that in the one men are sure and know they neither are nor can be deceiued in the other they knowe and are certaine that they are not not that they cannot bee deceiued But this difference cannot staud for if a man know and bee certaine that hee is not deceiued he must certainly know that no such thing doth now fall out as doth fall out when men are deceiued in apprehensions of this kind and consequently that now and things so standing he cannot be deceiued For example a man dreaming thinketh he is waking and vndoubtedly perswadeth himselfe hee seeth or doth something wherein he is deceiued because it is but representation in a dreame but he that is waking knoweth that he waketh that hee seeth that which he thinketh he seeth that in this perswasion hee is not nor cannot be deceiued things so standing Amongst the Articles agreed vpon in the conference at Ratisbon 1541 this is one Docendum est ut qui vere poenitent semper fide certissimâ statuant se propter Mediatorem Christum Deo placere quia Christus est propitiator Pontifex interpellator pro nobis quem pater donavit nobis omnia bona cum illo Quoniam autem perfecta rectitudo in hac imbecillitate non est suntque multae infirmae pavidae conscientiae quae cum gravi saepe dubitatione luctantur nemo est à gratiâ Christi propter ejusmodi infirmitatem excludendus sed convenit tales diligenter adhortari ut ijs dubitationibus promissiones Christi fortiter opponant augeri sibi fidem sedulis precibus orent juxta illud Adauge nobis Domine fidem So that touching this point it is evident that the Church of God euer taught that which we now teach Neither haue wee departed from the doctrine of the Church in that wee teach that faith onely justifieth For many of the ancient haue vsed this forme of words as Origen ad Rom. 3. Dicit Apostolus sufficere solius fidei justificationem ita ut credens quis tantummodo justificetur etiamsi nihil ab eo operis fuerit expletum Hilar. can 8. in Math. Fides sola justificat Basil. homil de humilitate Haec est perfecta integra gloriatio in Deo quando neque ob justitiam suam quis se iactat sed novit quidem seipsum verae justitiae indigum solâ autem fide in Christum justificatum Ambros. ad Rom. 3. Iustificati sunt gratis quia nihil operantes neque vicem reddentes solâ fide justificati sunt dono Dei Chrysost. Homil. de fide lege naturae Eum qui operatur opera iustitiae sine fide non potes probare vivum esse fidem absque operibus possum monstrare vixisse regnum coelorum assecutam nullus sine fide vitam habuit latro autem credidit tantum iustificatus est Aug. l. 1. contra 2 Epistolas Pelag. c. 21. Quantaelibet fuisse virtutis antiquòs praedices justos non eos salvos fecit nisi fides mediatoris 83. q. q. 76. Si quis cùm crediderit mox de hâc vita decesserit iustificatio fidei manet cum illo nec praecedentibus bonis operibus quia non merito ad illam sed gratiâ pervenit nec consequentibus quia in hac vita esse non sinitur Theophylact. ad Galat. 3. Nunc planè ostendit Apostolus fidem vel solam iustificandi habere in se virtutem Bern. ser. 22 in Cantic Quisquis pro peccatis compunctus esurit sitit iustitiam credat in te qui iustificas impium solam iustificatus per fidem pacem habebitad te Et ep 77. citans illud Qui crediderit baptizatus fuerit salvus erit Cautè inquit non repetiit qui vero baptizatus non fuerit condēnabitur sed tantū qui vero non crediderit innuens nimirum solam fidem interdum sufficere ad salutem sine illâ sufficere nihil Sometimes by these phrases of speech they exclude all that may bee be without supernaturall knowledge all that may be without a true profession Sometimes the necessity of good workes in act or externall good workes 3. The power of nature without illumination and grace 4. The power of the Law 5. The sufficiency of any thing found in vs to make vs stand in judgement to abide the tryall and not to feare condemnation And in this sense faith onely is said to justifie that is the onely mercy of God and merite of Christ apprehended by faith and then the meaning of their speech is that onely the perswasion and assured trust that they haue to bee accepted of God for Christs sake is that that maketh them stand in judgement without feare of condemnation And in this sense all the Diuines formerly alleadged for proofe of the insufficiency of all our inherent righteousnesse and the trust which wee should haue in the onely mercy of God and merite of Christ doe teach as wee doe that faith onely iustifieth For neither they nor we exclude from the worke of Iustification the action of God as the supreme and highest cause of our iustification for it is he that remitteth sinne and receiueth vs to grace nor the merit of Christ as that for which God inclineth to shew mercy to vs and to respect vs nor the remission of sinnes gratious acceptation and grant of the gift of righteousnes as that by which we are formally justified nor those works of prenenting grace whereby out of the generall apprehension of faith God worketh in vs dislike of our former condition desire to be reconciled to God to haue remission of that is past grace hereafter to decline the like euils to do contrary good things For by these wee are prepared disposed and fitted for iustification without these none are iustified And in this sense to imply a necessity of these to be found in us sometimes the fathers others say that we are not justified by faith only And we all agree that it is not our conuersion to God nor the change we find in our selues that can any way make us stād in judgment without feare and looke for any good from God otherwise then in that we find our selues so disposed and fitted as is necessary for justification whence we assure our selues God will in mercy accept us for Christs sake CHAP. 12. Of Merit MErit as Cardinall Contarenus rightly noteth if we speake properly importeth an action or actions quibus actionibus aut earum autori ab altero iusticia postulante debeatur praemiū No man can merit any thing of God First because we are his seruants owe much more seruice vnto him thē bond-slaues that are bought for money owe vnto their masters though no reward were promised we were bound to obey his commands Yet if we looke on the bounty of God he deales with us being bond-men as with hired seruants recōpencing that with a reward which we stood bound in duty to
his merite and not for the dignity and perfection of the righteousnesse which is communicated vnto vs in Christ And farther they say that the faithfull soule doth not rely vpon that righteousnesse that is inherent in it but vpon the onely righteousnesse of Christ giuen vnto vs without which there neither is nor can be any righteousnesse And they adde hereunto that they that truly repent of their sinnes should most firmely and with great assurance of faith resolue that they please God for Christs sake who is a Mediatour betweene God and them because he is a worker of propitiation a High Priest and an Intercessour for vs whom the Father hath giuen vnto vs and all good things together with him And therefore though they say not as the Canons of Colen that Christs righteousnesse is the formall cause of our justification yet Vega thinketh they followed the same opinion because besides inherent righteousnesse they affirme that another righteousnes namely that of Christ is communicated to vs by which especially wee are made righteous and vppon which only we must rely The Interim published by Charles the 5 with the assent of the imperiall states deliuereth the same touching iustification that the former authors haue done And the diuines of both sides in the conference at Ratisbon agreed in the same explication of the article of iustification that wee haue hetherto deliuered A great contention there is and hath beene whether the righteousnesse of Christ imputed to vs bee the formall cause of our justification and whether we be formally justified by his imputed righteousnesse or not But Andraeas Vega supposeth that it is a meere logomachie and verball contention which his conjecture I thinke will be found more then probable For as I haue already shewed in the justification of a sinner three things are implyed 1 To be free from dislike disfauour and punishment as if he had neuer offended Secondly to be respected fauoured and indeared vnto God in such sort as righteous men are wont to be as if he had done all righteousnes And thirdly To haue the grant of the gift of righteousnesse to keepe from euill and incline him to good in the time to come All these denominations are respectiue and a man may be so denominated from something without For one man is reconciled to another in that hee no longer intendeth euill vnto him and one man is deare vnto another and we are deare vnto God formally by that loue whereby we are beloued of him And because that which giueth satisfaction to God and that which maketh him well pleased towards vs is that for which formally or in respect whereof God willeth our good not euill by both these we may be sayd though in a different sort to be formally iustified Wherefore hauing sufficiently cleared the point of controuersie touching the first justifying and reconciling of a sinner to God and made it appeare that the Church euer beleeued as we now do it remaineth that we speake of the second justification The second justification consisteth in the remission of such sinnes as the justified man dayly through infirmity falleth into and the progresse and going on in well doing and the dayly preuailing against sinne whereby the kingdome of sinne is weakened and the kingdome of grace and righteousnesse is confirmed and more strongly established in us Touching the second justification there is no difference between vs them that so deliuered the doctrine of the first justification as I haue before expressed but between the Romanists vs there are sūdry things cōtrouerted For 1 t many of thē deny the veniall sins into which the regenerate do fal to be properly sins therefore think not aright of the remissiō of thē 2◠They imagine that sūdry externall obseruatiōs ex opere oper◅to giue grace remit those sins whereas in truth in the opiniō of others they auaile no otherwise then they stirre vp deuotion and raise in vs good motions and desires to purge out the remaines of sinne and to seeke the remission of it Thirdly they make the good workes of men justified to deserue increase of grace the reward of eternall life of condignity But I will shew in that which followeth that the doctrine of merit was neuer admitted in the Church neither before nor after Luthers time In this justification men are justified meerely by faith as in the first so farre forth as it importeth remission of sins but in that it importeth an increase confirmation and growth in that good that is begun in us our working of vertue and good indeauours causing the same may be sayd to justify that is to make vs more iust inherētly then before more strōgly inclined to good in which sense S. Iohn saith Qui iustus est iustificetur adhuc The third kind of justification which is sayd to bee the restoring of men once justified and afterwards fallen from grace to the state of grace againe is meerely imaginary For they that are called according to purpose and soe justified do neuer totally nor finally fall from God The sins which men run into I haue elsewhere shewed to be of 2 sorts Inhabiting only or Raigning the former in the judgment of our aduersaries themselues do stand with grace the state of iustification Sins regnant are as Theodoret writing vpon the sixt to the Romans after him others do rightly note of 2 sorts for either they raigne as a tyrant or as a king a king reigneth with the loue liking of his subjects who wish nothing more then to liue vnder him think there is no happines but in his slauery a tyrant with dislike They that are justified called acording to purpose neuer haue sin raigning in them as a king but somtimes as a tyrant they haue For though Dauid Peter were strangely transported with the violēt passions of feare lust yet who will euer think that these lost all their former good affections towards God thought it their happines to be subject to his enemies Nay it is cleerly deliuered concerning Peter by Theophylact and sundry others that though the leaues were shaken off yet the roote remained vnmarred Iustification likewise as I haue shewed in the same place importeth 2 things An interest right title to the kingdome of heauen a claime to it by vertue force of the same right title the one of these may cease be suspended when the other remaineth If a man that hath much due vnto him vpon good assurances do some act for which he is excommunicated or outlawed he looseth not the title right he had to the things due vnto him vpō those assurāces but if the same things be detained all prosecution of his right is suspēded all actuall claime ceaseth during the time he continueth in that estate So in like manner if a man called according to purpose justified who can neuer finally fall from God fall
Canons prouided that Bishops and other Cleargy-men might make their last Will and Testament and giue to whom they pleased that which came to them by inheritance the gift of their friendes or which they gained vppon the same But that which they gayned vpon their Church-liuings they should leaue to their Churches But the Church of England had a different custome neither were these Canons euer of force in our Church And therefore her Bishops and Ministers might euer at their pleasure bequeath to whom they would whatsoeuer they had gained either vpon their Church liuings or otherwise And surely there was great reason it should be so for seeing The labourer is worthy of his hire why should not they haue power to giue that which was yeelded vnto them as due recompence and reward of their labours to whom they please And how can it bee excused from iniustice and wrong that men spending a great part of their owne Patrimonie in fitting themselues for the Ministery of the Church which conuerted to the best aduantage and benefitte might greatly haue enriched them should not haue right and power to dispose of such thinges as they haue lawfully gayned out of those liuings which are assigned to thē as the due reward of their worthy paines Yet are there some that are much more iniurious to the holy Ministery For Waldensis out of a Monkish humour thinketh that Cleargy-men are bound to giue away whatsoeuer commeth to thē by inheritan ce or by any other meanes that they ought not to possesse any thing in priuate and as their owne And alleageth to this purpose the saying of Origen Hierome and Bernard that the Cleargy-man that hath any part or portion on earth cannot haue the Lord for his portion nor any part in heauen But Cardinall Bellarmine answereth to these authorities That these Fathers speake of such as content not themselues with that which is sufficient but immoderately seeke the things of this world and proueth that Cleargy-men may haue and keepe lands and possessions as their owne First because the Apostle prescribeth that such a one should be chosena Bishop As gouerneth his owne house well and hath children in Obedience which presupposeth that he hath something in priuate and that is his owne Secondly hee cofirmeth the same by the Canons of the Apostles the Councell of Agatha Martinus Bracharensis in his Decrees and the first Councell of Hispalis and further addeth that a man hauing Lands Possessions and Inheritance of his owne may spare his owne liuing and receiue maintenance from the Church for proofe whereof he alleageth the Glosse and Iohn de Turrecremata a Cardinall in his time of great esteeme and confirmeth the same by that saying of Christ The Labourer is worthy of his hyre and that of the Apostle Saint Paul Who goeth to warfare at any time at his owne charge FINIS AN APPENDIX CONTAYNING A DEFENSE OF SVCH PARTES AND PASSAGES OF THE FORMER foure bookes as haue bin either excepted against or wrested to the maintenance of Romish errours Diuided into three partes THE EPISTLE TO THE READER SINCE the time I presumed good Christian Reader to offer to thy view what I had long before for my priuate satisfaction obserued touching certaine points concerning the nature definition notes visibility and authority of the Church much questioned in our times first there came forth a Pamphlet intituled The first part of Protestant proofes for Catholique Religion and recusancie After that a larger discourse bearing the name of A Treatise of the grounds of the old and new religion thirdly the first motiue of one Theophilus Higgons lately minister to suspect the integrity of his Religion The Author of the first of these worthy workes vndertaketh to proue out of the writings of Protestant Diuines published since the beginning of his Maiesties raigne ouer this Kingdome that his Romish faith and profession is Catholique The second endeauoureth to make the world belieue that Protestants haue no sure grounds of Religion And the third hauing made shipwracke of the faith and forsaken his calling laboureth to iustifie and make good that he hath done Euery of these hath beene pleased for the aduantage of the Romish cause amonst the Workes of many worthy men to make vse of that which I haue written the first seeking to draw mee into the defence of that hee knoweth I impugne and the other two taking exceptions to certaine parts and passages scattered here and there Such is the insufficiencie and weakenesse of the idle and emptie discourses of these men that I almost resolued to take no notice of them But finding that the last of these good Authors fronteth his booke with an odious title of Detection of falshood in Doctor Humfrey Doctor Field and other learned Protestants and addeth an Appendix wherein hee vndertaketh to discouer some notable vntruethes of Doctor Field and D. Morton pretending that the consideration thereof moued him to be come a Papist I thought it not amisse to take a little paynes in shewing the folly of these vaine men who care not what they write so they write something and are in hope that no man wil trouble himselfe so much as once to examine what they say yet not intending to answere all that euery of these hath said for who would mispend his time and weary himselfe in so fruitlesse a labour but that which concerneth my selfe against whom they bend themselues in more speciall sort then any other as it seemeth because I haue treatised as Maister Higgons speaketh of that subiect which is the center and circumference in all religious disputes And b◅cause Mr Higgons is pleased to let vs know his name whereas the other cōceale theirs it being no small comfort for a man to know his Aduersary I will do him all the kindnesse I can first begin with him though he shewed himselfe last and from him proceed to the rest What it is that maketh him so much offended with me I cannot tell but sure it is he hath a good vvill to offend me for hee chargeth mee vvith trifeling egregious falshood collusion vnfaithfull dealing abusing the holy Fathers and I knowe not what else But such is the shamelesse and apparant vntrueth of these horrible imputations that it is altogether needelesse to spend time bestow labour in the refutation of them Yet because in the suspicion of heresie falsehood and vfaithfull dealing in matters of faith religion no man ought to be patient I will briefely take a view of his whole booke And though his beginning bee abrupt and absurd his whole discourse confused and perplexed and all that he doth without order or method yet to giue satisfaction to all I will follow him the same way hee goeth I was vnwilling good Christian Reader to trouble thee with such discourses but the restlesse importunity of our aduersaries setting euery one a worke to say something against vs forceth mee thereunto Read
faith only doth not iustifie that good works are meritorious he endeauoureth to proue because I confesse that men iustified freely by grace are crowned in the world to come for that new obediēce that is foūd in thē after iustificatiō But this cōsequence I suppose wil not be thought good seeing as Cassander rightly notethout of Bucer God in respect of good works or hauing an eye to thē or for good works giueth not onely temporall but eternall rewardes not for the worthinesse of the workes in themselues but out of his owne grace for the merit of Christ first working such good workes in them that are his and then crowning his owne workes in them as Augustine long since aptly obserued Let vs see therefore if he can proue any better that fayth onely doth not justifie this hee vndertaketh to doe out of that which I haue written that justification implieth in it faith hope and charity But for the clearing of this poynt let him be pleased to obserue that by the name of justification sometimes nothing is meant but an adiudging of eternall life vnto vs sometimes the whole translation of a man out of the state of sinne and wrath into a state of righteousnesse and acceptation with God which implyeth in it sundry things concurring in very different sort without any preiudice to the singular prerogatiue of fayth For first it implyeth in it a worke of almighty God as the supreame and highest cause Secondly the merits of Christ as the meanes whereby God is reconciled and induced to take vs into his fauour Thirdly in him that is to be justified a certaine perswasion of the trueth of such thinges as are contayned in the holy word of God Fourthly motions of feare contrition hope of mercy and the like workes of preparing grace as causes disposing and fitting him that is to be justified that hee may be capable of Gods fauour Fifthly as the susceptiue cause an act of faith by which a man truely repenting of former euils and seeking deliuerance without all doubting firmely beleeueth that all his sinnes are remitted him for Christs sake Lastly an infusion of the habite of diuine and heauenly vertues as a beginning of that life of God to which he doth adiudge them whom he receiueth to fauour So that my saying that justification thus taken implyeth in it Faith Hope and Charitie contrarieth not our position that fayth onely justifieth in sort before expressed which the Treatiser knowing right well insisteth no longer vpon this cauill but passeth to an vntruth charging Mee that I say of S. Augustine whom yet I pronounce to haue been the greatest of all the Fathers and the worthiest Diuine the Church of God euer had since the Apostles times that his manner of deliuering the Article of Iustification is not full perfect exact as if I imputed some fault to him in not deliuering the poynt of justification as it became him whereas I haue no such thing but say onely that his manner of deliuering that Article was not so full perfect and exact as we are forced to require in these times against the errours of the Romanists in which saying I no way blame that worthy Father but shew that new errours require a more exact manner of handling of thinges then was necessary before such errours sprung vppe which I thinke no wise man will deny and am well assured this Treatiser cannot deny vnlesse hee will bee contrary to himselfe For hee sayth expressely that Saint Augustine before some articles of Christian Religion were so throughly discussed and defined in the Church as afterwards vpon the rising of new heresies spake not so aptly and properly as was needfull in succeeding times and therefore retracted some things which hee had formerly vttered So that the Reader will easily finde that in this passage hee hath sayd lesse then nothing neither will his next discourse be found any better wherein he laboreth to shew a contrariety between Me Luther Caluine others in that I make that acte of fayth which obtayneth and procureth our justification to bee an acte by way of petition humbly intreating for acceptation and fauour and not of comfortable assurance consisting in a full perswasion that through Christs merits wee are the children of God Whereas Luther Caluine and the rest make iustifying faith to be an assured perswasion that through Christs merits wee are the sonnes of God But the Treatiser might easily know if hee were disposed that according to our opinion iustifying faith hath some actes as a cause disposing preparing and fitting vs to the receipt of that gracious fauour whereby God doth iustifie vs and other as a susceptiue cause receiuing embracing and enioying the same in the former respect neyther they nor I make faith to consist in a perswasion that wee are the sonnes of God in the latter wee both do and so agree well enough though the Treatiser it seemeth could wish it were otherwise §. 4. WHerefore let vs goe forward and take a view of that which followeth The next thing which hee hath that concerneth Mee is that it may bee gathered out of my assertions in my Third Booke of the Church that I thinke as hee saith some other also do that it is no fundamentall point of doctrine but a thing indifferent to beleeue or not to beleeue the reall that is the locall presence of CHRISTS Body in the Sacrament But I am well assured there can no such thing be gathered out of any of the places cited by him vnlesse it be lawfull for him to reason à baculo ad angulum as often as he doth For in the pages 120 and 121 of his second part because I confesse that in the Primitiue Church the manner of some was to receiue the Sacrament in the publique assembly and not bee partakers of it presently but to carry it home that the Sacrament was carried by the Deacons to the sicke that in places where they communicated euery day there was a reseruation of some parts of the sanctified Elements and that the sanctified Elements thus reserued in reference to an ensuing receiuing of them were the bodie of Christ to wit in mysterie and exhibitiue signification hee goeth about to conclude that I must needes confesse the reall that is the locall presence of Christs body in the Sacrament which consequence is no better then if a man should goe about to conclude that this Treatiser hath written a good and profitable booke because hee hath troubled the world with one such as it is full of vaine idle and emptie discourses whereof if any man make doubt let him consider but the very next words For whereas I confessed Calvines dislike of the reseruation aunciently vsed and yet saide it cannot bee proued that hee denied the Sacramentall elements consecrated and reserued for a time in reference to an ensuing receiuing of them to bee Sacramentally the body of Christ hee saith I labour in vaine because
