclusionem intuetur speculatur August Anconit q. â—9 arâ— 4. ad 1. when it moues the vnderstanding so sufficiently that it cannot chuse but assent vnto it note secondly that a thing may be euident three wayes first when it is sensible as that which we apprehend by our outward sense secondly when by the light of nature it is manifest by it selfe as two equall numbers put together make an equall Thus the first principles and notions of nature are euident Thirdly when it
faith or needfull to be followed And so from that place to pag. 57 I disputed that the Scripture ALONE is the rule of faith that is to say That rule which my Aduersary in his fourth ground had said God had prouided whereby euery man learned and vnlearned may sufficiently be instructed WHAT is to be holden for the true faith Now he complaines that the State is peruerted the question not being whether Scripture be the rule of faith but whether Scripture alone be the rule and meane ordained of God to breed all faith And he notes two points wherein it is peruerted First in that I so affirme and defend the Scripture to be the rule as if he and his sectaries excluded it from being the rule in any sort which he sayes they do not For they hold the Scripture as propounded by the Church to be part of it I answer that I knew well enough they confessed the Scripture to be part of the rule and the Diuine doctrine which is the whole rule to be some of it written But I knew also that they denied it to be the whole rule ioyning therewith vnwritten traditions and the Popes Decretals which they call Church authority I knew also they allowed it to be no part of the rule but as and in such sence as the Church of Rome should please to propound it and I saw his conclusion in termes denying the Scripture alone to be the rule whereby men may sufficiently be instructed WHAT the faith is therefore I disputed directly opposite to all this that the Scripture alone without traditions is the whole rule to shew vs WHAT is to be holden for faith and nothing but the Scripture this is close to the question For albeit he yeelds it to be the rule in a sort because as his Church propounds it it containes part of the rule yet he denies it to be that whole and entire rule that his conclusion inquires of and so is to be disputed against as well as if he denied it to be any part of the rule at all Againe he holds two things First affirmatiuely that the Scripture is one part of the rule then negatiuely that the Scripture alone is not all the rule Both these are contradictory to my assertion The Scripture alone is the rule My assertion therefore affirming what he denies and denying what he affirmes containes the true state of the question and his inuoluing the matter with all this cauilling tends onely to the couering of his doctrine the loathsome visage whereof he is ashamed should be seene 3 The second point wherein he sayes the question is peruerted is in that I take the rule of faith otherwise then he doth For whereas he by that word rule meanes such a rule as not onely is sufficient to REVEALE all diuine truths that are to be beleeued but also to BREED or produce in vs the faith whereby we beleeue them I he sayes vnderstand such a rule onely as is sufficient to reueale the diuine verities though it be not sufficient to breed in vs faith and assent thereunto And it is true that I vnderstand such a rule indeed the Church wherein I liue onely beleeuing the sufficiency of the Scripture to containe all the obiect of faith but not to enable vs to beleeue it or vnderstand it ordinarily without the ministry of the Church and other meanes But this peruerts not the question * The state of the question touching Scripture ALONâ— for about the meanes there is no question but the question is whether Scripture alone excluding all Church traditions and authority comprehend the whole obiect or matter of faith that is to say All that we are bound to know beleeue and doe for our saluation though it be granted that to breed or produce faith and knowledge of that which is in the Scripture the Ministry of the Church and the helpe of Gods Spirit and our owne industry must concurre For our Aduersaries deny this and hold their runagate traditions and Church authority to be necessary not onely for the expounding and confirming to vs that which is in the Scripture if any one chance to deny it or not to see it but for the supplying of infinite articles of faith which are no waies at all comprised in the Scripture but vpon the said authority are to be receiued as well as that which is reuealed in the Scripture The Iesuite speakes as if he thought his Church authority to consist more in breeding faith and leading men to beleeue what is written then in adding any thing to the measure of the diuine verities contained in the Scripture and indeed sometime there be of his side that will plainely say so He that writ the defence of the Censure a Def. of the Cens pag. 141. NOTE THIS and inquire whether all Papists will stand to it sayes it is to be noted that the question betweene vs and the Protestants is of EXPRESSE SCRIPTVRE ONELY and not of any far fet place which by interpretation may be applied to a controuersie For this contention began betweene vs vpon this occasion that when we alledged diuers weighty places and reasons out of the Scripture for proofe of inuocation of Saints praier for the dead Purgatory and some other controuersies our aduersaries reiected them for that they did not plainely and expresly decide the matter Whereupon came this question whether all matters of beleefe are plainely and expresly in Scripture or not which they affirme and we deny And this he sayes is is the true state of the question Gretser b Defens Bellar tom 1. l. 4. c. 4. p. 1598. sayes These things may be proued by Scripture but not sufficiently not effectually by Scripture alone without tradition but onely probably The which if my aduersary and his Church did hold constantly and in good earnest I would confesse I had peruerted the state of the question But they do not but hold many things belonging to faith to be wanting and no way at all neither openly nor expresly nor consequently contained in the Scripture Dominicus Bannes c D. Dann 22. Tho. p. 302. All things which pertaine to Catholicke faith are not contained in the Canonicall books either manifestly or obscurely nor all those things which Christ and his Apostles taught and ordained for the instructing of his Church and confirming of the faith were committed to the holy Scriptures and the contrary is open heresie Melchior Canus d Can. loc p. 151 There are many things belonging to the doctrine and faith of Christians which are contained in the sacred Scriptures neither manifestly nor obscurely Cardinall Hosius e Hos confess Polon p. 383. The greater part of the Gospell by a great deale is come to vs by tradition very little of it being written in the Scripture Peresius f Peres de tradit p. 4. Tradition is taken so that it is distinguisht against the doctrine which is found in the Canonicall bookes of the
Scripture Bellarmine g Bell. de verb. Dei lib. 4. c. 1. The name of tradition is applied by Diuines to signifie onely vnwritten doctrine Alphonsus h Alphons à Castr adu haer lib 1. c. 5. This is to be laid for a most sound foundation that the traditions of the vniuersall Church and the determinations thereof in things concerning faith are of no lesse authority then the sacred Scripture it selfe though there be no Scripture to proue them Hessels of Louan i Hessel expli symb c. 69. p. 38. The Apostles neuer intended by their writing to commit to writing the whole doctrine of faith but as necessity vrged them what in their absence they could not teach that they committed to writing Costerus the Iesuite k Coster enchirid p. 43. It was neuer the mind of Christ either to commit his mysteries to parchment or that his Church should depend on paper writings Lindane l Lind. panopl. pag. 4. We Catholickes teach that Christians are to beleeue many things which are to be acknowledged for Gods word that are not contained in the Scripture and many things finally to be receiued with the same authoritie wherewith those doctrines of faith are receiued which are contained in holy writ Rodericus Delgado m Roderic dosm de autor Script l. vlt. p. 63 Albeit these things are not found written in the Bible yet they must no lesse be obserued by the godly that they may fulfill the precepts and firmely beleeue the mysteries of the heauenly faith Doctor Stapleton n Staplet princip doctr l. 12. cap. 5. There both were among the Iewes and are among vs very many things religiously performed in the worship of God and also necessary to saluation and necessarily to be beleeued which yet are not comprehended in the Scriptures but are approued or commended to vs ONELY by the authority of the Church Gregory of Valentia o Valent. tom 3. p. 258. D. All the controuersie is whether the Apostles by word of mouth WITHOVT WRITING deliuered any such doctrines as now affoord an infallible argument for the determining of the controuersies of faith in the Church These wordes of our aduersaries make it more then plaine that the Church of Rome holds the Scriptures vnsufficient not onely in respect of breeding faith or bringing men to know and beleeue it ordinarily which we grant but also in respect of containing it in themselues which we deny And that my aduersary holds the same thing I will prone directly For ha-laid downe 4. grounds First that true faith is necessary Secondly that this faith is onely one Thirdly that this faith must be certaine Fourthly and entire in all points he addes the fift that it must not be doubted but God hath prouided and left some certaine rule and meanes whereby euery man may in all points and questions be sufficiently and infallibly instructed WHAT is to be holden for true faith and then immediately he puts the question what in particular may be assigned to be this rule wherto he answers in his first conclusion The Scripture alone especially as translated into English cannot be this rule Which I denied Therefore his question was touching the sufficiency of the Scripture as the said sufficiency is opposed to vnwrittē traditiō not as it is distinguished against the requisite condition of the meanes to be vsed for the vnderstanding of the Scripture And this I confirme for my aduersary saies they hold the Scripture to be part of the rule because it is part of the doctrine of the Church immediatly reuealed by God but yet there are many substantiall points of faith not contained in them Yea p Pag. 67. Reply his expresse words are The question is betwixt vs and Protestants whether God did reueale any thing to the Prophets and Apostles necessary to be beleeued which is not now expressed or so contained in the Scripture that by euident and necessary consequence excluding all tradition and Church authority it may be gathered out of some sentence expresly set downe in the Scripture I did not therefore peruert the state of the question but my Aduersary hauing nothing else to say thought good by this shift to rid himselfe from that which he saw could not be answered 4 Neuerthelesse pleasing himselfe with his owne conceite he concludes that conuicted with the euidence of truth I haue yeelded to his conclusion in that sence wherein he meant it That Scripture alone is not the rule of faith And therefore all my discourse is idle and impertinent I answer two things first if his conclusion The Scripture alone is not this rule which almighty God hath prouided whereby euery man may sufficiently be instructed WHAT is to be holden for true faith meane no more but onely to adde the Ministry of the Church and mens owne industry to the Scripture as the meanes for the ordinary vnderstanding and beleeuing that which is written in it in this sence the Scripture alone is the rule whereby to iudge whatsoeuer matter belongs to faith but Scripture alone is not the ordinary rule and meanes by it selfe to kindle in vs the true knowledge and faith of that which it containes without the Ministrie of the Church and other things be ioyned with it for the learning of it then I grant it and require the Iesuite againe in lieu thereof either to renounce his traditions or else confesse they haue no other vse but onely to helpe to expoūd and teach that which is wholly contained in the Scripture without any power to supply any defect of doctrine that may be supposed to be therein And when he hath done the next treatise of faith he writes to distinguish a little better betweene the Rule and the Meanes of applying it and not say that is no sufficient rule whereby to be instructed WHAT is faith and WHAT not which onely is not a sufficient meanes to bring men to faith without the subordinate condition of such meanes as is required in the application of any rule Secondly I answer that his conclusion meanes more viz. That Scripture alone is vnperfect and defectiue 2. waies The first in that without other meanes it doth not ordinarily breed or draw foorth in vs assent to that it reueales nor so much as make vs see the reuelation to be And therefore there needes the Church by her Pastor to teach and perswade vs and there needes the Spirit of God and industrie in our selues This way no Protestant euer denied The second is in that it alone containes not all Gods word or all such truth as he hath reuealed necessarily to be beleeued but onely one small and obscure part thereof the best part or at least some part being by Tradition onely vnwritten This way we deny with open mouth and the Iesuite holds it and in the place now controuerted hugges it in his armes and therefore I discoursed against him as I did and in no other sense and so consequently it is
our Church vsed This shall be granted him in respect of the matter and doctrine contained which in all translations that varie but in character of speech is alike certaine But how shall the vnlearned which can neither vnderstand the originall nor compare translations nor so much as reade nor will admit infallible authoritie in the Church to assure them be infallibly certaine the translation containes no substantiall error euen in the matter this he would faine know My answer * My answer was not touing the vnlearned alone but of the vnlearned and learned together per commodam distributionem was that we know this by the same meanes whereby we know other truths and discerne other articles of Christian faith namely by the light of the doctrine translated the testimonie of the Spirit the ministerie of the word the rules of art and such like My aduersarie replies this is but a flourish of words and bids me answer directly to the point and thus he reasons If these be the meanes whereby we are assured our translations containe no substantiall error the light of the doctrine translated the testimonie of the Spirit the ministerie of the word the rules of art the knowledge of tongues and such like then they are so either ioyntly altogether or euery one seuerally by it selfe or onely some of them But neither are all of them ioyntly nor euery one seuerally nor onely some of them Ergo these be not the meanes ergo some other meanes must be assigned and that is the authoritie of the Church I will answer directly to the point granting the first proposition and distinguishing the second which hath three members first that all of them ioyntly together are not necessarie which he proues because so the vnlearned that want tongues and art could not haue this assurance I answer they are all of them ioyntly together necessary by concurring all of them in the Church some in the learned some in the vnlearned to the working of this assurance in the learned and vnlearned for they are not ioyntly the means so that they need all of them immediatly touch euery one that shal be assured but it is sufficient that art and tongues ioyned with Gods Spirit be in the learned and the ministerie of the Spirit and the Church and the light of the doctrine translated be in the vnlearned all concurring to produce * Viz. this clear assurance that the translation cōtains at least nothing contrary to the analogie and rule of faith one effect in both though not all alike existing in them both The second member is that euery one of these seuerally is not sufficient and this I grant for no other meanes is sufficient if Gods Spirit be wanting to giue effect to it The third member is that onely some of these are not a sufficient meanes to breed this assurance this is false for the light of the doctrine translated the testimony of Gods Spirit are sufficient to assure the vnlearned that what is translated to them is true at least touching the doctrine in the same maner that Gods Spirit and the light of the truth assure vs that the things taught by word of mouth in preaching are the truth which light and testimony of the Spirit neuer go with translations or preaching which contain false doctrine His D. Stapleton * Triplic in admonit says it ouer that by the internall perswasion of the Spirit of God alone any matter of faith may be beleeued though the Church say nothing at all but the Iesuits reason to the contrary is then it would follow that an vnlearned man hauing that Spirit of God by the onely light of the doctrine shining in it without any other help should vnderstand Greeke and Hebrew because the Scriptures are written in them but this followes neuer a whit for though I grant the doctrine shines in the Scripture and God by his Spirit giues a full assurance yet he doth not this to the vnlearned but by translations which assurance I vnderstand according to the state and condition of him that is to be assured the learned seeing the heauenly doctrine in the learned tongues and translated both the vnlearned vulgar people in the translation onely and not in the originall as a man sees light by the opening of a window because that is the meanes to let it in I do not say the light of the doctrine and the testimonie of Gods Spirit giue the vnlearned assurance in the Scripture it selfe euery way but in the Scripture truly translated into the language they vnderstand neither doth the contrary follow of my words We know the diuine doctrine to be one and the same in all translations immediatly in the originall and more obscurely in the translations and God directeth the children of light by the holy Ghost who openeth their hearts that they know his voice from all others and that the light of his truth may shine vnto them for this light shineth and this testimonie of the holy Ghost worketh first not immediatly but by meanes secondly not by the same meanes in all but diuersly whiles to such as haue the light of the holy Ghost being learned it shines in the originall tongues but being vnlearned onely in translations as the words that are printed in a booke are plaine and legible of themselues without any other meanes to him that hath light and a perfect eye but if a man be dim sighted then to him they are onely legible through his spectacles and as it is necessary though the light be cleare of it selfe yet to open the window in case a man be shut vp in a house so my saying the doctrine is one and the same in all translations and God directs the children of the light to discerne it and makes the light of it shine vnto them hinders not but I may well say also the window or translation must be opened to let in this light when men are shut vp in ignorance of the tongues and so still some of the meanes I named alone are sufficient where all cannot concurre 4 My aduersary in the knitting vp replies against this that if the holy Ghost doth not sufficiently assure vs without other meanes then the light of the doctrine and the testimonie of the Spirit are not the onely necessary nor alone sufficient meanes to assure vs that the translation we vse is not corrupted By which reason he may say also that when the opening of a window is a necessary meanes to shew the light this light is not the onely necessary nor alone sufficient meanes to enlighten me for there is sufficient in the Scripture to assure me but still the helpe of Church-ministery and industry are necessary to worke it in me or else my aduersarie must proue that the subordination of the meanes where by causes are applied to their effects take away the sufficiencie and perfection of the said causes that is to say the Grammar containes not all things necessary and
sufficient for the vnderstanding of Latin because it is not sufficient vnlesse the learner go to schoole and heare his master teach him And though it be granted that the ministery of men and rules of art and knowledge of tongues be all subiect to error yet doth it not follow that by them we cannot attaine infallible assurance of our translations as I haue shewed in * THE WAY §. 6. n. 3. my answer to this argument where it was first propounded whither I referre my aduersary that if he would haue dealt really should not haue here repeated his old argument but haue ingenuously replied what he had to say to it but that had bene labour CHAP. XXIX 1. Touching the obscuritie of the Scripture 2. The necessitie of meanes to be vsed for the vnderstanding of the Scriptures proues not their obscuritie 3. Traditions debarred A Councell is aboue the Pope 4. 5. The Scripture of it selfe easie to all that vse it as they should 6. 7. The certen sence of the Scripture and the assurance thereof is not by Traditiō Pag. 183. A. D. § 2. That Scripture alone is obscure Concerning the second reason about the obscuritie of Scripture it is to be vnderstood that I do not speake of the obscuritie of Scripture as though I meant that it could not by any meanes be vnderstood Wottō pag. 74. as M. Wotton seemeth willing to mis-vnderstand me neither do I charge the Scripture it selfe with any fault or imperfection when I say it is obscure but do acknowledge rather that it is the perfection of Scripture the highnesse and maiestie of the matter and the strangenesse of the stile on the one side and the weaknesse and ignorance and sometimes peruersnesse of mens wits on the other side which maketh it obscure But whence soeuer the cause of obscuritie proceedeth which is impertinent to my purpose the onely thing which I am to proue is that de facto it is obscure or at least not so easie as the rule and meanes that should ordinarily breed infallible faith in all sorts ought to be And this my second reason conuinceth it being most euident that Scripture alone is not so easie neither to vnlearned nor learned men The which White pag. 25. 39. 36. M. White seemeth to grant when he requireth so many other euen outward meanes and helpes besides the inward spirit to the vnderstanding of the Scripture Among which outward meanes and helpes I enquire for one which is on the one side infallible and sufficient to breed infallible assurance and on the other side so easie to be determinately knowne and vnderstood of all sorts as that all men may grace supposed ordinarily direct themselues in matters of faith onely by diligent attending and yeelding assent vnto it For such is that which for the present I call the rule of faith or the rule and meanes by which all sorts may without other meanes ne detur processus in infinitum be sufficiently instructed in all matters of faith If M. Wotton and M White impertinently to this our purpose wil needs striue to haue the Scripture called in some other sence the rule of faith I will not striue with them but do freely grant it may be so called as good written lawes are or may be called the rule of manners in a commonwealth But as besides good written lawes in a commonwealth there are required ordinarily both good vnwritten customes and a good liuing Magistrate hauing authoritie to propound and interprete both written lawes and vnwritten customes without which the written lawes alone were not a sufficient rule and means to preserue good manners in a commonwealth in regard the lawes cannot be so plaine but that considering the weaknesse ignorance and peruersitie of men they may and would be misunderstood and wrested to a wrong sence which inconuenience is remedied partly by vnwritten customes which do best interprete the written lawes partly by the authoritie of the liuing magistrate who may by authoritie declare which is the right sence and may compell men to execute written lawes according to that sence Euen so in the Church besides the diuine infallible written Scriptures there must be admitted some diuine infallible vnwritten traditions and some alwayes liuing magistrate hauing infallible authoritie to propound and expound the Scriptures without which the written Scriptures alone were not a sufficient rule and meanes to preserue infallible faith in the Church because the Scriptures are not so plaine but that considering the weaknesse ignorance and peruersnes of men they may be and as experience ordinarily teacheth are misunderstood and wrested to a wrong sence which inconuenience without miracle cannot be remedied vnlesse we admit vnwritten traditions which are the best ordinary interpreters of Scripture and some liuing magistrate hauing infallible authoritie who may when controuersies arise infallibly declare which is the right sence and who by that authoritie may compell men to take them in that sence M. Wotton and M. White both grant the obscuritie of Scriptures in some places but they both affirme that in some other places the Scripture is perspicuous and plaine Wotton pa 70. White pag. 33. 36. in so much that M Wotton saith Many places of Scripture are so euident that a child cannot mistake the meaning of them And M. White saith citing S. Chrysost euery man of himself by reading may vnderstand To this I reply first that although some places of Scripture be more plaine then others and are and may be called absolutely plain partly for that they be set downe in proper and not figuratiue speech partly in that to them who haue once learned the true interpretation of the Church they seeme so plaine as they need nothing but reading or hearing to make them plaine partly for that some places are so plaine as they need nothing to make them plainly vnderstood of a very child but this generall rule told vs by the Church that the words in such places are to be plainly vnderstood as they sound yet this notwithstanding it doth not follow that the Scripture alone euen in those most plaine places is the rule and meanes which should instruct men in faith because sith some places seeming proper and plaine are not to be taken as the words sound but are oftentimes to be vnderstood by a figure what man without some infallible meanes besides seeming plainnesse of the words can be infalliby assured euen in most plaine places that he vnderstandeth the right sence especially when the most plaine places that are may be and ordinarily are either by weaknesse ignorance or peruersnesse of men wrested to a wrong sence as we see that most plaine place where our Sauiour pronounceth This is my bodie to be by Caluinists wrested to a figuratiue sence Besides therefore the bare letter of Scripture though neuer so plaine to haue infallible assurance of the sence there is required some other infallible rule and meanes to assure vs when and where the
words seeming plaine are to be vnderstood properly as they sound and when they are to be taken in a figuratiue or improper sence This say I is not to be learned sufficiently in the bare letter of Scripture alone but is to be learned of the Church according to that worthy saying of Vincentius Lyrinensis Vincent Lyr. cont haeres c. 2. Because all men do not take the holy Scripture for the height of it in one and the same sence but diuers men interpret the sayings of it diuersly in so much that almost so many different sences may seeme possible to be drawne from it as there are diuers men c. Therefore it is very necessarie that the line of Propheticall and Apostolicall interpretation be directed according to the rule of Ecclesiasticall and Catholicke sence True it is that by other probable meanes viz. rules of art knowledge of tongues obseruation of circumstances conference of places c. one but not euery lay-man woman and childe euen of M Wotton and M. Whites owne parish may probably finde out when the words are and when they are not to be vnderstood properly but infallibly in such sort as to build thereupon infallible assent of faith one cannot without infallible interpretation had either immediatly by reuelation of the Spirit which is not ordinarily to be expected or by infallible authoritie of the Church True it is also that ordinarily Diuines hold it for a certaine rule that words of Scripture are to be vnderstood properly as they sound vnlesse to auoide some absurditie we be compelled to interprete by a figure But when such an absurditie occurreth that ought to compell vs to interprete plaine words of Scripture by a figure and when not although reason it selfe may probably know which probable knowledge may suffice for direction of manners yet infallibly in such sort as is required to the assent of faith reason alone not assisted by Church authoritie cannot at the least alwayes tell sith many things may seeme absurd to our priuate sence and reason which in truth are not absurd as in the mystery of the blessed Trinitie may plainly appeare and contrariwise many things may seeme in reason not absurd which in true Diuinitie are absurd and most false 1 HIs second reason against the Scriptures being the rule of faith was their obscuritie because they faile in the second condition of the rule being of themselues alone so obscure and vnknowne both to the vnlearned and learned that no man can thereby alone be sufficiently directed This reason was handled § 7 and 8. where I answered the argument whereby he prosecuted it and euery word also that he replies here which makes me to wonder with what conscience he followes his cause when that he sayes here being answered he shrinks from replying and onely repeates his old argument againe and yet intitles his booke a Reply when he replies nothing but conceales all from his Reader that I answered neuerthelesse that he sayes I will answer againe 2 First he tels in what sence he holds the Scripture to be obscure and how farre forth Not that it cannot by any meanes be vnderstood or that it is any imperfection in the Scripture to be obscure but the perfection rather the onely thing he goes about to proue being that de facto it is obscure or at the least not so easie as the ordinary rule of faith ought to be which is denied and confuted not denying some parts to be obscure as many prophecies and mysteries therein nor affirming any of it to be so effectuall to our vnderstanding that without the motion of Gods Spirit and vse of the meanes euery man can effectually vse it to his saluation for I neuer denied the requisite condition of Gods grace and the Churches teaching and our owne endeuour to open our vnderstanding euen in the plainest Scripture that is but I onely affirme all things concerning faith and good life needfull to be knowne to be so plainly set downe therein that the vnlearnedst man aliue vsing the meanes which is not the Church-authoritie intended by my aduersary and being enlightned with Gods Spirit may sufficiently vnderstand them to his saluation which is enough to make it a rule perfect entire and as easie as is possible for a rule to be for the finding out and deciding whatsoeuer matter belongs to faith For howsoeuer some things in the Scripture the knowledge whereof is not simply necessary to saluation be very obscure and doubtfull yet the whole rule of our faith needfull to all men is set downe so plainly that it may be vnderstood of all men allowing them some eleuation and onely supposing them to haue the light of grace and to take that paines in searching that is ordinarily required in the vse of any rule and in the execution of any meanes whatsoeuer It seemes my aduersarie would conclude from hence that therefore I grant Scripture alone not to be so easie as the rule of faith ought to be because I require so many euen outward meanes and helpes for the vnderstanding thereof beside the helpe of Gods Spirit within vs. But he is deceiued and deceiues his Reader for I expounded my selfe that it is not necessarie the rule be so easie and effectuall that no helpe shall be needfull for the applying it to our conscience but the perfection and easinesse of it stands in this that a man vsing diligence and eleuated by grace from his naturall ignorance shall finde therein absolutely and plainly all things whatsoeuer he is bound to know and beleeue and needs not that the Church by her authoritie and traditions should adde any thing to it that is not contained in it And that this condition of vsing meanes and outward helpes takes not away the reason of a rule he must confesse by his owne principles for let his Church-teaching and authoritie his owne Helena be the rule yet afore any man can determinately know it or vnderstand and yeeld to it he must I hope haue the grace of the Spirit and seeke it out and diligently attend what it teaches him which is as much as we require for the vnderstanding of the Scriptures This therefore is a vaste partialitie in my Iesuite that he will conclude a thing cannot be a sufficient rule or meanes that requires the helpe of grace and a mans owne industrie in the applying it when themselues holding their Church to be the rule yet confesse that no man can heare the voice thereof not vnderstand nor yeeld assent to it without the very same meanes that we require for the vnderstanding of the Scriptures What voice what complaint what querimonie shall we vtter against this peruersnesse against this spirit of contradiction But my aduersarie sayes that among these outward meanes and helpes which M. White requires to the vnderstanding of the Scripture besides the Spirit of God there must be one an outward meanes which is * There is no such outward infalible means in this life
HOC NOBIS SIT SATIS INDVBIVM APVD LITERATOS HABERI NVLLVM ESSE IN TERRIS IVDICIVM QVOD ERRARE LABI DECIPI NON POSSIT Pic. Mirand apolog pro Sauanarol l. 1. c. 1. infallible and sufficient to breed infallible assurance and so easie to be knowne and vnderstood of all sorts that all may ordinarily direct themselues thereby onely by diligent attending and assenting to it and this is the rule of faith that in this place he meanes wherein if he meane good earnest this question is at an end and the Scripture is granted to be the rule for he will allow that to be the rule which by the helpe of grace supposed is sufficient to direct all sorts onely by diligent attending and yeelding assent to it now such is the Scripture alone that the grace of God supposed onely by diligent attendance and assent vnto it it is sufficient and therefore also you see the necessitie and requisite condition of vsing diligence by my aduersaries owne words hinders not the Scriptures from being the rule of faith euen in his owne sence as himself vnderstands the rule of faith for such as is both infallible and sufficient to breed infallible assurance in vs and so easie to be knowne and vnderstood that all sorts of men may direct themselues in all points of faith onely by diligent attending and assenting to it because onely diligent attention and assenting being added on our behalfe to the helpe of Gods grace it may thereby be determinately vnderstood of all sorts in all things needfull to be knowne 3 But he sayes that as in a common wealth besides the written lawes there are vnwritten customes which interprete the written law and liuing magistrates that haue authoritie to interprete both written and vnwritten lawes and to compell men to his sence without which the written lawes were not a sufficient rule and meanes to preserue good order in the state because through the peruersnesse of men they would be misvnderstood so in the Church beside the written Scriptures there must be admitted some vnwritten traditions to interprete the Scriptures and some liuing magistrate the Pope to propound and expound the Scriptures and to compell men to take the sence that he giues because the Scriptures are not so plaine but they may be misvnderstood c. This comparison and the conclusion of it I denie for albeit meanes must be ioyned with the Scripture yet this Church-authoritie and these vnwritten traditions are none of the meanes but onely that which I haue named for there needs no meanes to supply any matter of faith that is wanting in the Scripture but onely to open our eyes that we may see what is therein whereas these traditions and this Church-magistracie are supposed to be necessarie for the adding of innumerable things to be beleeued that are not contained in the Scripture as I haue * Ch. 27. n. 3. shewed My aduersarie therefore plainly shewes the difference that is betweene vs and discouers what he meanes when he pretends the Church and her authoritie for this rule of faith he expounds transparently to be the Pope with his traditions and to him giues that which is denied in the Scriptures plenarie power partly out of the Scripture partly out of his Decretals to propound to all men the matter of their faith and compell them to take his sence be it true or false This is the Antichristian bondage whereinto the man of Rome will bring all the world and the hellish pride wherin he aduanceth himself to sit as God in the Church exalting his owne will lawes aboue the wil and lawes of the eternall God and subiecting Gods blessed word to his cursed will which his base a Coâ—ceruauâ—runt sibi magistros ad desideria sua non vâ— ab eu discerent quod facere deberent sed vt eorum studio calliditate iâ—â—â—niretâ—r ratio qua licereâ— id quod liberes Spoken of the Popes clawbacks by Concil delect Card. sub init Parasites for their backes and bellies so much striue for which we execrate as hell and leaue to the Diuell from whence it first appeared vnto the world ciuill states and the commonwealths of this world may haue such vnwritten customes and allow this authority to magistrates but God hath left no such traditions to his Church nor set any such head ouer it thus to expound the Scriptures or to determinate the sense thereof but all his whole will is written and out of the Scripture it selfe is to be reuealed imparted to particular men when any doubt arises by the ministry of the Church either in ordinary preaching or in the Councels of godly orthodoxall Bishops b That a Councel is the highest tribunall vpon earth and aboue the Pope affirmed by Iustinian in praetermiss per Anto. Cont. p. 11. Phot. Nomocan tit 9 c 1 6. The Councels of Pisa Const Basil and the Vniuersity of Paris to this day See to this purpose Card Florent tract de Scism Anto. de Rosell monarch tract de concil Mich. Cezen lit ad imperat part 12. sub sin Ioh. Fran. Pic. Mirand apol pro Sauanaro l. 1. c. 1. to the which the Pope and his rabble if they will know the truth and be saued ought to subiect themselues as well as the poorest Christian that liues and the written word is so absolute and sufficient to direct them herein and his spirit so infallibly ready to guide them if they will vse the meanes that there is no more to be required for the full manifestation of any thing needfull for any man whatsoeuer and c CertuÌ„ est quod possit errare etiam in ijs quae tangum fidem haeresim per suam determinationem aut decretalem asserendo Hadrian 4. de sacra consit p. 26. see below this authority of the Pope it selfe when all is done is faine to be reiected 4 Thirdly whereas I said out of Chrysostome that howsoeuer some part of the Scripture be obscure yet some places are so plaine and easie to vnderstand that euery man by reading may know the meaning which speech I extend to so many places as are sufficient to teach vs all things needfull to saluation in this sense that the whole rule of faith is set downe in plaine places of Scripture which any man of himselfe by reading may vnderstand requiring still the grace of God and diligence in searching he replies three things The which afore I answer the Reader must note that the words he opposes are Chrysostomes and what I said I proued by many arguments the last whereof was the testimonie of the ancient Fathers who say in expresse words as much as I. The which arguments he answers not a word to and therefore replying vpon my conclusion he opposes through me the plaine Scripture the ancient Church and his owne writers by all which I confirmed that I said 5 First he sayes that albeit some places are plaine yet it doth not
follow that the Scripture ALONE euen in those plaine places is the rule because no man without some other meanes besides the plainenesse of the words can be infallibly assured that he vnderstands them right the which he proues first because some places seeming plaine are vnderstood otherwise then they seeme Secondly because the plainest places that are may be wrested to a wrong sense as that plaine place This is my body is wrested by the Caluinists to a figuratiue sense I answer his reason why Scripture alone could not be the rule of faith was because it is not plaine the which obscurity I denied to be in that which is necessary to be knowne affirming the Scripture in such places to be plaine now he replies that though such places be plaine yet still it cannot be the rule Thus first he denies the Scripture to be the rule because it is not plaine and then allowing it againe to be plaine yet still he denies it to be the rule What will this man stand to I maruell But they be not plaine enough because without some other infallible meanes besides the seeming plainenes of the words no man can be infallibly assured that he vnderstands aright euen those plaine places This absurd cauill I haue answered twenty times first that the meanes whereby this is done are the helpe of Gods Spirit our owne diligence the Church-teaching the light of nature and these meanes are infallible And these meanes I admit either coniunctim or diuisim to be necessary as a condition and medium for the full assurance of vnderstanding these places but this condition takes not away the true motion and reasons of plainenesse from them for as I answered in my booke to this argument that is not obscure which by ordinary and easie meanes may be vnderstood but which either hath no meanes at all to open it or onely such as are not ordinary to his confirmation d THE WAY p. 36. n. 2. I answered likewise But to his instances of the Caluinists wresting a plaine place This is my body to a figuratiue sense I reply first it is plaine and euident that it is a figure by the circumstances of the place when he that said the words This is my body that is giuen for you at the same instant held nothing but bread in his hand and liued and was neither yet glorified nor crucified and spake of a sacrament wherein it is ordinary to speake figuratiuely Secondly the Papists do the same in the next words This cup is the new Testament and yet they hold them to be plaine words if my aduersary will be smattering about the exposition of these words let him giue a reall answer to the place of my booke e Digr 49. n. 8. where they are handled of purpose for him 6 Next he sayes though the letter of the Scripture be neuer so plaine yet to haue infallible assuraÌ„ce of the sence there is required some other rule and meanes the which rule is not in the bare letter of the Scripture but is to be learned of the Church as Vincentius saith The which being the same he said before without difference or augmentation let it briefly receiue the same answer That the requisite coÌ„dition of vsing ordinary easie meanes wherof the ministry of the Church truly expounded is one I neuer denied but this proues not the Scriptures to be obscure nor remoues infallible assurance froÌ„ the Scripture to the Church but onely shewes that the Scripture infallibly out of it selfe giues vs this assurance by this meanes and VinceÌ„tius his words affirme no more for by the rule of Ecclesiasticall and Catholicke sence according to the which he requires the line of propheticall and apostolicall interpretation to be directed he meanes no vnwritten Church-tradition or doctrine that is wanting in the Scripture for he holds the Scripture it selfe to be sufficient for euery thing but onely that that which is in the Scripture be so vnderstood as agrees with the rule of faith which the true Church hath alwaies holden now that which the Church hath alwaies holden is contained in the Scripture alone that the Reader may see the Iesuites treachery in alledging Vincentius against the sufficiency of the Scripture who in that very place which belike he neuer saw with his owne eyes begins thus Here possible one may demand when the rule of the Scripture is perfect and in it selfe more then enough sufficient vnto all things Note here whether he thinks as the Iesuite doth that many substantiall points of doctrine needfull to saluation are not contained in them and that it is but a part of the rule what need is there to ioyne vnto it the authority of the Churches sence and he answers as the Iesuite hath alledged that this is because all men do not take it in one sence therefore it is necessary that the line of interpretation be directed according to the rule of Ecclesiasticall and Catholicke sence In which manner he speakes also in f Diximus in superioribus hanc suisse semper esse hodie Catholicorum consuetudinem vt fidem veram duoâ—us his modis approbent Primum diuini canonis authoritate Deinde â—cclesiae catholicae traditione Non quia canon solus non sibi ad vniuersa sufficiat sed quia verba diuina pro suo plerique arburatis interpetantur cap. 41. another place not supposing any thing to be wanting in the Scripture so much as to giue infallible assurance of it owne sence much lesse any articles of faith needfull to saluation but onely supposing that some heretikes would not yeeld to that it gaue or possible through their owne default did not see it and thereupon aduises to oppose against them the rule and practise of the Church as a man by witnesses would conuince him that denies the truth the which practise as it hinders not the Scriptures to containe the perfect rule of faith so we will allow it and require no sence or exposition of the Scripture nor no point of religion to be receiued vnles it be thus directed 7 It is therefore vntrue that he concludes with one cannot infallibly be assured when the words of the Scripture are to be vnderstood properly and when not without the authority of the Church vnlesse it be by reuelation I say this is false vpon two points first because this assurance may be had as from the externall meanes by the Scripture it selfe though the Church say nothing Next because this Church authority he vnderstands to be the externall testimony of the Church reuealing if not making the said sence out of tradition which is not written and not out of the Scripture it selfe so that the vnderstanding which I haue of the sence and my perswasion that it is the true sence shall not be founded on the Scripture but on the authority of the Church of Rome that sayes it which g THE WAY §. 8. n. 7. digr 11. I confuted affirming that this
