all things is infallible which if it were granted yet were it too short to proue that therefore this Church were the rule of faith For euery infallible thing whose teaching is most true is not yet in the ordinance of God set apart to instruct vs. As the Angels of heauen for example are not the rule of our faith though a Fr. Suarez in Tho. to 1. disp 42. sect 1. they haue all the graces and glorie that a creature can haue and consequently the grace of infallibilitie Let this be noted in the first place 2 But yet the doctrine and teaching of the Church is not in all points infallible and most true neither meaning this doctrine not of the Scriptures but of the Churches ministery in propounding and following the same for in her ministery and manners she may and doth erre as shall appeare in my answer to the Iesuites reasons throughout this section But first the question must be made plaine For to say as he doth here and euery where in this question that the teaching of the vniuersall Catholick Church is infallible not subiect to error is an improper speech not incideÌ„t to the question because that Church comprehendeth all the triumphant Church in heauen which neither can be vsed neither do we charge it with error but confesse it to be b Ephes 5.27 glorious not hauing spot or wrinkle or any such thing All the question is of that part of the Catholick Church which dwelleth here on earth professing the name of Christ and liuing in warfare against the world and Satan called the Church militant Which so distinguished we hold to be subiect to error both in manners and doctrine And the Iesuite of necessitie by the vniuersall Church must vnderstand onely this part thereof because this part onely is apt to teach vs and hath ministerie in her hands or else he disputeth confusedly not distinguishing the termes of the question 3 This being noted now I come to the discourse which may all be concluded in this syllogisme that we may the better iudge of it That 1. vnto which Christ hath promised his owne presence and the presence of his spirit for euer to the worlds end 2. which hath commission from God to teach all nations 3. which all men are commaunded to heare in all things 4. they that heare it are warranted as if they heard Christ himselfe 5. they that heare it not are threatned as if they despised Christ himselfe that is free from error and the doctrine thereof in all things is infallible But such is the Church that concerning it Christ hath 1. promised 2. giuen commission 3. commanded 4. warranted and 5. threatned as is aforesaid Therefore the Church is free from error and the doctrine thereof in all things is infallible This is the summe of all this section whereto I answer by denying both propositions and the reason is for that they consist of Scripture falsly expounded and applyed and this my answer I set downe more particularly in that which followeth wherein I will examine euery text as it is alledged and make it plain that neuer a one of them proueth the conclusion 4 The first place is Mat. 28.20 Lo I am with you alway to the worlds end But I answer 1. this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speake of the words properly according to their immediate sence 2. To whomsoeuer it belongeth the meaning is c Iansen concord Eâ—ang cap. 149. that howsoeuer his bodily presence ceassed yet his prouidence should neuer faile to preserue comfort them in all their troubles and helpe them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection This must needes be granted to be all that is meant First because Christ is not absent from his people euery time they fall into an error but remaineth with them still for all that either forgiuing it or reforming it Secondly this promise notwithstanding yet afterward d Gal 2.11 vide August de Baptism cont Donat. l. 2. c. 1. de agon Christian c. 30. Thom. in ep ad Gal. c. 3. lect 3. Peter one to whom the promise was made erred against the truth of the Gospell and was therefore by Paul rebuked and resisted to his face which thing could not haue fallen out if this promise had exempted the Church from all error Thirdly if it priuiledge the whole Church from error because it is made to it then consequently it priuiledgeth the particular Churches Pastors and beleeuers therein because it is made to them likewise but experience sheweth these latter may erre and therefore the meaning must needs be as I haue said Fourthly e See §. it is a ruled case among the Papists that the Pope may erre which could not be if these words of Christ meant the Church of Rome and that infallible iudgment which the Iesuite talketh of As for his glosse vpon the words that Christ in them should promise his continuall presence not for a while then nor for a while now but for euer it is altogether either idle and inept For he can name no Protestant that euer thought Christ was at any time absent but we all constantly beleeue he alway was is and shall be with his Church to the end 5 The second and third places are much like the first Iohn 14.16 I will pray the Father saith Christ and he shall giue you another comforter that he may abide with you for euer And Iohn 16.13 When he is come which is the Spirit of truth he will leade you into all truth But I answer two things First these words are properly extended to the Apostles promising f Act. 2.4 that which was performed immediatly after Christs ascention and ought not to be stretched any further Which being so they conclude somewhat for them but little for the Church because euerie grace belongeth not to the Church in all ages that was giuen the Apostles Secondly applying them to the Church also the meaning is that the holy Ghost should neuer forsake it but perseuere in teaching it all truh which is simply necessary to saue it according as the Church is able to learne it which he doth by meanes of the Scripture though not at all times alike perfectly but so as he endueth it with all holines and yet many sins are found in it This interpretation must needs be allowed for three causes first the Apostle saith of himselfe and the Church g 1. Cor. 13.9 Now we know but in part and prophesie in part Which were not true if these words of Christ had secured the Church in all things and in euery truth for the part cometh short of the whole Secondly this promise belongeth as well to one Apostle as another yea h 1. Ioh 2.20 to all the faithfull as wel as to the
to them but God did it by meanes of the Scriptures and faithfull professors that lay secretly hidden in the middest of the Papacie and when they saw the truth they needed no other outward allowance to preach then that which they had to preach the Gospell as the Iesuite will thinke that himselfe being baptized in the Church of England after the order thereof with intent that he should also professe that faith yet afterward falling to Papistry needeth no other baptisme but by vertue of it may vse the libertie of other Christians The very same we say of Luther and Caluins callings whereby they are freed from the imputations that Cyprian and Optatus lay vpon the Donatists For such as haue no lawfull admission are children indeed without a father and scholers without a maister and Bishops without succession or what the Iesuite will but these men had a calling else let vs see what will be said to that I haue answered § 53. This succession of Priests and Bishops continually from the Apostles which we haue and the Protestants want the ancient Fathers did much esteeme and vse as an argument partly to confound the heretickes of those dayes partly to confirme themselues to continue in the Catholicke Church prouing by the succession of Pastors succession of Apostolicall doctrine still to haue continued in the Church Hereupon S. Irenaeus lib. 3. ca. 3. saith Traditionem ab Apostolis annuntiatam hominibus fidem per successionem Episcoporum peruenientem vsque ad nos indicantes confundimus omnes eos qui quoquo modo vel per sui placentiam malam vel vanam gloriam vel per coecitatem colligunt praeterquam oportet Shewing the tradition from the Apostles and the faith preached vnto men coming vnto vs by succession of Bishops we confound all them who any way either through euill complacence of themselues or through vaine-glorie or through blindnesse and euill opinion do collect and conclude otherwise then they ought Hereupon also saith Tertullian writing against heretickes Edant origines suarum Ecclesiarum euoluant ordinem Episcoporū ista per successionem ab initio decurrentes vt primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseuerauerit authorem habuerit vel antecessorem Lib. de praescript Let them set forth the beginning of their Church let them vnfold or declare the order of Bishops so running from the beginning by succession that the first Bishop of their sect had some of the Apostles or Apostolicke men who perseuered with the Apostles for his author or predecessor Also S. Austine contra Epist Fundam c. 4. saith Tenet me in Ecclesia Catholica ab ipsa sede Petri Apostoli cui pascendas oues suas Dominus commendauit vsque ad praesentem Episcopum successio Sacerdotum The succession of Priests from the seate of S. Peter the Apostle to whom our Lord commended his sheepe to be fed vntill this present Bishop doth hold me in the Catholicke Church The same S. Austin Epist 105. doth dispute in the same maner In which Epistle he reckoneth vp all the Bishops of Rome vntill Anastasius who was in his time Bishop in S. Peters seate Cypr. lib. 1. Epist 6. Optat. lib. 2. cont Parmen The which argument those Fathers would neuer so much haue vrged if they had not thought that this succession was a sure marke of the true Church and that with this outward succession of Doctors and Pastors was alway infallibly conioyned the true doctrine of the Catholicke faith The Answer 1 How much soeuer the within named Fathers or any other stood vpō the outward succession of Bishops in their days yet that will do the Romane Church no good at this day The reason is because then none had succeeded but such as kept the Apostles faith which now is otherwise For many Popes since that time haue succeeded which haue bene hereticks as I haue shewed Digress 28. This difference betweene their times and ours must be diligently obserued that the fathers speeches concerning succession may be rightly vnderstood and the Papists arguments grounded on them may directly be answered For Irenaeus in the place quoted saith the Apostolicke tradition or doctrine and faith which they preached to men was come to them by succession of Bishops Whereby it appeareth they had not yet discouered that apostasie in Bishops thrones which afterward ensued but the true faith remained still which now in the Church of Rome it doth not Let our aduersaries therfore bring those times back againe and restore vs the Bishops that then succeeded and we will allow them the same argument of succession that the fathers made or else not For Hegesippus speaking of that time a Euseb hist l. 4. c. 22. saith that as the law and the Prophets and the Lord himselfe had taught so was it in euery succession and euery citie Now it is contrary as the Friers and Iesuites and the Pope himselfe haue deuised so is it in euery succession and euery citie of the Church of Rome Which is a manifest reason why the Fathers argument drawne fom succession cannot benefite the externall succession of Popes in that Church at this day 2 Againe they vsed succession as an argument to proue their Church but not in that manner that our aduersaries vse it to proue theirs For first the Iesuit would make vs beleeue that by the succession of Pastors the succession of Apostolicall doctrine is proued to continue yea he saith that with outward succession of doctors and Pastors was alway infallibly conioyned the true doctrine This the Fathers neuer said as shall appeare in my speciall answer to their words Neither would the Iesuite haue said it him self if he had remembred the Greek Churches which haue as lineall succession from Saint Mark and Saint Andrew as Rome hath from Saint Peter and yet b Can. loc l. 4. c. vlt. pag. 143. they are counted heretical Yea Bellarmine c Not. eccl c. 8. saith It is not necessarily gathered that the Church is alway there where there is succession which sheweth the Iesuits rashnes in his assertion For if the true faith were infallibly conioyned with the outward succession then it would necessarily follow that the true Church is alway there where succession is which Bellarmine denieth 3 But with succession of persons the Fathers alway ioyned succession of doctrine and by them both together confuted schismaticks Thus doth Irenaeus in the very words alledged and d L. 4. c. 43. in another place more fully We must saith he obey those elders which haue succession from the Apostles which with the succession of their Bishopricks haue receiued the certaine gift of truth as for the rest which want this principall succession we must suspect them Marke how he directeth you to embrace that succession which holdeth the doctrine also and refuse that which hath it not which had bin idle if the doctrine had bin so vnited to succession that it
