there is why they should disdaine vs supposing we had lesse learning then we haue Irenaeus f L. 2. c. 45. hath a saying which I commend vnto them when they thinke they haue so much vantage of learning against vs It is better and more profitable to be simple and of small knowledge and by loue to approach neare God then to thinke themselues to know much and to be of high experience and in the meane while to be found blasphemers against God 11 We know no cause therefore why we should not constantly and cheerfully go forward with our profession and confirme our selues daily more and more therin against all the premises and oppositions of the Romane Church whatsoeuer First we haue the Scripture in manifest places free from all ambiguitie on our side secondly we haue the principles of religion contained in the Lords praiers the Creed and the ten Commandements that directly leadeth to euery point of our faith Which is the true reason why the Church of Rome forbiddeth the reading and exercise of these things to the people lest they should see so much Thirdly we haue the ancient fathers in expresse termes in all things that they held constantly certainly with one consent I do not deny but our aduersaries in some smaller points as Purgatory praier for the dead may make shew of some particular opinions in the fathers but vpon triall it will fall out they held theÌ„ waueringly doubtfully that no certainty can be set downe touching their resolute iudgement Whereas in the principall points touching the Scriptures iustification merit of workes images and all the rest they write most clearely with vs. Fourthly and which may perswade any man not drunken with his owne preiudice we haue the mercies of God to pleade for vs whereby our Church hath bene miraculously vpholden when they threatned God defended vs when they practised and expected our vtter ruine God disappointed them when they wrought all maner of treasons yet God deliuered vs. Fiftly and this is our further assurance that we haue done nothing against the Church of Rome but innumerable people in all ages wished it long ago What ceremony what doctrine what custome what one parcell of their superstition haue we refused but the world long since complained of it yea the learnedst men that were groned vnder the very burthens that we haue haue shaken off g Evetusto quoâ—am libro refert Illyric catolog test tom 2. p. 805. It is written of Gerson the Chauncellor of Paris who liued about one hundred yeares before Luther that the Sorbonists expulsed him the Vniuersitie and in his old age depriued him of all his d gnitiesâ— because as it is like he misliked diuers errors in the Church of Rome What time he betooke himselfe to teaching of schoole wherein his manner was daily to cause all his schollers the little children to ioyne with him in this short praier My God my maker haue mercy vpon thy miserable seruant Gerson It should seeme by this that he tooke small comfort in those times when forsaking all confidence in the glory of his Church he would call for mercy at the hands of God rather in the company of a few poore childreÌ„ then in the societie of such as were reputed the Doctors of the world And it may easily be thought Gerson saw more then he either loued or liked because the moderne Papists reiect his iudgement h Resp Card. Bellar. ad resolut Io. Gerson confute his writings and i Fra. Victoria relect 4. p. 138. say This Doctor in all things was an enemie to the Popes authoritie and with his heresie infected many others His opinion touching this matter little different from schisme Yea at this day they see more errors then they will reforme O God saith k Naucler pag. 499. one of their Historiographers what will become of our age when our vices are grown to that that they haue scarce left vs any place with God for mercy What couetousnesse is therein Priests what lust what ambition what idlenes what pompe what ignorance both of theÌ„selues and of Christian doctrine how little religion and fained rather then true God haue mercy on vs. 12 And hâ—â—â— omitting the way that is by triall of arguments I offer certaine externall markes and sensible tokens whereby the falshood of the Romane Church may be discouered the most resolute Papist that liueth moued to misdoubt his owne religion for it is vnpossible that these things following should be found in the true Church or practised by men of the right faith The first is their enmitie with the sacred Scriptures the word of God whereof I haue spoken in the 22. Digression of this booke For the words l Esa 8.20 of the Prophet are cleare To the Law to the Testimony if they speake not according to that word it is because there is no light in them And one of their practises against it whereby they haue depriued it froÌ„ being the totall rule hath left theÌ„ vtterly voide of all meanes to secure their faith by and to find the truth For the Church the fathers the Councels the Pope which is all they can pretend are yeelded by themselues to be subiect to error And how can that giue them assurance of their faith which it selfe is not assured from error The second is the very face and outward state and gouernment of their Church cleane contrary to the first antiquitie How vnlike is their Pope to Peter their Cardinals to the Apostles their Prelates to the ancient Bishops in state in ambition in intermedling This is noted at large by many among themselues Zabarella Cusanus Marsilius Occham Duarenus How vnlike is their priuate Masse halfe Communion Latin Seruice Image worship to the ancient Seruice of the Church of God If it were the true Church no continuance of time could thus haue altered it age changeth the colour of a mans haire and the sound of his voice but not his complexion or the shape of his bodie The third is that THERE IS NO POINT OF OVR FAITH BVT MANY LEARNED IN THEIR OWNE CHVRCH HOLD IT WITH VS AND NO POINT OF PAPISTRIE THAT WE HAVE REIECTED BVT SOME OF THEMSELVES HAVE MISLIKED IT AS WELL AS WE And this may be demonstrated in all the questions that are betweene vs and they know it and for that cause haue purged and razed the principall bookes of the elder Papists and some of them they haue vtterly forbidden In the bookes of latter Catholickes also m Index librorum prohib p. 25. §. 3. saith the Index which were written since the yeare 1515. if that which needeth correcting can be amended by taking away or adding of a few things let the correctors see it be done but otherwise let it be wholly razed out The fourth is that the most points of Papistrie are directly and at the first sight absurd and against common sence and the law of nature For who can conceiue
the holy Ghost Now to be inspired of God and to be the true word of God is all one The former is written we see expresly of all Scripture therefore of euery booke and therefore the latter is also written 4 If the Iesuite reply but where is it written that these bookes which we haue be the same of whom it is said they are inspired of God or how know you the Scripture that telleth you so is the word of God I answer this is nothing to the purpose for he desireth onely to know where it is written that these bookes be the word of God and I answer him by naming the places out of the bookes themselues Digression 12. Wherein it is shewed that the Scripture proueth it selfe to be the very word of God and receiueth not authority from the Church 5 It is another question how I know this Scripture that saith so of it selfe to be the word of God for this is knowne first and principally by the illumination of Gods spirit as by the inward meanes f 1. Cor. 12.7.11 and is giuen to euery man to profit withall which worketh all things in all men and then by the testimonie of the scriptures themselues which is the outward meanes which openeth the eyes of the godly the testimonie of the Apostles and Prophets that penned them as Gods secretaries and the ministery of the Church inducing vs to assent These three latter being onely the instruments euery one in his owne order whereby God doth enlighten vs. 6 So that the certaintie of the Scripture is not written indeed with letters in any particular place or booke thereof but g See Scot. prolog in sent q. 2. Cameracens 1. q. 1. art 2. part 2. concil 1. the vertue and power that sheweth it selfe in euery line and leafe of the Bible proclaimeth it to be the word of the eternall God and the sheepe of Christ discerne the voice and light thereof as men discerne light from darknes sweet from sowre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil epist 1. ad Naz. and know children by their fauour resembling the parents the puritie and perfection of the matter the maiesty of the dispensation i Non mouent non persuadeÌ„t sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia sed viua sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformaÌ„tia Ioan. fr. Pic. Mirand exam van doctr gent. li. 2. cap. 2. Which speech of Picus is reported and commended by Posseuinus in Ciceron c. 11. the maiestie of the speech the power that it hath ouer the conscience the certaine prophecies the strange miracles contained in it the great antiquitie beyond all bookes the admirable preseruation of it against time and tyrants the sweete harmony of euery part with other the diuels rage against them that follow it the vengeance that hath pursued all such as haue not obeyed it the successe of the faith contained in it the readinesse of so many millions of men to confirme it with their bloud the testimony of aduersaries and strangers for it the simplicitie of the writers all this and much more shining to vs out of the Scripture it selfe I hope is another maner of assurance then the Church of Romes lying traditions 7 Therefore the Iesuites collection is idle if we must needs admit some other rule beside the Scripture to assure vs that there is any Scripture at all why should we not admit the same to assure vs which is the true sence for we admit both alike that is to say as we reiect the Church froÌ„ being the rule of exposition so do we also disclaime the authoritie thereof in canonization But the Iesuite is of another mind holding possible that vnlesse the authoritie of the Church did teach vs that this Scripture is canonical it should be of small credit with him as k Lib. 3. de authorit Scripturae Hosius speaketh or All the authoritie which the Scripture hath with vs dependeth of necessitie on the Churches as saith l Hier. l. 1. c. 2. Pighius or as m Epist Synod respons de authoritate Concilij pag. 700. Crab. the Councell of Basil saith That is called the holy Scripture which the Church declareth to be holy not onely the decrees and opinions of the Church be authenâ—icke and such as we must without contradiction stand vnto but also her deeds and customes must be vnto vs * Instar habeaÌ„t sanctarum scripturarum in steed of the Scriptures for the Scripture and the Churches custome both require the same affection and fashion or as Wolfangus Hermannus said and n Vbi supra Hosius defendeth his saying as good The Scripture is of no more authoritie then Aesops Fables but that the Church and Popes approue it All which if the Iesuite hold too then you may see what he requireth when he saith we must put some other rule then the Scriptures to assure vs both of the Scripture and of the true sence 8 But in what a miserable case are these men thus presumptuously to tell their followers that which at another time when they are out of the heate of their disputations they dare not stand to but vtterly renounce for o Catech. cap. de praecep eccl nu 16. Canisius saith We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in it p De verb. Dei lib. 1. cap. 2. Bellarmine saith Other meanes may deceiue me but nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them the Christian world and consent of all nations with whom they haue bene in credit so many ages can witnesse they containe not mens inuentions but heauenly oracles q 3. dist 25. dub 3. Biel saith The Catholicke verities without any approofe of the Church of their owne nature are vnchangeable and vnchangeably true and so are to be reputed vnchangeably Catholicke r Comment in Tho. tom 3. p 2. 31. Venet. Gregory of Valence saith The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe D. Stapleton confesseth two things concerning this matter which bewray the weaknesse of the Iesuites assertion Å¿ Defens Eccl. authorit aduer Whitak l. 1. c. 9 first that all the former writings of the Bible may be assured to vs by the latter as for example the old Testament by the authoritie of the new t Triplicat inchoat aduers Whitak in admonit Secondly that the inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or neuer be heard Now if the former may receiue authoritie from the latter then we may be assured of them otherwise then by
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
Apostles if it reach to the Church so that if that be the sence which the Iesuite setteth downe then all the Apostles had equall priuiledges from error with Peter and particular Churches and men should be as infallible as the whole Church it selfe which I am sure the Iesuite will not grant Thirdly Saint Austine i Tract 96. in Ioh. tom 9. expoundeth the words as I do He shall teach or leade you into all truth this I think cannot be fulfilled in any mans mind in this life for who is he liuing in this bodie so corrupt and loading the soule that can know all truth when the Apostle saith we know but in part But forasmuch as by the holy Ghost it cometh to passe whose earnest we haue receiued that hereafter we may come to the fulnesse it self whereof the same Apostle saith then shall we see him face to face and now I know but in part but then I shall know as I am knowne not that which shall be in this lâ—fe onely but all that which shall befall vs till the perfection come the Lord by the loue of his spirit hath promised saying He shall teach you all truth As for the Iesuites exposition that he may remaine with you for euer not onely for sixe hundred yeares it smelleth either of his malice or ignorance For which of vs euer yet said the holy Ghost departed from the Church after sixe hundred yeares Let the Papists deale sincerely and leaue their coyning 6 The fourth place is Math. 28.19 Go teach all nations Whereto I answer first these words were spoken to the Apostles onely and not to that which the Iesuite calleth the Catholike Church Now I grant their teaching was infallible and all men were bound to heare it for they taught that which afterward they writ in the Scripture yet so they taught and with such commission that k Act 17.11 the people are commended which examined their teaching by the Scriptures Secondly we grant the Pastors of the Church in all ages haue commission to teach likewise but that proueth not all their teaching to be alway infallible because naturall corruption hanging on them they may faile in that which is committed to them Neither is this any inconuenience binding vs sometime to beleeue that which is false for the bond hath a limitatioÌ„ that we heare them so farre as they teach agreeable with the scriptures and no further and by those scriptures we may relieue our selues if they chance to teach falsly 7 The fift place is Luk. 10.16 He that heareth you heareth me Which words were spoken to the Apostles all whose teaching and writing was true infallibly and therefore were sufficient warrant to the hearers to accept it But being applied to the Church and ordinary Pastors therein l Ferus lib. 3 in Math. cap. 23. they must be vnderstood with this caution if they hold them to the instructions that Christ giueth them if they come in the name of Christ deliuering his words truly and consonant to the scripture for such are to be heard as Christ himselfe else m 1. Ioh. 4.1 1. Cor. 14.32 we must trie the spirits and iudge of the Prophets This place therefore being to be vnderstood conditionally proueth not that which the Iesuite concludeth absolutely and vniuersally 8 The sixt place is Math. 23.2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Which words I grant must be vnderstood of the Ministers of the Gospel that succeed the Apostles as wel as of the Pharises that sate in Moses chaire therefore I answer three things 1. I mislike it not that he compareth the Priests and Bishops of his Church to the Scribes and Pharises 2. By Moses chaire is meant neither outward succession nor iudiciall authoritie but the profession of Moses law 3. n Si quae cuÌ„que dixerint nobis ea facere iubemur cur alio loco Christus cauere voluit à feâ—mento Pharisaeorum cur rursum eorum traditiones exemplo etiam proprio coÌ„temnere docuit aliquid ergo doctrinae propriae puritati euangelij admiscere possunt in quo non solùm non sunt audiendi sed sunt etiam refutandi Id ergo prae cauit Christus ne plebs malis docentium exemplis ad contemptionem verae doctrinae inducatur Nunc ergo quae dixetint nobis Pharisaei eadem facere iubet Christus cum super Cathediam Mosis federint hoc est legem enarrauerint docucrint proposuerint Can. loc l. 5. c. 4. Our Sauior doth not simply commaund the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priuiledge them from error but onely that they should not for their euill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses law must be followed Now this was far from enioyning them in all points to do according to the doctrine of the Scribes and Pharises as I proue by foure reasons first o Iansen concord euang cap. 120. Em. Sa. notat in Math. 23. v. 3. the Popish expositors say this place bindeth vs not to obey them if they teach that which is euill for that is to teach against the chaire Which exposition granteth we are not bound to heare them in all points without limitation as p Ecce sine limitatione aliqua Martin Peres de tradit part 3. pag. 328. a Popish Bishop speaketh with the Iesuite and supposeth they may teach vntruly in some points Secondly if I may refuse them in some points then hence it followeth vnanswerably that there is another rule whereby I may be directed in hearing for else how should a man be able to distinguish those points wherein he must follow his teachers from those wherein he must not Thirdly the Pharisees taught many errors and blasphemies both q Math. 5.20 25.3 23.13 against the law of Moses and r Marc. 14.64 Ioh 7.48 8 13. 9.22.24 19.7.15 against the diuinitie of Christ in which regard our Sauiour bad his disciples Å¿ Mat. 26.6.12 to beware of the leauen of the Pharises which was their doctrine Wherein he had gainsaid himselfe if by Moses chaire he had meant any thing but the prescript of the law or by those words had commaunded vs in all points to do according to the Prelates doctrine for then the Iewes must not haue honored parents nor loued their enemies nor beleeued in Christ because the Pharises taught against these things Lastly t Gloss in Mat. 23.2 Nicol. Gorr ibid. Arias Mâ—ntâ—n elucid ibid. the Papists themselues expounding the place write that to sit in Moses chaire is to teach according to the doctrine and rule of Moses law and to commaund things agreeable thereunto that is to say true doctrine and the same
