Dionisius and Aquinas wee may learne sufficiently if nothing else were saide that howsoeuer Paule plant or Apollo water yet will no increase followe vnlesse God giue the same I therefore conclude that we do not beleeue this book or that Booke to be Cannonical because this man or that man or the church saith so but because the Scripture is ' axiopistos because it hath in it selfe that dignity that verity and that Maiesty which is woorthy of credite in it selfe The declaration of the church doth make vs know and beleeue the scripture but is onely an externall help to bring vs thereunto We indeed beleeue the Scripture this or that Booke to be canonicall because God doth inwardly teach vs and perswade our harts so to beleeue For Certes if we should beleeue this or that booke to be canonicall because the Church saith so then should the formall obiect of our faith and the last resolution therof be man and not God himselfe as Areopagna Aquinas the truth it selfe teacheth vs. Sixtly because we cannot be assured that the Church telleth vs the truth For how can the Church perswade vs that she knoweth it to be Gods word If aunswere be made that shee knoweth it of another Church then I demaund againe how that other Church can performe it And so either contrary to all Diuinity Phylosophy and right reason Dabitur processus in infinitum Or else they must say they receiued it by Tradition from the Apostles and thē are they where they began For first they cannot make vs know that assuredly Againe our Iesuite confuteth that answer when he liberally telleth vs that many partes of the Bible were long after the daies of the Apostles doubted of and consequently their Apostolicall so supposed Tradition is of no effect If answere be made that the Church knoweth it by Reuelation then their famous Bishop Melchior Canus telleth them plainely and roundly that it cannot bee so These are his expresse wordes Nec vllas in fide nouas reuelationes ecclesia habet For the Church hath no new Reuelations in matters of Faith If answere be made that the Scripture saith the Church cannot erre and so her testification is an infallible rule thereof we admit the answer we hold the same the controuersie is at an end the victory is our own Onely we must adde this which is already proued that that Church which cannot erre is not the late Romish church but the congregation of the faithfull Lastly the Scripture it selfe in many places telleth vs expresly that it is the word of God First wee haue in the foure Euangelistes these vvordes expressely set downe The Holy-Ghost of Iesus Christ according to Matthew Marke Luke and Iohn Secondly Saint Luke affirmeth in the beginning of the Actes of the Apostles that he made a Book of al those thinges which Iesus both did and taught meaning that gospell which is the third in number Thirdly wee are taught by Saint Peter that no prophesie of Scripture is made by any priuate motion but that holy men of God spake as they were mooued by the Holy-Ghost Fourthly S. Paule telleth vs That he receiued that of our Lord God which he deliuered in the Scripture Fiftly the same Apostle affirmeth that That Gospell of God 〈◊〉 written which was promised by his Prophets in the holy Scriptures Sixtly S. Iohn receiued his Reuelation from Christ which he was commaunded to write Lastly and this striketh dead When the rich Glutton tormented in Hell desired of our holy Father Abraham that one might be sent from the dead to his Bretheren then liuing Abraham answered that they had Moses and the Prophets whom ther ought to heare and beleeue And Christ himselfe told his Apostles that all thinges must needes bee fulfilled which were written of him in the Law of Moses in the Prophets and in the Psalmes Yea Christ tolde the two Disciples going toward Emmaus that they ought to beleeue all thinges which the Prophets spake and therefore beginning at Moses and all the Prophets hee did interpret to them in all the Scriptures the thinges which were written of himselfe And consequently the Scripture it selfe doth plainely tell vs that it is the word of GOD. For out of these wordes of the holy Scripture wee haue these points of Doctrine most cleerely deliuered First that our Sauiour Christ spake them Secondly that all things must be beleeued which are written in the Law in the Prophets and in the Psalmes Thirdly that all things foretold of Christ in the Law the Prophets and the Psalmes were fulfilled indeed Fourthly that Christ did interprete the chiefest partes of all the Law the Prophets and the Psalmes I therefore conclude that it is the word of GOD. As also that the dignity the excellency and the Maiesty thereof dooth insinuate no lesse vnto vs. S. R. Neither is Bels comparison true For wee beleeue not the Olde Testament to bee Gods word for any Tradition which the Iewes haue but which the Catholique church hath from the Apostles and their successors Who deliuered to the church and she to vs as well the Old as the New Testament for Gods word T. B. You contradict your selfe good Maister Fryer as who tels vs right plainely in another place that many parts of the Bible were doubted of a long time after the Apostles For if you had receiued by Tradition from the Apostles all the Scriptures both of the Old and New Testament ye could neuer so long after the Apostles haue bin in doubt of many partes thereof For by your supposed Tradition you had the same assurance for the whole as for the parts And consequently seeing you graunt your vncertainty for many parts you must perforce graunt the same vncertainty for the whole And so you confesse vnawares and against your wils so much in effect and true meaning as I contend to proue viz that your vnwritten supposed Apostolicall Traditions are as vncertaine as the winde and not an infallible rule of faith S. R. Bels third solution is that the New Testament is but an exposition of the Old and therefore may be tryed and discerned by the same But Sir Will you indeed try the New Testament Will you take vpon you to iudge Gods word And if you will try Gods word by what will you try the Old Testament Surely by Tradition or by nothing T. B. I answere that I admit both the Old Testament and the New because I beleeue God speaking in the same This is prooued already Againe seeing the Law and the Prophets and the Psalmes are approoued by Christes owne Testimony as we haue heard already and seeing withall that the New Testament is but an exposition of the Old as I haue prooued in the Downefall it followeth of necessity that the Old being receiued the New cannot be reiected Neither is he Iudge of Gods word that discerneth one Scripture by another◠because hee maketh not himselfe but Gods word