preserue them from error as appeareth in that many thus vsing it do notwithstanding erre Therefore the Scripture alone is not the rule For answer to this argument you must not forget in what sence a § 4 nu 2. I haue shewed the Scriptures alone to be the rule For when we say alone we exclude not the subordinate meanes and dispositions whereby we are enabled to vse them but the authoritie of all other things either to supply their supposed imperfection or to giue the sence and therefore granting the proposition I denie the minor with the confirmation thereof being meerly false For all such as finding the scripture do obey and yeeld assent vnto it are thereby sufficiently preserued from error and instructed in the truth And the reason why some vsing it as the Iesuite and his Church for example do notwithstanding erre is because either they vnderstand it not or will yeeld no assent vnto it For there is no cause so absolute but the effect thereof may from without be hindered when a stoppe commeth betweene See Digression 10. where all this argument is answered 2 So that when men vsing the Scriptures do notwithstanding remaine in error the let is in themselues For though possible they confesse them to be Gods word yet all obedience to them consisteth not in that but it is further required that the blindnes of their heart be done away and that curiosity preiudice other impedimēts be remoued as we may see by this that there is nothing more clearly defined by the Church thē that there is but one God and three persons which made all things that Christ is the sonne of God borne of the virgin Marie yet these th ngs we see are in controuersie among them that vse the Scriptures So then it must not be granted the Iesuite that euerie one or any that grosly erreth in matters of faith yeeldeth obedience to the Scripture in all that it teacheth for if they did so they could not erre Digression 14. Containing a Discourse of Saint Austin about mens errors against the Scripture 3 This point is well spoken to by Austin You see b Contra Faust manich lib. 12. cap. 19. 6. tom saith he to the Manichees this is your endeuour to take away from among vs the authoritie of the Scriptures and that euery ones mind might be his author what to allow what to disallow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scriptures subiect to himselfe and that which he holdeth doth not therefore please him because it is found written in so high authoritie but therefore he thinketh it written truely because it pleaseth him Whither now doest thou venter thy self miserable soule weak and wrapt in carnall mists whither dost thou venter thy selfe Here Austin sheweth a reason why many hauing the Scriptures are not yet instructed thereby but doth he therefore conclude they cannot be the rule and thereupon send them after the Iesuite to borrow his rule inquire if he do for thus he proceedeth a little after Why doest thou not rather submit thy selfe to the Euangelicall authoritie so stedfast so stable so renowned and by certaine succession commended from the Apostles to our times that thou maist beleeue that thou maist behold that thou maist learn all those things which hinder thee from doing it through thine owne vaine and peruerse opinion Here Austin thinketh mens errors remaine by reason of their owne frowardnesse and not through any obscuritie in the Scripture Concerning which he writeth thus c De doctrin Christ lib. 1. c. 6 in another place that some things being darkly spoken a thicke mist being about vs deceiue those that rashly reading take one thing for another all which I doubt not was prouided by God to tame our pride with labor and to reuoke our vnderstanding from loathing Therefore hath the holy Ghost tempered the Scriptures thus loftily and wholesomely that by plainer places he might satisfie our hunger and by obscurer put away our fulnesse For nothing in a manner is pickt foorth of those obscurities which may not be found most plainely spoken elsewhere § 11. Neither do I see what you can obiect against this conclusion but that place of S. Paul 2. Tim. 3. Omnis Scriptura diuinitus inspirata vtilis est ad docendum vt perfectus sit homo c. But this place proueth nothing against that which I haue said * In Scripturis sacris tanta est disciplina quāta sat est cuique crudiendo Euang Bosius Theorem 10. apud Posseu bibl select lib. 2. cap. 15. For it saith not the Scripture alone is sufficient to instruct a man to perfection but that it is profitable for this purpose as it is indeed and the rather because it commendeth to vs the authoritie of the Church which as I shall shew after is sufficient to instruct vs in all points of faith The Answer 1 Whatsoeuer may be said against the Iesuites conclusion ouer and besides yet this place is one of those texts which we obiect against it And thus we reason That which by Diuine inspiration 1. is able to make a man wise to saluation 2. through the faith of Christ 3. which is profitable to instruct in righteousnesse 4. to teach to reproue to correct 5. that he may be absolute and perfect to euery good worke that alone is sufficient and containeth all things needfull to be knowne But such is the Scripture that it is able to make a man wise c. Therefore it alone is sufficient Euery word in the text is an argument But the Iesuite answereth two things 2 First that the Apostle saith not the Scripture alone is sufficient to instruct vs to perfection but profitable Whereto I replie that the Apostle saith not simply they are profitable but they are profitable to teach to reproue to correct and to instruct in all righteousnesse that the man of God may be absolute being made perfect to all good works whence I draw two arguments to shew it to be sufficient alone First because a man by vsing it may be made perfect to euery good worke now that is sufficient that can make me perfect and absolute to euery worke Secondly because the duties whereunto the Scripture is profitable containe a sufficient doctrine of saluation We do not say the Scripture is profitable therfore sufficient but it is profitable to euery thing therefore sufficient Thus I reason They teach they reproue they instruct they correct a Ex his autem contingit alicui vt integer sit Occumen But this is sufficient and containeth all things all that we need to saluation is either to be taught or reproued or instructed or corrected Ergo. Againe That is sufficient which maketh him absolute and perfect to euery good worke But such are the Scriptures Therefore they are sufficient Moreouer that must needs be granted sufficient which can make a man wise to saluatiō and
the Iesuite so confidently beareth his friend in hand that the Gospels of the foure Euangelists cannot be knowne to be true Scripture more then those of Thomas and Nicodemus but by the authoritie of his Church Wherein possible he hath also the same meaning that Doctor Standish vttereth in the place alledged x In the letter b. a little before that those counterfeit Gospels bearing the titles of Thomas Nicodemus and Bartholomew were written by them in deed but his Church to shew her authoritie that this she can do hath repealed them A fat conceit yet some mens stomackes belike can digest it But if the Iesuite cannot conceiue how the Scripture may be discerned from other writings vnlesse we allow him the Churches authoritie let him hearken and learne of a rare man of his owne side Picus of Mirandula who speaking of the Scriptures y Refert Posseu bibl in Cicero c. 11. hath this memorable saying They do not moue they do not perswade but they enforce vs they driue vs forward they violently constraine vs. Thou readest words rude and homely but such as are quicke liuely flaming stinging piercing to the bottome of the spirit and by their admirable power transforming the whole man This admirable light shining in the Scripture it selfe shall assure vs it is the word of God better I hope then that Church whose tongue is sold to speake nothing but the Popes will § 29. Fourthly if to haue an entire faith in all particular points must be foreknowne as a marke whereby to know the true Church then contrary to that which hath bene alreadie proued the authoritie of the Church should not be a necessarie meanes whereby men must come to the infallible knowledge of true faith for if before we come to know which is the true Church we might by other meanes haue knowne which is the true faith in all points what need then is there for getting the true faith alreadie had to vse or bring the authoritie of the Church The Answer 1 Because this reason is the same with that which goeth before therefore it shall receiue the same answer That although we need the ministerie of the Church to teach vs the faith and this faith is not ordinarily knowne till the Church or some member thereof reueale it to vs yet may it be a marke whereby to know the Church as the effect is a marke of the cause that produceth it the fruite of the tree the teaching of the schoolemaister In which case the reuelation of the true faith whereby we come to know it is an effect or worke of the Church and so able and fit to assure vs that it is the Church Neither doth this suppose or imply that the faith is already had and knowne by other meanes before we vse the Church but onely that when the Church teacheth the faith thereof in the order of my vnderstanding is first knowne that is to say the Church and the faith being inseparably ioyned together yet the faith first cometh to my knowledge This I further explicate by a similitude For musick is the marke of a Musitian whereby to know him and to distinguish him from all other professions And though I must first be assured it is good musicke that he sheweth before I can be certaine he is a Musitian yet were it folly to reason as the Iesuite doth what need then is there for the getting of the musicke already had to vse the ministerie of the Musitian for the musicke is not already had but onely by his playing it cometh in order before himselfe into my vnderstanding and then I know him thereby So a 1. Reg. 3.16 two women laid claime both to one child and both pretended themselues to be true mother thereunto as the Church of Rome this day striueth with vs pleading for her selfe that she is our holy mother the Church and the child is hers in this contention we must find out the Church by the same markes that Salomon found out the true mother which was her tender compassion inclosed in her bowels and discouered by her words that she had rather part with her child then haue it cut in sunder And if the Iesuite should reason against Salomons iudgement that he had followed a wrong marke which was inclosed in the woman heart and needed great iudgement yea diuine illumination to find it the woman her selfe by her speech and behauiour made it knowne to him and if pietie and pitie were the note of a true mother whereby to know her then contrary to that which hath bene already proued the speech and behauiour of the mother should not be a necessary meanes whereby Salomon must come to the knowledge of this pietie c. If I say he should thus argue against Salomon he might do it with the same reason that he vseth against vs and possible with as good successe * V. vltim the spirit of God and the iudgement of all Israel in both alike equally condemning his sophistry For was not the womans pitie toward the child knowne to Salomons wisedome before he knew her to be the mother and yet her selfe was the instrument that made it knowne So true faith is the mark of the Church and known to me before the Church but yet by no other meanes but by the Church whose ministery is needful for the getting it as the cause is needfull for the obtaining of the effect and afterward it selfe is proued by the same effect Now the teaching of the truth is an effect of the true Church § 30. Fiftly if before we giue absolute infallible and vndoubted credit to the true Church we must examine and iudge whether euery particular point which it teacheth be the truth with authoritie to accept that which we like or which in our conceit seemeth right and conformable to Gods word and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not so right or conformable then we make our selues examiners and iudges ouer the Church and consequently preferre our liking or disliking our iudgement and censure of the sence of Scripture before the iudgement definition and censure of the true Church But it is absurd both in reason and religion to preferre the iudgement of anie priuate man be he neuer so wittie or learned or neuer so strongly perswaded in his owne conceit that he is taught by the Spirit before the sentence of Gods Catholike Church which is a companie of men many of which both are and haue bin most vertuous wise and learned and which is chiefe is such a companie as according to the absolute and infallible promises of Scripture hath Christ himselfe and his holy Spirit continually among them guiding them and teaching them all truth and not permitting them to erre Matth. vlt. 10.14 16. vt supra The Answer 1 This is his last argument wherein he reasoneth thus that if the faith be a note of the Church then it must first be examined
