of the priuiledge of trafficke which the King thereof tenders to our countrimen in this case if the Relators credit bee suspitious it were dangerous to build vpon his report because here he is the principall and only cause vpon whose sole affirmation we can finally rest In like manner if two persons onely bee present at the death of a friend and depose that in this or that manner he bestowed legacies in this case if they be of doubtfull repute it will be hard to determine positiuely what is the truth because that here they are the principall and onely witnesses and there are no other authentike proofes whereby their depositions may be examined But where the Propounder is onely the instrument by whose meanes wee are brought to see proofes of an higher nature and by whose ministerie arguments of greater importance doe display themselues as if the Trauailer shall bring letters of Credence vnder the Hand Seale of the Prince confirming his Relation or if the persons present at the death of their friend shall besides their owne testimonie produce a formall will subscribed by the hands of lawfull witnesses and strengthened by an authentike seale here the possibilitie of erring in the Propounder takes not away the certaintie of the things propounded by him because in this case the same may be supplyed by other more sufficient demonstrations vpon which as the principall causes of our beliefe wee may finally rest Now to apply this to the Church I say that if the Church were the principall or onely Cause for whose authoritie our faith doth finally assent to the mysteries propounded by her then and vpon this supposition it were to be acknowledged that if the Church might erre and that her testimonie were not infallible the assured truth of things so assented vnto could not bee attayned by vs. But wee say that in working an vndoubted assent vnto the mysteries propounded and deliuered vnto vs the Church though it bee one cause to wit an inductiue or preparatiue yet is it not the onely no nor the principall or finall vpon which wee lastly depend The principall and finall causes for whose sake we firmely beleeue those truths which the Church propounds vnto vs touching the Scriptures are two The one the Word of God it selfe with the properties notes and characters aboue mentioned imprinted in the letter thereof which serue as the hand-writing and Deed of the great Maker produced by the Church in confirmation of what shee vtters The other the inward testimonie of Gods Spirit enlightning the eyes of our vnderstanding to discerne the Scriptures by those notes and perswading vs what we discerne stedfastly to beleeue seruing as a seale which confirmes to the consciences of the Elect the Deed to bee lawfull and authentike The former which is the Word it selfe and the notes thereof cannot bee denyed by an ingenious Papist to bee there found for howsoeuer some of them by a iust iudgement of God for being iniurious to the Scriptures in branding them with obscuritie imperfection c. haue beene so blinded by the Prince of darknesse that setting aside the iudgement of the Church no reason to them hath appeared wherefore Aesops Fables should not as well as the Scriptures themselues bee thought Canonicall yet others as Bellarmine Greg. de Valentia Gretser c. doe acknowledge these distinguishing notes to be in their kinde argumentatiue and to shine in them as the excellency of the Doctrine concord efficacie and the like whereby may be verified of the whole Booke of God what the Officers sent by the Pharisies and Priests said of our Sauiour Ioh. 7. Neuer man spake like this man Nor is the later which is the inward testimonie of the Spirit denyed by the learneder sort of Papists to possesse another chief place in the discouerie of the Scriptures For although in popular aire they seeme to vent the contrarie yet when they are called to giue a more sober account in writing they vtter the same in effect which we doe The Church saith Stapleton by reason of her ministerie and mastership receiued of God doth make vs to beleeue but yet the formall reason wherefore we beleeue is not the Church but God speaking within vs. Againe The minde of a faithfull beleeuer saith hee doth rest in the iudgement but not by the iudgement of the Church but by the inward grace of the holy Spirit So Gregorie de Valentia The infallible proposition of the Church saith he is as obscure to vs as any other article of faith whatsoeuer alleadging out of Canus That if a man should aske wherefore he beleeues the Trinitie he should answer incommodiously in saying because the Church doth infallibly propose it And Canus giues the reason Because the last resolution of faith saith he is not into the testimonie of the Church but into a more inward efficient cause that is into God inwardly mouing vs to beleeue If therefore addes Becanus you be asked wherefore you beleeue that God reuealed such a thing and you answere that you beleeue it for the authoritie of the Church it is not the assent of a theologicall faith but of some other faith of an inferiour ranke Many more testimonies might bee added it being a firme position amongst the Schoolemen that principles of faith such as the Scriptures are cannot bee beleeued as they ought to bee but by infused faith But I will conclude where I began with our Countriman Stapleton because he layes downe the very fundamentall reason vpon which this Doctrine is grounded There is the same faith saith hee in the rest of the whole Church which is in the Prophets Apostles and all those who are immediately taught of God They haue one and the same formall reason of their act of beleeuing But the faith of the Apostles and Prophets which was by immediate reuelation was lastly resolued into God alone the Reuealer and did end and rest vpon him onely as the supreme and last cause of beleeuing therefore the faith of the rest of the whole Church hath the same formall obiect These foundations being laid it shall not be hard to shape distinct answeres to the seuerall questions aboue propounded To the first if the testimonie of the Church bee not infallible how shall wee vndoubtedly knowe the Scriptures to bee the Word of God I answere that wee may know them to bee so partly by the light of the Word that is the diuine notes and characters therein imprinted and partly by the enlightning and perswading grace of Gods Spirit enabling vs to see and mouing vs to beleeue what wee see Now on the contrarie I demand of them If one cannot bee assured of the certaintie of the Scriptures propounded by the Church vnlesse the proposition of the Church bee infallible how the lay Papists in this Land doe know any article of faith to be infallibly true considering that few or none of them euer heard the voyce of that Church which they
suppose to bee infallible that Church being according to their supposition either the Pope in his chaire or a Generall Councell but are engaged altogether to the reports of particular Priests and Iesuites whom none will exempt from being subiect to error and deceit 2. To the second question if the exposition of the Church be not infallible how doe we know the sense and meaning of the Scriptures I answere that although all places of the Scripture are not alike perspicuous as all are not alike necessarie to saluation yet for the opening of the sense thereof so farre as is behoofefull for his Church God is the best Interpreter of his owne meaning expounding outwardly one place of the Word by another inwardly both opening ones eyes to discerne and enclining ones heart to assent vnto the truth As for those which cannot see but with the Popes spectacles and pretend the Scriptures to bee euery where throughout so ouershadowed with a mist that nothing presents it selfe cleerly to their view I wonder the lesse at them because their blindnesse is such that they cannot see to serue God without burning Tapers and lighted Candles at noone day Now on the other side I demand of them if one cannot know the certaine meaning and sense of the Scriptures vnlesse the exposition of the Church be infallible 1. Wherefore hath not the Church of Rome all this while publisht a set interpretation vpon any one book of the Bible considering that they say it is so necessarie and that the Popes Commentaries vpon it haue for so many Marts beene expected 2. How a man which cannot discerne the sense of the Scriptures in plaine places shall be able to shun the processe in infinitum and not runne his wits out of breath considering that according to the Papists themselues the voyce of the Church vttered in former Decrees requires the exposition of the present Church meaning the Pope and that the Churches Canons are inuol'd with no lesse if not more perplexeties than the Scriptures I could instance in ancient Councells as the Nicen and aske whether the sixth Canon wherein these wordes be Quoniam talis est Episcopo Romano consuetudo are to bee vnderstood according to the opinion of Ruffinus or Balsamon or Caranza or Bellarmine which foure are recounted by Bellarmine lib 2. de Rom. Pont. c. 13. But because I desire to confine my selfe to that which is pure Roman let 's cast the water of the Tridentine Synagogue and see whether that runnes so cleere as they pretend I aske therefore first touching the Canonicall bookes the number and names whereof the Fathers therein assembled were so carefull to set downe Sess 4. whether that which we call the Apocrypha Esther be there canonized as Bellarmine affirmeth lib. 1. de verbo Dei c. 7. or whether that booke and those which are called additaments bee there excluded from the Canon as Sixtus Senensis in lib. 1. 