reason doth he giue of his dislike these words hee saith seeme to pretend a kind of doubting or staggering which must not be allowed especially in such men as are spirituall As if a spirituall man might doubt of nothing nor be ignorant of nothing whereas yet all men know S. Augustine S. Hierome and other holy Fathers who as wee thinke were spirituall doubted of the meaning of sundry passages of holy scriptures and left many questions vnresolued If happily he say men may not doubt of matters of faith and that therefore they must not be said to haue mindes desirous of truth with resolution to embrace it it will be answered that noe man professing himselfe to be a Christian ought to doubt of such things as all Christians are bound expressely to beleeue yet are there many matters of faith that is such as must be beleeued at least implicite that faithfull men may doubt of and enquire after Yea at first when a man beginneth to beleeue hee doubteth of all points of faith and must be setled in the same by the Scriptures interpreted vnto him the diuine illumination of grace making him vnderstand them Thirdly whereas I reckon the knowledge of the rule of faith and the practise of the Saints according to the same amongst the meanes which are necessarie for the vnderstanding of the Scripture and define that rule First to bee the summary comprehension of such principall articles of diuine knowledge as are contained in the Creede of the Apostles and are the principles whence all other things are deriued Secondly all such things as all Christians are bound to beleeue expressely which haue bin euer constantly beleeued by all such as haue not beene noted for singularity and nouelty Hee sayth most men will dislike my doctrine and pronounceth this rule to bee verie vncertaine and yet presently forgetting himselfe addeth that hee hath proued in the first part of this Treatise that in very deede the Scriptures ought to bee interpreted according to the rule of faith that is the summe of Christian Religion preserued as a depositum in the Church But some man happily will say that howsoeuer he forgetteth himselfe yet hee hath good aduantage against vs. For first he argueth that if the Scripture be to bee interpreted according to the rule of faith the rule of faith it selfe is not knowne and beleeued through the authority of the Scripture Secondly hee sayth the practise of the Saints from the beginning to which I require men to haue an eye in interpreting Scripture canne very hardly be gathered out of the monuments of Antiquity according to my grounds For answere to which obiections First I say that the particular and seuerall parts of Scripture must bee interpreted according to the rule of fath that is the summe of Christian Doctrine receiued in the Church and that yet the same summe of Christian doctrine is no otherwise to bee receiued by vs but because it hath beene deliuered by the Church as gathered out of the due comparing of one part of Scripture with another and from thence confirmed and proued Neither must wee firmely rest in the direction of it till the Church make vs see and discerne how it is gathered out of seuerall places of Scripture layd together Secondly that the practise of the saints may bee knowne out of the monuments of antiquity soe farre forth as is necessary for the helping of vs to vnderstand the Scriptures without any such difficultie as the Treatiser imagineth For example when Saint Augustine was to interpret certaine places of Scripture touching the deriuation of sinne from Adam and to cleare the point whether it were by naturall propagation or by imitation onely as the Pelagians thought it was not hard for him to know that the Church did euer most carefully present her new borne infants to Baptisme before they could bee mis-led and drawne away to euill by following the example of Adams disobedience thence to infer that she euer beleeued that infants are conceiued and borne in sinne and consequently that the propagation of sinne from Adam is naturall and not by imitation onely The fourth thing that I require in him that will take vpon him to interprete the Scripture is a due consideration what will follow vpon his interpretation agreeing with or contrary to the things generally receiued beleeued amongst Christians against which he hath nothing to say yet that hee might bee thought to say something first hee challengeth Luther for not obseruing this rule And secondly affirmeth that it is insufficient if at any time almost all Christians may erre as I teach But first concerning Luther the good man should know that hee cannot iustly be charged with the breach of this rule seeing he broached no new doctrine in the Church as the Treatiser vntruly affirmeth but such as had the testimony of Antiquity and the allowance of innumerable Christians in his time as well in the West as in the East And secondly that the possibilitie of the erring of the greatest part of the Church prejudiceth not this rule he might if hee pleased learne out of Vincentius Lirinensis who acknowledgeth that sometimes error may ouer-spread almost all the present church prescribeth that in such a case men should looke vp higher into antiquity The two other ensuing rules to wit consideration of the circumstances of the places interpreted the occasion of the words the things going before following after the knowledge of all such histories arts sciences as may helpe vs in interpreting the Scripture he passeth ouer as necessary though not sufficient of themselues alone The knowledge of the originall tongues he acknowledgeth to bee profitable but will not admit it to be necessary especially according to the conceipt of the Romanists First because they are sure they haue the Scriptures rightly translated Secondly because they make not the Scripture the propounder of their beleefe but expound it according to the rule of Faith deliuered receiued In which passages he bewrayeth grosse ignorance For first the Romanists are not sure that they haue the Scripture truly translated as it appeareth by that which Andradius hath written who proueth at large that though the vulgar translation were allowed of by the Councell of Trent as containing nothing in it whence any heresie or errour in faith may be inferred yet is it not without many great mistakings And secondly if they were sure yet as Melchior Canus sheweth the knowledge of tongues is needfull for the finding out of the meaning of sundry particular places of Scripture by reason of some ambiguity or obscurity in the translation Thirdly for that though the rule of Faith serue for direction in generality so that following the same we may bee sure not to decline from the truth of doctrine yet will not that rule secure vs from all erring and swaruing from the meaning of each place in particular so that in this respect the
that are already wise and exercised in things that are diuine and therfore they must begin with authority Hugo de Sancto Victore maketh three sorts of beleeuers for there are sayth he qui solâ pietate credere eligunt qui vtrùm credendum sit vel non credendum ratione non comprehendunt alii ratione approbant quod fide credunt alii puritate cordis mundâ conscientiâ interius iam gustare incipiunt quod fide crediderunt The first are moued to beleeue out of piety finding the Maiesty of God to present it selfe vnto them in the word of truth and happy communion of the people professing the same challenging their attention and readinesse to bee taught by him In the second the light of diuine reason causeth approbation of that they belieue In the third sort the purity of diuine vnderstanding apprehendeth most certainely the things belieued and causeth a foretasting of those things that hereafter more fully shall be enjoied They that are thus established in the faith do now already begin to foretast that which they long in heaueÌ„ distinctly to know and enjoy and begin already to haue God present with them by force of diuine contemplation so that if all the world should be turned into miracles they could not remoue them from the certainety of their perswasion Hence it is that Pycus sayth in his Conclusions that as faith which is but a bare credulity is in degree of perfection lesse then Science soe true faith is greater and more certaine then any science gotten by demonstration Thus then we may easily discerue