ministerie thereof may be a condition subordinate for the obtaining of that which is the rule As a Ioh. 4.29.39 the woman of Samaria was a good meanes to bring her countrimen to Christ that knew him not and yet their beleefe was not built on her b ver 42. but on that which she reuealed to them And c Ier. 6.16 God biddeth vs by his Prophet Stand by the wayes and behold and aske for the old way which is the good way though in the meane time the persons to be asked are our direction no further then while they point to the old way And the Prophet biddeth d Hag. 2.12 Aske the Priests concerning the law and saith e Mal. 2.7 The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the Angell of the Lord of hoasts yet these Priests many times spake vntruly being deceiued themselues and deceiuing others And so may it happen to the Pastors of the Church 2 All which notwithstanding the Church abideth still the same that Saint Paul calleth it the pillar and ground of truth in that the truth is no where else to be found Which that I may shew the beter it is to be noted that f Iul. Pol. Onomast lib. 8. pag. 454. Scol Aristoph Nub. Rosin antiq Rom. l. 8 c. 2. Alex. ab Alexand. genial dierum l. 6. c. 23. in old time the Gentiles vsed to write their lawes in tables and so hang them vp on pillars of stone that the people might reade them as Proclamations are nailed to posts in market townes and somtime g Phauorin Hesych Lexic verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whited the pillar and so wrote the lawes vpon it h Lexic decem Rhet. Harpocration saith they reared vp straight pillars of stone and so wrote their lawes vpon them And it was also an ordinary thing that they had other pillars like the Pasquill in Rome i Eustach Il. λ. Suid. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon whosoeuer listed hung their Epigrams or libels that they would haue knowne Now the Apostle describing the Church likeneth it to one of these pillars whose vse was no more but to shew that which hung thereon it selfe not being the law but that whereupon the law was hung For so the true faith written in the tables of the Scripture whereunto the world will giue no testimonie is fastened to the Church as to a stately pillar and strong supporter that there it may be seene and holden out vnto vs. Hence the Iesuite can challenge no more but that the Church is vnto vs a witnesse and vpholder of the faith and alway preserueth it which we denie not but in the meane time he forgetteth that it is one thing to hold out the rule and another to be the rule it selfe and he that saith the Church is the supporter of truth doth not say withall that the Pastors can neuer erre or faile in deliuering any part thereof The Apostle saith the former but the Iesuite onely beside the text affirmeth the latter 3 This exposition must needs be granted for foure reasons first it is called the pillar of truth in no other sence then k Eph. 5.27 elsewhere it is called glorious without spot or blemish or blame but it is certaine that the puritie there mentioned is mingled with some imperfection therefore it is also certain this vpholding of the truth is not free froÌ„ all error Secondly Paul in this place sendeth not Timothy to learne of the Church which he should do if the Iesuits conceit were sound but l vers 14.15 wisheth him to teach the Church out of the Scriptures that so it might be the pillar of truth Thirdly that which the Apostle saith in these words is true of euery particular Church but of euery particular church it is not true that it caÌ„not erre for we see they may as did m Act. 20.30 Apoc. 2.4 this of Ephesus concerning which the Apostle saith here it is the pillar and ground of truth Fourthly if this place proue that the Church cannot erre in any thing but of it all men must learne the infallible truth then seeing o Bellar. de verbo Dei l. 3. c. 5. Greg. de ValeÌ„t coÌ„ment Theo. tom 3. disp 1. q. 1. assert 3. the Papists hold their Prelates and Pastors to be the Church I demand what is that which must teach them for the Church doth not seeing they are the Church themselues 4 Or if the Iesuite dote vpon his owne exposition then let him cal to mind how other Papists haue expounded before him p Staphyl Apol. part 1. Sâ—apl his translat pag 50. who say The Apostle calleth the Church the pillar and ground of truth signifying by the word ground the largenesse of Christendome by the word pillar the continuall smooth and not interrupted succession of the Apostles and their schollers vpon whoÌ„ all truth is builded Which exposition differing from this of the Iesuites may giue him occasion to looke better into the text and at least mistrust his collections therfrom till he haue conferred with his fellowes For vpon the reckoning it will fall out that vntill the Friers and Iesuites of late began to hammer the Scriptures there was neuer any that out of them would deliuer his conclusion but the contrary The Apostles writings are the pillars and supporters of our faith saith q Lib. 3. c. 1. Irenaeus The Gospell is the gound and stay of the Church saith r Lib. 3 c. 11. the same Irenaeus The truth is the pillar and ground of the Church saith Å¿ Hom. in hunc loc Chrysostome The diuine Scriptures must teach who hath the true Church These are the proofes these are the foundations these are the grounds of our cause saith t De vnit Eccl. cap. 16. Austin 5 The words of Austin alledged by the Iesuite are good but they had bene better if he had not left out the beginning for thus they lie u Contra. Crescon gram lib. 1. cap. 33. For somuch as the holy Scripture cannot deceiue vs let him who feareth lest the obscuritie of this question concerning the baptisme of the Donatists should deceiue him enquire that Churches iudgment of it which the holy Scripture without all doubtfulnes doth demoÌ„strate Wherin Aust saith not the church is the rule or the Church cannot erre but onely as the Iesuite himselfe noteth that the iudgement therof should be inquired His meaning is that in the question of rebaptizing because in Cresconius his suppositioÌ„ the Scripture said nothing of it such as were doubtful might ask the iudgmeÌ„t of the true Church there they should learn Cresconius to be in an error Wherein the Iesuit shal find vs to consent with Austin for doth he think we allow not the Church her ministery or that we silence her from bearing witnesse to the truth or that we turne away the people
say that sometime it could neither it selfe be knowne nor be a meanes by which the true faith might be made knowne then since as I proued it is a necessarie meanes and so necessarie that without it according to the ordinarie course there is not sufficient meanes to instruct all men infallibly in al points of faith then I say men that liued at that time wanted necessarie meanes whereby they might attaine to the knowledge of true faith and consequently whereby they might come to saluation Which if it were so how is it vniuersally true that Deus vult omnes homines saluos fieri ad agnitionem veritatis venire 1. Tim. 2. God would haue all men saued and to come to the knowledge of true faith and thereby by degrees to saluation For without these meanes prouided he knoweth it impossible for them to attaine to saluation and knowing it impossible he cannot be said to will it since no wise man willeth that which he knoweth impossible and much lesse almightie God whose wisedome is infinite whose will is alway ioyfully ioyned with some worke or effect by which that which he willeth at least is made possible to be done The Answer 1 Here the Iesuit hath laid downe two arguments to proue the Church to be alwayes visible the first is because our Sauiour ordained it to be the light of the world and nothing can be such a light which it selfe is inuisible Thus it must be concluded That which Christ ordained to be the light of the world is alway visible But Christ ordained the Church to be the light of the world Math. 5.14 Ergo the Church is alway visible In which argument neither of the parts are true For first it is not true that euery light is alway visible so that granting the Church to be the light of the world which it is yet is it not proued thereby to be alway visible for two causes First because a Gen. 1.16 Psal 136.8 the Sunne and Moone were ordained to be great lights for the gouerning of day and night and yet we see them darkened and suffer strange eclipses So the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures sometime may faile out of mens sight as b 1. Reg. 19.10 in the dayes of Elias Therefore c Apo. 12.1.5.6 it is compared to a woman which one while is as visible as any thing can be clothed with the Sunne the Moone vnder her feete and vpon her head a crowne of twelue starres and yet at another time she is driuen into the wildernesse out of the sight of men yea taken vp as it were into heauen there to abide 1260. dayes And concerning the Pastors d Micah 3.6 the Prophet threatneth that Night shall be to the people for a vision and darknesse for a diuination the Sunne shall go downe vpon the Prophets and the day shall be darke ouer them Secondly though it be a light yet such as walk in darknes and loue it better then the light because their deeds are euill and know not the seruants of the light do not alwayes see it but want either will or eyes thereto as e 2. Reg. 6 16. the king of Arams souldiers saw not the mountaine full of horses and chariots of fire that were round about Elisha nor knew that they were in the middest of Samaria till their eyes were opened or possible with the mist of their owne errors or smoke of persecution they may obscure it according to that of the Reuelation f Apoc. 9.1 where it is shewed that a starre falling from heauen the bottomlesse pit was opened and there arose out of it a smoke wherewith the Sunne and the aire was darkened So Saint Austine g Ep. 80. ad Hesych prope fin epist 48. ad Vincent speaketh When the Sunne shall he darkened and the Moone shal not giue her light and the starres shall fall from heauen then the Church shall not appeare by reason vngodly persecutors shall rage out of measure 2 So then where the Church is called a light the meaning is not that it is alway visible or that the externall appearance thereof is plaine to euery eye and at all times for thus the Papists grant their owne Church is not visible but that as the Sunne so it hath in it selfe all light of truth and glorie whereby the children of God are enlightned and the darke wayes of the vngodly detected and except heresies or persecutions come betweene this inward light doth also shew it selfe forth to the world by outward profession and gouernment so as no temporall state is more glorious or conspicuous Which difference betweene the inward and outward light being rightly expounded and obserued the Iesuite may find how it may be the light of the world though sometime by eclipse it become inuisible for at all times and to all men and of it owne nature it is not so 3 Next the other proposition faileth likewise for though the light of the Church be graunted yet it is not true that Christ our Sauiour ordained it to be alwayes the light of the world according to these words Math. 5. Vos estis lux mundi You are the light of the world for those words were spoken by Christ to his disciples and his purpose therein was not to teach what the state of the Church should alway be but to prouoke them to constancie and holinesse forsomuch as they should be in euery mans eye and therefore if they chanced to do otherwise then well it could be concealed no more then the light of the Sunne Now this is nothing to the Churches visiblenesse For the Apostles being set ouer all the world to enlighten it with their teaching as it were Sunne might be in the view thereof and yet the Church afterward with the Pastors therein be suppressed from the sight of her enemies This therefore is a common error of the Papists that whatsoeuer things in the Scriptures are personally affirmed of some particular times and persons they will stretch generally to all 4 His second argument to proue the Church alway visible is because Christ ordained it to be a rule or meanes by which men may come to knowledge of the faith wherein he beggeth the question or as h Rat. 9. Campian the Iesuite telleth vs i Eccum quos gyros quas rotas fabricat Turneth the wheele For being to proue that the Church is the rule of faith k § 16. he said he would do it by shewing the teaching thereof to be infallibly easie and vniuersall and this he would do by prouing it to be alway visible and now he saith it is visible because it is the rule or meanes whereby to finde the truth which is the question and would not haue bin assumed but proued Neuerthelesse his reason shal be examined and considered of for thus it standeth That which Christ appointed to be the rule
doth it is no good marke they say the contrary it is a marke indeed a chiefe marke a proper and very cleare note of the Church a note ingrauen and perpetually cleauing to it Let him therefore be well aduised how he crosse his fellowes lest his so doing impaire the credit of his Churches vnitie and make his reader suspect that he is labouring to confute a matter which his owne conscience telleth him is most true 3 For our Sauiour saith in the g Ioh. 10.27 Gospel My sheepe heare my voyce Which teacheth vs euen by h Bellarm. de not Eccl. c. 2. the confession of our aduersaries that wheresoeuer the voyce of Christ which is the true faith soundeth there consequently are the elect his sheepe that heare it And if his sheepe be knowne to be there by this then is the Church also knowne hereby for wheresoeuer the sheep of Christ liue there is the Church in as much as these two are neuer diuided The true faith and doctrine of the Scriptures then being notes to teach vs where the elect be are proued hereby to be a sufficient marke of the Church because wheresoeuer the elect liue there is the Church of God Again Christ i mat 18.20 saith Where two or three are gathered together in my name there am I in the midst of them This teacheth vs two things by k Bellarm. de notis Eccl. c. 2. the Papists owne confession First that the true faith is a signe where Christ is which is all one as if they had said it is a signe where Christs church is for Christ his church are neuer asunder but l Mat. 28.20 he abideth with it for euer Next that it is a note of the Church if such teach it as are gathered together by lawfull ordination and successiō which is as much as we desire for it is neuer taught by any other and it quite ouerthroweth the Iesuites conceit for he thinketh his Romane Church-men to haue lawful ordination and succession and yet denyeth the faith they preach to be a marke of the Church wherin he cannot reconcile himselfe with his fellowes The same is further confirmed by diuers other places of m Deut 4.6 Psal 147.19 Esa 2.2.3 Act. 2.42 Ioh. 8.31 Rom. 10.14 2. pet 1.19 Scripture whither I referre the reader 4 And surely plaine reason sheweth it For it must needs be granted to be an vndoubted note of the Church which maketh vs know it when we seeke it and distinguisheth it from the false Churches of the heretickes Now this the true faith which is according to the Scriptures doth in that euery church pretending it selfe to be the Church of Christ is examined thereby and that allowed to be the true Church indeed which agreeth therewith according to that of Saint Paul n Gal. 6.26 As many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God And our Sauiour in the Gospell o Mat. 7 16. saith Ye shal know the false Prophets by their fruits p Iansen harm cap. 43. Rhem. annot in cū loc Stapl. princip doctr l. 10. c. 1. that is by their doctrine So that if the men which professe themselues to be the Church are first to be tried by the Scriptures it followeth necessarily that the doctrine contained in the Scriptures is the note of the Church In which regard the Apostle q Ephes 2.19 saith of the Church that it is the houshold of God built vpon the foundation of the Apostles and Prophets And Epiphanius speaking of an hereticke r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1 l. 2. haer 4◠saith This man is found altogether differing from the holy Scriptures as it will appeare to all them that reade attentiuely if then he be dissenting from them he is altogether an alien from the holy Catholicke Church And me thinkes if we said no more to this point the very confession of our aduersaries might put it out of doubt who say expresly ſ Reynol Caluinoturc l. 4. c. 9 pag. 859. These two the true Church and the true faith are so knit and infolded together that the one inferreth and concludeth the other frō the true Church is concluded the true faith and from the true faith the true Church is inferred And t Bellar. de not eccl c. 2. when the question is concerning the Church then the Scripture is better knowne then the Church Now betweene vs and the Papists the question is concerning the Church and therefore the Scriptures are the best marke to know it by Moreouer the doctrine of the Scripture declareth what be the notes of the Church as the Iesuite himselfe speaketh and all Papists are constrained by the Scriptures to proue those marks which they assigne and who then seeth not that the doctrine it selfe must needs be the best note of al when it is first and best knowne This is his owne reason who in his discourse following hereby would proue the Church to be better knowne then the doctrine because it sheweth the doctrine and bringeth it to our view Againe u Canis catec magn pag. 131. Reynol Caluinoturc pa. 860. Staplet princip doctrin l. 4. prooem the learned among them maintaine sundry of their notes of the Church to be true notes because as they say the Church is defined by them and why then shall true doctrine and faith be debarred which are the efficient cause very difference of the Church wherein it differeth principally from all false assemblies and therfore to be put in the definition thereof Finally x 2. Pet. 1.19 Apoc. 2.5 the Scripture calleth it self and the faith thereof a light shining in the Church as in a candlestick or lanterne which proueth it sufficient to shew vs where the Church is as a light in a dark night directs the sayler to his hauen And whereas the Iesuits marks vnitie antiquitie and vniuersalitie agree to other assemblies as well as to the Church of God and by y Bellar. de not eccl c. 3. their owne confession are no proofes of euident truth this of the True faith can be found in none but the Church of Christ whereunto it is proper euery way euen to all the Church at all times and to it alone and so cannot deceiue such as follow it 5 In the last place I desire the Reader to marke the iudgement of two ancient fathers Chrysostome and Augustine and to compare the same with the Iesuites conclusion and then freely to say whether the Church of Rome haue all antiquitie on her side or not In this time z Op. imperf hom 49. saith Chrysostome since heresie hath taken hold of the Church there can be no triall of true Christianitie nor any other refuge for Christians desirous to know the true faith but the holy Scriptures formerly it might many wayes be shewed which was the Church of Christ and which Gentilisme but now they that will