8. biblioth sanct doth auouch Secondly for the intention required by the Councell in him which administers the Sacrament Sess 7. I aske whether the wordes of the Councell be to be vnderstood according to Catharinus opinion in opusc or Bellarmines lib. 1. de Sacram in Gen. c. 27. Thirdly I aske how it comes to passe that Priscian and our old Grammarians will not serue to construe the text of the Councel if the Roman Church can endite with so perspicuous a stile but that Sess 7. Can. 8. Opus operatum must contrarie to the Grammar rules as Bellarmine confesseth lib. 2. de Sacram. c. 1. be vnderstood passiuely And that in the sixth Sess cap. 5. de iustif it is said Neque homo ipse nihil omninò agat wherein contrarie to Grammar are two negatiues expressed which cannot bee resolued into an affirmatiue Fourthly if the interpretations of the Church are so facile and easie whether was the Councell of Trents meaning concerning Originall sinne and Iustification the same that Dominicus a Soto affirms it to be or that which Ambrosius Catharinus attributes vnto it seeing both were present at the drawing of the Canons both presented books for proofe of their opinions to the Councell which are now extant and the Councell it selfe being appealed vnto could not decide the Controuersie nor agree what was her owne meaning therein To the third question if the tradition of the Church be not infallible how shall we know whether the Scriptures be perfect and entire or maimed and corrupted I answer that there is a double perfection of the Scriptures the one of integrall parts which appertaines to the perfection of each booke Chapter and verse in particular the other of essentiall parts which pertaine to the perfection of sauing knowledge If the question be of the integrall puritie and perfection how I know that there be copies of the Scriptures in the world by iudicious comparing whereof light may bee giuen to correct all manifest errors and defects crept into the Text whether by negligence or ignorance of the transcribers or otherwise I answer that I am assured thereof by the promises of God in generall to establish a perpetuitie of sauing knowledge and true beliefe in his Church and consequently by that firme foundation of his prouidence which appointing the end to witte eternall life will neuer suffer the meanes conducting thereunto either to perish or being disparaged by corruptions to become fruitlesse Neither doth Greg de Valentia run for farther proofes to secure the Popes legitimacie and salue the danger to which the Latine vulgar edition of the Bible is lyable by often impressions then this prouidence of God But if the question be of the essentiall puritie and perfection of the Scriptures how one may be assured that so much as contaynes points necesarie to saluation is preserued perfect and entire in them I answer that to resolue ones selfe herein he hath besides the generall promises of God and his neuer fayling prouidence an experimentall knowledge also springing from that amplitude of comfort and consolation which Gods Spirit effects by the Scriptures in the hearts and consciences of true beleeuers For such is the vnion and coherence of points necessarie to saluation on with the other that one workes not his proper effect where the other is not at least in some reasonable and conuenient measure knowne and beleeued Now on the contrarie I demaund of them if we cannot bee assured of the puritie and perfection of the Scriptures vnlesse the Tradition of the Church concerning it bee infallible how a man can euer bee resolued thereof from the Church of Rome Which first could neither heretofore preserue her Latine vulgar editions of the Bible which shee preferres before the originall from manifest Corruptions as may appeare by the corrections of Origen and Hierom nor at this day hath been able to Canonize any edition without permitting faults solecismes Barbarismes Misinterpretations Ambiguities Additions Substractions Transpositions Immutations Deprauations and the like which are confest by
excludes no sort or condition of men There is neither Iew nor Greeke there is neither Bond nor Free there is neither Male nor Female for yee are all one in Christ Iesus saith the Apostle Gal. 3. 3. Thirdly in respect of time because it shall neuer cease nor faile but continue in one place or other vntill the last day according to that promise of our Sauiour that hee would be with vs alwayes euen vnto the end of the world Matth. 28. Thus you see modum essendi the manner of the Church Catholikes being but modus cognoscendi the manner of knowing it is more questionable for on it depends that great question of our dayes wherein the Iesuites so triumph concerning the perpetuitie and visibilitie of our Church in all Ages For our better progresse wherein wee are to note that a thing may bee knowne two manner of wayes Viz. 1. The one a priori that is by arguments drawne from causes or principles which force an assent to a thing though as yet one sees not the truth of the same by experience Thus from that principle in Philosophie that heauie things tend downewards to the center I know that a plummet of lead would fall to the center of the earth if no thicke or grosse body interposed it selfe although I neuer saw any conclusion or practice of the fame Thus from that principle in Diuinitie that there is a resurrection of the body I beleeue that who euer lye buried in their Sepulchres shall rise againe although mine eyes were neuer witnesses of any such resurrection 2. The other a posteriori that is by arguments drawn from the effects to the cause or by grounding ones knowledge and certaintie vpon the sense of an experiment as when one beleeues that the fire is hot because hee feeles it burne or that the Sea is salt because he tastes it brinish Both these haue their vses being rightly and with due circumspection applyed but they are not alwayes and in all subiects alike demonstratiue and therefore the question will bee which of them the Creed requires for the procuring of a firme beliefe and assent to this article of the Catholike Church I must confesse that arguments a posteriori that is from testimonies of men pointing out by name the Professors and vpholders of any Religion in all Ages is a great motiue and inducement to perswade that such a Religion is Catholike that is vniuersall in respect of place persons and time and that the Church professing such a Religion is of the like amplitude and antiquitie But yet this is not that modus cognoscendi that manner of knowing the true Church to be Catholike which is proper to the Creed or by which Faith cleaues vnto it and beleeues it as an article of saluation that manner of knowing it to be so is onely a priori by diuine principles that is by Gods promises made vnto it in the Scriptures where wee reade that of Christs Kingdome there shall be no end Psal 2. that the gates of hell shall not preuaile against it Matth. 16. and that our Sauiour will continue with vs vnto the end Math. 28. these are the pedigrees of Christs Church by these it proues it selfe to be of an ancient stemme that it had noble Progenitors he which playes the Herald and points out the seuerall descents of her sonnes with their lots and portions in all Ages he may somewhat illustrate the Church Catholike he cannot strengthen or confirme it hee may bee a Thomas Didimus which will not beleeue vnlesse hee sees hee cannot bee any of those blessed of our Sauiour which see not and yet beleeue Ioh. 20. Now that the Catholicisme of the Church that is the vniuersalitie duration and perpetuitie thereof so farre as it enters the Creed is to bee knowne onely a priori by the promises made in the Scriptures vnto it and not a posteriori that is by instances shewing the visible Professors of the same in all Ages I shall not neede to trauaile farther then the Creed it selfe to make it good My first reason shall be drawne from the condition of the Church Catholike as it is an article of our Creed and as we say I beleeue the Catholike Church From whence I thus argue Whatsoeuer wee are to beleeue as an article of the Creed the same must bee endowed with these foure conditions The first that the proofe of it be perfect for otherwise if it prooue but in part it cannot suffice for an article of faith The second that the ground vpon which it depends be some diuine and infallible principle for otherwise it may create an opinion in one but it cannot beget a faith Thirdly that all those who are bound to beleeue it be capable of the manner of prouing it as Valentia requires in these cases And lastly that it bee not the obiect of sense For Faith saith the Apostle to the Hebrewes chap. 11. is the euidence of things not seene and Thom. Aquin. 