what is the formall reason of our faith or inducing vs to beleeue In things that are therefore belieued because knowne as in the principles conclusions of naturall knowledge the euidence of things appearing to vs is the formall reason of our beleefe and perswasion In things first belieued and afterwards known the euidence of the things appearing vnto vs being inlightned by the light of grace In things only belieued and not knowne the authority of God himselfe whom wee do most certainly discerne to speake in the worde of Faith which is preached vnto vs. Si puros oculos integros sensus illuc afferamus sayth Caluin statim occurret Dei majestas quae subactâ reclamandi audaciâ nos sibi parere cogat If we bring pure eyes and perfect senses the Majesty of God presently presenteth it selfe vnto us in the diuine Scripture and beating down al thoughts of contradicting or doubting of things so heauenly forceth vs to obey For Non dubium vim numinis illic vigere spirare sentimus quâ ad parendum scientes quidem ac volentes viuidiùs tamen efficaciùs quà m pro humana aut voluntate aut scientia trahimur ac accendimur We find a greater light of vnderstanding shining vnto vs in this doctrine of faith then is found within the compasse of nature a satisfaction touching many things in which humane reason could not satisfie vs in a joy exultation of the heart such and so great as groweth not out of nature This maketh vs assure our selues the doctrine which thus affecteth vs is reuealed from God that they are the only people of God and haue the meanes of happinesse where this treasure of heauenly wisdome is found that those bookes are the richest jewell that the world possesseth and ought to be the Canon of our faith which this people deliuereth unto vs as receiued from them to whom these things were first of all made knowne and reuealed So then that God speaketh in the Scripture and is the Author of it we know more certainely than any thing that is knowne by naturall light of reason and thereupon wee beleeue all things therein contained though many of them are such as can neuer be knowne of vs as those that are historicall and other such as are not knowne at first though after we haue belieued we begin to vnderstand and know them Herevnto agree the best learned and most deuout and religious amongst the Schoole-men For the greater part of them were giuen to curious disputes but voyd of all deuotion as Gerson complaineth Alexander of Hales sayth there is a certainty of speculation and a certainetie of experience a certainty in respect of the vnderstanding and a certainetie in respect of the affection a certainty in respect of the spirituall man and a certainety in respect of the naturall man and pronounceth that the things apprehended by vs in diuine knowledge are more certainely discerned by such as are spirituall in the certainty of experience in the certainety which is in respect of affection and by way of spirituall taste and feeling than anie thing is discerned in the light of naturall vnderstanding Quà m dulcia faucibus meis eloquia tua sayth the Prophet Dauid How sweete are thy wordes O Lord vnto my mouth They are sweeter than the hony and the hony combe And again I haue knowne long since that thou hast established them for euer Thus then it is true that the authority of Gods Church prepareth vs vnto the faith and serueth as an introduction to bring vs to the discerning and perfect apprehension of diuine things but is not the ground of our faith and reason of beleeuing And that doubtlesse is the meaning of those wordes of Augustine that hee would not beleeue the Gospell if the authority of the Church did not moue him thereunto CHAP. 9. Of the meaning of those wordes of Augustine that he would not beleeue thâ—… Gospell if the authority of the Church did not moue him THe Diuines giue two explications of these wordes of Augustine For Occam and some others say the Church whereof hee speaketh is not the multitude of beleeuers that now are in the World but the whole number of them that are and haue beene since Christ appeared in the flesh so including the Apostles in which sense they confesse the Church comprehending in it the Apostles and writers of the whole Scripture of the new Testament is of greater authority then the bookes of the Gospell written by them and deliuered to posterities Others taking the name of the Church to signifie onely the beleeuers that now presently are in the world say the meaning of Augustine is that he had neuer beleeued the Gospell if the authoritie of the Church had not beene an introduction vnto him Not that his faith rested vpon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen vnto it and with a kinde of acquisite and humane faith to beleeue it that hee was thereby fitted to a better illumination by force whereof hee might more certainely know and beleeue it to be of God To which purpose Waldensis out of Thomas Aquinas obserueth that as the Samaritans beleeued that Christ was the promised Sauiour vpon the report of the woman that talked with him made vnto them but afterwardes hauing
more fully shall be enioyed Resting in the first degree as the authority of the Church moueth vs to beleeue so if it be weakned that kind degree of faith that stayeth on it falleth to the ground hauing no other sufficient stay But if we speake of fayth in respect of her two other degrees shee hath a more sure and firme ground stay to rest vpon And therefore August affirmeth that the truth clearly manifesting it selfe vnto vs is to be preferred before all those things that commend vnto vs the authority of the church that there are certaine spiritually minded men who in this life attaine to the knowledge of heauenly truth sincere wisdome without all doubt discerning it though but in part weakly in that they are men Of which number there is no question but that Aug was one so that the authority of the Church could not be the sole or principall motiue or reason at that time when hee wrote of his present perswasion of the truth of heauenly mysteries contayned in the Gospell of Christ as the Treatiser would make vs beleeue but hauing to do with the Manichees who promised the evident and cleere knowledge of trueth but fayling to performe that they promised vrged him to beleeue that which they could not make him know to bee true he professeth that if he must beleeue without discerning the truth of that he beleeueth he must rest on the authority of the catholicke church For the Manichees had no authority sufficient to moue a man to beleeue in this sort Now the Catholicke Church commanded him not to listen to Manicheus in which behalfe if they would could weaken the authority thereof he professeth hee neither can nor will beleeue any more with such a kind of faith as they vrged him to which is without all discerning of the truth of the things that are to be beleeued Thus we see the discourse of S. Augustine no way proueth that the authority of the Church was the fole or principall ground of the highest degree or kind of faith he had but it is most euident out of the same that it serued onely as an introduction to lead to a more sure perswasion then it selfe could cause §. 5. 