which the Romanists now teach nor power of nature to doe the workes of the Lawe according to the substance of the things commanded though not according to the intention of the Law-giuer to loue God aboue all and to do actions morally good or not sinfull without concurrence of speciall grace nor election and reprobation depending on the foresight of some thing in vs positiue or priuatiue nor merit of congruence and condignity nor workes of supererogation nor counsels of perfection as they now teach nor iustification by perfection of inherent qualities nor vncertainty of grace nor seaven Sacraments properly so named nor locall presence nor Transubstantiation nor orall manducation of the body of Christ nor reall sacrificing of it for the quick the dead nor remission of sinnes after this life nor tormenting of the soules of men dying in the state of saluation in a part of hell hundred of yeares by divels in corporall fire out of which prayer should deliver them nor that the Saints heare our prayers know or are acquainted with our particular wants nor the grosse Idolatry in those times committed and intollerable abuses found in the number fashion and worship of their images nor their absolution as now they define it nor treasure of the Church growing out of the superfluitie of Saints merits not rewardable in themselues to be disposed by the Pope for supplie of other mens wants to release them out of Purgatorie by way of indulgence nor the infallibility of the Popes iudgment and plenitude of his power such and so great that he may depose Princes and dispose of their crownes and dignities and that whatsoeuer he doth he may not be brought into order or deposed by authority of the whole Christian world in a generall Councell These are the errours which wee condemne and our adversaries maintaine and defend these wee are well assured were not the doctrines of that Church wherein our Fathers liued and dyed though wee do not deny but they were taught by some in that Church All these we offer to proue to be errour in matter of our Christian faith and that seeing wee could no longer haue peace with our adversaries but by approuing these impieties wee had iust cause to divide our selues from them or to speake more properly to suffer our selues to be accursed anathematized and rejected by them rather than to subscribe to so many errours and heresies contrary to the Christian and Catholike verity CHAP. 8. Of the true Church which and where it was before Luthers time THus then it appeareth which wee thinke to haue beene the true Church of God before Luther or others of that sort were heard of in the world namely that wherein all our Fathers liued and died wherein none of the errours reproued by Luther ever found generall vniforme and full approbation in which all the abuses remoued by him were long before by all good men complained off and a reformation desired And therefore though wee accknowledge Wickliffe Husse Hierome of Prague and the like who with great magnanimity opposed them selues against the Tyranny of the See of Rome and the impiety of those who withheld the trueth of God in vnrighteousnesse who being named Christians serued Antichrist as Bernard complained of some in his time to haue beene the worthy servants of God and holy martyrs and confessours suffering in the cause of Christ against Antichrist yet doe wee not thinke that the Church of God was found onely in them or that there was no other appearance of succession of Church and ministerie as Stapleton and other of that faction falsely impute vnto vs. For wee most firmely beleeue all the Churches in the world wherein our Fathers liued and died to haue beene the true Churches of God in which vndoubtedly salvation was to be found and that they which taught embraced and beleeued those damnable errors which the Romanists now defend against vs were a faction only in the Churches as were they that denied the resurrection vrged circumcision and despised the Apostles of Christ in the Churches of Corinth and Galatia If any of our men deny these Churches to haue beene the true Churches of of God their meaning is limitted in respect of the prevailing faction that was in the Church and including them and all the wicked impieties by any of them defended in which sense their negatiue is to bee vnderstood For howsoever the Church which is not to be charged with the errours and faults of all that in the midst of her did amisse held a sauing profession of the trueth of God yet there were many and they carrying the greatest shew of the Church that erred damnably and held not a sauing profession of diuine trueth wherevpon Gerson sayth that before the councell of Constance the false opinions touching the power of the Pope did fret like a Canker preuailed so far that he would hardly haue escaped the note of heresie that had said but halfe so much as was defined in the Councell of Constance by the vniuersall consent of the whole Christian world Gregorius Ariminensis sheweth that touching the power of nature to doe things morrally good and to fulfill the law without concurrence of speciall grace touching the workes of infidels predestination reprobation and punishments of originall sinne the heresies of Pelagius were taught in the Church and that not by a few or contemptible men but so manie and of soe great place that he almost feared to follow the doctrine of the Fathers and oppose himselfe against them therein The same doth Gerson report concerning sundry lewd assertions preiudiciall to the states of Kings and Princes which the Councell of Constance could not bee induced to condemne by reason of a mighty faction that preuailed in it though many great ones much urged it and though they made no stay to condemne the positions of Wicklife and Hus seeming to derogate from the state of the Clergie though many of them might carry a good and Catholike sense if they might haue found a fauourable construction Whereupon he breaketh into a bitter complaint of the partialities and vnequall courses holden in the Church and protesteth that he hath no hope of a reformation by a councell things standing as they then did The like complaint did Contarenus make in our time that if any man did debase the nature of man deiect the pride of sinnefull flesh magnifie the riches of the grace of God and vrge the necessity of it hee was iudged a Lutheran and pronounced an Hereticke though they that gloried in the name of Catholikes were themselues Pelagian heretickes if not worse then Pelagians Alas saith Occam the time is come the blessed Apostle Saint Paule 2. Timoth. 4 prophecied of When men will not suffer wholesome doctrine but hauing their eares itching after their owne lustes get them a heape of Teachers turning their eares from the trueth and being giuen vnto fables This Prophecie is altogether fullfilled in our
ex obiecto euill it hath God for the first mouing cause he doth primarily originally predetermine the will of the creature by an actuall motion to such an act in that it is an act in that it hath being and yet not to the difformity of it But Cumel disputeth strongly against this proposition in this sort There are certain acts saith he intrinsecally euill so that in them that which is materiall cannot bee separated à formali malitiâ peccati that is from the difformity or sinfulnesse of such an act So that it implyeth a contradiction that God should determine our wills freely to bring forth such an action in respect of that which is materiall in it and not to determine it to bring forth the same action in respect of that which is formall And this reason hath greater force against them that hold that the formality of sinne consisteth in some thing that is positiue as in the manner of working freely with positiue repugnance to the Law of reason and of God For if God predetermine and effectually moue to the producing of euill actions in respect of that which is materiall in them and the substance of the act hee must necessarily also predetermine the same actions in respect of all their positiue conditions and circumstances as the freedome of working and the positiue repugnance to the Law of God And if he determine the will to worke repugnantly to the Law he must needs moue and determine it to sinne seeing to sinne is nothing else but to repugne vnto the law So that it must not bee sayd that God is the originall cause that man hath any such action of will as is euill ex obiecto For if hee should originally and out of himselfe will any such acte he must bee the authour of sinne seeing such an acte is intrinsecally euill so that it cannot be separated from difformity but whosoeuer willeth the substance of such an acte must also will the difformity annexed therevnto in the same sorte as hee willeth the substance of it as is already proved Wherefore that wee may rightly conceiue how God may bee said to will actions of this kinde I will lay downe these propositions First that of the sinne of omission no higher cause needeth to be sought then the deficient will of the creature and that God no otherwise decreed the enterance of it but in that he decreed the deniall of that grace without which hee knew such omission would bee The second that the sinne of omission is in order before the sinne of commission The sinne of omission was first in the Angells sayth Wickliffe as it is also in every man that sinneth Omission saith Alexander of Hales in the order of sinnes so farre forth as wee may conceiue that there is any order amongst them is before commission The third that the sinner falling into the sinne of omission putteth himselfe not onely into an estate of aversion from God but of opposition also and being adverse vnto God and so into a necessitie of committing sinne so long as hee continueth in that state For hee that is opposite to God if he haue any action at all must of necessity haue such as are repugnant to the will and law of God The fourth that God the vniversall mouer who moueth and worketh all things to bring forth such actions as are fitting to their condition ceaseth not to worke and moue vpon men Angels after they are become averse but hee still moueth and impelleth them to doe things fitting to that condition wherein hee findeth them as he doth all other things and as hee worketh in and together with all second causes such effects as are fitting to their condition So hee bringeth forth in and with these thus auerse actions fitting to such an estate of aversion and adverse opposition that is such as are beside and contrary to the rule of righteousnes So that to conclude this point God neither worketh the creature to be evill for it becommeth euill of it selfe by falling into the sinne of omission nor simplie and absolutely moueth and determineth it to doe euill but hee moueth it to doe things fitting to the condition wherein it is even after by it owne fault it is become evill and produceth in and together with it such actions as are fitting to that estate that is such as are euill And his will being that nothing shall be without action nor without action fitting to the condition thereof hee hath setled it by an effectuall and positiue decree that hee that will be averse and evill shall not but doe euill so long as he is and will bee in such an estate and condition If wee speake saith Gregorius Ariminensis de prima mala voluntate non habuit causam efficientem quia nulla res fuit quae aliquid faciendo faceret illam malam sed ipsa desistendo à bona volitione facta est mala sed malae volitionis aliqua est causa That is If wee seeke out how the will of the creature at first became ill there is no efficient cause thereof to bee found for there was nothing that did any thing to make it euill but of it selfe by desisting to will that it should it became euill but of the acte of willing what it should not there is a positiue cause It is excellent to this purpose that Luther hath in his booke de servo arbitrio against Erasmus Reason yeeldeth sayth hee that God worketh all in all and that nothing can be done without him for hee is omnipotent and this pertayneth to his omnipotencie as Paul saith to the Ephesians Now Satan and man fallen from God and forsaken of him cannot will that which is good that is such things as please God or such as hee would haue to be done but being turned away to desire such other things as shall please themselues they cannot but seeke those things that are their owne This nature of men and Angels thus turned from God is not nothing neither is Satan and a wicked man nothing neither can wee say they haue no nature nor will though they haue a corrupt and auerse nature Therefore that which remaineth of nature in a wicked man and in Satan as a creature and the worke of God is no lesse subject to omnipotencie and the action of God then all other creatures and workes of God are Whereas therefore God moueth and worketh all in all hee moueth and worketh also in Satan and the wicked man and hee worketh in them in such sorte as is fitting to that they are and as hee findeth them that is so that being evill and averse yet carried on with the motion of diuine omnipotencie they cannot but doe such things as are averse euill As if a horseman shal driue a horse that goeth but on two or three feete hee maketh him goe so as hee must needs goe if hee goe at all so long as hee is thus lame that is haltingly But
not perfectly extinguished that though while they remaine in the state of iustification they ◅n not with full consent to the excluding of grace and subiecting of themselues to the guilt of condemnation yet there are many sinfull euils they runne into which subiect them to Gods displeasure for which hee will not faile to iudge them if they iudge not themselues For the weakening abolishing of these sinfull euils and the averting of that displeasure wherewith God is displeased with men for them the iustified doe pray vnto God which is to aske forgiuenesse of sins as in the Lords prayer is meant For the petition is vnderstood of the sinnes of the seruants of God and such as are in state of grace as Augustine teacheth Thus then the iustified man knoweth that the dominion of his sins is taken away and that the guilt of condemnation wherevnto they subiect such as are vnder the dominion of them is already remoued and therefore he doth not desire nor aske forgiuenesse of sinnes in this sort but the inherence of sin he acknowledgeth in himselfe notwithstanding his iustification which still subiecteth him to Gods displeasure punishments accompanying the same These things hee desireth to be remoued and in this sense asketh forgiuenesse of sins If it be replyed that the remission of the sins of the iustified is full and perfect and that therefore they that know themselues to be iustified cannot aske remission which they know they haue perfectly already Wee answere that the remission of the sins of the iustified is full and perfect not for that they are already freed actually from the inherence of sinne and the displeasure of God disliking it but because they haue full title vnto right in that mercy of God which as it hath already deliuered them from the dominion condemnation of sin so it will in the end wholly free them from the inherence of it and the displeasure of God disliking it His next allegation is more friuolous than the former The Anabaptists saith he do most certainly assuredly perswade themselues that they are accepted of God therefore they haue true faith according to the doctrine of the Protestants who define faith to be the assurance of the mercifull goodnes of God yet do the Protestants deny thē to be iustified vnlesse they forsake their errors and so by consequēt do say they haue true faith yet are not iustified which is to affirme that they are iust not iust To this we answere that there is as great difference betweene true confidence and assurance which only is to be named faith and that which is found in heretickes as betweene the ioy and gladnesse that is fantasticall and is found in men dreaming and that which is true and in men waking That quietnesse of minde either proceedeth from senselesse stupidity in men hauing cauterized consciences though there be iust cause of fearefull apprehensions or frō the not finding or hauing any matter of condemning remorse euen as some men are touched with no greefe nor afflicted with any smart or paine though no part be sound or well in them because they are in a dead senseles stupidity and others feele not paine because they are perfectly well It is not therefore every assured confidence that is faith but true confidence Neither is it to be doubted but that heretickes doe oftentimes confidently perswade themselues they please God and thinke they embrace true piety as men dreaming doe perswade themseles they inioy and possesse all things though they possesse nothing But as men waking knowe the things they apprehend are soe indeede as they apprehend them and not in fancie only as men sleeping are deluded so true Christians know the perswasion they haue of Gods goodnesse towards them groweth from due iust consideration not from deceivable fancie and imagination only as in heritickes it doth This point is excellently cleared by Alexander of Hales the first and greatest of all the Schoole-men whose reasons and proofes that true Christians may be assured they are in state of grace and acceptation with God Bellarmine cannot answere Thus wee haue seene the supposed absurd positions wherewith the Iesuite chargeth all Protestants in generall In the next place hee produceth such as are proper to the Lutherans and in the last place such as are peculiar to the Caluinistes For thus it pleaseth him to tearme vs by these names of faction and diuision whereas it is Antichrists pride that hath made all the breaches in the Christian world and would haue layd all wast if God had not preserued a remnant The errour wherewith he chargeth the Lutherans is that children when they are baptised haue faith hope and loue Is this an errour are they iustified sanctified and made the temple of the holy Ghost when they are baptized and haue they neither faith hope nor loue doth not iustification imply all these in it But they haue not the act of faith noe more they haue of reason haue they not therefore the faculty of reason This then is that which these men ◅each whom it pleaseth these Antichristian sectaries odiously to name Luthe◅ans namely that children when they are adopted and made the sonnes of God when they are iustified and sanctified are filled with the habites or po◅ntiall habilities of these vertues and that they haue the beginning roote and seede of faith hope and loue For the farther clearing of this obiection reade Kemnisius in his Examen of the Tridentine Councell The errour of the Caluinists touching absolute necessity and that God is the author of sinne is but the imagination of the Romanists as I haue already sufficiently shewed For Caluin and wee all detest both these absurdities CHAP. 45. Of the Paradoxes and grosse absurdities of Romish Religion THus then the Paradoxes and grosse absurdities which this Cardinall aduersarie of Gods true religion imputeth vnto vs are but the fancies of his owne idle braine But if wee should enter into the examination of the seuerall parts of their profession it were not harde really to convince them of the most senselesse follies that euer the world was acquainted with But because it would be tedious and vnseasonable in this generall controversie of the Church to enter into the particular handling of things more fitly reserved to their owne proper places I will onely touch some few things that may seeme to concerne the whole frame and fabricke of their Religion They all hold at this day that the infallibility of the Popes judgement is the rocke on which the Church is builded and that this is the difference betweene a Catholicke and an heretique that though both beleeue many divine and supernaturall truths yet they build not themselues vpon the same grounds of perswasion For the Catholicke builds himselfe vpon the sure ground of the infallibility of the Churches chiefe Pastours judgement but the Hereticke vpon other things yeelding him satisfaction concerning the trueth of that
hee beleeueth whatsoeuer the judgement of the Pope bee And yet the same men which thus teach doe say it is no matter of faith to acknowledge or not to acknowledge the infallibility of the Popes judgement and that a man may bee a true Catholicke that thinketh the Pope may erre These two assertions are directly contradictorie The first they embrace because they find the authoritie Papall to be the surest stay of all their false faith and Antichristian profession and the second they are forced vnto because they dare not condemne so many famous renowned and great Divines as haue beene of that opinion as Durandus Gerson Cameracensis Almaine Waldensis and innumerable moe By this their contradicting of themselues not yet knowing whereon to ground their faith it is evident they haue no faith at all Secondly if wee should graunt them to haue any faith yet will it bee found to be Sophisticall or meerely humane For the reason ground and cause of their perswasion touching things Divine is the testimony of the Church infallibly led into all truth and that there is a Church thus ledde into all trueth whose testimony is vndoubtedly certaine and true they beleeue because the Church telleth them so as if a man should beleeue the reports of such a man because he is wise faithfull and honest and beleeue him to be so onely because he saith so To avoide this Sophisticall circulation sundry of the Schoolemen doe freely confesse that the ground of their faith is nothing else but the multitude and consent of men nations and people agreeing in the profession of it and consequently that it is meerely an humane perswasion and that they haue no faith at all which alwayes stayeth it selfe vpon the certainty of the first trueth Thirdly they teach that mortall men are neuer bound to giue GOD thankes for the greatest benefite that is bestowed on them in this world Nay that to giue him thankes for it were grievous sinne This is most evident for the greatest benefite of all other is justification but for this no man may giue God thankes because no man knoweth whether hee hath receiued it or not nor can assure himselfe of it without intollerable and inexcusable presumption Nay some of these seducers are not ashamed to write that euery man is bound to doubt of it with so fearefull doubting as may cause trembling applying that place of the Apostle to that purpose Worke out your saluation with feare and trembling Now I thinke hee which should come to God and giue him thankes for that which whether hee hath receiued or not hee is so doubtfull that he trembleth for feare should but mocke God and mistake his owne meaning Fourthly they hold that Paul and so many more as knew certainely they were in state of justification did sinne damnably in saying the Lords Prayer and that they did as foolishly as if a man should come to God and aske of him the creation of the world which was made long agoe CHAP. 46. Of the efficacie of the Churches doctrine THus were it most easie for vs to shew in many other particulars that the course of their doctrine is full of palpable absurdities But let these few instances suffice and let vs passe from the sanctity of the Churches doctrine to that the Iesuite addeth touching the efficacy of it where he affirmeth two things the first that heretickes neuer conuert any from infidelity to the faith the second that the Church of Rome hath conuerted This which the Iesuite so confidently deliuereth is partly false and partly to no purpose at all For whereas hee sayth heretickes neuer convert any from infidelity to Christianity the conuersion of the Moscouites by the Greeke Church at that time when it was in his iudgment hereticall and schismaticall abundantly refuteth him besides some other examples that might be alleadged Touching the other part of his speech that the Church of Rome hath conuerted many nations to the faith it maketh nothing to the purpose For wee haue already shewed that wee doubt not but the Church in which the Bishop of Rome with more than Lucifer-like pride exalted himselfe was notwithstanding the true Church of God that it held a sauing profession of the trueth in Christ and by force thereof did conuert many from errour to the way of trueth yet was not the state of that Church such but that a damnable faction of wicked ones was found in the midst of it who being the vassals of that cursed Antichrist adulterated the trueth of God and brought his people into a miserable estate holding men in worse then Babylonical captiuity These men the Romanists succeed at this day For the clearing of this matter see that which I haue noted before to this purpose CHAP. 47 Of the Protestants pretended confession that the Romane Church is the true Church of God THe next note whereby Bellarmine endeuoureth to proue the Romish Synagogue to be the true Church of God is our owne confession Surely if he can proue that we confesse it to be the true Church he needeth not vse any other arguments Let vs see therefore how hee proueth that we confesse the Romane Church to be the true Church of God Luther sayth he clearely yeeldeth it Caluin and others in effect acknowledge the same This wee deny for neither Luther nor Calvin nor any of vs doe acknowledge that the Popish religion is true religion or the Romish faction the Orthodoxe Church of God It is true indeede that Luther writing against the Anabaptists doth affirme that the life of true Christianity was preserued in the middest of those Churches wherein the Pope did formerly tyrannize which thing we haue more fully cleared before But that any part of that doctrine the reformed Churches haue reiected was to be accounted the doctrine of the Church or that those wicked ones in whose steppes the Romanists at this day doe insist peruerting the strait wayes of God and adulterating his heauenly trueth were liuely members of the Church Luther did neuer so much as dreame That which is alleadged out of Caluin touching Bernard and other holy men liuing dying in the Romane Church is to no purpose For we neuer doubted but that the Churches wherein those holy men did liue and die were the true Churches of God and held the sauing profession of heavenly trueth though there were innumerable in the middest of them that adulterated the same to their endlesse perdition whose successours the Romanists are at this day There is therefore a great difference to be made betweene the Church wherein our Fathers formerly liued and that faction of the Popes adherents which at this day resist against the necessary reformation of the Churches of God and make that their faith and religion which in former times was but the priuate and vnresolued opinion of some certaine onely In former times a man might hold the generall doctrine of those Churches wherein our Fathers liued and be