2◠2◠q. 1. saith plainly vt fidei obiectum sit aliquod visum fieri non potest it cannot bee that the obiect of faith should bee any thing seene But the proofe of the vniuersalitie of the Church which is a posteriori by the seuerall visible Professors of the same first is no perfect proofe for it depends vpon the testimonie of Doctors whereof in some ages few haue written and those which haue written haue not written of all points so that their consent in diuers Articles is rather charitably presumed than certainely knowne Secondly it is no proofe depending vpon diuine and infallible principles but vpon the testimonie and credit of men who may erre and bee deceiued Thirdly it is not a proofe of which all men are capeable for it consists partly of the voluminous writings of Historians partly of the immense dictates of the Fathers partly of the perplexe and inextricable subtilties of the Schoole-men to which few haue time and meanes all not capacitie to attaine Lastly by demonstrating the vniuersality and perpetuitie of the Church from the visibilitie of it it makes the Church as Catholicke to bee the obiect of the sense and so by consequence makes it to bee no Article of Faith My second reason shal be drawen from the nature of the Church Catholick in it selfe and the incapability of it to be subiect to arguments a posteriori that is of sense visibility it being not properly or if properly yet not alwaies snfficiently visible for this purpose Forthe better vnderstāding wherof we must premise some distinctions touching the Church Catholicke The Catholicke Church may bee considered either in respect of its 1. Matter of which it is composed which are men 2. Forme In respect of its Matter so it may be taken either according to its full Latitude and extent excluding no time no places nor any condition of men or in a limited sense in respect of its parts and those considered not together but seuerally with relation to their proper
pronounce him to bee an Heriticke who after so great a pudder as hath beene kept about Saint Francis shall yet deny him to bee in heauen Secondly Turrecremata in his second booke de Ecclesia and Syluester in his summes do grant that the Pope may so farre as in him lyes endeà uour to establish his owne heresie and obtrude it vpon the Church nor doe Valentia and Bellarmine dissalow their position vnder these two prouiso's the one that if he doe it effectually then the contrary hath beene formerly determined by the Church so that the Church can then receiue no danger thereby of erring the other that if the contrary was neuer before determined then the Pope may indeed attempt it as did Ioh. 22. in a question touching the state of the soule after death but God in his prouidence will take such course as that he neuer shall accomplish it The fifth Gradation BVt fiftly grant for the matters that the Pope be this Church in determining any matter of Faith whatsoeuer yet is it not resolued clearely by them for the person in generall whether the Pope vpon which wee are so to relie bee the present Pope or whether the Popes deceased 1. For the voice of the Iesuites speakes this that it is the present Pope nay Gregorie de Valentia is so confident therein that neque Scriptura sacra saith hee neque etiam sola traditio si ab ea separes praesentem in ecclesia authoritatem est illa authoritas infallibilis magistra fidei c. that is neither the Scriptures nor yet traditions if you separat from the present authoritie in the Church is that infallible mistresse of Faith Iudge of controuersies So Bellarmine omnium conciliorum veterum omnium dogmatum firmitas pendet ab authoritate praesentis Ecclesiae the strength of all ancient Councells and all assertions doth depend vpon the authoritie of the present Church and their reasons alleadgedare for that without the authoritie of the present Church wee neither can be assured of the certainty of Traditions and Councells nor of the sense meaning of them 2. But contrariwise the case being put as you haue heard by Turrecremata and Siluester that the Pope may doe what lyes in him to propose an heresie both Valentia and Bellarmine grant the position not to be impossible vpon condition that the heresie haue beene condemned formerly by the Church for then according to their doctrine the Church is to examin the errors of the present Pope by truthes resolued by precedent Popes So that if in all points necessarie to saluation the truth haue beene already determined by former Popes as in 1600. yeeres space they haue had leasure enough to doe it the present Pope ceaseth to bee a competent Iudge in such matters hee may erre touching them hee may doe his best indeuour to obtrude vpon the Church heresies concerning them nay hee stands himselfe to bee arrained at the barre and Tribunall of his Clergie whether he be Orthodoxe or no and that by the prescripts of his predecessors The sixt Gradation SIxtly graunt for the Person in generall that it bee the present Pope which is the Church in that no danger can accrue from the Popes propounding an heresie if that heresie haue beene formerly condemned because as they say the Church may then know him not to bee their Shepherd but a Wolfe yet is it not agreed or determined sufficiently amongst them for the meanes how the Church may bee able to iudge or truly discerne him to be such an one 1. For they which hold a Generall Councell to be aboue the Pope and that it cannot erre as Gerson Cameracensis and others aboue mentioned doe hold likewise that the Pope so erring may bee iudged both for his person and doctrine by the church in a Generall Councell 2. But they which hold a Generall Councell not to be aboue the Pope but that wanting his companie it may erre euen in matters of faith as Bellarmine Valentia Cajetan Turrecremata and others these disable any for being competent Iudges of the Popes doctrine For howsoeuer they may pretend that the Councell proceeding according to former Popes declarations cannot erre yet because they teach that the certaintie sense of former Decrees depends vpon the iudgement of the present Pope I cannot see what meanes may according to their opinion be affoorded for the triall of the Popes doctrine if he should chance to erre The seuenth Gradation SEauenthly graunt for the meanes that the Church neuer neede to passe verdict vpon the Popes doctrine yet is it not agreed vpon by them for the See whether the Popedome bee necessarily vnited to the See of Rome so that the word Roman for ought they know assuredly is not conuertible with Catholike but that he which brags he is a Roman Catholike to day may if the Pope should chance to die prooue a Geneua Catholike tomorrow 1. For Dominicus a Soto vpon the fourth of the Senten saith that the Apostolicall seate and power of vniuersall Bishop is annext to the Bishoprick of Rome onely jure Ecclesiastico that is not by the Law of God but by the Churches constitution so that by the authoritie of the Church a Bishop of another See may be chosen Pope And Bellarmine graunts that it is no matter of faith that the Apostolicall seate may not bee separated from the Church of Rome forasmuch as neither Scripture nor Tradition doe auouch it 2. But Canus Driedo Turrecremata and Gregorie de Valentia doe hold the contrarie that the Bishop of Rome is Peters successor not onely by the constitution of the Church but also by the institution of Christ though Valentia confesseth varias hac de re doctorum sententias that the opinions of the Doctors be diuers in this point The eighth Gradation EIghtly for I shall not yet leaue them graunt for the See that the Bishop of Rome bee the ordayned Successour of Peter by the institution of Christ not onely in the Popedome but also in the particular See of Rome yet is it not certayne for the particular person of this or any present Pope whether hee bee the true and lawfull Bishop of Rome or no 1. For although Gregorie de Valentia doth thinke that Gods prouidence will alwayes secure the Church of a lawfull Pope 2. Yet hee confesseth that graue Doctors doe admit the case as possible and this according to them may fall out diuers wayes First if the Pope be promoted by Simonie and that this is not impossible Aquinas affirmes it 2a. 2a. q. 100. where hee saith Papa potest incurrere vitium Simoniae sicut quilibet alius the Pope may incurre the sinne of Simonie as well as any other The which opinion Cajetan and others vpon Thomas doe follow and it is moreouer a clause in the Bull of Pope Iulius the second That if any Pope happen to be chosen simoniacally the same