5 when he said I would not beleeue the Gospell vnlesse the authoritie of the Church did moue me For though the testimonie of the Church by reason of mens infirmitie afore they beleeue be requisite to draw them on to consent to the Scriptures as children afore they can go hold themselues by the side of a stoole and so learne to go yet is not the credite of the Church or authority of men the thing whereby we know and distinguish the Scripture from other writings but the authoritie of Gods spirit is it that by the help of the Church worketh faith in vs. Digression 19. Touching the place of S. August cont epist. fundam cap. 5. and the matter which the Papists gather from it 4 The Papists haue a principle among them that the Scriptures receiue all their authoritie from the Church meaning thereby g Rhem. Gal. 6.2 that they are not knowne to be true neither are Christians bound to receiue them without the attestation of the Church h Ioan. de Turrecr suê‘ dist 9. Noli meis nu 4. Which testimonie declareth vnto vs which be the Scriptures and which not i Baron annal tom 1. an 53. nu 11. so that by the tradition of the Church all the Gospel receiueth his authority and is built therupon as vpon a foundatioÌ„ and cannot subsist without it Yea k Bosius de sign eccl tom 2 pag. 439. some of them write that the Scripture is not to be reckoned among such * Principia principles as before all things are to be credited but it is proued confirmed by the church * Quasi per quoddam principium as by a certain principle which hath autority to reiect allow Scripture And l D. Standish Treat of the Script c. 6. probat 3. a countriman of ours hath left written that in three points the authoritie of the Church is aboue the authoritie of the Scripture The second is for that the Church receiued the Gospel of Luke and Marke and did reiect the Gospels made by his high Apostles Thomas and Bartlemew The which speeches of theirs when the Papists haue expounded how they can yet this will be the vpshot that in all discourses concerning religion the last resolution of our faith shall be into the Churches authoritie 5 For confirmation whereof they bring you see this of Austine I would not haue beleeued the Gospel vnlesse the Churches authority moued me In which words he speaketh of the time past afore he was conuerted and according to the phrase of his countrey putteth the preterimperfect tense for the preterpluperfect tense meaning thus I had not now beleeued the Gospell and bene a Christian but that the Church by her reasons perswaded me thereunto speaking onely of the practise of Christians who by their perswasions conuert many to the Gospell And that he speaketh of the time pâ—st when he was an vnbeleeuer it is plain not onely by viewing the place but by the testimonie of a learned Papist m Can loc l. 2. c. 8. pag. 34. who saith Austine had to do with a Manichee who would haue a certaine Gospell of his owne without controuersie admitted therefore Austine asketh what they will do if they chance to meet with one * Qui ne Euangelio quidem credat which beleeueth not the Gospell and by what arguments they will draw him into their opinion n Certè se affirmat non aliter potuisse adduci vt Euangeliâ—m amplectâ—retâ—â— quà m Ecclesiae authoritate victum Verily he affirmeth that â—e for his part could not otherwise be drawne to embrace the Gospel but being ouercome with the authorie of the Church therefore he doth not teach that the credite of the Gospell is founded on the Churches authoritie Whereby it is plaine that Austine propoundeth himselfe as an instance of one that beleeueth not which he could not be when he wrote this but by speaking of the time past And though it were throughly proued that he spake of himselfe being a Christian and in that estate said he would not beleeue the Gospell vnlesse the authoritie of the Church moued him yet were it not proued hereby that he meant the present Church as it runneth from time to time or the Church of Rome or any other place as it now standeth For if some Papists misse it not he meant the Church which was in the Apostles times which saw Christs miracles and heard his preaching Durand o 3. d. 24. q. 1. in litera o. saith That which is spoken concerning the approbation of the Scripture by the Church is meant onely of that Church which was in the Apostles time Of the same mind are p Dried de var. dogm l. 4. c. 4. Gers de vita anima Occham dial l. 1. part 1. c 4. others whereby he may see that Austine giueth a kind of authoritie to the Church but it is not that Church which should serue his turne Neither is the authoritie giuen large enough to reach the Popish conceit or the Iesuites conclusion if we had not the testimony of the Church we could not be infallibly sure that there were any Gospell at all nor know these bookes to be Scripture for Canus a Doctor of his owne q Vbi supra confesseth I do not beleeue that the Euangelist saith true because the Church telleth me he saith true but because God hath reuealed it And r Triplicat incho 〈◊〉 uers Whitak in Admon Stapleton The inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or be neuer heard And Å¿ Comment theol tom 3. pag. 31 Gregorie of Valence The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe And t qâ—â— Sent. 1 q. 1. art 3. pag 50. liâ—eta C. â—â—ce Greg. Arimin prolog n sent q. 1. art 3. pag. 4. Cardinall Cameracensis The verities contained in the Canon of the Bible onely are the principles and foundation of Diuinitie and receiue not their authority by other things whereby they may be demonstrated And therefore this testimonie of Austine proueth not that he beleeued the Gospel through the Churches authoritie as by a Theologicall principle whereby the Gospel might be proued true but onely as it were by a cause mouing him to credite it as if he should say I would not beleeue the Gospell vnlesse the holinesse of the Church or Christs miracles did moue me In which saying though some cause of his beleeuing the Gosp ll be assigned yet u Compare this wâ—â— the place of Bozius alledged in the beginning of this Digress letter a. no former principle is touched whose credite might be the cause why the Gospell should be beleeued These speeches of our very aduersaries which the truth it selfe hath wroong from them deserue to be obserued the more because
Conc. Trid. Sicid commen Innocen Gentil pag. 132. 135 158. c. the safe conduct that was giuen out for them as it was long afore it could be obtained so it had a clause that it should appertaine to none but such as would repent and returne to the bosome of the Romane Church which sheweth that it was a very ieast to mocke the world withall and the libertie granted by the same would haue proued no better to the Protestants then that which the Councell of Constance gaue Hus and Hierome o Vide Paralip ad hist Abb. Vrsperg pag. 396. Pogh Floren. ep ad Aretin who neuer went home againe but contrary to all truth and right were vnmercifully murthered by the Councell Now p Panorm extra de iureiurando Ego N. the law saith that he which hath securitie granted him to come hath also security to returne for he cometh not securely that may not safely returne againe 6 Secondly all the Bishops were sworne to vphold the Papacie that it may appeare they came prepared to do that they did The oath is set downe in the q Ego N. de iureiurand in decret Greg. 9. Decretals I N. Bishop from this day forward wil be faithful to S. Peter and to the holy Church of Rome and to my Lord the Pope and his successors The Papacie of the Romane Church and the rules of the holy fathers will I help defend and hold against all men so helpe me God and his holy Gospels Now r Papatâ—â— id est principatum taÌ„ in spiritualibus quam in teÌ„poralibus Dic regulas id est canones summorum Pontificum c. Panorm vbi supra this Papacie is a principalitie in things both temporall and spirituall and these rules are the Canons of the Pope and other Doctors allowed by the Church of Rome So that this Councell iudged before it heard nay they would not heare but came euery man prepared to condemne and therefore Å¿ Such as were Catharinus Dom. à Soto Cornelius Mus Salapusius Ciconia Fontidonius Baptista Fornerius and others whereof reade Innocent Gentill exameÌ„ at euery Sessions they had certaine sermons preached by Friers tending to nothing but railing against the Protestants and inciting the Councell against them Whereunto they added another policie by spreading t Innocen Gentill pag. 32. Boz de sign eccles lib. 18. cap. 3. reports of one Abdisu that should be Patriarke of the Assyrians and was come to Rome to acknowledge the Popes supremacie and religion with many admirable particulars all which newes was spred for the nonce to fill mens minds with a conceit and liking of that which they meant in the Councell to decree The which partialitie and cunning when the Princes of Europe saw u See Illyr Protest cont coÌ„cil Innocent Gentill pag. 28 31. 96. 98. 110. they sent their protestations against the Councell as vnsufficient to reforme religion namely the Emperor Charles the French King the Kings of England and Denmark the States of Heluetia and others 7 Thirdly in trying the controuersies they examined not by the Scriptures onely but by traditions x Sess 4. also which afore that time no man was bound to beleeue and that which was worse there did nothing passe till the Pope with his Consistory at home had scene it and whatsoeuer he fancied that was decreed for which purpose there went continuall posts betweene Trent and Rome and while the Doctors pro forma tantùm were disputing at Trent the Pope was ingrossing the Canons at Rome which being returned in packets were solemnly published in the Councel And thus they measured sometime with a wrong rule and sometime with no rule at all And though they had measured with the right rule yet they did it not rightly for that they applied not the doctrine to the rule but bent the rule to their owne doctrine turning the Scripture violently to serue their opinions For in the fourth Session they decreed that no man should giue any other exposition of Scripture then such as might agree with the doctrine of the Church of Rome Now that doctrine was the thing that should be examined and the Scripture was the rule that it should be examined by and therefore they wrested the rule to their opinions 8 So that if it were not lawfull to examine the teaching of the Church as the Iesuite holdeth yet this example of the Trent Councell may teach him that at least it is lawfull to trie whether the Church proceed aright in teaching as many Papists vpon experience of these dealings no doubt haue not bin afraid to examine things pretended to be already concluded by Councels else that Church is in a miserable plight that will yeeld vs no reason of her faith but her owne bare word and much doubteth her selfe that will suffer none to trie her teaching by so euen a rule as is the Scripture and all Papists her children are in worse case then y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita Aristoph praefixa Scholiis he that was iudged to be the son of Philip of Aegina only because his mother said so for they must not onely beleeue God is their father because she telleth them so but they must take her word too that Christ is her husband contrary to a notorious suspition that hath long gone of her and would be better cleared then by her bare word z Nos iustitiam nostram ecclesiae sponsae nostrae nolentes negligere saith Boniface 8. de immunit eccle c. quoniam in sexto ibid. de elect c. vbi periculum § caeterumque condemned by Bernard epist 237. that she is the Popes concubine and hath had many children by him out of lawfull wedlocke § 32. The markes be especially those foure which are gathered out of Scripture and expresly set downe as properties of the Church in the Constantinopolitane Creed which is receiued commonly of all and inserted euen in the Protestants Communion booke Vna Sancta Catholica Apostolica One Holy Catholike Apostolike By all which if I had leisure I might shew at large how that the Romane Church that is to say that companie which communicateth and agreeth in profession of faith with the Church of Rome is the onely true Church and that the Protestants that is to say that company which from Luthers time hitherward haue opposed themselues against the Romane Church neither all nor anie particular sect of them can be the true Church for the Romane Church onely is truly One Holy Catholike and Apostolike whereas the Protestants either want all or at the least some of these properties The Answer 1 The Constantinopolitane Creed and the sacred Scripture teach these foure to be qualities abiding in the Church and certaine adiuncts belonging thereunto but not that they are the markes whereby to find it For we call that a Marke whereby the thing questioned is vndoubtedly brought to our knowledge which these foure in the question of the
u See Digr 16. meaning also by the Church nothing but the Pope They would neuer make themselues ridiculous by such incredible assertions had not their apostasie from the word of God made them desperate 7 Fiftly their mouthes are full of bitter and blasphemous speeches against the Scripture which is a signe they find it contrary to their humor and therefore hate it x Pigh Hier. l. 1. c. 2. contro 3. de eccl One of them saith The Gospels were written not to rule our faith but to be ruled by it y Censur Colō pag. 112. Pigh contro 3. Others call the Scripture a nose of waxe that may be writhed this way or that way Sometime they terme it z Peres de tradit praefat Dead inke and a Pigh contro 3 a dumbe iudge Sometime they say b Bell. de verbo Dei l. 4. c. 4. it is not necessarie and that c Durae resp pag. 148. God gaue not it to his people but Pastors and Doctors Sometime d Eck. enchir c. 1. Caes Baron ann 53 nu 11. they say it receiueth all the authoritie it hath from the Church and from tradition without which it were of no credit Sometime e Eck. vbi supra We must liue more according to the authority of the Church then after the Scripture Sometime f Eck. vbi supra Christ neuer commanded his Apostles to write any scripture Sometime they receiue the Popes Decretals as the Scripture it selfe reuerencing them so farre that therefore they breake out into blasphemie against the Scripture g Princip in cursum Bibl. See d. 9. in canonicis saith Cameracensis Sometime they denie the text it selfe pretending it is not Scripture as h L. aduer noua dogmat Caiet pag. 1 inde Catharinus testifieth of Cardinal Caietane that he denied the last chapter of Marks Gospel some parcels of Saint Luke the Epistle to the Hebrewes the Epistle of Iames the second Epistle of Peter the second and third of Iohn and the Epistle of Iude. This man was of great reckoning among thē no man of more they say of him i Sixt. Sen. bibl l. 4. in Tho. Vius he was an incomparable diuine and the learnedst of all his age k Andrad defēs Trid. l. 2. who by his study did much enlarge diuinitie which is to be noted that men may see a tricke of the Papists first to commend their learned men and fill their people with a good opinion of them and then to send abroad their bookes full of such stuffe as this that may slide into the minds of men yet so that when it is obiected against them they may answer as they ordinarily do it was but the writers priuate opinion and so thinke to escape from the shame of it though still at home and secretly they loue it 8 Now I demaund and require the most resolued Papist that is to answer directly from what beginning this grudge against the Scriptures and deuotion to their Churches soueraignetie proceedeth whether they be not inwardly guiltie of some reuolt from the doctrine thereof which causeth them vnder hand as they may to worke their discredite and crush their authoritie Digression 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time it began to be the seate of Antichrist 9 I do not say it hath altered euery thing which in former times it held it being sufficient for the disproofe of the Iesuites assertion if it haue altered some and those also esteemed among themselues dogmaticall points of faith or belonging thereunto and this alteration to haue bin not from the truth onely which the Primitiue Rome embraced but euen from those articles which Rome declining into heresie either in the beginning or processe of this declination professed that so she may appeare to haue varied from her owne selfe 10 The first example shall be in the Popes supremacie for the Councels of l Sess 4. 5. Constance and m Sess 2. 18. Basil decreed that a generall Councell was of greater authoritie then the Pope and that he ought to be subiect therunto and n Cusan concord l. 2. c. 20. 34. Panorm de elect c. Significasti Pet. de Alliaco Gerson Almain Abulensi◠quos refert Bellarm. de Concil l. 2. c. 14. many learned Papists beleeued this to be true yet since that time this point is altered and the Councels of o Concil Later sub Leon. ses 11. Lateran and Trent haue set downe the contrary and now the Church is bound to follow that determination 11 The second example shall be in the Sacrament for p Geo. Cassand def lib. de offic pij viri at the first the people receiued the cup as well as the bread for the space of a thousand yeares and afterward q Lib. de eccle obseruat c. 19. saith Micrologus The Romane order commandeth the wine also to be consecrated that the people may fully communicate and this was approued for good by r Tho. in 1. Cor. 11. lect 5. Claud. de Saints repet 10. c. 4. Alb. de offic missae c. 5. many learned Papists yet in time the Councell of Constance ſ Sess 13. forbad it and then the Papists began to change their minds and afterward the Councell of Basil t Bohemis concessit cam facultatem teste Aen. Sylu. in hist Bohē c. 52 Bell. de Euchar. l. 4 c. 26. released the decree of Constance and u Sess 21. c. 2. the Councell of Trent againe reuoked the release made at Basil and forbad the cup as they had done at Constance 12 The third example shal be likewise in the Sacrament for x Sco. 4. d. 10 11. Biel. lect 41. in canon Transubstantiatiō is acknowledged to be but lately brought in and first made a matter of faith by Innocent the third in the Lateran Councell within these 400. yeares y Scot. vbi supr Biel. ibid. before which time no man was bound to beleeue it but all men were left to their owne will to do as they would whereas now it is counted heresie to denie it though z Pet. de Alliac 4. q. 6. art 2. Dur. 4. d. 11. q 1. many learned Papists themselues misdoubt it of all which matter I shall intreat more fully in the 49. Digression 13 The fourth example shall be in the worship of Images for at the first the Church admitted no image at all neither painted nor grauen a In Cateches saith Erasmus no not the Image of Christ himselfe to be set vp in Churches and this appeareth to be true by the testimony of b Epiph. ep ad Ioan. Concil Elib c. 36. Clē Alexand. protrept pag. 14. Graec. the auncient themselues next when they began to be vsed yet the Church of Rome forbad the worship of them as