pulled downe O holy Worshippers of Deuils But this was but the errour of the common people and no Tradition from the Pope Alasse alasse could such a publique concourse of people bee in such a famous place as Ferrara and flock together to adore and worshippe an Idoll in the Church and the Gouernors of the Church be ignorant thereof Nay would the people haue yeelded any such worship and adoration if theyr Pastors or the Popes Catch-poles had not induced them so to do It is vnpossible they receiued it by Tradition And whosoeuer shall enquire such matters of them shall find that their ready answer viz that their ancestors haue beene taught to do so S. R. The Scriptures saith Bell are called Canonical because they are the rule of Faith therefore all things are to bee examined by them And for this cause saith he Esay sent vs to the Law and to the Testimony to try the truth c. Aunswere The Bible alone is called Canonicall Scripture because it alone of all Scriptures the Church followeth as an infallible rule in beleeuing or defyning any thing But it neither is nor is called the onely Cannon of Faith T. B. First our Iesuite granteth that the Scripture is the onely rule Cannon which we must follow in beleeuing defining any thing That done he by by telleth vs that it neither is nor is cald the onely Cannon of Faith This is a wonderment doubtles The Scripture is an infallible rule to be folowed in beleeuing or defining any thing This is true hold thee here good Fryer But what followeth The Fryer will haue one foot further though it cost him dear But it neither is nor is called the onely Cannon of Faith Loe first hee graunteth the Scripture to bee an infallible rule of Faith and then he denieth it to be the onely rule of Faith Is not that worthy to be the onely rule of Faith which is the infallible rule thereof Shall we forsake the infallible rule betake our selues to a fallible rule Ther is no remedy the Pope will haue it so The Scripture therefore by Popish grant GOD reward them for their kindnes is the infallible rule of our faith but not the only rule of the same for vnwritten Traditions must bee a ioynt-rule of Faith with it The scripture is an infallible rule yet not the totall but partiall rule of the Christian faithâ— Well let vs holde fast that which our Iesuite hath graunted afore viz that all things necessary for our saluation are contained in the Scripture And let vs thereupon conclude that Popish faith is as vnconstant as the wind and let vs adde withal that it is execrable blasphemy against the sonne of God to make mans Traditions a partiall rule of our faith For as Christ teacheth vs they worshippe him in vaine that for doctrines deliuer the Precepts of men Read the Downfal Saint Paule telleth vs That the Scriptures are able to make vs vvise vnto saluation Which being so we stand in need of no more it is enough Let vs reply vppon the written truth and let the Papistes keepe their vnwritten vanities to themselues Nay let vs remember what our Iesuit hath told vs already euen in these expresse wordes For surely the Prophets Euangelists writing their Doctrine for our better remembrance would omit no one point which was necessary to be actually knowne of euery one especially seeing they haue written many thinges not so necessary These are the Iesuites owne words in the Page quoted in the Margent And yet they containe fully as much as I desire and the whole trueth now in Controuersie whereby the Reader may perswade himselfe that it is the truth that I defend and which the Papistes oppugne maliciously confessing the same vnawares S. R. Bell saith Saint Iohn bids vs Try the spirites but he speaks not of Apostolicall spirits nor of Traditious Besides hee bids vs not try them onely by scripture and therefore hee maketh nothing for Bels purpose T. B. What an aunswere is this Saint Iohn saith our Iesuite speakes not of Apostolicall spirits nor of Traditions Saint Iohn speaketh of doubtfull spirits and consequently of al spirits all Doctrines not grounded contained in the holy scriptures Againe our Iesuite sayth Hee bids not trie them by the scripture Saint Iohn indefinitely bids try the spirits and seeing he nameth not the way though after he giueth some generall markes thereof we haue to follow the infalliable rule of Iudging aad defining euery thing which Rule or Canon as our Iesuite hath freely granted is the scripture S. R. Bell saith the Berhaeans examined the truth of S. Pauls Doctrine I aske of him whether they were faithful whilst they examined it or faithlesse If faithlesse why proposeth hee them to vs an example to imitate If faithfull How coulde they examine whether that were true or no which they assuredly beleeued to be Diuine truth Wherfore they examined not the truth of S. Pauls Doctrine but searched the scriptures for confirmation and encrease of their faith And this kinde of examining which disallow not T. B. I answere that the faithfull though they beleeue the Articles of the Christian faith yet may they without doubting or staggering examine vnwritten Traditions and what Doctrine els soeuer not expressed in the Holy scripture Take heed of false Prophets which come to you in sheeps clothing Search the scriptures try al things hold fast thaet which is good Beleeue not euery spirit but try the spirits if they bee of God The spirituall man Iudgeth all things By these Textes of holy writ it is very cleere that we are not bound rashly to beleeue all preaching and much lesse all vnwritten popish Traditions If wee do we shall vnawares adore the deuill in Hermannus as is already proued Neither did the Berhaeans search the scriptures onely for the confirmation of their faith but for the Tryall of the trueth as the Texte auoucheth And they searched the scriptures daily if those things were so Loe they examined the Doctrine if it were consonant to the scripture But heere it may bee obiected that if euery one be a Iudge confusion will abound in the Church To this Obiection I haue answered at large in my Booke Intituled the Golden Ballance To which place I referre the Reader which shall desire satisfaction in that behalfe S. R. Bell faith that in S. Cyprians dayes neyther tradition was a sufficient proofe of Doctrine nor the Popes definitiue sentence a rule of fayth These be both vntruths For he onely thought that humane and mistaken tradition was no sufficient rule as hath bin shewed before T. B. S. Cyprian was resolute that all traditions must be exactly tryed by the Holy scripture as is proued at large in the Downfall and partly in this reply already It is needlesse heere to iterate the same S. R. S. Hierom writing to Damasus saith thus Decree I pray you if it