vncertainety of finding out the trueth by that meanes Thirdly whereas they say wee haue no miracles and therefore not the true faith and Religion wee deny both the antecedent and the consequent For first the restoring of the purity of religion in our age hath not beene without wonderfull demonstration of the power of God to confirme the trueth of our doctrine and the equity of our cause as may appeare by that which is reported by Illyricus the English Martyrologue and other histories of better credite than those out of which they report their miracles And besides we say though we had no miracles wee are not thereby conuinced of errour For the vse of miracles was specially if not onely in respect of infidels as Caietane sheweth in the place aboue mentioned out of 1 Corinthians 11. and the authority of Gregorie in his tenth Homily and serued to make the mysteries of God seeme credible to such as were wholly auerse from them So that now the faith being already generally planted receiued in the world and confirmed by the miracles done by Christ and his Apostles and nothing being taught by vs but the same which was deliuered by them in the beginning nothing contrary to the confirmed and receiued doctrine of the Church of God then in the world when those differences betweene vs and our aduersaries began there is no reason they should vrge vs to confirme our doctrine by miracles If they require vs to confirme our calling and Ministery as being extraordinary wee say it is not extraordinary as hath beene sufficiently cleared in the note of succession That which Bellarmine addeth that Luther and Calvine attempted to doe miracles but could doe none is but the lying reporte of his owne companions their sworne enemies whose testimony in this case is not to be regarded CHAP. 49. Of Propheticall Prediction THe next note of the Church vrged by them is Propheticall prediction The certaine foreknowledge of future contingent things is proper vnto God and therefore none can foretell such things before they come to passe but they to whom God reuealeth them but that this kind of reuelation is made only to them that are of the true Church I thinke Bellarmine will not say For then what shall wee thinke of Balaam and the Sybils so that prediction of future things is no certaine nor proper note of the true Church But if it were it would not helpe them not hurt vs. For those men they speake of that liued in the dayes of our fathers prophesied of things to come were of the true Church and many of them did most certainely foresee foretell the ruine of the Pope his estate and the alteration reformation of the Church in our time gaue most cleare testimony vnto that which we haue done Neither is there any better proofe of the goodnesse of our cause than that that which we haue done in the reformation of the Church was before wished for expected foretold by the best men that liued in former times in the corrupt state of the Church That which Bellarmine scornefully reporteth of Luthers false lying prophesie that if he continued but two yeares in preaching the Gospell the kingdome of the Pope should be ouerthrowen shall wee doubt not bee found true to the confusion of the enemies of Gods trueth Religion notwithstanding all the indeuours of the Iesuites to make vp the breaches of Babylon which must be throwen downe till not a stone be left vpou a stone But that Luther foretold many things before they came to passe wherein his predictions were found most true wee haue the testimony of Melancthon Illyricus diuers others CHAP. 50. Of the felicity of them that professe the trueth THe next note of the true Church assigned by Bellarmine is the temporall felicity of them that are of it It was but his priuate fantasie that mooued him to assigne this note of the Church For his fellowes the Diuines of Rhemes in their annotations vpon the fift of Matthew doe vtterly disclaime it saying in expresse precise wordes Wee see then that the temporall prosperity of persons and countreys is no signe of better men or truer Religion But let vs suppose these pettie Diuines are deceiued in this their iudgement though if they bee wee must condemne all the Primitiue Christians that were in the times of the ten bloody persecutions and let vs grant that the Cardinall sayth truely that temporall felicity and prosperity is a note of the true Church and Religion what doeth hee gaine by it surely nothing at all for he is most blind that seeth not the prosperity of all those Countries of Germany Denmarke England Scotland and the like where the reformed Religion is maintained and the long life happy Reigne of those Princes that haue most favoured and sought to advance the same as of great ELIZABETH of famous memory late Empresse of England c. who as she was the great glorieus protectour of the Reformed Churches so was she the wonder of the world in respect of the happy successe shee had in all things she tooke in hand and the perpetuall course of felicity and prosperity that euer attended her notwithstanding the daungerous attempts of bloody miscreants the hired slaues of the sonne of perdition How the professours of this Religion though fewer in number forsaken destitute of all worldly assurances and being by the falshood treachery of their bloody enemies oftentimes brought as it were to nothing in France other places haue yet strangely and indeed miraculously lifted vp their heads againe to the terrour and confusion of their proudest enimies hee that seeth not is a stranger in the world Wherefore I I will leaue the consideration of this note to the indifferent Reader not fearing any great preiudice that can grow from thence against our cause CHAP. 51. Of the miserable endes of the enemies of the trueth THe next is the miserable end of such as are enemies of Gods true Religion It is true that God hath oftentimes shewed his iudgements most clearely against the wicked enemies of his trueth and glory so that in the end the impiety of their former courses was made to appeare as wee see in Herode Arrius Nestorius and others but that any such thing fell out to Luther Caluine or any of those worthy men Bellarmine is pleased in this place to slander we vtterly deny And to the lewd and lying reports of Coclaeus Bolsecus we oppose the testimony of Iunius Melancthon and others And surely it was the worlds wonder that Luther opposing himself against the bloody Romanists against whom no King nor Emperour in later times resisted but he wrought his owne ouerthrow should notwithstanding liue so long die so peaceably and be buried so honourably as few of his ranke haue euer beene Touching Caluine there were many witnesses of the manner of his sicknesse but of his death none but the
and what hereticall after many convincing reasons hee addeth this in the conclusion The defining of things in this kinde pertayneth principally to the professors of that science to which nothing may bee added and from which nothing may bee detracted but of this sorte is the profession of diuines and therefore Moses sayth in the person of God Deuteronomie 4. Yee shall not adde vnto the word I speake vnto you neither shall yee take from it to which that of Solomon answereth Proverb 30. where speaking of the word of God hee sayth Adde nothing to his words least thou be reproved found a liar And hence it is that the holy Ghost doth terribly threaten by Iohn the Evangelist in the last of the Revelation all them that adde or take any thing from the holy Scripture saying If any man shall adde more then this God shall adde vnto him the plagues that are in this booke and if any man shall take any thing from the words of the Prophesie of this booke God shall take his part out of the booke of life and out of the holy city By all which it is euidently collected that nothing is to bee added to the holy Scripture nor nothing to be taken from it Cardinall Cameracensis agreeth fully with Ariminensis before cited for first hee distinguisheth principles and conclusions theologicall principles he maketh to be the verities of the sacred canon conclusions to bee those verities which are not sound formally and in expresse words or precise tearmes in Scripture but may necessarily be deduced from things so contayned whether they bee articles or not whether they bee determined by the Church or not determined and then pronounceth that that onely is a theologicall discourse which consisteth of sayings and propositions contayned in the sacred Scriptures or of such as may bee deduced from them and that then onely wee say a thing is theologically proued when it is concluded out of the words of holy Scripture To these wee may adde Waldensis his words are these That Wickliffe affirmeth that neither Friars nor Prelates may define any thing in matters of faith vnlesse they haue the authoritie of sacred Scripture or some speciall revelation I dislike not but I condemne his way wardnesse craft and thinke it necessary least we wrest the Scriptures erre in the interpretation of them to follow the tradition of the Church expounding them vnto vs and not to trust to our owne private singular conceipts â— Gerson acknowledgeth as much as the rest his wordes are these What evils what daungers what confusions haue followed the contempt ofsacred Scripture which is sufficient for the government of the Church or else Christ was an imperfect lawgiuer experience will teach vs. The authour of that most pious and worthy worke called Destructorium vitiorum hath sundry things for confirmation of this poynt As sayth hee corporall things here below may in some sorte bee known without the benefit of corporall light for one may know the length breadth and other dimensions of such a thing and may in the darke discerne whether it bee long or short but whether it bee faire or foule white or black wee cannot certainely know So it is in things that are to bee discerned intellectually for though Philosophers excelling in mundane wisedome lacking the light of faith had some kinde of knowledge of God as that hee is the beginning cause of all things yet could they not know how faire how good how mercifull and how glorious hee is neither did euer any man knowe it but either by diuine revelation or by the information of the holy Scripture so that the holy Scripture is that light by which in this state of wayfaring men wee may haue sufficient knowledge of all things necessary to saluation whence it is that the Psalmist sayth Thy word is a lanthorne to my feete a light to my steppes But as experience doth teach that hee that will bee lighted by the light of a candle must haue the candle before him and must follow it but that if hee shall cause it to bee brought after him in the darkenesse of the night it will not giue him light to any purpose so they that walke in the darkenes of this life if they desire to be lighted by the candle of Gods word and to direct their goings in the way of trueth without falling they must haue the light of Gods word before their eyes and must follow it by well doing But even as if a candle be carried out in the darkenesse of the night where bruite beasts as horses and the like are they will runne from it whereas birds will come towards it So bestiall men that are like horses mules flie from the light of the Scriptures according to that of Iohn 3. Every one that doth euill hateth the light neither doth hee come to the light least his workes should bee reproued For confirmation of that hee sayth hee alleadgeth a most excellent discourse of Bishop Grosthead who intreating of that history in the 1 Kings 19. where the Angell of the Lord sayd to Elias goe forth and stand in the mountaine before the Lord and hee stood and saw and behold a winde passed by him overthrowing the mountaines and tearing the rockes in sunder but the Lord was not in the winde and after the winde an earthquake but the Lord was not in the earthquake and after the earthquake fire but the Lord was not in the fire and after the fire a still small voyce and there was the Lord sheweth that God is not found in any other science but in the holy Scripture only which is giuen by diuine inspiration and for farther illustration hereof noteth that there were three wels digged by Isaak Genesis 26. For he digged the first and the Philistins stroue for it likewise the second and they claymed it also wherefore hee left them both and digged a third which hee peaceably enjoyed and called the name of it Robooth that is latitude because the waters of it were inlarged and to the first of these wells hee compareth naturall scâ—…ences to wit the seaven liberall arts as logicke in which there is much brawling contending to the second such science as wee learne for gaine sake and to get preferment as is the knowledge of humane lawes according to those verses Dat Galenus opes sanctio Iustiniana Ex aliis paleas existis collige grana To the third hee compareth diuine knowledge and sayth that that well was rightly named Robooth that is latitude because the waters of it were inlarged So the heavenly doctrine was published to all parts of the world by the Apostles and other faithfull preachers according to that of the Psalmist Their sound is gone forth into all the earth and the Lord inviteth his elect to come and drinke the waters of this well saying all yee that are thirsty come to these waters and the wordes of Christ moue all
as if we had merited it and that to these purposes it is imputed to vs as if it were ours And farther he addeth that as God doth nothing in nature but by his sonne as God so he will do nothing pertaining to our iustification and restauration but for him as he is man and that there is no benefit bestowed on vs or good done vnto us but it presupposeth a newe application and imputation of the merits of Christ. Soe that euery one is newly made partaker of Christs merits and oweth newe thankes to him soe often as new gifts and benifittes are conferred and bestowed vpon him and he feareth not to pronounce that the righteousnesse of Christ is imputed vnto vs not only when wee are baptized as he sayth a man excellently learned vnaduisedly affirmeth but in other sacraments and as often as men receiue any newe gift from God yea that a new imputation of Christs righteousnesse is necessarily required for the remission of those veniall sinnes into which the iustified fall and the freeing of vs from temporall punishments Bernar Nemo leuia peccata contemnat impossibile est enim cum iis saluari impossibile est ea dilui nisi per Christum à Christo August tam de eo qui leuioribus peccatis obnoxius est quam de eo qui grauioribus pronunciat quod si sibi relinquerentur interirent All therefore acknowledge as he thinketh that the righteousnesse of Christ is imputed but there are as he telleth vs 2 opinions in the Church of Rome touching this point the one that Christs righteousnes is no otherwise communicated or imputed to us but in that for the merit of it wee are accepted all things necessary to fitte vs for iustification are giuen vnto us righteousnesse making vs formally iust that is inclining vs to decline euill do good is infused into vs and what soeuer is profitable to set vs forward and to make us continue in the same is bestowed on vs. Others renowned for learning and piety do thinke that for the attaining of heauen happinesse not only in a twofold righteousnesse is necessary the one inherent the other imputed as to the former but that this imputed righteousnes of Christ is twise offered and presented by Christ to God the Father First that we may be iustified that is that our sinnes may be remitted we accepted and renewing grace may be giuen vnto vs. And secondly that we may avoyd and decline the extremity and seuerity of Gods iudgment that he may accept our weake indeauours and admitte vs to heauen notwithstanding the imperfection and defects thereof that for his sake the imperfection impurity of our righteousnesse may be couered This opinion is clearely deliuered by Cardinall Contarenus he tellethus it was allowed in the conference at Ratisbon by the diuines of both sides his words are these Seeing we haue affirmed that we artaine a twofold righteousnesse by faith a righteousnesse inherent in vs as charity and that grace whereby we are made partakers of the diuine nature and the iustice of Christ giuen and imputed vnto vs as being graft into Christ and hauing put on Christ it remaineth that wee enquire vppon which of these wee must stay and relie and by which wee must thinke our selues iustified before GOD that is to be accepted as holy and just hauing that justice which it beseemeth the sonnes of God to haue I truely thinke that a man very piously and Christianly may say that wee ought to stay to stay I say as vpon a firme and stable thing able vndoubtedly to sustaine vs vpon the justice of Christ giuen imputed to vs and not vpon the holinesse and grace that is inherent in vs. For this our righteousnes is but imperfect and such as cannot defend vs seeing in many things we offend all c. But the justice of Christ which is giuen vnto vs is true perfect justice which altogether pleaseth the eyes of God in which there is nothing that offendeth God Vpon this therefore as most certaine stable wee must stay our selues beleeue that wee are justified by it as the cause of our acceptation with God this is that precious treasure of Christians which whosoeuer findeth selleth all that he hath to buy it Ruard Tapper followeth the other opinion and saith that whereas according to Bernard our righteousnesse is impure though sincere and true we must not conceiue that this impurity defileth our righteousnesse as if it selfe were stayned or any thing were wanting in it for so it should not bee true and right but that it is saide to bee impure because there are certaine staines and blemishes together with it in the operations of the soule for GOD onely is absolutely free from sinne and in many things wee sinne all our righteousnesse therefore according to his opinion is imperfect in vertue and efficacie because it cannot expell and keepe out all sinne out of the soule wherein it is by reason of the infirmity of the flesh but the good workes of the just doe abide the severity of Gods judgment neither can they bee blamed though tryed most exactly and discussed in all their circumstances yea though the divell should be permitted to say what he can against them for they haue no fault nor deformitie Here for the better clearing of this point it is to bee obserued that it is confessed by all that the most righteous liue not without sinne consequently that they haue need continually of remission of sinnes It is resolued amongst all Catholiques saith Andreas Vega that there was neuer any found amongst the Saints the blessed Virgin onely excepted that in the whole course of their liues avoided all veniall sinnes Iob asketh who shalll be cleane from filthinesse and answereth himselfe according to the translation which the ancient Doctors followed namely Cyprian Ambrose Augustine Gregory and others no one though he liue but one day vpon earth And Dauid saith generally no man liuing shall bee justified in thy sight and in another place for this impiety of sinne shall euery holy one pray vnto thee hee saith not euery sinner but euery holy one saith Saint Augustine for it is the voice of the Saints If we say wee haue no sinne we deceiue our selues there is no trueth in vs and Solomon saith there is no man righteous on earth that doth good and sinneth not and those sayings of the Apostles are well knowne in many things wee sinne all If wee say wee haue no sinne wee deceiue our selues c. And who is hee that neuer needed in his whole life to say that part of the Lords Prayer forgiue vs our trespasses And all this is strongly proued in that if wee looke on the liues of all the Saints which are marvailously commended in Scripture we shall finde none of them that had not some blemish as in the most beautifull body Let vs begin with
eiusdem loco meriti quod ego miser habere deberem non habeo Item Domine pono eandem passionem mortem Domini mei Iesu Christi inter me et iram tuam in manus tuas Domine cōmendo spiritum meum There is extant a certaine forme of confession attributed to S Bernard in which he speaketh to God in this sort Recordare Domine Iesu quia tuum non est perdere quicquam eorum quae Pater tuus dedit tibi quin tibi proprium est misereri semper parcere neminem perdere sed salvare nam Pater tuus misit te in mundum non vt iudices mundum sed vt vitam habeamus per te vt sis propitiatio nostra advocatus noster non contra nos Quod enim debuimus tu soluisti quod peccavimus tu luisti quod negleximus tu supplesti proficiat ergo nunc Domine et in extremis meis plenaria imò superflua satisfactio amarissima mors tua pretium inaestimabile fusi sanguinis tui cōmemoratio satisfactionis tuae c Ante annos 200 quidam Dominicanus Coloniae quomodo forēt aegroti consolandi docuit his verbis Morti jam vicinus prorsus nihil suis bonis operibus confidere debet nec propter mala diffidere sed omnem spem in merita Christi ejus immensam misericordiam collocare haec est fides Catholica Christiana quae neminem fallere potest So that hetherto wee finde the Church wherin our Fathers liued and died was a Protestant Church and that they were taught to die in the same faith that wee now are But some man will say howsoeuer these disclaimed all merit and confidence in workes as liuing in bad times wherein iniquity abounded and charity was waxen cold yet others of a more excellent quality pleaded their owne righteousnesse and innocency desiring to be iudged according to the same So Dauid Ps. 26. and elsewhere And so when the Lord had said to Ezechias set thy house in order for thou must die hee turned his face to the wall and prayed vnto the Lord said I beseech thee Lord remember how I haue walked before thee in truth with a perfect hart haue done that which is good in thy sight And Paul 2. Tim. 4. with more confidence when his dissolution was at hand he was ready to be offered vp I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is layd vp for mee a crown of righteousnes which the Lord the righteous iudge shall giue me in that day Of Hilarion Hierom reporteth that when he was ready to die he vsed these words Egredere quid times egredere anima mea quid dubitas sexaginta annis seruiuisti Christo mortē times in haec verba spiritum exhalauit But the answer herevnto is easy for the diuines doe note that there is justitia causae facti personae a righteousnesse of some particular cause of some particular fact of the person Causae so Dauid oftentimes desired of God to be judged in the differences between him his aduersaries that wronged him according to his righteousnes innocency in those quarrels Of fact so it is sayd that Phinees stood vp wrought vengance it was imputed to him for righteousnesse that is he was iudged to haue done a righteous act in so doing The righteousnes of the person is twofold for there is a righteousnes that is sincere true pure there is a righteousnes that is true sincere but not pure None of the Ss euer pleaded the former kind of righteousnes nor desired to be iudged according to the same For Dauid in that respect declineth iudgment saying Enter not into iudgment with thy seruant for no flesh is righteous in thy sight again If thou Lord shouldest be extreame to marke what is done amisse who should be able to abide it But in the latter sort they do plead the truth simplicity of their harts the sincerity of the righteousnes that is found in them And this for 2 reasons first in that hereby they are assured that they pertain to God that hath thus begun to do good vnto them so confirme themselues in the hope expectation of that they desire by the cōsideration of the good he hath already done vnto them And besides also for that they know this is the condition wherewith all the promises of God made vnto them for their good are limitted and therefore if they found not this they could expect nothing of God finding this they need not to doubt to obtaine any thing that is necessary for thē And in this sort do Cardinall Contarenus Albertus Pighius men of no small esteeme in the Roman Church cleere these obiections So that it remaineth firme which I haue deliuered that the righteousnes which is inherent in the iust is impure vnperfect that it is not safe to relie vpon it But because this is a matter of great consequence I will demonstrate that the same was taught before at after Luthers time by men of best place and quality in the Church wherein our fathers liued Bernard distinguisheth 4 kinds of righteousnesse Our righteousnes he sayth is Recta sed non pura of which our Fathers sayd no lesse truly then humbly All our righteousnesse is as the poluted ragges of a menstruous woman For how can our righteousnesse be pure wherein it cannot be but there should be sinne The righteousnesse of the first man was both right and pure but because it was not firme and constant it lost purity and retained not so much as the rectitude it had In the Angells there is righteousnesse right pure and firme of an high and excellent nature but much inferiour to that of God Non enim innata est iis sed à Deo collata ut natura ipsa quod ex se est non modo iustitiae sed etiam iniustitiae capax inveniatur Numquid non ista est pravitas quaedam quam in angelis suis vera illa iustitia legitur invenisse That is The righteousnesse that is found in the Angels is not inborne but giuen to them bestowed on them so that their nature as of it selfe is capable not only of righteousnesse but of vnrighteousnesse also And is not this a kind of pravity and iniquity which that true and perfect justice is said to haue found in his Angels For he that was not ignorant of the justice of God saith no one liuing shall be ivstified in thy sight Hee saith not no man but no one liuing happily that thou maist know that he excepteth not the Angelicall spirits For they liue and so much more truely then men as they are nearer to him in whom is the fountaine of life Yet these are just sed ex eo non coram eo munere eius non in eius