spirit and I will pray and sing with the vnderstanding also And Origen e Cont. Cels l. 8 saith Let euery man make his prayer to God in his natiue mother tongue And many learned Papists confesse f Lyra. Tho. Caiet vpon 1. Cor. 14. Eras declar ad Cens pag. 153. that in the Primitiue Church and long after the prayers and seruice were done in the mother tongue and that it were better for the churches edification to haue it so stil Cassander a great Papist g Liturgic c. 28. penult sheweth this at large and addeth that diuers nations to this day retaine the auncient custome still and neuer vsed any strange language in their prayers See Iustinian Nouel 123. 3 Thirdly touching the forbidding of lay people to reade the Scriptures and to haue them in their mother tongue For h Ioh. 5.39 Christ bad the people search the Scriptures and i Act. 17.11 the Christians of Thessalonica searched them dayly and k Deut. 6.7 Moses commanded all housholders to rehearse them continually to their family and l 2. Tim. 3.15 Timothie of a child was trained vp in them And m Corn. Agrip. vanit c. 100. the Councel of Nice decreed that no Christian should be without a Bible And Chrysostome n Homil. 3 in Laz. biddeth the lay people take the Bible into their hand and reade it and o Homil. 2. in Mat. saith the reading thereof is more needfull to them then to the Monkes And Ierome p Epitaph Paul commendeth it in women of his time that it was not lawfull for them to be ignorant in the Psalmes or to passe ouer any day without learning something out of the holy Scriptures The which things the Church of Rome at this day will not follow 4 Fourthly touching the mariage of Ministers For in q Leuit. 21.7 2. Reg. 4.1 Ezek 24.18 Luc. 1.13 the old law Priests and Prophets had wiues and r Heb. 13.4 the doctrine of Saint Paule is that mariage is honorable among all Å¿ Paphnut apud Sozom. l. 1. c. 22. Theophyl in Heb. 13.4 men t 1. Tim. 3.2 Tit. 1.6 Chrys hom 1. in Tit. who also giueth order concerning the wiues and children of Bishops which were needlesse if they might haue none And that they were ordinarily maried in the Primitiue Church appeareth by many examples Mantuan u Fast l. 1. saith Hilarie a French Bishop was maried and that in his time it was lawfull Nazianzene x Monod reporteth of Basils father who was a Bishop that in the state of marriage he held the life and order of a Bishop And Synesius the Bishop of Ptolemais y Epist ad Euopt Niceph. l. 14. c. 55. writeth thus of himselfe The sacred hand of Theophylus hath giuen me a wife and hereupon I testifie to al men that I will neither forsake her nor yet priuily as an adulterer keepe her companie but I will pray God to send me by her many and good children Athanasius z Epist ad Dracont reporteth that Bishops and Monkes liued maried and had children And the Ecclesiasticall histories a Euseb l 4. c. 23 Socrat. l. 5. c. 22. Niceph. l. 12. c. 34. say expresâ—y that in the Easterne Churches it was counted a yoke too heauie to be layed on the Church-men to binde them from marriage and therefore they might if it pleased themselues auoide the companie of their wiues but no law constrained them And therefore many executing the place of Bishops euen in the houses where Bishops vsed to dwell begat many children of the wiues which before time they had lawfully married and at this present day no Bishop sleeping with his wife is counted vnchast Finally our aduersaries themselues confesse that b Scot. 4. d. 37. Polyd. inuent l. 5. c. 4. Antidid Colon. pag. 128. Coster Enchir. pag. 517. Greg. a Valen tom 4. disp 9. q. 5. puÌ„ct 5. § 1. in the most auncient times of the Church and after the Apostles death they had their wiues c 26. q. 2. Sors that they are forbidden mariage by no diuine law but onely by a humane constitution d Ouan 4. d 25. pro 9 Bellar. cleric c. 18. that this constitution may be dispensed with by releasing the vow e Caiet quod lib. 1. q. 12. pag. 236. in fine coÌ„ment in 3. part Thom. That excluding the Church lawes made by the Pope and standing only to that which we haue from Christ and his Apostles it cannot be proued by any reason or authoritie that speaking absolutely a Priest sinneth in marying but reason rather leadeth to the contrarie in that holy orders neither as they are orders nor as they are holy can hinder mariage f Pius 2. epist 321. That it is better for a Priest to marrie then to burne though he haue vowed not to marry g Pius 2. apud Platin. in eius vita Erasm declarat ad Censur Paris pag. 200. That there be many reasons to forbid Priests mariage but more to allow it 5 Fiftly touching Images For the Church of Rome h Conc. Nicen. 2. act 7. Concil Trid. sess 25. not onely worshippeth them but commaundeth also to do it i Conc. Trid. ib. Suar. to 1. d. 54. s 4. Tho 3. q. 25. art 3. 4. with diuine honour the verie same that is due to God himselfe contrarie to the commaundement which saith k Exod. 20.4 Thou shalt make to thy selfe no image nor the likenesse of any thing thou shalt not bow downe to it nor worship it And Saint Paul l Rom. 1.23 reproueth such as changed the glorie of God into the similitude of men and beasts and fowles And m Apoc. 19.10 22.8 the Apostle was rebuked for offering to haue worshipped the Angell The Councell of Eliberis n Can. 38. decreed that no picture should be made in the Church lest that were adored which is painted on walles o Ep. ad Ioan. And Epiphanius finding an Image painted on a cloth hanging in a Church rent it down and said it was against the authoritie of the Scripture that any image should be in the Church And Origen p Contra Cels l. 7. saith of his time We worship no Images q Clem. Alexand hort ad Gent pag. 14. graec Minut. Felix octou Athenag Legaâ— and the auncient Christians of the Primitiue Church had none Yea eight hundred yeares after Christ when r Zon. Cedren alij the second Nicene Councell had set vp Images Å¿ Ouand 4. d. 2. pro. 8. Baron ann 794. n. 1. a generall Councell holden at Frankford t Abb. Vrsperg ann 793. Rhegin ann 794. where the Popes Legates also were abrogated the decree thereof and by u Opus illust Caroli Mag. contra Synod a booke purposely written confuted it In that booke it is said * pag. 486. lib. 4. cap. 2. the
stood not disputing the matter as the Iesuite doth here with quo tempore quo Pontifice qua via qua vi quibus incrementis Were the workmen all asleepe were they all so cold and negligent For by this argument the tares might haue bin proued to be good corne but it was sufficient for him to espie them when he came into the field and to discerne them from the wheate and to giue charge to his seruants that they should not bind them vp therwith And thus came the change of religion into the church of Rome as these tares were sowne in the husbandmans field 7 Thus I haue sufficiently shewed that forsomuch as we finde the Romish faith to be against the Scriptures we haue iustly condemned it as heresie against the Catholicke faith though we were not able to note any time when it began or person that first deliuered it or people that resisted it But we haue another issue with our aduersaries about the second proposition wherein the Iesuite you see with much confidence assumeth it that there can be no proofe made of any time or persons wherein his Church altered the ancient faith He biddeth vs shew who brought in the profession of a new faith and when the old failed He asketh at what time vnder what Pope what rumors what lamentations did it breed what resistance was made against it what historiographer writ it did none oppose themselues and so concludeth that no mention being made in any storie that such an alteration was it is sure there was no such at all In which words containing the summe of all that remaineth in this section he requireth vs to shew two points first when the Church of Rome changed her religion and who they were therein that brought in a new faith Next what resistance was made against her when she did so Wherein I am resolued the Iesuite speaketh against his owne knowledge onely to set a good face on the matter For is it possible he should be so ignorant as to imagine these demaunds cannot be satisfied Such as he is may speake boldly and peremptorily but they that trust them wil be deceiued as I wil plainly shew in the two next digressions wherein I will out of sufficient records make direct proofe first that the beginning of many principall points of the Romish faith may be shewed both concerning the time and the persons that began them Secondly that in all ages the corruptions of that Church haue bene resisted as they came in The shewing of which two points will fully answer all that is contained in this section Digression 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the noueltie of the present Romane faith 8 This point in the matter of PARDONS is so cleare that it cannot be denied for the most learned Papists that are acknowledge the vse of them to be come very lately into the Church Which being so it must necessarily be granted there is some thing altered and begun among them since the Apostles time Durand l 4. d. 20. q. 3. saith There are few things to be affirmed for certaintie concerning Pardons because the Scripture speaketh not expresly of them and the Saints Ambrose Hilary Austin Ierome speake not of them at all Caietan m Tract de Indulg c. 1. saith there can no certaintie be found touching the beginning of Pardons there is no authoritie of the Scripture or ancient fathers Greek or Latin that bringeth it to our knowledge Alphonsus n Haeres verbo Indulgen saith Their vse seemeth to haue come but lately into the Church And Henriquez the Iesuite o Sum. moral l. 7. c. 3. Scol saith There be certaine late Diuines which affirme it is no rashnesse if a man say the vse and practise of Indulgences is not from the Apostles times If there be no mention of them in the Scriptures nor Fathers nor in the ancient Church how can it be shifted off but they had a late beginning and so are not Catholicke 9 The beginning of THE POPES SVPREMACIE vsurped ouer other Bishops was in Boniface the third For Fr. Duarenus a Papist p De sacris eccl benefic l. 1. c. 10. writeth that with great ado he obtained of Phocas that he might be made the vniuersall and oecumenical Bishop which authoritie saith he his successors haue wonderfully enlarged whereas in the beginning as q Respons de priuileg patriar charum in iure Graecoroman tom 1. Balsamon a Greeke writer witnesseth the fiue Patriarks were of equall honor and stood all in steed of one head ouer the whole bodie of the vniuersall Church The beginning of his supremacie ouer Councels was of late since the Councels of r Sess 4. 5. Constance and ſ Sess 2 18. Basil decreed within these hundred yeares in the Councell of t Sess 11. Lateran by a few Italian Bishops whereas in the ancient Church it was otherwise For Cedrenus a Greeke historiographer u Annal. p. 361. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth that the oecumenicall or generall Councels were so called for that by the commaund of the Emperour the chiefe Bishops throughout the Romane Empire were assembled And x Concord l. 2. c. 25. Cusanus a late Cardinall of the Church of Rome saith how all the eight generall Councels were gathered by the Emperour The beginning of his supremacie claimed ouer Princes was but of late For Sigebert mentioning the Popes proceeding against Henry the Emperour about 300. yeares since y Chron. ann 1088. pag. 129. Idem Auentin annal Boio l. 5. pag. 470. saith Be it spoken with the leaue of all good men this noueltie that I say not heresie had not as yet sprung vp in the world that Gods Priests should teach the people that they owe no subiection to euil Princes and though they haue sworne alleageance to him yet they owe him no fidelitie neither shall be counted periured which thinke against the King yea he that obeyeth him shall be counted for excommunicate and he that doth against the King shall be absolued from the guilt of iniustice and periury In which words we see how a Frier of their owne 300. yeares since calleth that noueltie and heresie that now is cherished among our aduersaries and maintained for a peece of the Catholick faith and the Iesuite possible calleth Campian a glorious Martyr because he was tied vp for the practise thereof For it is well enough knowne that neither he nor any other Priest were euer executed in the Queenes time but onely for publishing and practising that which here you see Sigebert calleth Noueltie Besides the Popes clawbacks is it because they are beggerly both in wealth and learning as Fr. Victoria z Relect. 1. de potest eccles pag. 39. noteth of them now adayes publish in print a Carer potest Rom. Pont. l 2.
flesh of Christ § 52. Fourthly the Protestants Church is not Apostolike because they cannot deriue their pedegree lineally without interruption from the Apostles as the Romane Church can from S. Peter but are enforced to acknowledge some other as Luther or Caluin or some such from whom mediatly or immediatly they haue receiued by succession the Preachers of their faith Luther and Caluin themselues being not sent of anie to teach this new faith nor succeeding lawfully to anie Apostolike Bishop or Pastor but being as Optatus Mileuitanus said lib. 2. contra Parmen Victor the Donatist an hereticke was Filij sine patre discipuli sine magistro Children without a father scholers without a maister Or as S. Cyprian lib. 1. Epist writeth of Nouatus Nemini succâ—dentes à seipsis Episcopi ordinati sunt Succeeding to none were ordained Bishops of themselues The Answer 1 Our answer is that the succession required to make a Church Apostolicke must be defined by the doctrine and not by the place or persons that is to say they must be reputed the Apostles successors which beleeue the Apostles doctrine although they haue not this outward succession of Pastors visibly following one another in one place throughout all ages as the Iesuite saith it is in the Romane Church For Saint Paul a Ephes 2.20 telleth the Ephesians they are built vpon the foundation of the Apostles and Prophets in respect of their calling to the knowledge of the Gospel and yet they had not lineally as the Iesuite meaneth it descended from the Prophets And Nazianzene saith b Laud. Athan. Succession in godlinesse is properly to be accounted succession For he that holdeth the same doctrine is also partaker of the same succession as he that is against the doctrine must be reputed to be also out of the succession Which being granted the Iesuites discourse about succession is soone answered To the same effect speaketh his owne c D. 4. Non est facile Canon They are not the children of the Saints that sit in their places but which do their workes Yea the Iesuites confesse this For Posseuine d Not. verbi Dei pag. 328. ad interrog 11. writeth that the true Church is called Apostolicke not onely for the succession of Bishops from the Apostles but also for the consanguinitie of doctrine And Gregory of Valenza e Tom. 3. pag. 141. proprietas 4. telling why the Church is called Apostolicke in the Nicene Creed giueth onely three reasons First because it began in the Apostles next because by them it was spred all ouer the world thirdly because it still followeth their faith and authoritie Waldensis f Tom. 1. doctrinal l. 2. art 2. cap. 18. saith The Apostles filled the whole Church with wholsome doctrine and in that respect the whole Catholicke Church is also called Apostolicke By all which it is plaine that for the being of an Apostolicke Church it is sufficient if it hold the Apostles faith though it want the Iesuites succession mentioned 2 Whence it followeth that although it were granted the Romane Church could shew a perpetual succession of Prelates without interruption from S. Peter which the Iesuit saith may be shewed but g See digress I deny yet were it not thereby proued Apostolike vnlesse these Prelates had also retained S. Peters doctrine that the reader may see all other marks of the Church must be tried by the doctrine and that the Iesuits succession and vnitie and vniuersality proue nothing vnlesse the true faith concurre therewith 3 Whence it followeth again that it is no disaduantage to the Protestant Churches if holding the Apostles doctrine they want externall succession of place persons such as the Iesuite boasteth of because the Apostolicknesse of the Church is not to be defined by it but wheresoeuer the true faith contained in the Scriptures is professed and embraced there is the whole and full nature of an Apostolicke Church 4 And so I answer the Iesuites discourse in particular that we can deriue our faith from the Apostles and that without interruption in that to this day it was neuer interrupted though such as succeeded visibly in bishops thrones did not alway professe it it is sufficient that their malice could neuer extinguish it and the professors and teachers thereof liued in the Romane Church it selfe which beside all other testimonies we know by this that it is the faith of the Scriptures which cannot be extinguished but groweth in the middest of all her enemies 5 And touching Luther and Caluin I answer Touching the calling of Luther that whatsoeuer is said against them dependeth vpon another point which is the faith that they taught For if that were the truth theÌ„ no doubt they were sent of God to teach it we hearing them receiued it of them no otherwise then Gods faithful people are bound to receiue the Gospell of their Pastors And whereas he saith they succeeded no Apostolick Bishop neither had any calling to preach that new faith I answer that for the externall succession whereof I haue spoken we care not it is sufficient that in doctrine they succeeded the Apostles and Primitiue Churches and those faithfull witnesses which in all ages since embraced the same in persecution though they succeeded not in that open manner that was vsed afore heresie and persecution grew And albeit the Romane Church would not heare them yet had they a lawfull calling First inwardly from God who stirred them vp gaue them gifts directed them by his spirit and blessed their labor then outwardly in the Church of Rome it selfe where they were created Doctors of Diuinity and Pastors to teach the people as they were baptized by vertue whereof they might lawfully preach afterward that which by the Scriptures they found to be the truth and did lineally succeed the true Pastors of the Church that liued before them If it be obiected that hauing their calling in the Church of Rome it will follow thereupon that only the Church of Rome is the true Church this is easily answered by denying the consequence For the Church of God and the Papacie were mingled together and were both called by one name the church of Rome by reason that in diuers things that were good and indifferent they communicated So that euen in the Papacie many of the things of Gods Church remained as the Scripture Baptisme and these callings which the Pope and his Clergie occupying did as pirates that occupie another mans ship and his goods therein and therefore conferring baptisme and callings to diuers persons that afterwards forsooke the Pope the said persons notwithstanding rightly inherited them as the true Churches goods which the Papacie vsurped And whereas the Iesuite saith they were not sent to preach this new faith I answer him that this new faith as he styleth it is the true faith therfore euen that sending which they had bound them to preach it though at the first it reuealed it not