as it doeth and may appeare to the indifferent Reader in his learned Epistle to Vincentius the third because for the better successe and more free passage of the late Romish Religion the laicall people are commanded by Popish Canon-law vnder paine of Excommunication not to reason at all in matters of Faith and Religion and the learned semblably not to examine or discusse how farre the Popes power doeth extend whatsoeuer or howsoeuer he command them to beleeue For the Popes law hath made it Sacriledge to dispute of his power or to call it into question so writeth their owne deare Doctor and popish Fryer Franciscus à Victoria the first man that brought the Popish School-doctrine into Spaine yea the Popes owne decrees are consonant to the same these are the expresse wordes Similiter de iudicio summi pontificis alicui disputare non licet In like maner no man may dispute of the iudgment of the Pope or high-priest The fourth because neyther any of the layty nor yet of the Cleargy can vnder paine of Excommunication read eyther the olde or the new Testament translated into the vulgar tongue or any other booke of Controuersie or Diuinity set forth by any not professed Vassall vnto the Pope vnlesse such person or persons be especially licenced of the pope so to doe Aphorisme second The multitude of the vulgar and rude people become Papists vpon this false and sandy foundation supposed of them to be a receiued Theologicall Maxime viz that the late start vp Romish Doctrine is the auncient Catholike faith and the olde Roman religion And therefore when soeucr they speake of any Papist meaning to expresse his sect and profession they tell vs he is one of the old Relion but they are grossely deceiued herein they may haue zeale I grant with the Apostle but not acording to knowledge For the doctrine this day taught and defended by the Pope his Iesuites and Iesuited Papists is indeed the new Religion and farre different from the true catholick and olde Roman religion Would to God all simply seduced Papists would deepely ponder this point and seriously meditate vpon the same I doe with all my heart reuerently receiue and admit the old Roman religion preached by Saint Paule and S. Peter in their daies at Rome but withall I vtterly abhorre and detest that Doctrine which the late Popes and Byshops of Rome deliuer for the same In regard hereof I neuer in any one of my Bookes oppugne simply and absolutely the Roman faith and religion but the late Romish faith and doctrine Where I wish the Reader to obserue and marke attentiuely this word Late for it doth significantly declare a cleere difference betweene that doctrine which is novv taught in the church of Rome and that which S. Paule and S. Peter deliuered to the Romans in their life time Which because the common vulgar sort of people cannot distinguish such is their ignorance they are perforce carried away with the sway of the time Marke the next Aphorisme Aphorisme third We know and the Papists knowe that theyr reformed Franciscans now commonly called Capuchenes can tel right well that their other dissolute Franciscans haue swarued from their auncient order albeit they can neither tel wheÌ„ where nor by whom that dissolution first began yet they proue it à posteriori by their auncient rules euidently And euen so do we proue by the holy scriptures the true touch stone of truth that the Papistes haue swarued from Apostolicall doctrine albeit we could not as yet we can assigne the time place and persons when where and by whom such Antechristian alteration first began Let the Reader marke this point well that that Sect of Papistes which is called Franciscans doe boast of their succession continuance and by reason of their antiquity will needes be the true Franciscans but the Capuchens which are nothing but reformed Franciscans tell them that they are the true Franciscans who haue â—ely put away and abolished all superstition and dissolution which by little and litle crept into their order Euen so say we that we are the olde and true Catholickes or Romans who keepe stil that saith and doctrine which saint Paule preached to the Romans and haue only put away and abolished that superstition Idolatry and erroneous doctrine which by little and little crept into the Church They will needes be the true and olde Catholicks as is said of the dissolute Franciscans but we tell them as their Capuchens tel their disordered Franciscans that they are the deformed bastard Catholicks vnworthy of the name of Catholicks And that we are the reformed and legitimate Catholicks who keep still and hold fast all Apostolicall doctrin and haue onely abolished out of the church of God al Superstition Idolatry and errors contrary to the scriptures and the Gospell which the Apostles preached and left in vvriting to all posterities Obserue diligently the next Aphorisme Aphorisme fourth First Popish primacie began in the yeare 607. Secondly Priestes mariage was neuer prohibited till the yeare 385. Thirdly Popes pardons were neuer heard of till the yeare 1300. Fourthly popish Purgatorie tooke no root in the Romish Church till the yeare 250. Fiftly inuocation of Saintes adoration of Reliques was not known till the yeare 370. Sixtly Popish pilgrimage began in the yeare 420. Seuenthly the merite of Workes de condigno was disputeable about the yeare 1081. Eightly the communion vnder both kindes was neuer thought vnlawfull till the yeare 1414. Ninthly the Popes Bulles were not authenticall till the yeare 772. Tenthly Auricular confession was not established till the yeare 1215. Eleuenthly Generall Councels were euer summoned by the Emperours That all these heads of Popish doctrine crept into the Church by little and little in the yeares aboue named I haue proued at large ten yeares agoe in my Booke of the Suruey of Popery as also partly in my Booke of Motiues to which bookes I referre the Reader for better