6. THe next thing the Treatiser hath that concerneth Mee is that I acknowledge in the Church a rule of faith descending by tradition from the Apostles according to which the Scriptures are to be expounded Whereunto I briefly answere that indeede I admit such a rule so descending vnto vs but that the rule I speake of is nothing else but a summary comprehension of the chiefe heads of Christian doctrine euery part whereof is found in Scripture and from them easily to bee collected and proued deliuered vnto vs by the guides of the Church from hand to hand as from the Apostles So that my words make nothing for proofe of the papists supposed vnwritten traditions wherefore let vs passe to that which followeth which is the Sophisticall circulation which I say Papists runne into in that they beleeue that the Church is infallibly lead into all truth because it is soe contained in the Scripture and that the Scripture is the word of God because the Church infallibly led into all truth telleth them it is In this passage he sayth I wrong Stapleton in that I charge him that in his triplication against Whitaker he affirmeth other matters to be beleeued because they are contained in Scripture and the Scripture because it is the word of God and that it is the word of God because the Church deliuereth it to be so and the Church because it is lead by the spirit and that it is lead by the spirit because it is so contained in the Scripture and the Creed For that as he saith Stapleton in the last place maketh no mention of the Scripture but of the Creed only Wherefore let vs heare Stapleton himselfe speake Whereas D. Whitaker obiecteth that Papists according to Stapletons opiniō beleeue whatsoeuer they beleeue not only by but for the Church that ingenuously he had cōfessed so much he answereth that indeed he had so professed that he euer would so professe and in another place whereas D. Whitaker saith Papistes beleeue the Church because God commaundeth them to do soe and that God doth so commaund them because the Church whose authority is sacred telleth them so he answereth that they doe not beleeue that God commaundeth them to beleeue the Church either properly or onely because the Church telleth them soe but partly because of the most manifest authorities of Scriptures sending men to the Church to bee taught by it partly moued so to doe by the Creede of the Apostles wherein we professe that wee beleeue the Catholique Church that is not only that there is such a Church but that we are members of it and that God doth teach vs by it Is here noe mention of the Scripture but of the Creed onely Doubtlesse the Treatiser hath a very hard fore-head for otherwise he could not but blush and acknowledge that hee wrongeth Mee and not I Stapleton But to make good that which I haue written that Papists either fall into a Sophisticall circulation or resolue the perswasion of their faith finally into humane motiues and inducements first it is to be obserued that noe man perswadeth himselfe of the truth of any thing but because it is euident unto him in it selfe to be as he perswadeth himselfe either in abstractiue knowledge or intuitiue intellectuall or experimentall or of affection or else because it is soe deliuered to bee by some such as hee is well perswaded of both in respect of their vnderstanding discerning aright and will to deliuer nothing but that they apprehend to be true In the former kind the inducement motiue or formall cause of mens assent to such propositions as they assent vnto is the euidence of them in themselues which either they haue originally as the first principles or by necessary deduction from things so euident as conclusions thence inferred In the latter the authority and credit of the reporter The former kind of assent is named assensus euidens the latter ineuidens of which latter sort faith is which is named a firme assent without euidence because many of the things which we are to beleeue are not nor cannot be euident vnto vs originally in themselues as the first principles of humane knowledge nor by deduction from and out of things so evident in such sort as conclusions in sciences are Yet is not this assent without all evidence For though the things beleeued be not euident in themselues yet the medium by vertue whereof we beleeue them must be evident the proofe of them by vertue of that medium Now the medium by vertue whereof we beleeue things no way evident vnto vs in themselues can be nothing else but the report of another neither is euery report of another a sufficient medium
done by euery one Wherevnto we answere according to their owne groundes that those partes of divine and canonicall Scripture which particularly wee haue not read or considered are onely implicitè and vertually beleeued of vs as likewise the thinges that are contayned in them neither should this seeme strange to the Romanists for they thinke it pertayneth to the faith of each Christian man to beleeue all the bookes of holy Scripture to bee vndoubtedly true and indited by the Spirit of God Yet are there many amongst them that neyther know how many nor which these bookes are but beleeue them vertually onely as it appertayneth to the fayth to beleeue that Iesus Mary Ioseph fledde into Aegypt and that Paul mediated for the reconciling of Onesimus to Philemon but it is sufficient for men that neuer read or considered these particulars to beleeue them vertually Thirdly he chargeth vs with contrariety in our sayings in that we make the Scripture to bee the ground and rule of our fayth and yet make the light of faith a meane whereby we come to the knowledge of Scripture because as hee thinketh the Scripture cannot bee a rule of our fayth vnlesse it bee certainely knowne to bee diuine before we beleeue But the good man should knowe that the Scripture may bee the rule of our fayth directing vs touching such particular things as wee are to beleeue though it be not knowne to bee diuine before we beleeue For first God giueth vs the eyes of fayth and openeth our vnderstandings that wee may see and discerne in generall heauenly trueth to bee contayned in Scripture then it becommeth a rule of direction in all particular poynts of faith Fourthly he imputeth to vs that wee relie vpon illuminations and inspirations in the things wee beleeue as if wee beleeued them without any other proofe or demonstration vpon bare imagined inspirations whereas wee beleeue nothing without such proofes and motiues as all men may take notice of and yet knowe right well that none doe make right vse thereof but such as haue their vnderstandings enlightned So that his reasoning against the certainty of this illumination is idle seeing we doe not make illumination or inspiration the ground of our perswasion touching things to be beleeved but a disposition of the mind making vs capable of the apprehension of thinges that are diuine and heauenly This illumination is in some more and in some lesse but in all the chosen seruants of God such as sufficeth for the discerning of all sauing trueth necessary to bee knowne of each man according to his estate and condition Fiftly besides idle repetition of thinges going before to which hee referreth himself and some vntruths mingled with the same First he chargeth Me that I am contrary to my selfe in deliuering the opinions of Papists The first supposed contradiction is in that I affirme that it is the ordinary opinion of Papists that the articles of faith are beleeued because God reuealeth them and yet say in another place that they make the authority of the Church the rule of our fayth and reason why we beleeue The second in that I charge the Papistes in one place that they giue authority to the Church to make new articles of faith and in another place free them from the same This latter supposed contrariety I shewed before to bee none at all but in the Treatisers imagination onely and touching the first if hee were a man of any common vnderstanding or knew what contrariety is hee vvould not charge Mee with any such thing For it is true that all Papists thinke the articles of faith are to be beleeued because reuealed but they thinke also that wee knowe not that they are reuealed but beleeue so onely and that not by reason of any diuine reuelation testimony or authority but because the Church so telleth vs and wee haue many humane inducements mouing vs so to perswade our selues So that they make the authority of the Church and humane inducements the last and finall reason of beleeuing whatsoeuer they beleeue This the Treatiser knew well enough and therefore hee requireth Mee to shew how I know that God reuealeth the things beleeued by Christians If I will not fall into the same fault for which I blame them Whereunto I answere that I know the Scriptures to bee inspired of God by the diuine force and majesty that sheweth it selfe in them in which sence I say the bookes of Scripture win credit of themselues and yeeld sufficient satisfaction to all men of their diuine truth For as the colour in each thing maketh it visible and to be seene so the diuine power vertue that sheweth it selfe in the Scripture maketh vs to beleeue that it is of God But the Treatiser will not thus leaue Mee but still goeth on adding one vniust imputation to another For whereas we say only the Scriptures are not discerned to be diuine and inspired of God vnlesse we be inlightned by grace and not that they are proued to bee diuine by the certaintie of that illumination he maketh vs whether we wil or not to proue the Scriptures by our