text He saith Now since the Tridentine Councell this is the sence but before no such matter was beleeued Nay contrary for l Verb. Confessio 2. n. 1. saith Angelus Clauasinus a truer way then by Iohn 20. whereby it is proued that confession is de iure diuino is this that it must not be thought the Church and the Apostles would haue layed so dangerous a burden vpon men if Christ had not giuen this precept to them as he did concerning the other sacraments baptisme excepted whereof it appeareth not when or how they were expresly ordained Marke how he saith the 20. of Iohn is not the best way to proue penance by because the ordination thereof is no where expressed in the Scripture that the Iesuites haue good reason m Bellar. de effect sacram c. 25. to be contented with the testimonie of the Tridentine Councell albeit they haue no other and to feare lest if the authoritie thereof be taken away their whole Christian faith he called in question For I assure the Reader that afore this Councell which was but fiftie yeares since the sacrament of penance was neuer knowne where it was ordained though as learned Papists had the matter in hammering as any were at Trent as I will precisely make demonstration 8 For one sort of them n Glo. de poenit d. 5. in poenitentia Panor omnes vtriusque de poenit remiss the Canonists especially thinke it was taken vp by a custome or tradition of the Church and not by any authoritie of the Scripture And those Schoole-men also incline to this opinion o Alexan. 4. q. 8. m 2 art 1. q. 17. m. 3. art 2. Bonauent quē refert Fr. Ouād 4. d. 16. pro. 2. that haue written how Christ ordained it not The second opinion is that it was ordained by God and so is de iure diuino But by what authoritie was it made knowne and propounded to vs p Rosell verb. confessio 2. n 1. Orbell 4. d. 17. q 1. Some say by tradition without any Scripture Scotus q 4. d. 17. qu. 1. Idem Iansen concord c. 147. writeth that either we must hold it to haue bene published by the Gospell or if that be not sufficient it must be said that it is a positiue law published by Christ to his Apostles by thē to the Church without any Scripture as the Church holdeth many other things reuealed vnto her by word of mouth without all Scripture And Peresius r De tradit part 3. consid 3 saith the naked and cleare maner of this sacramentall institution touching the substance and circumstances thereof standeth onely vpon diuine tradition which the holy martyr Clemens reuealed from the minde of Saint Peter whom he dayly heard But others say it is contained in the Scripture written but they are not agreed where and therefore let it be enquired where it is written Some say in the old and new Testament both For Galatinus ſ De Arcan l. 10 c. 3 saith the Iewes had confession And Waldensis t Tom. 2. c. 140. writeth that Christ commanded it not but confirmed and supplied the ancient custome thereof vsed in the old law Neuerthelesse others denie this and say Christ appointed it in the new Testament But in what place I maruell The Iesuite following u Sess 6. c. 14. 14. c 1. the Tridentine Councell and x Bell. Suarez Greg. Valent. Baron in places where they handle this question the Iesuites saith In the 20. of Iohn y Antididagm Colon. p. 108. Others say the 16. and 18. of Matthew when Christ gaue the keyes z Dom. Soto quem refert Ouand 4. d. 16. pro. 15. Others say at his last supper when he ordained the Eucharist a Armachan q. Armen l 11. c. 14 Others Luk. 6. and Mark 3. when he created his Apostles b Tho. 3. part q. 84. part 7. Sent. 4. d. 22. q. 2 art 3. ad 3. §. Ad 3. quaestion Others thinke it was not ordained all at once but by parts and at seuerall times the which opinion Victoria c Relect. 1. sect 5. n. 10. thinketh the most probable for he saith the Doctors agree not touching the time when Christ gaue the keys there is no certaintie but onely that they had them All this excludeth the 20. of Iohn 9 By all which the Reader may see what an vncertaine deuice the sacrament of Popish Penance is whose institution cannot be found and he may iudge to what small purpose the Iesuite alledgeth Scripture when his owne side is so variable and vncertaine touching the same and can agree vpon no Scripture in the present controuersie that should infallibly decide it among themselues § 59. Or if it should please God to send any one in an extraordinary manner it appertaineth to his prouidence to furnish him with the gift of miracles as he did our Sauiour Christ or some such euident token that it may be plainly knowne he is assuredly sent of God otherwise the people should not be bound to beleeue him but might without sinne reiect his doctrine and teaching according as our Sauiour said of himselfe Ioh. 10. Si non facio opera Patris mei nolite credere mihi And Ioh. 15. Si non fecissem opera in eis quae nemo alius fecit peccatum non haberent If I had not done workes among them that no other hath done they should not haue sinned to wit in not beleeuing Nay vnlesse there were some euident token of this extraordinary mission as there is none such in these new men the people should now an ordinary course being set downe by our Sauiour as I haue proued sinne in beleeuing any that shall come and tell them that he is extraordinarily sent of God if hee teach contrary to the doctrine that by ordinary Doctors and Pastors is vniuersally taught though it should happen the liues of those Pastors should at any time not be so commendable or be euidently bad still remembring that saying of our Sauiour Super Cathedram Mosis sederunt Scribae Pharisaei omnia ergo quaecunque dixerint vobis seruate facite secundum verò opera eorum nolite facere Mat. 23.1 Considering that also of Saint Paul Gal. 1. Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Let him be accursed So that since the people hath receiued from their ordinary Pastors that doctrine which hath descended by tradition from hand to hand from Christ and his Apostles themselues according to that of Saint Austin lib. 2. contra Iulian Quod inuenerunt in Ecclesia tenuerunt quod didicerunt docuerunt quod à patribus acceperunt hoc filijs tradiderunt That which they found in the Church they held c. whosoeuer he is that shall Euangelize any thing opposite to this whether he seeme to be an Apostle or an Angell and much more if he be another to wit one of these new men
informe vs to euerie good work to teach vs Christ crucified g 1. Cor. 2.2 and Paul desired to know no more to giue vs light in darknesse to beget our faith Shall we be reuoked from al other teachers to theÌ„ and finally is there no councell no comfort no doctrine no resolution needfull for vs but there it may be found and yet it cannot be the rule it is impious to thinke it blasphemous to say it The primitiue Church spake farre otherwise 4 And consider how the Iesuit can answer the places without tergiuersatioÌ„ h Ep. 80. â—d Eustat medicuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 334 Basil saith Let the holy Scripture be arbitrator betweene vs and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side Optatus disputing against a Donatist thus presseth him i Cont. ParmeÌ„ lib 5. We are saith he to enquire out some to be iudges betweene vs in these controuersies the Christians cannot because both sides cannot yeeld them and by parts taking the truth shal be hindred The iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to baptisme therefore vpon the earth no iudgement concerning this matter can be found * De coelo quaerendus est iudex et qui in tumulo quiescit tacitis de tabulis loquitur viuus voluÌ„tas eius velut in testamento sic in Euangelio inquiratur the iudge must be had from heauen but to what end should we knocke at heauen when here we haue one in the Gospell k Contra Hermog TertulliaÌ„ calleth the Scriptures the rule of faith And l Hom. 13. in 2. Cor. Chrysostome a most exquisite rule and exact squire and ballance to try all things by And m Orat. de iis qui adeuÌ„t Hicrosol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nyssen a straite and inflexible rule Austin n De bono viduit c. 1. tom 4. saith the Scripture pitcheth downe the rule of our faith And againe he o De. Nupt. concup ad Valer l 2. c. 33. saith This controuersie depending betweene vs requires a iudge let Christ therefore iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle And p Ep. 112. ad Paulin. againe If a matter be grounded on the cleare authority of the holy Scripture such I meane as the Church calleth canoniall it is to be beleeued without all doubt but as for other witnesses and testimonies vpoÌ„ whose credit any thing may be vrged vnto vs to beleeue it it is lawfull for thee either to credit or not to credit them according as thou shalt perceiue them of weight to deserue or not to deserue credit q De Error profan relig Arcana ProphetaruÌ„ veneranda paÌ„dantur ad sistat nobis sanctorum oraculorum fides pag. 61 Iulius Firmicus Let the mysteries of the Prophets be opened let the credit of the holy oracles stand by vs. r Ho. 1. in Ier. Origen We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Å¿ De doctr Christ lib. 2. c. 9 Austin All points which concerne faith and good life are found in those things which are plainly set downe in Scripture t Ibid. c. 42. And whatsoeuer thing it be that a man learne out of the Scripture if it be hurtfull there it is condemned if it be profitable there it is found u Catech. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 15. Cyril the Bishop of Ierusalem Concerning the holy and heauenly mysteries of faith we must not deliuer any thing though neuer so small without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also receiue the demonstration thereof from the Scripture For the security of our faith ariseth from the demostration of the holy Scripture x Theod. â—â—it lib. 1. c. 7. pag. 2â—4 The Empereur Constantine in his speech to the Bishops of the Nicen Councel hath this memorable saying y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We haue the teaching of the holy Ghost written For the Euangelicall and Apostolicke bookes and the decrees of the old Prophets do euidently teach vs the things that are needfull to be knowne concerning God Therefore lâ—ying aside all contention let vs out of the diuine-inspired Scripture take the resolution of those things we seeke for Thus the ancient Church would neuer haue spoken if it had bene of the Iesuites mind that the Scriptures alone cannot be the rule to direct our faith 5 And very common sense may confirme their iudgement For if the written word be granted to be the rule in one point as z August de Trinit lib. 15. cap. vltim in the Trinitie for example who may deny it to be the rule in another seeing the rule is but one for all and the nature thereof is to be perfect as the Iesuit himselfe requireth Again what father what councell or Churches iudgement is so absolute what doctrine or exposition so likely a Act 17.11 Ioh. 5.39 but it is examined by the Scriptures And when the Papists haue said what they can they are constrayned to grant that all other authority is finally resolued into the authoritie of the Scripture these are the words of Gregory of Valence b Comment Theolog. in Thom. tom 3. disp 1 qu. 1. punct 1. pag. 31. If a man be asked why he beleeues for example that God is one in nature and three in person let him answer because God hath reuealed it If againe he be demanded how he knoweth that God hath reuealed it let him answer that indeed he knoweth it not euideÌ„tly but beleeueth it infallibly by faith and that vpon no other reuelatioÌ„ c bene tamen ob insallibâ—lem propositionem Ecclesiae tanquam conditionem but yet the infallible proposition of the Church as a condition requisite for the beleeuing it doth wel moue him theruÌ„to d Sirursus vnde cognoscat propositionem Ecclesiae esse infallibilems fimiliter dicat se clarè noÌ„ nosse credere tamen fide infallibili ob reuelationeÌ„ Scripturae testimonio perhibentis Ecclesiae cui reuelationi noÌ„ credit ob aliam reuelationem sed ob seipsam If again you aske And how doth he know the proposition of the Church to be infallible let him likewise say he knoweth it not euidently but beleeueth it infallibly because the Scripture hath reuealed it giuing testimony to the Church which reuelation he beleeues not vpon the credit of any other reuelation but for it selfe though hereunto the proposition of the Church as a requisite condition be needfull Let this speech of the Iesuite be well noted 6 Finally the euidence of this truth is such that it conuinceth the Papists themselues many
of them Thomas of Aquin e Lect. 1. in 1. Tim. 6. saith The doctrine of the Apostles and Prophets is called canonicall because it is the rule of our vnderstanding And againe f 1. qu. art 8. Our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the canonicall bookes and not vpon reuelation if any such haue bene made to other Doctors Antoninus the Archbishop of Florence g Sum. part 3. tit 18. c. 3. §. 3. writeth expresly that God hath spoken but once that in the holy Scripture that so plentifully to meet with all temptations and all cases that may fall out and all good works that as Gregory in the two and twentieth booke of his Morals expounds it he needs no more speake vnto vs concerning any necessary matter seeing all things are found in the Scripture Gerson h Trithem catal Script eccl the great man of the Councell of Constance i De Commun sub vtraque specie saith the Scripture is the rule of our faith which being well vnderstood no authority of men is to be admitted against it Durand k Praefat. in Sentent saith that generally in the things that touch our faith we must speake to that which the scripture deliuereth lest any maÌ„ fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet he knoweth nothing as he ought to know for the maner of our knowledge l Sacra Scriptura mensuram fidei exprimit must be not to exceed the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinal m 1. Sent. q. 1. art 3.1 Coroll lit H. quoniam ad ipsas fit vltimata resolutio theologici discursus saith The verities themselues of the sacred Canon be the principles of Diuinitie the finall resolution of Theologicall discourse is made into theÌ„ and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius n Locorum l. 3. cap. 29. pag. 298. Norma vlna Index saith The Scripture is the infallible rule of truth yea the measure and iudge of the truth o Iac. Peres à valdiu de ratio Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain saith The authoritie of no Saint is of infallible truth for Saint Austin giues that honor onely to the sacred Scriptures That onely is the rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the rule Finally Bellarmine himselfe one of the two that haue wonne the garland saith p Biblioth select lib. 7. cap. 2 pag. 458. q De Verb. Dei l. 1. c. 2 Posseuinus acknowledgeth as much as I say against the Iesuites conclusion let his words be excused how they can for thus he q De verb. Dei lib. 1. cap. 2. writeth The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing is more certaine nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles * Sacr. Scriptura regula credeÌ„di certissima tutissimaque per corporales literas quas cerneremus legeremus erudire nos voluit Deus Wherefore the sacred Scripture is the rule of faith most certain and most safe and God hath taught vs by corporall letters which we might see and reade what he would haue vs beleeue concerning him This he writeth against Swinkfield and the Libertines relying vpon reuelations whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion Shall the Libertines be recalled from their blind reuelations to the written text and shal not the Papists be reuoked from their vncertaine traditions to the same rule Is nothing more knowne nothing more infallible then the Scripture by the Iesuites owne confession and yet shall our Priests reiect it from being the rule as not sufficient to preserue from error not vniuersall enough not knowne enough not infallible enough I pray you consider well how far our aduersaries deale against their owne conscience in this point the same Iesuite saith r De notis Eccl. c. 2. in another place The Scripture is better knowne then the Church in some cases as namely where it is receiued and speaketh plainly and the question is of the Church Now we admit the Scriptures on all hands and all the questioÌ„ betweene vs is about the Church and therefore let them do vs iustice and allow vs the Scripture to be rule and iudge because it is better knowne then the Church let the Iesuit recant his conclusions and yeeld either to the euident testimonies of the text against him or to the iudgement of the Fathers or at the least to the confession of his owne Doctors whose testimonie he may not by Å¿ 2. q. 7. c. Si haereticus Sin auteÌ„ orthodoxus contra haereticum litiget pro orthodoxo quidem haeretici testimonium valeat contra orthodoxum autem solius orthodoxi testimonium valeat the law refuse because they are of his owne church or if he will not then the next booke that he writeth let him send vs word by whom he will be tried and he shall be prouided for Digression 4. containing the very cause why the Papists disable the Scripture so from being the rule 7 Secondly the causes why the Papists disable the Scriptures from being the rule and striue so for their Churches authoritie are especially two First that so they may make themselues iudges in their owne cause For who sees not that if the Church be the rule of faith and theirs be the Church which way the verdict wil go chiefly when they shal behold the Pope with his infallâ—ble iudgement mounted vpon the tribunall and made interpreter of all the euidence that shall be brought in when Scriptures Fathers Councels and Church must all be expounded by his iudgement For u Thom. opusc contra error GraecoruÌ„ Turrecre n. Sum. de eccl l. 3. c. 23. Sâ—mm Syluest verb. Fides nu 2. Aluaâ— Pelag. de planct eccl lib. 1. art 6. Bellarm de Christ l. 2. c. 28. Greg. de Valent. analys fidei this they require that so we might returne them Campians conceit x Ratio 2. apud Posseuin biblioth select lib. 7. c. 18. In fine so they order their matters that you shall haue no triall passe vnlesse you be resolued to stand to the award of themselues that are arraigned 8 Next for that they know and confesse the most and greatest points of their religion euen welnigh all wherein they dissent from vs haue no foundation on the Scriptures but as Andradius y Orthod explic l. 2. speaketh would reele and stagger if tradition supported them not whereupon z Can. locorum l. 3. c. 3. they
in Gen. the Fathers then to call vpon the people to get them Bibles to reade them to examine that they heare by theÌ„ and sharply to rebuke the negligence of such as did it not 11 It is a common reproch layd vpon our people that they reade the Scriptures in their houses and the translations thereof be nothing else but profanations of the Bible and this gracelesse conceit like blasphemous Atheists they vrge as z Nunc haec Scripturarum profanatio verius quà m translatio non soluÌ„ zonaâ—ios bouilos pistores saitores sutores verùm etiaÌ„ zonarias bouilas pistrices sattrices sutrices facit nobis apostolas prophetissas doctrices Hos de sacro vernac legend pag. 162. rudely exclaiming withall a Alphons Castrens de punit haeret l. 3. c. 6. Ouand breuil in 4. d. 13. prop. 13. that this is a principall cause to increase heresie and such like all which being compared with the practise of the Primitiue and Apostolicke Church you may freely iudge how truly the Iesuite saith b §. afterward his Romane church neuer altered any one point of religioÌ„ For thus writeth c De curand Graecorum affect l. 5. Theodoret of his times You shall euery where see these points of our faith to be knowne and vnderstood not onely by such as are teachers in the Church but euen of coblers and smithes and websters and all kind of artificers yea all our women not they onely which are booke-learned but they also that get their liuing with their needle yea maidseruants and waiting women and not citizens onely but husbandmen of the countrey are very skilfull in these things yea you may heare among vs ditchers and neat-heards and woodsetters discoursing of the Trinitie and the creation c. The like is reported by others And what maruell for the laitie was accustomed to the text of the Bible as wel as the learned yong children and women as well as others and d Hosius de expres Dei verbo his doctrine that was president in the Trent conspiracie that a distaffe was fitter for women then the Bible was not yet hatched e Socrat. l. 5. c. 8 Nicep l. 12. c. 12. Nectarius of a Iudge was made Bishop of Constantinople and f Socrat. l. 4. c. 30. Nicep l. 11. c. 32. Ambrose of a Deputie Bishop of Millan g Photius epist ad Nicol. Pap. apud Baron to 10. an 862. nu 47. Gregorie the father of Nazianzene and Thalassius the Bishop of Caesarea of lay men were made Bishops which shewes how diligent lay men were in the word of God that they could be able to sustaine the office of a Bishop h Euseb lib. 6. c. 3. Origen from his childhood was taught the Scriptures and gat them without booke and questioned with his father Leonides a holy martyr who reioyced in it about the difficult sences thereof So i Basil epist 74. Macrina Basils nurse taught him the Scripture of a child after the example of Timothy and k Georg. Laodic apud Sozom l. 3. c. 6. Emesenus from his infancy was vsed to the word of God l Niceph. Callist l. 8. c. 14. Many lay men among whom was the famous Paphnutius being very learned came to the Nicene councell m Nazianz. orat funeb in Gorgon Gorgonia the sister of Nazianzene was well learned Hierom n Epitaph Paulae writes of Paula a gentlewoman how she set her maides to learne the Scripture and many of his writings are directed to women commending their labour in the Scripture and encouraging them thereto as to Paula Eustochium Saluina Celantia c. which he would not haue done if he had bene a Papist o Cyril Alexand contra Iulian lib. 6. It was the reproch that Iulian the apostata laid on the Christians that their women were medlers with the Scriptures and from him the Papists haue borrowed it But p Col. 3.16 the Apostles counsell is rather to be followed Let the word of Christ dwell in you plentifully in all wisedome teaching and admonishing your selues Vpon which place saith Hierom Hence we see that lay men must haue the knowledge of the Scriptures and teach one another not onely sufficiently but also abundantly And the Greeke scholiast Christ will haue his doctrine dwell in vs very plentifully and that by searching the Scripture § 6. First because they faile in the first condition which I said before was requisite For thee translations are not infallible as the rule of faith must be For neither were the Scriptures immediatly written by the holy Ghost in this language neither were the translators assisted by the same Spirit infallibly infallibly I say that is in such sort as it were impossible they should erre in any point Since therefore the translator as being but a man may erre to say nothing of that which by Gregorie Martin is proued by the often change and variable translations is shewed that some haue erred how can a man and especially an vnlearned man who hath not sufficient learning meanes nor leisure to compare the translation with the prime authenticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or originall be infallibly sure that this particular translation which I haue or you haue do not erre And if in some places it erre how can I he infallibly sure that in there places which do seeme to fauour your side it doth not erre vnlesse you will admit an infallible authoritie in the Church to assure vs that such or such a translation doth not erre of which authoritie I shall say more hereafter The Answer 1 This section containeth the Iesuites first argument to proue that the Scriptures translated into English cannot be the rule of faith and thus it may be concluded The rule is infallible and free from error But the English translation is not infallible and free froÌ„ error Therfore the English translation is not the rule Whereunto I briefly answer two things the first is that the conclusion may be granted for we do not thinke this or that translation to be the rule and iudge but onely that it is a means whereby the diuine truth which is the rule is made knowne to vs for we put a difference betweene the doctrine taught in the Scripture and the meanes whereby the doctrine is vttered to our capacitie as betweene things and words The former is the rule the latter the vessell wherein the rule is presented to vs which in the originall is perfect but in all translations defectiue more or lesse See my answer to § 5. nu 1. 2. 2 Next to the argument that our translations are not infallible I answer An edition or translâ—tion of the Scripture may be erronious many wayes and one way is in respect of the words onely and not of the sence for so it may be corrupt that is to say not altogether so perfect as it should be Now this doth nothing hinder the truth of the matter or the