adhering and yet not promised to bee petra virtute a rocke for vertue in sustayning So that to conclude there may be as you see in many things a likenesse betweene petrus petra this rocke and that stone yet not so much as that a reasonable lapidarie may not distinguish them SECT VI. The obiection drawne from the question how wee may know the authoritie sense puritie and perfection of the Scriptures handled and resolued THe last forme of argumentation which they vse is drawne from the dependancy which they say the Scriptures haue vpon the Church though not absolutely in themselues yet in respect of vs our discerning of them Whence they thus argue if the testimonie of the Church be not infallible how shall we be resolued in these three interrogatiues The first is touching the Scriptures authoritie whether they be the vndoubted Word of God or no The second touching their interpretation what their sense and meaning is The third concerning their puritie and perfection whether they be perfect and entire or maymed and corrupted To prepare the way for the resoluing of these questions we are to note that as to the right apprehension of an obiect by the sense so to the due comprehension of the Scriptures by the soule three things are ordinarily required Viz. 1. First that the Scriptures bee an obiect capable to be apprehended and discerned 2. Secondly that there bee organs and faculties as those of the bodie so these of the soule fitly disposed and qualified to receiue and discerne that obiect 3. Thirdly that there bee a medium that is a middle instrument or meanes to conuey present and vnite the obiect to the organ 1. For the first wee agree that to the end the Scriptures should bee an obiect capable to bee seene and discerned it is requisite that they should be endowed with such remarkable properties and notes as may distinguish them from other writings For we take not to taske to teach vnreasonable creatures as did Saint Francis neither doe we dreame of fanaticall inspirations imagining that God reueales things vnto vs ouer and besides the Word but wee inuite you to looke vpon the markes and characters of the Word and we say as Philip did to Nathaniel Ioh. 1. Come and see Now these properties notes and Characters by which the Word of God becomes an obiect distinct and capable to be knowne by vs are Either 1. Outwardly accompanying it as antiquitie miracles fulfilling of prophesies testimonies of Martyrs and the like which doe onely procure attention and prepare men to beleeue probably and with lesse difficultie 2. Inwardly imprinted in it as first the diuine and spirituall matters therein contayned surpassing all humane wisedom being things which neither eye hath seene nor eare hath heard neither haue entred into the heart of man Secondly The forme of the stile void of affectation yet transcending in quicknesse maiestie and fulnesse the Master-peeces of the most polite and elaborat Orators Thirdly The sweet harmonie and consent of parts with parts Lastly The efficacy and vertue which it hath to produce the loue of God and our Enemies to procure the peace of our Consciences to alienate a man from the delights of the Flesh and the World to make him reioyce in afflictions to triumph ouer Death all which doe necessarily conclude the diuine authoritie of the Scriptures seeing nature it selfe is thereby vanquisht and a strong man cannot be bound but by a stronger than himselfe 2. For the second wee agree that seeing wee are not able to discerne the Scriptures by any naturall habit or inbred qualitie of our owne For the naturall man as the Apostle speakes receiueth not the things of the Spirit of God because they are foolishnesse vnto him neither can he know them for that they are spiritually discerned 1. Cor. 2. that therefore wee are enabled thereunto by faith and by the inward enlightning and perswasion of Gods Spirit But I neede not insist vpon a point which Bellarmine himselfe labours so to proue in his 6. lib. de Grat. lib. Arbit cap. 1. 2. and is confirmed by the Tridentine Councell in the 6. Sess 3. Can. 3. For the third which is the medium wee are not of Democritus opinion who thought that if the aire which conueyes the beames of the Starres vnto vs were away one should bee able to spie a pismire in heauen but rather with Aristotle we thinke wee should then see nothing according to that axiome in philosophie In vacuo per vacuum nulla fit visio wee conseut therefore that God hath appointed an ordinarie meanes to conuey and present such celestiall obiects as the Word of God to our view and this ordinarie meanes wee say is the Church to which wee willingly attribute these two ordinarie vses in that imployment Viz. 1. First of a witnesse testifying the authoritie and sense of the Scriptures vnto vs wherein for the effect the papist and wee differ but this that wee say it produceth a faith no more than humane they lesse than diuine 2. Secondly of Gods instrument by whose ministerie in preaching expounding the Scriptures the holy Ghost begets a diuine Faith and other spirituall graces within vs. So that the question betweene vs is not whether we are to exclude the ordinarie ministerie of the Church testifying and propounding the Scriptures vnto vs for this wee doe not Nor on the other side Whether the authoritie of the Church be a sufficient argument of it selfe to produce a diuine assent vnto the same for this the learneder sort of them as anon you shal heare will not affirme But this Whether to the end that we may by the assistance of Gods Spirit and those inward notes and properties found in the Scriptures discerne the Word propounded by the Church vnto vs to be the Word of God infallibilitie be a requisite condition in the Propounder As if in playner termes one should say whether to the end that I may by the visage gesture and garments discerne my friend approaching towards me to bee such an one it bee needfull that the aire which conueyes those formes to my eye bee neuer and at no time capable by reason of mists or other accidents to represent false and deceitfull formes Or this whether to the end that a Gold-smith may by his touch-stone discerne a piece of gold deliuered him to bee good and currant it bee required that the parties credit which sells it him should bee vnquestionable This is that which in effect they affirme and this we denie To resolue therefore the difficultie We graunt that where the Propounder is the principall finall and onely cause for whose sake we beleeue a thing there if the Propounder bee liable to error and deceit a firme and vndoubted beliefe of such a thing cannot be had As for example if one onely Trauailer haue beene in the Indies and brings relation by word of mouth touching the commodities of the Countrie and
Pagnine Caietan Forerius Oleaster Sixtus Senensis Bellarmine and others to bee found in their newest and most approued Bibles Secondly which disparageth the Churches fidelitie and care teaching that it hath lost many bookes of the Old Testament of which Becanus reckons vp particularly no fewer then 18. theol scholast part 2. Thirdly which actually hath lost many articles of faith heretofore defined declared by it as Valentia grants Tom. 3. in Thom. disp 1. All arguing her to bee an incompetent Mistris of other mens purses which hath beene so negligent a guardian of her owne So then let vs cast vp the reckoning and see what small aduantage the Papists haue of vs in these questions of the Scripture Wee runne on thus farre together that to a distinct resolution of them there is required the testimonie of the word speaking outwardly to our eares the testimonie of the spirit speaking inwardly to our hearts and the testimonie of the Church preparing the way by her message for the other two The combate stands chiefely in this that they beleeue the message because they thinke the Messenger cannot lye wee beleeue the message not because wee thinke the Messenger cannot lye but because he which sent him speakes the same by his deede and seale nay farther comes in person along with him and by a double affirmation the one of his word the other of his spirit confirmes the Messengers saying in this particular to bee true so that in fine their lustie brags obtayne but this issue that we beleeue the man for the masters sake they beleeue the master for the mans sake SECT VII The new sleights and deuices which the Iesuites vse in enforcing these arguments touching the Church and the Scriptures BVt see what the Lyons pawes can effect they think to compasse by the Foxes wiles and therefore they haue instilled a method of disputing into the common people which howsoeuer it will not hold water in the schooles yet because it haply passeth the throng in the streets it shall not be amisse to discouer some trickes and deuices of theirs in this kinde that you may see how they detaine the truth in vniustice as the Apostle speakes and that the penurie to which they are driuen is such that now their chiefest warre is but defensiue The first tricke of theirs is to teach the people to require vs to proue and shew by euident demonstration the Scriptures to be the Word of God and that to those which beleeue them not As if one should say Imagine that I gaue no credit to the Scriptures how will you which depend not finally vpon the authoritie of the Church make it appeare by euident conuincing proofes and reasons vnto me that they are the Word of God I could retort and how will you conuince me by the authority of the Church that they are the Word of God if first I beleeue them not to bee so considering that your owne Diuines Bellarmine by name lib. 4. de Eccles cap. 3. confesse that one cannot euidently demonstrate the true Church by any notes to bee the true one but to such an one as first beleeues and receiues the Scriptures because the notes of the Church are from thence to bee taken and deduced But by this question you may perceaue that Poperie is a disease working vpon corrupt humours and cannot domineere but there where the flesh and humane reason weare the breeches First they require one to proue that by such euidence as it is not capable of For