inspirations and that we are inspired by the Scriptures whereas we proue neither the one nor the other of these things in any such sort For touching the Scripture I haue sufficiently shewed before how we know it to be diuine and for the other the Treatiser should know that we doe not proue by Scripture that we are divinely inlightned and inspired but that as naturall reason hath a direct act whereby she apprehendeth things without a reflexed act whereby taking a view of the former direct acts she findeth out her selfe so the light of Faith first discouereth Heauenly verities in the Scripture such as naturall reason could neuer find out then by reflexion findeth it selfe to be of another nature kind then that rationall vnderstanding that was before Wherefore let vs goe forward Did not mine eyes see and my hands handle the palpable absurdities of this Treatiser I would not beleeue any mans report that one so voide of all sense reason as he euery way sheweth himselfe to be should be permitted to write For whereas I bring a most cleare sentence out of Augustine to proue that howsoeuer the authoritie of the Church serue as an introduction to bring vs to the spirituall discerning of diuine things yet men rest not in it hee answereth that Augustine in the chapter cited by Me affirmeth onely that because all men are not capable at first to vnderstād the sincere wisdome truth taught in the church God hath ordained in it a motiue which may first moue them to seeke it to wit the authority of the Church which partly through miracles partly through multitudes is of force to moue which no way taketh any thing from but rather addeth strength to my proofes for if these motiues be necessary onely at the first before men bee purged made pure in
booke in explication and defence of this one decree of the councell and telleth vs the councell neuer meant simply to condemne the certainety of grace but onely that kinde of certainety that heretickes imagine which is without all examination of themselues their estate the trueth of their profession their dislike of sinnefull evills and desire of reconciliation and grace to decline euill and to doe good to perswade themselues they are justified And whereas most men conceiue the meaning of the councell to bee that hee is accursed that thinketh it necessary for the attayning of remission of sinnes that every man should perswade himselfe without any doubting in respect of his owne indisposition that his sinnes are remitted that thus to perswade himselfe procureth remission hee maketh the meaning of it to be that whosoeuer without consideration of his estate whether hee be rightly disposed or otherwise presumeth of Gods grace fauour is worthily anathematized but if a man hauing examined himselfe finde a disposition in dislike of former euills to returne vnto God to seeke remission grace not to offend in like sort any more he may notwithstanding the decree of the councell nay he ought to assure himselfe of remission and grace And there vpon bringeth forth a cloude of witnesses for confirmation of the certainety of grace But whatsoeuer wee thinke of the construction he maketh of the wordes of the decree he resolueth that a man may bee as certaine that his sinnes are remitted and he receiued to grace as that twise two are foure twise foure eight and that euery whole is greater then his part or as a man is resolued touching the things hee seeth with his eyes and handleth with his hands Gaspar Casalius a Bishoppe of Portugall that was present in the councell of Trent writeth largely against that kinde of imagined certainety which Eisingreinius sayth the councell meant to condemne And then goeth forward An non licet homini unquam credere firmiter se esse iustum á peccatis saltem á mortalibus Quidem in eâ formâ nunquam licet vt ex dictis patet quia est illa fides siue confidentia superba imprudentissima An licet in aliâ formâ Vtique licet In quâ formâ licet habendo respectum ad divinas promissiones conditionales ad conditiones quas requirunt Etenim omnes tenemur firmiter credere fide diviná cui non potest subesse falsum tam de nobis ipsis quam de aliis omnes Adae filios de facto iustos esse aut iustificari quotquot habent eas conditiones quas diuina promissio sive diuina lex conditionalis ad id requirit in nobis Hoc constat quia omnes tenemur tali fide credere Deum veracem in omnibus dictis suis pertinentibus ad doctrinam promissiones cunctis aliis adhibito autem diligenti in nobis de nobis examine dum quis seipsum probat ad iudicium rationis ac legis trahit licet vnicuique iudicare de se prudenter tamen procedendo cum examine discretione quòd eas conditiones requisit as habet vel non habet Si enim hoc non liceret nobis non diceret Paulus 1 Cor. 11. Probet autem seipsum homo sic de pane illo edat de calice bibat Nec diceret Apostolus Ioannes 1 Ioh. 4. Nolite omni spiritui credere sed probate spiritus si ex Deo sint quoniam multi Pseudoprophetae exierunt in mundum Ecce committitur nobis probatio adhibitis his quae ad rem ipsam adhiberi debent tum nostritum spirituum Licet ergo nobis iudicare de nobis benè vel malè prout in nobis invenerimus dummodo prudenter agamus cum prudentiâ intuentes discurrentes concludentes Mox vero prout quis cum prudentiâ de se iudicaverit quod conditiones á Deo requisitas habeat potest etiam iudicare de seipso quod iustus sit si certò certò si cum formidine cum formidine firmae enim praestant divinae promissiones iuxta suas conditiones ex parte illarum nullus est defectus nec esse potest So that according to this opinion a man certainely finding in him the performance of the condition required may assure himselfe of his justification acceptation with God and this assurance is an act of faith No man liuing sayth Vega should euer draw mee to doubt neither indeede could I doubt if I would of my being in the state of grace if I might inferre it out of two propositions the one beleeued and the other some other way evident vnto mee For there are many propositions de fide which can no otherwise bee proved to be de fide but because they cleerely follow vpon things beleeued some proposition evident in the light of nature As Scotus sheweth that this proposition the father differeth really from the sonne is a proposition of faith because it is inferred out of these two The father begat and the sonne was begotten and this other evident in the light of nature Omnis generans realiter differt à genito Qui pertinaciter dubitaret de propositione illatâ evidenter ex vnâ—… creditâ—… alia evidenti esset haereticus hic enim cum non posset dubitare de consequentiâ nec de euidenti dubitaret de credita It will bee sayd that graunting such a proposition to bee de fide as followeth out of two propositions whereof one is beleeued and the other some other way evident vnto vs yet it will not follow that wee may bee certaine that wee are in the state of grace Because that cannot bee inferred out of two such propositions seing one of them must depend on experience and the knowledge of our inward actions which as some thinke cannot be certainely knowen by vs. Let vs see therefore whether a man may certainely discerne the quality and condition of his soule and the motions actions and desires of the same There are that thinke that our inward actions are vnknowen vnto vs and that the nature of the heart is such as is knowen onely to God But Saint Paul sayth 1 Cor. 2. that the spirit of a man knoweth the things that are in him And besides if wee could not knowe our inward actions wee should not bee commaunded or forbidden to doe such actions neither should wee bee required to confesse our inward sinnes if wee could not know them All which things are absurde and hereticall It is cleere therefore that wee may know and discerne our inward actions that wee may know what we do what wee will and in what sort and to what end wee will it Wee may know therefore whether we sorrow for sinnes because wee haue thereby displeased God or for some other reason whether wee esteeme the losse of Gods favour the greatest euill whether wee would rather regaine it then haue all things without it whether wee would not bee willing to