nos certos faciat Grego de Valent tom 3. pag. 117. c. Verus Scripturae sensus inest Scripturae sicut signatum signo sed media certa explorata infallibilia quibus sensus iste eruitur non est ipsa Scriptura sed traditio Ecclesiastica vox definitio Ecclesiae seu eius qui Ecclesiae vice Christi praesidet Grets defens Bellar. tom 1. p. 1970. c. This is the finall euasion that the Iesuites vse against this argument in defence of their traditions and Popes authority against the sufficiency of the Scripture that the Scriptures haue in them a shining light and are as the Protestants say able to proue themselues to be the word of God and containe their true sense in themselues but this light we see not and this true sense we know not and this assurance that they are Gods word or that this is the true sense we cannot haue in the Scripture it selfe but by the meanes of Traditions and the Popes authoritie shewing and propounding these things to vs. As a candle though hauing light in it selfe yet shewes light to none when it is hid vnder a bushell but when it is set vpon a Candlesticke I answer 2. things First as I haue often said this authority and teaching of the Church is not alway nor simply necessary to shew all men the light of the Scripture or so much as to point to it for either by the immediate light of Gods Spirit or by the light of nature it may be knowne to be Gods word as by the light of nature it is knowne that God is whereupon it followes plainely that the Scripture alone as the Rule hath this light in it selfe and from it selfe shewes it else it could not in this manner without Church proposition shine to any Secondly I grant that ordinarily for the seeing and discerning of the euidēce perfection purity power sence all this light that is in the Scripture the proposition of the Church is necessary as a candlesticke to hold it forth but then this proposition may be expounded two waies one way to signifie such authority as by and from it selfe induces me to beleeue afore I see any authority in the Scripture and together with the authority of the Scripture the twofold authority of the Church and Scripture concurring to the moouing of my vnderstanding as when two men concurre as one formall beginning to the carrying and moouing of a blocke This Church proposition thus expounded I vtterly deny to be either needfull or possible Secondly it may be expounded for the Ministry of the Church by her Pastors and people reuealing the Scriptures to them that know them not and teaching the nature sense and meaning thereof But this ministry is but a bare condition adding no light sense authority or matter to the Scripture but onely leading vs to see it Of which Ministery there is no question betweene vs for all Protestants grant The authority or ministery of the Church supposes no want of light in the Scripture and vse it but the question is whether all the articles and whole nature of faith be contained in Scripture alone excluding vnwritten traditions though the Ministery of the Church be needfull as an instrument to shew teach and expound the Scripture as a candlesticke is needfull to shew the candle For the vse of this Ministry and requisite condition of all other meanes that are to be vsed supposes no want or defect in the obiect whereabout they are applied but onely produces it to his operation as the setting of a candle vpon the socket addes no light to it that was wanting in it selfe but onely remoues some impediments that hinder the standers by from seeing and the opening of a window to let in light makes not the Sunne imperfect or but a partiall light And if our aduersaries intended no more but this there were an end of the controuersie for no Protestant euer denied the necessity of Church ministry in this sense but freely confesse it although the authority * See it expounded Chap. 35. n. 1. inde and here immediatly after in nu 4. mentioned we renounce 4 For the better explication of this my answer and that the Reader may see how impertinent it is that my Aduersary sayes Note FIRST that o The quest betweene vs the Papists about the Churches authority the question is not whether some meanes be ordinarily required to the vnderstanding of the Scripture and the producing of faith in such as reade and vse it nor whether the Scripture worke infallible assurance immediatly in all men for in some it doth without the operation and coming betweene of the Church ministery For we hold it doth not But the point is whether this authority of the Church supply any article of faith or matter needfull to saluation that is wanting in the Scripture so that it may be said as my Aduersary alway speaketh the Scripture alone is but a part of the rule of faith which God hath left to instruct men what is to be holden for faith and there be many substantiall points belonging to faith which are contained in Scripture alone nether expresly nor thence to be deduced by consequence but to be supplied by tradition and Church authority and so the question is not about the expediency or condition of the meanes but about the perfection and sufficiency of the thing it selfe Note SECONDLY that my aduersary from the necessity of the means concludes the insufficiency of the thing thus The light of the Scripture shines not to vs the true sense of the Scripture is not infallibly assured vnto vs without the meanes of the Church The Scripture therefore is vnsufficient not containing all things needfull not instructing vs WHAT is to be holden for matter of faith as if a man should say the light of the candle appeares not to vs but when it is set on a candlesticke therefore there is much light that is wanting in the candle and is supplied by the candlesticke Note THIRDLY what the things properly are which our aduersaries attribute to the Church in comparing it with the Scripture They are there first to be a meanes to reueale and expound the Scripture to vs and to breed the faith thereof in our consciences Secondly to be the Foundation of our faith in this sense that we do beleeue this to be Scripture and this to be the true sense of the Scripture and this to be the matter of faith onely because the Church expounds the Scripture so Thirdly to supply vnto vs many articles of faith absolutely needfull to saluation that are wanting in the Scripture out of tradition and by the said tradition to expound the Scripture These two latter points they infer on of the first which is the incroching consequence that I except against in that the authority wherein God hath placed his Church is not in respect of the Scripture but in respect of vs being a bare Minister to the
Scriptures make the Church perfect by cōmending it to it self for thē the Apostles should speak thus by my aduersaries exposition the Scriptures are profitable to make the Church perfect by commending to it the authority of the Church and yet he defendes it First because it sendes them Pastors Pope Councell and all to the interpretations of Councels and Fathers of the ancient Church But then I demand how did they make perfect the ancient Church it selfe the first Councels and Fathers of whom the Apostle speakes as well as of the latter for they had none to retire to but the Scripture onely Secondly because the Pastors of the Church sustaine two persons one as publike Pastors authorized to teach another as priuate men needing instruction themselues and so the Apostle saies the Scripture sends them as priuate men to themselues considered as publike men inabled as need shall require to define the truth in any point the which is an irkesome answer to any that shall consider it for although a Pastor be considered these 2. waies yet it is false that is assumed that he which as a priuate man erres and is ignorant yet as a publike person is able to direct himselfe and others and define the truth this I say is a trick to mocke an ape with though it be all the shift they haue to defend the Pope from being a formall hereticke and yet admitting it to be true that the Pastors of the Church considered as priuate men are sent to themselues considered as publike men yet it cannot be true that the Scripture makes thē perfect this way by sending and commending them to themselues because the perfection auouched is the effect of that teaching that reprouing that correcting that instructing which is contained in the Scripture it selfe and not in the authoritie of man whither the Scripture is imagined to send vs. For all that the Apostle in this text affirmes is of the Scripture alone as appeares 7 Besides my argument I alleadged some testimonies of Chrysostome and certaine Papists to iustifie my exposition wherein they affirme as much out of the text as I doe whereto he replies that the said testimonies must either be explicated to mean that the Scriptures are able to instruct vs with the meanes of Church authority or else be taken without limitation if they be thus explicated they proue nothing against him if they be taken without limitation they proue as much against vs as against him I answer to the first the testimonies are to be seene and the words thereof are so full that they cannot be thus explicated as for example Chrysostome in his words expounds S. Paul to distinguish the Scripture against his owne ministry Thou hast the Scripture to teach thee in steed of me if thou desire to know anything there thou maiest learne it that which can teach vs in steed of the Church Pastours can teach vs without their authority if God as Antonin says hath spokē but once that in the Scriptures that so fully that he speakes no more how can the meaning be that other authority should be ioyned with them for so God should speake twice once in the Scriptures another time in the Church and in the Scripture so far from fully that he needs speake againe in the Church The like may be said to the other testimonies but I refer the iudgement to the conscience of the Reader To the second if these words be taken without limitation that alone without any means ioyned to thē they are able to instruct vs they proue as much against me as against him that its maruell I should haue so little iudgement I demand and why so I pray because then they will make as much against our Church ministery as against his Church authority which had bene spoken to the point if we by Church ministry had meant either the same or as much as he doth by Church authority but when his Church authority intends a supply of that which is wanting in the Scripture by traditions our Church ministry no more but a simple cōdition of vsing the meanes to make vs see that which is contained in thē which ministry also we do not hold to be alway vnto all persons necessary he may let our iudgements alone and take a new reckoning of his owne that is so simple as to make alike things that are so far vnlike his Church authority and our Church ministry CHAP. XXXII Touching priuate spirits that expound against the Church 1. Such priuate expositions refused by the Protestants 2. And yet the Papists haue no other All teaching is to be examined euen by priuate men 5. Certaine propositions shewing how the Church teaching may be or may not be examined and refused Pag. 196. Wootton p. 110 White pag. 62. A.D. Concerning the ninth Chapter M. Wootton and M. White both seeme to disclaime from immediate teaching of priuate spirits and consequently seeme to grant the substance of the conclusion of this Chapter in such sense as it was principally intended by me yet wheresoeuer they be vrged to tell how they infallibly know that there is any Scripture at all and that these and no other bookes be Canonicall Scripture and that this or that is the true interpretation and sense of this or that text of holy Scripture vpon which questions well resolued the whole frame of their faith doth depend after alledging other reasons drawne from rules of art and knowledge of tongues c. which they know to be infallible they must be forced finally to flie for infallible assurance either to the immediate teaching of their priuate spirit or else to run the round betwixt Scripture and priuate spirit in such sort as I haue shewed in the Introduction Introd q. 6. and hence it seemeth to proceed that they both thought fit to make answer to my reasons which they needed not to haue done if the conclusion of this Chapter had no waies bene contrary to their doctrine White pag. 59. 60. M. White before he begin to answer my reasons distinguisheth a double meaning of the word priuate which I put in my conclusion and saith that if I meant it as it is opposed ô strange opposition to diuine and spirituall I said well but vsing it as we Catholickes do as it is opposed to common he saith that a priuate man may so be assisted with the Holy Ghost that he may interprete Scripture truely and infallibly against a company as big as the Roman Church 1 HIs third conclusion touching the rule of faith was that no priuate man who perswadeth himselfe to be specially instructed by the spirit can be this rule of faith specially so far foorth as he teaches or beleeues contrary to the receiued doctrine of the Catholicke Church the which I granted to be true but admonished the Reader withall that he had a further reach therein then yet he made shew of For his intent was to condemne all particular men and
haue said A. D. Whereas I obiect that sectaries and the Diuell himselfe doth alledge words of Scripture Pag. 202. White pag. 64. M. White granteth it but saith he either they alledge not true Scripture or not truly applied as also they alledge the authority of the Church but either not the true Church or the true Church not truly Testimonium hoc verū est This which M. White granteth is the very truth and wanteth nothing but that he apply it to his priuate men Luther and Caluin and to his owne selfe Partiality will not suffer him to apply it thus but there is no reason that he should be iudge it is more fit that the iudgement of this matter be left to the Catholicke Church which he confesseth to be taught of God White pag. 63. 10 If my answer be true that when sectaries or the Diuell alledge Scripture or the Church they do it not truly let the Repliar giue ouer bragging and shew really that the Protestants haue not alledged these things truly And if it be no reason we be iudges our selues no more is it that the Pope and Papacy which k Nomine Ecclesiae intelligimus eius caput id est Romanum Pontificem Grego de Valent pag. 24. tom 3. Quod autem haec regula animata rationalis sit summus Pontifex non est hic locus proprius probandi Fra. Albertin Coroll p. 251. c. No maruell now though the Catholicke Church were so fast talked of he meanes by the Catholick Church be iudge but were it at that that we might haue a free Councell assembled and holden as Councels were of ancient time where the Pope and his faith might be tried as well as we it would soone appeare the Protestants haue not bene partiall in their cause when the late Trent Councell it selfe had come nearer vs then it did if it had not bene managed by Machiauellisme more then religion and the greatest tyranny and cosenage and villany vsed in it that euer stirred in any publicke busines CHAP. XXXIIII 1 The Papists pretending the Church haue a further meaning then the vulgar know 2 The Popes will is made the Churches act 3 Base traditions expounded to be diuine truth A. D. Concerning the tenth Chapter both my Aduersaries make maine opposition against the conclusion of this Chapter Pag. 202. one reason whereof is that they do not or will not rightly vnderstand what I meant when here I say the doctrine of the Church is the rule of faith note therefore first whereas the name Church may be taken seuerall waies Intro q. 3. according to that which I noted in the Introduction whereas also in euery one of these senses it may be taken either as it is generally in all ages or as it is particularly in this or that determinate age my Aduersaries omitting all other senses principally vnderstand me to meane by the name Church the Pope or Pastours of this present age whereas in this Chapter I do not at least ex professo or primarily intend to speake of the Church in this sense but rather do speake of the Church in a more generall indefinite and indeterminate sense as it signifieth one or other companie of men liuing either in all ages or in one or other age who in one or other sense may be called the Church the doctrine whereof say I is the rule and meanes ordained by God to instruct all sorts of men in all matters of faith Note secondly that by the doctrine of the Church I do not vnderstand any Friars dreames White pag. 3 as M. White dreameth nor humane traditions especially opposite to Scripture but diuine doctrine including therein both the written diuine Scripture and the vnwritten diuine traditions and the true diuine interpretation of them both as by word writing signes or otherwise it is or may be propounded and deliuered to vs by the authority of the Church all which although it may worthily be called diuine doctrine as being first reuealed by God here I call Church-doctrine because as it was first reuealed and committed to the keeping of Prophets and Apostles who in their time were chiefe and principall members of the militant Church so by Gods ordinance it was to be propounded and deliuered to other men by the same Prophets Apostles and others their successors as they are Doctors and Pastors of the same Church Note thirdly that by the rule of faith I meane such a rule as is also a sufficient outward meanes ordained and set apart by God to instruct all sorts of men in all points of faith which consequently must haue those three conditions or properties of the rule set downe and declared in the sixt Chapter viz that it must be infallible easie to be vnderstood of all sorts and vniuersall or such as may sufficiently resolue one in all points of faith Note fourthly that when I say the doctrine of the Church is the rule of faith I do not vnderstand that the doctrine as seuered from the Church or the Church as diuided from the doctrine is the rule of saith but that the doctrine as deliuered by the Church or the Church as deliuering doctrine is that rule and meanes which God hath ordained to instruct men in faith Note fifthly that to proue the doctrine of the Church to be the rule of faith in such sort as now I haue said it might suffice for this Chapter that it be shewed that at least once or in one age there were one or other company of liuing men in one or other sense called the Church who were ordained by God and set apart to instruct all sorts of men in all points of faith being for that purpose in their doctrine and teaching furnished with these three conditions which are requisite in the rule of faith for this being shewed in this Chapter I shall easily shew in the next that the same is to be said of some or other company continuing in all ages In this Chapter therefore I chiefly vndertake to proue that once or in one age there was a company of liuing men who in one sense may be called the Church whom God specially appointed as a meanes sufficient quantū ex se to instruct all men in all matters of faith being for that purpose furnished with the three conditions or properties of the rule of faith 1 THe conclusion of this Chapter was that the infallible rule which we ought obediently to follow in all points of faith is the doctrine and teaching faith and beleefe of the true Church his meaning wherein he saies I would not or did not rightly vnderstand Let vs therefore see how I vnderstood it My answer was that we would freely grant this conclusion if the meaning were no more but that the doctrine and faith of the vniuersall Church is the rule of faith but there is a higher matter meant First that the Churches word and authority without grounding the same on the Scripture is the rule
virtually it is the Church of Rome and the Pope the Church of Rome representatiuely is the Colledge of Cardinals but virtually the Pope who is the head of the Church Pelaeottus f De consist part 1. qu. 3. pag. 19. The Pope alone may do not onely that which is granted to all and singular Prelates in the Church but also more then they all g Respons moral p. 44. n 4. Comitol The power of Ecclesiasticall Iurisdiction is not in the vniuersality of the Church as in the true subiect but in the Prelates thereof and in the Bishops of Rome as in the fountaine whence it flowes vnto all other Ministers of the new Testament Albertine h Coroll pag. 251. saies The Bishop of Rome is the rule of faith into which Rule all the articles of our faith are lastly resolued as into the formall reason whereby they are propounded to vs. Gretser i Defens Bell. to 1. p. 1450. B. saies when we affirme the Church to be the iudge of all controuersies of faith by the Church we vnderstand the Bishop of Rome who for the time being gouernes the ship of the militant Church and by liuely voice doth clearely and expressely expound his iudgement to them that seeke to him Zumel k Disput var. tom 3. p. 49 D. saies I beleeue that the chiefe Priest and Bishop of the Church the Pope who is the master of our faith cannot but attaine the truth of faith nor can be deceaued or erre if as chiefe Bishop and master of the faith he set downe his determination so that vnlesse a man be afraid of the truth there is no cause why he should feare the Popes determination It is idle therefore and sordid that the Repliar saies by the Church he meant the Pope but secondarily as it is ridiculous to say the Church is the rule indefinitely and abstracting from all time or per ampliationem which are termes deuised onely to besot the ignorant that they should not smell his heresie for if his Church be the rule he must needes meane such a Church as he thinkes in all ages and times successiuely to haue bene inuested with that authority and that Church is the Pope alone that miserable iudge of whom their owne men say h Do. Bann to 3. p. 106. b. It is no Catholicke faith but an opinion very probable that he is S. Peters successor and the most iudicious confesse i Alph. l. 1. c. 4. Hadrian pag. 26. ad 2. he may erre * August Anconit sum qu. 5. art 1 Iacobat de conc l. 4. art 1. Occh Dialog 1. part l. 6. 2. part c. 69. inde Cusan de concord cath l. 2. c. 17. Panorm de elect C. signif not 7. Zabarell tract de schismat Gerson de auferibil Pap. consid 10. inde and be deposed for heresie A.D. § 1. Pag. 205. That the doctrine of the Apostles was for their life time the rule and meanes First I say that my conclusion being vnderstood as in this Chapter I principally meant cannot be denied to be true for it cannot be denied but that the doctrine as deliuered by the Apostles themselues being for the time they liued the Church in such sense as here I take the name Church was such a rule and meanes as here we seeke for For first it is knowne to be infallible Secondly it was easie to be vnderstood c. Thirdly it was vniuersall c. Since therefore these 3. conditions requisite in the rule of faith are found in the doctrine and teaching of the Apostles it cannot be denied but that the diuine doctrine as deliuered by them in their life time either by word or writing was the rule and meanes which God ordained to instruct men in faith Taking therfore my conclusion in the chiefely intended sense I suppose that my aduersaries will neither deny it to be true nor the reason by which I proue it to be good 2 This discourse needed not for no Protestant denies the doctrine of the Apostles to be the rule either for their time or the time succeeding to the world ende I graunt therefore the Repliar his assertion and inferre thereupon that his Popes determinations and the doctrine of his Romish Church is not the rule of faith because they agree not with that which he here confesses was the rule in the Apostles time vnlesse he will maintaine when he replies againe that the rule is not one and the same at all times as k Cusan ep 2.7 his Cardinall writes that the Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashion is changed the sense of the Scripture is also changed Againe Magalian a Iesuite I thinke yet liuing l Magal op Hierarch in tit p. 61. n. 6. saies Though it were granted that the wordes of Paule Tit. 1.6 containe a precept to marrie yet seeing Paule gaue it by his owne authority it were no diuine but an Ecclesiasticall precept which the Church may change yea abrogate and much more dispense with Marke what trickes heretickes haue to change the Apostles doctrine when it fits not their Church then the Apostles gaue it by their owne authority which I note that the Reader may perceaue there is no sincerity in the Repliars words For albeit he grants here the Apostles doctrine be the rule yet he meanes it to be the rule but for their owne time because the Pope may vnder colourable pretences expound it that is in plaine English change it when he will as his Cardinall and Iesuite here affirme A D. § 2. That the doctrine of the succeeding Pastours of the Church Pag. 207. is the rule and meanes The chiefe controuersie is about my conclusion as in a secondary sense it may be meant of the succeeding Pastors of the Church In which sense I affirme that like as the diuine doctrine not as contained in onely Scripture or as gathered thence by natural wit or priuate spirit but as deliuered by the Apostles or the Apostles as deliuering this doctrine was the rule and meanes ordained by God to instruct all men liuing in their daies in all matters of faith So the same doctrine not as contained in onely Scripture nor as gathered thence by naturall wit or priuate spirit but as deliuered by Pastors of the succeeding Church or those Pastors as deliuering this doctrine is the rule and meanes ordained by God to instruct all men liuing in succeding ages in all points of faith 3 This assertion I will grant as I did the former namely that the doctrine of the Pastors of the true Church such as succeed the Apostles is the rule and meanes of faith but the reader shall note two trickes that the Iesuite puts vpon him in the Proposition hereof First that affirming the doctrine of the succeeding Pastors of the Church to be the rule he saies not
whether this doctrine of these succeeding Pastors shal need to be the same that the doctrine of the Apostles was but onely affirmes that as the Apostles doctrine for the time they liued was the rule so the doctrine of the succeeding Pastors is the rule leauing roome enough for this doctrine of these succeeding Pastors to vary from the doctrine of the Apostles that when we shew the present abuses in the Church of Rome and decrees of their latter Popes for these last 800. yeares to haue swarued from the Apostles doctrine and practise they may pleade the authoritie of their succeding Pastors And indeede it is true that the Church of Rome holds that it is not necessary the doctrine and teaching of the present and succeeding Pastors be the same in all things that it was in the Apostolicke and Primitiue Church but the Pope hath power to make a NEW CREED and NEW ARTICLES of faith For Iacobatius m De Concil p. 310. A. saies The Pope alone may make new articles of faith according to one acceptation of the word Article that is for such as must be beleeued which before needed not be beleeued and Zenzelin a Popish doctor n Gl. extr Ioh. 22. cum inter § doclaramus saies The Vicar of Christ may make an Article of faith taking an article not properly but in a large sense for that which must be beleeued when before by the precept of the Church it was not necessary to be beleeued Augustinus Triumphus writes o August Anconit sum de eccle potest q. â—9 art 1. that it belongs to the Pope alone to make a new Creed For in a Creed those things are put that vniuersally belong to Christian faith he therefore hath authority to make such a Creed who is the head of Christian faith and in whom as in the head all the members of the Church are vnited and by whose authoritie all things pertaining to faith are confirmed and strengthened And p Art 2. againe That the Pope may dispense in adding articles may be vnderstood 3. waies First in respect of the multiplication of the articles themselues Secondly in respect of expounding the things contained in the articles Thirdly in respect of the augmentation of such things as may be reduced to the articles ALL THESE WAIES the Pope may dispense in adding articles because as he may make a new Creed so he may MVLTIPY NEW ARTICLES OVER AND ABOVE THE OTHER Secondly he may by more articles explicate the articles already placed in the Creed Thirdly because peraduenture all things beleeued in the Creed may be reduced after the aforesaid articles and by such reduction may be increased so that vnder each article MORE THINGS NECESSARY TO BE BELEEVED MAY BE PVT THEN ARE YET PVT The which being done marke what they say touching their authority q Roder. Dosm de auth script l. 3. c. 12. The Popes assertions ascend to the height of diuine testimony as the assertions of the Apostles did and of such as made the holy Scripture and there be who contend that they belong to the sacred Scripture it selfe which is contained in the bookes of the Bible This doctrine whereof all our aduersaries bookes are full shewes plainely that they intend not that this their Church teaching so much magnified to be the rule should alway be one and the same but such as shall follow the Popes lust and be altered with the time that so this Antichrist of Rome might abolish the whole Testament of Christ this is the first thing to be noted that the reader may see what he meanes by his Church doctrine that is the rule 4 The next thing is his distinction about this doctrine of the Church that it was the rule in the Apostles dayes and is the rule in succeeding ages but not as contained in onely Scripture but as deliuered by these Pastors Which speech containes 2. things a Negatiue and an affirmatiue the negatiue is that the doctrine of the Church is not the rule as it is contained in onely Scripture Meaning as * Ch. 27. n. 3. I haue shewed that all diuine doctrine belonging to the rule is not contained in the Scripture but much or the most of it in tradition vnwritten and that which is contained is not the rule by vertue of writing but by vertue of the Church that makes it authenticall Panormitan r Panorm tom 2. de praesumptione c. Sicut noxius sayes The words of the text of Scripture are not the Popes words but the words of Salomon in the Prouerbs but because this text is made Canonicall it is to be beleeued and induceth necessity so to do as if the Pope had set it foorth himselfe Because we make all those things to bee ours whereto we might impart our authority But whether without Canonization the sayings of Salomon be approued in the Church seeing they are in the body of the Bible say as the glosse saith and Ierom holdeth who seemes to conclude that they are Apocrypha which is to be noted and that because of this as also because Salomon had no power to make Canons This also must be obserued that the Reader may know the meaning of his conclusion and what it is that we deny therein For NO DOCTRINE EITHER OF THE APOSTELS IN THEIR TIME OR OF THE SVCCEEDING PASTORS OF THE CHVRCH IN ANY TIME IS THE RVLE OF FAITH BVT ONELY THAT WHICH IS CONTAINED IN THE SCRIPTVRE As I haue Å¿ In the WAY digr 3. shewed His affirmatiue is that the doctrine of the Church is the rule as it is deliuered by the Pastors or the Pastours deliuering this doctrine are the rule which is the same that he said a little before the doctrine as deliuered by the Church or the Church as deliuering doctrine is the rule t Pars obiecti formalis fidei est vox Ecclesiae D. Stapler relect p. 484. Saltem aequalis est Ecclesiae Scripturae authoritas ibi pag. 494. His meaning is that the Churches testimony and authority mingles it selfe with the authority of the doctrine and is ioyntly with it or aboue it the rule of faith as when diuers simples haue their ingredience into one compound and two men equally carry betweene them one burthen Their doctrine this way is knowne wel enough how the Scriptures in regard of vs haue all their authority from the Church the sense of the Scripture is to be fetched from the Church whatsoeuer the Church of Rome shall teach is the word of God c. The which things being couched in the Iesuites conclusion as he vnderstands it we detest and spit vpon when he shall thus debarre the Scripture from being the rule to set vpon the bench his Papall Antichristian authority If the shame either of God or men or any respect of truth were with them they durst not thus presumptuously and basely steale the authority to themselues whereby both themselues and we and all the world
such a rule say againe whether it be not something distinct from the teaching and authority of the teachers for so much as that wherby the teaching and authority is discerned and tried cannot be confounded with the teaching and if there be such a distinct rule what can it be but the Scripture which onely is the thing that all Church teaching must agree with Thus therefore I reason ad hominem In the doctrine taught by the Pastours of the Church it sufficeth that I can distinguish the priuate from the publicke that which is taught with authority from that which is without authority Therefore I MAY yea must thus distinguish I may DISTINGVISH therefore I may EXAMINE for by examining things we distinguish them We may examine therefore we must haue a RVLE whereby we do it we must haue a rule therefore it must either be the Scripture or the teaching it selfe of the Church that is examined for a third cannot be giuen But it cannot be the teaching of the Church for that is the thing it selfe examined It must of necessity therefore be the SCRIPTVRE ALONE And for so much as it belongs to euery priuate man thus to distinguish therefore it is true also that I said Euery priuate man inlightned with Gods grace which must alway be supposed and our aduersaries necessarily require it may be able to guide himselfe and to discerne of the Church teaching by the SCRIPTVRE Pag. 223. 1 Tim. 3. v 15. Wootton pag. 154. White p. 80. A. D. Wherefore it is not without cause that S. Paule called the Church the pillar and ground of truth not onely as my aduersaries expound that truth is found in it or fastened to it as a paper is fastened to Pasquin in Rome which is M. Whites grosse similitude but also in that it selfe is free from all error in faith and Religion and is to vs a sure although a secondary foundation of faith in that it doth truely yea infallibly propound to vs what is and what is not to be beleeued by faith it being therefore vnto vs a pillar and stay to leane vnto in all doubts of doctrine and an assured ground or establishment of verity whereupon we may securely stand against all heresies and errors It is not also without cause that S. Augustine said whosoeuer is afraid to be deceaued with the obscuritie of this question let him require the iudgement of the Church signifying that to require the iudgement of the Church is a good meanes to preserue one from being deceaued not onely as M. Wootton expoundeth in that particular question which there S. Augustine mentioneth and such like of lesser moment and much lesse doth he meane as M. White minceth the matter to wit in that particular question at this time but also and that à fortiori in other questions of greatest weight and most concerning saluation and at other times c. 8 I find 2. faults in this place with the Repliar 1. that he doth not report the whole expositions that I gaue to these places but onely part of them and yet tels me of mincing Next that hauing confirmed my exposition of the wordes of the Apostle by foure reasons and my exposition of Saint Austine by as many and hauing confuted his sense that here he repeates by manifest arguments he stands dumbe to all and onely repeates the places againe no otherwise then when I answered them I need not therefore trouble my selfe with confuting him here but referre * THE WAY §. 15. me to that I writ much accusing my selfe for medling with so base a trifler that hath neither heart nor strength to go forward in the argument nor wit nor grace to hold his tongue this one passage is the liuely image not onely of all this his Reply but of all his fellowes writings now in request to bring in authority of Scripture and Fathers as a Bride is led into the Church with state and ceremony and some grauity and furniture of words but when they should reply to that we answer and maintaine their expositions then to tergiuerfate and onely repeate that which is confuted CHAP. XXXVI An entrance into the question touching the visibility of the Protestant Church in the former ages Wherein it is briefly shewed where and in whom it was A. D. Concerning the eleuenth Chapter Hauing proued in the precedent Chapter that the doctrine of the Church is the rule Pag. 227. and meanes to instruct all men in faith in this Chapter I vndertake to shew that the Church whose doctrine is the rule and meanes White pag. 86. Wootton p. 104 White pag. 86. continueth in all ages Both my Aduersaries grant that the Church continueth in all ages M. White saith We confesse the Church neuer coased to be but continueth alwaies without interruption to the worlds end M. Wootton saith the truth of your assertion needeth no proofe and findeth great fault with me for making such a question as though Protestants did deny the Church to continue As concerning this their granting the continuance of the Church I gratefully accept it especially with M. Whites addition who yeeldeth that if we can proue that the very faith which Protestants now confesse hath not * If Protestants faith so far as they differ from vs continued alwaies I aske whether in the aire or in some faithfull men if in men who be those men successiuely continued in all ages since Christ or that it was interrupted so much as one yeare moneth or day it is sufficient to proue them no part of Gods Church For which he citeth in the Margent Dan. 7. ver 27. Psal 102. v. 26. Mat. 16.18 Luk. 1 v. 33. 1 AS no Protestant denies the doctrine of the Church to be the rule taking the Church for a So Waldens doctrinal tom 1. l. 2. c. 19. Haec est Ecclesia Symbolica Ecclesia Christi Catholica Apostolica mater credentiū per totum mundum dispersae à Baptismo Christi per Apostolos ceteros successores eorum ad haec tempora deuoluta quae vtique veram fidem continent c. pag. 99. the whole company of beleeuers which haue bene from Christ to this day so neither do they deny this Church to continue in all ages the which because I granted the Repliar in my answer to his booke you see how he ioyes in himselfe as if he had wonne the cause touching his visiblenesse of the Church But as I noted to him the question is not whether the Church continue in all ages to the worlds end for that we grant but whether the outward state thereof free from all corruption be alway so visible as the Papists say I shewed the Negatiue and in the 17. Digression made it plaine that our Aduersaries themselues cannot deny it the Repliar therefore in this place was to quit his owne D. D. whom I alledged and not to stand gratefully accepting that which no man denies The marginall question is
or lesse as in a ciuill amity he loueth his friend more or lesse setting it in a decent place c. The which respect to his friends picture is no way any hinderance but rather a great helpe to shew and increase his respect to his friend in his owne person and cannot be accounted iniurious but gratefull to his friend Euen so the inferiour kinde of religious reuerence and respect which we giue to the image of Christ and his Saints more or lesse this reuerence and respect I say done to the images reliques c. is so far from being a hinderance to the reuerence and respect due to Christ himselfe or to his Saints as rather it much helpeth vs to shew and so to practise and so to increase our reuerence and respect to Christ himselfe and to his Saints and therefore cannot be thought iniurious * See Bellar. l. de imag c. 13. 14. 15. 16. 17. 18. 19. but very gratefull vnto them Now vnderstanding our doctrine and practise about worshipping of images in this manner M. White doth not nor euer will be able sufficiently to proue or shew it to be vnlawfull or contrary either to Scriptures or to the doctrine of the ancient Church The proofes which he bringeth are either impertinent or of small moment or are answered already by Catholicke Authors 1 THe first example wherein the Digression shewed the Church of Rome to hold contrary to the Primitiue Church was in the point of IMAGES breefly producing diuers plaine testimonies out of the Scripture and other Ecclesiasticall writers whereby it appeares that the vse and worship of images now so solemne in the Romane Church was not permitted in those daies My Aduersarie replies The proofes which I bring are either impertinent or of small moment or are answered already by Catholicke authors His author is Bellarmine quoted in his margent but therefore M. White made choise of this point to see who of all his Aduersaries would step forth and first propound Bellarmines answers and then maintaine them against that which would be replied This had bene a directer course then thus euery where to refer me to his bookes whereby the Reader can take no benefit For I also can as easily refer him to the bookes of those that haue answered all that Bellarmine saies His reason rendred why the authorities and proofs produced should be impertinent and of small moment is because we do not rightly vnderstand the doctrine and practise of the Church of Rome about worshipping of images but slanderously misreport it therefore he will declare it that it may appeare to be neither vnlawfull nor contrary to the Scripture or doctrine of the ancient Church That which he sayes touching our not rightly vnderstanding the doctrine may be true For the idolatrie is so grosse that the distinctions and trickes inuented to defend it are such as themselues vnderstand not and the three things here noted by himselfe are the very nice distinctions whereof a De imag c. 22. Bellarmine and b De Trad. p. 226. Peresius confesse that neither the people nor themselues vnderstand or conceiue them or if they do yet they * Nec possunt nisi errando intelligere erre in doing it That it is no maruell if we vnderstand not that which they vnderstand not themselues But that the proofes alledged in the Digression are impertinent and of small moment is easily said but not so easily shewed For three things I am sure the Replier will grant me yea he grants them expresly in his discourse First that in his Church they haue and vse images Secondly that they worship them at least with some kinde of worship either ciuill or diuine Thirdly that some kind of images they worship with diuine honor at least with a distinction either properly or improperly or respectiuely or accidently or vniuocally or equiuocally or analogically Now the authorities alledged shew that none of all this was done and allowed in the Primitiue Church neither the setting vp of images in the Church nor the worshipping them with ciuil worship nor the worshipping of any of them with diuine worship with any distinction whatsoeuer And therefore the Replie by running into this irkesome and wilde explication of their doctrine doth but put a tricke on the Reader For the Digression produced the authorities not onely against worshipping of the images of Christ and God with diuine honor properly and for themselues but against worshipping them with diuine honor in such manner as he confesses it is giuen improperly accidently analogically and secondly against worshipping any images at all either with latria or dulia or hyperdulia And thirdly against the very setting them vp in the Church for any end whatsoeuer Now he by running into his distinctions makes shew as if nothing were required for answering me but onely to shew that they worship images with diuine honor onely improperly and accidentally or at the most analogically The which if he could shew neuer so substantially which he cannot yet when he had done he had also to shew the other three points That neither the setting vp nor adoring ciuillie nor adoring with Gods honor improperly accidentally and analogically were against the practise and doctrine of the Primitiue Church shewed in those authorities 2 Omitting therefore that which most properly concerned him he onely meddles with that I said touching the worshipping images with diuine honor the very same that is due to God And first he saies no man holds that the images of Saints are so to be worshipt because the Saints themselues are not worshipped with diuine honor and in his margent he shewes how in the first impression of my Booke I said absolutely without limitation the Church of Rome worships images with the same honor that belongs to God but in the second edition I added a limitation the Church of Rome worships images some of them with the same honor the which he saies I added for shame I answer the addition was not for shame as if there were any images in their Church which are not worshipt with diuine honor but for the more perspicuity to point at those images which I would most challenge And if he will not allow me thus much without controlement let the shame follow the chiefest writers in his owne Church Stapleton Suarez Valentian and his Briarly who all in their latter editions haue added many things to explaine the former and with a witnesse let him reach it Bellarmine for his recognitions I am so far from being ashamed of that I said They worship images yea images of Saints with diuine honour that I am contented the three words added in the second impression be razed out againe For doth he thinke we are so blinde that because in words they renounce it therefore we cannot discerne of their deeds is it enough to discharge them when they say they worship them onely with an inferior honor called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet giue both
* Ch. 48. n. 4. elsewhere shewed in the narration of the Councels of Frankford and Paris Walafridus Strabo h In his colendi superstitionem hebetudinem pag. 3 37. b. Nouimus non adorandas nec colendas iconas ib. d. called it superstition and blockishnesse to worship them Ionas the B. of Orleance liuing the same time i Pag. 609. Bibl SS Patrum edit 1. tom 5. pag. 609. c. That which you said the worshippers of images answered in defence of their error We do not thinke any diuinitie to be in the image but we worship it onely in honour of him whose image it is we reproue and detest as well as you because WHEN THEY KNOW THERE IS NO DIVINITIE IN IMAGES THEY ARE THE MORE TO BE INVEYED AGAINST FOR GIVING TO AN INFIRME AND BEGGARLY IMAGE THE HONOR THAT IS DVE TO THE DIVINITIE How much the maintainers and followers of this error go astray from religion I need not particularly declare God grant they in the East he meanes such as held and followed the second Nicene Councel who haue inthralled themselues to this most wicked error may be deliuered from it The like is testified by Agobardus the B. of Lions at the same time who wrote a booke to proue images should not be worshipped k De pict imag pag. 237. wherein he sayes They which answer they thinke no diuinitie to be in the image they worship but onely they worship it in honour of him whose image it is are easily answered againe because if the image he worships be not God NEITHER IS IT TO BE WORSHIPPED IN HONOR OF THE SAINTS who vse not to arrogate to themselues diuine honour And he addes that the images of the Apostles and our Lord himselfe were expressed by the ancient after the custome of the Gentiles RATHER FOR LOVE AND MEMORIE THEN FOR ANY RELIGIOVS HONOR OR WORSHIP And concluding his booke l Agobard pag. 251. he sayes THIS IS THE SINCERE RELIGION THIS IS THE CATHOLICKE CVSTOME THIS THE ANCIENT TRADITION OF THE FATHERS LET THIS HIGH-WAY THEREFORE BE HOLDEN THIS IS THE DOCTRINE TAVGHT BY THE APOSTLES THE MASTERS OF THE CHVRCH THE RAMMS OF THE FLOCKE And that this image-worshippe thus set afoote by the Nicene Coâ—ncell yet was not vniformly entertained of a long time after appeares by the manifest opposition that euen within these 400 yeares m See Polyd. inuent l. 6. c. 13. Gers declat compend defect eccl n. 67. Henric. quodl 10. q. 6. Dur. 3. d. 9. q. 2. ad 4. Dur. rational l. 1. c. 3 n. 4. Pic. Mirand apol q 3. Holt. in Sap. lect 157. B. Catharin l. de cult imag Biel lect 49. Cassand consult tit de imag as learned men as any liued in the Church of Rome made against it misliking and condemning it CHAP. LIIII 1. The Popes supremacie was not in the ancient Church neither is it acknowledged at this day by many Papists Nunne Brigets speech touching the Pope And Cyrils riddle A. D. Sixtly concerning the Supremacie Pag. 285. 1 Bell. l. 2. de Rom. Pont. c. 2.13.14.15.16 c. 21. deinceps lib. 5. c. 7.8 Iodoc. Cocc others there are so sufficient testimonies both of Scriptures and Fathers alledged by our Authors for it that it is maruell that M. White durst aduenture to reckon it for a point wherein we disagree from antiquitie especially vpon so sleight grounds and insufficient authorities which are so ordinarily answered by our Authors as I thinke it not worth spending inke and paper about them True it is that the practise of this authoritie might as occasion vrged be more at one time then at another but the fulnesse of all Pastorall power ouer all Christs sheepe was equally in all Popes from the very beginning when it was giuen by our Sauiour peculiarly to S. Peter and in him to his Successors BVt a THE WAY §. 36. n. 11. inde Digr 30. I shewed this fulnesse of power was giuen neither to Peter nor his Successors and made it so plaine to the Reader that the Repliar and his consorts haue nothing to say in defence of it Their guise is to giue the onset with much breath but when they are a little taken downe they thinke it not worth inke and paper to proceed any further they maruell we dare aduenture vpon so sleight grounds their graue onsets that promised all sinceritie and vndeniable proofes are resolued into Thrasonicall brags For the testimonies alledged in the Digression did not onely shew the practise of the Popes authoritie to haue bene lesse in the Primitiue Church then now it is but they make it euident that what he now practises and then began to claime or vsurpe more then the other three Patriarks had was vnlawfull I shewed his title of vniuersall Bishop his intermedling with Appeales his going beyond the Church canons and out-stripping the other Patriarkes his malepertnesse with Kings and their states was all condemned in those dayes by the doctrine and practise of the Church This was directly to the point when he bad me shew what point of doctrine the Romish Church now holds or denies contrary to the vniuersall Churh He sayes the authorities alledged are ordinarily answered by his Authors Coccius and Bellarmine This is his ordinary answer But had he told the Reader what his Authors say it would not haue endured day-light And as it pleases God all the world now sees the vttermost that can be said for the Supremacie is vented and Bellarmine himselfe is not onely confuted by others of his owne side but is at that fault with his directè and indirectè that we iustly begin to thinke he dotes * The B. of Ely As good a man and as learned as himselfe euery day in the yeare hath so vncased him that the titles of his learning and reputation of his greatnes shall deceiue vs no more And this I admonish the Replier that if the Pope spend the reuenues of his triple crowne vpon inke and paper he cannot iustifie his present vsurpations which not we alone abhorre but his owne Church b See controu memorab inter Paul 5. Ven. at Venice and at c De eccl polit potest Paris 1612. Paris this day hath cast off and d Occh. Rosell Rosat Marsil Maior Alliac Zabarel Cusan Dante 's WalraÌ„ Lupold and diuers others whose bookes are wel known and extant many of his owne Doctors within the compasse of the last 400 yeares haue condemned and the late Councels of Constance and Basil laboured to restraine And the Replier is too immodest to say he maruels I durst aduenture to reckon this of all points when the disagreement from antiquitie is more sensible in no point That now we may say of the Pope as e Brig reuel l 6 c. 96. Nunne Brigit sometime writ He that should crie Come and you shall finde rest to your soules now cries Come and see me in pomp and ambition