afterwards when they are grown inveterate for that then they will corrupt the monuments of antiquity 8 That the whole present Church may be ignorant of some things and erre in them but that in matters necessary to bee knowne and beleeued expressely it cannot erre and that it cannot erre in any the least thing with pertinacie such and so great as is found in Heretickes Ninthly that Councels and Popes may erre in matters of greatest consequence This our opinion thus layde downe is defended by Waldensis Occam and others Waldensis saith the Church whose faith neuer faileth according to the promise made to Peter who bare the figure of the Church when Christ said I haue prayed for thee that thy faith faile not is not any particular Church as the Church of Africa within the bounds whereof Donatus did inclose it nor the particular Romane Church but the vniversall Church not gathered together in a generall Councell which hath sometimes erred as that at Ariminium vnder Taurus the Governour and that at Constantinople vnder Iustinian the younger but it is the Catholique Church dispersed through the whole world from the Baptisme of Christ vnto our times which doth holde and maintaine the true faith and the faithfull testimony of Iesus CHAP. 6. Of the Churches office of teaching and witnessing the truth and of their errour who thinke the authority of the Church is the rule of our faith and that shee may make new articles of our faith THus hauing spoken of the Churches assured possession of the knowledge of the truth in thenext place wee are to speake of her office of teaching witnessing the same touching the which our adversaries fall into two dangerous errours the first that the authority of the Church is Regula fidei ratio credendi the rule of our faith the reason why we belieue The second that the Church may make new articles of faith Touching the first of these erroneous conceipts the most of them doe teach that the last thing to which the perswasion of our faith resolueth it selfe the maine ground whereupon it stayeth is the authoritie of the Church guided by the spirit of truth For say they if infidels and misbeleeuers demaund of vs why we beleeue the Trinity of persons in the Vnity of the same Divine essence the Incarnation of the Sonne of God the Resurrection of the dead and the life of the world to come we answere because these things are contayned in the Scriptures If they proceede farther to aske why wee beleeue the Scripture we answere because it is the word of God if why wee beleeue it to bee the word of God because the Church doth so testifie of it if why we beleeue the testimony of the Church because it is guided by the spirit of truth so that that vpon which our faith settleth her perswasion touching these things is the authority of the Catholique Church ledde and guided by the spirit of truth If it be said that it is one of the things to bee beleeued that the Church is thus guided by the spirit therefore that the authority of the Church cannot be the reason cause of beleeuing all things that pertain to the Christian faith because not of those things which concerne her owne authority Stapleton who professeth to handle this matter most exactly Sometimes seemeth to say that this article of faith that the Church is guided by the spirit and appointed by God to be a faithfull mistrisse of heauenly truth is not among the Articles of faith nor in the number of things to be beleeued Which the Rhemists vpon these words The Church is the pillar and ground of truth most constantly affirme saying We must beleeue heare and obey the Church as the Touchstone Pillar and firmament of truth for all this is comprised in the principle I beleeue the holy Catholique Church Sometimes that though perhaps in that Article it be implyed that wee beleeue whatsoeuer the Church teacheth vs yet not necessarily that wee beleeue that the Church is a faithfull and infallible witnesse mistresse of trueth And sometimes as in his triplication against Whitaker he sayth that when we professe that we beleeue the holy Catholike Church we doe not onely professe to beleeue that there is such a Church in the world but that wee are members of it and doe beleeue and embrace the doctrine of it as being guided infallibly by the spirit of trueth and that wee are taught in the Articles of our faith that the Church ought to bee listned vnto as to an infallible mistresse of heauenly trueth Surely it seemeth his braine was much crased when he thus wrote saying vnsaying saying he knew not what That which he addeth that this proposition God doth reveale vnto vs his heavenly truth teach vs the mysteries of his kingdome by the ministery of his Church is a transcendent wherevpon that article wherein wee professe to beleeue the Catholike Church doth depend as all the rest do is not an Article of the Creede doth but more more shew the distemper of his head But in that which hee addeth for confirmation hereof that we do not professe in the first Article of our faith to beleeue God as the reuealer of all hidden and heauenly truth and to rest in him as in the fountaine of all illumination is the note brand of an impious miscreant For this doubtlesse is the first thing implyed in our faith towards God that we yeeld him this honour to be the great master of all trueth vpon whose authority we will depend renouncing all our owne wisedome knowing that as no man knoweth the things of a man but the spirit of a man so no man knoweth the things of God but the spirit of Got and that flesh and blood cannot reueale these things vnto vs but our father which is in heauen That the precept of louing God aboue all is not distinctly set downe among the rest of the tenne commaundements but is implyed though principally in the first yet generally in all is to no purpose If he thinke it is not at all contayned in the Decalogue his folly is too too great CHAP. 7. Of the manifold errours of Papistes touching the last resolution of our faith and the refutation of the same THus wee see hee cannot avoid it but that the Church is one of the things to be beleeued therefore cannot be the first generall cause of beleeuing all things that are to be beleeued For when we are to be perswaded of the authority of the Church it is doubtfull vnto vs and therefore cannot free vs from doubting or settle our perswasion because that which setleth the perswasion must not be doubted of There is no question then but that the authority of the old Testament may bee brought to proue the new to him that is perswaded of the old and doubteth of the newe and the authoritie of the newe to
we should haue no greater certainty of things Diuine and revealed then such as humane meanes and causes can yeeld And so seeing wee can neuer bee so well perswaded of any man or multitude of men but that we may justly feare either they are deceiued or will deceiue if our faith depend vpon such grounds we cannot firmely vndoubtedly beleeue Nay it is consequent vpon this absurd opinion that the Children of the Church and they of the houshold of faith haue no infused or Diuine faith at all for that whatsoeuer is revealed by the God of truth is true the Heathens make no doubt but doubt whether any thing were so revealed and that any thing was so revealed if these men say true we haue no assurance but by humane meanes and causes But the absurdity hereof the same Canus out of Calvin doth very learnedly demonstrate reasoning in this sort If all they that haue beene our teachers nay if all the Angels in Heauen shall teach vs any other or contrary doctrine to that we haue receiued we must holde them accursed and not suffer our faith to bee shaken by them as the Apostle chargeth vs in the Epistle to the Galatians therefore our faith doth not rely vpon humane causes or grounds of assurance Ne mens nostra vacillet altius petenda quà m ab hominum vel ratione vel auctoritate scripturae authoritas Besides our faith and that of the Apostles and Prophets being the same it must needes haue the same object the same ground and stay to rest vpon in both but they builded themselues vpon the sure and vnmooueable rocke of Diuine truth and authority therefore we must doe so likewise If any man desire farther satisfaction herein let him reade Canus and Calvin to whom in these things Canus is much beholding Others therefore to avoide this absurdity run into that other before mentioned that we beleeue the things that are diuine by the meere and absolute command of our will not finding any sufficient motiues reasons of perswasion hereupon they define faith in this sort Fides est assensus firmus ineuideÌ„s that is faith is a firme certaine ful assent of the mind beleeuing those things the truth whereof no way appeareth vnto vs. For father explication and better clearing of this definition of faith they make two kindes of certainty for there is as they say certitudo evidentiae and certitudo adhaerentiae that is there is a certainty of evidence which is of those things the truth whereof appeareth vnto vs and another of adherence and firme cleauing to that the trueth whereof appeareth not vnto vs. This later they suppose to bee the certainty that is found in fayth and there vpon they hold that a man may beleeue a thing meerely because hee will without any motiues or reason of perswasion at all the contrary whereof when Picus Mirandula proposed among other his conclusions to bee disputed in Rome hee was charged with heresie for it But hee sufficiently cleared himselfe from all such imputation and improued their fantasie that so thinke by vnanswerable reasons which I haue thought good to lay downe in this place It is not sayth hee in the power of a man to thinke a thing to bee or not to bee meerely because hee will therefore much lesse firmely to beleeue it The trueth of the antecedent wee finde by experience and it evidently appeareth vnto vs because if a doubtfull proposition bee proposed concerning which the vnderstanding and minde of man resolueth nothing seeing no reason to leade to resolue one way or other the minde thus doubtfull cannot incline any way till there bee some inducement either of reason sight of the eye or testimony or authority of them wee are well conceipted of to settle our perswasion Secondly a man cannot assent to any thing or judge it to bee true vnlesse it so appeare vnto him but the sole acte of a mans will cannot make a thing to appeare and seeme true or false but either the euidence of the thing or the testimony and authority of some one of whose judgement he is well perswaded Thirdly though the action of vnderstanding quoad exercitium as to consider of a thing and thinke vpon it or to turne away such consideration from it depend on the will yet not quoad specificationem as to assent or dissent for these opposite and contrary kinds of the vnderstandings actions are from the contrary and different appearing of things vnto vs. Fourthly the sole command of the will cannot make a man to beleeue that which being demanded why hee beleeueth he giueth reasons and alledgeth inducements but so it is that in matters of our Christian faith we alledge sundry reasons mouing vs to beleeue as Christians doe as appeareth by the course of all Diuines who lay downe eight principall reasons moouing men to beleeue the Gospell namely the light of propheticall prediction the harmony and agreement of the Scriptures the diligence of them that receiued them carefully seeking to discerne betweene truth and errour the authority grauitie of the writers the reasonablenesse of the things written the vnreasonablenes of all contrary errours the stability of the Church and the miracles that haue beene done for the confirmation of the faith it professeth Fiftly if there be two whereof one beleeueth precisely because he will and another onely because hee will not beleeue refuseth to beleeue the same thing the acte of neither of these is more reasonable then the other being like vnto the will of a Tyrant that is not guided at all by reason but makes his owne liking the rule of his actions Now who is so impious to say The Christians that beleeue the Gospell haue no more reason to leade them so to doe then the Infidels that refuse to beleeue With Picus in the confutation of this senselesse conceipt wee may joyne Cardinall Cameracensis who farther sheweth that as a man cannot perswade himselfe of a thing meerely because hee will without any reason at all so hauing reason hee cannot perswade himselfe more strongly and assuredly of it then the reason hee hath will afforde for if hee doe it is so farre an vnreasonable acte like that of a Tyrant before mentioned Durandus likewise is of the same opinion Assentiri nullus potest nisi ei quod apparet verum igitur oportâ—…t quèd illud quòd creditur appareat rationi verum vel in se vel ratione mâ—…dij per quod assentitur si non in se sed tantùm ratione medij illud medium apparebit verum vel in se vel per aliud medium si non est processus in infinitum oportet quòd deueniatur ad primum quod apparet rationi esse verum in se secundum se That is No man can yeeld assent to any thing but that which appeareth to him to be true therefore whatsoeuer a man beleeueth must seeme and appeare vnto him to bee
is in himselfe and maketh vs already to beginne to tast the sweetnesse of so great and happy an vnion is not only true but Diuine and Heauenly such as nature could not teach vs but is to be learned onely of God himselfe It being presupposed in the generalily that the doctrine of the Christian faith is of God and containeth nothing but heauenly truth in the next place we are to inquire by what rule wee are to iudge of particular things contained within the compasse of it This rule is first the summary comprehension of such principall articles of this diuine knowledge as are the principles whence all other things are concluded and inferred These are contained in the creed of the Apostles Secondly all such things as every Christian is bound expressely to beleeue by the light direction whereof he iudgeth of other things which are not absolutely necessary soe particularly to be knowne These are rightly sayd to bee the rule of our faith because the principles of euery science are the rule whereby wee iudge of the truth of all things as being better and more generally knowne then any other thing and the cause of knowing them Thirdly the Analogie due proportion and correspondence that one thing in this diuiue knowledge hath with another soe that men cannot erre in one of them without erring in another nor rightly vnderstand one but they must likewise rightly conceiue the rest Fourthly whatsoeuer bookes were deliuered vnto vs as written by them to whom the first and immediate reuelation of diuine truth was made Fiftly whatsoeuer hath been deliuered by all the Saints with one consent which haue left their iudgment and opinion in writing Sixtly whatsoeuer the most famous haue constantly and vniformely delivered as a matter of faith no man contradicting though many other Ecclesiasticall writers be silent and say nothing of it Seuenthly that which the most and most famous in euery age constantly deliuered as matter of faith and as receiued of them that went before them in such sort that the contradictors and gainsayers wâ—…re in their beginnings noted for singularity nouelty and diuision and afterwards in processe of time if they persisted in such contradiction charged with heresie These three latter rules of our faith we admit not because they are equall with the former originally in themselues containe the direction of our faith but because nothing can be deliuered with such and so full consent of the people of God as in them is expressed but it must needes bee from those first Authors and founders of our Christian profession The Romanists adde vnto these the decrees of Councels and determinations of Popes making these also to bee the rules of faith but because we haue no proofe of their infallibility we number them not with the rest Thus then we see how many things in seuerall degrees and sorts are said to be rules of our faith The infinite excellency of God as that whereby the truth of the heauenly doctrine is proued The articles of faith and other verities euer expressely knowne in the Church as the first principles are the canon by which we judge of conclusions from thence inferred The Scripture as containing in it all that doctrine of faith which Christ the Sonne of GOD deliuered The vniforâ—…e practice and consenting judgement of them that went before vs as a 〈◊〉 and vndoubted explication of the things contayned in the Scripture The Scripture saith Vincentius Lirinensis is full and sufficient to all purposes but because of the manifold turnings of heretiques it is necessary that the line of Propheticall and Apostolicall interpretation be drawnâ—…â—…owne and directed vnto vs according to the rule of Ecclesiasticall and Catholique sense So then we doe not so make the Scripture the rule of our faith but that other things in their kinde are rules likewise in such sort that it is not safe without respect had vnto them to judge of things by the Scripture alone For without the first rule we cannot know the Scripture to be of God Without the second and third we haue no forme of Christian doctrine by the direction whereof to judge of particular doubts and questions without the other rules wee cannot know the authors and number of the Bookes of Scripture nor the meaning of the things therein written For who shal be able to vnderstand them but hee that is settledin these things which the Apostles presupposed in their deliuery of the Scripture We doe not therefore so make the Scripture the rule of our faith as to neglect the other nor so admit the other as to detract any thing from the plenitude of the Scripture in which all things are contained that must bee beleeued CHAP. 15. Of the challenge of Papists against the rule of Scripture charging it with obscurity and imperfection THis rule our adversaries least esteeme of charging it with obscurity and imperfection and thereupon rely vpon humane interpretations and vncertaine traditions Touching their first challenge made against this rule of the scripture as being obscure and darke and so not fit to giue direction to our faith vnlesse it borrow light from some thing else wee aunswere there is no question but there are manifold difficulties in the scripture proceeding partly from the high and excellent nature of the things therein contained which are without the compasse of naturall vnderstanding and so are wholly hidden from naturall men and not knowne of them that are spirituall without much trauaile and studious meditation partly out of the ignorance of tongues and of the nature of such things by the coÌ„parison whereof the matters of divine knowledge are manifested vnto vs. But the difference betweene their opinion and ours concerning this difficultie is first in that they thinke the scripture so obscure and hard to be vnderstood that Heretiques may wrest and abuse it at their pleasures and no man be able to convince their folly by the evidence of the Scripture it selfe Secondly in that they thinke that wee cannot by any helpes bee assured out of the Scripture it selfe and the nature of the things therein contayned that that is the true meaning of it which wee thinke to be but that we rest in it onely for the authority of the Church But wee say that men not neglecting that light of direction which the Church yeeldeth nor other helpes and meanes may be assured out of the nature of the things themselues the conference of places the knowledge of tongues and the sutable correspondence that one part of diuine truth hath with another that they haue found out the true meaning of it and so be able to convince the adversaries and gainesayers CHAP. 16. Of the interpretation of Scripture and to whom it pertayneth TOuching this poynt there are two questions vsually proposed the one to whom the interpretation of the Scripture pertaineth the other by what rules and meanes men may finde out tâ—…e true meaning of it Tâ—…ching the first our Adversaries jangle
that place which the Lord hath chosen shew thee thou shalt obserue to doe according to all that they informe thee according to the Law which they shall teach thee and according to the iudgement which they shall tell thee shalt thou doe thou shalt not decline from the thing which they shall shew thee neither to the right hand nor to the left And that man that will doe presumptuously not hearkning to the Priest that standeth before the Lord thy God to minister there or vnto the Iudge that man shall die and thou shalt take away euill from Israel This was the highest Court amongst the Iewes from this there was no appeale and this Court some thinke to haue enjoyed so great and ample priviledges as that it could not erre and thereupon inferre that Popes in their Consistories cannot erre to whom Christ hath made as large promises of assistance and direction as euer he did to the high Priests and Rulers in the time of Moses Law That the Priests and Rulers in the time of the Law could not erre they indeavour to proue because he was to answer it with hisbloud whosoeuer disobeyed the sentence decree of those Iudges God required euery man without declining to the right hand or the left to doe that they commanded If it be objected that the words of Almighty God requiring all men so strictly to obey the sentence and decree of those Rulers are not to bee vnderstood concerning matters of faith but Causes Ciuill and Criminall and that therefore this place maketh not any proofe of the infallibilitie of their judgment in matters of faith it will bee answered that there is no reason to doubt of their judgment in matters of faith of whose right judgment in matters Ciuill and Criminall wee are assured Surely it is true that if those Iudges in the time of the Law could not erre in matters Ciuill and Criminall they were vndoubtedly much more freed from danger of erring in matters of faith but it is one of the strangest paradoxes as I thinke that euer yet was heard of that the Priests and Iudges in the time of the Law were priviledged from danger of erring in matters of fact and that they were so assisted in their proceedings as that they could not bee mis-led by any passions or sinister affections to pervert judgement and doe wrong For besides that it is refuted by sundry instances of sinister and wicked judgments passed by those Iudges against the Seruants and Prophets of Almighty God it maketh the Ministery and government vnder the Law incomparably more glorious and excellent then the Ministerie of the Gospell For it is by all confessed that the Popes and Councels may erre in things of this nature But that the Priests in the time of the Law did sometimes erre in judgment condemning them whō God would not haue had condemned appeareth evidently by that we read in the booke of the Prophesies of Ieremy where when Ieremy had made an end of speaking all that the Lord commanded him to speake then the Priests and the Prophets and al◅ the people took him and said Thou shalt dye the death And when the Princes of Iudah heard of these things they came vp from the Kings house into the house of the Lord sate down in the entry of the new gate of the Lords House Then spake the Priests the Prophets vnto the Princes to all the people saying This man is worthy to dye but the Princes said This man is not worthy to dye for he hath spoken vnto vs in the Name of the Lord our God Here we see the Priests erred and were resisted by the Princes of the Land but elsewhere we reade that the Princes also were angry with Ieremy smote him and layde him in prison in the house of Iehonathan the Scribe and saide unto the King Wee beseech thee let this man be put to death for he weakneth the hands of the men of war that are in the Citie and the hands of all the people So that both Priests and Princes might did sometimes erre in judgment But some man perhaps will say that howsoeuer they might erre in matters of fact yet they could not erre in any matter of substance pertaining to the worship seruice of God This also is clearely demonstrated to be false their errours in things pertaining to the worship and seruice of God proued by sundry examples In the second booke of Kings wee reade that Ahaz k◅ng of Iudah walked in the waies of the kings of Israel made his sonnes goe through the fire after the abominations of the heathen and offered burnt incense in the high places and on the hils and vnder euerie greene tree This wicked Ahaz sent from Damascus to Vrias the Priest the patterne of the Altar he saw at Damascus and the fashion of it and all the workemanship thereof and Vrias the Priest made an Altar in all points like to that which King Ahaz sent from Damascus So did Vrias the Priest before King Ahaz came from Damascus and the King commanded Vrias to offer sacrifice on the Altar and Vrias did whatsoeuer the King commanded him Yea we reade of many Priests especially about the time of the Maccabees that forsooke the law of God and followed the abominations of the heathen Idolaters and many Iudges and Kings likewise so that Dauid Hezekiah Iosias only excepted there was none of the Kings that did not decline more or lesse to Idolatry The meaning therefore of Almighty God according to the iudgment of the best Diuines was not that Priests and Iudges in the the time of the law should be obayed in all things without exception but when they commanded and iudged according to the diuine law and verity and in the same sort must wee vnderstand the words of Christ when he sayth The Scribes and Pharisees sit on the Chaire of Moses and commandeth the people to obserue and doe whatsoeuer they prescribe to be obserued and done For otherwise Christ should be contrary to himselfe who elsewhere willeth men to beware of the leauen of the Pharisees which S. Mathew interpreteth to bee their doctrine teacheth men by his own example to cōtemn their traditiōs Yea it is most certaine that the Pharisees erred dangerously and damnably in many things notwithstanding their sitting on Moses chaire and therefore Christ doth oftentimes sharpely reproue them for mis-interpreting the law of God Some man perhaps will say they taught lesse then is implied in the Law in that they condemned murther adultery and the like crimes but not lust hatred and such other sinister affections of the heart and that therefore Christ did not reproue them as teaching any thing contrary to the Law but as teaching lesse then is contained in it and comming short of it This euasion will not serue for it appeareth euidently that they did not only come