true either immediatly and by it selfe or in respect of that medium by force whereof he is perswaded to beleeue and if it doe not appeare vnto him to be true in and by it selfe but onely in respect of the medium that medium must appeare true either in respect of it selfe or by another medium and because there is no infinite proceeding in these things wee must at last come to some first thing which in and by it selfe must appeare to be true CHAP. 8. Of the last resolution of true faith and wherevpon it stayeth it selfe IN naturall and humane knowledge there are two sortes of thinges some that are evident vnto vs immediatly in and by themselues and some that are not The former of these are likewise of two sorts for there are some knowen onely by intuitiue knowledge as contingent things so that wee cannot apprehend the trueth of any proposition framed of such things vnlesse wee intuitiuely apprehend the things whereof such propositions are framed as that Peter Iohn now walke now leape for ioy or tremble for feare wee cannot know vnlesse wee intuitiuely behold both these men and these things to agree vnto them Other things there are vniuersall necessary and alwayes of one sort these may bee evidently knowen by abstractiue knowledge Of these there may be framed two sorts of propositions for there are some propositions per se notae originally cleare and euident the termini or single wordes whereof being rightly conceiued by vs wee cannot but know the trueth of the whole propositions as that euery whole and entire thing is greater and better then any part of it And other propositions there are which are not thus originally cleare and evident vpon the right vnderstanding of the termini or single wordes whereof they are composed but a man doubteth of them till hee see them deduced by cleare and evident consequence from the former these things a man is properly sayd to learne Thus hauing spoken of things euident in themselues let vs come to the things that in themselues are neuer evident vnto vs either that they are or what they are but that they are and what they are appeareth vnto vs by a forraine medium without the compasse of the things themselues Of this sort are those things wee are perswaded of vpon the report of others this is the certainty wee haue of things beleeued the trueth of them in themselues appeareth not vnto vs nor is seene of vs in which sense faith may rightly be named a firme assent without evidence and there may bee a certainty of adherence as the Schoolemen call it without evidence yet must the credite of him that speaketh bee knowen vnto vs and wee must euidently discerne that he doth speake vnto vs vpon whose testimony wee rely The Schoolemen make three sorts of things some that are beleeued because they are first knowen as the first principles originally cleare and euident vnto vs and the conclusions demonstratiuely prooued out of those principles other thinges that are beleeued and neuer knowen as all the matters of fact that are reported in the Scripture which wee canne neuer know by the immediate euidence of the things themselues but mediately in that wee know they are deliuered vnto vs by him that cannot lie And a third sort of things that are first beleeued and afterwards the vnderstanding being inlightned and the heart cleansed they are discerned of vs to be true The opinion of the ordinary Papists is that the things pertayning to our faith are beleeued because God reuealeth and deliuereth them to be so as wee are required to beleeue but that we know not that God hath reuealed any such thing but by humane conjectures and probabilities so weakely doe they make our faith to bee grounded Wee confesse that faith may rightly bee sayde to bee a firme assent without evidence of many of the things beleeued in themselues but the Medium by force whereof wee are drawen to beleeue must bee evident vnto vs as Durandus doeth rightly demonstrate Augustine noteth that there are three things found in the soule of man Opinion Beleefe or Faith and Science the first of these is necessarily and euer joyned with imperfection and defect to wit danger and feare of erring the third is euer perfect excluding both the second standing in the middest is of a middle nature and dependeth vpon the third For otherwise to beleeue their reports whose credite is not knowne vnto vs is levitie and rashnesse Faith therefore that is commendable and without fault presupposeth knowledge right beleeuing groweth out of it We hold therefore that euery true Christian doth most evidently discerne and know that it is God that speaketh in the Scriptures which Calvin excellently expresseth Illius virtute saith he illuminati iam non aut nostro aut aliorum iudicio credimus â Deo esse Scripturam sed supra humanum iudicium certo certius constituimus non secus ac si ipsius Dei numen illic intueremur hominum ministerio ab ipsissimo Dei ore fluxisse After we are enlightned by the spirit we doe no longer trust either our owne iudgement or the iudgement of other men that the Scriptures are of God but aboue all certainety of humane iudgement we most certainely resolue as if in them we saw the Maiesty and glory of God as Moses saw it in the Mount that by the ministery of men they came vnto vs from Gods owne most sacred mouth Heereunto doth S. Augustine fully agree shewing that the authority of the Church is but an introduction to the spirituall discerning of diuine things and that men rest not in it Wherevpon he sayth Homini non valenti verum intueri vt ad id fiat idoneus purgarique se sinat praesto est auctoritas quam partim miraculis partim multitudine valere nemo ambigit that is Men that are not yet able to discerne the heauenly truth that they may be fitted to it and suffer themselues to be purged from their impurity hindring them from it haue the benefite of the direction of authority which standeth vpon two things the one the greatnesse of miracles and wondrous workes done the other multitude Christ sayth Augustine being to bring a salving medicine into the World and to reforme the most corrupt and wicked manners of the sonnes of men by miracles got himselfe authority by authority wonne credit by the credit he had gotten drew multitudes after him which cotinuing long in one course of profession in tract and continuance of time gained the reverent estimation of antiquity and so strengthened the opinion of Religion professed by them These things saith Augustine are not necessary to men of spirituall heauenly vnderstanding but we are now to shew how men may become wise attaine the knowledge of spirituall things This they cannot attayne to vnlesse they bee purged from their soules vncleannesse from which they cannot be purged vnlesse they listen to them
risen from the dead remembred these words vnderstood that they were spoken of our Sauiour of the Temple of his body and the resurrection of it So likewise when they saw the miserable and abhominable overthrow of Ierusalem and the Temple they could not but vnderstand what was meant by the prophecie of Daniel touching the abomination of desolation standing in the holy place Thus hauing cleared that doubt which some make touching the multiplicitie of senses of the words of Scripture as if there were no certaine meaning of them and hauing shewed which is that sense we must principally seek after as being the foūdation of the rest it remaineth that we come to speak of the rules of direction the helpes we haue to attaine to the vnderstanding of the true meaning of the Scripture For as Hierome fitly noteth Non putemus in verbis scripturarum esse euangelium sed in sensu non in superficie sed in medulla non in sermonum folijs sed in radice rationis We must not thinke that the Gospell consisteth in the words of Scripture but in the sense and meaning not in the outward rinde and skinne but in the inward pith and marrow not in the leaues of the words but in the roote and ground of reason CHAP 19. Of the rules we are to follow and the helpes we are to trust to in interpreting the Scriptures TOuching the rules wee are to follow the helpes wee are to trust vnto and the things required in the interpretation of Scripture I thinke we may thus resolue First there is required an illumination of the vnderstanding for the naturall man perceiueth not the things of God for they are spiritually discerned but the spirituall man iudgeth all things and himselfe is iudged of none Secondly a minde free from the thought of other things depending on God as the fountaine of illumination desirous of the truth with resolution to imbrace it