THE WAY TO THE TRVE CHVRCH wherein The principall Motiues perswading to Romanisme and Questions touching the nature and authoritie of the Church and Scriptures are familiarly disputed and driuen to their issues where this day they sticke betweene the Papists and vs Contriued into an Answer to a Popish Discourse concerning the Rule of Faith and the marks of the Church And published to admonish such as decline to Papistrie of the weake and vncertaine grounds whereupon they haue ventured their soules Directed to all that seeke for resolution and especially to his louing countrimen of Lancashire By IOHN WHITE Minister of Gods word at Eccles. For the finding out of the matter and questions handled there are three Tables two in the beginning and one in the end of the Booke ¶ De hoc inter nos Quaestio versatur vtrum apud Nos an apud Illos vera Ecclesia sit August de vnit Eccles cap. 2. LONDON Printed for IOHN BILL and WILLIAM BARRET 1608. TO THE MOST REVEREND FATHERS IN GOD TOBIE THE LORD ARCHBISHOP OF YORKE HIS GRACE Primate and Metropolitane of England and to GEORGE Lord Bishop of Chester his very good Lords WHen I first peÌ„ned this Treatise which now I offer to your Lordships I did it for mine owne priuate exercise and the satisfying of certaine friends that desired it Afterward seeing some hope that it might doe good abroad principally in the countrey where I dwell and desirous if it were possible to do any thing that might helpe the seduced out of their errors and confirme the rest in the truth I was easily perswaded to put it forth and the rather for that the questions handled touching THE AVTHORITIE AND SENCE OF THE SCRIPTVRE and SIGNES OF THE CHVRCH are the profitablest that can be stood vpon and such as I haue alway obserued our people commonliest vse and most desire to looke into not being able to apprehend the difference or iudge of the reasons in other questions but presuming that if by certain marks they could find which is the true Church there would remaine litle difficultie in the rest forsomuch as therein they should find the truth in euery controuersie 2 The proper cause why our aduersaries put this deuice into the peoples heads was to dazle their eyes and delude their sences with the name of THE CHVRCH that when they should find the word of God and all discourse against their opinions yet that name should amaze them while they might beleeue nothing vntill they were perswaded by other marks that it came from the CHVRCH And no doubt this is the a Apollodor Bibliothec. li. 2. Gorgons head that inchanteth and oppresseth them euen the learnedst of them all and holdeth them in bondage to their errors hauing a conceit that they wil heare nothing against the Church which they presuming to be the Papacy though it be but AN IMPOSTVME BRED IN THE CHVRCH or A DISEASE GROWING TO IT will go no further All their speech is of the Church no mention of the Scriptures or God their Father but their MOTHER THE CHVRCH Much like as b Solin poly hist c. 33. they write of certaine Aethiopians that by reason they vse no mariage but promiscuously companie together it cometh that the children onely follow the mother the fathers name is in no request but the mother goeth away with all the reputation Let their talke be listened and their bookes perused and it will appeare this authoritie of their Church is at the end of euery question and striketh the stroke as c Philostrat in imaginib one saith pleasantly of Aesops Fables that therein the Foxe is the chiefe stickler of all the company The beasts seldom meet but he is among them and beareth his part with the busiest 3 This matter is handled in this Booke betweene my aduersarie and me For though others haue done the same before me yet I haue done it in mine owne method The water is all one but the vessell wherein I haue brought it is my owne And it was the iudgement of d Trinit l. 1. c. 3. de Mendacio c. 6. Saint Austine that In places infected with heresie all men should write that had any facultie therein though it were but the same things in other words that all sorts of people among many bookes might light vpon some and the enemie in all places might find some to encounter him The Iesuites which are the Popes Ianizaries that guard his person and were brought in now at the last cast when the state of the Papacie was at a dead lift to support the waight of the maine battell haue pestered the land with their writings and filled the hands and pockets of all sorts of people with their papers yea fannes and feathers are lapped vp in them wherein it is admirable to see how presumptuously they take vpon them in disgracing our persons belying our doctrine and coining and defending strange opinions of their owne neuer heard of afore as if Chrysippus schoole had bred them e Diog. Laert. in Chrysip who vsed to make his boast that many times he wanted opinions to aduance but if once he had the opinion he neuer wanted arguments to defend it whose writings seeing they cannot be suppressed pitie but they were effectually answered The applause that ignorant and vnsetled minds giue them and the conquest that of late yeares they haue made of a few Libertines and discontented persons hath so fleshed them that it is incredible how they brag and sing like f Auentin Annal lib. 2. the clownes of Germany when they had expelled the Franks Mille Francos mille Sarmatas semel occidimus Mille mille mille mille mille Persas quaerimus But I dare boldly say it that if the maner how they haue preuailed be looked into g Praescript Tertullians speech will fall out to be true It is the weaknesse of some that giueth them the victory being able to do nothing when they encounter an able faith Discontent and vanitie of mind voide of the knowledge and faithfull practise of religion are good dispositions to heresie They liue Gentiles saith Cyprian and die heretickes h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dioâ— Laerâ— in Epicur Epicurus in his time with teaching pleasure and libertie filled the most houses and cities with his friends But if we looke what the motiues were that led them away and what the Iesuites said against vs I presume three verses in i Pâ—â—â—â—ol Plautus will answer them Quid ait quid narrat quaeso quid dicit tibi Nugas theatri verba quae in comoedijs Solent lenoni dici quae pueri sciunt 4 A singular misery no doubt and aboue all other to be lamented that mans mind so free so ready so able with those helpes that God hath left him to search out the truth yet should not be satisfied nor rest contented with heauen and earth or any other thing that God hath reuealed for the finding
i Canis ibid. fasting dayes Lent prayer and oblations for the dead the whole Seruice of the Masse k Mart. Peres de tradit Lindan panopl. lib. 4. ca. 100. Petr. a Soto conta Brent l. 2. c. 68. and others Purgatory Peters being at Rome the Popes supremacie Reall presence the sacrifice of the Masse Consecration of water and oyle in baptisme the Communion in one kind Adoration and reseruation of the sacrament priuate Masse Shrift Pardons single life of Votaries Inuocation of saints the merit of workes and finally their fiue base sacraments Confirmation Vnction Mariage Orders and Penance whereunto many more may be added whereof they grant there is no mention in the scripture 9 And some points which they pretend scripture for yet they confesse be hardly wroong thereout as for example Transubstantiation whereof l De Euchar. l. 3. c. 23. Bellarmine writeth that it may iustly be doubted whether the text be cleare enough to inforce it seeing men sharpe and learned such as Scotus was haue thought the contrary as indeed m Scot. 4. d. 11. qu. 3. he did and n Ibid. d. 10. q. 1. addeth further that it is but a new doctrine as o Lect. in Cant. 41. vide Fr. Suarez in 3. Thom. to 3. disp 50. sect 1. Biel also holdeth Yea p 4. d. 11. q 3. lit F. Scotus and q Quaest in 4. qu. 6. art 2 dit F. pag. 265. Cameracensis thinke that opinion which holdeth the substance of bread and wine remaineth the more probable and reasonable opinion yea and in all apparence more agreeable to the words of institution And concerning a greater point then this they haue no such euidence of Scripture as they would pretend for r Can loc l. 12. c. 12. pag. 412. Suarez tom 3. disp 74. sect 2. Cornelius a great Bishop and zealous Papist in the Councell of Trent and ſ Ex Catholicis quidam negarunt Christum scipsum in extrema coena sub specie panis vini obtulisse incruentè Azorius instit moral lib. 10. ca. 8. with him others defended that Christ at his last supper offered no sacrifice A dangerous assertion considering the action of Christ at that time is all the foundation we haue for any thing to be done in the sacrament By all which we see the Scripture is obscure indeed and beyond the reach of vnlearned men for the teaching of Popery when the learnedst that are find so little of it in them either expresly or by discourse to be gathered § 8. But what speake I of vnlearned men * Nihil perinde Scripturam mihi videtur aperite atque ipsa Scriptura Itaque diligens attenta frequensque lectio tum meditatio collatio Scripturarum omnium summa regula adintelligendum mihi semper est visa Nam ex alijs Scripturis aliae optimè intelliguntur Obscuram aperta dubiam certa interpretatur Ios Acosta de Christo reuelat apud Posseu bibl select l. 2. c. 15. since also learned men cannot by onely reading be infallibly sure that they rightly vnderstand them For while they vnderstand one way they ought perhaps to vnderstand another way that which they vnderstand plainly and literally ought perhaps to be vnderstood figuratiuely and mystically and contrarily that which they vnderstand figuratiuely ought perhaps to be vnderstood properly And since it is certen that of the reading of the same words of the Scripture diuers vnderstand and expound diuersly that all cannot expound right since ones exposition is contrarie to another how shall one be infallibly sure that he onely expoundeth right hauing nothing to assure him but the seeming of his owne sense or reason which is as vncertaine and fallible as the iudgement and perswasion of other men who seeme to themselues to haue attained as well as he to the right interpretation or sence Moreouer there be many things required to the perfect vnderstanding of the Scripture which are found but in verie few and those also wherein those gifts are be not alwayes infallibly sure that they haue those gifts and that they are so infallibly guided but they and others may prudently doubt lest sometimes in their priuate expositions as men they erre and consequently their expositions cannot be that rule of faith which we seeke which must be on the one fide determinately and plainly vnderstood and knowne and on the other infallible certaine and such as cannot erre The Answer 1 Now he proceedeth to shew how difficult the Scripture is to learned men also that so euery way he might disable it for being the rule of faith His reason is because by onely reading they cannot be sure they rightly vnderstand it Whereto I answer three things First that we deny not the Scripture to be obscure and difficult or how the Iesuite will in two cases First to all such learned or vnlearned as are not disposed and prepared by the holy Ghost to vnderstand them but this kind of obscurity may stand with the nature of the rule as a § 4 nu 2. I haue shewed neither can the Iesuite offer vs any so absolutely knowne no not his Church but to these kind of men it shall be obscure Secondly when the meanes which God hath appointed for the bringing vs to vnderstanding are not vsed In this case the Scripture is obscure I grant but the fault is in our selues that neglect the meanes 2 Secondly though by onely reading we cannot be sure we vnderstand it yet this obscurity is not proued hereby because there are other meanes besides onely reading which concurring the obscuritie is done away and all made plaine and easie and we haue infallible assurance of the true vnderstanding These meanes are the ministery of the Church and all kind of diligence which the holy Ghost vseth for the opening of our vnderstanding And therefore that is not obscure which by ordinary meanes may be apprehended but that is so which either hath no meanes at all to open it or onely hath such as are not ordinarie And two subalternall things be not contrary but subordinate the facility of the text and the means whereby that facility is induced 3 Thirdly if by onely reading the Iesuite meane onely the Scriptures themselues that a learned man cannot vsing the meanes find the true vnderstanding out of the Scriptures only then he saith not true for b Neh. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests read in the booke of the Law distinctly gaue the sence and caused the people to vnderstand out of the Scripture it self And if there be sufficient written to bring vs to eternall life as c See §. nu there is then the true sence of the text is contained in it because that is absolutely necessary to eternall life And * Prolog in Epist ad Rom. hom 3. de Laz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome saith that contrary to the Iesuite Euery man of himselfe onely by reading may vnderstand