as being against the Canons and yet tolde Chrysostome there was no helpe nor no meanes to releeue him but in a generall Councell which by all possible meanes he will labour to procure till which time hee must be content and referre all to God who taketh care of these things But with how ill successe hee sought to procure a generall Councell for the restoring of him to his place againe wee may finde in k Sozomene who reporteth that being desirous that Chrysostome might returne he sent with those Orientall Bishops that came to him to intreate his helpe and assistance fiue Bishops and two Presbyters to Honorius Arcadius to obtaine a Councell and to haue the time appointed who were so farre from prevailing and obtaining that they sought that they were sent away with disgrace as forreine and outlandish disturbers of the state of the Empire These are the principall and most materiall circumstances of the narration and report of the vniust deposition of Chrysostome his writing to the Bishop of Rome and the answer hee had from him and the other Bishops of the West which make most strongly against the pretended supremacie of Popes For Innocentius telleth Chrysostomes friends that it lyeth not in him to helpe him but in a generall Councell And though hee and the Bishops of the West pronounce the proceedings of Theophilus voide as against the Canons and do make them voyd as much as by their dissenting they can yet they confesse that the absolute voyding of them and the punishing of Theophilus was not in them but in a generall Councell But sayth Bellarmine Chrysostome in another Epistle giueth Innocentius thankes for his fatherly care and kindnesse intreateth that his enemies may not be excluded from the communion if by any meanes they may be reclaimed therefore it seemeth Chrysostome thought hee had an absolute supreame commanding power What it is in this Epistle that argueth that supreame power which Bellarmine dreameth of I cannot tell For I know no reason why Chrysostome now a deposed and distressed Bishop might not vse so respectiue a forme of speech to the Bishop of the first See and esteeme of him as a father without acknowledging him to haue any absolute supreame power ouer all And all the other circumstances and parts of the Epistle most clearely make against the Papacie For he sayth Innocentius had done what he could but that his enemies notwithstanding went still forward in their ill courses and for the auoyding of greater scandals distractions confusions desireth him not to reiect them from his communion considering the greatnesse of the worke for that this was the contention almost of all the world So that the Churches were brought vpon their knees the people dispersed the Cleargy vexed Bishops banished and the constitutions of the holy Fathers violated and broken The eighth Greeke Father is Cyril Bishop of Alexandria out of whom Bellarmine alleageth noe new thing but the very same which hee brought out of the Councell of Ephesus whereof he was president and therefore I will make no new answere here to this renued allegation but referre the Reader to the answere already made The ninth Greeke Father is Theodoret out of whom Bellarmine seeketh to confirme the Papacie for that though he were a Bishop of Asia and had vnder him eight hundred Churches yet he acknowledgeth the Bishop of Rome to be his supreme Iudge and in an Epistle written to Renatus a Presbyter of the Church of Rome sayth that that holy See hath the gouernment and direction of the Churches throughout the world For answere vnto this objection we must obserue that Theodoret being deposed banished and grieuously vexed for matters of faith seeketh to haue his cause reexamined and heard againe by the Bishop of Rome and the Bishops of the West which thing he obtained and was by Leo and the rest of the Bishops of the West judged Catholique receiued to their communion and as much as lay in them restored to his Bishopricke againe yet could he not repossesse his place till the Councell of Chalcedon put him into it which though it were informed by the deputies of Leo that hee had long before receiued him to his communion yet admited him not till he was reexamined and at the first many of the Fathers disliking his answeres as imperfect cryed out aloud that he was a Nestorian and desired that the Heretique might be cast out censuring him as Cyril and other Catholique Bishops had done before But when hee fully and peremptorily accursed Nestorius with all his adherents they all with one consenting voyce pronounced him worthy of his place and admitted him to sit in Councel with them Whereby it apeareth that howsoeuer the Westerne Bishops pronounced him Catholique receiued him to their communion and as much as in them lay restored him to his place yet of themselues they neither could nor did perfect that worke but were forced to leaue it to the generall Councell all which Leo himselfe in his Epistle to Theodoret acknowledgeth Adiutorium nostrum sayth he in nomine Domini qui fecit coelum terram qui nullum nos in nostris fratribus detrimentum sustinere permisit sed quae nostro prius ministerio definierat vniuersae fraternitatis irretractabili firmauit assensu vt verè à se prodijsse ostenderet quod priùs à prima omnium sede formatū totius Christiani orbis iudicium recepisset vt in hoc quoque Capiti membra concordent Nā ne aliarum sedium ad eam quam caeteris omnium Dominus statuit praesidere consensus assentatio uideretur inuenti priùs sunt qui de iudicijs nostris ambigerent that is Our helpe is in the name of the Lord who made both heauen and earth who suffered vs not to sustaine any losse in our brethren but confirmed established by the irreuocable assent of the whole brotherhood what things he had before defined by our ministery that he might clearly shew that thing vndoubtedly to haue proceeded frō himselfe which being formerly framed by the first See the iudgment of the whole Christian world received So that herein the head mēbers conspire together For lest the consenting of other Sees to that which the Lord of all appointed to be the first of all might seeme to bee but flattery there were some found that at first doubted of our iudgements whether they were right or not And he addeth that multum Sacerdotalis officij meritum splendescit vbi sic summorum servatur authoritas vt in nullo inferiorum putetur imminuta libertas that is that the excellent worthinesse of the Priestly office doth then most appeare in shining brightnesse when the authority of the highest is so retained that the liberty of the inferiour and lesser be thought in nothing to be diminished or empaired Thereby insinuating that hee and his Westerne Bishops did so goe before in their resolution touching the case of Theodoret that they no way
in the West had iudged and condemned him ioyned his authority with Cyril the principall of the Bishops that were present that so nothing might be wanting to the perfection of a generall Councell So that it is most certaine that Cyril was president of the Councell of Ephesus not as a Vicegerent onely to the Bishop of Rome but in his owne right though he had the authority direction and consenting concurrence of the Bishop of Rome and all the Westerne Bishops ioyned with the power and authority which he and the rest of the Bishops present had of themselues And therefore Leo saith in expresse wordes that Cyril was President of the Councell of Ephesus as likewise Photius and others affirme The same answer may serue for Acacius For he was not Vicegerent of the Bishop of Rome in hearing and determining the cause of Peter Bishop of Alexandria who was an Eutychian Heretique as hauing none authority of his owne but there was a ioynt concurrence of the Bishop of Rome and the Bishop of Constantinople the later hauing besides his owne right and interest the full power and authority of the other and being likewise to vse the helpe of the Emperour for the reducing of the Church of Alexandria to the vnity of the faith againe in which businesse he failed for though at first he condemned Peter Bishop of Alexandria yet afterwards he was content to cōmunicate with him For which cause he was iustly reprehended as not answering the trust that was reposed in him and as being a fauourer of heretiques and so in a sort an heretique himselfe To these allegations which we haue already heard Harding in his answer to Bishop Iewels challenge addeth another of a Bishop of Alexandria being Vicegerent to the Bishop of Rome out of the Epistle of Bonifacius the second to Eulalius or Eulabius But Bellarmine refuteth that Epistle and sheweth that it is counterfeit and that there neuer was any such Eulabius to whom Bonifacius might write and therefore we will no longer insist vpon the examination of the same but proceed to the proofes which our Aduersaries bring from appeales made to Rome CHAP. 39. Of Appeales to Rome FOR the clearing of the matter of Appeales we must obserue that they are of three sorts Of Lay-men of inferiour Clergie-men and of Bishops Of the appeales of Lay-men there is noe mention in all Antiquity and yet now the Bishops of Rome reserue all the greater causes euen concerning the Laitie to thēselues alone forbidding the ordinary guides of the Church to intermedle with them and very ordinarily admitte appeales of Lay-men to the infinite vexation of men and the great hinderance of the course of all Iustice. Whereas it is most wisely and rightly ordered each Bishop hauing his portion of the flocke of Christ committed to him as Cyprian obserueth that they that are committed to their charge should not bee permitted to runne hither and thither but bee iudged there where the thinges for which they are called in question were done and where the accusers and witnesses may bee present Concerning inferiour Clergy-men the holy Bishoppes in the Councell of Mileuis speake in this sort It hath seemed good vnto vs that if Presbyters Deacons other inferiour Clergi-men complaine of the iudgements of their own Bishops the neighbour Bishops intreated by them with the consent of their Bishoppes shall heare them and make an end and if they thinke good to appeale from their iudgement it shall not be lawfull for them to appeale but onely to the Councels of Africa or to the Primates of their owne Provinces And if they shall make their appeale beyond the seas no man in Africa shall receiue them to the Communion This whole Councell Innocentius the first approued as it appeareth by his Epistle which we finde in the booke of the Epistles of S. Augustin Hereunto Bellarmine saith some answere with Gratian who addeth to the Canon of this Councell forbidding appeales to be made beyond the seas an exception vnlesse it be to the Sea Apostolique But this exception saith Bellarmine seemeth not fitting seeing the Africanes made this decree that men should not appeale beyond the seas especially in respect of the Church of Rome and to restraine the making of appeales thither there neuer being any appeale from the Africans to any other church but to the church of Rome only And yet Stapleton answereth the authority of this Councell as Gratian doth and that out of Iulius and Fabianus Bishops of Rome as he saith The Councell of Sardica saith Bellarmine decreed that the causes of Presbyters and inferiour clergy-men appealing from the iudgements of their owne Bishops should be determined and ended by the neighbour-Bishops and Pope Zozimus as appeareth by the sixth Councel of Carthage and the Epistle of the same Councell to Bonifacius the Pope required the same canon to be reuiued Augustine likewise sheweth that it was not lawfull for those of the clergie vnder the degree of Bishops to appeale out of Africa Neither was this the peculiar priuiledge of Africa alone For the Councell of Chalcedon ordained that if a clergie-man haue ought against another of the clergy the matter shall be heard by the Bishop or by arbitrators chosen by both parties with the Bishops allowance But if he haue ought against his Bishoppe he shall prosecute the same complaint in the Synode of the province This canon of the Councell of Chalcedon the Emperour confirmed saying if any of the clergy complaine against his Bishop for any matter let the cause be iudged by the Metropolitane according to the sacred rules and the imperiall lawes And if any man appeale from his sentence let the cause be brought to the Arch-bishoppe or Patriarch of that Diocese and let him according to the canons make a finall end And yet notwithstanding these canons aboue recited precisely forbidding inferiour clergy-men to appeale to Rome we finde that the Bishops of Rome admitted the appeale of one Apiarius iudged condemned in Africa which caused a great difference betweene the Africanes and him Whereupon the Fathers in the Councell of Africa wish the Bishop of Rome as it beseemeth him to reiect and repell the wicked and vnlawfull appeales as well of Presbyters as of other inferiour clergy-men seeing the ending and determining of their causes is by no decree of any Synode denied to the church of Africa and the Nicene canons most clearely committe both inferiour clergy-men and Bishops to their owne Metropolitanes Bellarmine to cleare the Pope from intrusion and to avoide the testimonies authorities of the holy Bishops and Pastours of the church which we haue produced to shew the vnlawfulnes of appeales to Rome answereth first that though they of the inferiour clergy were prohibited to appeale to the Pope yet hee was not forbidden to admit their appeales which is a most strange answere For if they in appealing did
God shall in the end find mercy and that no torments shall be eternall he concludeth in this sort ◠As we beleeue that the torments of the diuel of such as deny God and of impious men which haue said in their hearts there is no God are eternall so we thinke that the sentence of the Iudge that shall be pronounced vpon sinners vngodly men who yet are Christians whose workes are to bee tryed and purged in the fire shall be moderate and mixed with clemency Where we see againe he maketh not the difference betweene the degrees of sinne as the Romanists doe but betweene impious men that say in their hearts there is no God that deny God and his truth and Christians that are vnrighteous and sinners Neither are those words whose workes are to be tryed and purged in the fire to bee taken distinctiuely to note forth vnto vs one certain degree of Christians who shall suffer a temporall punishment in fire as M. Higgons would haue them but explicatiuely to signifie the condition of all Christians Which appeareth because otherwise he would not haue said of sinners yet Christians but of sinners yet such Christians whose works are to be tryed in the fire This explicatiō is added to put a difference between Christians such as are no Christians because the works of Christians only of all Christians shall come to be tryed in the fire of Gods judgment others being judged already as Hierome speaketh adjudged to eternall perdition These circūstances of the words of Hierome considered I thinke there is no indifferent reader but wil cōceiue his opiniō to haue bin as I haue deliuered it that I haue no way wronged him but that Higgons hath causelesly wronged Me. Some places there are in Hierome that are brought to proue that he was of another opinion but they proue nothing The first is out of his Commentaries vpon Hosea where he saith When heretickes see men offend against God they say God seeketh nothing of them but the verity of faith for this cause the people are not humbled but they reioyce in their sinnes and goe forward with a stiffe necke wherefore the People and Priest Master and Schollers are bound vp in the same judgment This place is alledged to no purpose For here Hierome sheweth onely that Heretickes teaching falsely that God requireth not good works and such as beleeuing them shall rejoyce in euill doing shall perish which is no way contrary to the other conceipt that right beleeuing Christians liuing ill shall in the end be saued The next place they bring is out of his Commentaries vpon Mathew the words are these Marke prudent Reader that both punishments are eternall and that euerlasting life hath no more feare of any fallings away which no way contraryeth the opinion of Hierome before-mentioned For hee is resolued that the punishments of the Diuell his Angells and all impious ones are eternall but thinketh right beleeuers though liuing wickedly shall bee punished but for a time That out of his Commentaries vpon the Galathians That enmity contention wrath brawling dissention drunkennesse and other-like which wee esteeme to bee but small euills exclude vs from the Kingdome of GOD If it bee vnderstood of right beleeuers accorcording to Hieromes opinion sheweth onely what these deserue namely exclusion from the Kingdome of God but preiudice not the riches of his mercy towardes them that doe such things Heere by the way I would haue the reader to obserue a grosse ouersight in M. Higgons who saith it may as well be inferred out of the writings of Hierome that he thought all Christians shall in the end be saued how damnably soeuer erring in matters of faith as right beleeuers Whereas distinguishing the godlesse or impious man that neuer knew God or corrupteth the knowledge hee had of God as heretickes from a sinner or vnrighteous man he expresly pronounceth the one to perish euerlastingly and not the other Hauing thus cleared my selfe from the suspition of wrong offered to Hierome which M. Higgons would willingly fasten on me I will perswade my selfe to contemne the wrongs he doth me As namely that I vse the testimonies of this Saint at my pleasure that I vainely elude the truth and vnconscionably intreat the Fathers that I craftily conuay wordes into Saint Augustin that I sort my termes wisely for my aduantage and that I seeke to dazle the vnderstanding of my readers If Master Higgons were a man of any worth and should entreat mee thus ill without all cause as hee doth I would lette him knowe more of my minde but I haue resolued not to turne backe to euery Curre that barketh at mee SECT 4. WHerefore from Hierome I will passe to Ambrose whom this prophane Esau who hath sold his birth-right for a messe of pottage for more I thinke hee will not haue for it bringeth in as hee saith to make vp the messe In this idle discourse touching Ambrose the poore fellow is to bee pittied or laughed at accordingly as men are disposed so ridiculously doth hee behaue himselfe The circumstances of the matter are these In the place cited by him first I shew in what sort men prayed lawfully for the dead without any conceit of Purgatory namely respectiuely to their passage hence and enterance into the other world and for their resurrection publicke acquitall in the day of iudgement and perfit consummation blisse Secondly I shew first what erroneous conceits some particular men in former times had touching the possibility of helping men dying in mortall sinne whereupon they prayed for the dead in such sort as the Romanistes dare not doe as for the deliuerance of men out of hell or at least the suspension or mitigation of their paines secondly that they thought that there is no iudgement to passe vpon men till the last day that in the meane while all men are holden either in some place vnder the earth or else in some other place appointed for that purpose so that they come not into heauen nor receiue the reward of their labours till the generall iudgement and that out of this conceit that prayer in Iames his Liturgie grew that God would remember all the faithfull that are fallen asleepe in the sleepe of death since Abell the iust till this present day and that hee would place them in the land of the liuing as also many other like Of this opinion I report Iustine Martyr Tertullian Clemens Romanus Lactantius Victorinus Martyr Pope Iohn the two and twentith and Ambrose to haue been besides sundry other All that which I haue said touching the lawfull and vnlawfull formes of praying for the dead vsed amongst the Auncient no way importing any conceit in them of Purgatory hee passeth ouer in silence as no way able to refute any part of it likewise by his silence yeeldeth that Iustine Martyr Tertullian Clement Bishop of Rome Lactantius Victorinus Martyr and Pope Iohn