though contrary to the conceits of naturall men Thirdly the knowledge of the rule of faith formerly set downe and the practice of the Saints according to the same Fourthly a due consideration what will follow vpon our interpretation agreeing with or contrary to the things generally receiued and beleeued among Christians in which consideration the conference of other places of Scripture and the things there deliuered is necessary For the consideration of the circumstances of the places interpreted the occasion of the words the things going before and following after Sixtly the knowledge of all those Histories Artes and Sciences which may helpe vs. For seeing grace presupposeth nature and the Scripture doth not teach vs but presupposeth wee know already the things that may be discerned by the light of nature many doe not vnderstand sundry passages of Scripture because they bring not with them to the study of it that degree of naturall knowledge which is requisite Seuenthly the knowledge of the originall tongues and the phrases and Idiotismes of them Soe that to resolue this matter yet more distinctly and fully there are some things required for the attaining of the right vnderstanding of Scripture as making vs capable of such vnderstanding of which sort is the illumination of the minde some things as meanes whereby wee attaine vnto it These are of two sorts either disposing and preparing only as often reading meditating and praying or else guiding vs in the very search it selfe Thēse are either generall and most infallible as the rule of faith which if wee follow wee are sure not to depart from the generall verity of the Christian faith or more proper and speciall directing vs to the true finding out of the meaning of particular places of Scripture There is therefore betweene our aduersaries and vs no difference in this matter if they wil vnderstand themselues For we confesse that neither conference of places nor consideration of the antecedentia consequentia nor looking into the originals are of any force vnlesse we finde the things which wee conceiue to bee vnderstood and meant in the places interpreted to be consonant to the rule of faith And they confesse that though alone and without respect had to the rule of faith they be but probable meanes of direction and not absolutely certaine yet that being joyned with the rule of faith they helpe and are exceedingly necessary Illyricus in his Clauis scripturae speaking of the difficulties that are found in Scripture and how they may be cleared sheweth that nothing is more necessary for the vnderstanding of the Scripture than to be rightly taught the generall principles and axiomes of Diuinity out of which doe flowe and on which do depend whatsoeuer things are contained in the Scripture and then commeth to the other media assigned before Neither is there any of our Diuines that euer thought otherwise CHAP 20. Of the supposed imperfection of Scriptures and the supply of Traditions THus hauing shewed what that difficulty and obscurity is which is found in Scripture who must interpret it and by what rules they must be guided in the interpretatiō of it it remaineth that in the next place we cleare the scriptures from the other imputation of our adversaries which is imperfection which they indeauour to supply by addition of traditions The necessity of writing for the preseruation and safe keeping of those treasures of learning and wisdome which wee desire should remaine and be knowne to posterities appeareth in that fewe things remaine of Socrates Pythagoras others renowned in the times wherein they liued for wisdome and learning because they left nothing in writing as also by that of blessed Iob Oh that my wordes were written c. as if there were no other meanes to preserue the remembrance of things that they should neuer be forgotten but writing only The Auncients had the knowledge of God without writing but how soone it decayed it easily appeareth Surely it failed in euery family in one at the least till the time of Iacob father of the 12. Patriarkes And therefore after God took the whole posterity of Iacob to be his peculiar people a fauour which he shewed not to any of his fathers before hee gaue them his lawes in writing which Scripture or writing was so full and perfect that the Iewes had nothing deliuered vnto them pertaining to the knowledge or seruice of God that was not written The instance that our adversaries giue to the contrary is concerning the females and males dying before the eighth day who not being circumcised they presume they were sanctified to God and found remission of their Originall and birth sinne by some other sacred rite and Sacramentall meanes appointed by God though not written This instance is clearely refuted by Andradius If sayth he we shall more diligently looke into the thing itselfe wee shall finde that the Iewes had no set or certaine rite of religion wherewith to sanctifie cleanse their women children or males that died before circumcision from the
sunder These being the things required in a foundation simply and absolutely in respect of all times persons and things Christ onely is that foundation vpon which the spirituall building of the Church is raised because he onely is that beginning whence all spirituall good originally floweth and commeth vpon whom all the perswasion of the truth of things revealed staieth it selfe as being the Angell of the great Couenant and that eternall Word that was with God in the beginning vpon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him yea and Amen And in this sense the Apostle Saint Paul saith Other Foundation canne no man lay then that which is layd which is Iesus Christ. And S. Augustine and other of the Fathers vnderstand by that rocke vpon which our Sauiour promised Peter to build his Church the rocke that Peter confessed which rocke was Christ vpon which foundation euen Peter himselfe was builded for that other Foundation can no man lay then that which is laid which is Iesus Christ. But in respect of some particular times persons and things and in some particular and speciall considerations there are other things that may rightly bee named foundations also in respect of the spirituall building of the Church So in respect of the frame fabrique of vertue and weldoing raised in this building the first vertue namely Faith vpon which all other vertues doe stay themselues and from which they take the first direction that any vertue can giue is rightly named a foundation In respect of the forme of Christian doctrine the first principles of heauenly knowledge are rightly named a foundation Not laying againe saith the Apostle the foundation of faith and of repentance from dead workes of the doctrine of Baptismes of the imposition of hands of the resurrection of the dead and ofeternall iudgement let vs be led forward vnto perfection These first principles of heauenly knowledge are named a foundation because they are the first things that are knowen before which nothing can be knowen and because vpon the knowledge of these things all other parts of heavenly knowledge doe depend In respect of the confession of the true faith concerning Christ the first cleare expresse and perfect forme of confession that euer was made concerning the same may rightly be named a foundation and in this sense Peters faith and confession is by diuerse of the Fathers named the Churches foundation But they vnderstand not by the faith and confession of Peter either the vertue and quality of faith abiding in his heart and mind or the outward act of confessing but the forme of confession made by him when he said Thou art the Christ the Sonne of the liuing God vpon which forme as being the rule of all right beleeuing the Church of God is builded In respect of the supernaturall knowledge of God in Christ the first immediate reuelation made to the Apostles from whom all other were to learne and by whose Ministerie accompanied with all things that might winne credit they were to be gained vnto God may very rightly and justly be named a foundation vpon which the faith of all after-commers is to stay it selfe and from which in all doubts they must seeke resolution And in this sort Bellarmine saith truely that the Apostles may be named Foundations of the Church according to that description in the Reuelation of Saint Iohn of the wall