be as ready to obey is one thing but neither to be willing to learne nor when you heare the truth to be satisfied therewith is another The first of these may befall the particular Church c. § 26. Because a marke whereby a thing may and must be knowne must be more apparent and easie to be knowne to all those men which should by that marke seeke out and find that thing then the thing it selfe otherwise there should come no helpe by the marke to the knowledge of the thing But to know which is the true faith in all points at least to some sorts of men to wit the vnlearned is more hard then to know and assigne which companie of men be the true Church For to know which is the true faith in all particular points requireth learning whereby one may vnderstand the termes and state of the question besides iudgement to discusse and weigh prudently the sufficiencie of the authorities and reasons oâ— both parts that vpon this pondering of reasons they may prudently conclude which is the better part Moreouer they must haue a supernaturall light of God his Spirit whereby they may discerne and see those things which be aboue all naturall rules and reasons Ad haec quis idoneus Who can say that he is sufficiently furnished with these helpes or who can be infallibly sure that he hath all these in such sort as is requisite for obtaining by his owne industrie an infallible faith in al points And as for the vnlearned they must needes confesse that in diuerse mysteries of faith they do not so much as vnderstand the termes and state of the question and much lesse are they able sufficiently to examine the worth of euery reason neither are all such as can perswade themselues that they are singularly illuminated immediatly taught of God his Spirit neither if they did thus perswade themselues could they be infallibly sure that in this their perswasion they were not deceiued since it is certaine that some that most strongly in their owne conceit perswade themselues to be thus enlightened are in this their perswasion deceiued Now for to know which is the true Church and by giuing credite to it consequently which is the true faith there are not so many things required nor anie great difficultie as shall be declared For this is the direct way which Esay as did foretell cap. 35. should be in the time of Messias which he said should be so direct that euen fooles to wit simple and vnlearned men should not erre in it Haec erit vobis directa via saith he ita vt stulti non errent per eam The Answer 1 This is his first argument the summe whereof is concluded in this Syllogisme That which is the marke whereby to know a thing must be more apparent and easier to be knowne then the thing it selfe otherwise it helpeth vs not in finding out the thing But the true faith is not more apparent or easier to be knowne then the Church but contrary the Church is easier to be knowne then the true faith for to know the true faith there is required learning iudgement and supernaturall illumination which no man sufficiently hath but to know which is the true Church these things are not required for the Church is the direct way Esa 35.8 Therefore the true faith is not the marke of the Church To this I answer denying the second proposition and the confirmation thereof that it is harder to know which is the true faith then to assigne which company of men be the Church For faith is the cause of the Church that is to say this is the thing that maketh a people to be the Church of God when they beleeue the word of God and euery cause as it goeth before his effect so is it more apparent to our vnderstanding and better knowne to our iudgement then the effect Aristotle saith a Analy Poste cap. 2. Causes are both before their effects and better knowne and b Ibid. Metaph l. 1. c. 2. l. 2. c. 2. Plato in Thraet the true knowledge of things ariseth from the knowledge of their causes yea those things are simply first and best knowne which are furthest from our sence and nearest our vnderstanding and so the doctrine and beliefe of the Church must needes be easier to know then the Church it selfe because it cometh first to my vnderstanding and of necessitie I must see it afore I can tell whether the Church be there or not For though that company which is offered to me as the Church be more apparent to my sence yet haue I no certaintie that it is the Church or a companie so qualified vntil I know the faith thereof to be true I see indeed a company of men and heare much of their greatnesse but I am not sure they are the Church vnlesse I know they hold the true faith and so the knowledge of this leadeth me to the knowledge of that and the faith is easilier discerned then the Church 2 The Papists themselues haue a saying which if this Iesuite would receiue might determine this matter We see indeed that companie of men which is the Church c Lib. 3. de eccl c. 15. saith Bellarmine but we do not see that this companie is the true Church of Christ we beleeue it For that is the true Church which prâ—fesseth the faith of Christ but who doth euidently know this faith to be the faith of Christ we rather beleeue this by a firme and most assured faith In which words this Iesuites assumption is thus disproued That whereupon I beleeue the Church so to be is more apparent and easier to be knowne sooner to be seene then the church it selfe But vpon knowledge of the Churches faith I beleeue it to be the Church therefore the Churches faith is more apparent and sooner knowne then the Church it selfe Againe By faith we beleeue this to be the true Church and the profession thereof to be the truth but d Rom. 10.17 all faith cometh by hearing the word of God therefore by the meanes of hearing Gods word I beleeue this to be the true Church and so consequently the knowledge of Gods word cometh sooner and easilier to my vnderstanding then the knowledge of the Church 3 And though it were granted that in some cases the Church were easier to know then the faith yet as things depend betweene the Papists and vs the faith is easier to know then the Church for the question betweene them and vs is who hath the true Church In which triall it is the greatest folly in the world for either of vs to offer our selues to the world as the true Churches of Christ till first we haue proued our selues so to be by the doctrine that we professe and in vaine shall we attempt this if as the case standeth this doctrine be not easier and plainer then the Church This is the confession of the Iesuites