per opera moraliter bona per influxum naturae communem potuissent gratiam Dei efficacem promereri de congruo Primò habuerunt lumen naturae deinde in illis erat etiam voluntas aliquo modo propensa ad honesta Ad gratiam efficacem prouocantia haec sunt praesidia moraliter opera bona studia conatus honesti studiam legendi audiendi precationes cleemosynae iciunia hisce natuae virtutis ac gratuitorum Dei bonorum adminiculis si vsi fuissent Gentiles absque dubio Deus omnes cum Cornelio ad notitiam fidei gratiam efficacem reliqua dona necessaria ad salutem perduxisset Ioan. Paul Wind. de efficac mortis Christi pag. 173. Syllog Gods will whereby he would all men to be saued which the Papists call his Antecedent will bindeth him to no more then for example he did to the Gentiles But his willing the Gentiles to be saued was such that yet he prouided not the meanes of the visible Church to instruct them Therefore his willing all men to be saued is such that yet it bindeth him not to prouide the meanes of the visible Church to instruct them there may be such a will where these things are not so manifested and consequently God may will their saluation and faith by antecedence though he prouide not that they haue these meanes but know they shal not attaine saluation as we see in the Gentiles who so farre as we know had not the outward calling or meanes of the Church and Gospell § 19. Secondly if the vniuersall Church were inuisible and such as could no way be knowne then the vniuersall Church should faile to professe outwardly that faith which in heart it did beleeue For if it did outwardly professe how should it not by this profession be made visible and knowne But if the vniuersall Church should faile to professe the faith hell gates should mightily preuaile against it contrarie to Christ his promise Matth. 16. Portae inferi non praeualebunt aduersus eam For were it not a mighty preuailing that the whole Church should faile in a thing so necessary to saluation as we know outward profession of the faith to be both by that of our Sauiour Matth. 10. Qui negauerit me coram hominibus ego negabo illum coram Patre meo and by that Qui me erubuerit meos sermones hunc filius hominis erubescet Luc. 9. He that shall be ashamed of me and of my words him the sonne of man will be ashamed of And by that of S. Paul Corde creditur ad iustitiam ore fit confessio ad salutem Rom. 10 Which place learned men interpret to signifie that profession of faith is necessarie to saluation The Answer 1 The Church according to the texts alledged neither faileth to professe outwardly the faith which in heart it beleeueth nor yet is made visible and knowne to all by this profession The reason is because the children of the Church professing among themselues when persecution will not suffer them to do it openly this is outward profession and satisfieth the Scripture alledged which requireth no more at our hand but first that we professe openly to the world as long as the same will suffer vs and be readie to seale the faith thus professed with our bloud when by necessary circumstance of time and place we shall be called thereunto Secondly that when persecution or any other impediment hindereth vs from this yet we professe one to another and maintaine the faith wheresoeuer or how few soeuer we be together Which latter degree of confessing of the beleeuers among themselues first is outward in that it is a sensible exercise of that which the heart beleeueth and so many as liue together know one another thereby Next the Scripture requireth no more for our Sauiour a Mat. 10.23 biddeth when they persecute vs in one citie flie to another and b Apoc. 12.6.14 promiseth to prepare a place in the wildernesse where he will feed the woman which signifieth the Church and keepe her from the presence of the Serpent which cannot be but by leauing the open confession which all men see and flying to that which is priuately outward among themselues And lastly it is not sufficient to make the Church visible to all for there was a Church in Israel of seuen thousand that neuer bowed the knee to Baal c 1. Reg. 19.10.18 Rom. 10.3 yet were they not made knowne by this profession And d 1. Cor. 10.6.11 the things that befell the Israelites are examples to shew what may befall vs. Neither doth the Iesuite and his company discouer themselues by their outward profession in all places where they are restrained would the profession and practise of other matters did not discouer them more But as the Sunne which neuer ceaseth to yeeld forth light but alwayes shineth aboue though some thing coming betweene sometime intercept the light from vs or men be blind and cannot see it or as a house shut vp and restrained that the persons therein cannot come abroade nor the towne see that which the family doeth within so the Church neuer ceasseth to professe and make her faith knowne to some though she do it not to othersome and some haue no eyes to see it § 20. Thirdly if the Church were not visible we could not fulfill the coÌ„mandement of our Sauiour Dic Ecclesiae Matth. 18. For how can we tell the Church anie thing when we cannot tell where to seeke it neither if we meete it by chance could we know which is it The Answer 1 We do not hold as the Iesuite vseth to speake in all this question the vniuersall Church is inuisible such as can no way be knowne we cannot tell where to seeke it neither if we meete it by chance can we know which is it it may ceasse to be these are shadowes of his owne making and confuting them he struggleth with a cloud a Palaeph de fab Scholiast Hom. Il. α. like Ixion and begetteth a monster and committeth b Primum vitiâ—â— sciomachia est quae auras vmbras magno conatu diuerberat Camp rat 9. that fault which the Papists so importunately charge vs withal But let our position be faithfully deliuered as c Digress 17. nu 3. I haue laid it downe that the Church may be hid or become inuisible sometime so that the world cannot see it and the state thereof is not alway so conspicuous that it shall make any open shew in the sight of men 2 Against this there is nothing in the words of Christ Tell the Church For this commandement onely concerneth the children of the Church liuing within any part of the same where Ecclesiasticall discipline is exercised and not the world that hateth it and despiseth Christian gouernement Which sheweth that how visible soeuer it be yet by vertue of these words it is so to no more but to the professors that liue in it because to
them and to no more the order is giuen Tell the Church Besides this speech is like that of d Cap. 2. v. â— Malachie The Priests lips shall preserue knowledge and the people shall seeke the law at his mouth whereas notwithstanding e Mat. 5.21 inde Ioh. 11.50 sometime they had no Priest to aske and f otherwhiles such as they had wanted knowledge and deliuered that which was not law But the meaning was that this order should be obserued for the peoples instruction to preserue them in obedience if they did not fall from it So to tell the Church is a rule prescribed to be vsed when the Church enioyeth her libertie and outward gouernement but when the externall state thereof and publicke entercourse of the faithfull with the same shal ceasse when the communion of the faithfull shall be in secret and all Ecclesiasticall order lie buried the altars forsaken the Church emptie then it bindeth not because the meanes faile Neither doth it imply any such perpetuall visiblenesse as the Iesuite would tie the Church to For it was a law that men should come to Ierusalem and worship there yet this implied not any perpetuall glorie to that citie it was also a law that euery male child should be circumcised the eight day and yet vpon necessitie it was omitted fortie yeares And the Papists confessing that sometimes none can discerne the Church but such as very wisely esteeme of things hereby grant that all men at all times cannot tell the Church specially if you adde another point f Ema Sa. not in Math. 18.17 Fr. Victor relect 2. parum ante finem that by the Church is meant the Pastors onely for they may be scattered or hidden that we cannot haue them ready to tel them euery time a brother trespasseth Lastly this commandement may be fulfilled by the faithfull among themselues in the same maner as I said before of confession For g Math. 18.20 where the true professors are there is the Church either all or a part and they so many as liue together see and know one another and can tell the Church though the world heare not their voice § 21. Fourthly it is certaine that once the Church was visible to wit when it first began in Ierusalem in the Apostles and Disciples of our Sauiour Christ and that companie which by their preaching were conuerted to the faith But there can no reason of difference be shewed why it should be visible then and not now The Answer 1 He might as well say it is certaine that once the Sunne was visible but there can no reason be giuen why it should not be so alwayes for as reasons may be giuen why the Sunne though sometime cleare yet sometime may be eclipsed or departed out of our horizon so may there as euident differences be yeelded why the Church afterward and the Church at Ierusalem were not alike visible h Esa 2.3 Mic. 4.2 First the Church of the new Testament was then to begin and therefore it was meete the Pastors and people thereof should appeare to the world Next persecutions were not then so grieuous as afterward they were Thirdly the apostacy foretold by Saint Paul was not then begun but ensued long after which Apostasie was the cloud that hid the Church And yet if another conceit of the Papists be true i Alexand. p 3. qu. vlt. nu 5. art 2. Panorm de elect electi poâ—c significasti Durand â—at l. 6. c. 72 nu 25. TurrecreÌ„ sum l. 3. c. 61. that about the time of Christs passion the true faith remained in none but the virgin Marie the Iesuites argument here wil fall and our Church at the worst hath alway bene as visible as then it was For as for this present time and age we thinke it k Hem fieri potuit vt tot Germani Angli Scoti Bohemi Vngari Dani Succi Gotthi Noâ—uegienses Prusli Lithuam Liuonij eò caecitatis peâ—uenerint Tho. Boz de Sign Eccl. l. 19 c. 1. pag. 606. as visible all ouer the world as the Church of Rome is And if the Iesuite thinke we hold otherwise he is deceiued § 22. Fiftly the onely reason and ground by which heretickes hold the Church to be inuisible is because they imagine the Church to consist onely of the elect or at least of the good But this is a false ground for it is euident that the Church militant consisteth of the good and bad as is signified by those parables wherein it is compared to a floore wherein are mixed wheate and chaffe Mat. 3. and to a net wherein are gathered all sorts of fishes good and bad Mat. 13. and to a mariage to which came good and bad Matth. 22. and to ten virgins whereof fiue were foolish and excluded from the celestiall mariage Mat. 25. This also is gathered out of S. Paule who 1. Cor. 5. commandeth them to expell an incestuous person out of the Church and therefore it doth not consist of those onely which be good The Answer 1 Here the Iesuite grosly bewrayeth either his ignorance or malice in that he saith this is the onely ground wherupon heretickes hold the inuisible Church because it consists of the elect onely For the question betweene vs now is about the inuisiblenesse not of the vniuersall Church but of the militant as he himselfe acknowledgeth And let him if he can for the credit of his word shew where any one of those whom he calleth heretickes maketh the mixture of good and badde in the Church militant the reason why it is sometime hidden from the world For our proper grounds are these a Luc. 18.8 â— Thes 2.3 Apoc 9.1 12.6 13 3.7 the Prophecies and b 1. Reg. 19.2 Reg. 2.2 ChroÌ„ 15.3 28.20 24.2 Reg. 21. examples of the Scripture the experience of times and euents shewing it the blindnesse of the world the nature and necessitie of the Church all which conuince it to be true that we say Whereas the mixture of euill men is so far from holding vs in the point that we confesse hypocrites may also in secret professe with true beleeuers and so be part of this inuisible Church Let him therefore recall his ouersight and forbeare these forgeries which tend to nothing but the stealing away of their affections that know not how things stand betweene vs. 2 Indeed another position of ours that saith the Catholicke Church is inuisible that is to say the Church mentioned in the creed euery member whereof is saued is inuisible and consisteth not of any externall assembly that we see is grounded on this that it containeth none but the elect but not as the Iesuit vntruly saith on this alone we haue other grouÌ„ds beside First because the triumphant Church is part of the Catholick which being in heauen no earthly eye seeth or knoweth Next no man knoweth Gods elect yet none but they are the verie Catholicke Church Thirdly all the persons and