the notorious negligence of the Court of Rome in omitting to doe that which is fitte other to base corruption and therevpon sheweth that an appeale was put in on the behalfe of the Lords of Polonia to the next Generall Councell against which exception was taken that it was not lawfull to appeale from the Pope in any case or to decline his iudgement in matters of faith contrarie to the lawes of God and the decrees of the same Conncell and to the vtter ouerthrowing of all those thinges that were done in the Councell of Pisa and Constance in reiecting the pretenders and electing a new Pope professing that hee is well assured there will neuer be any reformation of the Church by a Councell without the presidency of a guide well affected and prudent stout and constant of which sort he insinuateth the Pope then beeing was not Thus wee see Gerson thought it no impiety in modest sort to taxe the Popes negligence and in most resolute manner to condemne as impious against the Lawes of God and man his pride in denying appeales from himselfe as if no man might decline his iudgement in matters of faith Which things being so let the reader iudge whether that one poore sentence of Gerson mangled and rent from that which went before and followeth after doe bring more aduantage to Master Higgons his cause then it doth preiudice the same when it is ioyned with the other parts of his discourse in the same place But thus doe these Madianites slay themselues with their owne swordes and turne their weapons vpon themselues to the vtter ouerthrow of their bad cause From this particular of the Popes supremacy wherein Master Higgons hath foyled himselfe and hurt his cause hee proceedeth to some generall euidences whence as hee saith it may be proued that Gerson neuer fauoured the Protestanticall reformation The first is for that speaking of the Romish Church he saith Wee must r◅ue the certainty of our faith from it The second for that hee preached zealously at Constance against the articles of Wicklife and the Bohemians For answere to the first of these allegations the reader must remember that Gerson doth clearely resolue that the Pope may erre not onely personally but Episcopally and iudicially also and consequently that wee must not ground our faith vpon his resolutions as certaine and vndoubted The like may be said of the Romane Church that is the Romane Diocesse Prouince or Patriarchship for if it haue any more infallibility of iudgement then other particular Churches it hath it from the Bishoppe which it cannot haue seeing he is not free from errour himselfe the meaning therefore of Gerson is not that wee may or must take whatsoeuer the Romane Diocesse Prouince or Patriarchship deliuereth vnto vs to be vndoubtedly true but speaking of the Indians who are Christians and yet doubting whether they hold the faith of Christians sincerely or not hee saith it may be feared least they doe not seeing ◅ey are diuided from the Roman Church from which the certainty of faith is to ◅e sought to shew that the truth certainty of faith is to be sought in the vnity of the vniuersal or Catholique Church the beginning being taken frō that which of all others is the first and chiefest and hathhitherto beene most free from damnable heresies For otherwise that he is no way resolued that the determinations of the particular Roman Church Diocesan Provinciall or Patriarchicall doe absolutely binde all to receiue them it is most cleare and euident in that in his discourse of the meanes of procuring vnitie betweene the Greekes and Latines one speciall cause of the breach betweene them being the determination passed by the Latines touching the proceeding of the Holy Ghost without the consent of the Greekes he wisheth men to consider whether as we are wont to say of the Articles of Paris that they binde none but such as are within the Diocesse of Paris so it may not be saide that the determinations of the Latine Church binde none but those that are within the compasse of the same which he could not nor would not doe if he thought the infallible direction of all the rest to bee in the Romane Church alone and that all euery-where were bound to receiue as vndoubtedly true whatsoeuer it deliuereth as the Romanists at this day doe thinke Besides this it is to be obserued that by the name of the Romane Church the person of the Pope whom the Romanists name the Virtuall Church is not meant nor the Diocesse or Prouince of Rome alone but the whole Latine or West Church subiect to the Bishop of Rome as Patriarch of the West which wee are perswaded neuer yet erred from the Faith but had alwayes in it many worthy men professing and maintaining the trueth of Religion howsoeuer some erred damnably in the midst of it and a separation be now growne betweene the true members of that Church and such as were but a faction in the same So that that which Gerson hath of fetching the certainty of our faith from the Church of Rome proueth not that hee would haue beene an enemy to the Protestanticall reformation for he speaketh not of our fetching the certaintie of our Faith from the Pope or Court or Diocesse of Rome but of the Indians fetching the certainty of their Faith from the Roman that is the Westerne Church But that he neuer thought that all Christians and Churches of the West are to fetch the certainty of their Faith from the Pope or Court of Rome it is evident In that he commendeth the French King that condemned the heresie of Iohn the two and twentieth touching the soules not seeing God till the Resurrection with sound of trumpets the Nobles and Prelats of France being present and beleeued rather the Vniuersitie of Paris then the Court of Rome Neither is the next proofe of Gersons preaching against the Articles of Wickliff and the Bohemians any better then this for hee preached against such Articles as were brought to the Councell of Constance by the English and Bohemians now those Articles were many of them impious and hereticall nay hellish and blasphemous in such sort as they were proposed by them that brought them as that God must obey the Diuel that Kings or Bishops if they be reprobates or if they fall into mortall sinne cease to be Kings or Bishops any longer and that all they doe is meerely voide whereas Wickliffe neuer deliuered any such thing nor had any such impious conceipt as they sought to fasten on him neither is it to be maruailed at that impious things were falsly slanderously imputed to him seeing we are wronged in like sort at this day For there are who shame not to write that we affirme God to be the author of fin that we teach that God doth sin that man sinneth not that God onely sinneth and that God is worse then the diuell with many other like
Pope sought to ouerthrow the order of the Ecclesiasticall Hierarchie to encroach vpon all Bishoppes and guides of the Church and to vsurpe such an illimited vniversall and absolute authority as no way pertained to him feared not to call him Antichrist to compare him and his Courtiers to that Behemoth that putteth his mouth to the Riuer of Iordan thinking he can drinke it vp to pronounce that it is most true that before his time was said of him and his execrable Court Eius avaritiae totus non sufficit orbis Eius luxuria meretrix non sufficit omnis That the Church was holden in Babylonicall captivity by this Antichrist and that her deliuerance would neuer be wrought but by the edge of the sword that must be bathed in blood This is the true report concerning Grosthead in all which there are neither fictions nor exaggerations as Higgons pretendeth by which it is evident that there was as little Communion between the Pope challenging as he did then and doth now infallibility of judgement vniversality of illimited and vncontrouleable power right to dispose the Kingdomes of the World as there is betweene light and darknesse the Temple of God and Idols CHRIST and Antichrist So that he was no Papist seeing he ouer-threw the Papacie and if in any thing he erred as liuing in corrupttimes it is not to be marvayled at neither did his errour in some particular thing so much prejudice his piety and sanctity as that he may not bee called a worthy and renowned Bishop seeing hee held the foundation and stroue for the truth as farre as hee knew it euen to death And therefore the exceptions of the Author of the booke of the Three Conversions against Master Foxe touching this Bishoppe and some other mentioned by him and recorded in the number of Martyrs and Confessors are little to be regarded for that men might be members of that true Church whereof we are holding the foundation and carefully seeking out and maintaining the truth as farre as they knew it though they were otherwise perswaded in some things then either Master Foxe or we are which need not to seeme strange to Master Higgons nor any other of that side seeing they thinke many to haue beene members of their Church and Catholiques that dissented from them in all the questions concerning the Pope to which all other as Master Higgons telleth vs are subordinate and besides in the questions of originall sin free-will justification merite satisfaction the number of the Sacraments and sundry other like things Thus wee see how zealously Grosthead the worthy renowned Bishop of Lincolne opposed himselfe against the tyrannicall vsurpations and incroachments of the Pope and feared not to call him Antichrist for the same Neither was he alone in this opposition but we shall finde that the whole state of England after many complaints against the Popes incroachments vsurpations and tyrannicall intermedling in things no way pertaining to him to the ouerthrow of the Hierarchy of the Church told him in the end that if these courses were continued they should bee forced to doe that which would make his heart to ake Thus faith Mathew Paris at last the poore Church of England that had bin long vsed as an Asse to carry the Popes burdens in the end grew weary opened her mouth as Balaams Asse did to reproue the folly of the Prophet that not without just cause in the judgement of all the world for howsoeuer the church of Rome challenged to be the Mother of all churches and the Popeto be the Father of all Christians yet the one proued a cruell stepmother the other an vnkind vnnaturall Father so that they both lost the hearts of all men But what did the Pope vpon the complaints of so great a church nation as this of England did he ease her burthens or any way listen to her most reasonable suits no verily but was so vnmercifull as the same Paris testifieth that hauing so sore beaten vs he beate vs againe in more cruel sort then euer before onely because we cryed therefore let him not be angry with vs because we haue kept our word with him that neuer kept any with vs haue indeed done that which maketh his heart to ake as our fore-fathers threatned him long before these groanes of our wrōged Mother her often renewed bitter complaints before any was found to worke her deliuerance doe iustifie that which we haue done to be no more then in duty we stood bound to do neither is there any better proofe of the goodnes of our cause then that that which we haue done in the reformation of the church was long before wished for expected fore-tolde by the best men that liued in former times in the corrupt state of the church But because Mr Higgons is pleased to tell vs that if there be no better proofe the cause is bad the patrons worse because these best men we speak of will not speake for vs I will take a litle paines to shevv the goodnes of this proof vvhich I doubt not but the Reader vvill find to be better then that Mr Higgons or any other of his Romanists shall euer be able to vveaken it All that vvhich vve haue done in the reformation of the church cōsisteth in 3 things the first is the condemning of certain erronious opiniōs in matters of doctrine the 2d the shaking off of the yoake of Papall tyranny the 3 the remouing of abuses superstitious observatiōs Novv then if it be proued that the best best learned in former times thought as vvee doe in matters doctrinall that they complained of the heauie yoake vvhich the Pope laide on them and desired the remoouing of such abuses as vvee haue remooued I thinke this proofe vvill bee found very strong and good I vvill therefore first beg◅ vvith matters of doctrine and so proceede to the other points not intending to run through all the controversed points of doctrine but some onely for example and because the question is onely of the judgment of men liuing in latter times in the corrupt state of the Church vnder the Papacie I will passe by the Fathers and speake of such as liued since their time Touching the Canon of Scripture which is the rule of our faith wee deny the bookes of Tobit Iudith Ecelesiasticus Wisdome Machabees the song of the three Children and the story of Bell and the Dragon to bee Canonicall Scriptures So did Hugo de Sancto Victore Richardus de Sancto Victore Petrus Cluniacensis Lyranus Dionysius Carthusianus Hugo Cardinalis Thomas Aquinas Waldensis Richardus Armachanus Picus Mirandula Ockam Caietan and Driedo to say nothing of Melito Bishop of Sardis Origen Athanasius Hilarius Nazianzen Cyrill of Ierusalem Epiphanius Ruffinus Hierome Gregory and Damascen Here wee see a cloud of witnesses deposing for vs. And what better proofe of the goodnesse of our cause canne there be then that so
many worthies of the world in so diuerse places and at so diuerse times giue testimony to our opinion Touching the creation fall and state of originall sinne there were some and they excellently learned who thought as we doe that man must either be lifted aboue himselfe by grace or fall below himselfe by sinne that there is no middle estate of pure nature that originall righteousnesse was required to the integrity of nature and consequently that being lost nature is corrupted and depriued of all naturall and morall rectitude so that a man after the fall of Adam till grace restore him can do nothing morally good or that is not sin These men defined originall sin to be a priuation of originall righteousnesse that is of that grace without which a man can neither feare loue nor serue God aright And consequently do teach that after Adams fall without grace renewing vs wee cannot keepe the commaundements of God do the workes of morall vertue or any way dispose our selues to a true conuersion and turning vnto God This opinion is lâ—…rnedly defended by Thomas Bradwardin in his discourses against the Pelagians of his time and confirmed by him out of the Scriptures and Fathers and likewise by Gregorius Ariminensis as it was before them by Augustine and Prosper Many there were who thought otherwise whom Cardinall Contaren blameth as inclining too much to the Pelagian heresie but the best men concurred in judgment with these For proofe whereof Cassander citeth an excellent saying of Bonauentura Hoc inquit piarum mentium est vt nil sibi tribuant sed totum gratiae Dei vnde quantumcunque aliquis det gratiae dei a pietate non recedit etiamsi multa tribuendo gratiae Dei aliquid subtrahit potestati naturae vel liberi arbitrij cum vero aliquid gratiae dei subtrahitur naturae tribuitur quod gratiae est ibi potest periculum interuenire That is it is the property of pious and good mindes to attribute nothing to themselues but to ascribe all vnto the grace of God for how much soeuer a man giueth to the grace of God hee offendeth against no rule of piety noe though by giuing much to the grace of God he subtract something from the power of nature or free-will but when any thing that pertaineth to grace is denied vnto it and giuen to nature there may be some danger Concerning iustification there is a very maine difference betweene the Papists and vs for though we deny not but that there is a donation and giuing of the spirit to all them that are iustified changing and altering them in such sort as that they beginne to do the workes of righteousnesse yet we teach that iustification consisteth in such sort in the remission of sinnes and the imputation of Christs righteousnesse that the faithfull soule must trust to no other righteousnesse but that which is imputed the other beeing imperfect and not enduring the triall of GODS seuere judgement Now that this was the faith of the best and worthiest men in the Church in former times it will easily appeare vnto vs. The righteousnesse of another sayth Bernard is assigned to man because he had none of his owne and vppon the Canticles he sayth I also will sing the mercies of the Lord for euer Shall I sing of mine owne righteousnesse noe Lord I will remember thy righteousnesse onely for that is mine seeing thou art made vnto mee of God righteousnesse Is there any cause for mee to feare least it should not suffice vs both it is no short cloake which according to the Prophet cannot couer two With Bernard all other good men agreed who in respect of the imperfection of our inherent righteousnesse pronounced it to be as the polluted ragges of a menstruous woman Who is there saith Gerson that shall dare to boast that hee hath a cleane heart and who shall say I am innocent and I am cleane who is hee that will not quake for feare when he shall stand before God to bee iudged who is fearefull in his counsels Hence Iob in his affliction saith vnto God I feared all my workes knowing that thou sparest not the sinner and again if he will contend with me I cannot answere him one of a thousand Whereunto the prayer of the Prophet agreeth enter not into iudgement with thy seruant O Lord for no liuing man shall bee iustified in thy sight And againe if thou shalt obserue iniquities O Lord Lord who shall endure it Furthermore we reade that Esay wrapping vp himselfe with other and waxing vile in his owne eyes in all humility professed that all our righteousnesse is as the polluted ragges of a menstruous woman Who therefore in boasting sort shall dare to shew his righteousnesse to God more then a woman dareth shew the ragges of her confusion and shame to her husband There are two kindes of iustice to which faith leadeth vs saith Cardinall Contarenus the one inherent the other imputed it remaineth that wee enquire vpon which of them we are to stay our selues and by which wee are to thinke that wee are iustified before God that is accounted iust and holy as hauing that iustice that pleaseth God and answereth to that his law requireth I truely saith hee thinke that a man very piously Christianly may say that wee ought to stay to stay I say as vpon a firme and stable thing able vndoubtedly to sustaine vs vpon the iustice of Christ giuen and imputed to vs and not vpon the holinesse and grace that is inherent in vs. For this our righteousnesse is but imperfit and such as cannot defend vs seeing in many things we offend all c. But the iustice of Christ which is giuen vnto vs is true and perfect iustice which altogether pleaseth the eyes of God and in which there is nothing that offendeth God Vpon this therefore as most certaine and stable wee must stay our selues and beleeue that wee are iustified by it as the cause of our acceptation with God this is that precious treasure of Christians which whosoeuer findeth selleth all that he hath to buy it With Contarenus agree the Authors of the Enchiridion of Christian religion published in the prouinciall Synod of Collen in the yeare of our Lord 1536. Which as Cassander saith the more learned diuines in Italy and France approued the authours of the booke called Antididagma Coloniense Albertus Pighius and sundry other who if they were now a liue and should thus teach our Iesuited Papists would soone condemne them as Heretickes Touching merits I haue shewed else-where that Scotus Cameracensis Ariminensis and Waldensis doe thinke there is no merit properly so named With whom agreeth Adrian the Pope vpon the fourth of the sentences writing thus like a Protestant as I thinke Our merits are as a staffe of reed vpon which if a man stay himselfe it will breake and pierce the hand of him that
parts of this Church and Catholiques that thinke the Pope may iudicially erre vnlesse a generall Councell concurre with him which in their opinion is an error and neare to heresie Yea the same Bellarmine sayth that the particular Romane Church that is the cleargy and people of Rome subiect to the Pope cannot erre because though some of them may yet all cannot It is true therefore which I haue deliuered not withstanding any thinge the Treatiser can say to the contrary that the Church including all the faithfull that are and haue beene since the Apostles may be sayd to bee free from error because in respect of her totall vniuersality she is so it being impossible that any errour should bee found in all her parts at all times though in respect of her seuerall parts shee be not For sometimes and in some parts she hath erred and in this sense can no more be sayd to be free from error then a man may be sayd to bee free from sicknesse that in some parts is ill affected But as a man that hath not beene alwaies nor in all parts ill may bee said to be free from perpetuall and vniuersall sicknesse so the Church is free from perpetuall and vniuersall error This the Treatiser saith is a weake priuiledge and not answerable to the great and ample promises made by Christ whereas the Fathers knew no other whatsoeuer this good man imagineth For Vincentius Lyrinensis confesseth that error may infect some parts of the Church yea that it may sometimes infect almost the whole Church so that he freeth it only from vniuersall perpetuall error But sayth the Treatiser what are poore Christians the nearer for this priuiledge how shall such a Church be the director of their faith and how shall they know what faith was preached by the Apostles what parts taught true doctrine and when and which erred in subsequent ages Surely this question is easily answered For they may know what the Apostles taught by their writings and they may know what parts of the Church teach true doctrine by comparing the doctrine each part teacheth with the written word of God and by obseruing who they are that bring in priuate and strange opinions contrary to the resolution of the rest But if happily some new contagion endeauour to commaculate the whole Church together they must looke vp into Antiquity and if in Antiquity they finde that some followed priuate and strange opinions they must carefully obserue what all not noted for singularity or heresie in diuerse places and times constantly deliuered as vndoubtedly true and receiued from such as went before them This course Vincentius Lyrinensis prescribeth But the Treatiser disclaimeth it not liking that all should be brought to the letter of holy Scripture and the workes of Antiquity which setting aside the authority of the present Church he thinketh yeeld no certaine and diuine argument So that according to his conceipt wee must rest on the bare censure and iudgement of the Pope for he is the present Church Antiquity is to be contēued as little or nothing worth Hauing iustified the distinctiō of the diuerse cōsiderations of the Church impugned by the Treatiser that which he hath touching the two assertions annexed to it will easily bee answered For the one of them is most true his addition of not erring being taken away and the other is but his idle imagination for wee neuer deliuered any such thing §. 3. IN the third place he excepteth against Mee because I say the words of the Apostle in the Epistle to Timothy touching the house and Church of God are originally vnderstood of the Church of Ephesus wherein Paul directeth Tymothy how to demeane and behaue himselfe but because I haue cleared this exception in my answere to Higgons I will say nothing to him in this place but referre him thither §. 4. FRom the Apostle the Treatiser passeth to Saint Augustine and chargeth Me th I wrest his words when he sayth he would not beleeue the Gospell if the authority of the Church did not moue him to a sense neuer meant by him These words of S. Augustin are vsually alleadged by the Papists to proue that the authority of the Church is the ground of our faith reason of beleeuing in answere whereunto I shew that the Diuines giue two explications of them For Ockam and some other vnderstand them not of the multitude of beleeuers that now are in the world but of the whole number of them that are and haue beene since Christ appeared in the flesh so including the Apostles and in this sense they confesse that the Church because it includeth the writers of the bookes of the new Testament is of greater authority then the books themselues Other vnderstand by the name of the Church onely the multitude of beleeuers liuing in the world at one time and thinke the meaning of Augustine is that the authority of this Church was an introduction vnto him but not the ground of his faith and principall or sole reason of beleeuing The former of these explications this graue censurer pronounceth to be friuolous First because if wee may beleeue him Saint Augustine neuer vsed these words Catholique Church after this sort in that sense Secondly because he speaketh of that Church which commanded him not to beleeue Manicheus which vndoubtedly was the present Church Thirdly because as he supposeth I can alleadge no Diuine that so interpreted the words of Augustine that which I cite out of Ockam being impertinent To euery of these reasons I will briefly answere And first that Augustine doth vse the words Catholique Church in the sense specified by Me it is euident For writing against Manicheus he hath these words Palám est quantū in re dubia ad fidem certitudinem valent Catholicae Ecclesiae authoritas quae ab ipsis fundatissimis sedibus Apostolorū vsque ad hodiernū diem succedētibus sibimet Episcopis tot populorū cōsensione firmatur that is it is apparant what great force the authority of that Church hath to settle the perswasion of faith cause certainty in things doubtfull that from the most surely established seats of the Apostles by succession of Bishops euen till this present cōsent of people is most firmely setled To the second reason wee answere that the Church including the Apostles and all faithfull ones that haue beene since comprehendeth in it the present Church and so might commaund Augustine not to listen to Manicheus So that this commaunding proueth not that he speaketh precisely of the present Church To the third I say that the Treatiser is either strangely ignorant or strangely impudent when hee affirmeth that I can alledge no Diuine that vnderstandeth the words of Augustine of the Church including in it the Apostles such as liued in their times For first Durandus vnderstandeth them of the Primitiue Church including the Apostles Secondly Gerson will tell him that when