e Bellar. de nâ—â— eccl c. 2. When the question is concerning the Church which it is and the Scripture is admitted on both hands then the Scripture is more apparent and easier to know then the Church So that the Papists do but spend time and mocke the world in obiecting to vs the authoritie and dignitie of their Church they may do it as they list one to another but in their controuersies with vs they may not not onely because we reiect it but principally for as much as the doctrine of the Scripture by their owne verdict is easier and plainer 4 Neither are the Iesuites reasons to the contrary of any value For I grant that to the finding out of the true faith we haue need of learning iudgement and illumination as the meanes Yea the doctrine hereof is so hard to natural men as we are all till God haue regenerate vs f Ioh. 7.17 8.31.43 14 17. 1 Cor. 2.14 2. Cor. 3.14 Mat. 16.17 Iob 32.8 that it goeth beyond the capacity of flesh and bloud But he should haue remembred the ministery of the Church and light of Gods spirit helpeth our infirmities the doctrine it selfe is a light shining through all these incumbrances These meanes are not such but the simple may attaine to a sufficient portion thereof and his Ad haec quis idoneus with that which followeth is denied as an idle conceit and g §. 7. 8. alreadie confuted And let the impediments be what they will yet shall the Iesuite finde them in the way of his owne Church and let him if he can free his owne notes from them For is his Catholicke Romane which so eagerly he putteth to his friend such a Church as needeth neither learning nor iudgement nor the light of heauen to discerne it If it be I am content he enioy it himselfe neither will I euer perswade my friends to communicate with that companie which is so famous that the very wind wil blow a man into it And yet h Staple relect controu 1. q. 3. Greg de ValeÌ„t commen theol tom 3. pag. 145. some of the Iesuites owne side will say sometime that they had need both of wisedome and skill that shall alwayes discerne the Church 5 The text of Esay speaketh of the ministery of the Gospell and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life which it doth by propounding to them the word of God that thereby they may know it to be the true Church and be drawne to walke in the paths thereof And though the Prophet call it a direct way yet I am sure he meaneth not that any can walke in it till he haue found it or any can finde it i Esa 35.5 till his eyes be opened k Ioh. 12.40 Act. 26.18 2. Cor. 4.4 which is done no way but by the doctrine of the Church Or if he think the way of the Church so easie because the holy Prophet calleth it a direct way that fooles may walke in it let him say vnfainedly if his affection to the Romane Helena haue not blinded h s eyes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Bucoliast as louers are blind and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie seeing it is called m Psal 19.8 Pro. 1.4 a sure law giuing wisedome to the simple and light to the eyes sharpening the wit of the simple and giuing knowledge and discretion to children And Austine saith n Enar. in psa 8. The Scripture is bowed downe to the capacitie of babes and sucklings And Chrysostome affirmeth o Hom. 1. in Mat. They are so easie to vnderstand that the capacitie of euery seruant plow-man widow and boy may reach vnto them p Hom. 3. de Laz. yea the most simple that is of himselfe onely by reading may vnderstand them In which sayings we see as much affirmed of the doctrine of the Scripture as the Iesuite can say is affirmed in the place of Esay concerning the Church and yet possible he will turne him in a narrow roome afore he will yeeld and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures § 27. Secondly I proue the same because when we seeke for the true Church we seeke for it principally for this end that by it as a necessarie and infallible meanes we may heare and learne and perfectly know the true faith in all points which otherwise is in it selfe hidden obscure and vnknowne to vs according to that of S. Paul Animalis homo non percipit ea quae sunt Spiriritus Dei 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith so neither doth the Spirit of God who doth as the principall cause infuse this gift of faith into our soules ordinarily instruct anie man in the knowledge of true faith immediatly by himselfe alone but requireth as a necessary condition the preaching and expounding of matters of faith to be made by the true Church according as S. Paul saith Rom. 10. Quomodo credent ei queÌ„ non audierunt quomodo audient sine praedicante quomodo vero praedicabunt nisi mittantur Therefore the true Church is rather a marke whereby we must know the true faith then contrarie the true faith to know the true Church The Answer 1 This is the second argument and is concluded in this Syllogisme That is no marke or meanes to know the Church by which it self is vnknowne to vs till the Church teach it and is learned by the meanes and ministery of the Church But such is the true faith that we cannot know it til the Church teach it vs and it selfe is learned by the meanes and ministerie of the Church for God instructeth no man immediatly but by the preaching of the Church as Saint Paul saith Rom. 10. Therefore the true faith is not a sufficient marke to finde the Church by For answer to this argument it will easily be granted that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ and that no man of himselfe can attaine to the knowledge thereof but as the Church teacheth him This I say is granted so it be well vnderstood For the spirit of God in the Scripture is the principall schoolemaster from whom all truth cometh and which openeth the heart to beleeue and the Church is it which by her ministery holdeth this truth before vs and therefore except in some extraordinary cases the preaching thereof is required as a necessary condition as the text of Saint Paul speaketh 2 But hence it followeth not that therefore the Church is rather a marke of the faith then the faith a marke of the Church for these two the true Church and the true faith are like relatiues inseparably vnited together by a