certaine order and respect either to other as a school-master and his teaching so that the one proueth and declareth the other as causes and effects vse to do In which kind of prouing the order is that first the effect sheweth the cause it being ordinarie that a cause cannot be assured so to be but by the effect which it produceth and offereth vnto vs as a schoole-master is not knowne certainly so to be but by his teaching And if among many bad you would find a good one to whom you might commit your children this cannot be done but by hearing and examining his maner of teaching in which case though the man be a necessarie meanes whereby you learne his teaching yet the teaching it selfe is the marke whereby you know him to be such a man and distinguish him frâ—m all others And euen as the tree beareth his fruite and we seeke the tree principally for this end that by it as by a necessary meanes we may find the fruite and yet the fruite it sheweth vs is the onely marke that it is such a tree and if it be denied or doubted the tasting of the fruite wil proue it and distinguish it from all the trees in the ground beside So likewise as he saith the Church expoundeth the faith vnto vs and we seeke the Church principally for this end that by it as by the meanes we may learne the truth and yet this truth which it sheweth vs may be the marke to assure vs it is such a Church and to distinguish it from all other Churches in the world Therefore for the Church to teach the faith and the faith to be a note of the Church are not opposite but onely diuers and so may both be true as a light vpon a watch-tower in the darke night may be the onely marke whereby to find the tower and yet the tower it self holdeth out the light and sheweth it and is the meanes that the traueller seeth it § 28. Thirdly true faith is a thing included in the true Church and as it were inclosed in her bellie as S. August speakâ—th Psal 57. vpon these words Errauerunt ab vtero loquuti sunt falsa In ventre Ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Therefore like as if a man had gold in his bellie we must first find the man before we can come to the gold it selfe so we must first by other markes find out the true Church which hath this gold of true faith hidden in her bellie before we come to see this gold in it selfe since especially we cannot see it vnlesse she open her mouth and deliuer it neither can we being borne spiritually blind certâ—nly know it to be true and not counterfetted gold but by giuing credite to her testimonie of it according as S. Augustine saith Euangelio non crederem nisi me Ecclesiae authoritas commoueret lib. 9. Epist cap. 3. For if we had not the testimonie of the Church hâ—w should we be infallibly sure that there were any Gospell at all or how could we know that those bookes which beare title of the Gospell according to S Matthew Marke Luke Iohn were true canonicall Scriptures rather then those of Nicodemus and S. Thomas bearing the same name and title of the Gospell The Answer 1 This is his third reason and may be concluded thus That which is included in the Church is no mark of the Church But the true faith is included in the Church Ergo. The second proposition whereof that faith is a thing included in the Church and as it were inclosed in her belly is true and he hath well affirmed it out of Austine but yet it is worth the enquiring to demand how he wil reconcile himself herein with his fellowes For a Bellar. de not â—ccl c 2. a Iesuite writeth that true doctrine and pure from all error may be in the false Church for if this be so then is he not certaine that the true faith is inclosed in the true Church and he must needs speake vntruths which is deuided from the belly of the Church For mine owne part I think that Bellarmine lieth but yet it becomes not the Iesuit thus to crosse him and then in b §. 35. the next discourse so highly to extoll their vnitie 2 But the first proposition that because it is included in the Church and the Church teacheth it therefore it can be no marke of the Church is denied because true faith is inclosed in the Church not obscurely as gold is in a mans belly so as c Ioseph de bello Iud. l. 6. c. 15. we reade the Iewes vsed to swallow it thereby to hide it from their enemies but as a candle in a lanterne or a light in his watch-tower discouering both it selfe and the place that holdeth it which gold in a mans belly cannot do And therefore as a light standing in the window in a darke night is a good mark to find the house though otherwise it be included in the houâ—â— so the true faith being included in the bosome of the Church not as gold that is buried in a mans bowels but as a candle standing in a lanterne by it owne light can guide vs infallibly to the Church d 1. Tim. 3.15 Apoc. 1.20 Pro. 6.23 which is Gods house enlightened by his truth Neither did S. Austine in the words alledged thinke the contrary as may appeare by that which followeth within twentie lines after By the face of truth I know Christ the truth it selfe by the face of truth I know the Church partaker of the truth Which words shew plainly that S. Austine thought the Church was to be knowne by the truth which it contained as by it owne fauour and proper countenance as children are knowne one from another by their owne countenance and complexion which shineth in their faces And though the Church by opening her mouth deliuer vs this truth yet is she found by no marke but by this truth it selfe as a darke house is found by no meanes but by the light contained therein though it selfe by opening the window deliuer vs this light and the firmament is seene by the light of the Sunne though it selfe hold out the Sunne vnto vs. 3 Thus far then we agree that the Church containeth the light of the truth in her bosome and that she openeth her mouth and deliuereth this truth vnto vs but that by other markes we must find out the Church afore we can see this truth is the Iesuites conceit And so is the rest that followeth concerning our knowledge of the Gospell vpon the Churches testimonie for I haue shewed e §. 9. Digr 12. before that the Scriptures and the Sunne are both knowne by their owne light and the Church teacheth the Gospel by her ministery but proueth it not by her authoritie Neither did S. Austine meane otherwise f Lib. contra epist fundam c.
of England Yet did not Basil therefore thinke it was not the true Church as the Iesuite disputeth against vs much lesse did he separate himselfe from it but acknowledgeth the enuy of Satan who can set brethren at oddes in their fathers owne house who are to be aduised to reconcile themselues and at length to embrace vnitie when they see Papists their enemies scorning them and clapping their hands at the bickering lest all to late when Gods iudgements fall vpon them as they did vpon the primitiue Church for that same sinne they learne by their owne calamitie to professe the faith in vnitie r Philostrat heroic in Protesilao One saith the communion of good things often times begetteth enuy but when men communicate in miseries they begin to loue one another recompencing compassion for compassion § 34. And which chiefly is to be pondered as principally appertaining to this marke of vnitie they haue no meanes to end their controuersies and so to returne to vnitie and to continue therin For while as they admit no rule of faith but onely Scripture which Scripture diuerse men expound diuersly according to the diuerse humours and opinions or fancies of euery one not admitting anie head or chiefe rule infallibly guided by the holy Ghost to whose censure in matters of faith all the rest should submit themselues vt capite constituto schismatis tollatur occasio an head or chiele ruler being ordained occasion of schisme may be taken away whiles they do thus as they all do alwayes thus all proclaiming to be ruled by onely Scripture and yet almost euery one expounding Scripture diuersly and one contrary to another according to the seeming of euery ones sense and neuer a one admitting one superiour infallibly guided by the holy Spirit of God to whose iudgement all the rest should submit themselues whiles I say they do thus it is impossible they should haue the vnitie of faith which is required as a marke whereby to know Christs true Church The Answer 1 The Iesuit hauing obiected that there is no vnity among vs now giueth his reason why there can be none because we make the holy Scripture the rule of our faith and indeed it is true that all Protestants professe the Scriptures to be the rule of faith which the Iesuite may repeate as often as be pleaseth coming ouer with it againe and againe but no Papist can confute it yea many Papists seem in expresse termes themselues to grant it as I haue shewed Digression 3. where the point is handled at large and whither the reader must betake himselfe for the triall Onely I will adde the words of Acosta a Biblio select l. 2 c. 15. reported and allowed by Posseuinus the Iesuite that the diligent attentiue and frequent reading as also the meditation and conference of the Scriptures hath alwayes seemed to them the chiefest rule of all to vnderstand by And I will repeate b De verb. Dei l. 1. c. 2. the words of Bellarmine The sacred Scripture is the rule of faith most certaine and most secure yea God hath taught vs by corporall letters which we might see and reade what his will is we should beleeue concerning him Here are three of our principall aduersaries say as much as we do and yet the Iesuite alloweth it not This his vanitie common with him in euery issue betweene vs must be chastised with those words of Austin c Epist 6. See how they grow worse and worse whose runagate babling restrained neither with feare nor shame wandereth vp and downe without any punishment 2 And though we graunt that diuers men expound the Scripture diuersly according to their fancies yea contrary one to another not submitting the exposition to one chiefe head yet cannot this disable it from being a sufficient rule to keepe vs in vnitie because the men that thus diuersly expound are not as he speaketh All and euery one that professeth our religion but some priuate men erring through ignorance or affection the open ministery of our Church in the meane time cleauing vniformly to one and the same exposition which from the beginning it neuer altered and the points wherein some among vs vary are not the articles of saluation wherein alone the reason of vnitie doth consist but some difficult places the ignorance whereof remoueth not the vnitie of faith all which I haue d § 7. nu 2. § ◠nu 7. inde § 12 nu 2. inde Digress 8. 10. already handled in that which goeth before and therefore referre my selfe to the places if any more be to be said to this matter And whereas he thinketh we should admit one head or chiefe rule to whom we should submit all our faith that a head being ordained the occasion of schisme might be taken away herein he talketh absurdly For first we acknowledge one head and chiefe ruler such as he mentioneth euen the Spirit of God whose office it is to expound the Scripture and this exposition he vttereth in the Scripture it selfe e Digr 11.12 as I haue shewed Next if we would also according to his fancie betake our selues to the externall authoritie of some man or companie of men relying vpon them in matters of faith and exposition yet this would not please him neither vnlesse the Pope were he that you may see the vaine importunitie of the Iesuite Thirdly when such a head as himself meaneth admitting it also to be the Pope were agreed vpon and all power to expound the Scripture put into his hands yet still the same difficulties would remaine that he obiecteth against vs. First that his determination though neuer so plainly published would not satisfie such as are contentious f See Dig◠24. for in the Church of Rome notwithstanding the Popes supremacie there are contentions Next that whatsoeuer he determined if it were the truth he must fetch it and shew it out of the Scripture And so still we haue as competent a iudge for the maintenance of vnitie as the Iesuite can name any and when he hath trauerst ground and fetched a compasse how he can to auoide this iudgement yet the violence of the truth and his owne experience shall tumble him headlong into it againe 3 The phrase borowed out of Ierom vt capite constituto c. meaneth not the Pope or any man else that should be iudge of the Scripture but the Pastors and Bishops ordained in euery Church for preaching and gouernement which we haue and vse according to Ieroms meaning in a course more godly and profitable then that which the Church of Rome vsurpeth § 35. Contrarie the Romane Church is alway one and vniforme in faith neuer varying or holding any dogmaticall points contrarie to that which in former times from the beginning it did hold all the learned men thereof though sometimes differing in matters not defined by the Church yet in matters of faith all conspire in one The Answer 1 That which the