of the citie of God that had 12. foundation-stones vpon which it was raised and in them written the names of the Lambes twelue Apostles and that of S. Paul that wee are builded vpon the foundation of the Apostles and Prophets Christ Iesus being the Head corner-stone And this in three respects First because the Apostles were the first that founded Churches and conuerted vnbeleeuers to the faith Secondly because their doctrine which they receiued immediatly from God by most vndoubted revelation without mixture of errour or danger of being deceiued is the rule of the faith of all aftercommers and that sure immoueable and rockie foundation vpon which the perswasion of all succeeding generations and posterities may and doth most securely stay and ground it selfe Thirdly because they were Heads Guides and Pastors of the whole vniuersall Church hauing not onely supreme but prime and originall gouernment of the same out of whose most large and ample commission all Ecclesiasticall power and authoritie of after-commers was in an inferiour degree and sort to bee deriued and taken In all these respects all the Apostles were that strong rocke and those strong rockie foundation-stones on which the Church is builded though in a peculiar sense Christ alone bee the Rocke and in all these respects as S. Hierome saith Super omnes ex aequo Ecclesiae fortitudo solidatur that is the strength and firmenesse of the Church doth equally indifferently stay it selfe vpon them all and consequently no more vpon Peter then any of the rest Hitherto we finde nothing peculiar to Peter and not common to all the Apostles so that all the allegations of our Adversaries touching the feeding of the Sheep of Christ committed to Peter the power of the keyes of binding and loosing of remitting and retaining sinnes and the promise that on him as on a rockie foundation-stone elect and precious Christ would build his Church are to no purpose seeing they are forced to confesse that all these things were likewise either by direct words or by intendment bestowed on all the rest Wherefore let vs see how notwithstanding this their confession they can make good that there was a primacie of power in Peter and how they goe about to confirme the same CHAP. 23. Of the primacie of power imagined by our Adversaries to haue beene in Peter and their defence of the same FOr the avoyding of the cleare evidence of the truth of all that which hath beene said touching the equalitie of the Apostles of Christ amongst thēselues which our Adversaries cannot but see acknowledge they haue two shifts The first that the Apostles were equall towards the people but not amongst themselues The second that they were equall in the Apostolique power but that Peter had that amplitude of power which the rest had as Apostles by speciall fauour and onely in for their own persons as an ordinary Pastour and in such sort that he might leaue the same to his Successors These their silly shifts evasions we will examine that so the truth of that which hath bin said be more fully cleared that all men may see perceiue that nothing can be substātially objected against it nor no evasiō foūd to avoid it Touching the first thing that they say it is an Axiome as I thinke that may not bee doubted of that whatsoeuer things are equall in respect of a third thing are in the same sort fo farre for equall amongst themselues So
be present in Generall Councels and who they are of whom generall Councels do consist HAuing spoken of the necessity profit and vse of Generall Councels it remaineth that wee proceede to see who they are that may bee present in such Councels and of whom they do consist The persons that may be present are of diuerse sorts For some are there with authority to teach define prescribe and to direct others are there to heare set forward and consent vnto that which is there to be done In the former sort none but only Ministers of the word and sacraments are present in Councels and they onely haue deciding and defining voyces but in the latter sort * Lay-men also may be present whereupon we shall find that Bishops and Presbyters subscribe in this sort Ego N. definiens subscrips◅ that is I as hauing power to define and decree haue subscribed But the Emperour or any other Lay-person Ego N. consentiens subscripsi that is I as one giuing consent to that which is agreed on by the spirituall Pastors haue subscribed That the Emperor and other Lay-men of place and sort may be present in Generall Councels no man maketh doubt For though Pope Nicholas seeme to deny that the Emperours may be presēt in other Councels where matters of faith are not handled yet he cōfesseth they may be presēt in general Conncels where the faith which is cōmon to all pertaineth not to Clergy-men alone but to Lay-men and all Christians generally is treated of it being a rule in nature reason Quod omnes tangit ab omnibus tractari debere that is that that which concerneth all may be handled and medled with by all so farre forth as conueniently it may and as there is no manifest reason in respect of the disturbance and hinderance of the deliberation to repell them from such intermedling for in such cases there may bee a repelling of men hauing interest in such businesses and affaires and therefore Pulcheria the Empresse Commanded the Captaine of Bythinia with violence to driue out of the Councell of Chalcedon such Monkes Clerkes and Lay-men as being of no vse did but pester the Councell and to leaue none there but such as the Bishops brought with them But our aduersaries say the Protestants affirme that Lay-men ought not only to be present in generall Councels but also to haue decisiue yoyces as well as they of the Cleargy and thereupon charge vs with great absurdity Wherefore for the answering of this obiection wee must obserue that there is a threefold decision of things doubtfull and questionable The one such as euery one vpon the knowledge of it must yeeld vnto vpon perill of damnation vpon the bare word of him that decideth The second to which euery one must yeeld vpon like perill not vpon the bare word of him that decideth but vpon the euidence of proofe he bringeth The third such as euery one must yeeld vnto not vpon perill of damnation but of excommunication and the like censure Ecclesiasticall In the first sort the Protestants say that onely Christ the sonne of God hath a decisiue voyce In the second sort that any Lay-men as well as Clergy-men for whosoeuer it is that bringeth conuincing proofes decideth a doubt in such sort as that no man ought to resist against it Whereupon Panormitan sayth that the iudgment of one priuate man is to be preferred before the sentence of the Pope if hee haue better authorities of the Old and New Testament to confirme his iudgment And Gerson saith that any learned man may and ought to resist against a whole Councell if hee discerne it to erre of malice or ignorance and whatsoeuer Bishops determine their determinations binde not the conscience further then they approue that they propose some other way then by their authoritie onely Soe that in this sence the Protestants truely say that Bishoppes must not proceede Praetor-like but that all that they doe must bee but in the nature of an inquiry and their Decrees no farther of force then reason doth warrant them For howsoeuer the Son of God hath promised to be with his Church to the end of the world which shall bee fulfilled in respect of his elect and chosen who cannot erre damnably and finally yet hath he not tyed himselfe to any one sort or company of men neither is it certainely knowne but that all they that meete in a Councell may erre notwithstanding Christes promise To which purpose it is that Brentius and other say We cannot be certaine of the determination of Councells because euery company of men professing CHRIST is not the true Church seeing all that so professe are not Elect neither doe they deny all authority and iurisdiction to such as are not knowne to be Elect nor giue it all to such as no man canne knowe who they be as Bellarmine vntruly saith they doe for in the third sort they willingly acknowledge that Bishops haue deciding voyces power so to iudge of things as to subiect all those that shall thinke and teach otherwise then they doe to excommunication and censures of like nature And that therefore they are properly Iudges that their