according to the spirit Neither when we say faith onely do we thinke that the faith whereby we are iustified is alone and without loue and works any more then he that saith the heate onely of the fire burneth meaneth thereby that the heate is without light but we hold that iustifying faith is alway accompanied with workes as the Sunne is with his light and trees with their fruite and causes with their effects though the workes themselues iustifie not but being the effects of iustification haue their proper vse to sanctifie vs which is a condition in his due time and order necessarily required to saue vs as well as iustification because as I said God bringeth no man to glory by iustifying him alone but by sanctifying him also for whom he electeth them he calleth and iustifieth and sanctifieth both 41 And this is it we meane by saying our sinnes are not imputed or we are iustified by faith onely whereat as often as our aduersaries wonder they should be put in mind of that which Erasmus told them long since This word Only which now adayes they shout at so in Luther is reuerently heard and read in the writings of the Fathers For Saint Ambrose t Comment 1. Cor. 1. saith This is the worke of God that he which beleeueth in Christ should be saued WITHOVT WORKES FREELY BY GRACE ONELY receiuing the pardon of his sinnes Chrysostome u Hom. 7. Rom. 3. saith But what is the law of faith Euen to be saued by grace here the Apostle sheweth the goodnesse of God who not onely saueth vs but also iustifieth and glorifieth vs vsing no workes hereunto but requiring FAITH ONELY Basil x Hom. de humil saith This is true and perfect reioycing in God when a man is not lifted vp with his owne righteousnesse but knoweth himselfe to be void of true righteousnesse and to be iustified by FAITH ONELY in Christ Comment 2. Eph. Theodoret y saith We haue not beleeued of our owne accord but being called we came and being come he exacteth not puritie and innocencie of life at our hands but by FAITH ONELY he forgaue our sinnes Bernard z Cant. ser 22. saith Whosoeuer is touched with his sinnes and hungreth after righteousnesse let him beleeue in God that iustifieth sinners and being iustified by FAITH ONELY he shall haue peace with God Thus the Fathers in their time spake according to a Rom. 3.28 4 5. Gal. 2.16 the Scriptures whereupon we ground our selues whose words can no way be so wrested but they will yeeld our very opinion and plainly shew that in this point they held the same thing that we do 42 And out of all question our aduersaries themselues in times past haue thought it the truth For Aquinas hath left b Rom. 3. lect 4. Gal. 3. lect 4. written that workes be not the cause why a man is iust before God but rather they are the execution and manifestation of his iustice for no man is iustified by workes but by the HABIT OF FAITH infused yea IVSTIFICATION IS DONE BY FAITH ONLY And c Iac. 2. the ordinary Glosse Abraham was not iustified by the workes he did but by FAITH ONELY his oblation being a worke of his faith and a testimonie of his righteousnesse But Gropper with the Diuines of Colen d Antididagm pag. 29. speake more fully that By the faith of Gods word working in vs contrition and repentance and other workes of preuenting grace we are iustified as by a certaine preparatiue and disposing cause but by faith whereby without doubt we firmly beleeue our sins to be forgiuen for Christ we are IVSTIFIED AS BY THE APPREHENDING CAVSE So God iustifieth vs by a double righteousnesse as by formall and essentiall causes whereof one and the chiefe is the perfect righteousnes of Christ not as it is out of vs in him but as and when the same being apprehended by faith is imputed to vs for righteousnesse And this imputed iustice of Christ is the chiefe and speciall cause of our iustification whereunto we are principally to rely and trust 43 And thus we see the Protestants doctrine of onely faith and the not imputing our sinnes vnto vs was thought sound diuinitie among our aduersaries themselues till within these threescore yeares that the Trent Councell began to looke asquint at it which was no maruel for it is an ordinary thing that a man marrying a latter wife looketh strangely on his owne children had by a former yea giueth his land from them to their yonger brethren though once the time were when he was of another mind And so no wonder if the Church of Rome now begin to turne away her louing countenance from her former faith when she hath about her so many brats of latter opinions begotten by the Friers and Iesuites her new louers that would haue no nay Otherwise faith onely is a doctrine that might haue inherited her mothers lands euen this day in Rome had she not in her widowhood played the wanton And yet seeing in auncient times it was holden in the dayes of the Church of Romes first husband our aduersaries for reuerence of their schooles and credit of the Doctors should handle the matter as gently as might be and not so intemperatly reuile their mothers elder sonne calling it as this Iesuit doth a doctrine drawing men to leudnesse or as e Rom. 3.22 the Rhemists do a new no-iustice a fantasticall apprehension nor as f Whright art 9. another doth a Solifidian portion nor as g Apolog. ep sect 8. another doth a desolation of order a doctrine against a common wealth because such foule words as these will touch the Scripture it selfe and all the ancient Fathers and many Romane Catholickes as well as vs and they that are so lauish of their tongue in vsing them if they take not good heed may chance to haue his hap that threw a stone at a dog and vnawares hit his step-mother Digression 41. Intreating of Predestination and Free-will as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of their liues nor inferre any absolute necessitie constraining vs that we cannot do otherwise then we do 43 In the last place he mentioneth our doctrine touching Predestination and Freewill as if thereby we led men to be carelesse in their actions because as this Iesuit vrgeth it God hauing predestinate all things mans free will is lost thereby that he cannot do otherwise then he doth but God himselfe is the author of sinne Wherein he sheweth his vnsatiable desire of contention and that besides h Pâ—â— 30.15 the graue the barren wombe the earth and the fire which neuer say I haue enough there is a fifth thing as vnsatiable as they the contentious spirit of an aduersarie neuer satisfied with lying and contradiction For let them say directly what is the point they mislike