principles of faith such as the Scriptures are are apprehended by faith and this faith howsoeuer it bringeth with it certaintie yet it doth not clearnesse Whether you reflect vpon the matter which are things not seene Heb. 11. or the manner it being through a glasse darkely 1. Cor. 13. Againe that certaintie being inward it serues but for the satisfying of ones selfe not for the conuiction of others Secondly they bid vs proue it to one who by Aristotles rule in a like case should bee excluded from being partaker of so high mysteries in that hee is not idoneus auditor that is one that by reason of vnbeliefe is not capable of the right proper proofes which is as much as if one should dispute of colors with a blind man Against which fopperies Thomas Aquinas layes downe two remarkeable propositions 1. part q. â— art 8. The one that Diuinitie is not argumentatiue to proue her principles but onely to proue her conclusions The other that against one which absolutely denies her principles and namely the Scriptures one cannot proceed probando but soluendo that is not by prouing the truth thereof but by dissoluing the reasons brought to the contrarie Their second deuice is to question vs not onely how wee proue the Scriptures in generall to bee the Word of God but also in speciall how wee know the Gospell of Saint Matthew to bee the Gospell of Saint Matthew how we are assured of the sense and interpretation of such a particular verse how wee rest satisfied that this or that syllable is correctly imprinted or that haply not vnderstanding Hebrew and Greeke one may bee confident that our translation accords throughout with the originall This forme of questioning might indeed carry some credit with it if wee either dreamed of a perfection of knowledge in this life or conceiued a paritie of gifts in all men for the discerning of this Word or an equalitie of necessitie in the things therein contayned But forasmuch as we acknowledge neither perfection nor paritie of gifts to be found here nor lastly an equalitie of necessitie in the things to require a distinct answer to all such questions from all men is most vniust and altogether besides the purpose For as touching perfection we confesse with the Apostle that we know but in part and prophesie but in part 1. Cor. 13. 9. And as for equalitie as we ascribe not that degree of iudgement to any one member which we doe to the whole Church so we make the skill of discerning to differ in the members and that in a three-fold respect 1. First in respect of the grace of God enlightning vs which is giuen vnto euery one not equally but according to the measure of the gift of Christ Ephes 4. 7. 2. Secondly in respect of the meanes wherewith the holy Ghost cooperates which are hearing of the Word of God preached meditation studie skill of tongues and the like which are diuers in all For we relye not as I said before vpon speciall and immediate reuelations as the Prophets and Apostles did but on the grace of God concurring with our meditations and the vse of the publike meanes 3. Thirdly in respect of the matters contayned in the Scriptures whereof all display not themselues alike being not all equally and alike necessarie to saluation some imposing an absolute necessitie of beliefe others onely a conditionall that is a preparation of minde to giue fuller credence when it
man faith also by consequence that Socrates is a substance that he is a liuing creature and that hee is reasonable because Man contaynes all these things in his nature So the Scripture saying that Christ hath a body saith by consequence that according to his humane condition he is finite and being finite hath a limited and bounded existencie and therefore cannot bee in many places at the same instant For arte in this is grounded vpon nature and in nature the immediate cause implyes the effect the species the genus the subject the properties the whole the parts one contrarie remooues the other so that these Maximes of Philosophie are but dilated verities being before contractedly contayned in the Letter and adde not any thing to the Scriptures fulnesse but onely are displayed by the vnderstanding facultie as the species and formes of an obiect are by a perspectiue glasse multiplyed and made more visible 3. If we presse them with the force and necessitie of our consequence they bid them demand of vs whether we cannot erre in the deducing of a Consequence if we say we cannot then to tell vs that we oppugne a doctrine of our owne which determineth that the Church may erre and if wee say wee may then they will them to aske vs how wee can build an article of faith vpon a Consequence which by our owne confession is fallible To which wee say first that a posse ad esse non valet argumentum from a possibilitie of erring to an actuall erring an argument will not follow Againe the necessitie of a Consequence depends not vpon the person of him which deduceth it but vpon the intrinsecall vnion and reall affinitie betweene the termes of the Antecedent and Consequent But lastly because they presse vs to shew how we can assure our selues that in this or that particular Consequence we doe not erre considering that there is no subiect wherein we do not acknowledge that we may erre Let me aske them againe how any of them can assure themselues that they know the meaning of the Church in any one article of faith considering that there is none of them in particular the Pope in his chaire excepted which may not by their owne Tenets mistake a word or misse-conceiue the Churches meaning Sure if this reason were of force wee should for the same Cause take away all certaintie of knowledge which comes by the sense which was the error of the Academikes and Pirrhonians For what sense is there which at sometimes by reason of the Medium Organ or Object is not lyable to erre and be deceiued But as Nature which Philosophers say is not defectiue in things necessarie hath for the remedying of these inconueniences endowed man with reason common notions and principles whereby hee is able to iudge of the due site habitude and disposition of things so the God of Nature which is also the God of Grace and knowes the necessitie of his children giues vnto them besides that portion of reason common notions and principles aboue-mentioned the spirit also of discretion for the spirituall man iudgeth all things 1. Cor. 2. So Saint Iohn These things haue I written vnto you concerning them that seduce you but the anointing which you haue receiued of him teacheth you all things 1. Ioh. 2. 26. 4. If the Consequence bee so euident that they cannot for shame denie it then they counsell them to aske vs where the Scripture saith in expresse termes that whatsoeuer followeth by euident and necessarie consequence from her Pages is an article of faith Where they hope to choake vs with an equiuocall acception of the word article For an article of faith is sometimes taken strictly for one of those verities which so neerly touch the foundation of faith that a man cannot be saued vnlesse he expresly know and beleeue it sometimes largely for any Catholike truth whatsoeuer If they take it in the former sense they fight with their owne shadowes for which of our men euer said that whatsoeuer followeth from the Scriptures by euident and necessarie consequence is in such manner and sense an article of faith But if they take it in the latter sense wee need not runne farre for Texts to proue that such consequences are articles of faith and require according to the nature of the subiect and euidence of the deduction a beliefe either explicit or implicit of them because that conclusions as I shewed before lye hid in their principles as a kernell in the shell and that consequences are materially in their premises and being in them are to be esteemed part of them and therefore he which is bound to an absolute beliefe of the one is bound also at least conditionally that is vpon the appearance of the euidence of the consequence to beleeue the other 5. If wee dispute syllogistically they bid them tell vs that not the Scriptures but Aristotle prescribes rules for syllogismes and that Aristotles rules cannot binde the faith As though syllogisticke formes were principall causes of the truth of things and not onely instruments whereby the Truth which was before and might otherwise by naturall Logick and the strength of the common apprehension be perceiued is made somewhat the more easie and apparant For many Conclusions follow necessarily in regard of the matter which are vicious in regard of the forme Galen inuented a fourth figure which others reiect And therefore wee build no more vpon Aristotle in matters of faith then an house is built vpon the Carpenters Hammer Square or Rule which are neither whole nor part of the building though otherwise they conduce thereunto as instruments 6. If wee stop their mouthes either with manifest Texts of Scripture or pregnant consequences then they bid them demand of vs Who shal be iudge Which is a peece of Sophistrie beyond the Deuils who being taken tardie by our Sauiour in misse-quoting places of Scripture forgot to aske the question Who shal be iudge This cauill is squint-eyed and lookes three wayes at once If we say the Holy Ghost then they vpbraid vs with flying to priuate spirits and making our selues Iudges in our owne cause If we say the Scriptures they reply that the Scriptures are not sufficient to execute the place being mute and wanting a voyce to declare which amongst many senses is their owne and if we say the Church then they conceiue the victorie to runne on their side and think we haue granted them their Conclusion But what if we make neither the one nor the other sitting alone to be this Iudge but acknowledge a Concurrency though not equall in all of them and that Concurrency though not to the enacting of the sentence as it is considered in se in it selfe yet to the publication of it quoad nos as it hath reference to vs What then shall become of these sequells And so it is indeed For howsoeuer we make one supreme Iudge in this high Court of Veritie yet wee doe not imagine