moraliter id fieri sine magnus incommodis periculis contra reuereÌ„tiam huit sacramento debitam quae vel propter multitudinem comunicantiuÌ„ vel propter eorum varietatem tam in conditionibus affectibus corporu quà m in animi prudentia circumspectione vel denique propter ministraÌ„tiuÌ„ incuriaÌ„ nullatenus possent iuxta humanaÌ„ conditionem euitarâ— Suar. defens fid cathol l. 2. c. 5. n. 20. giues First for the reuerence and decencie of the Sacrament that the cup be not spilled and the wine shed in so great and confused a companie Next for vniformitie that all people euery where might receiue alike which should not be if the cup were ministred for some people loue no wine Thirdly to auoid their error that hold it may not be ministred in one kind Fourthly for the preseruation of the Sacrament and that it might be carried to the sicke which in wine it could not for sowring and spilling Lastly for the instruction of the ignorant that they may know Christ by Thomas his concomitancie is perfectly vnder either kind It were no hard matter throughly to shew the vanitie of these reasons and merrily to whip them but the Cardinall had forgot that all these reasons in his owne opinion held in the primitiue Church and yet then they moued not the Church to take away the cup. I haue read of words vttered in a great frost which freezed in the venting as they were spoken and were not hard till a thaw came a long time after so belike our aduersaries will answer These reasons might be vttered in the ancient Church but they could not be conceiued till d Praeterea nosse debueras quod fecit Deus duo magna luminaria c. de maiorit obed Solitae in decr l. 1. tit 33. the great light in the firmament of the Church had shewed them with his beames now of late within these three hundred yeares CHAP. LVI Touching Transubstantiation 1. It was made an article of faith by the Lateran Councell 1200 yeares after Christ 2. How it came in by degrees 3. The Fathers neuer beleeued nor knew it Pag. 286. A. D. Lastly concerning Transubstantiation 1 White pag. 343. 350. M. White setteth down some coniectures whereby he endeuoureth to perswade his Reader that the beliefe of Transubstantiation came into the Church of late to wit at the Lateran Councell But 2 See the Prot. Apol. tract 1. §. 3 n. 2. where it is shewed that eueÌ„ ProtestaÌ„ts far better learned then M. White will be in haste doe grant the Transubstantiation was beleeued long before the Lateran Councel See Bellar. l. 3. de sacram euchar c. 19.20 21. Gre. de Val. tom 4. disp 6. q. 3. p. 2. §. 2. 3. this is false For although the name Transubstantiation was not perhaps vsed before the Councell of Lateran yet the thing signified by this name to wit the reall presence of Christs body succeeding in the place of the substance of bread was held and beleeued from the beginning as appeareth by plaine and sound authorities of Scriptures and Fathers set downe by Bellarmine and others And although the Church had no necessary occasion to make expresse determination what was to be held in that point before contrary heresies arose which might be one cause that some men did not or were not bound to know it so expresly as after the matter was explaned and determined by full authoritie from the Church yet at least implicitè all did were bound from the beginning to beleeue it And although some in their ignorance did before this declaratioÌ„ of the Church doubt or hold opinion to the contrary yet this hindreth not that they might beleeue this by implicite faith in regard priuate doubts and opinions so long as they are in ignorance without obstinacie especially with resolution and readinesse to yeeld to the Church do not take away implicite faith infolded in the generall assent which euery Catholicke giueth to that article I beleeue the Catholicke Church 1 TO shew the doctrine of Transubstantiation to be contrary to the faith of the Primitiue Church and to be brought in afterward and neuer to haue bin an article of faith before the Lateran Councell I set not downe coniectures but direct full testimonies first * Another like hereticall and most daÌ„gerous aâ—sertion of theirs the Iesuites is that the ancient Fathers Rem transubstantiationis ne attigerunt Quodl p. 31. of the Fathers expounding the words of Christ touching the Sacrament and auouching the substance of bread and wine to remaine as we do then of diuers great Papists Schoole-men and others who confesse the same I say either in expresse words or in effect that not only the NAME of Transubstantiation but the DOCTRINE and thing it selfe was made a matter of faith by the Lateran Councell no man being bound to beleeue it before Their words are reported in the Digression and will giue testimonie to themselues without my contending about them The Reply sayes though the name Transubstantiation were not perhaps vsed before the Councell of Lateran yet the thing to wit the reall presence of Christs bodie succeeding in the place of the substance of bread was held from the beginning as Bellarmine and others haue shewed and euen Protestants farre better learned then M. White will be in hast do grant But the authorities alledged in the Digress shew the contrary not onely the name but the thing it selfe to be new as will appeare by viewing them And though Bellarmine take vpon him to proue Transubstantiation by the Scripture and Fathers yet he confesses it is not improbable that Scotus said There is not extant any place of Scripture so expresse that without the Church declaration can euidently constraine vs to admit it For though the Scripture which I haue brought seeme to vs so cleare that it may constraine a man not froward yet whether it be so or not IT MAY WORTHILY BE DOVBTED when men MOST LEARNED AND ACVTE doe thinke the contrarie Let this be noted he bring a De Euch. l. 3. c. 23. §. Non dissimili Scripture to proue that which may worthily be doubted whether it be so or no and such Scripture as cannot conuince without his Churches declaration b Decernit Synodus vt nemo sacraÌ„ ScripturaÌ„ contra eum sensum quem tenuit tenet sancta mater Ecclesia cuius est iudicare de vero sensiâ— interpretari audeat Con. Trid. sess 4. that is to say vnlesse it be expounded so as shall agree with the doctrine of the Church of Rome The Reply therefore must not call them sound authorities of Scripture which without this wresting proue nothing and with all this wresting proue not so much but a man may still worthily doubt and most learned and acute men do doubt and the reader may see in what case he is that shall follow Bellarmine and the Reply in this opinion of Transubstantiation
A DEFENCE OF THE WAY TO THE TRVE CHVRCH against A. D. his Reply Wherein The MOTIVES leading to Papistry And QVESTIONS touching the RVLE of Faith The AVTHORITIE of the Church The SVCCESSION of the Truth and The BEGINNING of Romish Innouations are handled and fully disputed By IOHN WHITE Doctor of Diuinity sometime of Gunwell and Caius Coll. in Cambridge I intreate and desire you all that setting aside what this or that man thinkes touching these matters you will inquire what the Scripture saies concerning them Chrysost in 2. Cor. hom 13. LONDON Printed for WILLIAM BARRET dwelling in Pauls Church-yard at the signe of the three Pigeons 1614. TO THE KINGS MOST EXCELLENT MAIESTIE IAMES BY THE grace of God King of great Brittaine France and Ireland defender of the Faith MOst dread and renowned Soueraigne may it please your excellent Maiestie Such is the power of true Religion and the hope that all men haue to be deliuered from error and their naturall miserie and to attaine supernaturall and eternall good thereby that they which haue tasted it cleaue vnto it more then to all the hopes of this life beside The law of thy mouth Psal 119. saith Dauid is better to me then thousands of gold and siluer This is the reason why the cause of religion and the state of our Church this day vnder your Highnesse most happy gouernement is so deare and acceptable to vs that the opposition and violence of our greatest enemies can neuer make vs weary of defending it but as the seruants of Isaac Gen. 26. when the Canaanites stopped their wels opened them againe and would neuer yeeld the inheritance of their master to the heards men of Gerar no more can we endure the truth of religion to be choaked with Popish heresies or the inheritance of our Lord to be taken from vs by the Swaines of Rome Nazianz orat 2. de Pace Gods blessed truth being of that value that in defence thereof his meekest seruants will stir and the mildest fight before it shall be indamaged by their forbearance Our assurance through Gods mercy of that we professe and the benefite of our faith and the certaine knowledge of our aduersaries vngodly and reprobate practises against it is such that no course of theirs can discourage vs no contention beate vs off no importunity make vs shrinke from that which we know to be the truth Aen. Sylu hist Bohem. When a certaine iester set on by others as it was thought in the presence of the king of Hungary spake to a Noble man of Prage touching his religion because he fancied not the Romish Seruice but was addicted to Rochezana a follower of Husse the Noble man gaue him this answer If thou speake of thy selfe thou art not the man thou conterfets and so I will answer thee as I would a wise man if by others setting on it is meete I satisfie them Heare me therefore Euery man vseth Church ceremonies agreeable to his faith and offers such sacrifices as he beleeues are acceptable with God it is not in our owne power to beleeue what we will THE MINDE OF MAN CONQVERED WITH POWERFVLL REASONS WILLING OR NILLING IS TAKEN CAPTIVE I am sufficiently resolued of the religiō I follow if I follow thine I may deceaue men but God that searches the hearts I cannot deceaue nor yet is it fit I should be like to thee one thing becomes a Iester and another thing a Nobleman this you may take to your selfe or report if you please to them that set you a worke This zeale of the truth and conscience surprised with the authority thereof is it which leades forward so many learned men of all sorts into contention with the Papists and constraines them both by vehement preaching and open writings to oppose them who neuer cease to corrupt the faith and poyson all sorts of people with discontent and violent hatred against their brethren and by the working of Iesuites and Seminaries much after the fashion of Antheninus the Mathematitian mentioned in Agathias to shake all the quarters of your kingdomes in which course through long practise and some conniuency and for want of straiter execution of the lawes against them the dangerous sequel whereof we will daily pray God to turne aside they are growne so vehement and fierie that scarce any part of our faith can please them no not the truthes that we hold in common with themselues nor any part of your Highnesse gouernment because it is not holdē in capite of the Pope Athenae The Stoikes beleeuing that none but a wise man could do any thing well concluded that therefore none but a wise man could make good pottage or season a messe of broth well and because in their conceite their master Zeno was the wisest of all men they concluded againe that the broth could not be good if it were not made after Zenoes direction whose vse was to prescribe to the twelfth part of a Coriander seed possible that he might haue primatum ollae or least the cookes of Lacedaemon should exempt themselues from his iurisdiction This Hildebrandine humor of ouerruling all things so possesseth our Aduersaries that now the Church of England hath neither God nor faith nor religion the King of England no crowne no dominion no subiects the state no iustice no lawes no gouernement because the Pope giues not the ingredients or confirmes them not I am the meanest person and least able of many and the best I can do falles short of that which these exquisite times require Theodor. de prouid l. 8. Theodorite saies The maiesty of things depends not a little vpon the manner of handling them and therefore such as meddle with any high argument haue neede of great power both of tongue and conceit because such as weigh the force of words more then the nature of things iudge of the things according to the weight or weakenesse of the words But the condition of the place where sometime I liued trāsported with much superstition and importuned with Romish Priests and their bookes and sometime their libelles set vpon our Church doores drew vpon me a necessity of doing what I was able when for diuers yeares I was inforced by priuate writings and conference to maintaine or expound what I preached openly The benefite whereof I found to be such both in stablishing my owne conscience and recouering the people and repelling such as seduced them that I was easily drawne forward to proceede and much of my time to bestow in dealing with the Seminaries vntill at the length it is now come to this that I am inforced in the open veiw of the world what I haue spoken in the eare Mat. 10.27 secretly that to publish on the house-top and now againe the second time to do that which I thought at the first to do but once My owne priuate condition is not such that I should greatly care what any man write against me all that
reade my Aduersaries Reply will easily perceaue him vnworthy to be honoured by an Answer and most vnworthy to haue his name or Caracters mentioned in your Highnesse presence but when the cause it selfe is Gods and belongs as part thereof to the common cause of our Church I would not by despising a meane Aduersary forsake it or giue occasion to any that had vsed my former Booke to misdoubt what I haue written but hauing in my priuate life many spare howres whereof I must one day giue account I would bestow them the best way in doing something that might helpe my countreymen out of their superstition And although my Aduersary with whom I deale be of no great note for the Heralds cannot finde his pedigree till they come to Noes Arke yet his arguments and discourse transcribed from Doctor Stapleton and Gregory of Valence two of their chiefest writers being such as are most vsed for the depressing of the Scripture and succession of our Church and for the aduancing of the Popes authority in the matters of faith I vnderstand to be so gratefull to Zenoes disciples by reason they relish so pleasingly of the Coriāder that I haue thought it not amisse to bestow my answer that if reason and the truth will do it they may be satisfied The truth is of that composition and strength it selfe that God can relieue it by his weakest instruments in whom he shewes his power and workemanship against his proudest aduersaries Deus ita artifex magnus in magnis vt minor non sit in minimis And therefore S. Austine confesses to him Omnipotens manus tua semper vna eadem creauit in coelo Angelos in terra vermiculos non superior in illis non inferior in istis And this my poore indeauour I most humbly present to your Highnesse whose gracious speeches not long since to me both touching my former writing and this Defence thereof then scarce begun haue imboldened me though my owne affection I thinke it selfe would haue swayed me herein if I had neuer seene your Highnesse The generall apprehension of the good which the Church obtaines by your most gracious zeale and constancy for religion the liuely sence whereof infuseth it selfe as the soule into the parts of the body into all quarters not of your kingdome alone but of the Christian world round about vs moues all men to your Highnesse whose sufferings endured for the same at the hands of Antichrist his ministers haue taught vs that the greatest Princes liuing as well as meaner persons may be persecuted for the testimony of Christ and being possessed with the zeale of his house can and will in defence thereof expose themselues their crown their reputation their children their life and all the hopes of this world to the most imbruted enemies that euer were and neglecting the deceiueable pleasures of their Court and trampling their owne greatnesse vnder their feete can tell how to make themselues a way to eternity and by cleauing to the Church and resisting Antichrist assure their state and make their honour greater and lay vp in their bosome the assured hope of a better kingdome in the world to come This is it most dread Soueraigne that affects vs all and leades your poore subiects towards you that now whatsoeuer any is able to speake to write to thinke to breath he thinkes to be yours by right by whose meanes and example all men speake and write and thinke breath the purer Veget. procem ad Valentinian and in affection where Princes reigne but by permission we feele our selues to be yours so farre that vnfainedly we think Neque recte aliquid inchoari nisi post Deum fauerit Imperator Which our Aduersaries shall now giue vs leaue to say the freelier where the Kings learning matches his power and without the helpe of any mans flattery is seene to board their Colledges that whose countries and persons he gouernes not by his lawes their Schooles and consciences he begins to ouerrule with his disputations Which thing we hold to be so farre from impairing Royall dignity that * Suarez he who hath said it must hereafter be deemed one of the King of Arragons oxen when Non hominis sed Bouis vocem este respondit Alphons apud Anton Panorm l. 1. Naueler after so many mightie Princes in all ages honoured more for their learning and writing◠then for all their greatnesse besides Dauid Solomon Iulius Caesar Constantine and Charles the Great Iustinian Leo Palaeologus Cantacuzenus the Alphonsi and diuers more after the Emperour Sigismund commended for playing the Deacon at the Councell of Constance Henry the eight writing for the seauen Sacraments whose booke subscribed with his hand they glory to haue in the Vatican Posseuin Concil Mediol 1. sub Borthom the Cardinall of Millan thinking it the highest commendation he could giue the late king of Spaine in eius regia dignitate vt verbo complectar sacerdotalem animum licet aspicere he will now haue the vse of your Highnesse pen in maintenance of your lawes and religion and whereby most graciously it pleased you to offer them instruction before you would execute your authority against them to be the laying by of your imperiall dignity neuer remembring that for a king to descend to the Preacher I the Preacher haue bene king in Ierus Eccl. 1.12 is the worke of piety and clemency towards his subiects but for the Priest to climbe into the kings throne and play the Monarch is the brand of Antichrist 2 Sam. 14. The King is as the angel of God in hearing of good and bad his words will seasonably giue your Highnesse occasion by speedy and diligent execution of your lawes to let Iesuites and Seminaries and the disciples of Hildebrand see you are a King still that by assuming the Doctor when you please can teach them their duties and by exercising your power when you haue done will repell their practises with effect and free your people from their presumptions Their shamelesse abusing your Highnesse lenity and taking spirit by being suffered to multiplie their contestations against your sacred person gouernement and people makes vs all wish when Edicts do no good they might heare the Lyon rore that his voice might once chase such cowardly beasts out of the forrest and vnearth them too if they would still be running into their holes for harbour The Landgraue of Hesse a milde and gracious Prince but whose clemencie was much abused being cast by aduenture on a Smithes forge ouerheard what the Smith said all the while he was striking his iron Oth. Meland Duresce inquam duresce vtinam Langrauius durescat And the presumption of this generation is such in corrupting the truth with their bookes and opposing it with their heresies in casting the state also and your sacred person into those manifest and dismall perills from which they will neuer desist so long as they are among vs that your
this worke and by your hand to dedicate it your most Christian MONITORY to the Emperor and Princes performed with admirable learning and inuincible spirit hath made the entrance and as it hath purchased your Highnes that reputation in Gods Church and honour with strangers and authority with aduersaries and admiration with all which few Princes since Constantine haue had before so shall it in time and by degrees Apoc. 18. awaken the Kings of the earth and declare it selfe to be the loud cry and mightie voice of the Angell which God hath sent to raise them vp and to call his people out of Babylon And although the Iesuites their complices by their busie writing would seeme to oppose it yet it so sticks in their crowne that from the Cardinall to the Friar they giue themselues no satisfaction in answering but still as one of them sallies foorth another followes him as if they meant openly in the field to bewray their weakenesse and crie for helpe and though they fight desperately yet is it as the Goth mentioned in Procopius with his enemies weapons stricken and sticking in the top of his pate whereof he died as soone as he returned out of the field And albeit their words be vile and all honest eares abhor so sacred Maiestie to be violated thereby yet the loue of your subiects and the seruice of Gods whole Church toward you for the same shall weigh them downe And God who hath called your Highnesse with Dauid and Constantinē to be reproached and threatned by such as Shemei Doeg Zosimus and Ennapius were will giue you the same honour in all generations to come that they haue had and when the Iesuites haue that opinion that their Lord the Pope is God vpon earth so far aboue Emperors and Kings no maruell if their burthen giue them courage and make them lustie Alchor For the Asse that bare Mahomet in his Nurses lap feeling the pretiousnesse of his loade prickt vp his eares and out went all the company and when some askt if this was the beast that yesterdaie was not able to stand on her legs but was faine to be lifted vp that now went so lustily she answered O that ye knew who I carrie on my backe It was the conceite she had of her burthen that gaue her this courage and lift vp her eares But leauing thē to their presumption who as Isidodorus Pelusiota speaketh beare themselues on their Priesthood as if they had a tyrannie when they haue wearied themselues with resisting the truth offered them are swallowed vp of their owne pride and turbulency your Highnesse throne shall be established and the soule of your enemies shal be cast out as out of the middest of a sling and all their followers of what sort soeuer which so vnthankefully haue bene content to reape the fruite of your peaceable gouernement and gracious fauour and bounty and clemency towards them but will not ioyne in the worshippe of God nor follow your Highnesse in the exercise of the word and Sacraments shall see their turpitude The rest by their praiers to God for your Highnesse safety and sacrifice of their best affection thereunto will make it appeare that your care of their peace and zeale for the truth hath not bene in vaine And let not your Highnesse doubt the good successe of your cause When Luther first began to stirre against the Popes pardons his friends cried he would neuer be able to preuaile Chemnit and bad him go to his Cell and pray Lord haue mercy on him for there was no dealing against the Pope But his fatall houre being come God shewed the contrary and throwing down the Tables of those money-changers made it soone appeare that there is no counsell or power against the Lord. Nazianzen saies that the Emperour Iouian taking the cause of Religion into his hand and labouring to haue the world consent therein which is your Highnesse most noble and proper indeauour thereby both strengthened religion and brought strength from religion to himselfe Your Maiestie in our late Soueraigne Queene Elizabeth hath obserued that no power of the enemie can hurt Gods annointed that honor him and such as haue heard your Princely speeches many times touching this matter can tell you haue fixed your confidence in him that will preserue his seruants when a thousand shall fall at their side and ten thousand at their right hand Psal 91. Your Highnesse is more then an ordinary man God hath set his owne image as it were vpon his gold in an eminent manner vpon you which he hath not done vpon other men your cause is Gods cause your zeale and constancy is for Gods truth they are Gods inheritance and peculiar people you defend it is your right you stand for and a blessed gouernement you maintaine Your enemies are Gods enemies and vphold themselues with the basest dishonesty foulest meanes and detestablest practises that euer were And therefore as God hath suffered you for the manifesting of his glory to be the obiect of their fury so he will make you the president of his mercy to al posteritie His promise made to Iosuah shall neuer faile you Iosh 1.5 Psal 46. I will not leaue thee nor forsake thee We wil not feare though the earth be mooued the mountaines fal into the middest of the sea Though the waters thereof rage and the mountaines shake at the surges of the same Yet is there a riuer whose streames shall make glad the City of God euen the Sanctuary of the Tabernacles of the most high God is in the middest of it and it shall not be mooued Our God shall relieue it early when the nations raged and the kingdomes were moued God gaue his voice and the earth melted the Lord of hoasts is with vs and the God of Iacob is our refuge Our enemies like Arians are ceased to be Christians Lucifer Caralitanus saies Cum sitis Ariani inhumani impij crudeles homicidae non amplius eritis Christiani And your people that obey and serue you Isid Pelusiot being a company holden together by true faith and the best policy are part of the Church of God for which Christ gaue himselfe to die Your Highnesse most happie gouernement is the fountaine of our weldoing when Princes maintaine religion and execute iustice punishing wicked men and rewarding the godly Psal 72. then they come downe like raine vpon the mowen grasse and as showers that water the earth One part of the King of Persia his Title in ancient time was that he did Rise with the Sun and giue eies to the blind night Theophy◠Simocat Lips pol. And the King of Mexicoes Crowne oath had wont to be I will minister iustice to all the Sunne I will make to shine and clouds to raine and the earth to be fruitfull the riuers will I store with fish and all things with plenty For godly Princes procure all these things from God to their people
A wonder not farre from Rome Writers not putting their names to their bookes censured by the Iesuites The Popes Iester The name of Minister and Priest Church the pillar of truth The way of Catholicke discipline is the way of the Scripture The Iesuites Method in perswading to Papistry The manner of A. D. his Replying and his promise to raile Chap. 2. The Papists trampling of the Scriptures and preferring their Church The Church of Rome touched in her honesty and reputed for a whore The conditions of a whore Chap. 3. The order of the Iesuites why and to what purpose erected by the Pope they are that to the Pope that the Ianisaries are to the Turke Their aboadments Chap. 4 Some examples of the Iesuites rapine Touching the present Pope Paule 5. and his nephew Burghesi The Iesuites deuouring those that entertaine thē Chap. 5. Touching the rapine and couetousnesse of the Romish Cleargy And their single life and what the world hath thought thereof Chap. 6. Touching the turbulency of our Iesuites and Maspriests in the State and their vnthankefulnesse to the King The seditious doctrine of the Church of Rome leading to all disobedience against the Magistrate and rebellion whēsoeuer occasion shall serue Tyrones rebellion and the Spanish inuasion promoted by the Pope A Catalogue of about forty Emperors Kings and Princes destroyed or vexed by the Pope and his Cleargy A consideration vpon the doctrine of the Popes power to depose kings Chap. 7. Concerning the doctrine of Merits taught in the Church of Rome and touching the Bull of Pius and Gregory against Michael Bayus the Deane of Louane Chap. 8. The Papacy brought in by Sathan The Iesuits spirit of contradiction The Church of Rome reuolted The fiue Patriarkes were equall at the first Plaine Scripture against the Papacy The ignorance of Popish laity Corruption of writings by the Papists Reformation desired long before it came Aduice giuen to A.D. Chap. 9. The Apocrypha not accounted Canonicall Scripture Papists professing to expound against the Fathers The new English translation of the Bible Traditions equalled with the holy Scripture About the erring of Councels And the sufficiencie of the Scriptures Chap. 10. The practise of the Papists in purging bookes The sacrifice of the Masse and reall presence denied Points of Papists absurd The Pope Lords it ouer all Papists need pay no debts May be traitors to murder Princes Iesuites plots in the powder-treason The Popes dispensing with sinne A meditation for all Papists Chap. 11. The Papists manner of dealing with immodesty and vncharitablenesse Briarly and Walsinghams bookes noted Some reports of the Papists meeknesse and mildnesse Hunt a Seminary arraigned at Lancaster The dumbe cattle slaughtered in Lancash The generall desire of vs all to reduce them to charity Chap. 12. Touching the ignorance that Papistrie hath bred among people Their barbarous manner of praying auoched Of Iohn the Almoner a legend The manner how a certaine Priest baptised The Replies zeale for recusants of the better sort A Lancash gentleman alledged by the Reply A note of a French Knight The successe of preaching in Lancash Chap. 13. Touching prayer to Saints Mediation of redemption and intercession Bonauentures Psalter Christ the onely mediator of intercession Reasons why we desire not the dead to pray for vs as we do the liuing The prayers of a Friar and an Archbishop It cannot be shewed that the dead heare vs. Deuices of the Schoolemen to shew how they heare vs. God not like an earthly King In their Saint-inuocating they Platonize Men equalled with Christ Chap. 14. More touching the worship of Saints The same words vsed to Saints that are to God The formall reason of worship The harsh praiers made to Saints how excused Nauarres forme of deuotion Counterfeits bearing the name of Fathers S. Austines doctrine to vse no mediator but Christ Chap. 15. The Iesuits insolency censured Note bookes A relation shewing how the Iesuites traine vp their nouices to dispute The doctrine of the Iesuites touching formall lies and equiuocation The Repliars motion to Protestant Ministers answered Chap. 16. Touching assurance of grace and beleeuing a mans owne saluation Perfection of the Scripture and necessity of the Church Ministry How the iustified conclude their saluation from the Scripture The iustified haue the assurance of faith This is declared full assurance voide of doubting taught by the most in the Church of Rome Touching perseuerance Chap. 17. Concerning points fundamentall and not fundamentall the distinction expounded and defended Who shall iudge what is fundamentall and what not A iest at the election of Pope Leo the x. Chap. 18. Touching the perpetuall virginity of Marie The celebration of Easter The baptisme of infants The Iesuits halting And the Scriptures sufficiency Chap. 19. How the Church proues the Scripture The Iesuites plainely confesse that the Scripture alone proues it selfe to be Gods word The Scriptures are principles indemonstrable in any superior science All other testimonies resolued into the testimony of the Scripture Touching euidence and the compossibility thereof with faith Chap. 20 A continuation of the same matter touching the Churches authority in giuing testimony of the Scriptures The Scripture proues it selfe to be Gods word The light of the Scripture How we are assured of the Scripture by the Spirit The reason why some see not the light of the Scripture The Papists retyring to the Spirit And casting off the Fathers A Councell is aboue the Pope The Pope may erre Chap. 21. Which is the Militant Church And the Catholicke The Church of the elect inuisible A rancid conceite of the Iesuite Chap. 22. Reports made by Papists that the Protestants are without religion They hold the iustification of the Gentiles without the Gospell or knowledge of Christ No saluation but in one true religion The Repliars tergiuersation Chap. 23. Touching the implicit faith that is taught in the Church of Rome How defined by them In what sense the Protestants mislike or allow it Arguments made for it answered The ancient Church allowed it not Chap. 24. Touching the necessitie and nature of the Rule of faith And how it is reuealed and communicated to all men that none need to despaire Chap. 25. The text of 1. Tim. 2.4 God wils all men to be saued c. expounded The diuerse expositions that are giuen of those words Gods antecedent will as they call it is not his will formally The antecedent and consequent will of God expounded diuerse wayes Chap. 26. The properties of the rule of faith described None follow priuate spirits more then our aduersaries How the Rule must be vnpartial and of authority Chap. 27. The Repliars tergiuersation The state of the question touching the sufficiencie of the Scripture alone and the necessity of the Church ministery The speeches of diuers Papists against the perfection of the Scripture In what sence the Scripture alone is not sufficient Chap. 28. Touching our English translations of the Bible their sinceritie and infalliblenesse How
of that I say And this is agreeing with the publicke profession and doctrine of their Church For it is holden e Quod ad nos pertinet certior fiâ—mior est Ecclesiae authoritas quam Sripturae Azâ—â— Inst tom 2 l 5 c. 24. See Abulens q. 13 prooem in Matth. Caiet apol de author Pap. par 2. c. 13. ad 5. Dried de eccl dogm l. 2. c. 3. ad 4. that the authoritie of the Church is greater then of the Scriptures f Stapl relect controu 4. q 5 pag. 494. 495. That the Churches authoritie is it that makes vs receiue the Scripture and euery thing that is to be beleeued yea the Church is to be heard MORE CERTAINLY then the Scripture because her doctrine is MORE MANIFEST AND EVIDENT THEN the doctrine of the Scripture And g Medin de rect in Deum fid l 5. c. 11 refert Azor. to 2 p. 602. our faith whereby we beleeue the matters of faith is reduced to the authoritie of the Church because we giue NO CREDIT TO THE SCRIPTVRES but for that the Church propounde the canon thereof to be beleeued And finally h Stapl relect pag 548. the Church hath the power to expound the Scripture from whom we must receiue the sense thereof i Pag. 550. which authoritie of the Church is the tower and bulwarke of our faith whereto euery faithfull man must retire when any question ariseth Pope Gregorie the 13 k D. 40. Si Papa annot sayes Men do with such reuerence respect the Apostolicall seate of Rome that they rather desire to know the ancient institution of Christian religion from the Popes mouth then from the holy Scriptures and they onely enquire what is his pleasure and according to it they order their life and conuersation By which words of theirs it is cleare that I said the truth For to what purpose should they alledge or mention Scripture for themselues that thus place all the power vertue and efficacie of it in their Church that in euery issue flie for the exposition of it to their Church that finde such wants and defects in it that all things must be supplied out of their Church If there were any error in my speech it lay in another point because I did not say all their speech is of the Pope no mention of the Scripture but of the Pope I should in stead of the Church haue said the Pope of Rome For l See below c. 35 n. 1 THE WAY digr 16. n. 4. howsoeuer they vse the name of the Church yet thereby they meane nothing but the Popes will he is the Churches mouth and head and from him the Church receiues her prerogatiues neither do we know or beleeue any thing to be the doctrine of the Church or sence of the Scripture vnlesse he deliuer it This is their doctrine 2 So that I might with good discretion compare our aduersaries to such as follow their mother onely and their mother her selfe to one of the Ethiopian kind without any imputation of scurrilitie And the Iesuite should not haue set vp his combe at the BB. about the matter for they will answer that a great Archbishop Thomas Becket of Canterburie long afore them did more then they haue done for they onely heard me vtter the speech but he vttered it himselfe m Iewel def apol pag 762. Our mother Rome is turned whore for money which being so I could not imagine when I writ how our aduersaries should call vpon any but their mother whose children they were of the surer side But if he thinke I haue slandered his mothers honestie the Court is open let him take his action against me and he shall heare my answer Francis Petrach a most learned man n Ioh Mar. Belg pag. 441. called Rome The whore of Babylon Budaeus o De Asse pag. 590. 601. If we consider the face and habit of our Cleargie speaking of the Church of Rome we shall be constrained to say the spouse hath renounced her husband and bidden him deale in his matters himselfe Now the spouse of Christ forgetting the band of mariage not onely lies from her husband but without all respect of shame goes vp and dowe the streetes and high waies and playes the whore from Prouince to Prouince Matthew Paris p Hist pag. 535. The vnsatiable greedinesse of the Romane Church so preuailed that all blushing set apart like a common and shamelesse whore she prostituted her selfe for money to all commers Ioannes Saris buriensis q Policrat pag. 402. An incestuous wooer is descended into the bosome of the Church Mantuan r Silu. l. 1. Mars is become father to our Romanes and a whore their mother Onus Ecclesiae Å¿ Cap. 43. n. 7. God by the Prophet Ezekiel speakes to the Church of our dayes in these words Thou hast committed fornication exceedingly and art not satisfied but hast multiplied thy fornication vpon earth and doest all the workes of a whore and of an impudent woman All these that thus speake were of the Church of Romes bed-chamber and attended on her and saw who came in and out and therefore their testimonie proues that I said of her Besides Nun-Bridget t Meretrix solet esse Procax in verbis Leuiâ— in moribus Pulcra facie Ornata vestibus Reuel l. 1. c 15. sayes the markes of a whore are foure Shamelesnesse in words Leuitie in manners A faire face And gay clothes All these agree to the Church of Rome as euery bodie knowes therefore I demand iudgement and my charges against the Iesuite CHAP. III. 1. The Order of the Iesuites why and to what purpose erected by the Pope They are that to the Pope that the Ianisaries are to the Turke 2. Their abodements Pag. 24. A. D. It would be too tedious to touch all particulars which may be obserued in this his Dedicatorie epistle in which like a man runne mad or franticke through furie he raileth and rageth against our religion and the professors thereof without care either of truth sinceritie modestie or common ciuilitie I will as I purposed giue the reader onely a taste leauing it to his discretion to thinke of the rest as he shall see cause The Iesuites saith he which are the Popes Ianizaries that guard his person and were brought in now at the last cast when the state of the Papacie was at a dead lift to support the waight of the maine battell haue pestered the land with their writings and filled the hands and pockets of all sorts of people with their papers yea fannes and feathers are lapped vp in them wherein it is admirable to see how presumptuously they take vpon them in disgracing our persons belying our doctrine and coyning and defending strange opinions of their owne neuer heard of afore c. How false this his relation is in diuers respects the discreete reader if he be acquainted with Iesuites will easily discerne As
others and deuide their kingdomes and diuers other things q Nu. 14. p. 26. If the Pope say that such a gouernment tends to the detriment of spirituall health or that such a law cannot be obserued without mortall sinne or that it is contrary to the law of God or that it maintaines sinne then we must stand to the Popes iudgement forsomuch as the King hath nothing to do to iudge of spirituall things Simancha Pacensis r De Cath. inst tit 23. n. 11. p. 98. If Kings or other Christian Princes become heretickes forthwith their subiects and vassals are freed from their gouernment Å¿ Tit. 45. nu 25. pag. 209. If any Prince be vnprofitable or make vniust lawes against religion or against good manners or do any such like thing to the detriment of spirituall things the Pope obseruing due circumstances may apply a fit remedie euen by depriuing such a King of his gouernment and iurisdiction if the cause require it D. Nicolas Sanders t Visib monar pag. 70. It is moreouer to be supplied that albeit the King when he was first made were a Christian Catholicke yet if afterward he become an Apostata or hereticke true reason requires that he be remoued from his gouernment u Pag. 71. The matter is now brought to this passe that it is fit an hereticall King be remoued from his kingdome w De clau Dau pag. 25. If any be so rauenous that of a lambe he become a wolfe deuouring the flocke stealing slaying and scattering the sheepe which the Pope will say euery Protestant Prince doth if any thing betide this man otherwise then well let him thanke himselfe that voluntarily runnes vpon the sword of the Church Gregorie of Valence x Tom. 3. pag. 444 c. If the crime of heresie or apostacie from the faith be notorious that it cannot be couered then euen before the sentence of the Iudge the aforesaid punishment of being depriued from his dominion and authoritie ouer his subiects is in part incurred that is to say so farre that the subiects may lawfully denie obedience to such a hereticall Lord. Mariana a Iesuite y Instit reg pag. 61. It is a wholesome meditation for Princes to perswade themselues that if they oppresse the common-wealth and grow intollerable through their vices they liue vpon those termes that they may be killed not onely lawfully but with glorie and commendations z Pag. 64. All this pestilent and deadly broode thus he speakes of such Kings as he calls tyrants which are all Protestant Princes it is a glorious thing to roote out of the societie of men it is therefore confessed that a tyrant may be slaine either by open force and armes or by making assault vpon his pallace and if they that haue killed him escape they are honored all their life after as great personages but if it fall out otherwise they die a sacrifice gratefull to God and men a Pag. 65. No difference whether ye kill him with sword or poison When Tyrone rebelled in Ireland in the yeare 1602 the schoole Doctors of Salamanca sent the Papists there this determination b Refert quaest bipart in M.G. Blackw p. 156. That the Bishop of Rome might by armes restraine such as opposed the Catholike religion Tyrones warre against the Queene was iust and by authoritie from the Pope and all Catholickes were bound to further him in the same and so doing their merit and hope of eternall reward should be no lesse then if they had warred against the Turke But all Catholickes had sinned mortally that had serued the English against Tyrone neither should they obtaine saluation or be absolued by any priest from their sinnes vnlesse they repented and forsooke the campe of the English The same thing was also to be deemed of such as in that warre had holpen the English with armes and munition or payed them the accustomed subsidies But such as were in Tyrones campe in no case were traitors nor had denied any due obedience or vniustly occupied the Queenes lands but rather had endeuoured themselues to set at libertie themselues and their countrey being oppressed with vniust and impious tyrannie and to their power defended the orthodoxe faith as Christians and Catholickes ought to do This was the resolution of the Popes Vniuersitie in Portugall for the confirmation of as vile and detestable a rebellion as euer any was The like was done in Desmonds rebellion D. Sanders being sent into Ireland to resolue and encourage the traitors * Quem virum magno lâ—teraruÌ„ incommodo dolenius defuâ—ctum non multo post in Hibernia duÌ„ in eam insulam veram religioneÌ„ restituere contendit Ioh Marian tract pro edit vulg c. 7. sub fin pag. 56. among whom by the iust iudgement of God he died in extremitie and misery In the yeare 1588 c Meteran Belgic hist l. 15. p. 473. when the Spanish fleete should inuade our nation for the promoting of that desseigne D. Allen was made a Cardinall and sent into Flanders with the whole administration of the English affaires committed to him by the Pope who among other his practises had the Popes declaration printed in English that should be published vpon the arriuall of the Fleete in which declaration the sentence of excommunication against the Queene was confirmed and she depriued of her kingdome honour and dignities and all men commanded to receiue the Prince of Parma The writings of this Allen Parsons Sanders and Creswell their Doleman Philopater and Rossaeus a booke canonized by the Pope in consistorie are so scandalous this way that I abhor to report the things they write Bellarmine hath taken vpoÌ„ him to be the principal patron of this doctrine in maintâ—nance thereof hath published diuers treatises There was neuer any d And there was a wicked man named Sheba the son of Bicri a man of Iemini and he blew the trumpet and said We haue no part in Dauid nor inheritance in the son of Ishai euery man to his tents ô Israel 2. Sam. 20.1 Sheba blew the truÌ„pet of rebellioÌ„ as he hath done His assertions are these e De Pont. l. 5. c. 6. The Pope as chiefe spirituall Prince may change kingdomes and take them away from one to giue to another if it be necessary for the sauing of soules as we wil proue It is a good rule that the Glosse giues when the Imperiall and Pontificiall lawes touching the same thing are found to be contrary if the matter of the law be a thing belonging to the danger of soules then the Imperiall law is abrogated by the Pontificiall f Cap. 7. If the Christians in times past deposed not Nero Dioclesian and Iulian and Valens the Arrian and such like that was because they wanted temporall strength For that they might lawfully haue done it appeares by the Apostle Besides to tolerate a King that is an hereticke or an vnbeleeuer labouring to draw men