for the most part also neglecting such exercises of religion by praier contemplation and repentance as of right ought to be ioyned with the outward abstinence yea they place and practise fasting e Dicimus quod de essentia iciunij quoad mo dum sunt duo scil vna comestio in spacio 24 horarum abstinentia à carnibus quis lacticinijs Llamas Sum. Eccl. p. 390. onely in forbearing flesh and things coming of flesh on certaine daies allowing themselues in steed thereof not onely fish which is as good as flesh but that which is daintier wine conserues sweet meates and such like in as great measure as can be as the experience of this our countrey sheweth among such as are Popishly affected 3 And suppose we had omitted all fasting indeed and allowed no time for it yet some Papists would haue borne vs company herein that so themselues might be guilty of breaking fasting daies as well as we For f Catharin adu noua dogm Caietan p. 262. Caietan holdeth It is no where commanded but onely by custome was brought in and is necessary neither for the seruice of God nor the loue of our neighbour Wherin though we refuse his iudgment yet touching our putting away the distinction of meates and daies we are not to be blamed For what libertie or loosenes can possibly be imagined to proceed froÌ„ eating flesh more theÌ„ froÌ„ eating of fish sweet meats spices other things finer theÌ„ flesh which the g Tho. 22 qu. 147. art 6. 7. 8. Llam method part 3. c. 5. §. 24. 26. Church of Rome alloweth And how may it be conceiued to be such disorder on a Friday or in Lent or on a Saints euen to eate butter or egs or a bit of vndainty flesh when they that are busiest in controlling it the same daies will drinke strong wine and other drinkes and eate confections of better stuffe and warmer operations Or why should a man be censured for eating his meate on an Ember day that fasts carefully and zealously vpon any day without respect of difference Especially h Fran. Victo relect 9. de temperant p. 132. our aduersaries confessing There is no kinde of nourishment either of plants or liuing creatures but by the law of God and nature we may lawfully vse it Nothing can be obiected but the precept of the Church for i Rational l. 6. c. 7 nu 22. p. 268. Durands reason is too grosse that fish is eaten and not flesh because God cursed the earth but not the waters in that his spirit moued on them But what such authoritie hath a particular Church to make a generall law against that which God and nature left at large and what such iurisd ction hath Rome of late obtained that it should forbid that which the Church in old time permitted 4 For k Theoâ— epit diuin decret c. vlt. Niceph l. 12 c. 34. all antiquitie can witnesse that in the Primitiue Church fasting was held an indifferent thing euery maÌ„ was left to his owne mind therein * Laxus ac liber modus abstinendi ponitur eúctis neque nos seuerus terror impellit sua queâ—que cogit velle potestas Prâ—d Cathem hym 8. no law binding him to this or that maner as l Comment in Act. c. 13. quem refert Catha adu Caiet p. 262. Caietan confesseth Montanus a condemned hereticke being the first that euer brought in the lawes of fasting from whom the Papists haue borrowed them For Irenaeus that liued 1400. yeares ago m Euseb hist l. 5. c. 26. Niceph. l. 4. c. 39. testifieth concerning the keeping of Lent in his time that some fasted before Easter one day onely some two daies some more and the vnitie of faith was well maintained notwithstanding all this varietie n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 2. de ieiun p. 135. Basil mentioneth onely fiue daies And Socrates o Hist l 5 c. 22. writeth how it was obserued one way in one place and another way in another They in Rome fasted three weekes onely and excepted Saterdaies and Lords daies The Illyrians and Greekes sixe weekes Others began seuen weekes before Easter yet so as they fasted but a few daies of all that time The like varietie they obserued in meates For in some places they eat no liuing thing at all some onely fish some fish and foule some dry bread some would eate no berries or egges and some not so much as bread For in these matters the Apostles left euery man to his owne will p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 1. c. 11. Spiridion the Bishop of Cyprus though he kept Lent yet was it but vpon certaine daies that he fasted and when a stranger came to him vpon one of those same daies he set swines flesh before him and eat thereof with him Yea q Câ—ropâ—lat de 〈◊〉 sic p 118. iâ—i Pacius annot p. 322. graec they kept a Lent before the feast of Christs natiuity also which we do not And touching Saterdaies r Ignat. ep ad Philip. Sext. Syn. in Trul. c. 55. some vtterly condemned fasting that day yet Å¿ Aug. ep 86. other obserued it And t Haeres 75. Epiphanius thought it an Apostolicall tradition to fast Wednesdaies and Fridaies excepting those betweene Easter and Whitsontide which yet the Church of Rome obserueth not And as for Ember daies and Saints euens we finde no vse of them for fasting till of late times And touching this whole question of fasting dayes let it be marked what t Ep 86. ad Casulan pa nò ante finem Saint Augustine writeth to a friend of his If saith he you aske my opinion concerning this matter I find in the writings of the Euangelists and Apostles and all the new Testament that we are commaunded to fast but what dayes we must fast and what dayes we must not I find it not determined by any commandement of Christ or his Apostles So that if we be faultie because we fast not after the Romish manner then themselues are likewise faultie because they fast not after the Primitiue order there being no greater reason why they should condemne vs for neglecting their fasts then why we should condemne them for neglecting the fasts of the auncient Church nor any cause why our libertie in the vse of meates and dayes should be taken in worse part now then the same libertie vsed of old in the Primitiue Church when these things depended vpon the will of him that fasted 5 And possible our accusers breake fasting dayes in the same maner that we do For first they eate as often and as good as we do when they fast Next they haue dispensations u Dispensati ieiuniuÌ„ non frangunt Llam metho pag. 395. which exempt them from fasting so commonly and of course that any man may see the Pope defined fasting by meates and dayes for no other cause but to vtter his pardons
freewill 56 But in spirituall things concerning the saluation of our soules the case is otherwise for the manifesting whereof we must consider that there are two states or degrees of our life The first is called the state of sin containing that part of our life which is before regeneration and iustification in which state they are which are not iustified till God call them and then they enter into the second degree called the state of grace because then the grace of God freeth them from the bondage of their former corruption Now the question is what power mans will hath in spirituall things so long as he abideth in the state of sinne and whether by the strength of his owne will onely without faith and the speciall helpe of God he be able to yeeld obedience to Gods law or to do any thing auaileable to the pleasing of God and the sauing of his soule We answer negatiuely that he is not because b 1. Cor. 2.14 Eph. 4.17 his vnderstanding and iudgement in such things is starke blind and c Gen. 6.5 Rom. 8.7 the will by nature is turned from God that it can follow nothing but that which is euill and repugnant to Gods will d Rom. 7.14 8.8 whose law being spirituall cannot be obeyed by such as are carnal liuing in the flesh but e Rom. 14.23 Eph. 2.5 Col. 2 13. Gal. 3.10 Deut. 6.5 all that they do is sin til the grace of iustificatiō come and renew them And although God call none thereunto but by meanes and secondary causes yet these causes are the inward light of the spirit and the outward preaching of the Gospel the wil of man being meerly passiue in the first act of conuersion 57 But the Papists hold otherwise whose seuerall assertions against this doctrine I wil briefly collect and set downe in order that you may see what they ascribe to mans wil in spirituall things in the state of vnregeneration and view the differences betweene vs. But first I must put you in mind that the warier sort of them in words seeme to ioyne Gods grace with our will to helpe it in all such actions as they hold it can do in this state require the ayd thereof as if without it they would grant it could do nothing So f De grat lib. arb l. 6. c. 4. in titulo Bellarmine saith Mans will in things appertaining to pietie and saluation can will nothing without the assistance of Gods grace yea g Ib. § Nos tres the speciall assistance And somtime they reuile vs for charging them with the contrary but this is but a fetch to deceiue the ignorāt and a dram of their wit to make their Pelagianisme go downe the easilier For h Gabr. 2. d. 28. lit l. n. Ockā 1. d. 17. q. 3. ad 2. Altisiod l. 2. pag 70. many require no such assisting grace as shall appeare and some say we need it not as if freewill were absolutely vnable without it but of Gods liberalitie it is infused into the wil being disposed before to make it will the more easily which was the very heresie of Pelagius They define this grace to be no more but the generall helpe which we need in naturall things and such as the very Pagans haue They maintaine the merit of congruitie wherein of all hands it is confessed there is the influence of no special grace it only consisting in doing that which is in our owne power and i Actus ille tanquam dispositio praecedit gratiae infusionē Gabr vbi supra going before the infusion of all grace at least in nature Yea the Iesuite himselfe that seemeth so religiously to ascribe the power of our will to Gods grace k Bella. de grat lib. arb l. 5. c. 4 § Intra hos censureth certaine Schoole-men because they had writ that the generall influence of Gods grace being admitted yet no man by his naturall freewill could do any good without his speciall helpe and contrary to that he said before writeth expresly l Lib. 6. cap. vlt. Man before all grace hath free-will not onely to things morall and naturall but euen to the workes of pietie and to things supernaturall The which kind of proceeding how it can be reconciled with that they pretend touching the vniting of Gods speciall grace with our will it passeth my vnderstanding to conceiue for they are contrary And this was necessary to be obserued in the dealing of our aduersaries because this shew of words that Gods grace must go with our wil is the veile whereby they hide their deceit and the vizard that couereth their Pelagian faces that the ignorant should not know them and carieth so good semblance of reason that as Saint Austin said of the like words vsed by the Pelagians we would receiue them without scruple but that they speake them whose meaning is wel enough knowne vnto vs. Now I wil set downe what they ascribe to freewil in the state of sinne 58 First that thereby a man may auoide sinne when he is tempted to it which the word of God m 1. Ioh. 5 4. 1 Pet. 5.9 Eph. 6.11 ascribeth to grace onely Biel n 2. d. 28. lit k. saith Freewill by it owne nature without the gift of grace can eschue euery new mortall sinne and the habits of grace infused or attained cooperate with the will to helpe it to will delightfully readily and easily and no otherwise And that this is a common opinion among the Schoole men it appeareth by Ariminensis o 2. d. 26. pag. 95 who confuteth it And p Bell. de grat lib. arb l. 5. c. 7 the Iesuites say that for the ouercoming of tentations so that no sinne be committed they do not alway require Gods speciall helpe properly so called that is to say internall illumination and his supernaturall motion but any help whatsoeuer 59 Secondly they hold that a man by his owne naturall strength can know and do that which is morally good according to the morall law and precept of true reason and wherein there is no sinne q Greg. de Val. to 2. pag 815. b. idem Bellar. l. 5. c. 4. 9. One saith Some morall works of the easier sort may thus be done when no great temptation riseth against vs. But this is nothing r Bella. l. 5. c. 14. Another saith Man in the state of corrupted nature hath freewill touching things morall and ſ Lib. 6. c. 15. before any grace come to him he hath a remote and vnperfect power to do the works of godlinesse otherwise it cannot be conceiued how mans will should actiuely concurre to the workes of godlinesse And yet further they say t Scot. 2 d 28. Dur. ib. q. 4 Abulent Mat. 19. q. 178. All the commaundements that are naturall may be obserued throughout the whole life of man without the helpe of Gods grace onely by the strength of nature and all