thought this a fit course Dionysius Alexandrinus h Niceph. l. 6. c. 8. said of himselfe that he vsed somtime to be occupied in reading the writings and treatises of heretickes though it something polluted his mind with touching their vncleane opinions because he reaped this profit therby that he might the easilier refell them and the more execrate detest them If any will take vpon him to confute me the lawes of Christian conference specially in the points of faith bind him 1. to do it temperately abstaining from railing and reproaching 2. perspicuously that I may certainly know his meaning 3. honestly that what I say be faithfully set downe and what I proue my sayings by be not dissembled For I affirm nothing that concerneth the cause but I proue it either in the text by reason or in the margent by authoritie which I would not haue dissembled or according to an vsuall trade taken vp of late among them traduced with taunts and outcries as if it were false alledged vntill it appeare to be so indeed Which if he performe I shall thinke my lot the better to haue met with so profitable an aduersarie And so wishing the good Reader that with loue to all men and reuerence to Gods truth and care to leade a sanctified life he would pursue the cause of religion I take my leaue beseeching our Lord Christ by the power of his spirit to make way for the truth in all our hearts Amen A Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the Section noted with this marke §. The other following the first signifieth the numbers of that Section VVhere the number is but one there the whole Section is meant THe true faith is absolutely necessarie to saluation 1. 1. No part of our faith stands vpon tradition 1. 2. Infolded faith is not sufficient without knowledge 2. 1. 7. There is a Rule whereby the true faith may be knowne 3. 1. This Rule is not visible and knowne to all men without exception 3. 2. The properties belonging to the rule of faith 4. The Scriptures translated into English are the rule of faith and how 5. The true reason why Papists deny the Scriptures to be the rule 5. 7. 8. The Scripture ought to be translated into the mother tongue that the people may reade it 5. 9. Touching the certaintie and truth of our translations and how we know it 6. The last resolution of our faith is into the authoritie of the Scripture 6. 9. 10. Our English translation is purer then that which the Papists vse 6. 11. The obscuritie of the Scripture disableth it not from being the rule 7. 1. All matters needfull are plainly laid downe in the Scripture 7. 3. Why the Papists pretend the obscuritie of the Scripture 7. 7. Whence it is that the Scripture is obscure 8. 1. The Scripture is vnderstood by it selfe and how 8. 1 2 3. How we are assured of the true sence of the Scripture which is it among many sences 8. 7 8. The true cause why men erre in expounding the Scripture 8. 13. Our faith is built on the Scripture not on the Church 8. 17. The Scripture is perfect containing all things 9. How I know this Scripture to be the very word of God 9. 5. All things needfull are fully comprehended in the Scripture 9. 9. The Papists hold that the sence of the Scripture varieth with the time 9. 11. Againe touching the errors of men in expounding the Scripture 10. The place of 2. Tim. 3.16 proueth the all-sufficiencie of the Scripture 11. How priuat men priuat cōpanies may see the truth against a multitude 12. By the Church the Papists meane nothing but the Pope 13. 2. Whether and how the Church of God may erre 14. 1. Tim. 3.15 expounded how the Church is the pillar of truth 15. The Protestants do not say that the true Church at any time failed was not 17. 1. The state of the question touching the visiblenesse of the Church 17. 2. The Protestants say no more touching the inuisiblenesse of the Church then the Papists themselues in effect do 17. 3. The arguments are answered whereby the Church is proued to be alway visible 18. inde The true faith is a sufficient marke of the Church 24. 2. The arguments against this are answered 26. to 31. 1. Ioh. 4.1 proueth that it is lawfull to examine the teaching of the Church 31. One Holy Catholicke and Apostolicke are not the marks of the Church 32. What the vnitie of the Church properly is 33. 1. The Protestant Churches want not true vnitie 33. 2. Gods true Church in all ages hath had some contentions 33. 4. inde The Protestant Churches haue the true meanes of vnitie 34. 1. What kind of vnitie the Papists haue 34. 1. 2. The Church of Rome vseth the Scriptures most despitefully fiue wayes 35. 3. The present Roman Church is departed frō the ancient primitiue faith 35. 9. The Church of Rome wanteth vnitie and liueth in manifest contention demonstrated 35. 16. The Popes authority was not receiued of old as the foundation of vnity 36. 2. The very Papists themselues do not yeeld to the Popes determinations 36. 5. The Popes supremacie is no sufficient meanes to preserue vnitie 36. 10. The places of Mat. 16.18 Luk. 22.32 Ioh. 21.15 handled at large shewed to make nothing toward the Popes authoritie ouer the Church 36. 11. inde The Primitiue Church acknowledged not the Popes supremacy foure experiences 36. 26. The Pope may erre euen iudicially and be an hereticke 36. 32. It is vnpossible to proue that the hope is S. Peters true successor 36. 36. No certainty among the Papists how the Popes supremacy is proued 36. 39. A place of Cyprian alledged for the supremacie answered 37. 1 2. The Protestants Church is truly holy and how 38. 1. Certaine words of M. Luther expounded 38. 2. Outward holinesse no proper and essentiall marke of the Church 38. 3. The vnholines wickednes of the Roman Church demōstrated 38. 4. inde What Saints the Protestants haue in their Church 39. 1. Canonization of Saints by the Pope a ridiculous conceit 39. 2. 3. The doctrine of the Protestants induceth not to libertie 40. 1. inde Fasting how the Protestants and how the Papists vse it 40. 2. Auricular confession or shrift iustly reiected 40. 6. Necessitie of good workes taught and defended by the Protestants 40. 11. Touching the merit of workes 40. 12. Touching mans power in keeping the commandements 40. 18. Whether all the good workes we do be sinne 40. 22. The distinction of sinne into mortall and veniall 40. 26. Satisfaction how taught by the Protestants and how by the Papists 40. 28. A short view of long Pardons 40. 35. The doctrine of Iustification by Faith only expounded and defended 40. 37. Predestination how holden by the Protestants 40. 43. What is the roote of Contingencie 40. 44. Freewill and Gods