his lawes equall to the Kings is as much as if they thrust the King out of the throne For a wife to yeeld those duties to a neighbour that are proper to her husband makes her an adulteresse though otherwise she denie him nothing And it is vntrue that the Iesuite sayes the Apocrypha was esteemed canonicall Scripture in the ancient Church for a Legit quidem Ecclesia sed eos inter canonicas Scripturas non recipit c. Iero praef in Prou. Non sunt in Canone Praef. in 1. Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Conc. Laodic e vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. synops p. 63. Athanasius reckoned the bookes of Scripture according to the mind of the Nicen Councell says Bâ—ron an 63. n. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melito apud Euseb hist pag. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen apud Euseb pag 65. Haec sunt quae Patres intra Canonem concluserunt ex quibus fidei nostrae assertiones constare voluerunt Sciendum tamen est quod alij libri sunt qui non Canonici sed Ecclesiastici à maioribus appellati sunt quae omnia legi quidem in Ecclesiis voluerunt non tamen proferri ad authoritatem ex his fiâ—ei confirmandam Cypr. exp symb n. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. pag. 534. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Ierosol pag. 30. Catech. Hic verissimus diuinitus datarum est Scripturarum Canon Amphiloch Icon. Iamb pag. 730. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Carm. p. 36. In viginti duo libros Lex Testamenti veteru deputetur Hilar. in Psal pag 615. Sunt autem libri veteris Testamenti 24. Victorin apocal pag. 718. Hij sunt libri qui in Ecclesia pro Canonicis habentur Veteris Scripturae libri sunt viginti duo Leont de sect pag. 1848. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc orth fid l. 4. c. 18. pag. 348. all Antiquitie shewes the contrary that it was vsed but not to ground faith vpon and therefore the Papists putting it into the Canon abuse the Scripture and antiquitie and Protestants iudging it not to be Scripture follow not their priuate spirit but the publicke spirit of the ancient Church in the purest times And b Liber Judith Tobia Macchabaeorum Ecclesiasticus atque liber Sapientiae non sunt recipiendi ad confirmandum aliquid in fide Occham dial p. 212. Non sunt in Canone sanctorum librorum reputata siue confirmata nec inter libros Legis Prophetarum nic inter Hagiographos computantur sicut liber Sapientiae liber Judith liber Tobiae liber Maccabaor Turrecr c. Sancta Rom. d. 15. n. 19. d. 16. c. Apostolor n. 5. The Apocrypha denied to be Canonicall Scripture by Antonin sum mor. part 3. tit 18. c. 6. §. 2. Lyra Praef. in Tob. Hugo Cardin. praef in Ios Caietan in Hest c. vlt. Picus Mirandul de fid ordin cred theor 5. And many others the learnedst also of our aduersaries are of the same iudgement the Church of Rome neuer wanting those in it that in all ages gaue testimonie to the truth that it is not Canonicall Scripture whereby the Reader may see the Iesuites rashnesse and ignorance when he sayes the Protestants of their priuate spirit thrust the Apocrypha by the head and shoulders out of the Canon For the other bookes as Ierome saith the Church doth reade for example of life and instruction of manners but yet it doth not apply them to establish any doctrine say * Art 6. idem R. Iacob praef monitor pag. 39. the articles of our Church 2 His second reason to proue that the Church of Rome reuerences the Scripture more then we do is because they presume not to translate them or interprete them according to their owne priuate iudgement but conformably according to the spirit of the vniuersall Church whereas Protestants permit euery man to rush into the Text to translate or interprete it Both the parts of this reason are false First the Papists out of the reuerend regard to the diuine truth contained in theÌ„ presume not either to translate or interprete the Scripture according to their priuate iudgement but according to the iudgement of the vniuersall Church Here are three vntruths First that in their expositions and interpretations they follow the vniuersall Church for therein they follow onely the Popes will and practise of the present Romane Church which are not the vniuersall Church this is shewed in THE WAY Digr 16. And c Si quando occurrerit aliquis sensus textui consoâ—us quamuis à torrente doctorum alienus loctor aequum se prebeat censorem nullusque detestetur illum ex hoc quod dissonat à priscis Doctoribus Non enim alligauit Deus expositionem Scripturae priscorum Doctorum sensibus alioquin spes nobis tolleretur exponendi ScripturaruÌ„ Caietan pâ—â—oem in Gen defended and followed herein by Andrad pro concil l. 2. Communu opinio Doctorum non est attendenda quando altera contraria opinio fauet potestati clauium aut iurisdictioni Ecclesiae aut pâ—ae causae D. Marta de iurisd part 4 pag. 273. their learned men professe to follow new expositions that the ancient Fathers neuer vsed Secondly that in their Translations they follow the vniuersall Church For the vulgar Latin is not the Translation of the vniuersall Church neither was any man bound to it till the Councell of Trent and their translations into the mother tongues when they are inforced thereunto following the vulgar follow the vniuersall Church no more then it doth The corruption of that Translation I haue shewed in THE WAY Digr 7. Thirdly that they translate not the Scripture but according to the iudgement of the vniuersall Church as if they vsed translations into the mother tongue which is vntrue thus far that they vse them not but being inforced thereto by some extremitie but vtterly forbid them and crie out against them as I haue shewed elsewhere 3 The second part of his second reason is likewise false that Protestants permit euery man to rush without reuerence into the sacred Text to translate it if he haue skill in the learned tongues or to interprete it by his priuate spirit although he haue no skill in any besides the vulgar tongue for we mislike priuate spirits and expositions more then our aduersaries do who tie all to the Popes sole will when we allow no exposition afore it be squared to the rule of faith and the sence of the true Church And touching translating there is as much regard with vs as was when the Church was purest no mans priuate translation is canonized but that which is publickly vsed is done by publicke authoritie an example whereof we had these last yeares in the new Translation * The comparison will scarce please those that absurdly hold the Septuagint and the author of the Latin vulgar were Prophets infallibly guided in translating by Gods Spirit as the Apostles and Prophets them selues were
See Io. Marian. tract pro vulg edit c. 13 23. Matth. Aquar in Capreo prol pag 7. PERFORMED WITH AS GOOD ADVICE AND BY AS LEARNED AND GODLY MEN AS EVER IOYNED TOGETHER IN SVCH A WORKE SINCE TRANSLATION WAS VSED And if some priuate men skilfull in the learned tongues as Wickliffe or Tindall for example when better meanes failed translated the Bible of themselues so did Aquila Theodotion Symmachus Origen Ierom Lucian Isychius and d Fuere autem pene innume rabiles olim editiones Latinae Posseu appar v Biblia p. 223. innumerable others and diuers also lately in the Church of Rome Saint Austin e De Doct. Chr. l. 2. c. 11. sayes They which turned the Scripture out of the Hebrew tongue into Greeke may be reckoned but the Latin interpreters cannot by any meanes for in the first times of the faith as a Greeke booke of the Scriptures came into any mans hands that thought himselfe to haue some little facultie in both the tongues he would be bold to translate it the which thing truly did more helpe then hinder the vnderstanding c. In which words of Saint Austin besides the customes of those times in translating the Bible that in euery place the vulgar might vse it which I presume my Iesuite will grudge at we see they translated then as boldly and commonly and more then any among vs now do Or if the Iesuite will not allow vs the priuiledge of that time yet he may not for shame obiect that to our Church which is done in his owne where Vatablus Munster Pagnin Montanus and others men as priuate as any translator among vs haue translated or corrected the text out of the learned tongues and which I commend to the Iesuites good memorie and contemplation and to the consideration of all the Papists in England their translations agree with ours and differ from the vulgar Latin as much as ours Pag. 30. A.D. Now although we hold that Scripture is not the onely rule yet this doth not argue that we be enemies to the Scripture or that we are voide of all meanes to secure vs of the truth For first we hold the holy Scripture to be one rule yea a principall rule of our faith which we should not do if we were enemies to the Scripture And one reason why we hold something else besides Scripture to be with Scripture the rule of our faith is partly because so we learne out of the Scripture as in the Treatise and this my Reply will appeare partly because we find it necessarie to admit some other infallible rule and * This infallible meanes is the authoritie of the Church Fathers Councels and Pope which iâ— so farre from being yeelded by our selues to be subiect to error in any point of doctrine authoratiuely concluded that euen M. White himselfe who here affirmeth the Church Fathers Councels and Pope to be yeelded by our selues to be subiect to errour doth a few pages before acknowledge that it is a principle of our owne that a generall Councell cannot erre so carelesse this man was what he said or vnsaid so he might seeme to say something against vs. A.D. meanes which may infallibly assure vs both what Bookes be Scripture and what translation and what interpretation is to be followed for finding out the diuine truth contained in Scripture 4 This is his reason why the Church of Rome denies the Scripture to be the whole rule of faith for the vnderstanding whereof haue your eye vpon my words I said that one of their practises against the Scripture is their depriuing it from being the totall rule of faith and I added that hereby they left themselues vtterly voide of all meanes to secure their faith by and to finde the truth inasmuch as the Church the Fathers the Councels the Pope himselfe which is all the rule they can pretend are subiect to error and so by themselues confessed to be To this he replies three things first that they hold the Scripture to be one rule yea a principall rule of our faith which they would not do if they were enemies to the Scripture I answer distinctly three things first sometime some of them when they are pressed cannot shift theÌ„selues say as the Iesuit here doth the Scripture is the rule and the principall rule too yea more so Bellar. Tho. Antonine others whose words I haue reported in THE WAY Secondly howsoeuer some of them sometime speake thus yet againe others allow it to be but a part of the rule that is to say such as containes but one part of things belonging to faith Thus you see the Iesuit expounds himselfe in his next words we hold something else beside Scripture to be with Scripture the rule of faith Becan f Circ Caluin pag 278. sayes The totall and full rule of our faith is Scripture and Tradition both together and this is defined in g Sess 4. the Trent Councell And it is enough to shew their contempt and disdaine of the Scripture when thus they accuse it of imperfection and match base and vncertaine traditions with it Therefore vntill they can proue first that this defect is in the Scripture next that this defect is supplied by Traditions and then thirdly that these whereof they boast are the true Traditions proceeding from the same Spirit that the Scripture doth and left of God to supply this defect of the Scripture they can neuer shake off the imputation layed vpon them that they be enemies to the Scripture Thirdly they do not hold the Scripture to be a principall rule neither as the Iesuite speakes Would they did for their owne sakes but the Iesuite knowes it is holden to be the least part of the rule The Bishops of the Councell of Basil h Concil Basil p. 104. Bin. say The authoritie of an vniuersall Tradition or of a Councell is equall with the authoritie of the Scripture Caesar Baronius i An. 53. n. 11. Tradition is the foundation of the Scriptures and excels them in this that the Scriptures cannot subsist vnlesse they be strengthened by Tradition but Tradition hath strength enough without the Scriptures Cardinall Hosius k Conf Polon pag. 383. The least part of the Gospell is written and the greater part by farre is come to vs by Tradition Gregorie the 13. l D. 40. Si Papa in annot Men do with such reuerence respect the Apostolicall seate of Rome that they rather desire to know the ancient institution of Christian religion from the Popes mouth then from the holy Scriptâ—re and they onely enquire what is his pleasure and according to it they order their life and conuersation And if it be obserued how these Traditions in euery question and point of religion are preferred before the Scripture this that I say wil appeare to be true which they would not do if they were not mortall enemies to the Scripture and slaues to the Popes absolute will 5
d Syllog Whatsoeuer he taught by word of mouth the same by his Epistles he reuoked to their memory But he taught al things belōging to faith by word of mouth Therefore by his Epistles he reuoked the same to memory But his Epistles are written therfore by writing he reuoked to their memorie all things belōging to faith Therefore all things belonging to faith are written is from the demonstration of holy inspired Scriptures b Iren. l. 3 c. 1. For the disposing of our saluation we haue not knowne by any other but those by whom the Gospell came vnto vs the which then they preached but afterward by Gods appointment they deliuered vnto vs in the Scriptures to be the foundatiō and pillar of our faith And c Ibid. c. 2. Whē hereticks are conuinced out of the Scriptures they fal to accusing them as if they were not right nor from authoritie because they are variably spoken and from them the truth cannot be found of those that know not Tradition inasmuch as this truth was not deliuered by writing but by word of mouth Thus speakes the ancient Church in expresse termes pointing to our aduersaries whereby the Reader may iudge which of vs beare most good will to the Church and Scriptures and if the Iesuite will yeeld to that Nicephorus q writes in his Ecclesiasticall historie that whatsoeuer S. Paul being present taught by word of mouth among the Corinths Ephesians Galatians Colossians Philippians Thessalonians Iewes Romanes and many other townes whereunto the holy Ghost sent him and whom he begat in the faith of Christ the same being absent by his Epistles sent to them he compendiously reuoketh into their memorie Then forasmuch as the Apostles preached nothing to any but what they set downe in the Epistles the Protestants haue good reason to admit onely Scripture because it containes all the preaching of the Apostles whatsoeuer Let the Iesuite in the course of his studies and all Papists in the heate of their zeale marke these and such like our grounds and well consider them Pag. 32. A.D. As concerning his second mark wherein he says the very face of our Church is cleane contrary to the first antiquitie if he mean that there is some accidentall difference either in personall qualities of particular men or in some point of outward estate and manner of gouernment betwixt the first primitiue age or infancie of the Church and that other estate which after it had and now hath when it is at full growth this is not an argument sufficient to make men doubt of our religion more then to see some accidental alteration betwixt the infancy elder age of a man is any argument sufficient to make one doubt whether he be substantially the same man or no but if he meane that there is any substantiall difference in any doctrine of faith his assertion is very false as I declare in the Appendix annexed to this my Reply where particular answer is made to the chiefe matters against which here he taketh exception 8 I meane and expresse so much that betweene the present Roman Church and the ancient there is a substantiall difference in many doctrines of faith and not such an accidentall difference onely as the Iesuite mentions And because I desire no man to credit my bare word I named the Hierarchie of the Church of Rome consisting in the state and iurisdiction of the Roman cleargie which is simply the substantiallest point that they count of and foure other points and my speech was of that latitude that it chargeth them with innouation in all the rest the booke it selfe afterward shewing it in particular so fully and directly that all the Iesuites in England dare not lay railing and cauilling aside and answer what I said temperately and ingeniously for that which the Iesuite sayes in the Appendix he hath made particular answer is vntrue he hath answered particularly to nothing nor can he But knowing his sectaries were either so slothfull that they would not reade his booke so far or so forgetfull that when they came to the Appendix this matter would be out of their head he was bold in this place to promise what he neuer meant there to pay though whatsoeuer he say there is sufficiently answered I am sorie at my heart for my countrimen that haue these tricks put vpon them to seduce and peruert them I beseech them by the mercies of Iesus Christ that as I penned my booke out of my loue to them and desire of their saluation for the which I would sacrifice my life and all the hopes I haue in this world so they will faithfully examine how the contents thereof are answered by this Reply who if I be not deceiued is farre vnable to meddle with these things CHAP. X. 1. The practise of the Papists in purging bookes 2. The sacrifice of the Masse and Reall presence denied 4. Points of Papistrie absurd 6. The Pope Lords it ouer all Papists need pay no debts May be traitors to murther Princes 7. Iesuites plotters in the Powder-treason The Popes dispensing with sinne 8. A meditation for all Papists A. D. M. Whites third marke is set downe by him in these words Pag. 31. There is no point of our faith but many learned in their owne Church hold it with vs. And no point of Papistrie that we haue reiected but some of themselues haue misliked as well as we And this saith he may be demonstrated in all the questions that are betweene vs and they know it c. Thus farre are M. Whites words The which containe in them so many blacke lies as there are instances which may be giuen of particular points both of Catholicke doctrine reiected by Protestants and not misliked by any of our selues and of Protestant doctrine not patronized nor held by any learned men of our Church And to omit other instances I aske M. White how many learned men of our Church haue denied the Masse to containe a Sacrifice in such sort as Protestants do denie How many also will he finde to affirme that Christ his blessed bodie is onely figuratiuely in the Sacrament or in such sort that the reall substance of it is no nearer them that receiue the Sacrament then heauen is to earth as by the Caluinists is held against the Romane Church Let M. White for his credit produce if he can many or any learned men of our Church which hold in these points with Caluinists against the Romane faith As for the Index expurgatorius which M. White mentioneth and the practise and vse of it our Authors haue sufficiently answered namely N.D. in his Warnword and the author of the booke called the Grounds of the old and new religion in his answer to M. Crashaw annexed to the said booke 1 THat which I said I shewed in my book where in euery controuersie that fell out betweene vs I haue produced popish writers one against another either iustifying our doctrine or crossing
Papists to explicate proue their transubstantiation that it is confessed to be too grosse and meerly false if the words be vnderstood as they sound of the bodie of Christ So the Glosse Nisi sanc intelligas verba Berengarij in maiorem incides haeresim quà m ipse habuit §. Dentibus Turrecremata Nec iste modus loquendi est tenendus Ibi. nu 1. §. Respondeo Hervaeus Quod quidem vocabulum vt sc à dentibus tereatur non est extendendum sed exponendum restringendum vt sit sensus non quod corpus verum Christi teratur dentibus sed quod illae species sub quibus realiter est tereantur dentibus Et ideo est alia opinio communior verior c. 4. d. 10. qu. 1. pag. 17. But this Glosse is proued vntrue by this that the words thus expounded containe nothing against Berengarius opinion who had denied onely the grosse and reall presence of Christs flesh it was sometime therefore beleeued by some bodie in the Church of Rome belike that his blessed bodie touching the place and maner of presence was as far from them that receiue the Sacrament as heauen is from earth This for the reall and spirituall presence If the Iesuite dare put his Transubstantiation to the triall let him looke into m Digress 49. nu 9. THE WAY and hearken what many of his owne learned men say of it and when he hath done let him take a view of the poore answer that in this his Reply he hath made vnto them Pag. 32. A.D. The fourth marke is set downe by M. White in these words The most points of Papistrie are directly and at the first sight absurd and against common sence and the law of nature If he meane that they seeme at the first sight absurd c. to the seduced people of his sect who neither beleeue nor rightly vnderstand either the things by vs beleeued or the reason or authoritie for which we beleeue them then it may be he saith true but nothing to the purpose For if this were a sufficient marke to make vs misdoubt our religion by the like reason other heretickes or infidels who do not beleeue the mysteries of the blessed Trinitie the Incarnation c. might thinke to make vs misdoubt the truth of these mysteries because they who neither beleeue these mysteries nor rightly vnderstand them nor the reasons and motiues which make vs beleeue them will say that these mysteries are directly and at first sight absurd c. yet in truth they are not absurd nor against but aboue our reason and sense so I say to M. White although other points of our religion seeme to him absurd yet in truth they are not absurd neither are they contrary to but at most aboue the reach of naturall reason 4 I do not obiect against the religion of the Papacie that it is but aboue the reach of reason For many mysteries of the true faith are so the which we must beleeue and n Nec quisquam potest intelligentiam Dei apprehendere nisi qui toto se despecto conuersus ad sapientiam Dei omnem quaerendi ratiocinationem transtuleriâ— ad credendi fideÌ„ Oros l. 6. c. 1. not examine by sence but that many points thereof are absurd and directly against sence and the light of nature which no peece of true religion is as for example that a man endued with reason should fall downe and adore and inuocate an image o Shewed in THE WAY §. 50. n. â—6 51. n 7. and below chap. 54. the which in the Church of Rome is taught and practised As many other points are as absurd as it But if it be true which the Iesuite sayes that they are mysteries which we vnderstand not being a seduced people not acquainted with the authority whereupon they are beleeued that is another matter that I knew not before for they are to blame that will demand reason for the mysteries of Rome that haue authoritie beyond reason p Apoc. 17.5 whose forehead hath the word Mysterie written in it and I had forgotten q Quia in his quae vult ei est pro ratione voluntas Nec est qui ei dicat cur ita facis Gloss §. Veri c. Quanto de transl ep Sacrilegij instaâ— esset disputare de facto suo Glos §. Quis enim d. 40. Non nos Jta nos ad iudices reuocas ac si nescires omnia iura in scrinio pectoris nostri collecata esse sic flat sententia Loco cedant omnes Pontifex sum Paul 2. Platin. p. 304. a rule in his law that forbids men to aske any reason of his doings But in the mean time where are the Iesuites r Introd q. 4. p. 100. prudentiall motiues without which nothing ought to be beleeued because the vnderstanding cannot assent to the thing propounded without some probable motiue For religion bids not men be stockes A. D. And one cause why the common sort of Protestants do at the first sight thinke them absurd is because they haue not heard points of our doctrine truly related and declared as our Authors declare them nor the reasons and authorities set downe for which we beleeue them but haue heard such ignorant or malicious Ministers as M White make false relation of points of absurd doctrine to be held by vs which we do not hold but abhorre As to go no further M. White falsely relateth in this very place that we hold the Pope to haue right to Lord it ouer the Scriptures Fathers Councels Church and all the world That we teach also men to murther the King to pay no debts to blow vp the Parliament to dispense with murther and whoredome c. These and such like be not points of our doctrine but shamelesse and slanderous vntruths by which simple people are drawne by ignorant or malicious Ministers to mislike our doctrine in generall and to be apt to haue a worse conceit of euery point of it in particular especially at the first sight then by due examination they shall finde it to deserue 5 Not Protestants onely thinke Poperie absurd but many Papists also censuring the points I haue named and misliking them shew plainly that I spake true yet the Reply sayes the cause why the common sort of Protestants thinke Poperie absurd is because they heare not the points of Papistrie truly related but their ignorant and malicious Ministers charge them to hold what they hold not This is false for first these Protestants that thus condemne Papistrie do dayly reade the Papists owne bookes which are not restrained and prohibited with a The reading and vse of Lutheran bookes forbidden not onely the vulgar but all others of what state degree order or condition soeuer they be though Bishops Archbishops or greater onely the Jnquisitors are excepted by a Decretall of Iulius the 3. See Sept. Decr. l. 5. tit 4. de lib. prohib c. 2. that seueritie wherewith
ours are prohibited in popish countreys that if any ignorant or malicious Minister would falsely report what the Church of Rome holds yet they may heare the aduersaries tell their owne tales hauing partly through their policie partly through the conniuencie of the Superiour that libertie to publish their writings that our selues haue not much more Next the Ministers of England both in their preaching writing and conference report the doctrine of Papists as truly as it is deliuered in their owne bookes and obserued out of their conuersation but many of them are so foule and vile that they may not endure the reporting and therefore when we mention them they denie them and are ashamed of them as many are of their bastards an euident example whereof the Iesuite giues in this place for the points here mentioned are truly related and are neither shamelesse nor slanderous not yet vntruths but the sincere and faithfull report of that execrable doctrine that Papists and none but Papists haue taught and practised and because the Iesuite is somewhat peremptorie in denying this I must put him in minde that I shewed in THE WAY euery one of these points out of their bookes and for the clearer discharge of my selfe and all others that obiect these things to them I will yet againe shew them one by one 6 First they hold the Popes Lordship ouer the Scripture Cardinall Cusanus b Ep. 2. writes The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashion is changed the sence of the Scripture is also changed c Ep. 3. Againe When the Church changeth her iudgement God also changeth his And d Ep. 7. no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that The Councell of Trent hath anathematized him that shall denie this his Lordship a Sess 24. can 3 If anie man say that onely those degrees of consanguinitie and affinitie which are expressed in Leuiticus can hinder mariage to be contracted and dissolue that which is contracted and that his Lordship the Church cannot dispense in many of them or ordaine more degrees to hinder and dissolue let him be anathema D. Stapleton b Princip fid pag. 351. Relect pag. 514. affirmes that the Church his Lordship may adde other bookes to the Canon of the Scripture which yet belong not thereunto Cardinall Hosius c De autor sac Script lib. 3. pag. 169. defendeth that the Scriptures were of no more authoritie then Aesops Fables but that the Church and Popes approoued it Augustinus Anconitanus d Qu. 60. art ◠sayes that his Lordshippe may dispence in the Law of Moses Delgado e De auth scrip pag. 47 48. writes that the assertions of the Pope in matters of Faith reach as farre as the teaching of the Apostles or the holy Scripture and he sayes There are who allow them to appertaine to the diuine Scripture f Trac de iurisd pag. 64. part 1. Idem Capistrā de auth Papae concil p. 95. D. Marta sayes The Pope in his administration is greater then Paul and may dispense against him in things not concerning the articles of faith Secondly they hold his Lordship ouer the Fathers D. Marta sayes g De iurisdict par 4. pag. 273. The common opinion of the Doctors is not to be regarded when another contrarie opinion fauours the power of the keyes or a pious cause Thirdly touching Councels h Azor. instit tom 2. pag. 574. Bellar. de conc l. 2. c. 13. 17. Antonin sum mor. par 2. tit 3. c. 11. §. 10. Turrecr sum de eccl l. 3 c. 63. concl 1. l. 2. c. 104. Caiet tract de autho Pap. concil c. 6. 7. 10. 11. apol eius tract par 2. c. 7. 8. 9. 10. Capist p. 104. b. Allan de potest dup n. 74. the Iesuites hold that the Popes iudgement is to be preferred before a whole Councell Dominicus Iacobatius a Cardinall i Tract de concil l. 6. art 2. pag 337. B. Romae per Ant. Blad an 1538. in fol. sayes that in causes of faith if the Pope haue the iudgement of his Cardinals concurring with him then without doubt albeit the doubt arising were most difficult yet the Popes opinion were to be preferred before a generall Councell And that no man thinke the Cardinals haue power to ouer-rule or sway him so that he should not Lord it ouer them also Palaeotus himselfe a Cardinall and practised in the Consistorie many yeares k De consist part 5. q. 4. pag. 295. iude tels vs that when the Pope hath once determined a thing and is come to the end of his consultations the Cardinals must be so farre from dissenting that as obedient sonnes they must giue example to others of obedience yea subscribe to his Bull though it be against their conscience For the Popes authoritie depends not on the counsell giuen by Cardinals but rests on his owne will who of diuers opinions propounded to him may choose that which serueth rightest to himselfe Fourthly touching Scriptures Fathers Councels Church and all the world together Suarez the Iesuite l Tō 1. disp 44. sect 1. p. 677. B. sayes I grant therefore the Popes determination is the truth and were it contrarie to the sayings of all the Saints yet were it to be preferrrd afore them Nay if an Angell from heauen were opposed against him the Popes determination were to be preferred Fiftly they maintaine him to be aboue the Church as appeares by that hath bene said of his eminencie aboue and against Councels Palaeotus m De consist par 1. q. 2. p. 61. sayes that as a vniuersall agent he contains vnder his authoritie all Ecclesiasticall powers as particular agents and without exception he alone may forgive all mens sinnes and exercise iurisdidiction over all Sixtly he Lords it over Kings Iacobatius n Tract de Concil in fin vlt. c pag. 778. sayes The Emperor holds his Empire of the Church of Rome and may be called the Popes Vicar or Officiall Capistranus o De Authors Pap. concil pag 94. that to him as to Christ let euery knee be bowed and Emperors the greatest Princes submit their heads Bozius p De temporal Monarch pag. 52. hath written a booke to defend that the supreme temporall iurisdiction belongs to the Pope so that he is vniuersall Monarch of all the world D. Marta q Part. 1. pag. 45. de iurisdict sayes The Pope hath the same power that Christ had to rule ouer all nations and kingdomes Seuenthly that to Pay no debts to such as they count heretickes is the doctrine of our aduersaries r The way pag. 317. I shewed in the expresse words of
may be said This I must or I may beleeue vpon the tradition and authority of the Church though it be not any way reuealed in the Scripture The which assertion of ours hath 2. parts the one affirmatiue that the Scripture alone and absolutely considered in it owne Latitude and extent containeth all things belonging to faith without defect This is proued a Digr 3. 1 2. in the way The other Negatiue that the Churches authoritie is neither needfull nor able to supply any necessary or new point of faith that is not contained in the Scripture I deny it not to be ordinarily a necessary condition for the knowing and beleeuing that which the Scripture reueales for b Ro. 10.14 How shall they heare that they may beleeue without a Preacher c Act. 8.31 How can we vnderstand except we haue a guide d Mal 3.7 for the Priests lips should preserue knowledge and at his mouth they should seeke the Law for he is the Messenger of the Lord of hoasts I onely deny it to be the rule and foundation of faith or so much as the last infallible and cleare ground whereupon the beleeuer in any point that he beleeues restes himselfe The which to hold proportion with the Iesuit in this place I onely proue by the Papists owne principles to wit that the proposition of the Church is e Grego Val. tom 3. disp 1. q. 1. punct 1. pag. 32. §. sit nunc Sexta neither the last and clearest motiue whereupon our faith staies but there are higher and clearer then it which can be nothing but the immediate supernaturall light of the verities beleeued themselues shining vpon our hearts from the Scripture whereunto the light of Church authority when it hath reuealed the doctrine contained in Scripture to vs giues place as all lesser lights do when a greater begins to shine 2 Secondly I answer that from this Principle of ours Nothing may be beleeued but what is set downe in Scripture expressely or may be gathered from thence by good consequence it doth not follow that a particular man as Luther or White cannot beleeue the promises of Gods speciall mercie touching his owne saluation because though Luther or Whites name be not expressely set downe in the promise yet that which is set downe is so offered to vs that being penitent beleeuers and iustified and standing in grace whereof there is an infallible assurance f THE WAIâ— Digr 43. by our aduersaries owne confession we may conclude our owne particular Saluation from thence and must indeuour to beleeue it This part of my answer affirmes 2. things First that a penitent sinner iustified and eleuated into the state of grace may infallibly proue or gather the assurance of his Saluation by good consequence from the Scripture Secondly that this assurance thus to be gathered appertaines to those verities which are beleeued by the habite of faith I do not say any man can at all times so firmely and without feare of the contrary beleeue his owne reconciliation with God as he can the first articles of faith that are expressely and immediately reuealed I onely affirme that he beleeues it by the habite of supernaturall faith and is bound to endeuour and vse the meanes that he may beleeue it 3 The first point I haue purposely shewed g Digr 40. n. 39. 4â— n. 10. in the THE WAIE and confirmed by the confession of diuers of our Aduersaries whither I referre the Iesuit that he may see how and in what manner this assurance is gathered Onely I will here admonish the reader that if the penitent beleeuer could not by necessary consequence of Scripture and true application of the generall promises of the Gospell to his owne particular person conclude his saluation he were in no wise bound to beleeue it but now when he hath receiued the Testimony of Gods Spirit within him crying Abba Father the power of the same Spirit in his body and soule renuing him and producing the effectes of sauing grace the Faith of Christ whereby he giues consent to the Gospell the life of Christ whereby he liues not himselfe but Christ liues in him the power of his death whereby he dies to the world and sinne when finally in truth and conscience he performes all the conditions that the Scripture requires and feeles within him those very signes whereby the Gospell describes the elect it may not be doubted but by good consequence both in matter and forme he may conclude his owne saluation It is no where written in the Bible that Luther or Caluine shall rise at the last day yet the Reply will allow them to beleeue it by consequence from that which is written All men shall rise It is no where written that this Iesuite shall come into Iudgement and giue an account of this his faith and the waies wherein he walkes yet I presume he beleeues it by faith in that by consequence it necessarily followes of that Article He shall come to iudge the quicke and the dead In the same manner a penitent sinner examining himselfe concludes his owne saluation from the Scripture that sayes h Marc. 16.16 Rom. 10.9 Euery one that repents and beleeues shall be saued Therefore if there be any certainty of a mans owne repentance of his being in Grace of the testimony of Gods Spirit and i Paret Lombarâ—um nec vâ—luâ—sse nec doâ—â—isse vt doâ—erentur Christian de peccatorum remissione gratia Dei vita aeterna perpetuo dubitare aut diffidere quemad modum re vera nec vllus Orthodoxus sani iudicij Ecclesiastes inter Pontificios quod equidem sciam vnquam illud docuit Mart. Eisengren defens Concil Trid. de cert grat p. 216. fie vpon that mouth that will say there is none when the Scripture k 2. Co. 13.5 biddes vs Try our selues touching them it must needes be yeelded that there is a certainty likewise of his saluation 4 The second point that the remission of our sinnes and eternall life is beleeued by Faith is cleare vpon 4. points 1. because in the Creed those 2. Articles are made the obiect of Faith therefore the penitent sinner applies them to himselfe by the same habit 2. l Aliqui Catholici existimarunt posse vnumquemque credete fide diuina sine peculiari reuelatione dimissa sibi esse peccata Vasqu 12. disp 200. n. 5. Many learned Papists confesse so much Fisher of Rochester m Roffenf opusc de fid miserecord dei axiom 10. If we will enter into heauen we must not come with a double heart or wauering Faith but with that which is ALTOGETHER VNDOVBTING and MOST CERTAINE For to doubting minds there is no way open Gropper and the Diuines of Collen n Antididag c. de iustif §. proditum est p. 29. We are iustified by Faith whereby WITHOVT DOVBTING we firmely beleeue that our sinnes who are truely penitent are forgiuen vs for Christ
for him The l Heb. 11.36 Scripture reports how many of the children of God were tried by mocking and scourging by bonds and prisonment they were stoned hewen apeeces tempted they wandered vp and downe destitute and afflicted All which the Apostle saies they did by faith and confidence of the Promises and yet their assurance was no other nor otherwise begotten then the ordinary assurance of all Gods children which is concluded by ioyning the light of their conscience kindled by the holy Ghost to the immediate light of the conditions reuealed in the Scriptures 5 That which our Aduersaries assigne to be the cause why a man cannot be sure of his saluation because no man is sure of his Perseuerance is easily answered by affirming likewise that the grace of perseuerance with other gifts is giuen all the elect in their iustification For S. Paule m Rom. 8.38 sayes he was certaine of it and what he in that place auouches of himselfe belongs to others as well as himselfe by the confession of n Staplet de iustif l. 9. c. 13. Tolet. in Rom. 8. v. vlt. our strongest aduersaries and he auouches not onely that Gods loue to him but more properly that his loue to God shall neuer faile o Perer. in Ro. 5. d 12. n. 59. The Iesuit also confesses it to be the doctrine of p De Bono perseuerant Saint Austine that grace is giuen by Christ whereby not onely man may perseuere but â—â—lso that he shall perseuere q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 9. in Rom. The fauorits of Princes are aduanced to honour and riches but their preseuerance therein is vncertaine But it is not so with the grace of God bestowed in Iustification and therefore we may beleeue as well our Perseuerance as our Grace And if the iustified be certaine of the grace of Iustification that he hath then may he be certaine and well assured of his Perseuerance because it is a grace purchased vs by Christ and included in that Peace which the iustified by faith haue with God through him or else let him shew that can where any firme and setled peace of minde is where there is vncertainty and doubtfulnesse touching Perseuerance r Concil Trid. sess 6. can 22. Vega pro Concil l. 12. cap. 23. Barth Mediâ— 12. qu. 109. art 10. ad 3. Greg. de Valent. tom 2. pag. 849. c. And that it is in the power of a iustified man with Gods helpe to perseuere in grace to the end is defined by the Trent Councell and holden to be the doctrine of all Catholikes which power a 1. Pet. 5.1 Saint Peter also testifies to be reduced into act by the almightie power of God keeping him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a garrison through faith to saluation according to that of b Ier. 32.40 the Prophet I will put my feare into their hearts that they shall not depart from me Which ouerthrowes all them that make the vncertaintie of Perseuerance a reason against the certainty of saluation CHAP. XVII Concerning points Fundamentall and not Fundamentall The distinction expounded and defended 4. Who shall iudge what is Fundamentall and what not A iest at the election of Pope Leo the tenth A. D. * White p. 100. M. White by the foundation or points fundamentall Pag 66. vnderstandeth all truthes which are necessary for the saluation of all men but this definition is not found in * Act. 4.12 1. Cor. 3.11 Ephes 2.19 the texts of Scripture cited by him in the margent Neither doth it helpe the matter for the question may still be how many and which truthes those be which be necessarie The which questioÌ„ if we leaue to be determined by euerie mans priuate spirit or particular iudgement we shall either haue no point of faith to be accouÌ„ted a point fundamentall in regard the ignorance of some may be such that they may thinke a man may be saued by morall good life although through ignorance he beleeue nothing at all or else we may haue so many fundamentall points of faith as it shall please euerie braine-sicke fellow to hold to be necessary to saluation The which how great confusion it will breed in the Church euery man of meane capacity may easily see And therfore euery man ought to see how necessary it is that the determinatioÌ„ of this necessary question be not left to the priuate spirit or particular iudgement of this or that man but to the iudgement of the Catholike Church accounting with S. Austine all those points which are diligently digested and confirmed by full authority of the same Church to be fundameÌ„tall or to pertaine to the foundation and consequently to be such as must necessarily be beleeued actually or vertually by all men and such as may not doubtfully be disputed of and much lesse rashly and obstinately be denied by any man 1 OVr doctrine is that in the things reuealed in the Scripture and belonging to the obiect of faith there is a difference whereby some are more necessary to be knowne and without error to be vnderstood then othersome For though it be lawfull for no man either to misbeleeue or obstinately not to beleeue any thing that is writteÌ„ yet the simple ignorance or error in many things hinders not saluation nor the substance of Faith but either a priuate man or a whole particular Church thus ignorant or erring either inuincibly or not affectedly and obstinately in such things and yet holding others aright hath sauing faith and is in the state of grace This difference of things arises from 3. respects First of the commandement enioyning and vrging the knowledge of one thing more then the knowledge of another as for example the knowledge of Christ crucified more then the knowledge of his Genealogy for though both be reuealed alike yet not both vnder the like penalty Secondly of the nature and condition of the things when this doth more properly and necessarilie belong to saluation then that for without the knowledge of story of Gedeon I may be saued but without the knowledge of Christs nature and office I cannot Thirdly of their vse WheÌ„ one thing is the foundatioÌ„ and ground that giues light and subsistence to another as the knowledge of Christs office merits brings light to the vnderstanding of the doctrine touching our owne vnworthinesse c. Out of these respects and degrees of things that are beleeued as they stand in order one to another and in vse to vs we call some FVNDAMENTALL and some NOT FVNDAMENTALL not with relation to our faith so much as to our knowledge in as much as it is daÌ„gerous to misdoubt the truth of any thing that is reuealed to us if it were but a 2. Sam. 24.9 1. Chro. 21.5 Whether the number of the children of Israell able to beare armes when Dauid numbred them were 1500000 though no man will say an error or ignorance in this matter were
it may be the easing of him may do him good He complains this distinction when it is granted will not helpe the matter neither for the question may still be how many and which truthes those be that are necessary the which question if we leaue to be determinated by euery priuate spirit either we shall haue no point to be counted Fundamentall in regard the ignorance of some may be such that they may thinke a man may be saued by morall good life although through ignorance he beleeue nothing at all or else so many as shall please euery brainsicke fellow The determination therefore of this necessary question is to be left to the iudgement of the Catholicke Church that all such points that are confirmed by full authority of the said Church he receiued for such as must necessarily be beleeued by all men Wherein first I blame his discretion for where I mentioned the distinction I had no cause to inquire whose the authority is to iudge what is Fundamentall and what otherwise but assuming it as a thing iudged already I onely mentioned it affirming some points to be Fundamentall and some otherwise How it helps the matter therefore I had nothing to do in that my words were not vsed in this question Next I pittie his wretched state that in no controuersie running betweene vs no not so much as in this a poore distinction can preuaile vnlesse his owne Church and the Pope therein for * Shewed plainely below cap 35. 36. that he meanes by the authority of the Catholicke Church be made the iudge This is a very meane shift when a question depends betweene vs and them to put the Scripture and the consent of the Ancient Church by and require themselues to be iudges Thirdly this question as all other matters belonging to faith must be iudged by no mans priuate spirit but by the Catholicke Church of Christ as the Iudge and by the Scripture onely as the Rule and if they be no competent Iudges who through ignorance may thinke a man may be saued by morall good life though he beleeue nothing at all then away with the Church of Rome and let it be acknowledged as erroneous as any priuate spirit i See cap. 22. n. 1. wherein it is frequently holden that the Gentiles were iustified and might be saued onely by their morall life without beleeueing any thing at all Fourthly supposing the Protest left the determining of this question to priuate spirit which they do not but to the true Church of God following the Scripture yet let my Iesuite answer if the practise of his owne Church be not as bad where the Pope hath power k See cap. 36. n. 3. to make a new article of faith and that to be a Fundamentall point belonging to faith at one time which is not so at another so that all men shall then be bound to beleeue it which before were free to beleeue it l Scot. 4. d. 11. q. 3 §. ad argu Tonstall de verit corp p 46. as it hath already bene practised in the point of transubstantiation and may when the Pope will in the points of m Dico primò veritatem hanc sc virginem esse conceptam sine peccato originali posse definiti ab Ecclesia quando id expedire indicauerit probatur Nam imprimis EcclesiaÌ„ posse controuersiam hanc in alterutram partem decidere apertè supponunt Sixtus 4. Pius 5. Suar. tom 2. disp 3. sect 6. the conception of the B. Virgin and n Paul Benc Eugub l. de effic auxil c. 1. the concourse of Gods grace with mans wil and the o Staplet Princip doctr l. 9. c. 4. Relect. coÌ„tro 5. q. 2. art 4. Canonizing of Hermes or Clement into the sacred Scripture In which case his Holinesse might possible if not be brain-sicke which betides yonger men which Popes commonly are not vnlesse it be sometime when the yong Cardinâ—â— are in an humor to elect a Bennet or Iohn or * When Leo the tenth a yong man was elected in the Conclaue Alphonsus Petrucius a yong Cardinall proclaimed his election at the window Pontificem habemus Leonem decimum ac viuant vigeantque iuniores Pap. Masso in LeoÌ„ 10. he should haue cried by the order Annutiâ— vobis gaudium magnum Papam habemus Marcell sacr cerem pag. 19 Leo yet doâ—e at least by vertue of his age or for his recreation play the vice of a Play as p Alex. ab Alexand. genial dicr l. 3. c. 21. Amasis the King of Egipt would sometime do among his Courtiers and as q Aelian var. hist l. 12. c. 15. Agesilaus ride vpon a sticke among his children to make them sport the which comparisons howsoeuer his creatures will take vnkindly yet all the world knowes his Consistorie hath bene a stage whereon he hath many a time and often plaied these parts ere now as formally as the priuatest spirit or braine-sickest companion aliue can do and so I leaue him CHAP. XVIII 1. Touching the perpetuall virginity of Mary 2. The celebration of Easter 3. The Baptisme of Infants The Iesuits halting 4. And the Scriptures sufficiency A. D. I for breuitie sake will omit to vrge other points Pag. 68. which Protestants beleeue with vs viz the perpetuall virginitie of the blessed Virgine against the errour of Heluidius White pag. 12. the celebration of Easter on the Sunday against those heretikes that denied it the Baptisme of Infants against Anabaptists who will not allow it c. 1 HEre my name is cited in the Margent and the page of my Booke as if I had written or some way insinuated that these 3. points were matters of faith and yet not contained in the Scripture But I writ nothing that sounds that way neither in the place cited nor any where else yet because I will misse no place where he cites me I answer he affirmes 3. things First that we hold the perpetuall virginity of the blessed Virgine the Celebration of Easter vpon the Sunday and the Baptisme of Infants to be a For that is the question expressed by himselfe a litle before pag. 67. of his Repl. points of faith necessary to be beleeued â—â—condly that these 3. are not contained in Scripture Thirdly that we beleeue all this with the Papists Wherein there is neuer a true word For to the first the perpetuall virginity of the Virgine Marie after the birth of our Sauiour as well as before we beleeue as a probable and likely truth but not as a matter of faith the which if my aduersarie mislike I require him to forbeare me and answer Saint Basil with whom we consent b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil pa. 233. graec Froben an 1551. That she denyed not the workes of mariage to her husband after the birth of her Sonne though it nothing hinder godly doctrine yet what was done after without medling with it let vs leaue to the