erre he sitteth in the temple of God and beareth rule farre and neare 34 After 1250. to 1300 I name Å¿ Magd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses t Crantz Metrop l. 8. c. 16. Refert Illyr Catal. The Preachers in Sweden that publickly taught the Pope and his Bishops to be heretickes u Panor de Iudicijs c. Nouit ille Naucler vol. 2. gen 45. Dante 's the Florentine wrote in a booke that the Empire descended not from the Pope for the which cause after his death they condemned him of heresie About the same time also liued Gulielmus Altisiodorensis an auncient schoolman in whose Summes are found many things confuted that then were coming in and maintained by others the which because I haue partly obserued throughout this my answer by alledging him against the Iesuite I will not now stand to produce 35 After 1300. to 1350 I name Marsilius Patauinus that writ against the Popes supremacie x Defensor pacis in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church I name Occham the school-man y Beside his owne workes see Sleid. comment l. 2. Auent annal l. 7. p. 628 Naucl. vol. 2. gen 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings a great article of the Romane faith this day in England and Councels z Trithem de Scriptor he told the Emperour that if he would defend him with the sword he again would defend him with the word And as he resisted the Primacie so did he confute many errors now holden by the Church of Rome and confirmeth that which is our faith in not a few points as may be seene in his booke vpon the Sentences I name Gregorius Ariminensis who in his booke vpon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination Originall sinne Freewill the merit of workes and other matters a Illyr catal tom 2. pag. 797. The same time the Vniuersitie of Paris condemned the Popes pardons 36 After 1350. to 1400 I name Aluarus Pelagius who wrote a booke b De Planctu ecclesiae of the lamentation of the Church wherein he reproueth diuers abuses of his time c Fox acts and mon. pag. 38â— And Mountziger who in the Vniuersitie of Vlms openly disputed against Transubstantiation and adoration of the Sacrament I name Michael Cesenas d Illyr catal tom 2. who said the Pope was Antichrist and Rome Babylon and held there were two Churches one of the wicked wherein the Pope raigned which was a florishing Church the other of the godly an afflicted Church and he complained that the truth was almost extinguished The same time also liued Iohn Wickliffe and infinite more with him in England whom in that time they called Lolards resisting Papistry to the shedding of their bloud 37 After 1400. to 1450 I name againe the Lolards in England as Puruey Badby Thorp Browne Beuerly and the rest that were persecuted at that time I name Chaucer who expresly e Plowmans tale writ the Pope and his Clergie to be Antichrist The same time Nilus wrote his booke against Purgatory and the Popes supremacie and Iohn Hus Ierome of Prage and the Churches in Bohemia notoriously resisted the Papacie f Naucler vol. 2 gen 47. p. 1033. Their doctrine was the same with that of the Waldenses 38 After 1450. to 1500 I name Sauonarola the Florentine g Bucholch chronol Naucler vol. 2. gen 51. Illyr catal tom 2. p. 890. who preached that the time was come wherein God would renew his Church that the Church needed reformation he affirmed that the Pope taught not the doctrine of Christ he maintained the communion vnder both kinds and held against traditions iustification by workes and the Popes supremacie The same time Wesselus Groningensis and Ioannes de Vesalia were famous for holding against merits freewill traditions pardons shrift fasting dayes pilgrimages extreme vnction confirmation and the primacie In England also and Bohemia liued those which followed the doctrine of Wickliffe and Hus continuing the same till Luther 39 And when 1500. yeares were expired arose Luther Zuinglius Tindall and diuers others whom God raised vp to call his people out of Babylon who you see were not the first that misliked the Papacie many in all ages grudging at it before them and the reformation which they brought in was wished for and desired long before 40 And touching the catalogue that I haue set downe I warne the Reader of two things Note first that I haue not set downe all either that liued or are recorded in the seuerall ages nominated but onely some few for example to answer the Iesuites demaund by which few you may easily gather there were many more when so learned men neuer vse to want partakers howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder Next my meaning is not to iustifie euery one that I haue named to haue bene free from error and a ful Protestant in euery point though many were so in euery point fundamentall but onely to shew that the Papacie in all ages was resisted as it came forward which the Iesuite denieth If it be replied that these persons were hereticks condemned by the Church I answer first the Iesuite biddeth vs name who resisted Rome were all asleepe none to obserue the change c. and I name these whereunto it is no sufficient answer to say they were heretickes because it vpholdeth not the question and one hereticke may be able to detect another and the Iesuite should not make his chalenge so broade as to say No mention is made in any story of such an alteration Next it cannot be proued that these were heretickes For one part of them is the Greeke Church another part is some ancient Diuines of their owne Church a third part is such as the Romane Church persecuted The second are sound and lawfull witnesses being the true Church of God to this day though polluted with some errors The second though Papists in many points yet shew against al exception those points wherein they were no Papists to haue bene no part of the Catholicke faith so called in their time for then they would not haue resisted them but embrace them as they do all the rest The third part I grant the Church of Rome then persecuted and now calleth hereticks but that is the question whether they or their persecutors were the essentiall parts of the Church this must be decided by the Scriptures onely For our aduersaries say they are the true Church and proue it by their antiquitie without resistance both which we deny shewing the contrary in the precedent catologue which catologue when they will disproue againe by replying the men contained therein were condemned for heretickes by the Romane
Church who seeth not this to be a retiring backe againe to the question when that is brought to maintaine the question which is the question it selfe § 51. Neither do I see what answer can with probabilitie be forged against this reason For to say that the errors of the Church of Rome crept in by little and litle and so were not espied for the littlenesse of the thing or for the negligence of the Pastors that liued in those dayes is refuted alreadie For first those matters which the Protestants call errors in the Romane Church be not so little matters but that lesse in the like kind are ordinarily recorded in stories Nay some of them in their conceits and consequently if men of old time had bene Protestants they would haue bene so also in their conceits as grosse superstition as was in paganisme it selfe namely to adore Christ as present in the Eucharist which Protestants hold Really to be but a bare peece of bread also their vse of Images which they account to be idolatrie and say verie ignorantly and maliciously that we adore stockes and stones as the painims did the which things could not haue crept in so by little and little but they must needs be espied Neither could the Pastors of anie time be so simple or ignorant so sleepie or negligent but they must needs haue seene and seeing must needs in some sort haue resisted as before I said For to imagine all the Pastors of anie one age at once to haue bene in such a deepe Lethargicall sleepe that they could not onely not perceiue when the enemie did ouersow the cockle secretly in the hearts of some but also when it grew to outward action and publike practise and so could not be but most apparent as the cockle secretly sowen when it grew and brought forth fruite did appeare and was well knowne and perceiued Matth. 13. I say to imagine all the Pastors to be so simple and sleepie not to marke it then or not to resist it is rather a dreame of a proud man in his sleepe who is apt to thinke all fooles besides himselfe then a iudiciall conceit of a waking man of anie vnderstanding who ought to thinke of things passed either according to the verity recorded in stories or when this faileth by consideration of the likelihood of that which he thinketh was done by men of that time with that which most men would now do in the like case Finally if this were so that the Church did vniuersally erre Neglexerit officium Spiritus sanctus as Tertullian speaketh lib. de praescript refuting the same cauill of heretickes the holy Ghost should haue neglected his office which is as we haue out of Scripture not to permit the vniuersall Church to fall into anie errour but to suggest all things that Christ said vnto it and to teach it all truth The Answer 1 The Iesuite hath said that if religion had altered in Rome since the Apostles time it would haue bene recorded in some story that such an alteration was But there is no mention in any story of any such alteration Therefore it is sure no such was at all In which argument I haue shewed both Propositions to be false in my answer to it in the whole former section But the Iesuite supposeth onely two things can be obiected against it either that the errors as they grew were small coming in by litle and litle and so were not espied for their smalnesse or else that the Pastors which should haue espied them were all asleep which he saith could not be Whereunto I answer 2 And first to his last exception For I grant the Pastors nor people neither were not all asleepe but waking and saw the corruptions at least when they came to publicke practise as I haue shewed by induction of al ages in the former section Onely we say the number both of Pastors and people decaied daily through the Popes tyranny that after eight hundred yeares were expired increased exceedingly and oppressed the true seruants of Christ Which oppression vsed against the Saints ioyned with his strong delusions and the multitude seduced thereby caused that the warning they gaue could not be heard and what was heard could not be credited and what was heard and credited could not the one halfe come to our eares that liue now so long after them It is one thing therfore to say the Pastors were asleepe and saw it not when the enemy first meditated and deuised the point of Papistry that was sowen and another to thinke they were all asleepe when it grew vp and shewed it selfe The former we grant the later we vtterly deny Againe it is one thing to say the world was asleepe when the Pastors gaue warning and another thing to hold the Pastors were all asleep that shold giue warning This later is but the Iesuites conceit for we neuer said it the former is the truth and he cannot disproue it Whence it followeth that still the holy Ghost performed his office and euermore led the Catholicke Church into all truth and gaue it warning of error and suggested the words of Christ vnto it but the Papacy was not that Church whose children had no eares to heare and receiue the warning 3 Next to the first exception I answer the Iesuite hath falsified our saying for we do not say the corruptions were not espied for the littlenesse of the things as if they had bene so small that they could not be seene for by that reason as himselfe well obserueth the worship of the sacrament and images should be no small matter but we affirme that these great corruptions and all the rest whatsoeuer came in first one after another not all at once And secondly were broached not in their full perfection at the first but by degrees as come at the first sight beareth no eare and plants in the first spring shew neither fruite nor blossome in which sence we may say the corne and fruite came in by little and little For who dreamt images should haue bene worshipped when they were first brought in for memory or who suspected the sacrament shold haue bene adored when they first vsed kneeling at the communion Therefore when we say the errors of the Romane Church came in by litle and litle this is our meaning and thus our words must be expounded Which is a sufficient reason why some things thus coming in were at the first the lesse excepted against when no great danger was misdoubted by their entrance 4 But if it were granted that some lesser alteration consisting in ceremonies and Church-canons came in vncontrolled or some points of doctrine hauing at the first no shew of euill yet were it not proued thereby that the godly then liuing allowing them were of another mind then we For if our selues had then liued and seene no more danger ensuing vpon them then they did we would possible haue said as little against them as they did Prayer for the