him to speake but by writing nor that writing to bee ordinarily read and declared without an Herald The principall Iudge wee say is God himselfe from whom proceedes the knowledge of all supernaturall truths whatsoeuer The instruments whereby hee communicates them vnto vs are threefold first his Spirit whereby he speakes inwardly vnto vs both enlightning vs to behold and perswading vs to beleeue the sense and meaning of his mysteries Yet is not this a priuate spirit because it reueales not ought vnto vs besides the publicke writing nor ordinarily without the ministerie of the Church For to speake more clearely a spirit may be termed priuate Either 1. Ratione Principij in regard of the author and efficient from whence it comes 2. Ratione Subiecti in regard of the subiect or person in which it dwells 3. Ratione Medij in regard of the meanes which it vseth Now the spirit wherby we iudge of diuine truths howsoeuer it may bee termed priuate in regard of the Subiect or Person wherin it inhabites hee being haply as most men are of a priuat condition yet we allow it not to bee priuate either in regard of the meanes which it vseth which are the reading of the Scriptures publike ministerie of the Church Councells Fathers c. or in respect of the Author efficient thereof which is the Holy Ghost the common father of light and grace at which kind of spirit Saint Peter specially aymes when hee saith no Scripture is of priuate interpretation 2. Pet. 1. The second instrument whereby God declares his sentence is the Scripture which is the only outward infallible rule whereby Controuersies may be resolued and decided and is not to be accounted imperfect or vnsufficient for this purpose because all men are not able to pry forth with into the meaning thereof throughout or for that it wants vocall organs to expresse which amidst varietie of senses attributed vnto it is his owne For it promiseth not to doe this but to those who are enlightned with the spirit and which make right vse of the publike meanes as the ministerie of the Church reading of Authors comparing of places and the like Logicians telling vs that an instrument is then sayd to be sufficient not when it serues for all vses and in all manners whatsoeuer but when it serues to such an end and in such sort applyed as the principall efficient hath ordainedit as a writing is then sufficiently legeable if those which haue eyes and a will therunto can read it though to the blind and negligent it seeme otherwise The third instrument whereby God publisheth his decrees is the Church and in it the Bishops and Pastors thereof whether assembled in Councels or otherwise considered in their ordinarie ministerie This holds the place of an Herald and howsoeuer it stands not in equipage with the two former yet God hath commanded vs to heare it and promised that it shall neuer erre in fundamentall points either totally or finally So that in summe the totall and plenary indicature of matters of Faith belongs to the Holy Ghost whereby the Iudge of these things properly taken is he alone the gift of his spirit the Scriptures and the Church are but partiall instruments of promulgation seruing onely as seuerall trunkes and pipes whereby his decree arriues at the eares of our vnderstanding yet if any shall compare the outward instruments together the Church and the Scriptures and demand by which of the two it is that the Holy Ghost speakes properly as hee is iudge of Controuersies and on which wee are finally to rest for his infallible sentence I answer not the Church but the Scriptures First in respect of their dignity because the Scriptures are the immediate worke of God dictated by his Spirit Whereas the expositions of the Church proceed not immediately from God but mediating the voice of the Scriptures Secondly in respect of their certainty for the church is subiect to error the Scriptures are not Againe the truth in regard of the Scriptures is fixt and therefore easie to be there found shee being alwayes lodged in the same bookes but in regard of the Church it is Ambulatorie and therefore needes more search to discouer it there as not being entayled either to chaire place or person Thirdly in respect of the order and manner of knowing them for howsoeuer by a confused knowledge the Church may bee notior Scripturis knowen better then the Scriptures and-before them yet according to a distinct knowledge are the Scriptures notiores Ecclesia knowne better and sooner then the Church for the true Scriptures are knowne by their owne light but the true Church is not knowne but by the light of the Scriptures The conceit that the Church must be accompanied with infallibilitie if to no other end yet to make a finall end of Controuersies vpon earth is ridiculous for if they suppose a finall end of Controuersies amongst all men whatsoeuer first they suppose that which shall neuer be whilest the Church is militant vpon earth for the Apostle tells vs that there must be heresies 1. Cor. 11. Secondly they present a meanes vncompetent to compasse that which they designe by naming the Church of Rome to that office both in that she is a partie and hath not as yet cleared her title to that dignitie and in that infallibilitie in the Iudge is not sufficient to compose differences in supernaturall matters without grace in the hearer which is no coyne that comes out of the Popes treasurie nor hear be that growes in his Garden but raines from heauen where and what measure God pleaseth On the other side if more particularlie they require an end of Controuersies amongst those whom God hath elected and that so farre as is necessarie for the saluation of their soules it is needlesse to attribute infallibilitie to the Church for the seruing of this Cure because to them God supplyes the infallible assurance of his truth by meanes more excellent and agreeable to the nature of his spirituall Kingdome to wit by his Wisedome in furnishing them with a rule both able to bee knowne by its notes and characters and also sufficient to decide all necessarie questions that may at any time be incident by his Grace enabling them to see the truth and demonstrating the certaintie thereof to their consciences and by his Prouidence raising vp faithfull Pastors in one place or other to prepare open and display those verities and decisions to the flocke Many like cratchets to these and answered by the same grounds doe issue daily out of the Iesuits warehouse as for example if wee produce one place of Scripture to proue the meaning of another they bid them call vpon vs to alleadge a third place which shall say that this place ought to bee expounded by that as if wee needed a Text to proue God no lyar or that he doth not contradict himselfe If in disputing vpon any subiect we goe about to destroy their Assertion they will them
euer since the time of our Sauiour vnto this present I doe beleeue with the same faith and vpon the same grounds that I beleeue the Catholike Church because I beleeue our Church of England to be a member of the Catholike and this I beleeue a priori that is for the promise sake made in the Scriptures that it shall bee so But where our Church was before Luther or who were the Professors of it euer since the time of our blessed Sauiour vntill this present is no part of my Creed There is not a syllable in it which inuites me to proceed that way Doe I say I beleeue the vniuersalitie of Christs Church and must my foundation be such onely as can breed in me but an opinion or naked hope doe I begin in Faith and with the Galathians must I end in the flesh that is with sense Doe I build with one hand a Church Catholike which cannot bee seene and with the other must I draw it in a Map or point it out to the eye Nay set the Church as Catholike aside and consider it but in her parts which consideration of it belongs not to the Creed yet in this sense also is the Church at sometimes so obscured that by our Aduersaries owne confession none but the prudent and wise are able to discerne it The Church is I confesse compared in the Reuelation to a woman clothed with the Sunne in Isaiah to a Citie built vpon an Hill and by the Fathers to the Moone the Sunne the Moone and a Hill are things most easie to be discerned yet we know this Sunne may be obscured with a Clowd an Hill may be hid with a mist and the Moone as Saint Austen in his 119. Epist alluding to the Church obserueth hath her wanes and eclipses