whereof all this question rises 5 Our Aduersaries holding many points of religion which we refuse we require them to shew vs the said points in the Scriptures if they will either haue vs to beleeue them or free themselues from heresie their Tradition their Purgatory their Masse their Latine seruice their Transubstantiation their Images their seuen Sacraments their Inuocation of Saints and all the rest wherein we differ * This is shewed c. 28. n. 3. Their answer is that many diuine truthes and articles of faith are not contained in the Scriptures but reuealed by Tradition and Church authoritie which are to be receiued and beleeued as well as that which is written * The original cause why the Papists set a foot the question touching the insufficiency of the Scripture This is the originall reason why they stand thus against the sufficiency of the written word for their Church authoritie and to proue this they vse the Argument here propounded by the Reply and descant with it as you see Which is an impertinent kinde of proceeding when this point whether the Bookes contained in holy writ be Gods word is no question betweene vs but agreed vpon of all hands but the question is touching other speciall articles Images adoration halfe communion and such like a number more whether not being contained in the Scripture men are bound to beleeue them For touching these things it is properly that we say Nothing is necessary to be beleeued as a point of faith which cannot be prooued euidently by Scripture And therefore this argument is impertinent For where we affirme all points of faith to be comprised within the body of the Scripture we distinguish first of the things which we say are comprised for albeit we firmely hold the diuine truth and authoritie of these Bookes to be euident in themselues yet the points that we meane in this question are touching other matters for neither they nor we deny the Scripture but both they and we deny many things to be contained in it Secondly then againe of the manner how things are comprised for all other things are comprised in Scripture as the duty obedience of subiects is in the kings lawes and as true speaking is contained in Grammar or the right forme of resoluing in Logicke but this one point is so contained as light is in the Sunne or sweete in hony and according to the same notion whereby the authoritie of the Law and truth of Principles is contained in themselues This is it which very briefly I answered in * THE WAIE § 9. 3. digr 11. n. 17. two seuerall places of my Booke Now let us see what the Iesuite replies to it To this saith he I reply that principles insciences are either euident to vs and knowne by the onely light of nature and so neede no proofe but onely declaration of termes or words in which they be vttered or if they be not euident to vs they must be demonstrated either in the same science or in some superiour science by some other principle more euident to vs. But that these Bookes which are in the Bible are diuine Scripture is not euident therefore if M. Whites similitude be good it must be demonstrated by some other principle more euident to vs that these Bookes which are in the Bible be diuine Scripture The substance of his Reply is that all principles are either euident of themselues or not euident such principles as are euident he grants need no prouing but the Scriptures are principles of religiō not euident of themselues but such as need to be demonstrated to be Gods word by some other principle in a higher science more euident to vs both denying them to be euident and also to be made so by onely declaring the words wherein they are vttered And to proue this he saies in the margent if it were euident that these Bookes in the Bible are diuine Scripture how is it onely beleeued by faith for Saint Paule cals faith Argumentū non apparentium Heb. 11.1 1. My answer is that the Scriptures are principles euident of themselues to those that haue the Spirit of God and such as need not to be proued by Church authoritie but onely to be reuealed and expounded according to that which is in themselues This my answer to helpe the reader out of the Iesuits perplexed discourse I will lay downe and explicate in 3. propositions First the Scripture in diuinitie hath the same office that principles haue in sciences that as the rules and principles of Grammar teach all true speaking and as the elements of Arithmeticke teach all right numbring so the doctrine contained in the Scriptures teaches all true faith Secondly as they are the principles of religion and rule of faith so they enioy the same priuiledge that principles do in forren Professions that is to be receiued and assented to for themselues without discourse For e Atist Poster c. 1. no humane science proues it owne principles or disputes against him that denies them and although the principles of an inferiour science may be demonstrated in a superiour yet this befalles not that which is the highest as the Metaphysicks which hauing no superiour science neither stands to demonstrate it selfe nor to receiue demonstration from another but our vnderstanding assents immediatly to the principles thereof and so goes forward by them to discerne of other things In the same manner the Scripture hauing no superiour science or rule aboue it is like these principles receiued for it selfe and is not occupied in prouing it selfe and the principles therin contained but shewing other things by them it selfe must be assented to without discourse by faith before we can argue out of it Thirdly all demonstration and proofe of principles is onely voluntary not necessarie against him that denies them as in Musicke the Musitian demonstrates his precepts not thereby to teach his arte but to conuince him that denies it Hence appeares the insufficiency of my aduersaries reply First in that he saies principles are not euident but need demonstration that so the Scriptures being yeelded to be the principles of religion yet they should not be receiued vnlesse they proue themselues vntill the authoritie of the Church come There is no man acquainted with f Principia per seipsa nata sunt cognosci reliqua verò per principia Arist prio l. 2 c. 18. idem Procl in Euclid l. 2. c. 2. humane art will say so His owne Thomas g Tho. 1. part q. 1. art 8. sayes that like as other sciences do not argue to proue their owne principles but out of the principles argue to shew other things so the sacred doctrine doth not argue to proue the owne principles but from them proceeds to shew something The same is said by h Capreol prol in 1. part q. 1. pag. 24. Greg. Valent. tom 1. pag. 50. a. others Next it is false that the Scripture is like those principles which need
is manifestly gathered from that which of it selfe is manifest as that a stone cannot moue vpward of it selfe naturally because all heauie things naturally moue downeward Hence it is plaine that * Albeit faith rest not vpon that eu dence but vpon duine reuelatioÌ„ Fides non elicit actus suos mediante discursu sed sicut visus immediate fertur in obiectum sub ratione lucidâ—â—ta etiam fulei habitus in suum obiectum sub ratione diuinae reuelationis The contrary whereof is Manichisme Putaruâ—t nihil amplius esse â—re dendum quà m quod possit euidenti ratione demonstrari August de vtil credend c. 1. tom 6. many obiects of faith may also be euident because that which is beleeued may also in some respect be seene as Peter that beleeued Christ yet also saw him Or otherwise be knowne by the light of nature or gathered from that which is knowne as that there is a God And before I read this in my aduersaries margent I neuer knew but there was a compossibilitie of faith and euidence in diuers respects whereby they might both stand together in the same man about the same obiect Eymericus n Eymeric Directo part 1. q. 2 n. 2. sayes We may know the vnitie of the Deitie by naturall reason yet we beleeue one God Delgado o De Author Script pag. 51. Many diuine things touching God which are receiued by faith may also be found out by naturall reason Caietan p Caiet 22. qu. 175. art 3. sayes though Paul were rapt into the third heauens where he saw things which before hee beleeued yet the habit of faith touching those things remained in him still c. Faith and knowledge q Mayro 3. d. 23. art 6. pag. 13 sayes Francis Mayronis are habits that may stand together Faith by authoritie reuealed knowledge by euident demonstration Thus it is no contradiction that the same obiect be beleeued by authoritie and euidently knowne by demonstration Altisiodorensis r Altisiod sum l. 3. pag. 273. According to diuers apprehensions the same thing is knowne and beleeued beleeued and doubted Å¿ Mag. 3. d. 24. Alexand. 3. part qu. 79. m. 3. Tho. 22. qu. 2. art 4. cont Gent l. 1. c. 4 Occh. 3. q. 8. art 4. c. Duran prol sent pag. 4 c. Ricard 3. d. 24. q. 5. pag. 85. Gabr. 3. d 24. qu. vnic art 2. concl 2. Henric. Albert. Bonau Tarantas quos refert sequitur Dionys 3. d. 24. Simanch cath instit tit 28 n. 18. Rectè porro Caiet ex hoc loco Pauli argumentatur esse nonnulla quae de Deo euidenter cognosci demonstratiue probari queant Perer. select disp in Roma pag. 83. The principallest Schoole-men that are do all hold thus which I would not haue noted so curiously but to beate the confidence of my aduersary thus peremptorily auouching against me that he knowes not For albeit faith exceeds the dimension of reason yet reason is subordinate to it as sense is to vnderstanding And therefore as it is no inconuenience to say we vnderstand the same things we see no more is it to say we beleeue that which is euident in diuers respects How many things are we commanded in the Scripture to beleeue which yet we can demonstrate by reason as that there is a God and the immortalitie of the soule For as one may reueale a thing to another two wayes together first by shewing him a light to see it and then by proposing some externall signe or marke whereby to finde it or some image or description whereby to conceiue it so God hath shewed vs the Scripture to be diuine not onely by the light that shines in it whereby we beleeue it but also by the outward contexture of it containing the image of the diuine wisedome and puritie as the principles of sciences shew their owne authoritie The place cited out of the Hebrewes is answered by that I haue said CHAP. XX. 1. A continuation of the same matter touching the Churches authoritie in giuing testimonie to the Scriptures 2. The Scripture proues it selfe to be Gods word 3. The light of the Scripture 4. 5. How we are assured of the Scripture by the Spirit 6. The reason why some see not the light of the Scripture 7. The Papists retiring to the Spirit 8. And casting off the Fathers A Councell is aboue the Pope The Pope may erre A.D. It seemeth M. White saw the weaknesse of this his first answer Pag. 70. White pag. 47. and therefore not standing vpon it he secondly attempteth to proue Scripture to be diuine out of the Scripture For saith he S Paul 1 1. Tim. 3 v. 16 saith All Scripture is giuen by inspiration of God and S. Peter 2 2. Pet. 1. v. 20. saith no prophesie in the Scripture is of priuate interpretation but the holy men of God spake as they were moued by the holy Ghost Against this I reply that my argument doth not enquire onely how we proue in generall that there is any diuine Scripture at all which is all that these or any such like sentences can proue but chiefly I aske how we proue these books in particular which the Church now vseth bearing the titles of S. Matthews S. Marks Gospel c. to be diuine Scripture to be the same which was written by those writers whose title they beare For vpon the certain beliefe hereof dependeth the certaintie of other points proued out of these bookes Now it is certaine that this is not proued by those sentences of Scripture since it may be true that there is some diuine Scripture and that all true diuine Scripture was inspired by God and yet if we seclude Tradition and Church-authoritie the question may still be whether S. Matthewes S. Markes Gospell c. especially these in particular which are now vsed are part of that Scripture which these sentences speake of Secondly I say that before these sentences proue sufficiently that there is any diuine Scripture at at all these sentences themselues must be supposed to be diuine the which cannot sufficiently be proued either by themselues or any other like sentences if we exclude Tradition which doth shew that they be diuine 1 All this I answered in the words of my Booke a Digress 12. immediatly following these words that he hath cited and that so briefly directly that nothing could be spoken plainer To proue the imperfection of the Scripture he had said it was no where expresly set downe and determined in Scripture that these bookes are the true word of God this in particular of euerie Booke holden for Scripture we shall not finde expresly written in any part of the Scripture Whereto I answered that it was written expresly that b 2. Tim. 3.16 All Scripture is giuen by inspiration and c 2. Pet. 1.20 No Scripture is of priuate interpretation but the holy men of God spake as they were moued by the holy Ghost
d Luc. 1 70. God spake by the mouth of his holy Prophets therefore it is expresly written that all the bookes of Scripture are Gods word Any man may see this answer to be full his question being touching this Scripture that we vse and haue in our hand where therein it was written that it selfe is Gods word For I answer that it is written in these three places whereof he hath here rehearsed two Now he replies that he doth not onely enquire how we proue in generall that there is any diuine Scripture at all but how we proue these bookes which the Church now vses to be the same that those men writ whose titles they beare which he sayes cannot be proued by the Scriptures alledged because it may still be doubted whether these bookes that we vse as the Gospell of Matthew and Marke for example be part of that Scripture which the texts alledged affirme to be inspired of God and it must likewise be proued that these texts that affirme this are themselues the word of God Whereto I answer first that granting these places to proue some diuine Scripture to be and to be inspired of God it must be granted that the Scripture may be proued so to be by the Scripture it selfe For these sentences All Scripture is giuen by inspiration Holy men spake as they were moued by the holy Ghost and such like places could not proue so much as in generall that any bookes at all whether it were these that we vse or no are diuine Scripture if themselues were not diuine I say they could not proue it truly and effectually they might say it but they could not proue it because that which shall proue it must it selfe first be a diuine testimonie Secondly prouing some diuine Scripture to be and to be inspired they proue this that we vse to be such because they so mention the Scripture they speake of that it appeares to be this that we vse and it is agreed vpon of all hands that there is no scripture but this and therefore speaking of some scripture they speake of this This is my argument That Scripture whereof the sentences alledged speake is proued thereby to be diuine But the sentences alledged speake of the same Scripture that we vse For the Church hath alwayes vnderstood it so The sentences therefore alledged proue this Scripture that we vse to be diuine And so my aduersaries demaund is satisfied I enquire not onely how it is proued by Scripture that there is some diuine Scripture which is inspired by God but that these bookes in particular are that Scripture For if it giue any testimonie at all to any Scripture at all it is to these bookes in particular which are now vsed in that it describes these bookes neither are there or haue there bene any other nor dares the Church of Rome it selfe hitherto canonize any other howsoeuer some therein think it may 2 To this my aduersarie replies that before these sentences can sufficiently proue the Scripture to be diuine they must themselues be supposed to be diuine which cannot be proued by themselues if Tradition be excluded I answered this e Digr 12. in my Booke whereto he hath replied neuer a word but stands dumbe and offers the Reader that which I answered in stead of a Reply to my answer neuerthelesse I answer againe that all places in the Scripture which affirme the Scripture to be Gods word are proued to be Gods word by themselues and their owne light and not by Tradition or Church-authoritie which is but the ministerie whereby God reueales the proofe to vs and it selfe is iudged by the Scripture For if the Church-authoritie make them to be canonicall and diuine * For that is it properly that the Papists say Bellar. Stapl. Grego to vs then it is either by adding truth diuinitie authoritie to them which they had not before in themselues by diuine inspiration or onely by declaring and reuealing to vs that truth diuinitie and authoritie which they haue immediatly from God of themselues before the Church approued them that we might see and confesse it The former our aduersaries will not say or if they will it is Atheisme worse then blasphemie for so all our faith and the highest reason mouing vs to beleeue should not be diuine reuelation but humane authoritie and the Scripture which of it selfe had no truth or diuine inspiration should be canonized by men If the latter which our aduersaries dare not denie then who sees not that they proue themselues and in themselues haue diuine authoritie immediatly from God the Church-authoritie in approuing them being nothing else but bare ministerie in respect of the Scripture though in regard of vs it be authoritie in helping vs to see that which is in themselues When the King stampes coine and signes it with his image and superscription he puts that valew and currentnesse into it that was not there before Thus a small peece of copper of it selfe originally not worth a penie may be made worth sixe pence Thus the Church authorizes not the Scripture Stapleton f Staplet relect pag. 505. in explicat art sayes The Church approues not the Scripture the first way by making it sacred diuine for this approbation it hath onely from the holy Ghost the author thereof of whom alone it hath to be sacred and not humane nor the second way by making that through her iudgement it should be accepted for true and worthy credit because that which is in the Scripture is the diuine truth BY IT SELFE AND IS NOT MADE TRVE BY THE APPROBATION OF THE CHVRCH But the third way in that by the force of her approofe and iudgement they are accepted of the faithfull for sacred and diuine and infallible true And thus we beleeue these Scriptures to be Canonicall for the testimonie of the Church The King sends a commission vnder seale by a messenger this messenger giues no authoritie to the commission but is the Kings minister authorized to propound it to the subiects Thus the Church giues testimonie to the Scriptures that it is diuine and no otherwise and it selfe fetches this testimonie from the Scripture and all the authoritie thereof is lastly resolued into the testimonie of the Scripture 3 Next these Scriptures are proued to be diuine by their owne light shining and by their owne vertue shewing it selfe in them as sweetnesse is knowne by it owne taste and the Sunne seene by it owne light and as the Kings coine is knowne by his image vpon it and the fathers voice is knowne to his children by the sound and fashion thereof so are these Scriptures by the heauenly light image and sound inspired into them knowne to be the word of God The aduersaries against whom I deale haue here with Turks and Infidels debarred me from alledging Scripture to proue it selfe and therefore I will shew it otherwise Canus a Papist g Can. loc l. 2. c. 8. pag. 13.
sayes A minde well disposed discernes the doctrine of God as the mouth being in taste doth the difference of tastes Saint Austin h Aug. tract 35. in Ioh. In the night of this world the Scriptures as a candle are lighted vp vnto vs that we should not remaine in darknesse i Rob. Parsons in his Directorie sets downe against the Atheist how the certaintie of these Scriptures is layed before vs. 1. By the Antiquitie thereof pag. 63. 2. Their manner of writing Authoritie and Preseruation p. 65. 3. Their sinceritie and the vprightnesse of the writers pag. 67. 4. The Consent of the Writers one with another pag. 72. 5. The Scope whereto they tend pag 73. 6. The Simplicitie Profoundnesse and Maiestie of the writers pag. 76. 7. The Contents pag. 80. 8. The Testimonie giuen to them by heathens pag 100. c. Pars Christ Directorie printed ann 1585. This light and heauenly maiestie by all men with one consent affirmed of the Scriptures proues that they are the word of God If the light k Vbi priùs saith the same Saint Austin be able to shew those things that are not light shall we say it failes in it selfe doth not that open it selfe without which other things are not opened and do you light a candle to see a burning candle Is not the Sunne or a starre seene by his owne light to them that haue eyes And if the ministerie of the Church be required to propose and offer and expound them to vs as it were l Apoc. 1. vlt. a candlesticke * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areth. ibi to hold vp the candle so that as the Iesuites vse to reply to this argument this light should not shine nor this diuinitie appeare in the Scripture vnlesse the Church proposed them m Possibâ—le est actu crâ—dere omma credendâ— per solam fidem infusam ABSQVE TEâ—TIMâ—Nâ—O Dâ—CTRINA â—T MAGâ—STâ—RIO ECCLESIAE Stapl. princip l 8. c. 3. PER ILLAM SOLAM Sp sancti persuasioneÌ„ quodlibet credendum credi queat TACENTE Pâ—ORSVS VEL NON AVDITA ECCLESIA fide priuata via extraordinaria testimonio interno Relect. in Adm. Whitak §. Iam quum doth this light and maiestie therefore arise from the Church doth the light of the candle arise from the socket that beares it Doth the man that carries a torch before his master giue light to the torch and not the light thereof rather from out of it selfe enlighten both his master and him This light hath immediatly conuerted Atheists enlightened Infidels reclaimed heretickes that neuer so much as receiued or knew this Church-authoritie and tradition Which propertie of the Scripture thus to eleuate it selfe aboue all Church-authoritie inuincibly shewes that they prooue themselues to be the word of God In all this that hath bene said I grant we beleeue the Scripture and the things of faith by the ministerie of the Church but not for the authoritie of the Church Pag. 111. A. D Thirdly they hold that by this Spirit they are made infâ—llibly sure of the diuine authoritie of the Scriptures insomuch that when they heare or reade any booke they can by their spirit discerne clearly and infallibly whether it be diuine Scripture or not holding the Scripture of it selfe to shine like a candle to them and that they discerne it from other writings and the true sense of it from false in matters necessary to saluation as the sense of taste discerneth sweet from sower Vpon this bold presumption of hauing and being taught by the Spirit proceedeth their audacious and impudent neglect of the authoritie of the ancient Fathers generall Councels or whatsoeuer else standeth against that which they imagine to be taught them by the Spirit especially when they haue seeming words of Scriptures to second that which is suggested by this their spirit Pag. 114. A. D. Againe M White saith pag. 126 that the publicke word of God speaketh in the Scripture openly though the children of God onely know and beleeue it 4 He sayes it is our doctrine that we are made infallibly sure of the diuine authoritie of the Scriptures by this spirit insomuch that reading the Scripture we can thereby discerne whether it be Scripture or no c and to shew this he alledges some words of mine M. White saith that the sheep of Christ know his voice To which purpose my other words also are vsed that he alledges three pages after M. White saith that the publicke word of God c. There is little hope of reducing our aduersary to any indifferencie when they will not so much as sincerely report nor ingenuously acknowledge that we hold for if they would there were an end and the world should see we hold the truth Yet I wil make all things plaine and let the Reader iudge for in the ordinary course of attaining to faith we do not in the first place referre men to their owne spirit but binde them to heare the Church and stoope to her ministery which hauing done then we bid them examine themselues and affirme that such as are led by the Spirit of God through the helpe and teaching of the Church going before are by this Spirit made sure of the diuine authoritie of the Scriptures and can discerne thereof as of the light c. This Spirit therfore neither goes before the Church teaching ORDINARILY nor is the priuate spirit of man but the Spirit of God * For Gods Spirit testifies to our spirit all truths that are beleeued giuing that light that infused faith immediatly rests vpon 1. Ioh. 2.20 27. witnessing with our spirit This being premised the Reply sayes we hold that by THIS spirit they are made infallibly sure of the diuine authoritie of the Scriptures insomuch that by THEIR spirit they can discerne c. This is vntrue For the spirit whereby the authoritie of the Scripture is assured vnto vs is neither this spirit nor their spirit nor yet n For in pâ—ocesse of time when the Church began to abound in temporals forgetting in a manner all conscience many rulers therein cloking the Scriptures with sundrie wiles feared not to falsifie the vpright iudgements of God therein We see persons hauing neither conscience nor science gouernâ— the spouse of Christ sayes Fascie rerum antiq an 1414. the vnsauorie spirit of the Pope and his cleargie but the Spirit of God testifying to our spirits that it is his word after the Church hath begun to teach vs. So that it giues not testimonie to euery one immediatly without al ministery of the Church but theÌ„ wheÌ„ the Church propounds and reueales the Scripture to such as know it not the Spirit of God by that ministery descending into their hearts and assuring them and then all the testimonie and authoritie of the Church in this her ministery giues place againe to this greater light of the Spirit of God in the beleeuers heart and is no part of that authoritie whereon
his faith of the Scripture resteth 5 Let our aduersaries therefore leaue this custome of forging and misreporting and let them acknowledge the truth No matter to this point whether Protestants or Papists be the elect that haue this spirit but say directly and shrinke not is there not a Spirit euen the Spirit of God enlightning the conscience whereby euery one that beleeues is assured without which the authoritie and perswasion of the Church can do no good Then if there be such a Spirit why may it not be called the voice of Christ the light that shines in the Scriptures themselues and what defect is there in saying that by this Spirit true Scripture and true doctrine too is discerned o The soule hath it taste it feeling it smelling sayes Gers serm de Bern. tom 2. pag 750. edit Paris 1606. as the taste discernes sweet from sower such as know not the Scripture haue not this Spirit The word of God speakes in the Scripture openly though none but Gods children beleeue it Here I challenge my aduersarie and all his sect let them denie this if they can I would not haue them with gesture to out-stare it but as Christian men ought to do shew some reason if it be false which they cannot do D. Stapleton that laboured in this matter beyond all others yet p Triplicat in admonit confesses the internall perswasion of the Spirit to be so necessarie and so effectuall for the beleeuing of euery obiect of faith that neither without it can any thing of any man be beleeued though the church should beare witnesse a thousand times and by it ALONE any thing that should be may be beleeued THOVGH THE CHVRCH ALTOGETHER BE SILENT OR BE NOT HEARD q Princip l. 8. c. 3. Let our aduersaries know we do no way so extoll the outward voice of the Church that we should teach * There can be no faith absolutely without it sine ea nullam fidei rationem posse absolutè consistere Here we see D. Stapleton grants that by the Spirit of God inwardly perswading we may be and are and without it are not assured of any thing to be beleeued and that such as haue this Spirit doe by IT discerne which is the true Scripture and the true sense thereof and which is not as our taste discernes sweet from sower as our eyes light from darknesse doth euidently follow of his words And to let the Reader see how this ignorant Iesuite censures that he vnderstands not his owne Canus r Loc. l. 2 c. 8. pag. 43. edit Colon. an 1605 sayes that as the taste well affected easily discernes the difference of tastes so the good affection of the minde makes that a man can discerne the doctrine of God from error It is therefore true that the beleeuer in himselfe doth taste and see by it owne maiestie the Scripture to be Gods word when the Church hath testified it a thousand times and this taste and light of the Spirit in the heart is a thing distinct from the Churches authoritie and aboue it though ordinarily this Church-authoritie in ministring leade vs to the attaining it and help to open our eyes that we might see it 6 And the reason why some do not thus discerne the true Scripture or any truth is not because the Scripture is not euident enough of it selfe but because such as discerne it not want their taste and such as see or heare it not want their senses in the same maner that they do which cā neither taste the sweetnesse of hony nor heare the sound of a bell nor see the light of the Sunne because they are senslesse for the Sunne hath light in it selfe and honey sweetnesse in it selfe which are discerned by the sense it selfe but some haue no such sense and therefore Saint Austin ſ Prolo de doctr Christia sayes They which vnderstand not the things I write must not reprehend me because they vnderstand not like as if I should shew them with my finger the Moone or a starre which were not very bright and they had not eye-sight enough to see my finger wherewith I point they ought not therefore to be incensed at me So they who vnderstand ng these precepts that I giue cannot yet perceiue the obscure things which are in the sacred bookes must not blame me but pray that some light may be giuen to their eyes from God aboue For though I can with my finger point at a thing yet I can kindle light in no mans eyes to make them see that I point at And againe t Tract 35. in Ioh. in another place he sayes that as our eyes though whole and open yet need the helpe of outward light to see so our minde which is the eye of the soule vnlesse by the light of truth which illuminates other things but it selfe is not illuminated it be enlightned can come neither to wisedome nor righteousnesse In which words Saint Austin affirmes all this that we say that the Scripture and euery truth therein contained shines as a light and by proportion tastes of it selfe and speakes publickly to all as the Sunne shines openly to all and the reason why men discerne it not is not any defect in themselues which must be supplied by Church-authoritie and tradition but onely the def ct of disposition in themselues whereof the want of Church-ministery may be one cause And a little more to shew my aduersaries presumption in denying this let the words of u Ad Antolych l 1 pag 285. 289 edit Basil Henrico Petr. an 1555. Theophilus Antiochenus that liued two hundred yeares afore Austin be obserued If thou who art a Gentile say to me that am a Christian shew me thy God I will bid thee againe shew me that thou art a man and then I will shew thee my God Let me see the eyes of thy soule and the eares of thy heart open For as with carnall eyes we see the things belonging to this life so * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the eyes and eares of the soule onely it is possible to behold God who is not seene of all but of such onely as can behold him hauing the eyes of their soule opened All haue eyes yet some are so dimme sighted that they see not the Sunne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet the Sunne hath neuerthelesse light albeit the blinde see it not who must accuse themselues for their owne blindnesse In like manner O man are the eyes of thy soule possessed with blindnesse c. This therefore which our aduersaries so scurrilously call bold presumption of hauing and being taught by the Spirit was beleeued in the Church from the beginning and it was neuer called either audacious or impudent till this Romane Church and her creatures most audaciously and impudently renounced the authoritie maiestie and euidence of Gods blessed Spirit to aduance the tyrannie heresie and pride of Antichrist For the intended drift
of all this vehemencie against the authoritie of the Scripture it selfe is but vnder the name of Church-authoritie to make roome for their Antichristian tyrannie and by outfacing vs from that which we sensibly feele wrought in our conscience by the holy Ghost to abandon our selues ouer to the most hereticall and damnable authoritie of whatsoeuer the Pope and his creatures shall thrust vpon vs. 7 But that which my aduersarie infers vpon my speech that hence because we say the children of God and particular men are assured of the Scriptures and sense thereof by the Spirit of God for I said no more nor any way denie the iust authoritie of the true Church proceeds our audacious and impudent neglect of the authoritie of ancient Fathers generall Councels and whatsoeuer stands against vs I can scarce paste ouer with any reasonable patience for the Fathers and Councels in things that they held certainly and determinately with consent a THE WAY §. 44 p. 3. ibi D gr 47. I purposely shewed we allow and follow and in euery question will stand to but when our aduersaries themselues cannot denie that there is not onely the diuine truth but a heauenly light also whereby to see iâ— in the Scriptures themselues that is not put into them by any testimonie of the Church whereby a simple man may be able to discerne an error in any Father or Councell what fault is it in vs by this light to iudge of Fathers and Councels Occham b Dial. pag. 18â— sayes Catholicke men may learne many truths not knowne before by the sacred Scriptures although the Pope and Cardinals haue not formerly attempted to declare them And whereas possible some may say that the simple people are to beleeue nothing but what the Pope and Cardinals deliuer to be beleeued expresly nor ought to search the mysteries of the Scriptures but be content with common things not presuming of their owne vnderstanding to beleeue any thing expresly but what the Pope and Cardinals deliuer BVT HE THAT SHOVLD SAY THVS WERE AN INVENTER OF NEW ERRORS for though the simple people be not ordinarily bound to beleeue expresly any thing but that which by the Cleargie is already declared to be beleeued expresly yet these simple people BY READING THE SCRIPTVRES and THE SHARPNESSE OF THEIR REASON which simple people do not altogether want may finde something EVIDENTLY to follow of the diuine Scriptures which the Pope and Cardinals haue not declared in which case they may and must expresly beleeue it and are not bound to enquire of the Pope and Cardinals because they are bound to preferre the Scripture before them And the reason of this is for THE POPE AND CARDINALS ARE NOT THE RVLE OF OVR FAITH The Diuines of Venice in their late writing against the present Pope lay downe these conclusions c Tract de in terdict prop. 8. The law of God is the rule of the Popes power d Prop. 12. Christian men may not obey the Popes command vnlesse they first examine it and he that inconsiderately obeyes before such examination sinnes e Prop. 13. It excuses not a Christian man though the Pope constantly affirme his commandement to be iust but it behoues him to examine it and to direct himselfe according to the rule giuen aboue Gerson f Part. 2. recom licent pag. 832. sayes The spirit of a iust man now and then giues warning of the truth better then seuen watch-men set in a high place to watch Do not g Quis enim sant capitis diceret sententiam amplectendam solius Papae quae potest errori subesse postponendam sententiam Ecclesiae Anton. de Rosell monarch pag 67. Dico quod postqâ—am Concilium est congregatum Papae authoritas in teruenit authoritas Papae postea confundi tur cum Concilio remanet forma Concilij authoritas Papae congregantis finitur facta congregatione Iacobat de Conc. l. 10. art 6. pag. 614. D. Cum agitur de fide Synodus est maior quà m Papa Zabarell de schism pag. 701. A. The same is directly holden by Almain de author eccles cap. 7. pag. 725. F. Occham compend erro cap. vlt. sub fin And the Diuines of France at this day Lib. de eccl polit Pet. de Alliaco de eccles author part 3 cap. 2. pag. 924. Mariana sayes Multi viri prudentes graues eruditione maxima Pontifices Romanos Ecclesiae vniuersae subiecerunt de Reg. l. 1. cap. 8. pag. 74. Note the speech of Almain Determinatis per summum Pontificem non est necessario credendum quamuis non sit oppositum publicè dogmatisandum nisi manifestum sit ea sacris literis c. Quest in Vesperg pag. 133. the strongest champions the Church of Rome hath limit the Popes authoritie making it subiect to the Church and allowing men to examine it afore they obey it which shewes vnanswerably that in the Scripture it selfe for that also is granted at the last to be the the rule whereby to trie him is a light which may be seene by a priuate person against the Popes commandement and vnlesse they assume an vnlimited authoritie and such as is subiect to no triall to their Church and Pope which the violentest aduersary we haue dare not do they shall though they be wrangled till dooms day be enforced to grant the same authoritie and light in the Scripture that we affirme 8 Againe before my aduersary had charged vs with audacious and impudent neglect of Fathers and Councels he should haue answered the 47 Digression of my booke where I haue related those practises of Papists in contemning reiecting eluding purging abusing both Fathers and Councels that if they had any sparke of grace in them they would be ashamed to charge others with that impudency and audaciousnesse which none are guilty of so much as themselues I will rehearse nothing of that which there I writ but adde something to it whereby the Reader shall iudge who they be that most impudently and audaciously neglect antiquity D. Marta in a booke dedicated to the present Pope h D. Marta de iurisdict part 4. pag. 273. sayes the common opinion of the Doctors is not to be regarded when the other opinion contrary to them fauours the power of the Keyes or the Ecclesiasticall Iurisdiction or a pious cause This man speakes plaine that one may vnderstand him the Fathers all of them must crouch to the Keyes and pious cause of the Pope which Keyes and cause when they come to scanning will prooue as partiall as any priuate spirit in the world And touching the interpretation of the Scripture Baron i An. 34. n. 213 sayes the Bishops all of them who succeeded in the roome of the Apostles attained not the sence and vnderstanding of the Scriptures for the Catholicke Church now turned Protestant and priuate doth not alway and in all things follow them How then I am no lesse delighted k
all points contained in Scripture all which are points of faith and consequently are points necessary to be beleeued either expressely and in particular or implicitely and in generall vnder paine of damnation Indeed I do grant and neuer did deny but that there are some points necessary to be particularly knowne of all sorts necessitate medij and some necessary to be known necessitate praecepti In which points implicite beleefe doth not suffice but expresse particular knowledge is required by Catholicke Diuines to be ioyned to the assent of our faith Whereby appeareth that M. White doth vtter two grosse vntruthes 2 White p. 5. 7. when he saies that we vtterly refuse knowledge and that the Colliars faith is canonized for our Creed In other points so farre as we neither know nor haue sufficient meanes to know them we may well commend the Colliars faith in beleeuing in generall as the Church beleeueth For in this generall act is infolded a vertuall or implicite beleefe of all points both in regard a generall includeth all particulars contained in it as also for that this particular act of beleeuing the Church eo ipso in that we are moued vnto it by the authority of diuine reuelation as the primary or formall cause and by the authoritie of the Church it selfe as a necessary condition or the secondary cause doth so dispose the minde of the beleeuer that he is ready to beleeue euerie other point reuealed by God and propounded by the Church Againe * Pag. 140. Thirdly whereas M. White 3 White p. 5. requireth particular knowledge to be ioyned with the assent of faith as though he meant that one could not beleeue any point of faith which he did not first expressely and in particular know this his assertion is not onely contrarie to his fellow M. Wotton Wotton p. 46. who admitteth a generall or implicite beleefe of some points which we do not in particular know 1. Cor. 13. v. 2. but it is also against the Scriptures Fathers and naturall reason it selfe In the Scriptures we haue that not onely Faith and knowledge Heb. 11. v. 1. are 2. distinct things but also that faith is of things not apparant or not knowne and that faith doth captiuate the vnderstanding for the seruice of Christ 2. Cor. 10 v. 5. Rom. 10. v. 16. requiring an obedience in the beleeuer all which were not verified if expresse particular distinct knowledge were presupposed before beleefe or if beleefe and such knowledge were all one thing The Fathers do not onely distinguish faith and knowledge but do also affirme Faith to be without knowledge of things beleeued Iren. l. 2. c. 45. It is better saith Irenaeus that one that knoweth nothing beleeue God and perseuere in his loue which doth quicken a man then by subtilties of questions and by much speech to fall into impietie Not to know saith S. Hilary that which thou must beleeue Hilar. l. 5. de Trin. ante medium Aug. Ep. 102. ad Euodium doth not so much require pardon as reward because it is the greatest stipend of faith to hope for those things which thou knowest not If saith Saint Augustine Christ was borne onely for those that can discerne these things with certaine knowledge in vaine almost do we labour in the Church which he saith in regard the common sort cannot with all the preaching in the world discerne with certaine knowledge the high and hard Mysteries of the blessed Trinitie Incarnation and other such mysteries of faith and therefore not the viuacitie or quickenesse of vnderstanding saith the same Saint Augustine but the simplicitie of beleeuing Aug. cont Fund c. 4. Tract 40. in Ioan. doth make the common sort of people most safe And againe he saith of some they did not beleeue because they knew but they beleeued that they might know And in the same place he asketh what is faith but to beleeue that thou seest not Conformable to which also he saith Serm. 120. de tempore After we haue receiued Baptisme we say I am a faithfull man I beleeue that which I know not Reason also and experience it selfe teacheth that beleefe and knowledge are distinct and that beleefe doth not necessarily presuppose knowledge but is rather sometimes an antecedent to it Insomuch that euen in naturall things the Philosopher acknowledgeth that one that learneth must beleeue before he come to knowledge M. White may aske how one can assent to the veritie which he doth not first apprehend or know I answer that some apprehension at least confuse rude and generall I do not deny to be requisite in the assent of faith but expresse particular distinct or cleare apprehension or knowledge is not necessary otherwise not onely the common sort but the learnedest in the world might despaire of saluationâ— in regard they could not beleeue the mysterie of the blessed Trinity which no man in this life can distinctly and clearely vnderstand and know and yet all sorts of men are bound to beleeue it explicite and much lesse could they beleeue both it and all other mysteries contained in the whole corps of the holy Scripture all which are necessary to be beleeued in one sort or other explicite or implicite as hath bene proued and yet no one learned man hath particular distinct knowledge of euerie truth contained in the Scriptures Quis enim est hic laudabimus eum 1 FOr the reducing of this wilde discourse into some order and the better discerning of the controuersie you are to note that the Iesuite in the beginning of his Treatise laied downe 4. propositions touching faith out of the which he would spin his motiues to Papistry the first is that Faith is necessary to saluation The second that this faith is but only one The third that it must be infallible The fourth that it must be entire extending it selfe to all points vniuersally This conclusion I graunted in one sense and denied in another That our beleefe must be entire whole and sound in all points by obtaining a particular distinct knowledge of the same in our selues that so our faith might include an apprehension and knowledge of that we beleeue as well as an assent in the will I granted but if his meaning were that which then I suspected and now he bewraies that the implicite faith taught by the Iesuites and schoolemen destitute of knowledge and onely beleeuing as the Church beleeues were this entire faith so necessary and infallible then I denied it and gaue my reasons and a Dig. 2. in a speciall Digress shewed and confuted it All which he passes by and onely mentions as you see my bare assertion against his implicite faith but what I said in describing it confuting it and shewing the drift and purpose of it he touches not though it concerned his cause more then that which he replies to This is his method whereto he cleaues in all his booke to reply entirely to