God hath set forth by his Church to be learnâ—d of vs whether they be written or not written Doctor Standish in r Cap. 6. probat 3. his booke against English Bibles crieth out Take from them the English damnable translations and let them learne the mysteries of God reuerently by heart and learne to giue as much credit to that which is not expressed as to that which is expressed in the Scripture Å¿ D. 40. Si Papa in Annot. margin The Canon law newly set out by Pope Gregorie the thirteenth saith that 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 Scripture and they onely inquire what is his pleasure and according to it they order their life and conuersation So that you see howsoeuer the Iesuite say our faith cannot apprehend a falshood because it assenteth onely to the word of God yet by the word of God he meaneth Romish Traditions as well as the Scripture and so maketh those things of equall truth with it and then beareth you in hand that the certaintie of your faith and religion dependeth on their infallibility as much as on the infallibilitie of the Scripture a point which I would easily graunt him if the question were of the Romish faith for I confesse it dependeth vpon Traditions more then on the written word so farre forth that as t Andrad Orthodox explicat lib. 2. quam traditionum authoritatem si tollas nutare iam vacillare videbuntur pag 80. a Doctor of his owne side speaketh Many points therof would reele and totter if they were not supported with the helpe of Traditions But against this let the iudgement of u Regul contract 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 502. Basil be noted by the way It is necessary and consonant to reason that euery man learne that which is needfull out of the Scriptures both for the fulnesse of godlinesse and lest they inure themselues to humane Traditions § 2. Thirdly the one and infallible faith without which we cannot please God must be also entire whole and sound in all points and it is not sufficient to saluation to beleeue stedfastly some points and not other some So saith Athanasius his Creed receiued of all Quicunque vult saluus esse c. Whosoeuer will be saued before all things it is needful that he hold the catholike faith which vnlesse euery one keepe entire and inuiolate without doubt he shall perish euerlastingly Againe to beleeue some points of faith and to denie others is heresie as not to beleeue anie point of faith at all is absolute infidelitie But it is certain euen out of Scripture that neither infidell nor heretick shall be saued For our Sauiour hath absolutely pronounced Qui non crediderit condemnabitur Marc. 16. And the Apostle S. Paule Gal. 5. putteth heresies among the workes of the flesh saying Manifesta sunt opera carnis quae sunt fornicatio fictae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in English heresies of all which he saith Qui talia agunt regnum Dei non consequentur Moreouer the reason why anie one point of faith is vnder paine of damnation to be beleeued by Christian diuine and infallible faith is because God almightie hath reuealed it and by his Church hath proposed it vnto vs and commanded it to be beleeued for otherwise they be not points of faith but of opinion or of some other kinde of knowledge Therefore all points of faith are vnder paine of damnation to be beleeued The Answer 1 This third conclusion toucheth a second propertie required in sauing faith and it must be granted him with the confirmation thereof in a true sence namely that we are bound to beleeue the points of saluation by obtaining a particular distinct knowledge of the same in our selues and so assenting to them that our faith may include an apprehension also and knowledge of the things beleeued as well as an assent to the proposition thereof If this be the Iesuites meaning in this place then I embrace it as the truth 2 But peraduenture his mind runs vpon a further matter which his Church teacheth about infolded faith and then you may note the grosse heresie that he thrusts vpon you in his smooth words For x Implicita fâ—des est credere secuÌ„dùm quod ecclesia credit Vnde noÌ„ omnis Christianus teneturillos articulos fidei scire explicitè sed tantùm clerici Iacob de Graf decis lib. 2. ca. 8. nu 16. the Iesuites and Schoolemen teach how the lay-people are not bound to know what the matters of their faith be y Fides meliùs per ignorantiaÌ„ quà m per notitiam definitur Bellar. de iust l. 1. c. 7. ignorance is better it sufficeth if they consent to the Churches faith whatsoeuer it be assuring themselues it beleeueth and knoweth all things necessary but what those things are they need not enquire thus excluding knowledge from the nature of religion and placing it in assent onely as sufficient to make it whole and entire This being a sottish conceit deuised for the nonce to suppresse knowledge yet marke how boldly these men presse it on vs with the style of an entire faith which I manifest further in the Digression following Digression 2. Shewing the infolded faith of the Papists and confuting the same as not entire 3 For howsoeuer the Church of Rome pretend this whole complete faith yet when the matter cometh to scanning she vtterly refuseth knowledge sendeth her children to schoole to the Collier of him to learne to beleeue as the Church beleeueth For first whereas z Mat. 22.29 Chrys ho 3. in Laz. prol hom in Rom. the ignorance of the Scriptures is the roote of all error and the cause of vnbeleefe a Index lib. prohib Reg. 4. the Church of Rome forbiddeth the reading of them among the people b Franc. Ouan Mogol breuilo in 4. sent D. 13. prop. 3. pretending the vulgar translations to be one principal cause of heresies and therefore c Linwood in constitut prouinc l. 5. titul de magistris cap. Quia when the law was in their owne hand they vtterly forbad them d Mart. Peres de trad pag. 44. One of them saith he thinketh verily it was the diuels inuention to permit the people to reade the Bible e Thyâ—rae de Demoniac cap. 21. th 257. Another writeth that he knew certaine men to be possessed of a diuell because being but husbandmen they were able to discourse of the Scriptures Thus theeues put out the candle that discouers them 4 Next f Nauarr. Manual cap. 11. nu 16. Iacob de Graff decis l. 4. cap. 24 nu 23. they make it heresie for a lay man to dispute in a point of faith and g Magin Geograph pag. 104. Linwood lib. 5. tit de Magist c. periculosa suffer no