in the time of her peregrination SECT II. The second way whereby one may know the Church to be Catholike or Vniuersall IF any should mistake me and thinke that pressing so earnestly the preeminencie of knowing the Church to be Catholike and Vniuersall a priori that is from the promises made vnto it in the Scriptures we doe suspect our proofs a posteriori from the Professors of our Religion in all Ages to be either none or weake let them know that we want not those who haue scored out varietie of sufficient paths to proceed this way also which howsoeuer they bee not like the testimonie of our Sauiour to beget a faith yet are they like the testimonie of the Samaritan woman to induce a credulitie For not to tyre you with large discourses which were to exceed my limits onely for satisfaction herein to the reasonable and impartiall Hearer let vs take along with vs these few considerations 1. The first that we are to distinguish betweene our affirmatiues that is such things as are purely affirmed by vs and our negatiues such as in whole or in part we denie betweene which there is a great difference to be made in all sciences For affirmatiue propositions onely are the proper parts and ingredients of a discipline Negatiues are admitted say Logicians not so much by way of Precept as of Cautell and of Commentaries to vindicate the other from misconstruction 2. The second that such affirmatiues of ours as are established by our Church of England at least such as concerne the foundation of faith haue beene in all ages professed by the Church of Rome it selfe For explication whereof we are to obserue that the Popes Arithmetick which he vseth in calculating the articles of faith is not substraction but addition what wee purely affirme the Popish writers for the most part doe affirme the same the difference is that they affirme somewhat more then wee doe They denie not so much that our affirmations are truth as that they say we affirme not all the truth wherevpon they vsually stile vs in their writings Negatiuists For example sake Wee agree on both sides the Scriptures to be the Rule of Faith the Bookes of the old Testament written in Hebrew to bee Canonicall that we are iustified by Faith that God hath made two receptacles for mens soules after death Heauen and Hell that God may bee worshipped in spirit without an Image that wee are to pray vnto God by Christ that there be two Sacraments that Christ is really receaued in the Lords Supper that Christ made one oblation of himselfe vpon the Crosse for the redemption propitiation and satisfaction for the sinnes of the whole world In a word where they take the Negatiue part as in with-holding the Cup from the Laytie forbidding the administration of the Sacraments in the vulgar tongue and restrayning the marriage of Priests yet euen in these they condescend vnto vs for the lawfulnesse of the things in themselues and in respect of the Law of God and oppose them onely in regard of their necessitie and conueniencie and for that the Church of Rome hath otherwise ordayned But see our affirmations content them not To the Scriptures they adde and equalize vnwritten Traditions To the Hebrew Canon the Apocrypha To Faith in the act of Iustification Workes To Heauen and Hell Purgatorie Limbus Patrum and Limbus Puerorum To the worship of God in spirit Images To prayer to God by Christ inuocation and intercession of Saints To Baptisme and the Lords Supper fiue other Sacraments To the realitie of Christ in the Sacrament his corporall presence To the sacrifice of Christ vpon the Crosse the sacrifice in the Masse with other like and these we denie 3. The third that our affirmations by the iudgement of the Church of Rome haue beene in all ages deemed sufficient to saluation so that our Negatiues take not away any doctrine the explicit beliefe whereof is absolutely necessarie For first in regard of knowledge the Schoolemen hold that much lesse is needfull to bee explicitly beleeued then what is contayned in our affirmations For whereas wee entertayne and embrace amongst our affirmatiue articles not onely the doctrine of the three Creedes but also sundrie other assertions as may appeare by the booke of Articles and Homilies established in our Church Albertus Magnus on the contrarie with Bonauenture Richardus and Durandus thinke that so much onely of the Creed is necessarie as the Church solemnizeth in her holidayes Thomas Aquinas Scotus Gabriel Biel and Pope Adrian the sixth which goe farther thinke it needfull to beleeue but the whole Creed and Alexander ab Hales which goes farthest thinkes that one need but adde to the Apostolicall Creed the Nicen and Athanasian to make a compleat beleeuer quanquam hoc nimis durum videtur though this seemes too hard an imposition saith Gregorie de Valentia in his third Tom. vpon Thom. 1. disp although one wade no farther therein then the proper sense and haue no great distinct knowledge of the matters Nay Bellarmine is so confident in this point that he sticks not to say that the Apostles themselues neuer vsed to preach openly
to the people much lesse propounded as common articles of faith other things then the articles of the Apostles Creed the ten Commandements and some few of the Sacraments because saith he these are simply necessarie and profitable for all men the rest besides such as that a man may be saued without them Secondly for practice they grant that one may attayne saluation without the performance of such duties as wee refuse to vnder-goe For if one beleeues no more then what is written in the Scriptures hee beleeues as Bellarmine confesseth as much as is necessarie and profitable vnto all men If one worships God without an Image they denie not but that this worship is acceptable If one pray immediatly vnto Christ repeates the Lords prayer they will not say that his deuotion is fruitlesse If one performe the best works he can which wee also require and stand not vpon the point of merit but onely vpon the mercy of God as we doe they iudge it to bee not onely profitable but also commend it as most secure Now what would a man require more of a Christian then to beleeue well pray well liue well and die well The fourth consideration is that those points of theirs whereof we hold the Negatiue were not receaued as articles of faith nor the contrarie iudged hereticall by the Church of Rome for many hundred yeeres after Christ For that Church could not iudge vs to be enemies of her faith or oppugners of that foundation whereon shee was built which first by our Aduersaries owne confessions held all those things which the Apostles vsed to preach openly and which were necessarie and profitable for all men to be contayned in the Scriptures 2. Which vntill the time of Saint Hierome and Austen had not receaued the Apocrypha bookes to be Canonicall nor in many Ages as well after as before wanted learned writers to oppose their authoritie 3. Which sawe not that latine vulgar edition of the Bible which shee now equalizeth with the originalls before the time of Saint Hierome nor established it in such manner that men might not call the wordes of it into question and doubt vntill the Councel of Trent 4. Which made not those Heretikes which denie the Pope to haue infallible iudgement or to bee aboue a Generall Councell 5. Wherein Purgatorie for a time was not knowne and not for a long time after resolued which way it concerned saluation either in regard of the persons thereby to be purged to wit the damned iustest or onely the middle sort or in regard of the ends and effects which it hath whether to satisfie Gods iustice and to punish sinne past or by correcting the soules of the dead in such wise as temporall paines are wont to doe to diminish and take away the affections of sinne yet remayning 6. Wherein Popish Indulgences for many ages were not knowne nor any one instance giuen of the Popes dispencing them for a thousand yeeres after Christ 7. Which worshipped not Images nor euer approued the Image of God to be lawfully made 8. Wherein there was no Law which inioyned the worshipping of Saints and whereas it is forbidden in the Church of Rome publickely to worship an vncanonized Saint the first Pope which they euer read to haue canonized a Saint was Leo. the third who liued eight hundred yeres after our Sauiour 9. Wherin the Church admmitted no prayer into her publicke Liturgie for the release of soules from the paines of purgatorie but only for their acquital absolution at Gods tribunal as the formes of praier for the dead exprest in the Popish Lyturgie vnto this day do sufficiently testify 10. Wherein the marriage of Priests was held not to be forbidden iure diuino by the Law of God but was allowed and permitted to bee practised 11. Wherein the number of seuen Sacraments was not by any writer once mentioned but where they are purposely handled by the Fathers there are mentioned but two Baptisme and the Lords Supper 12. Wherein Transubstantiation was neither named nor made an article of Faith vntill the Councell of Laterane 13. Which a thousand yeares after Christ and more defined the sacrifice in the Eucharist to bee onely a memoriall and representation of our Sauiours sacrifice vpon the Crosse 14. Which administred the Cup to the Laitie 15. Which