satisfaction therein This creeping of late Romish religion into the Church by little little Victoria a Popish fryer famous school-Doctor witnesseth in these wordes Paulatim ad hanc c. By little and little we are brought to these inordinate dispensations and to this miserable state where we are neyther able to endure our owne griefes nor remedies assigned for the same and therefore must wee perforce inuent some other way for conseruation of the Lawes Giue me Clements Lines Siluester and I will commit all thinges to theyr charge But to speake nothing grieuously against these latter Popes they are doubtlesse inferiours to Popes of old time by many degrees Thus writeth this learned Popish Fryer who if he durst haue spoken plainly would haue told vs mirabilia But it sufficeth that Popes were worse and worse and that errors by little and little crept into the Church Aphorisme fift The vsuall practise of Papists in their Commentaries Bookes and Glosses haue beene such and so intollerable in
and Testimony but rather to them then to Witches of whom he had immediately forbidden vs to enquire T. B. I answere that our Iesuite maketh no conscience how hee interpret the Scripture so he may any way make it seeme to serue his turne For hee desperately heere affirmeth without all reason and authority that by Testimony is vnderstood the vnwritten Word Whereas indeede it is the written Lawe added onely for explication sake as if he had sayde Ye must not seeke helpe at the dead which is the illusion of Sathan but yee must seeke remedie in the word of God where his will is reuealed ye must in all doubtes and difficulties haue recourse to the Law of God which is the testification of Gods will towards man In it ye shall find whatsoeuer is necessary for you to know Breefely as if he had sayde Ye must euer haue recourse to the Law as to the Testimony of Gods holy will Saint Hierom yeeldeth the same exposition of this place in these words Si vultis noscere quae dubia sunt magis vos legi Testimoniis tradite Scripturarum If ye will know the thinges that are doubtfull yee must haue recourse to the Law and to the Testimony of the Scriptures Loe hee ioyneth the Testimony with the Law not as a thing distinct from it but as an explication of the same This reason is confirmed by the coronation of King Ioas who receiued at his coronation these three things Vnction the Testimony or the Law and the Diademe or Crowne Where the Latin Vulgata editio to which the Pope hath tyed all Papists expoundeth the Testimony to be the Law Which glosse striketh our Iesuites exposition dead So then by the Popes own approbation the Testimony is taken for the written word of Gods Law and his Iesuite hath here proued himselfe to be a very Daw. And where our Iesuite weeneth to find some helpe in the word Rather It seemeth to mee that it doth him hinder For if his sence bee admitted it will bee lawfull in some cases and times to haue recourse vnto Witches But I will leaue him to himselfe as a carelesse and fond Disputer S. R. Esay indeede bids vs go to Gods written word which we refuse not to do in all doubts wherein it resolueth vs but forbids vs not to go to any other which is as he saith agreeable to this word Wherfore either must Bell proue that the Churches Traditions are not agreeable to Gods written Word or he must know that God not onely not forbids vs but rather commands vs to seeke after them T. B. Heere our Iesuite seemes to correct himselfe and to grant that the Prophet speakes of the Written Word But he addes of his owne head that the Scripture will not resolue them in all thinges and that therefore they must haue recourse to their Vnwritten Traditions withall Yet like a good Fellowe hee makes one exception which is this Vnlesse I prooue their traditions not to be agreeable to Gods word Which thing God bee thanked is already done in the Downefall it selfe Touching the time when Saint Iohn the Apostle dyed seauen famous Chronologers will contest with me that he liued an hundred years after Christs sacred incarnation though the Printer negligently put downe Ascension amisse as many other things viz Eusebius Caesariensis Iohannes Nauclerus Rhegino Prumiensis Marianus Scotus Martinus Polonus Pontacus Burdegalensis and Hermannus Contractus that Saint Iohn the Apostle was liuing almost 32. yeares after that our Iesuite saith hee was dead Now whether our Fryer bee skilfull in Chronology or no that will not I define let the Reader iudge Hee himselfe boasteth of his skill what hee hath perfourmed we see But whatsoeuer his skill be his lying is in the highest degree S. R. But omitting these errours as Testimonies of Bels ignorance in Histories which I regard not to his Argument I answere T. B. They are not mine errors but your owne lies You are full of boasting and bragging but truth haue ye none all good conscience from you is quite gone Let vs heare your graue answer S. R. I answer that those words These are written are meant onely of Miracles done by Christ and written by Saint Iohn to moue vs to beleeue that Christ was God T. B. It troubleth our Iesuite more then a little that I affirme Saint Iohn to haue written his Gospell about 100. yeares after Christs ascension into Heauen And for that end as we haue heard he hath addicted himselfe wholy to cogging falshood and lying in so much as he would needs haue Saint Iohn dead while hee was liuing and wherefore is al this huge Masse of lying forsooth because these wordes of Saint Iohn These aâ—e written are thereby proued to bee meant of the whole corps of the holy Bible For Saint Iohn writing after all when the Cannon of the scripture was compleate perfect fully accomplished must needes meane of all and that for two respects First because all the rest of the Scriptures tend to one and the same end which Saint Iohn aymeth at viz that wee may beleeue That Iesus is the Sonne of GOD. Secondly because Miracles alone without Doctrine are not able to worke the effect whereof Saint Iohn speaketh For Fayth is not grounded in Miracles but in the promises and word of God Mâ—racles cannot beget Faith they onely are helpes and meanes to confir me it in vs. Therefore saith Saint Luke The Apostles went forth and preached the word of God and the Lord wrought with their preaching and confirmed it with Miracles following And so do Saint Austen and Saint Cyrill vnderstand these words of Saint Iohn affirming all thinges necessary for