course of proceeding is not a bare Inquiry and search but a binding determination and that they haue a Pretorlike power to binde men to stand to that they propose decree and in this sort we all teach that Lay-men haue no voyce decisiue but Bishops Pastors onely which may be confirmed by many reasons First because when the question is in what pastures it is fitte the sheepe of CHRIST should feede in what pastures they may feede without danger the duty of consulting is principally and the power of prescribing wholy in the Pastours though the sheepe of CHRIST being reasonable haue and must haue a kinde of discerning whether they bee directed into wholesome pleasant pastures or not Secondly none but they whom Paul saith CHRIST going vp into heauen gaue for the gathering together of the Saintes for the worke of the Ministery haue authority to teach and to prescribe vnto others what they shall professe beleeue of whom the LORD said by Ieremy the Prophet I will giue you Pastors that shall feede you with knowledge and doctrine Thirdly because in all Councels Bishops Pastors onely are found to haue subscribed to the decrees made in them as defining decreeing howsoeuer other men testified their consent by subscription and Princes and Emperours by their royall authority confirmed the same and subiected the contemners and violaters thereof to imprisonment banishment confiscation of goods and the like ciuill punishments as the Bishops did to excommunication and censures Spirituall So that it is agreed on that Bishoppes and Ministers onely haue decisiue voyces in Councels in sort before expressed but the question is onely whether all Ministers of the Word and Sacraments haue such decisiue voyces or none but Bishops The Papists
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
thē but to the defect of the light of naturall reasō foūd in thē or the want of due consideratiō right proceeding in the searching out of such things as are so to be known so likewise it is not to be imputed to the want of evidence of the truth of the things or at least of Gods speaking in the word of Heauenly Truth that all men beleeue not all the bookes that are diuine canonical the things contained in thē but to thedefect of spirituall light in thē that should discerne such things or the want of due cōsideratiō right proceeding in the searching out of such things Secondly he laboureth to proue that none of the articles of faith or things beleeued by vs are evident vnto vs in the light offaith whereas yet notwithstanding Hugo de sancto Victore sayth expresly that in some the light of diuine reason causeth approbation of that they beleeue that in other the purity of the heart conscience causeth a fore-tasting of those things which hereafter more fully shall be enioyed And Alexander of Ales pronounceth that the things apprehended by vs in diuine knowledge are more certainly discerned by such as are spirituall in the certainty of experience in the certainty which is in respect of affection by way of spirituall taste feeling then any thing is discerned in the light of naturall vnderstanding according to that of the Prophet How sweet are thy wordes O Lord vnto my mouth they are sweeter then the hony and the hony combe Wherefore that wee may the more distinctly conceiue these things wee must obserue that there are some things which though without revelation we could not know yet after they are revealed are evident vnto vs in the light of grace As first that the defects euils that are found in the nature of man the blindnes of his vnderstanding the way wardnes of his affections and perverse inclination of his will were not from the beginning that hauing beene in all the sonnes of men the first parents of mankind fell from their originall primitiue estate and that seeing these euils are found in all euen in litle infants new borne the propagation of them is naturall and not by imitation Secondly that the very inclinations of our hearts beeing naturally euill in this corrupt state of nature nothing can change them to good but GOD by a speciall worke aboue and beyond the course of Nature which therefore may rightly be named grace Other thinges there are which are discerned by spirituall taste and feeling as the remission of sinnes the joy and exultation of heart that is there found where God is present in grace And a third sort of thinges there are which being not discerned to bee true eyther of these two wayes are beleeued notwithstanding because deliuered vnto vs by God whom wee discerne to speake in the word of heavenly trueth So that the two former sortes of thinges are euident in themselues to them that are spirituall the latter in respect of that Medium by force whereof they are beleeued which is Diuine authority deliuering them vnto vs which thing Hugo de Sancto Victore excellently expresseth Credit fides saith he quod non vidit non vidit quod credit vidit tamen aliquid per quod admonita est excitata credere quod non vidit Deus sic ab initio notitiam sui ab homine temperauit vt sicut nunquam quid esset totum poterat comprehendi sic quod esset nunquam prorsus posset ignorari Oportuit vt proderet se occultum Deus ne totus celaretur propsus nesciretur rursum ad aliquid proditum se agnitum occultaret ne totus manifestaretur vt aliquid esset quod cor hominis enutriret cognitum rursus aliquid quod absconditum prouocaret That is Faith beleeveth that it neuer saw and it neuer saw that which it doth beleeue yet it saw something by which it was admonished and stirred vppe to beleeue that which it saw not God from the beginning did so temper the revealing of himselfe to bee knowne of men that as it could never bee wholly comprehended what he was so it might neuer be altogether vnknowne that he was It was fitte therefore that God should manifest himselfe formerly hid that hee might not bee wholly hidden and no knowledge had of him and againe that having in some sort reuealed and made himselfe knowne hee should so hide himselfe as not wholly to bee manifested that there might bee something which being knowne might nourish the heart of man and againe something which being hid might prouoke and stirre men vp to a desire of attayning some farther thing These things it seemeth the Treatiser thought not of and therefore denyeth that there is any motiue sufficient to make a man beleeue the articles of the fayth setting aside the meane supernaturall by which they are propounded and therevpon asketh Mee what maketh Me beleeue the articles of the Trinity the two distinct natures in Christ in the Vnity of the same person and the resurrection of the dead Wherevnto I answere that the thing that moueth mee so to beleeue is the authority of the Scripture which is the Word of God and that I beleeue it to bee the Word of God because I doe most certainely discerne him to speake in the same and a certaine diuine force and Majesty to present it selfe vnto Mee though the prophane Treatiser professeth hee knoweth not what that authority and Majesty of God is which is discerned in the sacred Scriptures nor how wee discerne it which is not to bee marvayled at seeing blind men cannot discerne the difference of colours but that there is something more then humane discernable in the Scripture all deuout and religious men will acknowledge with vs. Beleeue Mee sayth Picus Mirandula there lyeth hidde in the Scripture a secret vertue strangely altering and changing them that in due sort are conversant in the same So that the reason that all doe not discerne the Majesty of God in all bookes that are diuine and that some doubt of such as other admitte is not because such a diuine power is not discernable in them but because there is some defect in the parties not discerning the same To the former most weake reasons brought to proue the insufficiency of those inducements or reasons by which wee thinke the Spirit of GOD setleth vs in a perswasion of the truth of thinges contayned in the Scripture First hee addeth an vntruth to witte that I deny those parts of Scripture which rehearse matters of fact to bee knowne to be divine by the authority of God himselfe discerned to speake in the Word of faith And secondly an objection that men cannot know the Scripture to be diuine by discerning the Majesty of God speaking in them vnlesse they reade or heare euery part of them read ouer which is very hard to bee