Augustine saith he would not beleeue the Gospell if the authoritie of the Church did not moue him hee vnderstandeth by the name of the Church the Primitiue congregation of those Faithful ones which saw heard Christ and were his witnesses Thirdly Driedo writeth thus when Augustine saith hee would not beleeue the Gospell if the authoritie of the Church did not moue him hee vnderstandeth that Church which hath beene euer since the beginning of the Christian Faith hauing her Bishops in orderly sort succeeding one another and growing and increasing till our times which Church truly comprehendeth in it the blessed company of the Holy Apostles who hauing seene Christ his miracles and learned from his mouth the Doctrine of Faith deliuered vnto vs the Evangelicall Scriptures And againe the same ◠Driedo saith that the authority of the Scripture is greater then the authoritie of the Church that now is in the world in it selfe considered But if wee speake of the vniversal Church including all Faithfull ones that are and haue beene the authority of the Church is in a sort greater then the Scripture and in a sort equall For explication whereof he addeth that as touching things that cannot bee seené nor knowne by vs we beleeue the sayings writings of men not as if they had in them in themselues considered a sufficient force to moue vs to beleeue but because by some reasons we are perswaded of them who deliuer such things vnto vs thinke them worthie to be beleeued So S. Augustine might rightly say hee would not beleeue the bookes of the Gospel if the authority of the Church did not moue him vnderstanding the vniuersal Church of which he speaketh against Manicheus which including the Apostles hath had in it an orderly course of succession of Bishops till our time For the faithfulnes trueth credit of this Church was more evident then the Trueth of the books of the New Testament which are therefore receiued as sacred true because written by those Apostles to whō Christ so many waies gaue testimony both by word and worke and the Scriptures are to be proued by the authority of that Church which included the Apostles but in the Church that now is or that includeth only such as are now liuing God doth not so manifest himselfe as hee formerly did so that this Church must demōstrat herself to be Orthodox by prouing her faith out of the Scripture With Driedo Ockam cōcurreth his words are these sometimes the name of the Church cōprehendeth not only the whole cōgregation of Catholiques liuing but the Faithful departed also in this sense blessed Augustine vseth the name of the Church in his book against the Manichees cited in the Decrees 2. dist c. palà m where the Catholique Church importeth the Bishops that haue succeeded one another frō the Apostles times the people subiect to thē And in the same sense Augustine vseth the name of the Church when he saith he would not beleeue the Gospell if the authoritie of the Church did not moue him for this Church comprehendeth in it the Writers of the bookes of the Gospell and all the Apostles so that from the authoritie of Augustine rightly vnderstood it cannot be inferred that the Pope the maker of the Canons is rather more to be beleeued then the Gospel yet it may be granted that wee must more rather beleeue the Church which hath beene from the times of the Prophets Apostles till now then the Gospel not for that men may any way doubt of the Gospell but because the whole is greater then the part So that the Church which is of greater authoritie then the Gospel is that whereof the Writer of the Gospel is a part Neither is it strange that the whole should bee of more authority then the parts These are the words of Ockam in the place cited by me Wherfore let the Reader judge whether that I cite out of Ockam be impertinent as the Treatiser saith or not To Durandus Gerson Driedo Ockam we may adde Waldensis who fully agrees with thē shewing at large that it pertayned to the Church onely in her first best and primitiue state age to deliuer a perfect direction touching the Canon of the Scripture so that shee hath no power or authority now to adde any more bookes to the Canon already receiued as out of her owne immediate knowledge But it sufficeth to the magnifying of her authority in her present estate that euen now no other bookes may bee receiued but such only as in her first and best estate shee proposed Farther adding that the saying of Augustine that hee would not beleeue the Gospell if the authority of the Church did not moue him is to bee vnderstood of the Church including the primitiue Fathers and Pastors the Apostles Scholers By this which hath bin sayd it is euident as I thinke that the former of those two constructions which I make of Augustines words hath bin approued by far better men then this Treatiser And that therefore he sheweth himself more bold then wise when he pronounceth it to be frivolous And surely if we consider well the discourse of S. Augustine I thinke it may be proued vnanswerably out of the circumstances of the fame that hee speaketh not precisely of the present Church For it is that authority of the catholicke church hee vrgeth that was begun by miracles nourished by hope increased by charity confirmed strengthned by long continuance And of that Church he speaketh wherin there had bin a succession of Bishops from Peter till that present time So that he must needs meane the Church including not onely such faythfull ones as were then liuing when hee wrote but all that either then were or had bin from the Apostles times Wherefore let vs passe to the other construction of Augustines words which is that the authority of the present church was the ground reason of an acquisit fayth an introduction leading him to a more sure stay but not the reason or ground of that faith whereby principally he did beleeue This constructiō the Treatiser sayth cannot stand because Aug saith if the authority he speaketh of be weakned hee will beleeue no longer Whence it seemeth to be consequent that it was the cause of all thē perswasion of fayth that he had then when he wrote not only of an acquisit fayth preparing fitting him to a stronger more excellent farther degree or kind of faith For the clearing of this poynt we must note that there are 3. sorts of such mē as beleeue for there are some that beleeue out of piety onely not discerning by reason whether the things they beleeue be to be beleeued as true or not the 2d. haue a light of diuine reason shining in them causing an approbation of that they beleeue the 3d. sort hauing a pure heart conscience begin already inwardly to taste that which hereafter
not onely a condition but a cause of that perswasion of fayth which they haue yea the authority of the Church is the formall cause of all that faith seduced Papists haue And therefore the distinction of a cause and condition helpeth them not It is true indeed that the Ministerie of the Church proposing to men thinges to bee beleeued is onely a condition requisite to the producing of a supernaturall act of fayth in respect of them that haue some other thing to perswade them that that is true which the Church proposeth besides the authority of the Church but in respect of such as haue no other proofe of the trueth thereof it is a formall cause Now this is the condition of all Papists For let them tell Mee whether they beleeue the Scripture to be the Word of God without any motiue at all or not and if they doe not as it is most certaine they doe not whether besides such as are humane they haue any other then the authority of the Church if they haue not as doubtlesse they haue not they make the authority of the Church the formall cause of their faith and fall into that sophisticall circulation they are charged with For they beleeue the articles of religion because reuealed and that they were reuealed because it is so contayned in the Scripture and the Scripture because it is the Word of God that it is the Word of God because the Church telleth them it is and the Church because it is guided by the spirit and that it is so guided because it is so contayned in the Scripture this is such a maze as no wise man will willingly enter into and yet the Treatiser commendeth the treading of these intricate pathes and telleth vs that two causes may bee causes one of another That the cause may bee proued by the effect and the effect by the cause and that such a kinde of argumentation is not a circulation but a demonstratiue regresse that two causes may be causes either of other in diuerse respects we make no question For the end of each thing as it is desired setteth the efficient cause a worke and the efficient causeth the same to bee actually enjoyed Likewise we doubt not but that the cause may be proued by the effect and the effect by the cause in a demonstratiue regresse For the effect as better known vnto vs then the cause may make vs know the cause and the cause being found out by vs may make vs more perfitly and in a better sort to knowe the effect then before not onely that and what it is but why it is also So the death of little infants proueth them sinners and their being sinners proueth them mortall The bignesse of the footstep in the dust or sand sheweth the bignesse of his foote that made that impression And the bignesse of his foote will shew how bigge the impression is that he maketh but this maketh nothing for the justifying of the Romish circulations For heere the effect being knowne in a sort in itselfe maketh vs know the cause and the cause being found out and knowne maketh vs more perfectly to knowe the effect then at first wee did but the case is otherwise with the Papists for with them the Scripture which in it selfe hath no credit with them but such onely as it is to receiue from the Church giueth the Church credit and the Church which hath no credit but such as it is to receiue from the Scripture giueth the Scripture credit by her testimony And they endeauour to proue the infallibility of the Churches judgment out of the Scripture and the trueth of the Scripture out of the determination and judgement of the Church Much like as if when question is made touching the quality condition of two men vtterly vnknowne a man to commend them to such as doubt of them should bring no other testimony of their good and honest disposition but the testimony of each of them of the other It is true then which I haue said that to a man admitting the Old Testament and doubting of the New a man may vrge the authority of the Old and to a man doubting of the Old and admitting the New the authority of the New but to him that doubteth of both a man must alledge neither of them but must bring some other authority or proofe so likewise to him that admitteth the Scripture and doubteth of the Church a man may vrge the authority of the Scripture but to him that doubteth of both as all doe when they begin to beleeue a man must alledge some other proofe or else hee shall cause him to runne round in a Circle for euer and neuer to finde any way out Wherefore to conclude this poynt let our Aduersaries know that wee admitte and require humane motiues and inducements and amongst them a good opinion of them that teach vs as preparing fitting vs to fayth Secondly that wee require a supernaturall ayde light and habit for the producing of an act of faith Thirdly that we require some diuine motiue inducement Fourthly that this cannot be the authority of the Church seeing the authority of the Church is one of the things wee are to bee induced to beleeue Fiftly that wee require the ministery of the Church as a propounder of all heauenly trueth though her authority can be no proofe in generall of all such truth Sixtly that the Church though not as it includeth onely the beleeuers that are in the world at one time yet as it comprehendeth all that are or haue beene is an infallible propounder of heauenly truth and so acknowledged to bee by such as are assured of the trueth of the doctrine of Christianity in generall Seauenthly that the authority of this Church is a sufficient proofe of the trueth of particular things proposed by her to such as already are by other diuine motiues assured of her infallibility §. 7. FRom the authority of the Scripture which he would faine make to bee wholy dependant on the Church the Treatiser passeth to the fulnesse and sufficiency of it seeking amongst other his discourses to weaken those proofes which are brought by Mee for confirmation thereof Affirming that though I make shew as if it were a plaine matter that the Euangelists in their Gospels Saint Luke in the Actes of the Apostles and Saint Iohn in the Apocalyps meant to deliuer a perfect summe of Christian doctrine and direction of faith yet I bring no reason of any moment to proue it Whereas yet in the place cited by him I haue these wordes contayning in them as I suppose a strong proofe of the thing questioned Who seeth not that the Evangelists writing the history of CHRISTS life and death St Luke in the booke of the Acts of the Apostles describing the comming of the Holy Ghost the admirable gifts and graces powred vpon the Apostles and the churches founded and ordered by them and Saint Iohn writing the Revelations
reason wee can discerne no such thinges as in this heauenly doctrine are manifested to vs. Thirdly the reuelation that is now being mediate and depending on a former it must of necessity be graunted that there was a first and immediate reuelation of the things that are beleeued Fourthly that that immediate reuelation was without mixture of error there being no imperfection found in any of Gods immediate workings Fifthly that whatsoeuer bookes they wrote to whom that immediate reuelation of heauenly truth was graunted are diuine without mixture of error and Canonicall Sixtly that all such books as are recommended to vs by the consenting testimony of all Christians not noted for singularity nouelty or heresie as written by those who first learned the doctrine of heauenly truth from God himselfe must be acknowledged to haue bin written by them Which perswasion is confirmed in that when wee reade and meditate vpon the bookes soe commended to vs wee finde a maiesty vertue and power appearing in them more then in all humane compositions captiuating vs to the the obedience of faith and making vs to receiue them as vndoubtedly diuine These are the grounds which wee build vpon Wherefore let the Reader judge whether the Treatiser had any cause to write as hee doth that hee cannot sufficiently maruel that I or any man of iudgement or learning should runne these courses and impugne their doctrine concerning these points as absurd which indeede is most prudent and diuine and yet fall into most grosse absurdities and inconueniences How prudent and diuine their doctrine is touching the ground of their faith I haue shewed before making it most cleare that if they did shew no more prudence in any thing else their part would soone bee ouerthrowne But touching the absurdities into which hee supposeth wee runne they will bee found to bee none at all For as I haue shewed at large wee ground our faith in generall vppon the euidence of heauenly trueth and the authority of Almighty God whom wee discerne to speake in the holy Scriptures and yet in such sort listen to the Church as a Mistresse of heauenly truth in all particular points that wee do not broach any new and strange doctrine vnheard of in the Church nor impugne any thing that was alwaies constantly deliuered and receiued in the same Soe that it is vntrue that the Treatiser sayth that I reiect all generall authority and leaue euery man to follow his owne priuate conceipt hee returneth therefore to proue that supposing wee know the letter of Scripture yet haue wee no certaine rule to finde out the sence of it and mustereth some obiections to this purpose which I haue sufficiently answered already in the defence of the rules proposed by mee and impugned by him Neyther is it soe strange as hee would make it that we confesse euery one though neuer so much enlightned to bee subiect to errour and yet each of vs assureth himselfe hee doth not erre from the Christian verity one hauing no more assurance of not erring then another For is it not soe that in respect of things that may bee knowne by the light of naturall reason each one confesseth himselfe to be subiect to error and yet euery one assureth himselfe he doth not erre in sundry particular things Wherefore hee leaueth this point and proceedeth to another where he bewrayeth the weaknesse of his braine labouring seriously to proue that he who buildeth his faith vppon the English Parliament cannot firmely and vndoubtedly beleeue nor haue any true fath because I say wee can neuer be so well perswaded of any man or multitude of men but that we may iustly feare they are deceiued or will deceiue Truly it had beene well that hee had applyed himselfe to some other thing rather then booke-making vnlesse hee had any greater facility and felicity in it then he hath for who was euer so senselesse as to build his Faith vpon the English Parliament or why doth the Treatiser thus fight with his owne shadow But haply he will be better towards the end §. 6. IN the last place speaking of the supposed divisions and dissentions amongst Protestants he sayth some amongst vs are so bolde as to deny that there is any great or materiall dissention in our Churches that I amongst others write that it so fell out by the happy providence of God when there was a reformation made that there was no materiall or essentiall difference amongst them that were actors in it but such as vpon equall scanning will bee found rather to consist in the diuers manner of expressing one thing to be but verball vpon mistaking through the hasty and inconsiderate humours of some men then any thing else And that further I adde that I dare confidently pronounce that after due and full examination of each others meaning there shall be no difference found touching the matter of the Sacrament the vbiquitary presence or the like betweene the Churches reformed by Luthers ministery in Germany and other places and those whom some mens malice called Sacramentaries that none of the differences betweene Melancthon and Illyricus except about certaine ceremonies were reall that Hosiander held no priuate opinion touching iustification howsoeuer his strange manner of speaking gaue occasion to many so to thinke and conceiue and that this shall be iustified against the proudest Papist of them all this my assertion he saith all the world knoweth to be vntrue and endeavoureth to proue it to be so First by mine owne sayings else-where and then by some other proofes By mine owne sayings in that I complaine of vnhappie divisions in the Christian world and of infinite distractions of mens mindes not knowing in so great varietie of opinions what to thinke or to whom to ioyne themselues that the controversies of Religion in our time are growne in number so many in nature so intricate that few haue time leasure fewer strength of vnderstanding to examine them But this proofe will be found too weake For there are many very materiall divisions in the Christian world infinitely distracting the mindes of men as those of the Greekes Latines those of the Romish Faction such as embrace the reformed Religion and the controversies that are betweene these are in number many and in nature intricate in respect whereof my complaint might bee most iust though neuer any one Protestant had opened his mouth against an other And besides supposing my complaint of diuisions in the Christian World to reach to the breaches that are haue beene amongst the Professours of the Reformed Religion nothing can bee inferred from thence contrary to any thing that I haue written touching the agreeing of these men in iudgement opinion For there may bee great breaches betweene such men as are of one iudgement opinion vpon mistaking one another therefore Gregory Nazianzene in his Oration made in the praise of Athanasius sheweth that the whole world in a
I may be as good as my word iustifie it against the proudest Papist liuing that none of the differences between Melancthon Illyricus except about certaine ceremonies were reall Wherefore the Treatiser leaueth Illyricus commeth to Hosiander whom hee will proue to haue holden a priuate opinion touching iustification because Calvine in his Institutions spendeth almost one whole Chapter in the confutation of his conceipt touching the same Article which in the very entrance hee calleth hee wores not what monster of essentiall righteousnesse Conradus Schlusselburge placeth him and his followers in the Catalogue of heretickes But this obiection will easily be answered For it is not to be doubted but Caluine the rest iustly disliked that which they apprehended to bee his opinion and condemned it as a monster For they conceiued that heâ—… made Iustification to bee nothing else but a transfusion of the essentiall righteousnesse of Christ into vs and a mixture and confusion of it with vs. But Smidelinus sheweth at large that he neuer had any such conceipt but that distinguishing three kinds of righteousnesse in Christ whereof we are made partakers to wit actiue passiue and essentiall in that hee was the Sonne of God he taught that justification is not onely an acceptation and receiuing of vs to fauour vpon the imputation of the actiue and passiue righteousnesse of Christ but an admission of vs also to the right of the participation of the diuine nature as Peter speaketh and of that essentiall righteousnesse that was in him in that he was the sonne of God that so receiuing of his fulnesse we may be filled with all diuine qualities and graces The reason why hee thus vrged the implying of the communication of the essentiall righteousnesse of Christ in our iustification was not as the same Smidelinus telleth vs for that he thought iustification to consist wholy therein or for that hee meant to exclude the imputation of the merit and satisfaction of Christ from being causes of our iustification or receiuing fauour with God but because he saw many mistooke and abused the doctrine of free justification by the imputation of Christs righteousnesse to the carelesse neglecting of al righteousnesse in themselues therefore he taught there is no remission of sin no receiuing of any man to fauour by vertue of the imputation of the actiue and passiue righteousnes of Christ vnlesse out of dislike of sin desire of grace to auoid it he be admitted to the right of the participation of that essentiall righteousnes that dwelt in him in all fulnesse that so it may dwell in him that is to be iustified also in some degree sort Neither is this construction of Hosianders words made by Smidelinus onely but by sundry other For Stapleton sayth the followers of Brentius defended the opinion of Hosiander whereas yet neither Brentius nor any of his followers euer dreamed of any transfusion of the essentiall righteousnesse of Christ into vs any mixture or confusion of it with vs or any other communication of it to vs or in any other sort then is before expressed So that the Treatiser had no reason to write as he doth that my proceedings are rare and singular and that I feare not to affirme things apparantly false and confessed vntrue by all my brethren much lesse to say that euery man may easily perceiue by these my proceedinges that I had a good opinion of mine owne wit and learning For what haue I done that sauoureth of pride or wherein haue I bewrayed such vanitie as he speaketh of Is it a matter of pride not to condemne hastily other opinions to make the fairest and best construction of other mens words especially such as are of the same profession with vs Wherefore if the Treatiser be able to say any thing against this my defence of Illyricus and Hosiander I will heare him otherwise let him not tell me of my schoole distinctions for I am not ashamed of them Neither doe I vse them as the Romane sophisters do to auoid the euidence of that truth that is too mighty for them to encounter but to cleare that which the Romanistes desire to haue wrapped vp in perplexed and intricate disputes But it seemeth the Treatiser will not accept of this condition and therefore hee passeth from the supposed diuisions of our Churches and differences of our Diuines proceedeth to shew their inconstancie instancing particularly in Luther And wheras in my former books I haue answered the obiections of Papistes touching this supposed inconstancie he goeth about to refute that my answer which consisteth of two parts Whereof the first is that in sundry points of greatest moment as of the power of nature of free-will iustification the difference of the Law and the Gospell faith and workes Christian liberty and the like Luther was euer constant The second that it is not so strange as our Aduersaries would make it that Luther proceeded by degrees in discerning sundry Popish errours seeing Augustine and their Angelicall Doctour altered their iudgment in diuerse things and vpon better consideration disliked what they had formerly approued The former part of this my answere he pronounceth to containe a manifest vntruth for that amongst other things mentioned by me Luther was not euer constant of one iudgment touching freewil hee endeauoureth to proue because in the defence of his Articles condemned by the Pope he saith Freewil is a forged or fained thing a title without a substance it being in no mans power to think any thing good or euill but all things falling out of absolute necessity and else-where hee saith men of their owne proper strength haue free-will to doe or not to doe externall workes so that they may attaine to secular and ciuill honesty But M. Treatiser should know that between these sayings of Luther there is no contradiction in truth and in deed but in his fancy onely for in the former place two things are deliuered by Luther The first that no man by nature hath power to turne himselfe to God without grace or so much as to prepare himself to the receipt of grace which in the latter place speaking onely of externall workes and ciuill or secular honesty hee doth not contradict The second that though men in outward things and things that are below haue a kinde of freedome of will and choyce and power to doe or not to doe them yet not so free but that they are subject to the providence disposition of Almighty God bowing bending turning them whither he pleaseth and hauing them in such sort in his hand as that they can will nothing vnlesse he permit them which no way preiudiceth that liberty which else-where he attributeth to the will For the will of man is sayd to be free because it doth nothing but on liking and choice and because God permitting it hath power to doe what pleaseth it best and not because it is free and not subiect to diuine disposition and