saluation to be conteyned in the holy scriptures Theyr words are set downe in The Downefall of Popery S. R. We confesse scripture to be an infallible rule but not the totall rule but as Bellarmine saith the partiall rule T. B. What is this but to confesse Christ an vnperfect workman But to confesse Christ to haue set downe an vnperfect rule of Faith But to confesse that the Scripture containeth not all things necessary for saluation Which for all that you haue confessed again and againe As before like a Pelagian you said Eternall life was not meer grace nor the meere guift of God but dependeth partly to mans merit So now you say heere That the Scripture is not a totall rule of Fayth but must haue some helpe from mens Traditions But I will confound you with your owne wordes which before came from your owne Pen. Thus doe you write For surely the Prophets and Euangelistes writing their doctrine for our better remembrance would omit no one point which was necessarie to bee actually knowne of euery one especially seeing they haue written some thinges which are not so necessary Againe in another place you haue these expresse wordes All such points of Christian Faith as are
necessary to be actually beleeued of euery one that hath vse of reason are actually contained in the Scripture Now out of these wordes I note First that the Scriptures were written for our remembrance and good Secondly that nothing is omitted in the Scripture which is necessary for our saluation Thirdly that the Prophets and Euangelists wrote many things not so necessary for vs and therefore would in no case omit those thinges which were necessary for our soules health Fourthly that all thinges which euery one is bound to beleeue actually are actually set downe in the Scripture This being true as it is most true indeed I am content to stand to the censure of euery indifferent Reader whether by the Iesuites confession and free graunt the Scripture be a totall rule of our Faith or no. For doubtlesse that which containeth all necessary points of Christian Faith cannot be a partiall rule but a total and consummate rule of our faith S. R. The most that Bell hath out of S. Cyprian is That what is no true Tradition must be prooued by Scripture which I willingly graunt Saint Cyprian thought the Pope onely to erâ—e in a Commandement to be done Bell condemneth him in his iudiciall sentences of Faith Whereas S. Cyprian professeth that false Faith can haue no accesse to S. Peters Chaire T. B. I haue prooued in the Downefall that though our Papists of late daies do impudently affirme that their Pope cannot erre when hee defineth iudicially yet this notwithwithstanding Saint Cyprian teacheth and telleth vs plainly and roundly that in his time the Byshop of Rome had no such authority as this day he proudly Antichristianly taketh vpon him For he roundly withstood the decree of Pope Stephanus who was then the Bishop of Rome and both sharpely reprooued him and stoutly contemned his falsely pretended authority And for all that Saint Cyprian was euer reputed a very holy Byshoppe in his life time and a glorious Martyr beeing dead But if the Byshop of Rome had beene Christs Vicar and so priuiledged as our Papists beare the World in hand hee is then doublesse Saint Cyprian must needes haue beene an Heretique and so reputed and esteemed in the Church of GOD For if any Christian shall this day do or affirme as Saint Cyprian did in his time or publiquely deny the Popes falsely pretended prymacy in any place Country Territories or Dominions where Popery beareth the sway then without all peraduenture he must bee burnt at a stake with fire and Fagot for his paines Now what doth our Iesuite answere to this discourse Forsooth that whatsoeuer is no true Tradition the same must be tryed by the Scripture Alasse alasse Who seeth not that our Iesuite and consequently all Papistes seeing hee hath the aduise of all the learned among them is at a Non plus I contend that Traditions ought to bee tryed by the Scripture whether they bee true and sound or no Our Fryer answereth that false Traditions and such as bee not true must be so tryed What a iest is this The Scripture is the Touch-stone by which wee must try false and true Traditions and so we cannot know them to be true Traditions before we try them by the Scripture How fondly therefore aunswereth our Fryer that if they bee not true they must be tryed by the Scripture We deny these and these Traditions to bee true and therefore appeale to the Scripture for the tryall thereof No no saith our Iesuite these may not bee tryed by the Scripture because they are true Traditions Marry Sir this is indeed an aunswere answerlesse For ye take all the tryall to your selfe and leaue none at all to the Scripture You will first set down in your iudgements which be true Traditions and which be false and that done we must goe try those to be false by the Scripture which you hold for false but with the other we must not deale at all By this kind of dealing I must needes say the Scripture is but a partiall rule of Faith indeed And what shal be the total rule of our saith Our Iesuite here tels vs that it is the Popes iudiciall sentence whose faith cannot faile For false Faith saith he can haue no accesse to Saint Peters chaire as though forsooth Saint Cyprian did thinke that the Byshop of Romes Faith could not faile where hee meaneth nothing lesse then to ascribe such a priuiledge to the Church of Rome For if he had beene of that minde he would neuer haue vrged Pope Stephanus to be tryed by the Scriptures No no Saint Cyprian speaketh not of errour in Faith or Doctrine but of neglect of discipline and false dealing of Schismatiques to whose false tales and reportes the Romaines would neuer yeelde their consent As if he hadde said The Schismatickes which wee haue driuen out of Affrica seeke intertainement at Rome but the Romans whose Faith the Apostle praised will neuer hearken vnto them or giue credite to their reportes He speaketh of one Felicissimus and other bad fellowes his Companions whose naughty dealing Saint Cyprian thought Cornelius and the godly Romaines would neuer fauour But such beggerly shifts as these be are good enough for Popish falsly pretended prymacy Of which subiect I haue written at large in the Hunting of the Romish Foxe S. R. Bell citeth Saint Ambrose who biddeth vs not beleeue Argument and disputations but to aske the Scriptures