nothing 2 That which he sayes is two things First he repeates and expounds his conclusion Next he touches some small portion of that I said concerning it In repeating his conclusion first he sayes he meant it against such as thinke it sufficient to beleeue some few articles onely though they deny or doubt of others which yet the Church beleeues yea rashly and obstinately denies them who these men are he names not but he meanes the Protestants Because they deny such points as the Church of Rome which he meanes by his Catholicke Church vntruly propounds vnto them For they must be the persons intended that deny any thing which the Roman Church holds for an article of faith as the Popes primacy Purgatory Images and the rest which in b Commonly printed with the Trent Councell inserted in the WAY praef n. 15. the new Creed of the Trent Councell are made articles of faith But the Protestants answer readily that they confesse no point at all may be denied or doubted of either obstinately or rashly or at all that is a point of faith reuealed in the word of God but the things holden and propounded by the Church of Rome against them are the false doctrines and heresies of Antichrist ridiculously called the faith of the Catholicke Church Then expounding his conclusion he shewes in what manner faith must beleeue all things that it may be entire and he sayes either expresly or implicitely wherein he bewrayes that which I suspected and signified in my answer for his conclusion being that faith must be entire and sound stedfastly beleeuing all things reuealed I c The WAY pag. 5. answered that this might be granted in a true sense But peraduenture his mind ran vpon a further matter which his Church teaches about infolded faith meaning thereby that howsoeuer he affirmed that we are bound to beleeue all points of faith as well one as other yet that might be done sufficiently by beleeuing as the Church beleeues without knowledge of any thing that is beleeued the which my suspition he grants in this place to be true and so his conclusion which at the first carried so good a semblance of binding men to the knowledge of particular verities and made so honest a proffer against ignorance is now resolued into this sense that by an intire faith you are bound to beleeue all things the which is done by knowing nothing but onely beleeuing implicitely as the Church of Rome beleeues Let a man neuer trouble himselfe with inquiring into the mysteries of Christian religion or controuersies of faith but onely say d Rhem. annot Luc. 12.11 he will liue and die in that faith which the Catholicke Church teaches and this Church can giue a reason of the things beleeued This is the equiuocating tongue of the Church of Rome that can ambush it selfe in words and vnder faire speeches conceale no small wickednes 3 His arguments in maintenance of this implicite faith are fiue First the authority of M. Wootton who seemes to speake against me next because to get expresse knowledge of all points contained in Scripture which are points necessary to be beleeued is impossible at least for vnlearned men Thirdly faith and knowledge are two distinct things faith being of things not knowne captiuating the vnderstanding therefore this distinct knowledge is not presupposed before Fourthly reason and experience teach that beleefe and knowledge are distinct beleefe not presupposing knowledge but going before it Fiftly the Fathers Irenaeus Hilary Austin affirme faith to be sufficient without knowledge Afore I answer his arguments note fiue things First what our aduersaries meane hy implicite or infolded faith and it is nothing else but a blind assent of the mind to whatsoeuer the Church of Rome beleeues without any knowledge at all of the things themselues e Occh. dialog part 1. l. 3. c. 1. p. 18. Dur. 3. d. 25. q. 1. â—abr ibi Notab 2. Do. Bann 22. pag. 349. The Schoolemen deliuer it in finer termes that it is the assent of the minde to some generall or vniuersall thing wherein many particulars are included with will to beleeue nothing that is contrary thereunto but the meaning is that to the essence and nature of this entire faith the distinct knowledge or apprehension of any particular truth or article is not required but onely resolution and profession to be of the Churches beleefe whatsoeuer it be in the same manner that I reported the Colliars faith Thus any man by an implicite faith beleeues the articles of Religion and particular mysteries of our faith touching the Vnity and Trinity of the Godhead the Incarnation and Office of Christ the nature of Faith the practise of Repentance the Resurrection the Sacraments Redemption of mankinde state of sinne and the last Iudgement when he will beleeue and hold touching these things as the Church of Rome doth and yet in the meane time his vnderstanding in no measure penetrates into these articles nor can distinctly explicate or conceiue them Altisiodorensis f Sum. l. 3. tract 3. c. 1. qu. 5. saies To beleeue implicitely is to beleeue in this generall that whatsoeuer the Church beleeues is true Dionysius g 3. de 25. qu. vnic p. 215. This is infolded faith to beleeue in generall all that our Holy mother the Church beleeues Summa Rosella h V. Fides n. 1. quem refert Bann vbi sup To beleue all that which our mother the Church beleeues and holds as when a Christian man is asked whether Christ were borne of the virgine Marie or whether there be one God and three Persons and he answers that he cannot tell but beleeues touching these matters as the Church holdeth This is the definition of entire faith which the Iesuite saies extends it selfe vniuersally to all points at least implicitely Note Secondly what the things are and which be the points that our aduersaries teach to be sufficiently beleeued by this infolded faith The Reply seemes to affirme that it is allowed onely in some points which a man for want of sufficient meanes cannot know I grant saith he and neuer did deny but that there are some points necessary to be particularly knowne of all sorts Necessitate medij and some necessary to be knowne Necessitate praecepti In which points implicite beleefe doth not suffice but expresse particular knowledge is required by Catholicke Diuines to be ioyned to the assent of our faith in other points so farre as we neither know nor haue sufficient meanes to know them we may well commend the Colliars faith in beleeuing in generall as the Church beleeueth In which wordes my aduersarie seemes to allow implicite faith only in some few cases and charges me with two grosse vntruthes because I say the Papists vtterly refuse knowledge and Canonize the Colliars implicite faith for their Creed But he should haue obserued that which was vnder his eyes and affixed to my words alledged whereby I proued what I said I alledged Iacobus
presume to attaine faith without vsing the meanes Secondly to helpe such as despaire when they either know not that there is such a meanes or vnderstand not what in particular it is To take away presumption and desperation he layes downe this conclusion touching the rule of faith the which when he afterward defines to be his Romane Church speaking by the mouth of the Pope you may perceaue what a ready way he takes to keepe men from Presumption and Desperation 2 But whatsoeuer his intent were he sayes I grant him 4. things which is in a manner as much as he desires First that there is such a rule left Secondly that by this rule we may be infallibly instructed what is to be holden for true faith Thirdly that the cause why men misse the truth is because they either finde it not or obey it not Fourthly this rule is of such nature that it is able to direct al men yea the simplest and vnlearnedst aliue The which I granted him then and by these presents do grant againe vpon condition he will not be proud of that I giue him without any vantage to his purpose as if he had obtained some great boone but hold him to my grant mannerly and incroach no further For I gaue him warning that if he meant such a rule as all men at all times may haue accesse vnto as being concealed from none but visible and reuealed or manifest to all places ages and persons I would not grant it him for the reasons there expressed the which my exception in this place he calles vnorderly running before the Hare and in his next Section answers by expounding himselfe that he did not meane it should be actually manifest but onely such as * Doth he meane I maâ—uell in his Potentia remota whereof pag. 165. below c. 26. might be knowne but I ranne not before the Hare for I hunted a Foxe that was closely stealing to the wood in which game good Fox-hunters say it is not against the law to crosse the way and marke his headding For his head is to the wood in euery conclusion aiming at nothing but to traine by degrees such as follow him into his visible Church and the Popes authority ruling therein and therefore I distinguisht the diuers sences of his words being acquainted before with old Reinard Gregory of Valence in whose steppes I saw the Reply to tread and shewed which was true and which false that there might be no ambiguity And although he answer that I mistake him when I thought his meaning was this rule should be manifest and actually knowne to all yet I am not satisfied for though I giue him leaue to expound himselfe and accept his exposition yet what I suspected necessarily followes still of that he saies afterward as I then obserued for g Treat c. 10. in the WAIE §. 13. he defines the teaching of the Church to be the rule and this Church he maintaines to be such as not onely is of it nature visible and such as may be seene but h Treat c. 12. in the WAIE §. 18. inde manifest and actually knowne to all places ages and persons in the world And it followes manifestly of that if you say that sometime the Church could not be knowne nor be a meanes whereby the true faith might be knowne then men liuing at such time should want the meanes and so it were not vniuersally true that God would haue all men saued and come to the knowledge of his truth He that saies the Church is the Rule and such a rule as all men vniuersally may at all times know meanes that the rule is manifest and actually knowne to all this meaning he disclaimes and I am satisfied with it yet it followes violently vpon his owne wordes 3 Thirdly from the 4. things I graunt he gathers 3. things more First that No man must presume or once hope to attaine to true faith without finding and following the rule thereof ordained by God Secondly that No man neede to despaire though he be neuer so vnlearned or simple but by seeking finding and follwing this rule he may be sufficiently instructed in faith Thirdly that it concernes euery one careful of his saluation to seek follow this rule for his instruction in the faith which is necessary to saluation These three I likewise yeeld him though they be not that which he principally almes at to encourage him because it will be some little honesty for him when his friends reade his booke to shew them what materiall points he hath extorted from M. White but the gift is not great my aduersary will returne the whole 7. backe againe in exchange for one single one that I can name him CHAP. XXV The text of 1. Tim. 2.4 God willes all men to be saued c. expounded The diuers expositions that are giuen of those wordes Gods antecedent will as they call it is not his will formally The antecedent consequent will of God expounded diuers wayes A.D. § 1. Concerning the meaning of the Apostles wordes Pag. 145. GOD WIL ALL MEN TO BE SAVED c. First it is certaine that the meaning of the Apostles words is not that God hath an absolute effectuall will and decree to saue euery man or to bring euery man in particular to the knowledge of the truth or to the knowledge of that â—â—â—diate rule and meanes which he hath ordained to instruct men in faith This is euident because if there were any such absolute and effectuall will and decree in God then since his will is alwaies fulfilled all should effectually be saued or should actually come to the knowledge of the truth or at least to the knowledge of that Rule and meanes which God hath ordained to instruct men in faith which euident experience telleth vs not to be true By which my assertion M. White may see how much he mistaketh when he thinkes me to meane that the Rule and Meanes ordained by God is not onely as I speake visible that is such as may be assigned and knowne White pag. 9. but also manifested as M. White speaketh that is such as is actually knowne to all places ages and persons in the world Secondly whereas there are diuers expositions of these wordes of the Apostle giuen by good authors the chiefe question betwixt me and my aduersaries is about the exposition of S. Damascen S. Thomas and many other learned Diuines who hold that the Apostle saying that God will all men to be saued meaneth that God hath an Antecedent will to saue euery man although considering the sinnes of men he he hath a consequent will to condemne some This exposition my Aduersaries mislike either in their ignorance because they do not vnderstand it aright or for that they adhere to some part of Caluines error about Praedestination with which it cannot stand Wherefore to instruct their ignorance in this point and to deliuer them or at least others
faith but the illumination of Gods Spirit whereof faith is an effect 2. Himselfe in those words the Spirit of God must assist and concur with mans vnderstanding not onely in generall to preserue the faculty thereof but in a speciall manner to enable it to apprehend and yeeld confesses as much as I said or could meane taking my words in all their latitude 3. If faith be taken in one particular sence as sometimes it is for the receiuing of diuine illumination into the heart as a darke roome when the window is opened or a candle is brought in receiues light then it is true * â—rgo ante fidem absque fide intelligi Scripturas posse affirmas Hoc si tibi absurdum non videtur plus quam Pelagia nus es D. Stapl. de author script c. 8. §. 16. that the heart must be endued with faith before any man can vnderstand the rule and yeeld his assent to it vnlesse he will hold Pelagianisme neither doth my Aduersaries argument conclude any thing against this for the vsing of the rule and this faith go together as the opening of the eye and light concur to seeing Therefore as he that seekes a thing in a blind roome first opens the window and lets in light and then applies his eye with the helpe of that meanes to the obiect so though it be supposed that faith cannot be had before the rule instruct vs yet this light of Gods Spirit which is the beginning of faith as the medium whereby the rule is vnderstood goes in order before it As in all our sences * Nihil agit in distans nisi primo agat in medium Allias â—â—â—ct de anim c. 8. part 3. the way from the sence to the obiect is disposed by the medium But if faith be taken in the whole extent for the knowledge and assent of all that which is reuealed then I grant the rule must go before 2 Thirdly touching illumination of the Spirit which we both agree is necessary for the vsing and vnderstanding of the Rule he will haue 2. things noted First that this is not the Protestants spirit Whereunto I answer it is neither the Protestant nor Romish nor any priuate spirit much lesse the Popes spirit a Shewed Ch. 35. whereby alone they breathe that thus charge others with priuate spirits but the Spirit of God that is b 1 Cor. 12.6 giuen to euery man to profit withal Secondly that this Spirit of God is ready to assist all men at least sufficiently to the attaining of the truth and that no maÌ„ whoÌ„ grace hath excited to vse the rule need feare any want thereof but all men rather had need feare least themselues be wanting to concurre with this Spirit and least in stead of following the Spirit of God they suffer themselues as all they do that follow the Church of Rome to be misled by the spirit of Satan transfiguring himselfe into an Angell of light c. The which I am also well pleased to note and commend backe againe to himselfe and all of his sect who refusing the light of the Scripture that so euidently detects their errors haue suffered themselues to be seduced by the spirit of Antichrist * Apoc. 13.13 who hath transfigured himselfe into an Angell of light and broaching his owne priuate conceits yet colours all with the stile of S. Peters successour and seeming authority and spirit of the Church when the Primum mobile of all Papistry is now become the Iesuited Popes sole instinct 3 Fourthly he mislikes that besides these 3. properties of the Rule I would haue other two Vnpartiality that it be addicted to no side and Authority to conuince that there might be no appeale from it But these conditions I added for the better explication of the rest and to exclude the Church of Rome which is so partiall that it begges to be it owne iudge and so vnable to support the cause since that the clearest definitions thereof are still called in question by themselues as c Digr 36. I made demonstration The which being the true reasons of his mislike he dissembles and onely replies that these conditions are either not necessary or else included in the other 3. the former of which is not true the latter that they be included in the condition of infalliblenesse I will not contend about onely I noted them for the more distinct and particular explication of that which must belong to the Rule And so in this point there shall be no variance CHAP. XXVII 1. The Repliers terginersation 2. 3. The state of the question touching the sufficiency of the Scripture alone and the necessity of the Church Ministrie 3. The speeches of diuers Papists against the perfection of the Scripture 4. In what sence Scripture alone is not sufficient Pag. 177. A. D. Concerning the seuenth Chapter if my aduersaries did not ignorantly or wilfully peruert the state of the question they could not haue had colour to make so long discourse about this Chapter as they do both make My question was not whether Scripture be the rule of faith but whether it alone be the rule and meanes ordained by God to breed in men that one infallible entire Faith which is necessary to saluation This my question my aduersaries peruert FIRST in that they would gladly as it seemeth make men beleeue that we exclude Scripture from being in any sort the rule of faith and thereupon * Pag. 10 11. M. Wootton maketh speciall opposition betwixt the Scripture which they assigne and the doctrine of the Church which we assigne for the rule of faith whereas we make no such opposition at all but hold the Scripture as propounded to vs by the Church to be part of that which in the tenth Chapter I call the rule of faith For by the doctrine of the Church which there I cal the rule of faith I do not meane any humane doctrine as humane is distinguished from Diuine but do account the same doctrine whether written or vnwritten which is called diuine because it was first immediatly reuealed by God to the Prophets and Apostles to be also Church doctrine because it is propounded interpreted and applyed in particular to vs by the Pastours of the Church This my aduersary might haue vnderstood euen by the very title of this Chapter in regard I said not the Scripture is not the rule of faith but Scripture ALONE is not the rule of faith SECONDLY they peruert the state of the question in that they take the rule of faith otherwise then I do and otherwise then according to the drift of the precedent Chapters wherupon this present Chapter doth depend they ought to do For whereas there may be distinguished in this matter First that which is a rule of faith but not the ordinary sufficient meanes ordained by God to breed faith in men viz the diuine reuealed verities as they are in themselues Secondly that which is so an
Churches that should either refuse or examine the publike faith of the Church of Rome which he meanes by the Catholicke Church as Wickliffe Hus Luther and the Churches of England Scotland and Germany haue done the which his intent the rather because the Diuines of his Church are so a Proh nefaÌ„dum hominem Caluinus poeta Cynadus stigmaticus errare non potest Ecclesia tamen Christi sponsa errori est obnoxia Vna Geneua euibrato è sole radio coruscat Ecclesia autem in tenebris squalet conticescit West de tripl offic l. 3. pag. 337. violent therein I confuted by answering all his arguments which marching against priuate spirits I easily perceiued to be meant against the Protestant Churches casting off the papacy Now let vs see what heresies first he sayes that I seeme to disclaime from immediate teaching of priuate spirits and to grant the substance of his conclusion in that sense wherin it was principally intended He affirmes two things of me First that I seeme to disclaime the immediate teaching of priuate spirits This I grant and wish that himselfe and his sectaries by our example would likewise disclaime the priuate spirit of the Pope b Sicut coelum generat corrumpit ista inferiora alterat variat ipsa nihil tamen istorum inferiorum insurgit contra coeluÌ„ vel appellat contra ipsum sed patienter tolerat quicquid coelum operatur in eâ—s siue per generationem siue corruptionem siue alterationem sic potest as Papalis tanquam celestis ita potest omnes inferiores potestates tam Clericorum quam Laicorum generare cerrumpere alterare quia nulli licet insurgere vel appellare contra ipsum August Triumph sum de eccl pot q 6. â—â—t 5. Sententia Papae est praeferenda sententiae omnium aliorum Ioh de Turrecrem sum de eccleâ— l. 3. c. 64. concl 1. Sententiae Papae standuÌ„ est quando contradicit sententiae totius Concilii Ioh. Andrae quem refert Syluest sum v. Concil n. 3. Papa absque Concilio reuocat gesta in Concilio Si Papa Concilium diuersas constitutiones edant praefertur constitutio Papae tanquam maioris authoritatis Ioh. Capistran de author Pap. pag. 105. Jn pontifice totam esse Monarchiam spiritualem ipsius potestatem ab omni regula quae coarctet absolutam esse Hieâ—on Alban de potest Pap. pag. 125. n. 122. Summus pontifex tanquam agens vniuersale ecclesiasticas omnes potestates veluti agentia particularia sua authoritate continet Palaeot de consist pag. 61. Probatione non indiget Cardinalium aut aliorum consensum in rebus consistorialibus definiendis nullatenus necessarium esse pag. 25. Ad ostendendum Papae primatum super omnia potestatem dicitur corporalis in orbe Deus Dominic Iacobat de concil p. 653. edit Rom. per Anto. Blad 1538. who determines aboue beside and against the publike spirit of the whole Church Next that consequently I seeme to grant the substance of his conclusion as it was principally intended by him this is false for though I allow the conclusion yet not his principall intent which c In the WAY § 58. inde afterward he discouers to be against our Diuines Church that resisted the Papacy d §. 60 , 57. alledging this reason against them that they were but priuate men and a few of them lately sprong vp against the vniuersall Church Which was the cause why I distinguisht 2 senses of the conclusion the one seeming in the words the other lurking in the intent and this latter I confuted 2 Secondly he sayes notwithstanding we seeme to disclaime priuate spirits yet we are finally forced to flie to them againe No maruell when he sayes it but say on how are we inforced and by what necessity Because whensoeuer they be vrged How they know there be any Scripture How they know these bookes to be Scripture How they know this or that to be the sense of the Scripture they are forced finally to flie for infallibly assurance to the immediate teaching of their priuate spirit or else to run the round betwixt Scripture priuate spirit This is vntrue For we ground not our faith of these things or any thing vpon our owne spirit but vpon the Spirit of God bearing witnesse with our spirit and speaking vnto vs out of the Scripture it selfe in the middest of the Catholicke Church in this manner that euery one which is inlightned of God no other can haue assurance any way but remaines in vnbeleefe as Gentiles Atheists and Heretikes doe feels the holy Ghost testifying these things to his heart and infallibly assuring him by the Scripture it selfe which light of the Spirit of God shining to our spirit is the formall reason of beleeuing the which spirit if my Aduersary will deny or call a mans owne priuate spirit or measure whether it be Gods Spirit or noe by the agreement thereof with the Church of Rome and the Popes will when themselues are part of that that must be tried by the Spirit of God let him go for an Atheist and one that renounces the habit of infused faith which is not resolued into any thing e Actus sidei infusae est credere Diuinae veritati propter se Aquar in Capreol p. 43. e. but the authority of this spirit or if he distast that let him looke vpon two principles holden by his owne Diuines f Staplet princi doctr fid pag. 274. Triplicat pag. 183. The first that the internall perswasion of the Holy Ghost or the alone habite of faith infused is so effectuall that thereby ALONE WITHOVT THE TESTIMONY AND TEACHING OF THE CHVRCH a man may beleeue that is to say be infallibly assured of any thing that must be beleeued The second that g Greg. de Valent tom 3. p. 32. AlexaÌ„d Pesant in Thom. p. 479. the propositioÌ„ of the Church is beleeued to be infallible for the reuelation of Scripture giuing testimony to the Church which reuelation of the Scripture is beleeued FOR IT SELFE These principles affirming that without any authority of the Church by the Spirit of God alone a priuate man may be infallibly assured and that the Scripture prouing to vs the infallible authority of the Church is lastly beleeued for it selfe let him shew if he can so that we may vnderstand him that it must needs be a priuate spirit of a mans owne whensoeuer by the Scripture alone without and beyond the authority of the Church we rest contented and assured of that we beleeue For before the Church authority and after it and without it men may be infallibly assured by Gods Spirit in their hearts by meanes of the Scriptures beleeued therefore knowne and vnderstood in themselues Againe they hold the Pope to be the supreme Pastour yet thinke h Occh. op 90. dierum cap. 1. that in case of heresie one may appeale from him to a superior
ground of true assurance 8. Who the Pastors were of whom Luther learned his faith 9. His conference with the Diuell 10. By the Church the Papists meane onely the Pope A.D. To the reason alledged by me and namely to that point of it wherein I say Pag. 200. that a priuate man who presuming to be inspired by the spirit doth oppose himselfe against the Church neither can know himselfe or can assure others that his spirit is infallible M. White answereth denying this to be true For saith he the Scripture is a light and knowne by the sonnes of light and by it they may be assured Now they that be thus assured are infallibly sure they be taught by the holy Ghost for all Scripture is inspired of God and containeth the teaching of the holy Ghost To this I reply asking how in particular Luther for example could by Scripture assure himselfe or others that he was taught by the Spirit of God It seemeth by M. Whites answer that this assurance came by this or the like Syllogisme Whatsoeuer is taught by Scripture is infallibly taught by the Spirit of God But I Luther am taught by Scripture this and that point viz. that I am iustified by onely Faith c. Ergo I Luther am infallibly assured and may assure others that in these points of doctrine although contrary to the doctrine of the vniuersall visible Church I am taught by the Spirit of God But who seeth not the weaknesse of this proofe when all the certaintie thereof is finally resolued into Luthers owne priuate and particular iudgement in his owne case which cannot be proued to be infallible by saying he was assisted in his iudgement by the Spirit of God but by begging the question and supposing that which is the point that needeth most proofe to wit that he is in those points taught by the Scripture or that he is assisted by the Spirit to interprete aright He iudged so it is true but his iudgement is fallible and is so much the more to be suspected to be false by how much he did prize and ouerweene his owne iudgement in his owne cause when with intollerable pride he preferred it so contemptuously before the iudgement of a thousand Augustines and Cyprians and of other most worthy and learned Doctors of the Catholicke Church 1 HE that opposes himselfe against the true Catholicke Church holding contrary to the vniuersall doctrine thereof can giue no assurance either to himselfe or others that his Spirit is infallible this is true but when Luther and the rest opposed themselues against the Church of Rome which is the Papacie this was no presumption but the worke of Gods Spirit in them whereof they might infallibly be assured themselues and giue infallible assurance to others My reason was this The Scripture is a light and knowne by the sonnes of light and by it they may be assured now they that be thus assured are infallibly sure they are taught by the holy Ghost For all Scripture is inspired of God and containeth the teaching of the holy Ghost To this he replies that then the assurance which they haue arises by such a Syllogisme as he hath set downe Whereto I answer granting that it doth saue that in the conclusion there is more although contrary to the doctrine of the vniuersall visible Church then he was able with all his skill to contriue into the premisses But he replies that Luther could haue no certaintie of the second proposition that he was in those points taught by the Scripture when he taught against the vniuersall Church The which reply grants that a priuate man may haue infallible assurance he is taught by the Scripture and assisted by Gods Spirit so long as the thing he holds is not against the vniuersall Church But holding this or that point against the Church he can haue no such assurance I answer first that Luther and the priuate men whom he meanes taught nothing contrary to the vniuersall Church much lesse did they frame to themselues in their mind the conclusion of this Syllogisme that their conscience should checke them as if they had taught contrary to the vniuersall Church or felt themselues so taught by the Scripture that withall they felt the true Church to be against them They felt no such thing but categorically they concluded I am infallibly sure that in this point of iustification for example I am taught by the Scripture Secondly I answer that Luther and euery priuate Protestant beleeuing Iustification by onely Faith and all the rest that our Church holdeth against the Papacie haue infallible assurance they are taught by the Scripture the which assurance is bred by the plaine and euident places of Scripture and the vniuersall teaching of the true Church confirming the same whereto the Spirit of God giues witnesse inwardly in their conscience But this he sayes is the question that should be proued that Luther had these things on his side I answer there is in this life no further or after proofe aboue these things a For albeit the proposition and ministerie of the Church concurre as a condition yet the authoritie of God himselfe speaking in the Scripture induces vs to beleeue in as much as all the authoritie which the Church hath with a beleeuer is because the said beleeuer sees and vnderstands by the Scripture that it is the true Church c. Jassisse Deum vt Ecclesiae credamus non ex Ecclesiae authoritate suspendimus veluti propria aut sola ne quidem in genere causae externae huius fidei nostrae causa sed partim ex Scripturis manifestissimis quibus ad Ecclesiae magisterium remittimur partim ex ipso fideâ— symbolo Stapl. Triplicat pag. 279. the finall and formall resolution of faith being into the authoritie and light of the Scripture and Gods Spirit speaking therein so farre foorth that our b For the Iesuites say the proposition of the Church is beleeued vpon the testimonie of the Scripture the Scripture is beleeued for it selfe Si quis rogatur quare credat si sermo sit de ratione formali assentiendi Dicat se id credere quia Deus reuelauit Si rursus interrogetur vnde cognoscat Deum reuelasse Respondeat se id clare non nosse credere tamen fide infallibili ob infallâ—bilem tamen propâ—sitionem Ecclesiae tanquam conditionem ad idâ—redendum requisitam Quaeres vnde cognoscatur propositioneÌ„ Ecclesiae esse infallibilem similiter respondeat se id credere fide infallibili ob authoritatem Scripturae testimonium perhibentis Ecclesiae cuâ— authoritati reuelationi ob seipsam crâ—dit Alex. Pezâ—nt in Tho. 22. p 479. B. Greg. de Val. toÌ„ 3. p. 31. They that hold the authoritie of the Church to be the hiest reâ—son inducing vs to beleeue fall into two grosse absurdities 1. because so our faith shall not be diuine being grounded on the authority of men 2. because this authority of the Church
is one thing it selfe that is beleeued the fore to be grounded on some superior authoritie Can loc l. ◠§. 8. D Weston layes the resolution of faith thus Our faith of any mystery is resolued into a former act wherby the Scripture containing this mystery is beleeued to be the word of God and this also is resolued into a former act as the cause thereof that the Church cannot erre Which we beleeue for the signes and notes which shew it to be a true Church Thus resoluing all diuine faith into humane motiues de Tripl offic c. 3. pag. 143. aduersaries themselues as I haue often shewed after all authoritie of Fathers Church Councels Pope and all do rest and resolue their faith vpon the second proposition of this Syllogisme I am taught this by Scripture our aduersaries denie not but Fathers Councels Popes may erre or if they cannot yet the authoritie of these things is not the reason of our faith for then faith should be humane but the inward authoritie of the Scripture and the Spirit of God If it be demanded how the Protestants can giue infallible assurance to others that they vnderstand the Scripture aright I answer that the same question is to be made to the Papists and both they and we must answer that vnlesse God illuminate their hearts we can giue no assurance neither they by the Church nor we by the Scripture but such as haue this illumination do see manifestly the truth of the things they haue beleeued But Luther he sayes held against the vniuersall Catholicke Church I answer and let all Papists well consider of it that they must proue this which I call the Papacie to be the vniuersall Catholicke Church afore they can say Luther was deceiued That they cannot proue but by the Scripture in which triall Luther shall retire to the Scripture no faster then themselues and then they may be deceiued as well as Luther in as much vnlesse they will runne in a round as all their other authoritie proofes and motiues must be tried by the Scriptures OVER WHICH GOD HATH SET NO VISIBLE IVDGE IN THIS WORLD THAT CAN INFALLIBLY CONVINCE AND PERSWADE ALL MEN. I wil make this plaine by laying downe the maner how Luther and how a Papist assures himselfe Luther and the Protestants for their part beleeue for example that a man is iustified by faith onely because the Scripture in plaine places excluding workes and proposing Gods free grace in Christ and maintaining the sole merits of Christ applied by faith debarres euery thing from iustifying that is in our selues and so teaches expresly that we are iustified onely by faith in Christ The Papists hold the contrary alledging the Church and the Pope whose doctrine they say it is that we are iustified by our workes But being demanded how we know infallibly that the Church or the Pope hath not erred in holding so they grant they may erre and answer that yet they are known not to erre in this point by the Scriptures which Scripture and the true sence thereof is knowne and beleeued for it selfe Here they are fallen into the same issue that the Protestants are I am taught this by the Scripture Now if they reply that we are infallibly assured the Scripture is meant as we say because the Church expounds it so who sees not that they make a circle thus to beleeue the Church first because of the Scripture and then againe to beleeue the Scripture because of the Church Their maine resolution therfore is the euidence and authoritie of the Scripture perswading them both that the doctrine is true and that the Church which teaches it is the true Church And so they lie open to the same cauils that are made against the Protestāts Luther in vnderstanding the Scripture may be deceiued so may they It is Luthers own cause so is this the Papists Luthers iudgment is to be suspected when he preferred himself before the iudgement of the Church The same say we to them They preferre their iudgement before the Church and all the Fathers in as much as we can shew the Church and Fathers to be against them and themselues professe that the Popes authoritie is aboue both Church and Fathers 2 Indeed if M. Luther had had a thousand Austins and Cyprians and other Fathers of the Church with one consent and plainly against him he had bin so much the more to be suspected for this is one maine thing that makes vs abhorre the present Roman Church because it prefers it selfe and the Popes determination before all the Doctors in the world but he neuer thought so nor said so His words are these in c Tom. 2. Wittemb pag 344. a booke that he writ against King Henry the 8. Lastly he produces the sayings of the Fathers for the establishing of the sacrifice of the Masse and sees my foolishnes who alone will be wiser then all other This is is it I say that by this my opinion is confirmed For this I said that these * His vnciuill speeches to the King himselfe afterward retracted Sleid. They are but a weak argumēt to discredit his reformation Lucifer Caralitanus his books against the Emperor Constantius are as bitter and violent If Luther offended against K. Harry the Iesuites and their supplies repay it to K. Iames and long since haue returned it with the interest to good Q. Elizabeth Thomisticall asses haue nothing to produce but a multitude of men and antique vse and then to him that brings the Scriptures to say Thou art the foolishest of all men that liue Art thou onely wise and then it must needs be so But to me who am the foolishest of all men it is sufficient that the most wise Henry can bring no Scripture against me nor answer that which is brought against him besides he is constrained to grant his Fathers haue often erred and his antique vse makes no article of faith in which it is lawfull but for the multitude of that Church to trust whereof he himselfe with his pardons is defender But against the saying of Fathers men Angels and diuels I oppose not ancient custome nor a multitude of men o This is that which the Fathers themselues aduise vnto when heresies haue long continued preuailed in the Church to flie to the Scriptures because the writings of the Fathers after the long continuance of heresie are in danger of corruption See Chrysost op imperf hom 49. sub init §. Tūo cum videritis abominationē Vincen. Lyrin cōmonit c. 39. but the word the Gospel of one eternal maiestie which themselues are constrained to allow wherein the Masse is euidently taught to be the signe and testament of God wherein he promises and by a signe certifies to vs his grace For this worke and word of God is not in our power here I set my foote here I sit here I abide here I glorie here I triumph here I insult ouer Papists Thomists Sophisters and
of faith contained and reuealed in Scripture it selfe 5 The difficultie is when I vpon the authoritie of the Scripture as I verily perswade my selfe beleeue contrary to the Church of Rome or any other presumed to be the true Church how it shall appeare to my selfe and others that I expound and vnderstand the Scriptures aright and not according to my own priuate spirit For answer whereto note first that this demand lies as well against the Beraeans and the rest of Gods people mentioned by Luke and Paul in the texts alledged as against the Protestants For they reiecting something that they were perswaded was not in the Scripture or receiuing that which they saw agreeable to the Scripture might be demanded how they were infallibly assured they had the true sence of the Scripture And a false Apostle when they should by the Scripture examine and reiect his doctrine might cauill as A.D. here doth and say they expounded it after their owne priuate spirit In which case the godly beleeuers could refer themselues to no other rule but onely leaue the truth still to be iudged by the Scripture by all such as would examine it Note secondly that the same difficultie presses our aduersaries For when they haue shewed and vrged the authoritie of the Church and their chiefe Pastor therin what they can yet this authoritie they cannot maintaine to be such as they hold but by the Scripture k Vbi sup liâ— b. Pezantius and k Vbi sup liâ— b. Greg. of Valence You wil ask how the proposition of the Church is known to be infallible Let him that is thus demanded answer He beleeues it by an infallible faith for the authoritie of the Scripture giuing witnesse to the Church which authoritie and reuelation he beleeues for it selfe albeit the proposition of the Church as a requisite condition be needfull thereunto I know not many of our aduersaries some l Durand 3 d 24. qu. 1. d. 25 q. 3. ibi Scot. Alm. Gabr. few Schoolmen excepted that hold the authoritie of the Church to be the formall reason of faith or the first and last cause of beleeuing but the authoritie of God himselfe reuealing these things which authoritie being something distinguished from the Church and aboue it can be no where manifested but in the Scripture Now when they alledge Scripture we may tell them againe they alledge it after their owne spirit which obiection may be multiplied as often as they multiply their discourses out of Scripture Thirdly therefore for satisfaction of the difficultie I beleeue and am assured of that I hold by infused faith God by a supernatural light reuealing and infusing the certaintie of that I beleeue partly by shewing to my vnderstanding out of the Scripture partly by stirring vp and inclining my will to assent vnto it and en brace it The which knowledge and assurance of mind when any man challenges as if it were but a priuate conceit subiect to error I can say no more but that which euery man sayes for his faith that so all true faith may be destroyed in that m For the beleeuer assents not by discourse to the matters of faith reuealed as by the formall reason of beleeuing but by simple cleaning adhering to theÌ„ faith neuer drawing forth her act by meanes of discourse but if discourse be vsed it is rather a conditioÌ„ helping to apply faith to it obiect Mat. 16.17 2. Cor. 10.5 Heb. 11.1 Fides secundùm se coÌ„siderata quod attinet ad causaÌ„ efficientem reuocanda est in motioneÌ„ diuinaeÌ„ lumenque diuinuÌ„ siue in habitum fidei Christiana fides etiam vt est in nobis reuocatur in DeuÌ„ mouentem diuinuÌ„que lumen Lud. Carb sum tom 3. c. 3. l. 1. pag. 6. no mans faith ascends aboue this infused illumination or can be demonstrated to be certaine by euident reasons n Tho. 1. part q 1. art 8 DuraÌ„ prolog sent qu. 1. pag 4. h. that shall conuince all gainsayers but onely there be forcible motiues to induce vnto it though when his reasons that thus beleeues shall be examined and his grounds of Scripture duly weyed by true Christians in a Councell or otherwise all that gainsay him may easily be confuted And this is the thing that we say for Luther and Scripture against the Papacie A. D. Yet saith M. White the Papists cannot denie but there is a heauenly light c. It is true Pag. 201. that Catholicks grant inward testimony of the Spirit to giue infallible assurance But what spirit is that which they thinke giueth this infallible assurance Not priuate spirit but the Spirit which is common to the Church the Spirit which inclineth men to humilâ—tie order and vnitie as in * Qu 6. the Introduction I haue shewed To whom also do they think infallible assurance to be giuen by the Spirit Not to euery one that presuming himselfe to be elect and to haue the Spirit shall rush without reuerence into the sacred text expounding it as he listeth or as it shall be suggested by priuate spirit but to such as with order humilitie and respect of vnitie reade and interprete Scripture as they learne it to be interpreted by the infallible authoritie of the Pastors of Gods Church Those that do otherwise though they may seeme to themselues to be infallibly sure yet indeed they are not as not hauing any substantiall ground to assure them which may not in like maner and with as probable colour be alledged by others whom although perswading themselues to be infallibly sure M. White himselfe wil grant to be deceiued in this their perswasion M. White * White pag. 62. 63. saith that his priuate men be assured by Scripture So say they M. White saith his men haue the witnesse of the holy Ghost So say they M. White saith his men were taught by the Pastors of the true Church This he saith indeed and so if they would be impudent they might say But whereas M White saith that his priuate men let Luther and Caluin be examples were taught by the Pastors if he meane they were taught by the Pastors those speciall points wherein they dissent from vs it is maruell that euen his owne blacke face blusheth not to vtter such a shamelesse vntruth Let M. White name if he can what Pastors those were that taught Luther and Caluin these new doctrines vnlesse he will allow the Diuell to be a Pastor whom Luther * Luth. de miss angul confesseth to haue taught him his doctrine against the Masse 6 If there be as the Replier grants a heauenly light in the things themselues that are beleeued and an inward testimonie of the Spirit that can giue infallible assurance to the beleeuer this is as much as we require for then this light and testimonie wheresoeuer and in whomsoeuer it be is sufficient as I said to assure the conscience of the truth of the things beleeued whosoeuer gainsay them and
arbitrio legentis sic us quam veri ratio postulat deriuatur Vigil l. 2. pag. 553. contr â—utych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alexan. Strom. l. 7. pag. 322. edit Commelin ann 1592. which no hereticke may do The Papists alledge the Church So do the Greekes theirs the Armenians and Ethiopians theirs The Papists alledge the successions of their Popes so do the Greeks the succession of their Patriarks Chrysostome sayes r Op. imperâ— hom 49. pag 1101. All those things that belong to Christ in truth heresies may haue in schisme and in shew Churches Scriptures Bishops the orders of Cleargie men Baptisme the Eucharist and all things else The diuell also alledged Scripture but did he therefore giue ouer the Scripture No. But as Ierome Å¿ Comment in Math. 4. sayes The false darts of the diuell which he tooke out of the Scripture our Sauiour breakes with the true shield of the Scripture A Scripture ill cited t Concord c. 14 saith Iansenius he beateth backe with another Scripture truly alledged as it were one naile with another The Replier must therefore proue that they which alledge the Scripture or the Church or the Spirit of God against vs do it in like manner with as probable colour as wee alledge it for our selues But this cauill I answered in the WAY on the same page that my aduersarie quotes whereto he replies onely by repeating that I answered and so comes to railing 8 For hauing obiected that it is not Gods manner to teach men immediatly by himselfe but by the meanes of his Church and the Pastors therein I answered that these whom he cals priuate men had their knowledge by meanes of the Scripture truly taught in the Church but the Papacie was not this Church nor the Priests thereof those Pastors whom God had put into his Church To this he replies as you see that I am impudent and it is maruell his owne blacke face blushes not to vtter such a shamelesse vntruth Let him name if he can what Pastors those were that taught Luther and Caluin vnlesse he will allow the Diuell to be a Pastor whom Luther confesses to haue taught him his doctrine against the Masse I answer that the Pastors which taught Luther and Caluin their doctrine were of foure sorts First the blessed Apostles whose ministerie extends it selfe to all ages Next the Doctors and Pastors of the Primitiue Church and long after whose doctrine also in all substantiall points and namely in that wherein they forsooke the Papacie they stedfastly embraced when the Papacie had cast it off Thirdly the learned men whom God in many ages afterward raised vp to preach against the Papacie as it grew Such as were Bernard Wickliffe Husse the Waldenses and diuers others Fourthly many ordinary Pastours of the Church of Rome it selfe who being defiled with much of the Romish corruption yet in many things were sound and taught soundly the truth which truth such as Luther was might learne euen among Heretickes as S. Austin did a good exposition of Tyconius the Hereticke by the Scripture might be able to iudge betweene that they taught truly and that they taught otherwise u Refert Gabr. lect in can 57. h There were in the Church of Rome that taught pardons to be of no force to helpe soules in Purgatory * Durand 4. d. 20. qu 3. Caiet tract de indulg c. 1. p 211. b. that their vse is by no authority of the Scripture or Fathers diuers taught x Occh. Lyr. Hug. Dionys Turrecrem Picus Caietan whom see before the Apocrypha not to be Canonicall Gerson y Declarat compend defect eccl n. 67. complained of the abuse of images The same z Serm. de Natiu Mar. consid 2. Gerson a 3. part q. 68. art 1. 2. 11. Caietan taught that Infants vnbaptised might be saued b Sacramental pag. 30. Waldensis against the merit of workes c 2. d. 26. per tot Ariminensis against the power of nature and freewill d Lect. 4. in rom 3. lect 4. in Gal. 3. Aquinas for iustification by faith onely e De vit spiritual anim concl vnic Coroll 1. in 3. part operum Gers Paris 1606. Gerson that all sinne is against the law of God and none is veniall of it nature f Almain Occh. Gers Maior others to this day famously knowne The Sorbonistes of Paris taught against the Popes Monarchy the Greeke Church also held many things against the Papacy touching Priests mariage Purgatory c. There is no article of Luthers or Caluins doctrine but it was taught in the Church of Rome before them g Praef. in tom 2. operum Luther Melancthon sayes that he often heard Luther make report how an old man among the Austine Friars at Erford confirmed him in that opinion which is so much obiected to him touching speciall faith and he adds that before he stirred there were many in the Church of Rome which did inuocate God aright and held the doctrine of the Gospell some more some lesse such as was that old man who shewed Luther the doctrine of faith 9 That Luther confesses the Diuell to haue taught him the doctrine against the Masse is vntrue He onely reports how the Diuell in a spirituall h That it was no more will appeare to him that reads the whole discourse especially toward the latter end temptation to bring him to despaire accused him for saying Masse and the more to terrifie him layed many true reasons against the Masse before him whereby to let him see the foulenes thereof that so he might driue him to desperation as to bring any man to despaire of Gods mercy he vses ordinarily by true and effectuall reasons to accuse the sinne whereof he is guilty Not to perswade him to hate or leaue the sinne but to bring him to say with Cain My sinne is greater then can be forgiuen i An easie thing it were to obiect as much to the Iesuites touching their fellowes and Ignatius himselfe their founder but let God be iudge of these things Hasenmuller who spent much time among the Iesuites and was of their religion makes this report Turrian the Jesuite hath often told me that Ignatius Loiola both at meat and Masse and in his recreations vsed to be vexed with the Diuel that he should sweate as cold as one that were ready to die Bobadilla told him that he would oftentimes complaine that he could neuer be quiet for the Diuel molesting him Turrian said the Diuel was his daily companion euen to the altar where he vsed to say Masse c. Hasenmull hist Iesuit c. 11 pag. 427. We can giue them a bead-role of Popes that haue had familiarity with the Diuel more then this commed to I know how scurrilously our aduersaries obiect this of Luther but their malice armed with all the wit and skill they haue can neuer euince it to be otherwise then I