preferred it before the originall Greek Hebrew which Å¿ Andrad defens Trident. fid lib. 4. Ioan. Isaac defens veritatis Hebr. aduers Lindan Molina in 1. Tho. q 27. art 1. disp 3. p. 399. Alponsus Mendoz. contâ—ou Theol. qu. 7 pa. 514. Sixt. Senens bib l. 8. haer 2. pag. 318. Do. Barn part 1. pag. 73. themselues cannot denie to be pure from all corruption and therefore in all sence it were likely we should haue the better translation which so religiously follow the originall I omit to produce examples of the seuerall additions detractions falsifications deprauations intollerable barbarismes of that vulgar Latin others haue done it sufficiently and the learned Papists complaine vpon it bitterly if they could tell how to helpe it but who may lift vp the heele against the Trent brat Thus writeth t de optim gen interpret l. 3. c. 1. 2. 4. 6. Idem Sixt. Senen bib sanc l. 8. in sine pag. 365. latè Dom. Bann in 1. part Tho. qu. 1 pag. 67. inde Lindan their own Bishop It hath monstrous corruptioÌ„s of all sorts scarce one copie can be found that hath one booke of Scripture vndefiled and whole Many points are translated too intricately and darkely some improperly and abusiuely some not so fully nor so well and truly sundry places thrust out from their plaine and naturall sence the translator possible was no Latinist but a smattering Grecian So that if our translation were as bad as the Iesuite or Gregorie Martin could haue said yet were we in as good a case as themselues For when they talke such wonders of their vulgar as for example u Bibl. Com. plut in praefat that it hangeth betweene the Greeke and Hebrew as Christ did betweene two theeues or as Posseuinus x Bibliothec. select lib. 2. ca. 10. speaketh It standeth as the pillar of truth and the hauen whereunto we must betake our selues from the waues of so many different translations I say these and such like maruels are told of it but to bring meÌ„ asleepe for many learned Papists can see no such thing in it § 7. Secondly they faile in the second condition * Aliqui existimaÌ„t Scripturas difficiliores esse quà m vt debeant laicoruÌ„ manibus conteri Sed aliter visum est patribus veteris noui testamenti Claud. EspeÌ„c com Tit. 2. 2. Tim. 3. For the Scriptures of themselues alone be obscure and vnknowne at least to vnlearned men who cannot reade them and therefore they alone in themselues cannot be a sufficient rule to instruct them in all points of faith as is plaine For locke vp an vnliterate man and a Bible together for a time in a studie and he will come foorth as ignorant in matters of faith as he went in if we adde no other meanes but the bare written word which he cannot reade to instruct him and yet vnlearned men may be saued and saued they cannot be without an entire infallible faith and this they cannot haue vnlesse there be some rule and infallible meanes prouided by almightie God accommodate to their capacitie to teach them this faith * The Apostles and Prophets made their writings so plaine and euident to al meÌ„ that euery man of himselfe onely by reading may learne the things spoken therein Chrysost hom 3. de Laz. and Scripture alone as is now proued cannot be a rule of it selfe accommodate to the capacitie of the vnlearned men or apt to instruct them sufficiently in all points of faith The Answer 1 Vnlearned men may be saued and saued they cannot be but by the true faith and this faith they cannot haue without the rule to teach it them all this is true but still the Scripture yea onely Scripture is that rule for any thing the Iesuite hath said in this place a Pro. 1.4 giuing sharpnesse of wit to the simple and to the child knowledge and vnderstanding 2 For his reason to proue it aboue the capacitie of the vnlearned because they cannot reade them nor profit by them without other helpes ioyned is a very shift and an idle cauill concluding as much against himselfe as vs in that the determination of his Romane church without some other meanes added will proue as obscure as the text of Scripture Therefore I answer there be certaine helpes to enable vs to vnderstand the necessitie and requisite condition wherof hinder not the plainnesse and easinesse of the rule as I shewed when b § 4. nu 2. I handled the properties thereof For the word of God c 2. Pet. 1.19 is a light to our wayes and d Heb. 12.5 speaketh to vs as to children in all points of faith and manners easily plainly familiarly but yet there is a necessary condition required that we heare and know this voice which the Iesuites man lockt vp in a studie doth not And will the Iesuite himselfe because a man neuer hearing of the Churches determination abideth still in ignorance giue me leaue to inferre hereupon that therefore the Church is not the rule and yet the reason is all one Againe there be certaine impediments some naturall as infancie vnlearnednesse some sinfull as ignorance pride frowardnesse which must be remoued afore we can heare the Scriptures as they must also afore we can heare the Church for which cause the Lord hath giuen vs e Rom. 10 14. Eph. 4.11 the ministery of his Pastors and other meanes so that if a man being lockt vp with a Bible returne forth as ignorant as he went in this proueth not that the Scripture is obscure but that the man heard it not and to him that heareth not plaine and obscure is all one For the Law of our land is the rule of Societie yet locke vp an vnlettered man and the Law booke for a time together in a study and he wil come forth againe as ignorant in matters of law as he went in if we admit no other meanes but let the booke be opened and the text read and then as f Hom. 3. de Laz. Chrysostome speaketh the most vnlearned man that is shall vnderstand The Carpenters squire is the rule to measure by yet a child can do nothing with it The Sunne is our comfortable light to see by yet we must open our eyes and apply the meanes In all arts as in the Mathematicks Law or Physicke the precepts are the rule whereby the truth of euery question may be tried yet the bookes must be opened and time must be spent in learning them And though the Iesuite do all he can to haue his Church the rule yet he must needs grant the determination thereof is neither knowne nor agreed vpon without much labour and when it speaketh most plainly yet infants deafe men and infidels heare it not Digression 8. Shewing that the Scriptures are not so obscure but that they plainly determine all points of faith 3 And because the Iesuite according to the
the Church and those latter also are certaine to vs else could they not make the other so and why is the Churches authority so absolutely vrged here by the Iesuit when yet in so many cases it may be spared That is not the sole thing that must assure vs without which we may otherwise be secured Digression 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scripture and the reason why the Papists call for the Churches authoritie 9 Whereas the Iesuite obiecteth against the Scripture that many substantiall points of faith are not expresly contained in the Scriptures this is true of his Popish faith which is in them neither expresly nor by analogie saue that they haue an answer ready t Hosius de express Dei verb. pag. 38. That which pleaseth the Church of Rome is Gods expresse word But of the true faith of Christ u De doctrin Christ l. 2. c. 42. Austin saith Whatsoeuer a man learneth from without the Bible if it be hurtfull there it is condemned if it be profitable there it is found all things which may be learned elsewhere are found there more abundantly x Regul contract q. 95. Basil saith It is necessary and consonant to reason that euery man learne that which is needfull out of the holy Scripture both for the fulnesse of godlinesse and lest they inure themselues to humane traditions which words saith y Non videtur author harum quaestionum admittere traditiones non scriptas Bellar. de amiss grat lib. 1. c. 13 a Iesuite seeme to debarre traditions and the Church of Rome authorizeth the scripture but by traditioÌ„ z In Mat. hom 41. Chrysostome saith Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Isidorus Pelusiota his scholler a Lib. 1. epi. 369. biddeth we should refuse whatsoeuer is taught vnlesse it be contained in the volume of the Bible b Lib. 12. in Ioh. in illud â—â—ec auteÌ„ scripta sunt vt credatis Cyril Such things as the Apostles saw sufficient for our faith and manners are written that shining in true faith and good manners we might come to heauen by Christ c Comment in Hagg. c. 2. Hierome Whatsoeuer things man find and faine without the authoritie and testimonie of the Scripture as if they were from Apostolicall tradition are smitten by the sword of God d Lib. 3. c. 1. Irenaeus We haue not knowne the order of our saluation by meanes of any but those through whom the Gospell is come to vs the which Gospell they then preached and afterwards by the will of God deliuered to vs in the Scripture to be the foundation and pillar of our faith These places of the Fathers e Bellarm. de verb. Dei lib. 4. cap. 11. Gregor de Valent. anal fid by the confession of the Iesuits themselues shew that all things are written which be necessary for the saluation of all men And so you see the Iesuites rashnesse For if many substantiall points of faith be not set downe then some things necessary are wanting for euery substantiall point is necessary for all men 10 But yeeld the Iesuite that the Church shall be the rule we speake of to assure our conscience and then aske him who shall be this Church whereto he wil answer none but the Pope and his crew of Cardinals nay none but the Pope himself as I haue shewed alreadie and shall declare hereafter who if he leade thousands of people by troupes to hell eternally to be damned with himselfe there yet no man might presume to reproue him because he is iudged of no man f Dist 40. c. Si Papa saith the Canon law which the Iesuit will kindly take too if ye put him to it 11 And how will this Church expound the Scripture when you haue yeelded your self vnto her for no doubt she will discharge the office faithfully which she laboureth for so eagerly Let Cusanus the Cardinall tell you how for I hope he neuer recanted this point as g Stapl. counterbl l. 3. c. 36. pag. 358. they say he did another of greater truth thus he writeth h Epist 2 pag. 833. The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashioÌ„ is changed the sence of the Scripture is also changed i Epist 3 pag. 838. Againe when the Church changeth her iudgement God also changeth his k Epist 7. pag. 857. And no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that And let the Popes lawyers tell you that say l De translat episcopi c. Quanto in Gloss § Puâ—i The Pope hath a heauenly iudgement and maketh that to be the meaning which is none because in those things that he pleaseth to haue go forward his will is a law neither may any man say why do you so for he may dispense aboue all law So that this is the plaine English wherinto all the Iesuites doctrine concerning the authoritie of the Church is resolued and whatsoeuer any of them say yet their halting in the end cometh all to it and good reason for the Pope is a fast friend to the Romane Church c. § 10. Fourthly this rule of faith which we seeke for must be such that whosoeuer do find it and hauing found it will diligently attend vnto it obediently in all that it teacheth yeeld assent vnto it shall sufficiently in all points be instructed as touching matters of faith in such sort that none that yeeldeth this obedient assent in all points to the teaching thereof can fall into errour of faith But there be many that hauing found the Scripture do with an obedient mind diligently reade it and yeeld assent to euery sentence and word written in it acknowledging whatsoeuer it saith to be the word of God and yet are not sufficiently instructed but may and do sometimes grosly and obstinately erre in matters of faith as it is most euident since men of contrarie minds in religion do in maner aforesaid reade the Scriptures acknowledging them to be the word of God and yet continue opposite in opinion and so one of them in errour Therefore the Scripture alone is not that rule sufficient of it selfe to instruct euerie one in all points of faith The Answer 1 This is the Iesuites third argument against the scriptures and it is thus framed That which doth not instruct such as find it and obey it in all points of faith and preserue them from error is not the rule But the Scripture doth not instruct such as find it and obey it in all points of faith and
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
teach him the faith of Christ and this the Apostle saith the Scriptures are able to do By which word Able the other word Profitable must be expounded For the Apostle to manifest their abilitie produceth their profitablenesse which were no good argument if their profitablenesse were not complete Besides it cannot be denyed but all sufficient things are profitable and therefore hence it followeth by the rule of conuersion that therefore some profitable things are sufficient And so may the scripture be sufficient 3 Secondly he answereth They be profitable and sufficient because they commend vnto vs the Churches authoritie which is sufficient But this is a shift For 1. then they are not sâ—fficient in that they coÌ„mend no such authoritie to vs. 2. If this be a good answer theÌ„ so many books of the Bible be superfluous For this one place or b Hold the traditions the fifteenth verse of the second chapter of the second Epistle to the Thessalonians for example were sufficient because according to the Iesuites exposition it commendeth to vs the authoritie of the Church which is able to instruct vs. 3. The text is euident that the profitablenesse thereof standeth in teaching reprouing correcting and instructing now if it stand in this wholly then the Iesuits conceit is excluded if but in part then let him shew what we need more for our saluation then doctrine reproofe correction and instruction 4. There was neuer any Papist in the world that durst alledge this text for the authoritie of the Church and yet granting the Iesuites exposition it should proue it inuincibly 5. The Church it selfe whereunto he saith the Scripture sendeth vs for our sufficient instruction receiueth her doctrine out of the Scriptures The Church saith c Tract 3. in 1. epist Ioh. Austin is our mother her brests are the two testaments of the Scripture whence she giueth her children milke Therfore they containe a sufficient doctrine because the Church giueth her children no other 6. Yea the Apostle saith they are able to make the man of God perfect that is the Pastor himselfe the Pope and Councell and all Now the Iesuite will not say they make these perfect by sending them to the Church because themselues are the Church yea the head and mouth of it 7. Finally it were intollerable folly to say that man teacheth me all good learning that I might be absolute and perfect yea maketh me wise to knowledge which onely as I go sheweth me the schoole where I learne these things yet the speech were as proper as the Apostles in this place supposing the Iesuites exposition to be true 4 The fathers and certaine Papists also the truth constraining them expound the place otherwise and say as we do d Hom. 9. Chrysostome writing on this place saith If any thing be needfull for vs to learne or to be ignorant of there in the Scripture we may haue it and he addeth that in these words Paul telleth Timothy Thou hast the Scriptures to teach thee in steed of me if thou desire to know any thing there thou maist learne it Which he could not haue said if he had not thought Timothy might learne as much out of the Scripture as Paul could teach him e De ration stud theolog lib. 1. cap. 3. Villavincentius a Papist confesseth The Scriptures and they alone are able to teach vs to saluation as the Apostle in the third chapter of his second Epistle to Timothy affirmeth saying all Scripture is inspired of God c. In which words the Apostle comprehendeth all things that are needfull to the saluation of man f Sum part 3. tit 18. c. 3. §. 3. Antoninus the Archbishop of Florence saith God hath spoken but once and that in the holy Scripture so fully to all doubts and cases and to all good workes that he needeth speake no more g Comment in 2. Tim. c. 3 in v. 15.16 Espencaeus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill perswade to good Neither yet do they make a man good in some sort but perfect yea they can teach a man to saluation and h Sufficienter doctum reddere make him learned sufficiently § 12. The second conclusion is that no mans naturall wit and learning neither any companie of men neuer so learned onely as they are learned men not infallibly assisted by the holy Spirit can either by interpreting Scripture or otherwise be this infallible rule of Faith and consequently thoâ—e that for matters of faith rely either vpon their owne interpretation of Scripture or vpon the interpretation of other learned not assisted infallibly by the holy Ghost cannot haue an infallible faith This I proue Because all this wit and learning is humane naturall and fallible and therefore cannot be a rule or foundation whereupon to build a diuine supernaturall and infallible faith The third conclusion that no priuate man who perswadeth him selfe to be especially instructed by the Spirit can be this infallible rule of faith at least so farre forth as he teacheth or beleeueth contrarie to the receiued doctrine of the catholike Church this I proue first because S. Paul Gal. 1. saith Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Pronouncing generally that whosoeuer teacheth contrarie to the receiued doctrine of the catholike Church should be held anathematized or accursed Secondly I proue the same because the rule of faith must be infallible plainly knowne and vniuersall as before hath bene proued But this priuate spirit is not such For neither the partie himselfe and much lesse any other can be infallibly sure that he in particular is taught by the holy Ghost For neither is there anie promise in Scripture to assure that he in particular is thus taught by the holy Ghost neither is his particular perswasion be it neuer so seeming strong able to giue infallible assurance thereof since diuerse now adayes perswade theÌ„selues to be thus taught by the Spirit and yet one of them teaching contrary to another and therefore some in these their perswasions must needs be deceiued And therefore who without testimonie of true miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued since others that perswade themselues in the same maner that he doth are in this their perswasion sometime deceiued Moreouer suppose one assure himselfe to be taught by Gods Spirit immediatly in all things what is the true faith as it is not the maner of Almightie God to teach men immediatly by himselfe but rather as the Scripture telleth vs Fides ex auditu Rom. 10. and it is to be required ex ore sacerdotis and must be learned of Pastors and Doctors whom God hath put in his Church vt non circumferamur omni vento doctrinae But suppose I say one in priuate thinke himselfe to be immediatly taught of God how should he