laici et omnes templi choro excludebantur Hugo erudit theol de Sacram. fid lib. 2. part 3. c. 4. ut intrinsecus quietius vivant ordines ministerii divini per indulgentiam Monachis conceduntur non ad exercendam praelationem in populo Dei sed ad celebrandam intrinsecus communionem Sacramenti Dei quod tamen in principio non ita fuisse dicunt Monachi quippe et Eremum habitantes olim Presbyteros habuisse dicuntur 〈◊〉 〈◊〉 〈◊〉 Presbytâ—…s â—…y by â—…y aâ—…d 〈◊〉 by 〈◊〉 alloâ—… 〈◊〉 〈◊〉 â—…stus vt Damasâ—… air titulos in vibâ—… Rotâ—… Presbytâ—…s dâ—…it 〈◊〉 in â—…ta 〈◊〉 g 〈◊〉 contra â—…anos h As Christ doth nothing witâ—…ut 〈◊〉 Father so do 〈◊〉 with 〈◊〉 wheâ—… be Presâ—… Deacon or 〈◊〉 man 〈◊〉 ad 〈◊〉 〈◊〉 haâ—… ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presâ—…rs Dâ—… 〈◊〉 〈◊〉 〈◊〉 B. 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 â—…he Châ—…ch Cenâ—… 〈◊〉 1. canâ—… Presbyteri sine conscientiâ—… Episcopi nihil faciunt i Epiphanius haeresi 75. Concilium Anciranum can 13. â—…ero â—…pist 〈◊〉 â—…um quid facit Episcopus exceptâ—… ordinatione quod non facit Presbyter k Concil Carth. 〈◊〉 can 4. â—…arth 3. â—…an 31. 32. 158. l Hiero. contra Luciferianos ob honorem sacerdotij fit vt soli Episcopi manus imâ—…nt 〈◊〉 Thomâ—… 〈◊〉 â—…addit quaest 40. art 5. Bonauen l 4. dist 24. ar 2 q. 3. Dominicus á Soto l. 10. de iustitia 〈◊〉 q. 〈◊〉 aâ—… 2. in 4. dist 24. q. 2. art 3. Armacanus l. 〈◊〉 ostendit nullum praelatum plus habere de potestate sacramenâ—… siuâ—…or â—…nis quà m simâ—…ces sacerdotes Cameracensis in 4. quaest 4. Contarenus de Sacramentis lib. 4. n Contra Luciferianos o Peruenit ad nos quosdam scandalizatos fuisse quod Presbyteros Chrismate tangere in fronte eos qui baptizati sunt prohibuimus c. Greg Ianuario episcopo l. 3. in dict 12. Epist. 26. p Carth. 3. can 32. q Videtur quod si omnes Episcopi essent defuncti sacerdotes minores possent episcopos ordinare Armachanus l. 11. in q. Armenorum cap. 7. Alex de Hales part 4. q. 9. memb 5. art 1. dicunt quidam quod ex demandatione Papae ordinatus potest conferre ordinem quem habet 〈◊〉 Synodus Chalced. can 6 s Episcopus praeter iudicium metropolitani finitimorum episcoporum non ordinandus Concil Laodicen can 12. si episcopus ab omnibus episcopis qui sunt in prouinciâ aliquâ vrgente necessitate non ordinatur certè tres episcopi debent in vnum esse congregati ita vt etiam caeterorum qui absenteâ—… sunt consensum literis teneant Concil Nic. can 4. â— t Concil Antiochenum can 13. u Concil Ancitanum can 13. decrerum Iohannis 3. cp ad Germaniae episcopos Antiochenum can 10. 1 Li. 1. Ep. 4 y Lib. 1 Ep. 4. a 1 Part. l. 5. 28 a Denotis Ecclesiae cap. 8. c Irenaeus l. 4. c. 43. illis Presbyteris obediendum esse dicit qui cum Episcopatus successione Charisma acceperunt veritatis Tertul. de praescrip praeter ter ordinem Episcoporum ab initio decurrentem requirit consanguinitatem doctrinae Aug. Epist. 165. enumeratis episcopis Romanis in hoc inquit ordine nullus inuenitur Donatista b Staplet contro de ecclesia in se quaestione 4. art 2. expositione articuli notabili 5. d Irenaeus l. 3. cap 3. e Lib. 3. cap. 2. a Bellar. de notis Ecclesiae li. 4 cap. 10. nota 7. b Dicunt quidam articulum esse fidei quod Benedictus exâ—…ph grâ—…tia sit Papa quod absque co non stet salus cum tamen salus Ecclesiae in solum Deum ordinetur absolutè essentialiter in hominem Christum de ordinatalege sed accidentaliter in papam mortalem alio quin cum vacat sedes per mortem naturalem vel ciuilem Papae vtpote si sit haereticus depositus quis hominum saluus esse possit Gers. part 1. consid 1. de pace idem pâ—…tte 4. ser. de Angelis papam agnoscere de necessitate salutis esse ambigunt nonnulli sufficere dicentes vt verum Ecclesiae caput Christus agnoscatur c Gers. de modo habendi se tempore schismatis d See cap. 7. e Lib. 1. Ep. 3. f But be will say Cyprian calleth the Rom Church the principall Church whence saceâ—…dotall vnity hath her spring herevnto we answere that the Râ—…m Church not in power of ouerrusing all but in order is the first and principall that therefore while she continueth to hold the trueth and incrocheth not vpon the right of other Churches shee is to haue the priority but that in either of these cases she may be forsaken without breach of that vnity which is essentially required in the parts of the Church g Cyprian l. 4. Epist. 8. h Lib. 2. Ep. 1. i Fiâ—…milianus Cypriano Ep. 75. k In Catalogo scriptorum Ecclesiast l Hiero. Euagrio m Epist. ad Damasum de nomine Hypostasis n Lib. 1. contra Iouinianum o Hiero Euagrio p Epist. 89. ad Episcopos Viennensis prouinciae a 〈◊〉 Tim c. 17. b Revel 2. 6. c Actes â—… 18. d Neâ—… mouere quenquam debet quod conâ—…dem professionem patrum praeposus decreto generalo Consilii quam fide de toto 〈◊〉 existentes conuenitent eâ—…copi quin â—…mo in tractatibuâ—… 〈◊〉 â—…uic â—…ost â—…ptaras 〈◊〉 Conciliorum 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 art 〈◊〉 1â—… e 〈…〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14 32 33. g P. 3. dialog apolog iudicium de Concilio Constanciensi h See Chap. 35. i That which Illyricus said touching originall sinne which hee affirmed to be an essential corruption was not soe meant as if sinne were a positiue thing or an essence and substance as many did conceiue for he acknowledged that sinne is formally nothing but a want of râ—…ctitude and an aberration but as wee call that action sinne wherein defect and want of rectitude is found so likewise hee feared not to call the essentiall powers of the soule auerse from God and disordered in their motions and inclinations by the name of originall sinne because they are originally sinnefull Smidelinus cleareth Hosiander shewing that his opinion was that by the actiue and passiue righteousnesse of Christ performed in his humane nature as by causes meritorious wee finde fauour with God and haue communion with him and are made partakers of his essentiall righteousnesse not transfusing it into us or confounding it withus as many mistocke him but by such a kind of participation as that is wherein all creatures partake of Gods diuine perfections and that so partaking of his righteousnesse we may do â—…hat is right in his sight k De tâ—…ibuna lib. atque administrationis insulis ad sacerdotium raptus doâ—…ere vos copi quod ipse non didâ—…ci itaque factum est vt prius docere inciperem quà m discerem â—…endum
in brotherly sort wished the Bishop of Antioch to resist heretiques and to let him vnderstand of the state of the Churches and to be a consort of the Apostolique See in this care to see that the priuiledges of the third See were not deminished by any mans ambition assuring him that whensoeuer he will do any thing for the aduancing of the dignity of the See of Antioch he also will be ready to concurre with him In all which passages betweene Leo and the Bishop of Antioch there is nothing found that hath any shew of proofe of the Popes supremacie Fourthly we say that Cyrill the Patriarch of Alexandria besought Leo to giue noe consent to the attempts of Iuuenall Bishop of Hierusalem seeking to prejudice the Church of Antioch to subject Palaestina to himselfe but that he besought Leo not to permit nor suffer Palaestina to be taken from Antioch and subjected to the Church of Hierusalem as if the whole power of permitting or hindring this thing had rested in Leo is but the false report of the Cardinall according to his wonted manner of misse-alleaging authors for the the aduantage of his cause So that the disposition of this matter rested not wholly in Leo but his concurrence with the Bishops of Antioch and Alexandria was necessary for the withstanding of the attempts of Iuuenall which his concurrence and helpe hee promised the Bishop of Antioch as we haue already heard and was euer ready to yeeld the same vnto him Fiftly we say that Leo did not command Dioscorus the Patriarch of Alexandria but whereas the manner was when the Patriarches were first elected ordained that they should mutually consent one to another and that hee who was newly ordained should send vnto the rest his Synodall letters and testimonies of his lawfull election and ordination Dioscorus being newly elected appointed Patriarch of Alexandria sendeth his Synodall letters to Leo Bishop of Rome that so he might giue his consent receiue embrace him as his fellow Patriarch Leo that these beginnings of Dioscorus might be more sure and firme nothing wanting to perfection fatherly as more ancient and brotherly as of the same ranke with him putting him in mind of some differences betweene their two Churches about the time of the ordination of Ministers and for that it seemed not likely vnto him that Marke the scholler of Peter tooke any other order in this behalfe then Peter did saith vnto him Wee will haue you to obserue that which our Fathers euer obserued making this a condition of the allowance consent he was to yeeld vnto him and vrging the practice of the Apostles sayth hee shall do well if obeying these Apostolicall institutions he shall cause that forme of ordination to be kept in the Churches ouer which God hath set him which is obserued in the Churches of the West that Ministers of the Church may be ordained onely on the Lords day on which day the creation of the world was begun in which Christ rose in which death was destroyed and life after which there is no death tooke beginning in which the Apostles receaued frō the Lord the trūpet of preaching the Gospel the ministration of the Sacrament of regeneration Sixtly we say that Leo intermedleth in the Churches of Africa and requireth some ordained contrary to the Canons to be put from their places tollerateth others and willeth the cause of Lupicinus a Bishop who had appealed vnto him to be heard there because he was Patriarch of the West and these parts of Africa were within his Patriarchship and that yet this his intermedling in so particular sort with the affaires of the Africane Churches was not very pleasing vnto those of Africa as shall appeare by that which followeth Lastly we say that the Church of Rome was the head of all Churches in the sence before expressed and had a presidence of order and honour amongst them and had in that sort as Leo truly saith more subject to it then euer were vnder the Romane Empire but vnder any absolute supreme commanding power of the Church of Rome they were not But saith Bellarmine if the former testimonies of Leo be auoided there is one more yet behind so cleare and full for the supremacie of the Pope that nothing can be sayd in answere vnto it in his Epistle to Anastasius Bishop of Thessalonica His words are these Amongst the most blessed Apostles like in honour there was a certaine difference and distinction of power and whereas they were equally chosen yet notwithstanding it was giuen to one of them to haue a preeminence amongst the rest from which forme the distinctiō and difference that is amongst Bishops hath taken beginning and by a most wise disposition it hath beene prouided that all without difference shall not challenge all vnto thēselues but that there should be in seuerall prouinces seuerall Bishops whose sentence judgment should be first and chiefe amongst the brethren and againe certaine other constituted and placed in greater cities who might take the care of more then the former by whom the care of the whole Church might flow vnto that one seate of Peter and nothing any where might dissent from the head These words truely make a goodly shew and may seeme most strongly to proue the supremacie that the Popes now challenge but in very deede they most powerfully ouerthrow it For the Bishops of Rome will neuer be perswaded in proportionable sort as is expressed in the words of Leo to challenge no more in respect of the whole Church then the Metropolitane Bishops doe in respect of their Provinces and the Patriarches in respect of their Churches of a larger extent For then they must doe nothing but accordingly as they shall bee swayed by the major part of the voyces of the Bishops of the Christian Church For the Metropolitane may doe nothing in his province nor the Patriarch in his larger extent but as they shall be directed swayed by the major part of the voices of their Bishops and yet surely the meaning of Leo was not to giue so much to the Bishop of Rome in respect of all Christian Bishops as pertaineth to the Metropolitanes and Patriarches in respect of their Bishops For the Metropolitane is to ordaine the Bishops of the Province and the Patriarch to ordaine and confirme the Metropolitanes by imposition of hands or mission of the Pall but the Pope neuer had any such power in respect of the Patriarches who were onely to send their Synodall Epistles to him testifying their faith as he likewise to them without expecting any other confirmation then that mutuall consent whereby one of them assured of the right faith and lawfull ordination of another receiued and embraced each other as fellowes and colleagues So that that care of the vniversall Church which Leo saith floweth together and commeth vp to that one chaire of Peter is to be vnderstood only in respect of things concerning the common faith
generall state of the Church or of the principall most eminent highest parts members of the same none of which things might bee proceeded in without the Bishop of Rome and his Colleagues but otherwise he was not to intermeddle with inferiour persons and causes within the Iurisdiction of other Patriarches neither immediatly nor vpon appeale and complaint The 7 t◠Roman Bishop brought to testifie for the absolute supreme power of Popes is Gelasius out of whom two things are alledged The first is that he saith the See of Peter hath power to loose that which the Bishops of other Churches haue bound The second that it hath power to judge of euery Church that no Church may judge of the judgment of it For answer to this testimony of Gelasius first we say that the Church of Rome may not meddle with reviewing re-examining or reversing the acts of other Churches proceeding against Lay-men or inferiour Cleargy-men Secondly that in the case of a Bishop complaining of wrong by the authority of the Councell of Sardica she might interpose her selfe not so as to bring the matter to Rome there to be heard but so farre forth onely as to commaund and appoint a review to be taken by the Bishops of the next bordering Province or at the most to send some Cōmissioners to sit with such second Iudges Thirdly that in cases which concerned the principall Patriarches whether they were differences between them their Bishops or between themselues the chiefe See as the principall part of the whole Church might interpose it self Neither was this proper to the See of Rome for other Patriarchs likewise of the higher thrones might interpose thēselues in matters concerning the Patriarchs of inferiour thrones whence it is that Basil writing to Athanasius Bishop of the second See telleth him that the ordering of the Church of Antioch which was the 3d See did pertain to him that he was to see to the setling of things there though the quieting of the whole East required the helpe of the Occidentall Bishops Cyril in the case of Nestorius not yet fully established in the right of a Patriarch intermedled proceeded so far as to reject him his adherents frō the cōmunion of the churches of Egypt Lybia Pentapolis But the B. of the inferior thrones might not judge the superior therfore Iohn of Antioch of the 3d See is reprehended reproued for judging Cyril Bishop of the 2d See Dioscorus Bishop of the 2d See is condemned in the councel of Chalcedon as for other things so for this amōg other that he presumed to judge the first See So that this is it which Gelasius saith that the See of Rome that is the Bishop of Rome and the Bishops of the West may iudge and examine the differences betweene Patriarches or between Patriarches and their Bishops but neither so peremptorily nor finally but that such iudgement may be reuiewed and reexamined in a generall Councell and that no other particular Church or See may iudge the Church of Rome seeing euery other See is inferiour to it no way denying but that a generall Councell may review reēxamine and reuerse the acts iudgements of the Romane See as being greater and of more ample authority Neither truely can there be any better proofe against the pretended supremacie of the Popes then this Epistle the circumstances whereof are these Acatius Bishop of Constantinople for communicating with certaine Eutichian Heretickes was by the See of Rome condemned some disliked his proceeding against him because a Synode was not specially summoned for the purpose especially seeing he was Bishop of the Princely citty Gelasius standeth not vpon the claime of vniuersall power thereby to iustifie his proceeding but aunswereth First that Eutiches being condemned in the Councell of Chalcedon all such were accursed likewise as should either by defence of such errour or communicating with men so erring fall into the fellowship of the same heresie and that therefore there needed no Synode but the See Apostolique might execute that was there decreed Secondly that the Catholicke Bishops in the East being deposed and Heretickes thrust into their places there was no reason why hee should haue consulted with them Thirdly that hee did nothing of himselfe but with a Synode of the Westerne Bishops The next foure Bishops produced by the Cardinall are Iohn the second Anastasius the second Felix the fourth and Pelagius the second out of whom hee alleageth nothing but this that the See of Peter holdeth the chiefty assigned of the Lord in the vniuersall Church and that the church of Rome is the head of all churches Wherevnto wee briefly answere that the See of Peter euer held the chiefty that the church of Rome was euer the head of all churches not in vniuersality of absolute supreme power commanding authority but in order honour in sort before expressed that by the See of Peter and church of Rome is meant the whole West church not precisely the Diocese of Rome as likewise we haue noted before and therefore these allegations to proue the Popes supremacie ouer all Bishops are nothing to the purpose The last of the twelue Bishops brought by Bellarmine is Gregorie the first out of whom foure things are alledged the first is that he required the Africanes to permit appeales to Rome from the Councell of Numidia and blamed the Bishops of Africa for that after letters written vnto them they had degraded Honoratus the Arch-deacon The second that he sent a Pall to the Bishop of Corinth The third that he saith Eusebius Bishop of Constantinople acknowledged the Church of Constantinople to be subiect to the See Apostolique The fourth that the Bishop of Constantinople professeth his subiection to the See Apostolique To these obiections we answer First that it is contrary to the resolution of the ancient Councels of Carthage Mileuis that the Bishop of Rome should admit appeales of inferiour Clergy-men out of Africa that therefore by some positiue constitution or later agreement Gregory might bee permitted to heare the complaints of an Arch-deacon appealing vnto him out of Africa yet from the beginning it was not so though some parts of Africa were euer within the compasse of the Patriarchship of Rome Secondly that he sent the Pall to the Bishop of Corinth because hee was within his Patriarchship all Patriarches being to confirme their Metropolitanes by imposition of hands or by sending the Pall. 3◠That there was no such Eusebius Bishop of Constantinople in Gregories time as is mentioned in the Epistle alledged and that they that were as Iohn Cyriacus stroue and contended with Gregory to be aboue him and to haue the first place in the Church that not without the help furtherance of the Emperour so that it may be doubted whether Gregory wrot this or not it being so contrary to that wee know to
or inducement to make vs beleeue things we know not but it must be the report of such an one as we know cannot be deceiued nor will not deceiue It must therefore be evident to euery one that firmely and without doubting beleeueth things not knowne vnto him vpon the report of another that he that reporteth them vnto him neither is deceiued nor can deceiue Whence it followeth necessarily that things are as he reporteth These things presupposed I demaund of this Treatiser whether he and his consorts assent to the Articles of the Christian Faith induced so to doe by the evidence of the things in thēselues or by the report of another That they assent not vnto thē induced so to do by the evidence of the things in thēselues they all professe but by the report of another I demand therefore who that other is whether God or man if man then haue they nothing but anhumane perswasion very weakly grounded wherein they may be deceiued for euery man is a lyar If God let them tel me whether it be evident in it self that God deliuereth these things vnto thē pronounceth them to be as they beleeue or not If not but beleeued only then as before by reasō of authority that either of God or man Not of God for it is not evident in it self that God deliuereth any thing vnto thē not of men for their report is not of such credit asthat we may certainly vndoubtedly stay vpon it seeing they may be deceiued deceiue other They answere therefore that it is no way evident vnto them in it selfe that God deliuereth the things they beleeue but that they perswade themselues hee deliuered such things vpōthe report of men but such men as are infallibly led into all truth See then if they doe not runne round in a circle finding no stay They beleeue the resurrection of the dead and the like things because God revealed it they beleeue that God revealed it because it is so contained in the Scripture and the Scripture because it is the Word of God and that it is the Word of God because the Church so delivereth and the Church because it is a multitude of men infallibly led into all truth and that there is a Church infallibly led into all truth because it is so contained in Scripture and the Scripture because it is the word of God and so round without euer finding any end Out of this circle they cannot get vnles they either groūd their Faith vpon the meere report of men as men humane probabilities or confesse that it is evident vnto them in it selfe that God speaketh in the Scripture and revealeth those things which they beleeue which if they doe it must bee in respect either of the manner matter there vttered or consequent effects In respect of the manner there being a certaine diuine vertue force and majesty in the very forme of the words of him that speaketh in the Scripture in respect of the matter which being suggested and proposed to vs findeth approbation of reason inlightned by the light of grace in respect of the consequent effects in that we finde a strange and wonderful change wrought in vs assuring vs the doctrine is of God that hath such effects which is that we say which they condemne in vs. The Treatiser would make vs beleeue that there are two opinions amongst them touching this point whereof the one is as he telleth vs that wee beleeue the Church because the Scripture teacheth vs that shee is to be beleeued the Scripture because the Church deliuereth it to vs to be the word of God And the other that by the assistance of God together with the concurrence of our naturall vnderstanding we produce an act of supernaturall Faith by which wee firmely beleeue the Articles of Christian Faith not for any humane inducements but for that they are revealed by Almighty God without seeking any further which if it be so it must be evident in it self to thē that follow this opiniō that God hath revealed deliuered the things they beleeue that by one of the 3 waies before mētioned thē they fal into our opiniō for if it be not evidēt to thē in it self that God speakes in the scriptures reveales the things they are to beleeue they must go further to be assured that he doth so speake and reueale the things that are to bee beleeued either to proofe of reason or authority For no man perswadeth himselfe of any thing but vpon some inducements Proofe of reason demonstratiue I thinke they will not seeke and probable inducements they may not rest in therefore they must proceede to some proofeby authority which can bee no other but that of the Church and then they ioyne with them that follow the other opinion and beleeue the articles of Christian faith conteyned in Scripture because God hath reuealed them and that God hath reuealed them because the Church telleth them so and the Church because the Scripture testifieth of it that it is led into all trueth which is a very grosse sophisticall circulation This the Treatiser did well perceiue and therefore to helpe the matter he distinguisheth the cause of beleeuing and the condition necessarily requisite that the cause may haue her working in shew making the Diuine Reuelation the reason or cause that we beleeue and the Churches proposing to vs the things to be beleeued a condition only and not a cause in sort as the fire alone is the cause of the burning of the wood but the putting of one of them to another is a necessary condition without which that cause can produce no such effect but this shift will not serue the turne For it is the fire onely that burneth the wood though it cannot burne vnlesse it be put vnto it so that in like sort if the comparison hold the Diuine Reuelation must of and by it selfe alone moue induce and incline vs to beleeue the things proposed by the Church as being euident vnto vs to be a Deuine Reuelation though without the Churches proposing we could take no notice of it Euen as in naturall knowledge it is the euidence of trueth appearing vnto vs originally found in the first principles and secondarily in the conclusions from thence deduced that is the sole and onely cause or reason of our assent to such principles and conclusions though without the helpe of some men of knowledge proposing them to vs and leading vs from the apprehension of one of them to another happily we should not at all attaine such knowledge But this euidence of the Diuine Reuelation in it selfe the Treatiser will not admit For it is no way euident in it selfe to him that God hath reuealed any of the things he beleeueth but the onely proofe besides humane motiues or reasons which are too weake to bee the ground of Fayth that he hath is the authority of the Church So that the Ministery of the Church is