Next that the Church of Rome is this vniuersall Church Thirdly that all the authority and efficacy of the Church is in the Pope alone And this to be the meaning I shewed in the 16. Digression whereto the Repiar hath wisely holden his tongue For it is the truth I said though he deny it for the odiousnesse and abhomination thereof For the question being What is the rule whereby all men at all times may be resolued in matters of faith he answers that the Church is it aske him againe what and which Church and he will answer The Romane Church in all ages past present and to come For a The WAY pag. 68. I shewed out of the Rhemists Bristo Posseuin and Baron that they admit no Catholicke Church but the Romane onely then aske him finally how a man may know which is the doctrine and teaching faith and beleefe of the Church and he will say againe as I shewed fully that WHAT THE POPE IVDICIALLY DETERMINES AND PROPOVNDS TO THE CHVRCH is it Did I therefore mistake when he said that by the Church he meant onely the Pope or was not himselfe rather vnable to defend the matter and therefore would auoid the very point of the question Did I not alleadge 9. Papists that all say the whole power and faculty of the Church is in the Pope Are not Gregory of Valenzaes b Pag. 24. tom 3. edit Venet. per Zal er an 1598 words plaine In this question by the Church we meant the Romane Bishops In whom resides the full authoritie of the Church when heple ases to determine matters of faith whether he do it with a Councell er without c Albertine a Iesuite sayes it expressely and in Terminis termâ—nantibus I say that besides the first verity there is an infallible rule liuing and indued with reason such as is the Church and this rule liuing and indued with reason is the chiefe Bishop of Rome this is no place to proue but you may see Valence Bell. Medina I say thirdly all the articles of our faith are lastly resolued into this rule tanquamin formalem rationem qua in proponendo Coral p. 251. edit Lugdun an 1610. apud Horat. Cardon Desiniendo arctat nos ad credendum prout ipse definiuerit Coquae exam p. 305. edit Friburg 1610. I say therefore againe that the Repliars Conclusion hath no other meaning then this The infallible rule which we ought obediently to follow is the doctrine and faith of THE POPE ALONE So himselfe writ in his d In the WAY §. 36. Treatise All Catholicke men must necessarily submit their iudgements and opinions either in expounding the Scripture or otherwise to the censure of the Apostolicke seate and God hath bound his Church to heare the chiefe Pastors in all things And all the places of Scripture that are vsed for the authoritie of the Church they applie and expound of the Pope To thee I will giue the keyes on this rock I will build Feede my sheepe c. Let vs see therefore in his next Reply how he will releeue himselfe That is meant by the Church whereto the chiefe promises made to the Church belong wherein the whole power of the Church resides whereby the Church it selfe is directed where the Church determinations begin But the Pope is he whereto the chiefe c. Ergo the Pope is meant by the Church 2 Neuerthelesse not answering these things when I obiected them he notes fiue things for the vnderstanding of his conclusion Which I answer in order To the first I grant our aduersaries distinguish the name of the Church into diuers senses by that distinguishing to gull the world but in this question when they say the teaching of the Church is the Rule they alway meane it of the Pope And the Repliar speakes vntruely that in his conclusion be meanes not the Pope but a company of men For either the company must first be taught by the Pope or else the Pope must be the mouth of that company Besides e Pag. 75. in his Introduction whither he referres himselfe hauing said that the name Church may be taken 4 waies either for the whole company of Christian professors consisting of sheepe and Pastors or for the more principall part to wit the whole company of Pastors either gathered together in a Councell or dispersed through the world or for Christs Vicar the Pope as he hath most ample authority either alone or with a Councell to propound the doctrine of faith or for euery particular Pastor as he is authorized vnder the Pope to feede the flocke committed to him he concludes that when he saies Church proposition is necessary it is not needfull for him to distinguish which of these waies he takes it because we the Protestants deny any such infallible authority to be in the Church at all in which sense soeuer he take it whereby it is plaine that he was ashamed to name in which sense he takes the Church For albeit we deny that which he cals the infallible authoritie of his Church all supreme and vnerring authoritie being in the Scripture alone yet the constant and certaine doctrine of the Church taken in the two first senses we allow to be the rule of faith because it is onely the contents of the Scripture as f The WAY § 13. n. 1. I answered to his conclusion but that he means the Church in the third sense alone appeares by this also that it is a principle among the Iesuits that the Church in the first second and fourth sense may erre and if at any time it do not it is through the guiding of the Pope who is the Church in the third sense Gregory of Valenza g In Tho. 22. tom 3. p. 247. d saies we must not distinguish betweene the Romane Church and the Romane Bishop so as if the iudgement of the Roman Church were infallible but not the iudgement of the Romane Bishop but rather these two are one and the same For THEREFORE THE APOSTOLICKE OR ROMANE CHVRCH IS SAID TO BE INFALLIBLE BECAVSE HE IS OVER IT WHO BY HIMSELFE HATH INFALLIBLE AVTHORITY Canus saies h Loc l. 6. c. 8. sub init when we come to the Apostolicke Sea to enquire the oracles of faith we do not enquire of all the faithfull in the Romane Church nor yet of the same Church assembled in a Councell see here the Church reiected in the first second and fourth senses but the Popes iudgement and sentence is it we exspect This is that I said that by the Church they meane THE POPE then he addes a reason which according to their former principles conuinces this that the firmenesse and certainety of truth must be auouched in Peter and his successors and then after in the Church whose head and foundation Peter is and therefore the more do I reprehend those which as the Repliar here by distinguishing the Apostolicke seate from the Pope thinke to ende the controuersie
from the damnable doctrines thereof albeit they were corrupted with some lesser errors whereof they repented at their death Secondly some openly refused those damnable doctrines and suffered for the same Thirdly some resisted the Papacy as it grew on and noted the abuses thereof and neuer ceased to complaine and call for reformation Fourthly many that were ordinary Pastors and Bishops in the Church of Rome though poysoned with damnable heresies yet still professed the substance of faith and repented them in diuers things and maintained the Scripture to be the word of God The which things do sufficiently vphold the succession of our doctrine though Lombard and Thomas and Gerson and Occham and such as they were be said to be some of the persons in whom it succeeded by reason the rest which they held against vs appeares by the Scriptures and writings of the Apostolicke Church to haue bene their owne inuentions This plainely shewes who were the Nullus and Nemoes that held the Protestants religion when they did all this some in a higher and some in a lower degree according to the measure of their knowledge and meanes that they had whom the Pope and his Clergy persecuted and condemned for heretickes though they were the best and soundest part of the Church in regard of which persecution restraining them that the truth might not be suffered openly in the congregations which were all surprised by Antichrist we call them the inuisible Church that was not seene to enioy religion and discipline in the liberty puritie and perspicuitie that we now do and whom the wicked vnbeleeuers of the world could not discerne or obserue by reason their eyes were blinded that they should not behold the truth I admonish the Replyar hereafter to take notice of this and not to reply vpon an opinion of his owne making least forging that which no man holds and then so Paedant like squirting at it his owne head proue a hiue for Platoes Ideas and the caue where Chymaera nestles himselfe Pag. 247. A. D. If they could make solide answer to this argument they would neuer seeke for such shifts but being not able soundly to answer it nor yet willing to acknowledge themselues to be conuinced by it desperate obstinacy and obstinate desperation hath driuen them to this bad miserable ridiculous and desperate shift the which if it were not a bad shift Aug. contra Gâ—udentium l. 3. c. 1. S. Augustine could not well haue vrged the Donatists as he did saying If yours be the Catholicke Church shew it to stretch out the boughs of it which abundance of plentifull increase ouer the whole earth For by this shift they might easily haue answered that it did not follow that their Church was not the true Church because they could not shew it to extend it selfe ouer the earth because it might be inuisible If this were not a miserable shift the same S. Augustine could not well haue assigned it as a note proper to heretickes as he did saying A cleare and manifest authority of the Church being appointed ouer the whole orbe of the earth Christ our Sauiour doth consequently admonish his Disciples and all the faithfull who will beleeue in him that they beleeue not scismaticks or heretickes for euery scisme and heresie either hath his particular place holding some place and corner of the earth or else deceiueth the curiositie of men in obscure and secret conuenticles if any say vnto you behold here is Christ and there which signifieth some parts of the earth or prouinces thereof or in secret places or in the desert which signifieth the obscure and secret inuisible conuenticles of heretikes c. If it were not also a ridiculous shift men of our time would not haue bene moued at the hearing of it to say as one did Spectatum admissi risum teneatis amici and much lesse would S. Augustine onely imagining that some should say Siquis dixerit fortè sunt aliquae oues Dei nescio vbi quas curat Deus illas non noui absurdus est nimis humano sensui qui talia cogitat Aug. l. de ouibus cap. 16. conformably to it God hath perhaps other sheepe of whom himselfe taketh care but I know not where they be nor who they be haue saied of it as he did he to wit that saith or shall say thus is too too absurd to humane sense Lastly if it were not also a desperate shift the consideration of the falsehood and folly of it could neuer haue driuen as it seemeth it hath done diuers learned Protestants obstinately bent against the Catholicke profession either to doubt or deny or vtterly to cast off the truth of Christian profession neither could it be so apt to driue all other obstinate Protestants to the like desperate resolution as doubtlesse it is when on the one side they open their eies to consider the plaine Prophesies of Scripture foretelling the amplitude splendor glory and continuance of true Christian professors and on the other side may plainely see such predictions not to haue bene fulfilled in their inuisible imaginary congregation of Protestant professions For whilest these 2. considerations are ioyned with the obstinate hatred of the Catholicke Romane profession which will not let them consider that in it and onely in it these prophecies haue bene fulfilled it is most easie for them through desperation either with Castalion to fall into doubts in faith or with Dauid George flatly to deny the truth of Christian faith or with Bernardine Ochine to fall into the foule heresie of denying the Diuinity of our Sauiour Christ which is one of the most principall articles of our faith or with Neuserus to turne Turke or with Alemanus to become Iewes or with many in our owne miserable countrey to be made absolute Atheistes neither caring for God Christ nor any other thing which we beleeue by true Christian faith 4 In good time now I see land and my penance drawes towards an end I haue but this one blast more to endure He sayes If the Protestants could make solide answer to this argument they would neuer seeke for such shiftes but being not able soundly to answer it nor yet willing to acknowledge themselues to be conuinced by it desperate obstinacy and obstinate desperation haue driuen them to this bad miserable ridiculous and desperate shift This goes reasonable roundly for the spirit of boasting and veine of insulting must now and then sally or our Aduersaries should forfit their Charter But what is the question and what is the argument and what is the answer so desperate The question is about the visibility of the Militant Church the Repliar defending that it is alway visible in one state of purity as he hath expounded The argument he vses to proue it is because the Church must be a light set vpon a Candlesticke and the meanes which God hath appointed for the reuealing of his truth and a Citty built vpon a mount whereto God
hath made his promises Our answer is we deny not our Church to be visible but thinke it to haue bene the same that in all ages communicated with the Church of Rome in the truth and substance of the ancient faith and we call it sometime inuisible onely in that sense which I haue so often declared against which that which is here propounded concludeth nothing 5 For S. Austin sayes no more in the first place but that the Catholicke Church stretches the boughs and increases abundantly ouer the whole earth which we confesse it doth two waies First in that howsoeuer the growth thereof be sometime hindered yet it cannot at all time be so oppressed but that it hath some time and many a long time liberty enough to dilate it selfe all ouer the world as winter corne that in hard weather is not seene to flourish yet hath season enough beside to grow all ouer the field Secondly in as much as it growes also and increases when it is most obscure as the Sunne retaines and exercises his light when it is most ecclipsed The Iesuites continuall error is that to be obscure and to be vtterly taken away is all one and that the suppressing of the outward liberty state and perfection supposes the extinguishing of the essence and being of the Church That which S. Austin sayes in the second place alledged I also grant answering that it may well stand with our assertion A cleare and manifest authority of the Church it appointed ouer the whole world and yet this authority may be resisted and called in question and abused and vsurped by Heretiques and persecutors and then though it be cleare and manifest in it selfe that the Church hath this authority yet the exercise thereof may be corrupted in such sort that sometime it shall need reformation Schismatickes and Heretiques are not to be beleeued but let the Repliar proue all these in whom our Church was to be such Schisme and Heresie haue their particular places and obscure and secret corners but not alwaies for in the Church of Israel when a 1. Reg. 19.14 the children of Israel forsooke the couenant of God Threw downe his altars slue his Prophets and none but Elias alone was left and when b 2. Cro. 15.3 for along season Israel was without the true God and without a teaching Priest and without the law and c 2. Cro. 28.24 when Ahaz the king of Iudah did cut in peeces the vessels and shut vp the dores of the house of God and made him altars in euery corner of Ierusalem and high places in euery seuerall city of Iudah to burne incense to other Gods It was not so Nor at such time as Ierom d Comment in Psal 33. §. Qui statis tom 8. sayed The Church is where the faith is for 20 yeares since Heretiques possessed all these Churches nor when Hilary e Pag. 316. d. writ One thing I forewarne yee of beware of Antichrist ill doth the loue of walles affect you ill do ye reuerence the Church of God in houses and buildings is there any doubt but Antichrist sits in them to me the mountaines and the woods and lakes of water and prisons and boggs are safer And if for the most part they haue doth it follow thereupon that all religion practised particular places and secret corners is Heresie what then shall become of Gods truth in such times as these are But it is absurd to say God hath possible other sheepe I know not where nor who they be that himselfe lookes to and so say I for he speakes of such as hold there may be some of the faithfull out of the Church or at the least so hidden in the Church that none can see them Neither of which is our doctrine but onely that sometimes they may be so oppressed that no man can see any congregation of them openly professing and exercising the worship of God purely and without corruption but the right faith and gouernment shall be euery where persecuted and kept vnder though many of these sheepe thus corrupted belong to the sheepfold of Christ by reason of the foundation of faith which they hold and their repentance of their errors S. Austin therefore proues not our assertion to be a shift Go we forward and let vs see the rest 6 If it were not a ridiculous shift men of our time would not haue bene moued at the hearing of it to say as one did Spectatum admissi That * Camp rat 3. one belike was one of Penelopees f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odyss ◠wooers or of g Valer. Maxim l. 9. c. 12. Philemons kind that was choaked with laughing at his owne foolish conceite with a iest of his owne making and therefore I will quit them with a story in h Eustath in Hom. odyss p. 659. 22. Eustathius that they may laugh better The Terynthians were a nation generally flowted of their neighbours for their fleering and light countenance they could do nor see nor heare any thing but they would laugh at it Therefore they inquired of Apollo how they might be deliuered from that Passion who answered IF THEY COVLD SACRIFICE A BVLL TO NEPTVNE AND THROW HIM INTO THE SEA WITHOVT LAVGHING whereupon in a speciall consultation they agreed to go forward with the sacrifice but no boyes should be among them least they should laugh at any thing they did but it fortuned that as they were sacrifising a little Boy came in among them and seeing contrary to the custome euery mans countenance so grauely set hee also counterfaited an austeere lookes and carued a face sutable to them which affectation they perceiuing burst all out into laughter and lost their labour and so remained a laughing nation for euer after Their error was to laugh at that in the child which themselues did and with laughing to loose their Bull. It seemes my Repliar and the men that cannot refraine laughter and the man he mentions are of their posterity * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath Iouiall companions that will laugh at that in others that they do themselues and will exchange their sacrifice for a iest let them go to the sea againe with the Bull and trie if they can haue any better lucke then the Terinthians i Barbaricum faciem Romanam sumere vultuni miror Ennod. Pitty Roman heads should haue so graue tongues and so light countenances 7 In the last place he obiects that our doctrine touching the inuisible Church hath made diuers learned Protestants obstinately bent against Papistry desperate for when they haue seene the Prophecies of the Scripture foretelling the amplitude splendor glory and continuance of true Christian Professors neuer to haue bene fullfilled in their inuisible congregation of Protestant Professors they haue either doubted ordenied or vtterly cast off the truth of all Christian Profession the reason is their obstinacy not suffering them to consider that in the Roman Profession onely these
those things that are written in the Scriptures or to bring in any thing that is not written Of images Epiphanius e Ep. ad Ioh. Ierosol sayes It is against the authority of the Scripture that the image of a man should hang in the Church And * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the making of statues resembling the images of the dead he calls an idolatrous and a diuellish practise And speaking of worshipping the image of the blessed Virgin which now is so commonly seene painted and attired f Pingitur cincinnis exculta vestibus ornatissimis pompa adeo inani structa vt illi etiam vniones ab auribus pendeant quod nemo possit sine stomacho aspicere Paleot de imag pag. 253. in the fashion like a Lady yea g Vestientes dominam nostram Magdalenam alias sanctas ornamentis profanis vanis ac meretricijs quibus etiam pudicae matronae sese vestire vererentur Nauar manual c. 11. n. 23. like a Curtisan and keeps such a court at Lauretto in the same place where h Leand. Albert descript Ital. in Picen pag. 428. sometime Iuno kept hers he addes that thereby men are drawne a whoring from God the body of Mary being holy but not God and shee an honorable Virgin but not giuen to be adored but her selfe adoring him that shee bare in her wombe Of the Supremacy which now the Pope vses ouer all other Bishops Gregorie who in his third argument the Repliar sayeth professed his religion i Lib 6. ep 30. sayes he will confidently auouch him to be the forerunner of Antichrist whosoeuer he be that desires to be called vniuersall Bishop proudly preferring himselfe before others Of images of the Trinity Gregory the second k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Leo. Isaur Imp. sayes they may not be made Of Purgatory it is cleare that the Greeke Church neuer beleeued it So saith Nilus l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nil de purgat p. 118. l. 1. Our Fathers neuer taught vs Purgatory neither did the Easterne Church euer beleeue it Roffensis m Artic. 18. No man now doubts of Purgatory and yet among the ancient there is little or no mention made of it yea the Greekes to this day beleeue it not and the Latins haue not with one consent conceiued the truth of this thing For the beleefe of Purgatory was not so needfull for the Primitiue Church as now it is Of the number of Sacraments which n Trid. conc sess 7. can 1. our Aduersaries will needs haue to be seauen Cassander o Consult art 13. §. de numero sacram sayes we do not reade the other Sacraments confirmation matrimony orders penance vnction by those ancient writers to be cōprehended in any certaine number nor shall you hastily find any before Peter Lumbard that determined any certaine or definite number of them Of the peoples receiuing the cup in the Sacrament p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clē const p 145. Venet. the constitutions of Clemens say Let the whole Laity in order with feare and reuerence receiue the cup. By which few examples the Reader may discerne how vntrue it is that Coccius hath particularly set downe point by point the ancient Fathers with vnanime consent against the Protestants who hath brought nothing out of them to that purpose which is not clearely and sufficiently answered by * Jn the most waighty controuersies he is answered by M. Perkins in his Problema our Diuines in euery controuersie 2 His second argument is the testimony of those that writ the Centuries Who being themselues famous Protestants testifie this to be so in many points This argument was obiected in q THE WAY §. 44 Digr 47. his Treatise and fully answered and therfore should not haue bene repeated againe before my answer had bene auoided Yet a little I will satisfie him First if the Magdeburgenses acknowledge the Fathers in many points to be for the Papists which they no where do yet that is not all the Fathers with vnanime consent point by point in all points Some particular Fathers the Repliar knowes well enough speake that which hath no vnanime consent of the rest and their priuate opinions may giue colour to many things and yet will not reach from point to point Next it is false that is here reported of the Centuries They testifie no more but what they thought that Fathers held corruptly and themselues iudged to be errors and blemishes in their writings There is no Romish writer at this day but he doth the same Baronius in his Annals purposely intended against the Centuries hath not left one Father or one ancient history vncensured but still charges it with some error and blemish or other But my Aduersary sayes the things which the Centuries say were blemishes in the Fathers are such points as the Church of Rome now holds whereby it should seeme that in many things they testifie with the Church of Rome against the Protestants I answer first that in some points as the diligentest that are may sometime ouersee and now and then they mistake and call that the opinion or the error of a Father that is not This kind of ouersight we perceiue and pardon in our Aduersaries themselues Secondly diuers things noted by them for errors in the Fathers are not holden by the Church of Rome but are censured also by our Aduersaries themselues as well as by the Centuries Thirdly diuers points in particular Fathers are taxed which belong to that which is now holden in the Church of Rome but this iustifies not the Papists first because in such points there is no vnanime consent of all the Fathers or all the Church but onely the vnsetled and ambulatory opinions of some priuate Doctors Next what these Doctors deliuered touching such points is holden otherwise and to other intents and purposes now in the Church of Rome as their praying for the dead which the Centuries iustly note for a blemish was not with opinion of Purgatory as now it is in Rome Thirdly the mystery of iniquity began to worke in the primitiue Church whereby the fathers themselues though Bishops of the Church and most holy men yet but men sometime were deceiued and brought into error in some things thus it is written of Papias r Baron an 118 n. 2. 6. a Bishop of great authority in the Church and famous for the holines of his life that by misunderstanding ſ Apoc. 20.4 a Text in the reuelation t Prateol elench haeret l. 3. n. 17. Hiero. de scripto c. 18. he gaue occasion of the millenary heresie afterward condemned in the Church yet his credite and estimation was such that many great men followed him Nepos Irenaeus Victorinus Tertullian Lactantius Apollinarius Coracion and diuers others For being a man as u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb hist eccle l. 3. c. vlt. Eusebius sayes
into France whereupon in the time of the Emperour Charles the great and by the appointment of the Apostolicke sea a generall Councell called by the Emperour was celebrated at Francford in France which ACCORDING TO THE TRACT OF THE SCRIPTVRE AND TRADITION OF OVR ELDERS DESTROYED AND VTTERLY ABDICATED THAT FALSE SYNOD OF THE GREEKES whereof a large booke which in my youth I read in the pallace by the said Emperour was sent to Rome by certaine Bishops Nothing can be plainer then this testimonie against all the Replier hath said The like is written in p Ado chron an 792. Rog. Houed contin Bed an 792. Auent aun Boio p g 253. Aiâ—noin pa 450. Visperg pa. 187 Rhegin pag 30 many histories besides And after the death of Charles his sonne Lodowicke held a Councell at Paris which is extant about the same matter of Images wherein the decrees of Nice and the booke written by Adrian in defence thereof against the Councell of Frankford are againe condemned which shewes that the Councell of Frankford had done the same before Hincmarus q Vbi sup sayes By the authoritie of this Councell of Frankford the worship of Images was not a little suppressed but yet Adrian and other Bishops perseuering in their opinion and r Suarum pupparum cultum vehementius promouerunt promoting more vehemently the worship of their puppets after the death of Charles his sonne Lewis in a certaine booke inueyed farre more sharply against the worship of Images then Charles had done The Councell of Paris it selfe Å¿ Concil Paris pag. 19. Francfurt an 1596. in 8. sayes The Epistle of our Lord Adrian the Pope which he directed to Constantine and Irene for the setting vp of Images we made to be read before vs and as farre as we could perceiue as he iustly reprehends those which haue presumed to breake and abolish the images of Saints so himselfe is knowne to haue done indiscreetly in commanding them superstitiously to be worshipped For which cause also he assembled a Councell and by his authoritie decreed and that vnder an oath that they should be set vp and worshipped when it is lawfull indeed to erect them but vtterly vnlawfull to worship them The same Councell of Paris t Pag. 130. affirmes that it would haue hurt neither faith hope nor charitie if no image at all had bene painted or made throughout the world It is certaine therefore that the Councell of Nice was condemned by the Councels of Frankford and Paris both 5 But the Replier sayes All that is found touching this condemnation is but in a forged booke ascribed falsely to Charles This is vntrue twise ouer First because as I haue now shewed many others say it as well as the Booke of Charles Next I proued directly against Cope and the Iesuites that the booke is not forged and Bellarmine and Baronius confessing it to containe the Acts of Frankeford and the Councell condemned therein to be the second Nicene without all doubt testifieth so much It seemes that the pen-man was Albinus our countriman u Trithem de script in Alb. Sixt. Senen l. 4. Hittorp praef ad Lect. de diuin offic Rom. who was very great with Charles and his instructer in all kinde of learning and one of the famousest men in those times For thus writ w Annal. par 1. pag. 405. Roger Houeden and x Flor. hist pag. 215. Matthew Westminster Charles the king of Fraunce sent into England a booke of the Councell which was directed to him from Constantinople In which booke alas for griefe many things are found inconuenient and contrarie to the faith But especially that it was decreed by the consent of almost all the Easterne Doctors no lesse then three hundred or aboue this was the second Nicene Councell that images should be adored which the Church of God altogether abhorreth against which thing Albinus wrote an Epistle maruellously confirmed with the authoritie of the Scripture and in the name of the Bishops and Nobles brought the same with the booke to the King of France Albinus therefore it seemes penned it the Bishops and State approoued it and the Emperour ratified and published it This makes it of more authoritie then if the Emperour alone had done it But who penned it it is impertinent when Bellarmine and Baronius graunt it containes the acts of the Councell of Francford and no man may doubt but the Councell therein condemned is the second Nicene For this is enough to prooue the Nicene Councell to be condemned by the Councell of Frankford whosoeuer were the author of Charles his booke That which the Replier obiects touching the Constantinopolitane Councell named in stead of the Nicene helpes him not Bellarmine y De imag l. 21 c. 14. §. Neque obstat answers Constantinople is set downe in stead of Nice through vnskilfulnesse or want of memorie And z An. 794. n. 33. Baronius though he hold the councell of Constantinople that decreed images should be broken is meant there yet he grants the councell of Nice is meant and condemned also And it must needs be as Bellarmine sayes for though Constantinople be named yet it is added that there it was decreed that images should be worshipped which was not done in the Constantinopolitane but in the Nicene councell All which being put together the testimonies I meane whereby the booke is proued to be Charles his and the Councell meant to be the second Nicene it appeares plainly that the booke is authenticall and the author thereof both knew well enough what the Constantinopolitane and Frankford decreed and set downe the Canon neither by heare-say nor at aduenture nor yet by the imagination of his owne head but with good aduice and vpon certaine knowledge It being the vainest point of a thousand to imagine that Albine and the whole Cleargie of England France Germanie and Italie with the Nobilitie and States should condemne a thing which they vnderstood not and now after eight hundred yeares the true knowledge of all things should come by some reuelation belike to a few arrogant Iesuites who yet can agree in nothing about the same I admonish the Repliar by this example wherein he hath sped so vnluckily not to thinke to deface the truth with boldnesse and bragging but to giue way to the truth and in seeking it to tie himselfe to no mans deuice till he haue better assurance of it For there is scarce one example of antiquitie that we produce against them but his Iesuites are deuided in their answers and speake so contrary one to another that it is easie to see they intend nothing but to be obstinate and resolute And so the example of the second Nicene councell shewes that the Popes councels how generall or approoued soeuer haue erred in defining by the iudgement of the whole Christian world and their errors had beene controlled in former ages as well as the Protestants now controll them so that the things wherein
vbi sup Fourthly the Feast of the Conception which imports she was without sinne is celebrated 5 Vasq vbi sup In which regard sayes Vasquez it would seeme verie strange to me if the Church should euer define she was conceiued in sinne when by her authoritie she hath alreadie commaunded the Feast of the Conception in token she was not conceiued in sinne and the common consent of Catholicks both vulgar and Diuines contending for the immaculate conception without sinne Suarez q Vbi sup prop. 4. sayes Sixtus Quartus did much fauour it whose decree the Councell of Trent approues and the whole Church doth vehemently leane to it that now the contrarie can haue either none at all or no firme or euident foundation But the truth is it is fully defined in the Councell of Basill Hitherto r Sess 36. sayes the Councell a difficult question hath bene made touching the Conception of the glorious Virgin We hauing diligently seene and examined the reasons define and declare that the doctrine which teaches her neuer to haue bene actually subiect to sinne but alwayes free from it and from all actuall sinne to be consonant to the religion OF THE CHVRCH AND CATHOLICKE DOCTRINE and that it shall be lawfull for no man hereafter to teach the contrarie moreouer we renew the ordinance made for the celebrating of this holy conception on the 6. of the Ides of December Whereby we see how false it is that it is not held as a point of faith For building themselues vpon this decree and vpon Å¿ Cum Praeexcelsa Graue nimis in extrau comm another of Sixtus Quartus whereto the t Sess 5. §. Declarat tamen Councell of Trent manifestly giues way by confirming the conceit u Almain Clictouae Titlem reported by Vasq Suar. vbi sup the forwarder sort of our aduersaries affirme it resolutely to be a point of faith defined by the Church But whether it be true or no that the faith of their Church is nothing but what this froward generation will confesse to be defined by the Pope by this it is plaine that touching this point the Pastors and Doctors and people of the Romane church differ from antiquitie Vasquez w Communis consensus Catholicorum non solùm imperiti vulgi sed etiam Doctorum Theolâ—gorum pro immaculata conceptione pugnat Vasq vbi sup sayes expresly Not onely that vnskilfull vulgar but the Doctors and Diuines and all Catholickes with one consent fight for the immaculate conception What immodestie is it now to denie that to be the Churches faith which is thus holden and to say it is not diligently digested that is thus concocted in the conceits not onely of the vulgar but of the Doctors and Diuines and all Catholickes with one consent in the Church of Rome CHAP. L. 1. Touching Seruice and Prayer in an vnknowne language 2. The Text of 1. Cor. 14. expounded and defended against Bellarmine 7. The ancient Church vsed prayer in a knowne language A. D. Secondly touching Latin Seruice although M. White say as it is easie to say that all antiquitie is against vs in this point Pag. 279. White p. 343. yet he will neuer be able to proue solidely that the ancient Church did condemne this our practise The words of the Apostle which he alledgeth proue nothing to the purpose as is shewed by Bellarmine and as for other authors which he citeth they do not disallow this this our practise Bellar. l. 2. de verb. Del. c 16. or account it vnlawfull whereas both by reason and authoritie our authors shew it to be both lawfull and laudable See Bellarmine lib. 2. de verbo Dei cap. 15. 1 THe vse of the Church of Rome to haue the publicke Seruice and Prayers and ministration of Sacraments in an vnknowne tongue is well enough knowne This I affirmed to be against antiquitie and a point wherein they haue altered the faith of the ancient Church And first I alledged the words of Saint Paul then the testimonie and confession of other Ecclesiasticall writers to all which he answers nothing but referres me to Bellarmine In which absurd course if I would imitate him I might also referre him to such as haue answered Bellarmine and the reader that expected to see the thing tried betweene vs should be deluded Neuerthelesse I will doe my best to bring this broode of darknesse to the light and euery thing that I haue said to the triall that the truth may appeare and the shame be theirs that turne their backes 2 First he sayes I will neuer be able soundly to proue that the auncient Church condemned this their practise I answer the Apostle condemnes it in the words a 1. Cor. 14.7 alledged If an instrument of musicke make no distinction in the sound how shall it be knowne what is piped or harped So likewise you vnlesse by the language you vtter words that haue signification how shall it be vnderstood what is spoken for you shall speake in the aire I will pray and sing with the spirit and I will pray and sing with the vnderstanding also Else when thou blessest with the Spirit how shall he that occupies the roome of the vnlearned say Amen at thy giuing of thankes seeing he knowes not what thou sayest I had rather in the Church to speake fiue words with my vnderstanding that I might also instruct others then a thousand words in a strange tongue No enemie that the Church of Rome hath can more fully condemne Seruice in an vnknowne language nor in more effectuall termes speake against it For be requires all that which is done in the Church be it Exhortation Prophecie Singing Expounding or Praying to be done in a language that the people present vnderstands and rebukes the contrary All that the Replier sayes hereto is that Bellarmine hath shewed these words proue nothing Which is his policie to auoide the scanning of them for he knowes all the learned of his side be so deuided in their answer to these words that whatsoeuer he should say would fall out to be contrary to that which others affirme For the auoiding of which inconuenience he referres vs to Bellarmine as if in him we should find a iust answer and full satisfaction But he abuses the Reader as shall plainly appeare by propounding the summe and substance of all that Bellarmine sayes to the place First he sayeth It is certaine the Apostle in a great part of this chapter speakes not of the reading of the Scripture nor concerning the Seruice of the Church but of certaine spirituall exhortations and conferences then vsed Touching this point how true or false soeuer it be I will not greatly stand with him but then it is as certaine that in a great part of this Chapter he speakes of Church-seruice and prayers and of reading the Scripture as well as of spirituall conferences and collations So his patron Gretser that hath lately vndertaken to defend all his
neither proueth our practise vnlawfull neither indeed can he proue that the contrary practise either of marying a wife or vsing the company of a wife was euer lawfull after holy orders but rather may finde it generally condemned for vnlawfull M. Whites examples to the contrary either are not authenticall or they speake of those that were maried before holy orders who neuer companied with their wiues after 1 THe fourth example was the forbidding mariage to the Cleargie Which by diuers pregnant authorities I shewed to be contrary to the practise of the Primitiue Church First I alledged the words of the Apostle allowing it Then the examples of the Priests in the old law diuers Bishops in the Primitiue Church vsing it then the confession of the most learned among our aduersaries testifying the present practise of the Church of Rome to be but A HVMANE CONSTITVTION AND NOT THE DIVINE LAW OF GOD. Whereunto he replies nothing but as you see in generall termes onely denies the authorities as if there were not a God that abhorred lying and imposture and these odious practises of shuffling and concealements and will one day seuerely punish them First to the text of S. Paul a 1. Tim. 3.2 Tit. 1.6 where he sayes a Bishop must be the husband of one wife hauing faithfull children his children in subiection with all grauitie which precept supposes it lawfull for him to haue a wife and children he replies M. White cites a mistaken sentence out of the Apostle But what mistaking can there be in words so plaine and when wife and children are mentioned what mistaking is it to conclude mariage b Chrysost ho. 2 in Tit. OecuÌ„ Theophyl in Tit. 1 Chrysostome Theophylact and the Greeke scholiast vpon this text write thus He will stop the mouths of heretickes calumniating mariage and shewes the thing not onely to be blamelesse but so honorable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that therein a Bishop may ascend vp to his sacred throne These affirme that a man in the state of mariage without putting away his wife or vowing single life may be a Bishop And Soto maior a great Doctor at this day in the Church of Rome c Comm. in Tit. 1. §. vnius vxâ—ris handling this place confesses it proues BB. and Priests to haue bene maried at that time M. White alone therefore mistakes not the Apostle but others also with him 2 Secondly he saies I boldly affirme after my fashion that mariage of Priests was ordinary in the Primitiue Church But I affirmed nothing but what I gaue examples of my fashion and course holden throughout my writing being to iustifie what I affirme by authoritie He is the bolder of the two that dares charge his aduersarie with boldnes whose reasons and authorities he durst not looke in the face neuerthelesse let that he saies be considered First be sayes he proues not our practise vnlawfull This is folly For whatsoeuer restraines and forbids that which the Apostles and their Churches permitted and commended is vnlawfull But M. White cannot proue it was euer lawfull either to marrie a wife or vse the company of a wife after holy orders but he shall rather finde it condemned as vnlawfull All this I proued as will appeare by reading what I writ but yet you shall see what M. White can proue more though if he proue neuer so much all is one with my Repliar For his answer at the last will be the same that Aeneas who afterward was Pope Pius 2 made the Bohemians * Epist 130. post med We are not bound to al things which the Fathers did in the Primitiue Church they had wiues we haue none we therefore merit the more First d L. 6. c. 17. the Constitutions of Clemens expresly allowes Ministers Cantors Readers doore-keepers e Id asserunt omnes veteres Scholast DuraÌ„ do excepto Et ex recentioribus grauissimi quique idque videtur sensisse conc FloreÌ„t Trident. Bellarm. de ordin c. 8. who are within holy orders that is properly a sacrament in the Church of Rome * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. to marry after they are entred into orders and if it were lawfull for Bishops and Priests also after their entrance into orders to keepe and company with their wiues which they had maried before what reason can be giuen why they might not aswell marrie after their entrance into orders Now that it was lawfull to keepe and liue and company with their wiues after their entrance into orders I shewed by the testimonies of f Monâ—d Nazianzen g Epist ad Euopt Synesius h Epist ad Dracont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 739. Commelin Athanasius i L. 4. c. 23. Eusebius k L. 5. c. 22. Socrates and l L. 12. c. 34. Nicephorus Which I will not here repeate And this was so far from being condemned as vnlawfull that it was iustified and practised against those that began to mislike it Nazianzen m Orat. in sanct Bapt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 656. rebukes them that said none should baptise them but an vnmaried Priest Sidonius a B. in France about the yeare 480. being intreated to commend a MetropolitaÌ„ to the prouince of Aquitaine in France commends one Simplicius reporting him to be maried and to haue children and hauing in many other things praised him as fit for the place n L. 7. conc p. 445. he proceeds thus His wife also is descended of the stocke of the Palladij who to the commendations of their order haue holden the seates of learnings or of the altars and verily in as much as the person of the matrone requires a modest and succint mention of her I will constantly auouch * Respondere illam foeminam sacerdotij vtriusque familiae vel vbi educta creuit vel vbi electa migrauit that woman to answer the Priesthoods of both the families either whence she was brought forth or whither she came when she was chosen Both of them well and wisely instruct their children This example doth so plainely shew that Bishops and Priests companied with their wiues after orders that it cannot be well eluded For therein not onely a maried man is preferred to be a Metropolitan almost 500 yeares after Christ but thought to be the fitter because of the quality of his wife being first descended of Priests and then a modest woman and such a one as * Filios AMBO instituunt together with her husband instructed their children which neither needed nor could be said if he liued not with her Isidorus Pelusiota in o L. 2. ep 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 198. a certaine Epistle to a Priest reporting a narration touching a woman bids him tell it his wife That Priest was married therefore But the Repliar sure will allow no example to be authenticall vnlesse it shew they lay together the which I confesse is much when