them Therefore the Scripture is too obscure to be the rule wherto I answer three things according to the three parts of his argument First I grant certaine things are required as necessary conditions to the vnderstanding of the Scriptures but those things are alway present in the Church and the children of God partake them The spirit of God is necessary y Ioh. 3.8 which breatheth where it listeth and the ordinary meanes of learning and diligence be necessary but proueth not the obscurity pretended For the Mathematicks be the rule of measures proportions and numbers and yet many things are required to vnderstand them And the Iesuite thinketh his Church is the rule yet z Relect. contro 1. qu. 3. pa. 30. Stapleton writeth that sometime it is not seene so easily but onely by such as are very circumspect and skilfull 11 Secondly though more gifts of learning and art be needfull to such as teach others yet that is rather to search out and vtter the sence which the Scripture it selfe yeeldeth then to bring any to it which was not there afore And is not the touchstone it whereby we trie gold though some labour be needfull to find it out And yet they want no gifts for the vnderstanding of the text that haue and vse the text it selfe in that all exposition is to be setched out of it which inuincibly proueth it to be the rule and I haue often shewed that whatsoeuer the rule be yet of necessitie there must be certaine conditions obserued for the vsing it and this necessitie argueth it not of obscuritie 12 Lastly I say they which haue the meanes to vnderstand the Scripture know infallibly both that they haue them and that they vse them right in the same manner that a Arist de anima l. 3. c 2. the Philosopher proueth that with the same sense we see and are assured we see For supposing I haue the meanes that bringeth vnderstanding it were a most absurd thing to imagine those very meanes could not assure my conscience of the function or vse of them Digression 10. Assigning the true cause of mens errors in expounding the Scriptures 13 The Scripture in it selfe is a light as it is euery where called but men do not alway rightly vnderstand it by reason of some defect in themselues that hindereth them from comprehending so great maiestie For who is able to behold the Sunne in his brightnesse but his eyes will dazle yet that is the chiefe light whereby we see it selfe and all things else The means wherby we attain to the vnderstanding is inwardly the spirit of God opening our iudgment outwardly the Scripture it selfe which in plainer places openeth the obscurer giueth light to that which is more difficult The want of which means is the true cause that men run into error not vnderstanding the Scriptures 14 Our Sauiour saith b Io. 8.3 c. 3.2 we cannot know the truth till we continue in his words and the Apostle c 1. Pet. 2.1 for our growing vp in the word of God requireth that first we lay by all affection and then as new borne babes desire the sincere milke thereof that we may liue and grow thereby He is the best reader saith d De Trinit lib. 1. Hilary who rather expecteth the vnderstanding of things from the things themselues then from himselfe imposeth it vpon them who taketh the exposition from thence rather then bringeth it thither inforceth not the sence vpon the words which before his reading he presumed Epiphanius e Haer. 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith All things in the Scripture be manifest to such as repaire to them with a religious minde Oecumenius f Vpon 2 Cor. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith If many beleeue not this is not our fault neither is it the obscuritie of the Gospell but the cause is their owne blindnesse and condemnation The cause of this dissention saith g De causis disâ—enâ— Eccles p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus is not the sublimitie of the matter as if it exceeded the capacitie of mans minde and much lesse is the speech of the Scripture the cause as if it were so concise that it spake nothing plainly of the points in question for it is all one to accuse God and to chalenge the Scriptures Saint Austin in a h Epist 3. ad Volus certaine epistle sheweth what is plaine and what obscure and the reason why that the Iesuite may see there is no place left for his shifts thus he writeth The manner of speaking whereby the Scripture is knit together wherto all may approch though few can enter i En quae aperta continet quasi amicus familiaris sine fuco ad corloquitur indoctorum atque doctorum Ea vero quae in mysterijs occul tar nec ipsa eloquio supeâ—ho eâ—â—it quo non aude ataccedere meÌ„s tâ—t diuscula incruditâ— quasi pauper addiuitem sed inuitat omnes humili sermone quos noÌ„ soluÌ„ manifesta pascat sed etiaÌ„ secreta exeâ—ceat veritate hoc in promptis quod in reconditis habens like a familiar friend speaketh those plain things which it containeth without glozing to the heart of learned vnlearned And as for those which it hideth in mysteries it lifteth them not vp with stately speech that a dull and vnlearned minde should not presume to come neare as a poore man to a rich but with lowly speech it inuiteth all men that it may not onely feed them with manifest but also excercise them with obscure truth hauing the same in manifest that it hath in obscure places But lest manifest things should be loathed the same againe are obscurely spoken that they may be desired and being desired may after a certaine manner be renewed and being renewed they may be delightfully intimated to vs. Herby both froward wits are wholesomely corrected and weake wits cherished and great wits delighted 15 So that to expound figuratiuely that which should be meant literally or contrary argueth no such obscuritie in the text but ignorance or leuity or partialitie in the man as when k Anton. 3. par tit 18. c. 5. §. 3. the Popish Doctors teach all texts in preaching may be turned to Allegories wherof l Inno. Gentillet Exam. Concil Trident. lib. 4. nu 26. sess 22. we haue a pleasant example in the Councell of Trent it selfe where Tyrabosco the Patriarcke of Venice preaching on the miracle of the loaues fishes would proue the seuen Sacraments thereby The creation of the world saith he was ended the seuenth day and Christ satisfied the people with fiue loaues and two fishes which make seuen But how shall the Councell haue bread that the people may eate and be filled euen by appointing seuen sacraments for that which Philip said two hundred pennyworth of bread will not suffice hath this meaning that all the mysteries of the old and new testament are not enough