celebrated diuine seruice in the vulgar tongue which the people vnderstood 16. And lastly Wherein the Priests receaued not the Eucharist alone but together with the people The fift consideration is that if wee were for the first ages after our Sauiour in possession as well of our Negatiues as of our Affirmatiues it concernes our aduersaries to shew when they dispossessed vs and what prescription they haue against vs for by their owne law they which at the first are no heretickes in their beliefe are presumed to be none vntill they can bee conuinced to bee such semel bonus semper praesumitur esse bonus Now because it is a necessarie condition required by the Iesuites to an Article of faith that it be lawfully propounded by the Church and it is not fully resolued amongst our Aduersaries themselues when the Church openeth her mouth to define and propound but in a generall Councell we require of them in answer to Greg. de Valentia's own challenge to shew when those doctrines of theirs which wee denie were in such manner ratified and confirmed and when to hold the contrarie became damnable and hereticall And this wee challenge them that they doe according to the lawes prescribed by themselues whereof the first is that the Councells alleadged by them be generall for particular by their owne consents may erre the second that those generall bee receaued for lawfull and not either reiected as was the Constantinopolitan against Photius and the second Nicen which established Images this by that of Franckford the other by the Lateran vnder Pope Iohn Anno Dom. 879. or be doubtfull for as Bellarmine saith of the Pope that dubius Papa habetur pro non Papa a doubtfull Pope is held for no Pope so wee may by the same reason say of Councells that doubtfull ones are held for none The third which is Bellarmines own rule that neither such disputations as are premitted nor such reasons as are added nor such things as are brought for explication and illustration sake but onely the naked decrees themselues bee counted de fide of faith and not all those neither but such onely as are propounded tanquam de fide as it were of faith as when they say that they explaine the Catholicke faith or that they are to be counted for Heretickes which thinke the contrarie or that they pronounce an anathema and exclude such from the Church as thinke the contrarie For when they vse none of these phrases it is not certaine saith hee
censure concerning them Whatsoeuer all the Fathers saith hee doe vniformely deliuer that is to bee held for the opinion of the Doctors of all times because the Schoolemen doe follow the holy Fathers as their guides But not on the contrarie whatsoeuer the Schoolemen doe deliuer vniformely is to bee thought to haue beene beleeued by the Doctors in all ages because the Schoolemen haue added many things more explicatly to the doctrine of the Fathers Seeing therefore neither ancient writers will serue their turne no latter may be admitted I demand by what other authoritie they hope now to make good their bragge By what doe the Iesuites answere but by the testimonie of the Church and chiefly the present affirming such a doctrine to haue beene vniuersally beleeued in all ages And this indeed is their last refuge whereby it may plainely appeare that after they haue so lowdly dared vs to shew the perpetuitie of our Church in all ages a posteriori by producing the names of our seuerall Professors they can bee contented quietly to relinquish that title themselues and to flie to the testimonie of the Church which being with them the foundation and principle of their faith is not properly to argue a posteriori but a priori the difference betweene our arguing in that kinde and theirs being but this that we proceed descending downwards from the Scriptures they ascending vpwards from the present Church But I aske now will the Churches testimonie in this case serue their turnes to proue that whatsoeuer is held at this present as an article of faith in the Roman Consistorie was alwayes so beleeued in the Church No doe Bellarmine Valentia and other Iesuites informe vs for some points say they were not heretofore defined by the Church in which to erre was then no heresie which now are and Thomas tells vs that the Pope may make a new Creed But wee aske then how their articles of faith were held in all ages They reply that these new additions of theirs though they were not as then made articles of faith nor beleeued by the Fathers explicitly yet were they implicitly beleeued But this plungeth them then into another gulfe for if implicitly onely then the profession thereof was not visible for an implicit beliefe is like seed buried in the ground and cannot serue for any of those proofes whereby the visibilitie of the Church which is in question may be tried But haply will some say those points which in former times were not mentioned or not expresly beleeued or not defined are but matters of lesse moment and such as the present Church of Rome makes not to be fundamentall No doe the Iesuites answer for they are euen such as are by the Tridentine and other Generall Councells commanded vnder paine of an Aâ—athema to bee beleeued and to denie the which is by their Constitutions made damnable heresie Thus whatsoeuer they pretend they finde no harbour but in their present Church and that like the Sirtes too troublesome and tempestious For our parts God hath affoorded vs a quiet Hauen where in to anchor the holy Scriptures which teach vs that if we cannot discerne the Church Catholike fide oculorum with the faith of our eyes and say videmus wee see it wee should yet apprehend it oculis fidei with the eyes of our faith and say credimus we beleeue it Credo Ecclesiam Catholicam I beleeue the Catholike Church Vnde Zizania THE ORIGINALL AND PROGRESSE of Heresie Handled and applyed before his late MAIESTIE at THEOBALDS An. Dom. 1624. By EDWARD CHALONER Dr. in Diuinitie and Principall of ALBAN Hall in OXFORD LONDON Printed by William Stansby Vnde Zizania The Originall and Progresse of HERESIE MATTH 13. 27. So the Seruants of the Housholder came and said vnto him Sir Didst not thou sowe good Seed in thy field From whence then hath it Tares THe Progeny of Heresies begotten by the Prince of darkenesse and conceiued in the conclaue of Hell cannot be seene by mortall eyes but in aenigmate in a riddle or Parable and therefore most fitly in a Parable is heere set forth the originall and progesse of them First You haue their Antecedent to wit the sowing of good Seed before them For howsoeuer Heresies may be antiqua ancient yet they are not prima the first and most ancient and therefore is Christ the Husbandman first presented in the Narration as seminans sowing good Seed in his field before the Enemie is produced reseminans resowing the same Acres with vnprofitable graine Secondly their Efficient or Authour the Deuill who is pointed out by two remarkable properties his malice in that he is tearmed inimicus the Enemy and his subtiltie which appeared by those aduantages which he took in sowing The first was the opportunitie of the time for he wrought not his mischiefe in the face of the Sunne whilest the Seruants of the Husbandman might beare him witnesse but in the dead of night not whilest the Husbandman himselfe slept for he which keepeth Israel neither slumbreth nor sleepeth but Cum dormirent homines saith the Text whilest men slept that is whilest the Pastors and ouerseers of the flock those to whom the Master had let out his Vineyard were supine and negligent in their charge The second was the nature of the graine which hee sowed sympathising and according with the good Seed in the manner and likenesse of growth that is Heresies bearing the Image and Superscription of Truth Hee tooke not therefore Acornes or Mast or Kernels or Fruit-stones but Tares nor set them with their stalke or bulke but buried them in the Seed that they might appeare with a Copie of old-age being not espied till they had taken roote and then displaying themselues gradatim by little and little The third was the conueniencie of the place for such a purpose beeing free from suspition among the Wheate and the last his hypocriticall couering of his action abijt hee went away id est latuit saith an Interpreter he lay hid vnder the faire penthouse of zeale and seeming deuotion For had either his venome spawn'd in any other soyle then where the Husbandman had bestowed his Wheate or had he beene spied trauersing the field in his proper shape and complexion the seruants of the Housholder could not haue bin so surprized with admiration so soone as the first bud had saluted the light they would haue said behold Tares behold the Enemy now that the field had beene manured and cultiuated with Gods Husbandrie the earth made to trauell with the fruits of his Garner and the Enemies footings vndiscerned these second seedes must spring vp those sproutes become to blade that blade bring forth fruit ere the seruants will beleeue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or quod as Logicians speake that they are Tares and yet for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propter quod that is the Authour and Sower of them they are still ignorant they come to the Housholder and say vnto him