there was any hope from his errors Num tu solus sapu Art thou onely wise The Answer 1 The Protestants will readily yeeld that we ought to giue more credit to the vniuersall company of Catholickes that haue bin in all times spread ouer the world in all places then to one priuate man or some few his fellowes as the Iesuite requireth but when they haue done they will tell him again that he and his faction is not that company nor Luther and themselues those priuate men I grant the Papacy was spread ouer the world as the frogs were spread ouer all Egypt and the multitudes great that followed it but the Catholicke company is not defined by that as Luther and we are not proued to be priuate men either because we were but a few or because we stood opposed to the Church of Rome 2 But the next point is false Vox populi est vox Dei It should be Vox populi Dei est vox Dei but then the Iesuite will be troubled to assure vs that he and his people are this populus Dei They are a Apoc. 17.15 populus turbae gentes linguae But that will do them no good maruell if it condemne them not But yet he hath englished his vox populi false For all men say it not that Papistry is the truth but as I haue shewed in all ages many haue misliked it and at this day do and most heauily complained vnder the burthen of it and long wished for the reformation that God wrought in Luthers time Who opposed himselfe I grant against many but not against all in his time and much lesse against the generall voice of ancient times which saw not the Papacy And the obiectiō mētioned by Luther to haue bene made vnto him in his minde when he began against the Pope was not any worke of Gods spirit to reclaime him from his error which was none but it was the temptation of the flesh that set before his eyes what iudgement the world would giue of his doings which alwaies pleadeth for the multitude and stumbleth at the litle flocke of Christ The which thought his heart apprehending but not following his case was all one with b Exod. 4.1.10 Moses c Ier. 1.6 and Ieremie that were not a little troubled when God would send them so few against so great multitudes Luther wanted neither the diuel nor men to hinder him § 61. Luthers words be these Praefat. de abroganda Missa priuata ad fratres August ord in Coenob Wittenberg Quoties mihi palpitauit tremulū cor reprehendens obiecit fortissimum illud argumentum Tu solus sapis Totne errant vniuersi Tot secula ignorauerunt Quid si tu erres tot tecum in errorem trahis damnandos aeternaliter How often said he did my trembling heart pant and reprehēding me did obiect that most strong forcible argument Art thou alone wise Haue there so many vniuersally erred Haue so many ages bene blind liued in ignorance What rather if thou thy selfe erre and drawest so many after thee into errors who for this cause shall be damned eternally This did almightie God obiect to Luther and this may well be obiected to anie priuate man or anie few that leauing the Kings streete or beaten way of the Catholike Church will seeke out a by-path as being in their conceit a better and easier and more direct way to heauen to them I say may be said Are you onely wise Are all the rest in all former ages fooles Haue you onely after so many hundred yeares after Christ found out the true faith and the right way to heauen Haue all the rest liued in blindnesse darknesse and errors And consequently are you onely them that please God and shall be saued Sine fide impossibile est placere Deo Without the right faith it is vnpossible to please God Heb. 11. And were all the rest so many millions of our forefathers and ancestors manie of which were most innocent and vertuous liuers and some of which shed their bloud for Christ his sake were I say all those hated of God And did all those perish Were all those damned Shall all these endure vnspeakeable torments in hell for euer O impious cruell and incredible assertion The Answer 1 Luthers words alledged were nothing else but a suggestion wherby Satan laboured to hold him still in ignorance by putting feare into his heart when he should consider the generality and antiquitie of the errors against which he was to deale and the poore conceit that the world ouergrowen with the said errors would haue of him d Ier. 20 7. So said Ieremy O God thou hast deceiued me and I am deceiued Thou art stronger then I and hast preuailed against me I am in derision all day long and the whole people mocketh me The which to be the sence of his words appeareth by looking into the place And if Luther had not apprehended the motion in this sence it had bene small discretion for him to reueale it Besides there is nothing in the words sufficient to induce any man of reasonable vnderstanding to Papistry which is a certaine token that Gods spirit did not suggest thē to draw him thereunto For if the Papacy were the truth God would moue men therunto by such reasons as were effectuall Here is the argument e Symmach relat apud Prud. Ambr. that the Pagans vsed in defence of their Idolatrie word for word If long continuance may bring authoritie to religions our faith made to so many ages must be obserued and let vs follow our forefathers who so happily haue followed theirs but who seeth not the weakenesse of such kinde of reasoning 2 Moreouer supposing that which the Iesuite saith might be obiected to priuate men leauing the beaten way of the Catholicke Church to seeke out a by-path of their owne yet we deny the Papacy to haue bin that beaten way or the religion of the Protestants any by-path It was I grant much troden bare worn with trauell but let all Papists take heed of that and be well aduised who were the trauellers f Mat. 7.13 For wide is the gate and spacious is the way that leadeth to destruction and many there be that go it Other high way then this we haue forsakē none But whē the Church of Rome led men out of that way wherein Christ and his Apostles walked the whole Primitiue Church after them into a new way of her owne so craftily misleading them that few in comparison saw the error the rest whom God directed had good reason to call them backe againe into the true way of the Church which though it were much growen vp and made difficult for want of vse yet was it the old way still for all that wherinto God himselfe calleth men g Ier. 6.16 Stand by the waies behold and see and aske for the old paths which is the good way and walke
thence haue giuen testimony to vs who remain behinde that they are safely arriued there you I say are vnwise that will leaue this way to aduenture the liues not of your bodies but of your soules in a path found out by your selues neuer tracked before In which whosoeuer haue gone yet God knoweth what is become of them since we neuer had letter or miracle or euident token or any word from them to assure vs that they passed safely that way I may account you most vnwise men that will aduenture such a pretious iewell as your soule is to be transported by such an vncertaine and most dangerous way I must needs think that since there is but one way and that the way of the Catholike Church is a sure and approued way you are very vnwise that leaue it The Answer 1 They are vnwise that leaue the way of the Catholicke Church they are no wiser but the very same that follow the way of the Romane Church the reason is because the Roman is not the Catholick Church And therfore we that haue left it and the waies thereof that we might trauell towards the heauenly Ierusalem reioyce in the goodnesse of God that hath called vs to this mercy and daily craue of his heauenly maiestie that he will continue vs therein to our liues end though Papists cal vs to follow them Whose miracles as a Digress 44. I haue shewed giue no testimony that any man in the Popish religion euer came to heauen The miracles of Christ and of his Apostles and of the Primitiue Church belong not to them but vs in that our faith is the same that theirs was that did them The rest contained in the Legends and Indian Newes which are all that Papists can properly challenge are the delusions of Satan and forgeries of men And so the diuell and the Frier playing the Carriers loded their packe-horse with such stuffe and because the Pope paied them well for the deuice they made silly Papists such as the Iesuite is beleeue they came from their friends in heauen This therefore is no sure way to finde the truth vnlesse it be certain that these miracles were sent indeed and then as certaine that they which sent them died in the present Popish religion 2 As for our selues we are not so destitute of letters and tokens as the Iesuite pretendeth sent vs not from men that are departed but from God that gaue them entertainment whose certificate to vs is b 2. Pet. 1 1◠more worth then all the miracles of the world because he sent it vs by his owne Sonne that best could tell who arriued in his fathers house And these letters are the Scriptures God our King c Hom. 39. saith Macarius hath sent the diuine Scriptures as it were letters vnto vs. And Saint Austin saith d Enarr Psal 90. conc 2. These are the letters which are come to vs frō that Citie whither like Pilgrims we are trauelling So that as long as by these Scriptures we can iustifie our faith we haue letters from heauen sufficient to assure vs that all which embrace and obey the faith we professe are safely arriued in the kingdome of heauen This is the reason why the Pope forbiddeth his people the reading of them lest thereby they should know so much and knowing it should forsake him and his lying miracles § 63. I must thinke that since the Catholicke Church is as I haue proued the light of the world and rule of faith the pillar and ground of the truth that you leauing it leaue the light and therefore walke in darkenesse forsaking the true faith and therefore are misled in the mist of incredulity into the wildernesse of misbeliefe Finally hauing lost the sure ground of truth fall into the ditch of many absurdities must needs be drowned in the pit of innumerable errors And erring thus from the way the veritie the life which is Christ residing according to his promise in the Catholicke Church must needs vnlesse you will returne to the secure way of the same Catholicke Church incurre your owne perdition death and endlesse damnation of body and soule from the which sweet Iesus deliuer vs all to the honour and perpetuall praise of his name Amen Laus Deo beatae virgini Mariae The Answer 1 The Church of Rome is not the Catholike Church but the seate of Antichrist and therfore what danger soeuer there be in forsaking the Catholicke yet there is none in refusing the Romane Church Nay t 2. Cor. 6.17 Apoc. 18.4 all such as will be saued must forsake it And they that will abide therein shall find by experience at the last that all the inconueniences which the Iesuite saith belong to such as leaue the Catholicke Church will fall vpon them And therefore blessed be God the Father of lights who hath restored among vs the publicke ministery of the Gospel for the calling of his people out of the damned errors of the Romane Sea into his owne Church And let the earth reioyce and euery child of God therein and giue him thankes who hath made the light of his Church to breake out when the tyranny of the Church of Rome had thought to haue smothered it in eternall darkenesse and with the innumerable errors that it bred to haue seduced misled and drowned it for euer wherby mankinde should haue incurred perdition death and endlesse damnation of body and soule And let my deare countrimen know among whom vnto whom I write these things and for whose sake I will expose my selfe to the vndiscreet fury of seducers and many seduced refusing no paines or dutie that may tend to the enlightning of their conscience and confirming of the vndoubted faith of Iesus Christ wherof I am called to be the meanest preacher that liueth among them LET THEM I SAY AND ALL THE PEOPLE OF OVR LAND WHOM THESE HAPPY DAIES HAVE RECLAIMED FROM THE CHVRCH OF ROME COVNT THIS THEIR CHIEFEST HAPPINES AND WE ARE IT AS THEIR CROWNE that God hath thus made them partakers of his Gospell when the other side euen vnder their eyes lie plunged in ignorance of mind error of faith and vilenesse of conuersation so horrible and prodigious that it needeth teares to bewaile it rather then a pen to report it In recompence wherof let them be CONSTANT AND FAITHFVLL to the end and continue in the things that they haue learned making no question but our faith which could bring so visible a reformation of manners into our countrey so certaine knowledge so vnspeakeable comfort into our minde which could bring the light of Gods owne word the maiesty of elder times the reuerent countenance of the first antiquitie and the perpetuall testimony of our aduersaries themselues for her iustification wil saue their soules if they will obey it For want of which obedience they may and shall perish eternally when the faith it selfe is in no fault And let them LABOVR WITH LOVE AND