know which is the true Church of Christ can know it no wayes but onely by the Scriptures because all those things which belong to Christ in truth the heresies also haue in schisme Therefore if any man would know which is the true Church of Christ how shall he know it in so great confusion of likenesse but by the Scriptures onely For this cause the Lord knowing the confusion of things that should happen in the latter dayes commaundeth that such Christians as will receiue assurance of faith shall flie to no other thing but to the Scriptures else if they looke to other matters they shall be offended and they shall perish not knowing which is the true Church Againe vpon these words By their fruits ye shall know them a In c. 7. Math. he saith A mans fruite is the confession of faith and his workes are the conuersation of his life therefore if thou see a Christian man straightway consider that if his confession agree with the Scripture then he is a true Christian but if it be not as Christ commanded then is he a false Christian for Christ hath referred the triall of a Christian not to the name but to the confession c. Saint Austin hath left written an excellent booke against the Donatists who pretended as the Papists now do that the Church was onely among them wherein he handleth this question at large how the true Church may be knowne and by what markes Thus he writeth in b Liber con tâ— PetilianuÌ„ Donatist Epistol seu de vnitate Ecclesiae c. 2. that booke The question betweene vs and the Donatists is where is the Church What therfore shall we do shall we seeke it in our owne words or in the words of her head our Lord Iesu Christ I thinke we ought to seeke it rather in his words who is the truth and best knoweth his owne body c Cap. 3. Let not these speeches be heard among vs This I say and this thou saiest but let vs heare These things saith the Lord. There are certaine bookes of God vnto whose authoritie we both consent we both beleeue we both stand there let vs seeke the Church there let vs trie our cause Let those things therefore be remoued from vs which we bring one against another not out of the holy Canonicall bookes but aliunde Because I will not haue the holy Church demonstrated by mans teaching but by the holy oracles of God d Cap. 16. therefore setting aside all such matters let them shew foorth the Church if they can not by the speeches and rumors of the Africans not in the Councels of their Bishops not in the writings of euery disputer not in signes and false miracles because Gods word hath prepared and made vs readie against these things but let them declare it out of the prescript of the law the prediction of the Prophets the songs of the Psalmes the words of the Pastor himselfe I enquire the Church it selfe where it should be which hearing the words of Christ and doing them buildeth vpon the rocke let him then shew me the Church and let him so shew it that he say not this is true because I say it or because my fellowes haue said it or those our Bishops or this is true because Donatus or Pontius or some other hath done such or such miracles or because men pray and are heard at the monuments of our dead or because such and such things haue happened there or because such a brother or such a sister of ours hath seene such a vision or had such a dreame let these things be remoued either as the deuices of lyers or as no better then the miracles of deceitfull spirits for either they are not true which are reported or if heretickes haue any wonders done among them it standeth vs in hand to beware the more But whether they haue the Church or not let them declare onely by the Canonicall bookes of the holy Scriptures These be the instructions these be the foundations these be the supporters of our cause By all which discourse it appeareth that Austin thought the true faith was the note of the true Church or else to what purpose should he so earnestly reuoke the Donatists froÌ„ all other courses to the tryall of the canonicall Scriptures if he had not bene of mind that the faith alone consenting with them had bene the infallible signe of the Church as he speaketh also in e Epist 166. another place In the Scriptures haue we learned Christ in the Scriptures haue we learned the Church § 25. I proue it because by true faith either is meant true faith onely in some points or in all it is not a good marke to say that is the true Church which teacheth the true faith in some points onely for all heretickes teach truth in some points and though it be proper to the true Church to be so guided by the holy Ghost that it teach the infallible truth in all points as before hath bene proued yet this is not a good marke whereby all sorts of men may and ought to come to know which is the true Church of which if they will be saued they must needs learne an infallible faith The Answer 1 We do not think euery company to be the true Church that holdeth onely some points of the true faith for all heretickes teach the truth in some things and yet we deny them to be the Church of God but f Act. 4.12 1. Cor. 3.11 Eph. 2.19 it is requisite that the foundation be holden that is to say all such truths deliuered as are necessary for all mens saluation and such heresies auoyded as destroy the foundation which kind of teaching is an infallible note whereby all Churches and professions may be tryed and we meane it when we say the faith is a marke of the Church 2 Neither yet do we thinke as the Iesuite speaketh that any visible church teacheth this truth so infallibly that it erreth in nothing we thinke and g §. 14. 15. I haue shewed the contrary for this befalleth the Church that it may be ignorant of many truthes for a time it may hold the faith sometime more sometime lesse purely it may build hay and wood vpon the foundation it may be infected with the errors and heresies of some therein and some articles lying in the very foundation may be beleeued not so clearely as h Mark 16 14. Luc. 24 5.11.12.21.25.37 Ioh. 20.25 the resurrection of Christ was for a time not well vnderstood which things though they befall the Church the holy Ghost teaching it but by degrees yet is not the faith thereby taken from it but abideth â—ufficient to giue testimony of saluation to all that will follow it And this is confirmed by the confession of our aduersaries themselues who say i Bell. de Not. Eccl. c. 2. that to erre and yet to be ready to learne and when you haue learned to