without testimonie of miracle giue assurance to others that he is thus taught especially in such sort to make them forsake the teaching of the catholike Church which by plaine proofes and testimonies of Scripture they do know to be taught of God Nay they ought not in anie sort to beleeue him but rather to esteeme him as one of those of whom it is said Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum nihil vident dicunt ait Dominus cum ego non sum locutus Neither is it sufficient that these men alledge words of Scripture for that which they say because euery sect-maister alledgeth Scripture for his opinion yea the diuell himselfe for his purpose bringeth words of Scripture Math. 4. The Answer 1 These two conclusions might easily be granted without further examinatiō if the Iesuit had not a further reach in them thē the words pretend For what Protestant thinketh that any priuate mā or any company of men how learned soeuer or any mans naturall wit and learning is the rule of faith which honour we giue to the spirit of God in the Scriptures only But the Iesuit aimeth at those which in cōparison of the rest of the world being but priuate men particular Churches haue examined refused the Romane faith as Wicklieffe Hus Luther and the Churches of England Scotland and Germany haue done that so hauing in his former conclusion pluckt the Scriptures from you he might also in these two bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you and when he hath done in his last conclusion obtrude vpon you his Papall consistorie If he meant Priuate men wits learning and companies as they are opposed to diuine and spirituall he said well for no such priuate men wits learning or companies may be heard against the present doctrine and this is well proued in the Iesuits discourse but vsing it in that sence as it is opposed to common and vsuall a Priuatum accipio vt opponitur communi spiritui Mart. Peres de Tradit part 2 assert 4. pag. 48. which the Papists alway do his conclusions are vntrue viz. that nothing may be receiued which priuate men or particular companies teach against that which is surmized to be the Catholicke Church For in matters of religion it maketh no matter whether the teachers be many or few publicke or priuate persons as long as they teach the faith and expound the Scriptures truly For a true exposition is publicke though the companie that giue it be priuate and a false exposition is priuate though the Church that vrge it be neuer so publick yea though it came from a generall Councell And so this is to be holden concerning priuate men and companies that they may sometime be infallibly assured of the truth against a publicke multitude as the Romane Church for example and hauing the Scripture for their foundation may teach and beleeue against it in which case though their persons and wit and naturall learning be not the rule yet as long as they follow the Scripture which is the rule we are bound to heare them This being all that we hold and that which the Iesuite in these conclusions girdeth at now I come to examine his arguments against it 2 First he saith all mens wit and learning is humane natural and fallible therfore no mans wit or learning can be the rule which must sustaine our faith diuine supernaturall and infallible Wherto I answer granting the whole argument for we say not any mans learning is the rule or any companie of men the foundation of our faith but the contrary as I haue said onely we hold they may be so assisted by the holy Ghost that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church And this is a full answer to the second conclusion 3 Next in his third conclusion he saith No priuate man can be this rule at least when he teacheth contrary to the receiued doctrine of the Catholicke Church because Saint Paul saith If any preach any other Gospell then then which we haue preached vnto you let him be accursed This text is b Rhem. vpon Gal. 1.8 commonly vrged against Luther and Caluin for preaching otherwise then the Romish Church beleeueth whereby you may see what the Iesuite driueth at in these two conclusions But I answer though this text proue that no priuate man is the rule of faith and that no teaching may be receiued against the Scriptures yet there is nothing in it against such as resist a false Church though they be men neuer so priuate For Saint Paul speaketh of the doctrine which he had taught not which euery Church calling it selfe Catholicke may possible hold and of it he saith Let him be accursed that preacheth otherwise Now c Phil. 3.1 Iren. l. 3. ca. 1. Niceph. Callist l. 2. c. 34. all that the Apostle preached is written in the Scriptures and so he accurseth none but such as teach against them forbidding all men to preach against the Churches doctrine consenting with the word But when any thing deflecteth from that it may and must be excepted against euen by priuate men else this very text accurseth them for consenting to it Thus d Contra lit Petiliā Donat. l. 3. c. 6. de Vnitate Eccles cap. 11. Austin expoundeth the place If we or an Angell from heauen declare vnto you either concerning Christ or his Church or any other matter belonging to our faith or life any thing but that which you haue receiued in the writings of the Law and the Gospell let him be accursed See Austine preferring the Scripture aboue all things expoundeth the place against such as teach any thing concerning faith and manners let the Iesuit mark this but that which is contained in the Scripture and the Iesuite begging the question talketh idlely of his Romane Church 4 His second argument to proue his third conclusion is that the priuate spirit is not infallible and plainly knowne Whereto I answer that this is false meaning priuate as the Iesuite doth I haue distinguished it for a smal company holding against a multitude as e 1. Reg. 22. 23. Michaiah did against 400. Prophets may be directed by the spirit of God in the Scriptures which are infallible plainly knowne But neither thēselues nor any other can be sure they are thus taught I answer this is vntrue for the Scripture is a light and knowne by the sons of light and by it they may be assured Now they that be thus assured are infallibly sure they are taught by the holy Ghost for f 2. Tim. 3.16 All Scripture is inspired of God and containeth the teaching of the holy Ghost But there is no promise in the Scripture to assure him he is thus taught Yes for the Scripture promiseth that euery doctrine is of God that consenteth with it and
though he alledged the words thereof absurdly wrested The sheepe therefore casteth not away her fleece though the wolfe sometime put it on else the Iesuite must renounce the authoritie of his Church also because sectmasters sometime alledge it But euen as he will say they alledge it indeed but yet either not the true Church or the true Church not truly so I say sectmasters alledge the scripture indeed but either not the true Scripture or the Scripture not truly And let the Iesuite remember that h Defence of the censure against Chark pag. 166. a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to i CeÌ„sur Colon. pag. 112. Pigh hierarch l. 3. c. 3 p. 103. and others a nose of waxe by this that heretickes wrest and detort it as a nose of waxe is bowed into many formes Digression 15. Against the two former conclusions shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholicke companie 8 Because the Iesuite pleadeth so for his Catholicke multitude let him consider the Scripture k 1. Thes 5.21 1. Ioh. 4.1 biddeth all men trie what they are taught l Act. 17.11 commending them that examined euen the Apostles teaching and m Math. 7.15 24.4 Esa 8.20 Ier. 23.16 Rom. 16.17 commaunding to beware of false Prophets and n Ios 1.18 Ioh. 5.39 to search the Scriptures o Heb. 5.14 that we might haue our wits exercised to discerne good and euill all which were to no purpose if when we had done we neither could by reading attaine to any certaintie or hauing attained might not hold it against a multitude but were still bound to referre the matter to them which are suspected and whose iudgement is the very thing to be examined Againe p 1. Reg. 22.15 one Michaiah defended the truth against 400. Prophets q Niceph. lib. 8. cap. 19. one Paphnutius directed the whole Councell of Nice Christ and his Apostles withstood the whole Iewish synagogue and r Iob 32.6 Elihu one yong man rebuked the ancients 9 Saint Chrysostome hath a discourse about this point which I thought fit to be propounded A Gentile Å¿ Homil. 33. in Act. saith he cometh and saith I would be a Christian but I know not which side to cleaue vnto many dissentions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we rely vpoÌ„ reasoÌ„ but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou mark the meaning thou maist throughly know that which is good When thou buyest a garment though thou haue no skill in weauing yet thou satst not I cannot buy it they deceiue me but thou doest all things that thou maist learn how to know it say not then I am a scholler and wilbâ— no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie To the same effect saith t Comment in Nah. c. 2. in fine Hierome It is alway the diuels endeuour to bring the waking soule asleepe therefore at the comming of Christ and his word and the Churches doctrine and when Nineueh that sometime was so beautifull a whore shall haue her end the people which before was lulled asleepe vnder their teachers shal be lifted vp and hasten towards the mountaines of the Scriptures the mountaines Moses and the Prophets and the Apostles and the Euangelists which are the mountaines of the new Testament and when they come to these mountaines and shall be occupied in the reading thereof if they finde none to teach them then their endeuours shal be approued because they flew to the mountaines and the slothfulnesse of their teachers shall be detested Did Hierome in these words expound a Prophet or Prophecy himselfe concerning these later times wherin the whore of Babilon drew toward her end and the profound sleepe of the Romish teachers was such that men were faine to flie to the Scriptures wherby they directed both the slothfulnesse of their labor and the coruption of their doctrine And why not when in many cases the peoples eares are holyer then the Priests heart as the same Hierome saith in u Ad PaÌ„mach adâ—e erro Ioh. Hierosolym another place 10 Moreouer let the Iesuite consider that the learned of his owne side haue left written as much as we say in defence of priuate men that so it may appeare what truth there is in his conclusion when his owne Doctors confute it For thus writeth x Part. 1. de Elect elect potest cap. significasti In concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moue retur melioribus c. Panormitan One faithfull man though priuate is more to be beleeued then the Pope or a whole Councell if he haue better reason on his side and authoritie of the old and new Testament y De exam doctrin part 1. consid 5. And Gerson more fully The examination and triall of doctrines concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And again some lay man not authorised may yet be so excellently learned in the Scripture that his assertion shall be more to be credited then the Popes definitiue sentence For the Gospell is more to be credited theÌ„ the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred z And yet if the Pope neuer so little anger theÌ„ they write asmuch at this day Non saluat Christian quod pontifex constaÌ„ter affirmat praeceptum suuÌ„ esse iustum sed oportet illud examinare se iuxta regulaÌ„ superius datam dirigere tract de interdict composit à Theolog. Venet prop. 13. I know not what these men would haue writ if they had now liued in the Popes Seminaries but this you see they writ before Luther was borne or Seminaries were erected that the Scriptures be the rule to try al things by and the priuatest man that is may by them iudge yea conuince and refuse the Pope and his Councels Which is all that we say for priuate men that hauing the Scripture for their foundation they taught and beleeued against the
him Secondly Christ saith Simon louest thou me more then these Why doth he examine him of his loue more then the rest but that he intended him more authoritie I answer to make him see his fault who hauing lately vndertooke more then all euen to die with him though all should forsake him yet when it came to triall performed lesse then any denying him thrise which none else did And possible also to let him know his sinne was pardoned x Luc. 7.47 because more is forgiuen to him that loueth more Thirdly he not onely examineth him of his loue but also thereby draweth out of him a feruent confession of it I answer this he did also in regard of his former sinne y Isid Pelusiot l. 1. Ep. 103. by a threefold confession to heale his threefold deniall and to assure his fellow disciples of his repentance and to shew by his example how deare the loue of Christ should be to them that meddle with feeding Christs flocke Fourthly he biddeth him Feed and feeding is Ruling with fulnesse of power I answer he biddeth him feed his sheepe and lambes which are the people and not the Apostles properly which proueth that feeding hath no such meaning Besides feeding signifieth ruling not euery way but in such maner as appertaineth to the persons that do feed And therefore in kings it is to rule with fulnesse of power but in Pastors with the word and discipline onely as appeareth by this that all Bishops and teachers are called z Eph 4.11 Pastors and bidden a Ier. 3.15 Ezec 34 Act. 20.28 1. Pet. 5.1 feede the flocke of Christ and yet no man thinketh they are made Popes thereby Lastly Peter is bidden Feed the sheepe the Apostles are a part of Christs sheep therefore he must feed them I answer this is granted but then feeding signifieth no more but edifying by word and example and so as Peter must feed the Apostles the Apostles must feed him againe by the same commandement of Christ b Marc. 16. that bade them preach the Gospell to euery creature as c Gal. 2. Paul fed him at Antioch by reproofe And whereas some vrge that the sheepe signifie the vniuersall Church because Christ saith not these are those sheepe in particular but my sheeepe in generall and so Peter is set ouer the vniuersall Church this is but a speculation for if the Church be strained into so wide a signification he could not feed it because he could feed no more then that part which was in his time or followed after him wherein the other Apostles fed in community with him and feeding was not Poping Thus we see that vnlesse the Papists may be allowed to racke the words of Scripture beyond all compasse of ordinary vnderstanding and bring to them the sence which they should fetch from them there is nothing in all the Bible sufficient to vphold any part of that wherein they are so confident § 37. So that this difference may be assigned betweene any sort of heretickes and the Romane Church that they are a companie not vnited among themselues by anie linke which is able to containe and continue them in the vnitie of faith whereas the Romane Church is as S. Cyprian speaketh Plebs sacerdoti adunata grex pastori suo adhaerens A people conioyned to their priest and a flocke cleauing to their chiefe Pastor Whom whilest it heareth as it is bound to do it is vnpossible but it should retaine vnitie of faith Like contrarie according to the saying of the same S. Cyprian lib. 1. epist 5. ad Cornel. contra Haeret. Non aliunde haereses obortae sunt aut nata schismata quà m inde quòd Sacerdoti non obtemperatur nec vnus in Ecclesia ad tempus sacerdos vnus iudex vice Christi cogitatur Nor from any other roote haue heresies and schismes sprong vp but from this that men do not obey the priest of God neither do they consider how that in the Church there is one Priest and one iudge for the time in stead of Christ The Answer 1 How well the Romane Church is linked together I haue said in the former section and therefore if the Iesuit will assigne a difference betweene it and heretickes which will be the same that is betweene fish and herrings he must do it by somthing else then by their vnitie wherunto Saint Cyprian giueth no testimony in the words alledged but that it pleased the Iesuite thereby to impose vpon his ignorant reader For first he speaketh not in any of both places concerning the Church of Rome but of euery part of the Church whersoeuer saith It is a company adhering to their Pastour c. Next by this one Pastor and iudge whereto the Church adhereth he meaneth not the Bishop of Rome ouer all the world for himselfe dissented from him in the cause of appeales and rebaptization but euery Bishop in his owne circuit Thirdly supposing he had conceited the Pope and by these words immediatly meant him yet what is that to the Pope now who is degenerate into another creature then at that time he was whereby it cometh to passe that many good things might be said of him then that cannot now and of his Church then which since that time are perished 2 But the truth is that saying the Church is a people cleauing to their Priest he meaneth it not of al Gods Church cleauing to the Pope but of euery particular Church obeying their Pastour according to Saint Pauls admonition a Heb. 13.17 Obey and submit your selues to such as haue the ouersight of you And the want hereof he saith is the roote of schisme not the dissenting from the Pope And this is proued to be his meaning because in b Lib. 4. Ep. 9. ad Florent another Epistle he hath the same words applying them to himselfe and complaining thereby that some had vnderhand refused him and communicated with others For the Nouatians at Carthage in a schisme had made them a Bishop of their owne and written to the Church of Rome falsly that he was lawfully elected the which being against the custome and peace of the Church moued him to vrge as you see the vnitie of one Bishop and to defend the Church-gouernment of that time c Hiero. comment in Tit c. 1. Chrysost hom 1 ad Philipp which was to haue but one Bishop in one citie Hence proceed his words touching euery Bishop in his owne place as the Iesuite hath alledged them Whereby you see how wel he proueth the vnitie of his Church and authoritie of his Pope euen as well as if a man should make that proper to the Bishop of Rome and his Church which appertaineth to euery Bishop and euery Church and expound that of the supremacie which importeth no more but ordinary gouernment vsed by Pastors in their owne charge This kinde of disputing is called inclosing of commons § 38. Secondly the Protestants Church is