Apostles Prophets and Christ. But it maketh for vs because it alloweth enquiring of others besides the Scriptures namely of Apostles from whom the churches Traditions came T. B. Our Iesuite is a notable couetous Fellow he will haue all to make for him though it bee neuer so much against him Because Saint Ambrose after hee hath willed vs to haue recourse to the Scriptures and there to know the resolution of all doubts doth forthwith name the Apopostles Prophets and Christ he will haue S. Ambrose Will he Nil he to send vs to others besides the scriptures vvhereas Saint Ambrose dooth onely explicate himselfe telling vs vvhat Scriptures wee shall search viz not Oâ—ids Metamorphosis nor Tullies Offices but of the Prophets of the Apostles of Christ himselfe S. R. Bell citeth S. Chrysostome who saith that if any thing be spoken without Scripture the hearers mind wauereth somtimes doubting somtimes assenting otherwhiles denying But maruell it is that he would touch Saint Chrysostome who Hom. 42. Thessal Vpon these wordes Hold Traditions saith Hence it appeareth that the Apostles deliuered not all things by Letters that one aswell as the other are worthy of the same credite Wherefore we thinke the Churches Traditions to deserue beleefe It is a Tradition aske no more T. B. Here I might tell our Iesuite that Saint Chrysostome hath but fiue Homelies in all to the second of the Thessalonians though he name it the 42. Our Fryer would exclaime if he could â—ind such a fault in my writings True it is that Saint Chrysostome and other of
tels vs the same tale in your next wordes which are these Because Byshops must not examine the Doctrine which the Pope deliuereth iudicially out of S. Peters chaire as supreme pastor of Gods Church but onely that wherein hee vttereth his owne priuate Opinion Thus writeth our Iesuite truly telling vs the Popish faith Which Doctrine if any but a Papist had deliuered it few or none woulde haue giuen credite thereunto O sweet Iesus I wonder how any Papist hearing such Doctrine published in print by our Iesuites so deare so neare to the Pope himselfe and duely pondering the vanity thereof and the blasphemy therein contained can still be a Papist and not defie the Pope his damnable doctrine What shal we do with holy scripture Is it the infallible rule of faith Is it superior to the Popes iudiciall sentence No no if the Pope define against it his sentence must bee obeyed neyther may any Byshop much lesse euery priuate man examine the same or else cal it into Question Apage Apage fire faggot for such rotten Popery God will vomit it out of his mouth S. R. As our Sauiour commandeth the Iewes to follow what the Scribes taught out of Moyses chaire but to abstaine from their priuate leuen T. B. You pope sitteth in Cathedra pestilentiae not in Cathedra petri I haue proued it elsewhere at large here I wil adde one point or two for the Readers better satisfaction in this behalfe Iohannes Gerson a famous Papist and chansellor of Paris teacheth so plainely that Popes may erre not only as priuate men but euen as publicke persons in their publick and iudicial decrees of faith and manners as none for very shame can deny the same that shall eyther read or heare his words Thus therefore doth hâ—e write Propter quod insuper apparet falsitas doctrinae papae Iohannis 22. quae damnata fuit cum sâ—no buccinarum coram â—ege Phillippo per Theologos Parisienses credidit potius Theologis Parisiensibus quam â—uriae By reason whereof appeareth further the falshood of the Doctrine of Pope Iohn which was condemned by the sound of Trumpets before king Phillip by the Diuines of Paris the king beleeued rather the diuines then the court of Rome Out of these words I note first that the Doctrine of pope Iohn the 22. of that name was condemned at Paris as false and erroneous Secondly that his Doctrine was condemned with the sound of Trumpets Thirdly that it was condemned in the presence of the king of France Fourthly that the king gaue more credit to the Diuines of Paris then to the Court of Rome that is then to the pope and his Cardinals Fiftly that the great Learned Doctours of the most famous Vniuersity of Paris gaue sentence against the popes Opinion Sixtly that neyther the king nor the learned papistes did in those dayes graunt such authority to the Pope as now adayes the Pope arrogantly challengeth to himself vvhereuppon it followeth consequently that the Pope taught false Doctrine euen in a weighty matter of faith To which is consectary that his Doctrine was publicke as which was publikely condemned at Paris and that in the presence of the King But now kings must not deale in such matters where the Popes holinesse beareth any sway Yet thus dealt the King of France with the Pope almost 300. yeares ago I thinke it not amisse heere to insinuate to the Reader how the kings of France haue vsed the Popes Messengers Boniface the eight falling at variance with King Phillippe the faire woulde needes excommunicate him but there was neuer excommunication cost Pope so deare as that did him for his Nuncios were committed prisoners his Bâ—lâ—es burnt and Bonifâ—ce himselfe being taken by Naueret Chancellor of Fraunce presently after dyed for very sorrow Wherein king Phillippe did nothing but by the Counsell consent of the whole Clergy of France So Bennet the 13. otherwise called peter de Luna interdicted Charles the sixt and his Realm but the king sitting in his Throne of Iustice in the Parliament or high Court of Paris the 21. of May. 1408. gaue sentence that the Bull should be rent in pieces and that Gonsalue and Conseloux the bearers thereof should bee set vpon a pillory and publiquely notified and traduced in the pulpit Which decree was accordingly put in execution in the moneth of August with the greatest scorne that could be deuised the two Nuncioes or Legates hauing this inscription vppon their Miters These men â—re 〈◊〉 to the Church and to the King These words are put downe by the French papists in their book called the Iesuites Catechisme translated into English by the secular priests But because our papists stand so much vppon this â—ond and most foolish distinction of the popes double person and that hee cannot erre in his publique sentence and decrees I will haue once a bout againe to beate it better into the Readers head that the Pope both may erre and hath De facto erred in his iudiciall sentence and publique Decree Marke well