Tradit p. 224. Though we may be caried with one and the same knowledge to the image and the samplar yet is it not hence concluded that the same may be done in worshipping and adoring them for there is great dissimilitude betweene this and that For it is not repugnant to an image as it is an image to be conceiued with the same knowledge wherewith the thing represented is knowne but it seemes to be against the nature of an image as it is an image that it should be reuerenced with the same reuerence wherewith the samplar is seeing it exceeds not the limits of an insensible creature and of this comparison of a Kings robe he sayes There is no likenesse betweene an image and the robes of an Emperor 9 In his third note the Reply hauing explicated his analogicall adoration which he sayes is the most they giue to images he sayes thereupon the worship giuen to images in the Church of Rome is not the same in nature substance or equalitie of perfection to that is giuen to God but farre inferiour demonstrating it by two reasons Thus he distinguishes because the Digression had said The Church of Rome worshippeth images with diuine honour the same that is due to God But I haue sufficiently adswered that euen this analogicall honour thus giuen as he distinguishes and proues is condemned by the Scripture and authorities alledged in the Digression for two causes first because it is some kind of worship and all kinds of worship are condemned secondly it is diuine worship though not of the highest degree yet diuine in analogie and in some sort also of the nature and substance of diuine worship because as I haue said before it can be reduced to any other kind then that which by the image is giuen to God Secondly I answer and haue shewed before that the Church of Rome worshippeth images in a higher degree then with analogicall worship For it was c Omnia coniuncta adorandu siue vt partes praesentes vel praeteritae siue vt alias specialem ordinem ad ipsae habeâ—tia propter se â—â—o adorabiliat adoranda sunt eadem specie adoratâ—onis analogice 3 d. 9 q. vnic concl 6. id lect 49. Biels opinion they ought indeed to be worshipped no otherwise but the Iesuites as I haue shewed confute him For there are three opinions whereof this of the analogicall worship is one but the Iesuites and others in the Church of Rome hold it not but go further 10 Now followes that which is worth the noting For the Replier hauing distinguished the maner how diuine honour is giuen to images sayes Perhaps it is too subtill for euerie ones capacitie being intended onely for the satisfaction of more pregnant and iudicious wits But this latter clause he should haue left out For Bellarmine d De imag c. 22 sayes It is not to be said at all that the worship of Latria which is diuine adoration is due to images First because the Councels do not affirme it but simply denie it then it is not without great danger to say so For they who defend images are to be adored with diuine honour are enforced to vse most subtill distinctions which THEMSELVES hardly vnderstaÌ„d much lesse the rude people c. This is a notable dog-trick thus to teach the adoration of images and when they haue done to confesse it is not fit to vtter it What shall the doctrine be then that men shall hold them to It may suffice for the simple sort to vnderstand that IN TRVTH and SPEAKING PROPERLY not the same but a farre inferiour kind of honour is due to the image then is due to the thing whose image it is If this be the truth then e Azor. tom 1. l. 9. c. 6. that which is the constant iudgement of the Romish Diuines is a lie and comes from the father of lies and shall be punished accordingly by him that hates all lies pestilent hypocrites thus to maintaine that in whole volumes which themselues know not to be the truth But now the doctrine of Thomas and the Iesuites and so many great School-men and the constant iudgement of all Diuines is cast off and this inferiour kind of worship is supplied how shall it appeare this also is not to be misliked he answers that as a man bearing respect to the picture of his friend yet is not counted iniurious to him though he respect not the picture so much as his friend but rather so much the more gratefull so this inferior religious reuerence giuen to images is so farre from hindring the respect we owe to Christ that it shewes and practises it the more and increases it and so cannot be thought iniurious but gratefull to Christ and his Saints So he But let him take heed that while he labours to please Christ and his Saints he displease not Thomas and his disciples for he knowes they cannot abide this inferiour worship but seeing the motion of the mind is one and the same to Christ and his image they will haue the worship to both be one and the same And howsoeuer they take the matter let the Replier go roundly to the point and shew how this gratifying Christ with his inferiour worship was gatefull to the ancient Church And let him make demonstration where Christ hath commanded it For a man may make and vse the picture of his friend as he pleases though f Paleot imag l. 2. c. 20. a great Cardinall be somewhat strait-laced in the matter and allowes not all that libertie that we see vsed But where is any allowance to gratifie Christ by worshipping his picture and where is the word of God permitting to make the pictures of the Trinitie let this be shewed and there is an end in the controuersie for that is the point which the Digression affirmes the ancient Church to haue holden against the now-church of Rome whose words against such things he should haue answered and not with an vnlike comparison of a humane picture haue imposed vpon the vulgar But his owne picture for this tricke shall neuer be made because he flies out of the field and leaues the matter behind him For no man will make the picture of a coward that flies and dares not abide it g In 3. Ps sayes S. Chrysostome 11 For the testimonies both of the Scriptures and Fathers though briefly pointed to yet very clearly shew that images in religion might no wayes be vsed vnder any pretence but all worship of them they condemne so farre that they will not admit it with any distinction be it religious worship diuine or ciuill proper improper accidentall analogicall inferiour the same that is giuen to God or not the same if it be worship seruice adoration kneeling kissing crouching capping vowing they condemne it all and the second Nicene Councell 800 yeares after Christ was the first that confirmed it to the great discontent of the godly in the Church as I haue
beyond Salomon come to my Court and OVT WITH YOVR PVRSES AND YOV SHALL FINDE DAMNATION TO YOVR SOVLES And f SIMVLTVM STABIT SVPER â—OS DIADE RVTILANTE VT TIBI Eâ—FVNDANT ELECTRVM EA PROPT ER RVDES MIGINA MANDENT VIRODERE ET BLACE BLICIAE ALLVDE Bâ—NT TVNC CELIBES ET BLASCONES LVGERE CVâ— ROBOAM Bâ— BLENONES MIXTOS DORTONIBVS RIDERE CVM IEROBOAM pag. 11. the riddle of Cyril the Monke reported by g Telesph de Cusent l. de magnis tribul Venet. 1516. Telesphorus in his booke of prophecies may be expounded The diuell shall make a Pope with a worme in his head a sort of hungry parasites laughing at his heels CHAP. LV. 1. The Communion in ancient time was ministred to the people in both kinds 2. An innouation in this point in the Church of Rome 3. The pretences vsed against the Cup. A. D. Seuenthly concerning the Communion in one kind I answer Pag. 286. that the practise of the ancient Church it selfe did vse sometimes receiuing in one kind as is shewed by 1 See Greg. de Valent. tom 4. disp 6. q. 8. p. 5. §. 8. 9. Catholicke authors and although it vsed also receiuing in both kinds yet this proueth not that to receiue in one kind is contrary to the law of God but rather that it was by the law of God left indifferent Now in matters left indifferent by the law of God the practise of the Church may be different in different times or places according to the difference of occurring motiues and reasons and all good Which answer may be applied in case M. White shew other differences in the ancient and present Church practise which to shew is altogether impertinent to this our question where we are to see onely whether there be any practise or point of doctrine maintained by the present Church contrary to the law of God or contrary to the doctrine of faith held vniuersally by the ancient Church 1 THe communion in one kind I shewed to be contrary to the practise and doctrine of the ancient Church For a Mat. 26.27 Christ ordained it in both kinds and b 1. Cor. 11.28 commanded the vse of it in both kinds Chrysostome c Hom. 18. in 2. Cor. sayes There is wherein the Priest differs not from the people as in the participation of the sacred mysteries * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Ieron in Soph. l. sub init where one Body and one Cup is exposed to all alike And innumerable places might be brought out of antiquitie and be added to that which I but briefly toucht in the Digress but it shall not need for I presume no man will denie d Defens lib. de offic pij viri vnder the name of Veran Modest Pacimont p. 138. Cassanders words to be true This vse of our Lords bloud together with his bodie in the ministration hath the institution of Christ and the custome of the whole Church aboue a thousand yeares and of all the East to this day The consideration wherof moues the minds of many men religious and truly Catholicke vehemently to wish and labour that by some generall constitution this so ancient and long continued custome of ministring the Sacraments wholy might be reuolued The Reply answers it was left indifferent by the law of God and therefore the Primitiue Church vsed it also sometimes in one kind as Greg. Valence hath shewed This I denie Gregorie hath raked together all the places he could heare of in antiquitie to giue some colour to ministration in one kind and hath most leudly bestowed his wit to auoid the authorities that shew the contrary but it cannot be proued either that the thing is indifferent or that the Church solemnely in the congregations vsed but one kind as the Church of Rome now doth or that the practise of such particular persons as he pretends was according to the doctrine of the Church which are the things whereupon the true iudgement of this question depends 2 But this it is the B. of Rome and his Church are now growne to that height of presumption that whatsoeuer Christ instituted and practised himselfe and commended to his Church and the Church accordingly practised and taught many generations after him yet by vertue of the chaire and vnder pretence that he hath power to dispence and vary in diuers things any thing may be altered without changing the ancient faith But say good student say directly what reason can be assigned why the vse of the cup should be lesse commanded by Christ then the vse of the bread and why Christ should be thought to haue left the cup indifferent more then the bread The words in the institution sound alike for both the companie to whom he ministred receiued both and were bidden to vse both If the cup be not necessarie because no lay people were among them then by the same argument neither is the bread necessary I will onely vse the testimonie of Cyprian to proue that our Lord left not this mattter mutable or indifferent he a Ep. 68. edit Morel sayes Know ye that we are admonished in offering the cup to keepe the Lords tradition that nothing be done by vs but that which the Lord did for vs that the cup which is offered be offered mingled with wine Here Gregorie * Pag. 1002. A. answers that Cyprian affirmes no more but that when the cup is giuen it must be giuen in the same matter that Christ did not affirming the cup should be giuen to all This that the reader may haue a taste of his doings because the Reply referres me to him is but a tricke for he affirmes both not onely that we must offer it in such matter but that we must offer it For if that which Christ did were the reason why it should be offered in such a matter then is it also a reason why it must be offered And that this was Cyprians mind appeares by b Ep. 54. 63. another text where he and diuers more to the number of fortie Bishops appointed the Communion to be giuen in both kinds to the Christians in persecution giue this reason For how do we teach or prouoke them in the confession of his name to shed their bloud if we denie them the bloud of Christ when they are readie to fight or how shall we make them fit for the cup of martyrdome if we do not first admit them in the Church to drinke the cup of our Lord by the right of communion They thought the cup necessary for such as should shed their bloud for Christ but such are all men and at all times the cup therefore they thought necessary for all Againe all haue right to it it is not therefore indifferent 3 The reasons why the Church of Rome restraines the cup are needfull to be knowne I will take onely them that Tolet c In 1. Ioh. 6. ann 27. confirmed by Suarez Quia vix posset
the Schoolemen But how 6 See the Protest apol tr 1. sect 3. n. 6. false this is the authorities of the Scriptures and auncient Fathers alleadged for this point by our Diuines do abundantly testifie Sixthly he nameth the Masse But he neither nameth nor can truly name the time when the place where or person which since Christ was first Author of the substance of it consisting onely in consecration oblation and consumption of the sacred host As for other additions which he mentioneth they are impertinent in regard they are not any substantiall part of the Masse If he vrge them not as substantiall parts of the Masse but as being in his opinion substantiall errours brought in contrary to the ancient faith I must require him to set downe not onely when and by whom they were added as ceremonies to the Masse but when and by whom they were at first inuented and taught and who did resist and continue to resist them as innouations in faith the which he is neuer able to shew Seuenthly he nameth 7 White p 284. Originall sinne But he doth not nor cannot name the first Author of any thing held about this matter 8 See Iod. Coccius Bellar. de Notis Eccl. c. 6. vniuersally by our Church as a point of faith and therefore he wasteth wordes anh speaketh nothing to the purpose when he rehearseth this or that Doctors opinion in this or any other point Because here onely my question is not about priuate Doctors opinions bu about doctrine of faith vniuersally and authoriratiuely taught by the Church of which kinde my 9 Worton p. 393. White p. 415. aduersaries cannot shew any one point held by vnanime consent of the ancient Church contrarie to that which is holden now by our Church as a point of faith whereas we can and do shew diuers points held in that manner by the ancient Church directly contrary to that which is holden by Protestants as points of their faith 1 THe Reply needes not so often distinguish betweene priuate opinions and the doctrine of faith vniuersally taught by the Church For euery one of the examples giuen in the Digression shew that the Church of Rome now holds against the vniuersall doctrine of the Church in former times Touching the Popes SVPREMACY I said diuers things whereof that concerning Boniface was but one I shewed out of good Authors that in ancient time he had superioritie neither ouer Kings Councels nor Bishops out of the Romane Patriarchie but was in all things like to other Patriarks concerning iurisdiction To all which the Replie saies not a word but onely answers touching Boniface that it is false I say the supremacie began in him But if it be false then his owne authors whom I alledged should haue bene answered For we Protestants make account that when wee prooue that we say by the testimonies of the chiefest of our Aduersaries themselues there is reason we be discharged and our assertion credited But this matter of Bonifaces getting the supremacie of Phocas is so plaine and witnessed so generally by all Histories that it was the desperatest answer that could be made to say it is false I shewed a Digr 27. n. 31. lett m. in another place before that this is the generall report of all Historiographers Anastasius Luitprand P. Diaconus Martinus Polonus Marianus Scotus Otho Frisingensis Rhegino Albo Floriacensis Platina Vrspergensis Sabellicus Nauclerus Duarenus all whose testimonies to denie with one word it is false is a good ready and easie way but it will not so easily remoue the euidence and whereas he addes that the falsehood of my assertion is shewed not onely by Catholicke but by Protestant authors referring the Reader to Briarlies Apologie I must intreate him to mend that fault for there is not one Protestant alledged that denies my assertion or affirmes the Pope had the Primacy before Boniface And indeed but that tyrants are seene by experience to hold fast a man conuersant in antiquitie would wonder how our Aduersaries for shame should auouch this Primacie I shewed in the 27 Digression that the Church gouernment was equally deuided among all the Patriarks and the B. of Rome was confined within his owne limits And restrained from taking appeals out of other countries He had no authority ouer generall councels either to call them or be president or to ouerrule them himselfe acknowledged the name and state of a vniuersall B. to be Antichristian b Euseb de vit Constant l. 2. c. 52. inde l. 3. c. 6.16.62 l. 4. c. 18.36.41 orat ad Sanct. caet post sin l. 4. Socrat l. 5. Proaem Iustin edict de fid orthod in iur graeco tom 1. pag. 521. Nouell 123. Nouel Heraclij Basilij Leonis Nicephori aliorum in iur graecor tom 1. Ausegis statut Ecclesiam Caroli Ludouici Isid cod Leg. Wisigoth l. 2. tit 1. c. 11.29 30. l. 3. tit 4. c vlt. l. 4. tit 5. c. 6. l 5. And the Emperors and Kings of the Catholicke Church did so ordinarily command and prescribe the things belonging to religion that it amaseth me to see it denied And if there were any superiority in those daies of one Patriarke ouer another the Greekes wil as confidently speake for their Patriarke at Constantinople as our Aduersaries do for the Pope and Anna Porphyrogenita in her historie with others a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 31. Graecorum plerique à Chalcedonensi Synodo principatum Ecclesiasticum Constantino politanis tributum esse putabant Haesch Not. p. 179. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leo. Constant Tit. 3. n. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in inr Graecorom to 2. p. 85. say it expresly My assertion therefore that the beginning of the Popes supremacie ouer other Bishops was in Boniface must stand till the authorities whereuppon it stands be taken away which the breath of a Seminary cannot do 2 Thirdly touching Priests mariage he saies its false that Siritius first restrained it but he that shall reade histories and obserue the course of things shall finde it to be most true And I for my part can iustifie it no otherwise and therefore I alledged fiue authors for that I said all of them Papists whose testimonie if the Replies bare word be enough to infringe I can say no more but thinke it good being a Masse Priest when his bare word shall make that false which is iustified by many witnesses But he saies I may learne by the 2 Councell of Carthage can 2 that Priests were restrained from companie of wiues long before Siritius daies euen by the Apostles themselues I answer the name and canon of this Councell is notably abused First it was not holden before Siritius time but vnder him Secondly the canon alledged cannot be prooued to be a canon of the Councell made by all the B B. but a motion or bill put vp by Aurelius wherein he moues that they which attended on the Sacraments be continent
in all things that so what the Apostles taught and antiquitie held we also may keepe Thirdly this canon was moued b Sed canones illos spectantes ad continentiam clericorum quoniam ea esse statuta apparent ex admonitione Siritij Romani Pontificis ea de re scribentis ante decennium ad episcopos Affricanos dignum est existimare fuisse alicuius alterius Coneilij Carthaginensis eo tempore post acceptas eiusdem Siritij Papae litteras celebrati Baro. an 397. n. 46. by the suggestion of Siritius and therefore most strongly iustifies my assertion For if the Councell of Carthage restrained Priests mariage and Siritius by his letters and suggestion drew the Councell thereunto then it is plaine Siritius made the restraint The Reply possible will say But the Councell saies the Apostles taught it and antiquity kept it and so the restraint was long before Siritius euen from the Apostles But I answer that he which suggested the motion suggested also the reason and so consequently Siritius mouing the restraint is the author of those words wherein he innouated as well as he did in the canon it selfe All this is plaine against the Replie and most sensibly demonstrates Siritius to be the author Fourthly I answer yet closer to the point that so much as the Bishops consented to was that Clergie men should liue honestly and chastly whether in the state of mariage or single life and not come at their wiues at certaine seasons This I proue First by the answer of the B B. It was said to Aurelius his motion by all the BB. it seemes good to vs all that Bishops Priests and Deacons or such as handle the Sacraments the maintainers of chastity abstaine also from their wiues It is said of all it seemes good that chastitie be maintained in all and of all that serue at the altar Here is no canon that they shall haue no wiues but that contrary their wiues are mentioned and they commanded chastitie which I hope the Replie c Heb. 13.4 dares not deny to be in cohabitation with a mans owne lawfull wife Secondly either the same or another Councell of Carthage at the same time d See Baro. vbi sup Balsam Who puts this canon into the 6 Councell of Carth. p. 310. for many things are printed in one Councell of Carthage that belong to another e Placuit vt presbyteri Episcopi Diaconi proprijs terminis etiam à suis abstineant vxoribus can 74. Synodi Carth. apud Balsam ordained that Priests Bishops and Deacons should abstaine from their wiues AT SET TIMES but other Clergie men should not be vrged thereto but keepe the custome of their Churches It was therefore no part of the Councels minde that they should be restrained mariage or the vse thereof out of those SET TIMES Thirdly Balsamon expounding these canons hath these words f In can 4. Out of this canon which I last cited it is shewed that Priests Deacons and Bishops liued with their wiues neither did the Synod forbid their companie with them but in THEIR SET TIMES that is in THE SET DAIES OF EVERY MANS COVRSE when he was to attend on the altar g In can 74. and note that in the time of this Councell Bishops had their wiues without preiudice with whom yet they did not conuerse in the time of their course for the ministery of Priests was deuided into weekes If therefore the Replie had deuised with long deliberation he could not haue giuen me a better weapon against himselfe then this canon of the Councell of Carthage made by the suggestion of Siritius himselfe and yet obtaining nothing of the Councell but onely abstinence of Priests from their wiues at certaine times 3 Fourthly touching images I shewed two things Both that images of the Trinity were not vsed and that the beginning of image worship was in the second Nicen Councell Touching the images of the Trinitie he bids me see Bellarmine but there is nothing to be seene to the purpose for he alledges neither example nor testimonie that there were any in the Primitiue Church but onely stands to proue them lawfull Now this is not the question but whether the Primitiue Church vsed or permitted them I shewed no by the testimonie of a Pope and a Councell and must be answered againe by disproouing the authority which if he cannot do I will not giue much for Bellarmines prouing of the lawfulnesse when it appeares the Pope and a Councell 800 yeares agoe misliked it and himselfe confesses That it is not so certaine whether the images of God or the Trinitie may bee made as it is that the images of Christ and his Saints may be made and that a Abul in Sent. 4. q. 5. Durand 3. d. 9. q. 2 Peres tradit 3. tract most learned Doctors in the Church of Rome vtterly condemne it For if this be true himselfe had a good steele conscience when he would take vpon him to iustifie that which was not certaine but onely an vnsetled opinion gainesaied by as learned as himselfe in his owne Church Touching the Nicen Councell he saies it was so far from being the first author of image worship that it saies expresly it followed in this point the doctrine of the holy Fathers and tradition of the Church Now sure this is a poore answer and like the former of Siritius For is it therefore the doctrine of the Fathers and tradition of the Church because they say it could not they that decreed idolatrie learne of their images to tell a lie Is there any more truth in their pretence of antiquitie then in the image worship it selfe This is like the former example of the Councell of Cathage where the restraint of mariage must be by the Apostles because Siritius that made the restraint suggests so much to the Councell But let the Repliar heare me a word with patience of this paltrie Nicen Councell b Ch. 48. I haue said enough already and to giue him some taste of that which it decreed a great Bishop of his owne Church c Claud Espencae 2. Tim. pag. 151. a. hath lately confessed That they who in that Councell defended the worship of images did abuse thereto the apparitions of Diuels and old wiues dreames as may be seene in the 4. and 5. actions of the Councell I suppose the doctrine of the Fathers and traditions of the Catholicke Church vses not to be supported with such stuffe And what impudencie was it for them to say it and yet be able no better to shew it 4 The fift point was the Merit of workes Which his owne Waldensis calles Pelagianisme and charges to be a late inuention To this he replies his accustomed argument It is false as our Diuines abundantly testifie But was not Waldensis his owne Diuine and is not his testimony enough to discharge me who professe no more but what I say to make good by the confession of my owne
25 yeares there wherein sundrie of the ancient and all our Aduersaries to this day follow him is c Printed at Basil by Henrico Petri and elsewhere in Latin Olympiad 205. Eusebius chronicle translated by S. Ierom and yet in the Greeke d Printed an 1606. Lugduni Batauorum set forth by Scaliger * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is all he saies there is no mention of any time of his abode but onely that he went to Rome whereby it may be gathered that this matter of Peters being Bishop of Rome was much lesse at the first then afterward it came to be And whether the Fathers had any certainety of that they said or onely followed a common rumor begun by such a one as Papias was without examining it God knowes but our Aduersaries themselues feele the difficulty and cannot remoue it Thirdly that so many monuments yet remaining do testifie he was at Rome But those monuments are not so many There is e Baro. an 45. n. 11. an old chaire belike that on certaine daies is shewed the people and a sepulcher and certaine parts pretended to be relickes of his body but how shall these things be prooued to be such indeed when the iugling and imposture with relickes is so well knowne that the world hath long since abrogated all credit giuen to such monuments It hath not bene the least part of the Church of Romes policie for many ages together with fained miracles and counterfet relickes to breed and nourish in the vulgar people an opinion of the Roman holinesse But let them that will be led by such monuments first make sure they be not counterfets I would take some paines to discouer these monuments but that the thing he intends to proue by them is not so great that I will contend about it Pag. 290. A. D. To the SECOND I answer that we haue diuine authoritie to assure vs that there must be alwaies one in the Church who is S. Peters successour hauing the same absolute Pastorall authority that S. Peter had For first the name Pastour being peculiarly appropriate to S. Peter Ioh. 20.21 by these words Pasce oues meas signifieth an ordinarie office which dieth not with the person but is to be continued in a successour Secondly the end of this office being common to all ages argueth that our Sauiour meant so to institute it as it might serue for all ages and consequently that it should be continued in a succession of such Pastours Thirdly the loue and care which moued our Sauiour to institute this office for the good of the Church was common to the Church of all ages and the necessitie which the Church had of such a Pastour was not onely for that first age but for all succeeding ages and therefore it is not to be thought that Christ our Sauiour meant to institute that office onely for to continue in S. Peters person and to die with him but that he ordained it to continue in others who from time to time should succeed in his place Now that the Bishop of Rome rather then of Antioch should succeed in S. Peters office is not indeed expresly written in the Gospell but is partly gathered from that which is there written and is knowne vnto vs by tradition of the Church to be Christs institution as is learnedly declared proued See Bellarm. l. 1. de Rom. Pontif c. 12. Stapleron relect controu 3 q. 2. art 2 and defended by Gregorie de Valent. tom 3. disp 1. q. 1. de obiect fid p. 7. § 36. 37. and 38. The which to be so is confirmed in that by Christs appointment one or other is alwaies to succeed S. Peter in the office of chiefe Pastour but my Aduersarie cannot assigne any other besides the Bishop of Rome that did or could vpon so sufficient ground pretend to be S. Peters successor 2 This answer affirmes three things First that S. Peter had absolute Pastorall authoritie appropriate to him by those words Pasce oues meas Secondly that this authority was not to die with him but to continue for euer in the Church in some or other that should succeed him Thirdly that the Bishop of Rome rather then hee of Antioch was to succeed him in authoritie Touching the first and second let it be distinguished The Pastoral authority of Peter contained two things being taken in the whole latitude First his dutie to preach the Gospell and teach the people by ministring the word and sacraments to them Secondly his extraordinary and eminent power thereunto wherein he exceeded all ordinarie Pastors being called to be an Apostle and inabled to plant Churches conuert nations reueale Christ worke miracles c. Our Aduersaries adde a third his supreme iurisdiction ouer all the Apostles also and all the powers on earth spirituall and temporall whereby he was the ordinary Pastor and iudge ouer all the world directly as some say or indirectly as othersome will haue it The first of these is called his Pastorall office the second his Apostleship the third his Primacy or supremacie The which distinction being laied we grant that S. Peter had absolute Pastoral authority in the first and second sences to preach the Gospell as all other Pastors do and beyond them all to be an Apostle We grant secondly that authoritie to be an Apostle and Pastor of the Church that he might feed the flocke of Christ was either giuen or ratified to him by those words feed my sheepe We grant thirdly that the Pastorall authority taken onely in the first degree thereof was not to die with him but to remaine for euer in his successors the ordinary Bishops and Pastors of the Church But all this will do the Pope no good for it neither preferrs him of Antioch nor him of Rome but makes them both equall Fourthly we deny any to haue succeeded him in his Apostleship or God to haue ordained any succession in that second and eminent degree of his Pastoral charge neither dare our Aduersaries themselues simply and absolutely affirme it The Iesuite therefore in this his answer meanes the authoritie of Peter in the last sense as it imports the PRIMACY and iurisdiction ouer the other Apostles and the Kings and nations of the earth to rule and ouergouerne them This is denied and the Text alledged Feed my sheepe proues it not as I haue fully shewed in * Digress 26. nu 15. 22. The learned Reader may see Is Casaub exercitat 16. nu 132. p. 705. THE WAY where it was first offered me Whence it followes that hee could haue none to succeed him in any supremacy because he had none such himselfe For no man succeeds another in more then he hath himsâ—lfe And the Repliars three arguments proceeding onely for the first degree of his Pastorall authority proue nothing for the second or third By reason the Apostleship was not needfull for all ages and the supremacy intended was neuer giuen him at all nor meant
Papacie Which is as much as we require For hereby we make plaine demonstration that our aduersaries cannot assigne what persons succeeded one another but are constrained to set them downe out of order and some also that neuer were Bishops of Rome at all Whence it followes that the succession is not precisely in those persons nor in that order that the Iesuite hath set downe in his Catalogue and our aduersaries pretend They which blaze their catalogues of Popes from Peter and boast so fast that Gods ordinance hath vpholden a visible succession in the Church of Rome are bound to place euery person in his owne order or else content themselues with that succession which is in faith and doctrine A.D. To the FOVRTH I answer that vacancie of the Sea Pag. 291. is no morall interruption of succession although the vacancie continue for a good space neither is it any maine inconuenience so that in the meane time no speciall matter of importance happen which cannot be ended without one in that office to interpose his authoritie 5 Though euery kind of vacancie take not away succession yet the vacancies of the Romane sea disable the succession thereof for being of that nature which our aduersaries pretend who hold the Pope to be such a Head that without him there can neither be vnitie in faith nor stabilitie in the truth nor life in the Church in as much as these things a See Can. loc l. 6. cap. 8. ad 1. Greg. de Valen de obiect fid punct 7. qu. 7. are holden to haue their influx into the Church by no other meanes then through him So long time therefore as the Sea wants a Pope the Church wants a head and meanes to conuey the truth to it if the Pope be the onely Head and Meanes And although euery distance and period of time require not authoritie to interpose it selfe in things of question yet if it be Gods ordinance thus to direct his Church by the Pope and by no other meanes he is bound to preuent such long vacancies and perplexities wherein no man liuing for many yeares together can tell who is true Pope Let the words of Canus touching the time of the Popes death be noted and applied to our vacancies b Loc. l. 4. c. vlt. ad 12. When the Pope is dead the Church no doubt is still one and the Spirit of truth abideth in it yet is it left LAME and DIMINISHED being WITHOVT CHRISTS VICAR THAT ONE PASTOR OF THE CHVRCH Therefore albeit the truth still be in the Church yet if any controuersies arise the Churches iudgement without the Head is not so certaine Pag. 291. See Onuphr annot super Platin. A.D. To the FIFTH it is a meere fable without all probabilitie or morall possibilitie that euer there was any such woman Pope And if there had bene so it prooues nothing but a vacancie of the Sea for that time 6 For the vacancie I haue said and by pretence thereof the succession of the foulest hereticks that haue euer bene may be salued the time of their sitting being expounded to be but a vacation But to say the succession of the woman Pope is a fable without all probabilitie is a desperate answer when so innumerable authors write it and being as morall as A. D. is beleeued it also In the Church of Sienna in Italy c Papir Masson de episc Vrb. l. 6. in Pio 3. where the pictures of the Popes that haue bene haue vsed of long time to be set vp the image of this Pope Ioane till d Florimund fab Ioan. c. 22. n. 2. pag. 19 1. within these twentie yeares that the Pope and the Duke of Florence at the intercession of Baronius cast it downe was to be seene standing in it place among the other Popes that had bene of ancient time It is no contending with obstinacie but when the first and sole authors of the storie and the confidentest reporters of it were the wisest and learnedst Papists that liued in their time and Onuphrius and the Iesuites were the first that euer denied it it is folly for the Replier to thinke to discredit the storie M. Cooke hath so well quit it both from Onuphrius and the rest that haue followed that I will onely referre the reader to his e Called Pope Joane printed ann 1610 for Edm. Blount William Barret Booke which handles the point throughly and exactly A. D. To the SIXT Pag. 291. Bellarm. lib. 4. de Rom. Pontif the learned Cardinall Bellarmine doth shew that there was neuer any Pope hereticke euen as a priuate man and all the best learned Catholicke Diuines agree that neuer any did or shall or can ex Cathedra define any error or heresie to be true faith or authoritatiuely teach the Church any thing contrary to the true faith Which being although some of them in their priuate opinion had held any error in faith or heresie it could not preiudice the Church 7 Here are three things affirmed touching the Pope First that there was neuer any Pope Hereticke euen as a priuate man as Bellarmine shewes This I disproued in THE WAY a Digress 28. 47. nu 15.53 nu 8. three times ouer and it is a desperate vntruth against the experience of many Popes and against the mind of diuerse most learned Papists True it is that Bellarmine saies it is probable and piously may be beleeued and doth his best to quit such Popes as are commonly charged but his answers are vnsufficient and against the vniuersall consent of all historie And to insist vpon a particular example or two Honorius the first of that name fell into the heresie of the Monothelites holding that Christ had but one will and so consequently but one nature and for the same was iudged and condemned in b Concil 3. Constantinop Synod 6. act 13. sub Agatho Phot. Biblioth in Synod 6. graec p. 6. Concil Nicen. 2. act 7. epist 1. Synodal ad Augg. epist 2. ad omnes Fidel. concil 8. act 7. colloqu 3. three generall Councels Whereto Bellarmine with all his magnified learning c De Pontif. Rom. l. 4 c. 11. § ad secundum dico can answer no more but that the Councels are corrupted the which thing Albertus Pighius d Alb. Pigh hierarch ecclesiast l. 4. c. 8. §. Sedquoniam ex pag. 251. hauing said before e Diatrib de Actis 6. 7. Synod praef ad lecto was admonished thereof and wished to recant it and Dominicus Bannes f Dom. Bann 22 qu. 1 art 10. dub 2. p. 116. saies Certainely it is ridiculous that now after 900 yeares Pighius should find those witnesses false and forgers And Cano g Can. Loc. l. 6. c. 8. ad 11. that this conceite was neuer heard in the Church before Holding himselfe resolutely that Honorius erred and alledged diuers proofes for the same Liberius fell into Arianisme Athanasius and Hierom h Athan.
morall law of God indispensable that violence and corruption shall bring none to the altar Secondly de facto it hath not hitherto bene repealed nor k See Cresper sum v. Papa electio the many lawes to the same effect made from the beginning and therefore it and they hold in all the vnlawfull successions that are past nullifying and disabling them Thirdly the Pope thus entring cannot repeale them because by them he is no Pope and none can abrogate a former decree but he that is a lawfull Pope If therefore the Popes owne law or the originall constitution of the vniuersall Church forbidding simoniacall hereticall and violent entrances be of any force to giue being or not being succession or not succession thereunto it is more then manifest that by Simonie and violent intrusions the outward succession of the Bishops of Rome hath notoriously bene interrupted and ouerthrowne To that he supplies touching the vacancie I haue said before 11 But I obiected yet three other things First the wicked and monstrous life of many Popes Secondly the infancie of one and the youth of some other For Bennet was but 10 yeare old when he was chosen Thirdly the vnlearnednesse of many who vnderstood not any part of the word of God by all which I shewed the succession to haue bene ouerthrowne as well as by the former To the first he saies that as the lewd life of the Pharisees was no iust cause to hinder the people from hearing them sitting as they did in Moses chaire no more doth the euil life of the Pope disable him from being the vniuersall Pastor of the Church Yet who sees not that if the Pope were Christs vicar the rule of faith and iudge of religion whom all men must obey in whatsoeuer he teaches touching faith and manners God were bound to guide him from falling into such horrible wickednesse They haue bene heretickes murtherers Sodomites Incestuous Adulterers Traitors Coniurers Nigromancers Drunkards Atheists Diuels incarnate the onely monsters that the Church hath bred and when they are at the best they are commonly worse then the ordinary sort of men all this I haue shewed and proued and is it probable God hath put such persons into such authoritie and committed the whole administration of his Church to them True it is the Pharisees must be obeyed * The text affirmes no more See the WAY §. 14. nu 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Matth. 23. p. 97. Maldonate the Iesuite hauing cast off the exposition that said The chaire coÌ„strained them to teach the truth expounds it thus Ergo cum iubet serâ—are ac facere quae Scribae Pharâ—saei dum in Cathedra Mosis sedeâ—t dicunt non de ipsorum sed de legis ac Mâ—sis doctrina loquitur perinde enim est ac si dicat omnia quae lex Moses vobis dixerint Scribis Pharisaeis recitantibus seruare ac facite in that they taught truely notwithstanding their wicked liues and this priuiledge we deny neither the Pope nor any Bishop be he neuer such a monster if he haue a calling to the place he holds and teaches according to the chaire of truth let not his vnholy life discharge the flocke from hearing him But neither hath the Pope any lawfull calling to the office he claimes and exercises nor doth he teach according to the chaire of truth and therefore his wicked life argues Gods curse vpon both his place and his person to occupie such a place as God hath not ordained To the second and third he grants a young child or a wilde youth or an ignorant vnlearned man may well be Pope because our Lord out of the mouth of infants can worke his praise and by the mouth of an Asse instruct a Prophet Hearken then you that are the Popes subiects I will but keepe quarters with his answer you haue often heard of Asinus ad lyram now you may heare Asinum in Cathedra my Aduersarie saies if a golden Asse take holy orders or which God forbid De Asinitate Romani Pontificis Schiopp Ecclesiast should chance to be made Pope of Rome stabled in the Vatican when heresies or controuersies in Religion arise the Cardinals and Bishops adoring him might safely inquire at his mouth what is to be done and what to be holden for the truth In old time a Iud. 10.4 12.14 Princes children had wont to ride vppon Asses now the newes is that Asses may ride vpon Princes and Cardinals and Friars may be his footmen This is the consequence of my Aduersaries Reply for it deserues no better answer that maintaines the sufficiency of a child ten yeares of age and of an ignorant vnlearned man or for need of an Asse for the supporting of the faith and frame of the Catholicke Church of Christ Sidonius b Sidon lib. 1. epist 8. saies merrily of the lake of Rauenna that there as if the world were turned vpside downe the wals flow and the waters stand towers saile and ships stand still sicke men walke and their Physitions lie the liuing suffer thirst and the dead swim theeues wake and powers sleepe Clearks exercise vsury and Iewes sing This peruerse order of things is allowed in the Church of Rome by my Aduersaries conceite of infants and Asses A.D. To the EIGHT I answer Pag. 292. that the Schismes which haue bene in the Papacie do not ouerthrow true succession For in those Schismes vnlesse for a time there were vacancie of the Sea there was alwaies either one who truly was and who was to some certainely knowne to be Pope as for example Vrbanus and his successours were in the time of the great schisme knowne to be true Popes or else if for any short time there was none certainely knowne to be true Pope there wanted not meanes in Gods Church in such a case to cleare the doubt by making a new vndoubtable lawfull election either in an ordinary manner prescribed by some precedent true Pope or in an extraordinary manner prescribed by the Church in a generall Councell or otherwise graue and vrgent circumstances requiring that such extraordinary manner of election should be then vsed As for example when in time of schisme great doubt is who is true Pope in which extraordinary manner Martinus Quintus was lawfull elected true Pope Thus I hope I haue answered the chiefe arguments that my Aduersaries do or can obiect against my Catalogue c. 12 What man would imagine a succession wherein haue bene more schismes then euer was in any one Sea should be offered vs with that confidence that this of Rome is There are assigned not so few as 30 seuerall times wherein there haue bene either foure or three or two Popes at once of which schismes some haue continued a long space together with the greatest violence and outrage of one Pope against another that can be said no man liuing being able to discerne which was the true successor
all the gates of hell not onely ouer the sayings of men though holy men or deceitful custom Gods word is ouer all The diuine Maiestie is of my side that I care not if a thousand Austins a thousand Cyprians a thousand King Harry-churches stood against me God can neither deceiue nor be deceiued Austin and Cyprian as all the elect may erre and haue erred In all these words there is nothing spoken simply against the Fathers but comparatiuely if a thousand Fathers were against the Scriptures he would rather stand to the Scripture wherein he speakes most godly and honestly that d Gal. 1. if an Apostle or an Angell from heauen farre greater then a thousand Austins and Cyprians should preach otherwise let him be accursed Neither Saint Paul nor Luther granted the Angels or Doctors of the Church to preach otherwise then they did but if any man would pretend and oppose their names and preaching against the Scripture let them be accursed the word of God is aboue all that I care not if a thousand Austins and a thousand Cyprians stood against me which is the truth and our aduersaries say as much themselues Baronius e An. 31. n. 213. Though the Fathers whom for their high learning we worthily call the Doctors of the Church were endued with the grace of the holy Ghost aboue others yet in expounding the Scripture the Catholicke Church doth not alway and in all things follow them D. Marta f De iurisdict part 1. pag. 273. The common opinion of the Doctors is not to be regarded when the contrary opinion fauours the power of the Popes keyes or a pious cause And I haue shewed g THE WAY digr 47. elsewhere that this is the common practise of our aduersaries They speake not alway so zealously and plainly as Luther doth but for substance they say the same that he doth h Yesterday Ecchius brought against me Gregory Ambrose Chrysostome to whom I then answered nothing I will therefore now say what I then forgot opposing the rule of diuine Augustine that the savings of all writers must be iudged by the sacred Scripture whose authoritie is greater then the authoritie of all men Not that I condemne the iudgement of the most illustrious Fathers but I imitate those that come nearest to the Scriptures and if the Scripture be plaine I embrace it before them all Tom. 1. disput Lips cum Ecch. pag 263. Wittemb I mention the opinion of Austin not to defame or detract froÌ„ that holy man but because it is good necessary that these holy Fathers be sometime found like our selues men that the glorie of God may stand firme c. Jâ— Genesc 21 pag. 255. tom 6. Wittemb who thought also as reuerently of the Fathers as any man is bound to do 3 But it was not Luthers going against the Fathers that discontented our aduersaries it was his resisting the Popes Canons and the faith of the Church of Rome which they shrowded vnder the name of the Fathers wherein by their owne diuinitie he might be guiltlesse Peraduenture i Dialog tract 2. part 2. c. vult pag. 180. col 3. edit Lugdun per Ioh. â—rech an 1494. saith Occham one might say that simple men ought to beleeue nothing but what the Pope and Cardinals deliuer to be beleeued explicately and should be content with things common not presuming vpon their owne vnderstanding to beleeue any thing explicitely but what the Pope and Cardinals deliuer vnto them but HE THAT SHOVLD AFFIRME THESE THINGS WERE AN INVENTOR OF NEW ERRORS For though simple men be not ordinarily tied to beleeue explicitely but onely those things which are by the Cleargie declared to be so beleeued yet SIMPLE MEN READING THE DIVINE SCRIPTVRE BY THE SHARPNES OF REASON MAY SEE SOME THING THAT THE POPE AND CARDINALS HAVE NOT DECLARED EVIDENTLY TO FOLLOW OF THE SCRIPTVRE in which case they can and must explicitely beleeue and ARE NOT BOVND TO CONSVLT WITH THE POPE AND CARDINALS FORASMVCH AS THEY ARE BOVND TO PREFERRE THE HOLY SCRIPTVRE BEFORE THEM ALL. If all the Papists in the world can shew Luther did any more then Occham here allowes euery simple man to do I am much deceiued And if he did no more then by their owne iudgements he might doe then away with these friuolous and emptie exclamations against Luther and let vs heare no more of them A. D. But saith M. White Scripture promiseth Pag 201. that euery doctrine is of God which consenteth to it and this consent a man may know infallibly or else in vaine had the Bereans searched c. I answer that I do not denie but a man may know doctrine to consent to Scripture but I aske how he may know this by onely Scripture interpreted by ones owne iudgment or priuate spirit I hope I haue shewed the contrary neither will M. White be euer able to proue that the 1 Act. 17.11 Beraeans had infallible certaintie onely by the Scripture interpreted by their owne priuate iudgement or that 2 Es 8.20 the Prophet sent any for infallible certaintie to the law and testimonie expounded onely by priuate iudgement or that 3 Luc 1 4. Saint Luke or f Col. 2.2 Saint Paul whom he alledgeth meant that men should haue infallible assurance by onely Scripture interpreted by priuate iudgement or spirit 4 I neuer intended that any man could haue infallible assurance of that he beleeues onely by Scripture interpreted by his owne priuate iudgement all that I affirme is that priuate men may examine any doctrine that is publickly taught by whosoeuer and by Scripture alone as by a certaine rule they may be assured of the truth This is plainly euinced by the texts alledged For the Beraeans hearing the Apostles preach yet searched the Scripture dayly whether those things were so and therefore beleeued In which example the matter examined is the things that the Apostles preached The rule whereby this was examined is the Scripture alone which in the text is distinguished from the Apostles preaching and ministery and authoritie and opposed against them for by it the Beraeans examined them The persons that did this were a priuate people subiect to the Pastors of the Church as much as any can be The end why they did thus examine the doctrine was to see if it consented with the Scripture The euent and issue of their examining was Therefore many of them beleeued Whereby it is cleare that a priuate man by the Scripture alone may be able to iudge of any thing that is publickly taught and by the Scripture alone be infallibly assured if he hold the truth Not the Scripture alone excluding the condition of the meanes whereby God makes the sense thereof knowne but the Scripture alone as the rule of faith excluding all authoritie of the Church and Pastors Nor the Scripture interpreted by a mans owne iudgement and priuate spirit but by it selfe truly according to the manifest rule