that their impudencie more then by any other deuice they haue seduced the world m Greg. a Val. to 3. pag. 291. d. One of them saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediatly without any other examination they might embrace that doctrine which the Fathers of old iudged to be true Let vs therefore see who they be that most sticke to the Fathers 5 But first it is to be noted that of all hands it is agreed the Fathers were not of infallible iudgement but had their errors so they say themselues Austin n D. 9. Negaro saith I cannot deny but there are many things in my workes as there are in the writings of my ancestors which iustly and with good discretion may be blamed And thus they all confesse yea Anselme o Comment in 2. Cor. writeth that in their books which the Church readeth many times are found things corrupt and hereticall yet neither the bookes nor the authors are condemned for this Let the wise Reader peruse their bookes and he shall find this true that I say Thus p Refert Bellar. de Chr. l. 4 c. 8. Hilary denied that Christ in his sufferings had any sorrow q Strom. l. 6. l. 3. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessitie but onely to shew he had a true body and that he and his Apostles after their death preached to the damned in hell and conuerted many r Epiph de Not. Origen taught many things against the faith and wrong expounded the most things in Scripture ſ Ep. ad Iubaiā Cyprian held rebaptization and t Aduers Prax. Tertullian Montanisme u Legat. Athenagoras condemneth second mariage And none is free 6 Yea many Fathers haue erred together with one consent as appeareth in general Councels x Turrecr sum l. 3. c. 58. concl 2. Panor de elect elect pot Signif which haue erred and may erre by our aduersaries owne confession y Euseb l. 7. c. 5. With Cyprian in his error of rebaptization took part many great Councels z Refert Bellar. Iustine Irenaeus Papias Tertullian Victorinus Lactantius Seuerus Apollinaris Nepos and many more held the error of the Millenarians And a Bann part 1. pag. 75. our aduersaries grant that the more part of Doctors if some few be against them make no infallible argument in matters of faith but in things not concerning faith the consent of all together maketh but probabilitie and no certaintie Which assumeth it for true that many fathers may erre together with one consent Hence it followeth euidently that euery thing is not vndoubtedly true which a father or many fathers haue written but may with good discretion be examined by the Scripture and if it agree not therewith it may be reiected Yea this ought to be so without any preiudice to their faith that do it For though b Eph. 4.11 God send them for the teaching of his Church yet that sending was no otherwise nor with any greater authoritie then he sendeth the present Pastors now liuing who haue the same authoritie to teach and freedom from error that they had and differ nothing from them but in antiquity which time may bring to them as well as it did to the fathers and yet who doubteth but they may erre in their teaching and without iniurie to the faith be examined in that they say 7 Vpon this ground it is that the Protestants think they are not absolutly tied to euery thing that the fathers haue written They reuerence the fathers and studie their writings and thereby attaine to great knowledge in things concerning our faith and account their books as most excellent monuments of antiquitie but they allow the Scripture onely to be iudge whereby they trie both the fathers and themselues And they thinke it most absurd which the Papists to gul the world with haue written that c Noli meis d. 9 glos §. In istis the writings of the fathers must be obserued at a nailes bredth The writings of Austine and of the other Doctors must be holden to the vttermost tittle d Onuph prim Pap. part 1. c. 6. It is rash and foolish and terrible rashnesse to go against a sence giuen by the Fathers for the vnderstanding of the Scriptures I say we thinke such speeches as these grosse and absurd and we contemne them For e Plut. in Agesil when one told Agesilaus he would bring him where hee should heare a man whistle for all the world like the singing of a Nightingale he answered It should not need for he had heard the Nightingale her selfe So we haue heard the Scripture it selfe more liuely and lesse subiect to error then the purest writings of the Doctors Wherein we are content our aduersaries themselues be iudges For Andradius f Def. Trid. l. 2. saith there can nothing be deuised more superstitious then to count those things for diuine oracles which the Fathers deliuered onely as probable And he addeth that God hath reuealed many things to vs that they neuer saw c. And whereas it is sometime busily obiected against vs that the Doctors liuing so neare the Apostles times were likely to see more then we that liue so farre off Dominicus Bannes a Doctor of their owne denieth this It is not g 22. pag. 58. 59. saith he necessary that by how much the more the Church is remote from the Apostles times by so much there should be the lesse perfect knowledge of the mysteries of faith therin because after the Apostles time there were not the most learned men in the Church which had dexteritie in vnderstanding and expounding the matters of faith We are not therefore inuolued in the more darknesse by how much the more in respect of the time we are distant from Christ but rather the Doctors of these later times being godly and insisting in the steps of the ancient Fathers haue attained more expresse vnderstanding in some things then they had For they are like children standing on the shoulders of giants who being lifted vp by the talnesse of the giants no maruell if they see further then they themselues Thus you see that our aduersaries notwithstanding their cauilling at vs yet take the same libertie in reading the Fathers that we do and thinke it reason sometimes to preferre their owne iudgement afore theirs 8 Neither were it so hainous a matter for vs to deny things written by the fathers if preiudice and malice one at another were set aside For h Augus contra Cresco l. 2. c. 32. contra Maximian l. 3. c. 14. the fathers themselues denied what some had holden before them and I know few Papists of any wit but allow it because the fathers haue their errors and take it for granted that they held many things against the Scriptures Marsilius i Defens
the bodie after a long time hath shaken it off and looked through it by reason the vitall parts kept out the poison we do not call it a new bodie for that were absurd as our aduersaries call the Protestants a new Church but a bodie recouered and deliuered from a leprosie In the same manner we compare the Church and the Papacie 2 To the second part wherein the Iesuite saith he can shew diuers places where our religion is scarce heard of specially the Indies Iaponia and China I answer he doth wisely to carrie his Reader into his new world because he knew the old world hath Protestants in euery part of it as I haue said and a Engl. voyage◠the Spanish Inquisition hath found some there too and may daily find more for any thing they know yet the time being vnder 120. yeares since their first discouerie And if the Iesuite were well put to it it would be exceeding hard for him to shew so many of his Romane faith in those countries as is pretended The Spaniards I grant that dwell and traffick there professe it but the questiō is of the inhabitāts For I hold him a weak man and easie of beliefe that giueth any credit to the Iesuits reports and their Indian newes concerning this matter the which I say vpon euident grounds For Franciscus Victoria in his publicke lectures at Salmantica b Relect. 5. pag. 201. affirmed that the Barbarians by warre could not be moued to beleeue but to faine they beleeued and receiued the faith which is horrible and sacrilegious c Pag. 200. and he addeth that the Christian religion was neuer yet sufficiently offered them And Bartolomaeus Casas that was a Bishop in the Indies and saw all that was done d Span. Colon◠informed the king of Spaine that the crueltie of the Spaniards toward the people and the leudnesse of the Priests was such that the Indians beleeued nothing but mocked at al that was shewed them of God being rooted in this conceit that our God is the worst and the most wicked and vniust of all gods because he hath such seruants But I will handle this point at large in the 50. Digression where I doubt not but to giue the Iesuite enough of his Indies conuersion 3 And whereas the Iesuite saith our faith was scarce euer heard of among the Indians this is rashly spoken and more then he knoweth For Bishop Iewel hath e Def. Apolog. pag. 37. shewed out of Vesputius that in the East Indies there were many godly Bishops and sundrie whole countries conuerted and baptized before the Portugals came there or the Popes name was heard of And if it be true that f Osor gest Eman l. 3. pag. 83. 107. Fred. Lumnius de extrem Indic l. 2. c. 8. Sur. cōmen an 1565. Baron an 57. n 113. the Iesuites owne histories report that the Apostle Thomas lieth buried in a citie there and that he conuerted them to the faith of Christ and that the people of the countrey by his doctrine haue Bishops and Patriarkes to this day and maried Priests and the Scriptures and the Eucharist in both kinds then belike there were at least some steps of the Protestants religiō there afore the Popes authoritie was heard of And vnlesse he can proue out of the scriptures that Saint Thomas was a Papist which is hard to do he must graunt also that their first conuersion was to our faith for Saint Thomas conuerted them and we beleeue the same that he preached § 49. Nay euen our owne Chronicles can beare witnesse that our deare countrey England was conuerted by Austin a Monke sent from S. Gregory the Pope and continued in that faith without any knowledge of the Protestants religion which then was vnhatched for diuerse hundred yeares The like record in other countreys conuerted by meanes of those onely who did communicate and were members of the Romane Church we may finde in other histories See Socrat. l. 1. c. 29. cap. 28. 30. Sozom. l. 2 c. 23. Niceph. l. 14. c. 40. Platina in vitis Pontificum Steph. 7. Adrian 4. Aeneas Syluius de origine Bohemorum cap. 16. Baronius his Annales the Indian and Iaponian histories letters other particular histories of peculiar Christian countries The Answer 1 Touching the conuersion of England by Austin the Monk wherewith our aduersaries make so much ado I answer two things First that supposing he did conuert it yet was it not to the present Romane faith but to that which was the faith at that time For neither was Gregorie that sent him such a Pope as now the Pope is inuested with his supremacie nor his doctrine in the chiefe things sutable to that which is now holden as may be shewed by that which he hath left written against a L. 4. ep 76. 80. 83. l. 6. ep 88 194. Images b L. 7. ep 109. the supremacie c Super 7 psal poenitent the merit of workes and diuers other points though I will not denie but the contagion of some errors were got in in his time and Austine arriuing in England might do his best to scatter them Which being granted our aduersaries are neuer the nearer that they shoote at because we can shew the said things so brought in to be errors and different from that which the Church beleeued long before Austins coming And for triall hereof let any man set downe what Austine taught in this his imaginated conuersion of the countrey and contrarie to our faith and I will demonstrate it to haue bene against the teaching of the Primitiue Church before him 2 Secondly I say he conuerted not our countrey at all excepting the planting of some trifling ceremonies For Gildas d An. 580. Polyd praefat ad Tonstal praefixa Gildae Austin came an 597. Baro an 597. n. 20. who liued afore Austins coming writeth that the Brittans receiued the Christian faith from the first beginning And this appeareth to be true in that the Apostles themselues or some of that time preached in the countrey Baronius e An. 58. n. 51. thinketh Saint Peter was here Theodoret f De Curand Graec. affect l. 9. saith Saint Paule Nicephorus g L. 2. c. 40. saith Simon Zelotes h Baron an 35. n. 5. Some Ioseph of Arimathea but whosoeuer they were certaine it is that very timely in the Primitiue Church the Gospell was planted for so i Tertul. aduers Iudae Origen hom 4. in Ezek. Theod. hist l. 4. c. 3. the auncient writers agree whereby it appeareth that Austine is not the Apostle of our land as k Three conuers par 1. c. 8. some vainly giue it out It is l Alan Cope l. 5. c. 18. 19. obiected that the faith thus planted at the first was extinguished againe by heresie and paganisme in that part of the land which was inhabited by the English Saxons whom Austine conuerted Whereto I answer three
who faile to say no more very much from Apostolike perfection and Angelical puritie of life according to Saint Paul anathema sit yea such a one as not onely bringeth not this Catholicke or generall receiued doctrine but bringeth in a new and contrary doctrine we should not according to Saint Iohn Epist 2. salute or say once Aue to him and much lesse should we giue credite to his words or vse him as a rule of our faith or preferre his teaching before the teaching of the Catholicke Church The Answer 1 And is it true that if God send any one in an extraordinary maner it appertaineth to his prouidence to furnish him with miracles or the people should not be bound to beleeue him How is it then said of Iohn Baptist a Ioh. 10 41. that was thus sent that he did no miracle yet all things that he spake of Christ were true And what will the Iesuite say to his b Boz sign eccl l. 18. c. 1. Baro an 34. n. 274. masters that so ridiculously haue put it in print that albeit in the Acts of the Apostles it be said that signes and wonders were done by the Apostles yet there is no signe reported that was done by any but by Peter the rest of the Apostles therefore either did none at all or almost none and very slender in comparison of those which Peter did And as the fathers say Iohn Baptist did no miracles lest any thing should be diminished from Christs authoritie so may it be said of Christs vicar Peter A grosse and a greasie conceit and swimming with blasphemie yet the Iesuite must sup it off because so skilfull clearks haue giuen it him but when he hath done good reason he recant his present assertion and bind not the Protestants to that which the Apostles themselues wanted in a manner all but Peter It is incredible how scurrilously the Papists behaue themselues in this point of miracles c Staph. apol part 1. Hosius confess Polon c. 92. Not one of these new Gospellers was euer able so much as to cure a lame colt or a halting bitch and yet when they will flatter the Pope they shame not to write that all the Apostles did as little 2 But I will answer the Iesuite directly to the point that ordinarily it appertaineth to Gods prouidence to furnish with miracles such as rise vp in an extraordinarie maner whether it be to abrogate or alter the ancient doctrine of his Church as our Sauiour and his Apostles were furnished And I grant that if Luthers calling were answered by vs to be meerely extraordinarie or if he had preached against the Catholicke Church or ancient doctrine continued in all ages the Iesuite had made a good passage against vs but he did none of these things His calling was not extraordinary in that kind which reuealeth new doctrine not knowne before as Christs and the Apostles was onely the externall gouernment of the Church being corrupted and oppressed by the Papacie declining from the ancient integritie that was in the beginning he vsed that calling which he had and extraordinarily bent it to the preaching of reformation I say extraordinarily first because it was not so visibly done in those ages Next the corruptions against which he dealt were ordinarily embraced in the outward practise of the world Thirdly he vsed his calling giuen him in the Papacie to another end then they meant that gaue it him Lastly considering those times his eyes in an extraordinarie measure and maner were opened to discerne the truth and God enabled him with extraordinarie gifts In all other things which are properly extraordinarie he differed from the Apostles For neither did he reueale new doctrine nor want all vocation of men nor was taught immediatly by reuelation In which case he needed no miracles but it was sufficient for him to proue his doctrine by the Scriptures 3 Whereupon the people were bound to credite him as farre as he taught according to the Scriptures for they are a token sufficient And though our Sauiour required no man to beleeue him but vpon the euidence of his workes yet that was because his place was meerely extraordinarie which Luthers was not whom our Pastors succeeding they haue the same libertie to proue their calling by the doctrine they teach and not by miracle The ordinarie course set downe by Christ was not that which the Papacie practised but the same for substance wherein Luther came the practise of the Papacie being a corruption that incroched vpon that course against which if Luther preached he taught nothing contrarie to the ordinary doctrine of the true Church but contrarie to the Papacie that oppressed the Church Which Papacie if it could be proued to be the true Church then according to S. Paule Gal. 1 Let him be accursed that speaketh against it and as S. Iohn speaketh Epist 2 Let no man salute such a preacher or giue credit to him 4 Let our aduersaries therefore take notice of their errors in this point and diligently marke where they lye First they assume their Papacie to be the ancient Church and the doctrine thereof to be the faith holden taught and alway deliuered in the same which is false confuted Then they assume againe that all mē preaching against this their Papacie preach against the Church and so consequently are not to be credited vnlesse they haue the gift of miracles Thirdly they inferre vpon this that therefore all our Pastors are vnlawfull The which conclusion standing vpon so weake grounds can be of no more credit then the grounds are whereupon it standeth all which I haue shewed to be false in their owne places where they were to be handled Let them proue theirs to be the Church and shew that what Luther taught against them he taught against the Church and then it will be true that no man should preferre his teaching before them and not before Beside we make not our Pastors the rule of our faith but ground our selues them on the Scripture which is the rule § 60. And surely me thinkes though there were none of these euident proofes which I haue brought out of Scripture yet euen reason it selfe would teach that we ought to giue more credit to the vniuersall company of Catholickes which haue bene in all times and are spread ouer the Christian world in all places then to any one priuate man or some few his fellowes It is a prouerbe common among all men Vex populi est vox Dei that which all men say must needes be true And contrariwise to a particular man or his priuate company that will oppose themselues against this generall voice of all men like Ismael of whom it is said Manus eius contra omnes manus omnium contra eum Gen. 16. it may well be obiected which Luther confesseth was obiected to himselfe by his owne conscience or rather principally by the mercy and grace of God almighty seeking to reclaime him while