my discourse Pope Adrian saith Alphonsus a very learned man and a zealous Papist hath these expresse wordes Nou ssâ—â—e fertur de Iohâ—nne 〈◊〉 qâ—ò◠publice docuit 〈◊〉 ab omnibus teneri mandauit quò◠〈◊〉 purgatae aâ—te fiuale iudicium non habent stolam quae 〈…〉 facialis visio Dei vnâ—uersitatem Parisieasem ad 〈◊〉 duxisse dicitur quod nemo in ea poterat gradum in Theologiâ— adipisci 〈◊〉 primitus hunc errorem iurassâ—tse deâ—ensâ—râ—m porpetuo ei adhaesurum Last of all it is reported of Pope Iohn the 22. that hee publiquely taught declared and commaunded all men to hold that the soules of the iust before the day of iudgment haue not the Stole which is the cleare and faciall vision of God And hee is reported to haue induced the Vniuersity of Paris to this that none should take degree in Theologie but he that did first sweare to defend this error to adhere to it for euer Thus writeth Adrian who himselfe was Byshoppe of Rome And Alphonsus a man of high esteeme in the Church of Rome after he had reckoned vppe fiue Heresies setteth downe this for the sixt That the soules of the iust do not see God till the day of doombe ascribing the said Heresie to the Armâ—nians as to the Authors thereof and to the Greekes together with pope Iohn as to the patrons and Defenders of the same Heere the Gentle Reader must obserue seriously lest he be sedused with the colorable glosse of the Iesuit Bellarmine who seeing the force of this Testimony to ouerthrowe the highest point in popery bestirreth himselfe mightily in defence of the popish faith He telleth vs forsooth if we will beleeue him as none will that haue either any wit or reason that pope Iohn erred in deede as Adrian and Alphonsus witnesse but he did that as a priuate man sayth our Iesuite not as pope of
Papistes I note First that the Church is the Vnïuersall Congregation of the faithfull throughout the whole VVorlde whereof the head is not the Pope but Christ Iesus our Lord. Secondly that this is that Church which cannot erre Thirdly that when the Pope saith the Church cannot erre then his owne deare and faithfull interpreter telleth him that that priuiledge is not graunted to the Pope but to the whole congregation of the faithfull And the sayd Glosse prooueth the same by many Canons of the popes owne Decrees Fourthly that the church in which the truth alwayes abideth is the congregation of the faithfull and therefore truly said Durandus that the late popish church is not comparable to the primatiue Church which heard Christs Doctrine saw his Miracles and was replenished with the Holy-ghost S. R. But suppose that the present Church could not bee a fit witnes as the Primatiue was What is this to the Argument that proueth necessity of Tradition because without Testimony of the Church wee cannot discerne true Scripture from false T. B. The visible externall church is only an externall mean Instrument or outward help whereby we are induced to giue humaine credite to one Scripture rather then to another But the formall cause why we beleeue any Scripture to be Gods word is God himselfe and the inspiration of his holy spirit Hereof occasion will be offered to speake hereafter more at large S. R. Bels second answere is that as Papistes admit the Iewes Tradition of the old Testament for Gods word and withall refuse many other Traditions of theirs so Protestantes admit this Tradition of the Bible and reiect all other We contend against Protestants that Scripture is not sufficient to proue all points of Christian faith but that Tradition is necessary for some and Bell heere confesseth it Where is now the Downefall of Popery Methinkes it is become the Downefall of protestantry VVhere is now Bels first exposition That Scripture containeth in it euery Doctrine necessary to mans Saluation VVhere is now that wee must not adde to Gods word if this Tradition must needs be added thereunto Where is now that this present church can be no fit witnesse if by her testimony wee come to know the truth VVhere is now the curse which S. Paule pronounceth against him that preacheth any Doctrine not contained in the Scripture Where is now that Scripture is the sole and onely rule of faith T. B. Here our Iesuite in all brauery tryumphing before the victory exclaimeth six seuerall times where is now this and where is now that And when all is done his exclamation is not woorth a dead Rat. Whosoeuer shall duely peruse the Downefall will easily perceiue therein that all which our Iesuite hath brought in all this his great glory was soundly confuted before it came to light Neuerthelesse for the better contentation of the Christian Reader I thus reply vpon our Lordly Fryer First with their owne deare Fryer Alphonsus à Castro in the words Hocn habemus ex ecclesia vt sciamus quae sit scriptura diuina at cum Scripturam â—sse diuinam nobis constiterit iam ex seipsa habet vt ei per omnia credere teneamur It commeth from the Church that we know which is holy Scripture but after we know it to be the holy Scripture henceforth it hath of it selfe that wee are bound to beleeue it in euery point Thus writeth this famous Papist and he doth illustrate his assertion by a similitude drawn from a Creditor and a Debtor As if saith he witnesses should bee brought for the proofe of an Instrument in which Peter standeth bound to pay to Iohn 100. crownes the witnesses do not make Peter to be bound to Iohn For although Peter should deny it and no Witnesses could prooue it Peter for all that should owe the debt But the Witnesses effect so much that hee may be conuicted to owe the debt Much more to this effect hath Alphonsus but I desire to bee briefe This I inferre out of his words that though we grant the Scriptures to be known by the Testimony of the Church yet after that notification it deserueth credite of it selfe for euery iote contained in the same Secondly that seeing the Scripture acknowledged for Gods word of all Christians containeth by the Iesuites confession as is already prooued all thinges necessary for christian beliefe vnto Saluation it followeth of necessity that no vnwritten Tradition is necessary to Saluation For doubtlesse if euery Article and all thinges necessary to salution be written then can nothing at all be necessary that remaineth vnwritten Thirdly I constantly auouch and christianly affirme mark gentle Reader attentiuely that the holy Scripture dow shew it selfe to be Gods word euen as the Sun and the