5 when he said I would not beleeue the Gospell vnlesse the authoritie of the Church did moue me For though the testimonie of the Church by reason of mens infirmitie afore they beleeue be requisite to draw them on to consent to the Scriptures as children afore they can go hold themselues by the side of a stoole and so learne to go yet is not the credite of the Church or authority of men the thing whereby we know and distinguish the Scripture from other writings but the authoritie of Gods spirit is it that by the help of the Church worketh faith in vs. Digression 19. Touching the place of S. August cont epist. fundam cap. 5. and the matter which the Papists gather from it 4 The Papists haue a principle among them that the Scriptures receiue all their authoritie from the Church meaning thereby g Rhem. Gal. 6.2 that they are not knowne to be true neither are Christians bound to receiue them without the attestation of the Church h Ioan. de Turrecr suê‘ dist 9. Noli meis nu 4. Which testimonie declareth vnto vs which be the Scriptures and which not i Baron annal tom 1. an 53. nu 11. so that by the tradition of the Church all the Gospel receiueth his authority and is built therupon as vpon a foundatioÌ„ and cannot subsist without it Yea k Bosius de sign eccl tom 2 pag. 439. some of them write that the Scripture is not to be reckoned among such * Principia principles as before all things are to be credited but it is proued confirmed by the church * Quasi per quoddam principium as by a certain principle which hath autority to reiect allow Scripture And l D. Standish Treat of the Script c. 6. probat 3. a countriman of ours hath left written that in three points the authoritie of the Church is aboue the authoritie of the Scripture The second is for that the Church receiued the Gospel of Luke and Marke and did reiect the Gospels made by his high Apostles Thomas and Bartlemew The which speeches of theirs when the Papists haue expounded how they can yet this will be the vpshot that in all discourses concerning religion the last resolution of our faith shall be into the Churches authoritie 5 For confirmation whereof they bring you see this of Austine I would not haue beleeued the Gospel vnlesse the Churches authority moued me In which words he speaketh of the time past afore he was conuerted and according to the phrase of his countrey putteth the preterimperfect tense for the preterpluperfect tense meaning thus I had not now beleeued the Gospell and bene a Christian but that the Church by her reasons perswaded me thereunto speaking onely of the practise of Christians who by their perswasions conuert many to the Gospell And that he speaketh of the time pâ—st when he was an vnbeleeuer it is plain not onely by viewing the place but by the testimonie of a learned Papist m Can loc l. 2. c. 8. pag. 34. who saith Austine had to do with a Manichee who would haue a certaine Gospell of his owne without controuersie admitted therefore Austine asketh what they will do if they chance to meet with one * Qui ne Euangelio quidem credat which beleeueth not the Gospell and by what arguments they will draw him into their opinion n Certè se affirmat non aliter potuisse adduci vt Euangeliâ—m amplectâ—retâ—â— quà m Ecclesiae authoritate victum Verily he affirmeth that â—e for his part could not otherwise be drawne to embrace the Gospel but being ouercome with the authorie of the Church therefore he doth not teach that the credite of the Gospell is founded on the Churches authoritie Whereby it is plaine that Austine propoundeth himselfe as an instance of one that beleeueth not which he could not be when he wrote this but by speaking of the time past And though it were throughly proued that he spake of himselfe being a Christian and in that estate said he would not beleeue the Gospell vnlesse the authoritie of the Church moued him yet were it not proued hereby that he meant the present Church as it runneth from time to time or the Church of Rome or any other place as it now standeth For if some Papists misse it not he meant the Church which was in the Apostles times which saw Christs miracles and heard his preaching Durand o 3. d. 24. q. 1. in litera o. saith That which is spoken concerning the approbation of the Scripture by the Church is meant onely of that Church which was in the Apostles time Of the same mind are p Dried de var. dogm l. 4. c. 4. Gers de vita anima Occham dial l. 1. part 1. c 4. others whereby he may see that Austine giueth a kind of authoritie to the Church but it is not that Church which should serue his turne Neither is the authoritie giuen large enough to reach the Popish conceit or the Iesuites conclusion if we had not the testimony of the Church we could not be infallibly sure that there were any Gospell at all nor know these bookes to be Scripture for Canus a Doctor of his owne q Vbi supra confesseth I do not beleeue that the Euangelist saith true because the Church telleth me he saith true but because God hath reuealed it And r Triplicat incho 〈◊〉 uers Whitak in Admon Stapleton The inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or be neuer heard And Å¿ Comment theol tom 3. pag. 31 Gregorie of Valence The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe And t qâ—â— Sent. 1 q. 1. art 3. pag 50. liâ—eta C. â—â—ce Greg. Arimin prolog n sent q. 1. art 3. pag. 4. Cardinall Cameracensis The verities contained in the Canon of the Bible onely are the principles and foundation of Diuinitie and receiue not their authority by other things whereby they may be demonstrated And therefore this testimonie of Austine proueth not that he beleeued the Gospel through the Churches authoritie as by a Theologicall principle whereby the Gospel might be proued true but onely as it were by a cause mouing him to credite it as if he should say I would not beleeue the Gospell vnlesse the holinesse of the Church or Christs miracles did moue me In which saying though some cause of his beleeuing the Gosp ll be assigned yet u Compare this wâ—â— the place of Bozius alledged in the beginning of this Digress letter a. no former principle is touched whose credite might be the cause why the Gospell should be beleeued These speeches of our very aduersaries which the truth it selfe hath wroong from them deserue to be obserued the more because