Candle by their light do shew themselues what they are I proue it First because the Prophet cals the Scripture a Lanthorne Thy word O Lord saith holy Dauid is a Lanthorne to my feet and a light vnto my pathes And the Apostle confirmeth the same when hee saith Wee haue a right sure word of prophesie whereunto if ye take heede as vnto a light that shineth in a darke place ye doe well vntill the day dawne and the day-starâ—e arise in your hearts Secondly because Christ himselfe telleth vs that his Sheepe do heare his voyce My Sheepe saith he heare my voyce and I know them and they follow me Againe thus I am the good Sheepheard I know my Sheepe and they know me But Câ—rtes if it bee true as it is most true because the truth it selfe hath spoken it that Christes Sheepe heare Christ and know Christs voyce then must it needes be true in like manner that when they eyther read the scriptures or heare them read then they know Christ speaking in the same and heare his voyce Toletus a Iesuite Cardinall of Rome hath these expresse wordes Electi praedestinati dei infallibiâ—er cognoscunt pastorem Christum quae 〈◊〉 ad tempus errent tamen tandem suum verum agnoscent pastorem Sequitur at Christum necesse est agnoscere Est autem haec nota effectus prioris propterea u. oues cognoscunt me quia ego cognâ—sco eas Gods elect and predestinate Children do know Christ their Pastor infallibly because albeit they erre for a time yet in the ende they will know their true Sheepheard for of necessity they must knovv Christ. For therefore do my Sheepe know me because I know them Thus writeth our Iesuite out of wose words I note first that all Gods children are not effectually called at one time but erre and wander as sheepe without a sâ—epheard but euer in the end they acknowledge Christ their true Shepheard â—â—condly that Christs Sheepe know Christ not beecause the Church sheweth Christ to them but because Christ knoweth them This point must bee well marked that Christs sheep therefore know Christ because Christ first knoweth them not because the church make Christ
vs. And what is the cause Forsooth saith S. Austen because they onely heare a sound in their outward eares but not the heauenly Preacher sounding in their harts S. R. Well saide S. Austen I would not beleeue the Gospell vnlesse the Authority of the Church did moue me thereto This place so stingeth Bell as he windeth euery way to auoyd it T. B. Howsoeuer in your opinion it stingeth me yet haue I so sufficiently aunswered it in the Downfall as there is no need heere to adde any thing in defence thereof Neuerthelesse some few Annotations I will adde for explication sake First when S. Austen saith I wold not beleeue the Gospel vnlesse the Authority of the Church did moue me thereto He meaneth of himselfe as being a Manichee not as being a christian As if he had said If I this day were not a Christian but a Manichee as I once was I woulde not beleeue this Gospell which I wish thee to embrace vnlesse the Churches Authority did moue me to the same For these are S. Austens own words Si ergo invenirem aliquem qui Euangelio nondum crèdit quid faceres dicenti tibi non credo Ego vero Euangelio noÌ„ crederem nisi me Catholicae Ecclesiae commâ—veret authoritas If therefore I shoulde finde one that yet beleeueth not the Gospel what wouldst thou do to him saying to thee I beleeue it not I doubtlesse would not beleeue the gospell vnlesse the authority of the Catholicke church did mooue mee therâ—unto Loe he speaketh of him that beleeueth not the gospell and of himselfe not being a christian not of himselfe or any other that professeth the gospell Where I am to admonish the Reader that here as in many other places of my Bookes this period last recited is vnperfect in the Downefall For my selfe being absent from the Presse as dwelling farre off many faultes escape the Printer That this is the true meaning of S. Austen I proue it first because in the very same Chapter hee confesseth that the Authority of the Gospell is aboue the authority of the Church Secondly because in the Chapter aforegoing after he hath discoursed of many notable things in the church Consent Miracles Antiquitie and Succession he addeth that the truth of the Scriptures must be preferred before them all These pointes and reasons I cited before out of Saint Austen which because they confound our Iesuite hee impudently denieth them affirming that Saint Austen saith not so These therefore are S. Austens owne words in the first Chapter Quòd si forte in euangelio aliquid apertissimum de Manichaei Apostolatu 〈◊〉 pâ—tueris infirmabis mihi catholicorum anthoritatem qui iubent non credam If happily thou canst finde in the Gospell any manifest thing of the Apostle-ship of Manichaeus thou shalt discredite the authority of Catholiques to mee who commaund mee not to beleeue thee Againe in the fourth Chapter he hath these wordes Apud vos sola personaâ— veritatis pollicitatio quae quidem si tam manifesta monstratur vt in dubium venire non possit praeponenda est omnibus illis rebus quibus in Catholica teneor With you onely soundeth the promise of truth which if it bee prooued so manifest that it cannot be doubted of it is to be preferred before al those thinges that hold me in the catholique church Loe in the former place Saint Austen graunteth freely that the authority of the Scripture is aboue the authority of the church And in the latter that the truth of the Scripture must be preferred before all other things whatsoeuer Away therefore with our lying Fryer and giue hearing to his fables no longer Secondly the faith that proceedeth from the Church for TestificatioÌ„ is but humaine and not diuine For none saue God onely can beget faith diuine in vs. It pleaseth GOD to vse externall meanes and Ceremonies for the confirmation of our Faith but the grace power vertue is from himselfe alone The Law was giuen by Moyses but grace and truth came by Iesus Christ. I prooue it First because a supernaturall effect must needes bee produced of a supernaturall cause and consequently diuine faith beeing a supernaturall effect cannot proceede from the Romish Church Secondly a corporall agent cannot ascend and penetrate a spirituall obiect as a materiall Sword cannot penetrate an immateriall Spirit and consequently neither produce an immateriall effect as is faith diuine Thirdly no immateriall and spirituall accident can bee receyued into any corporall subiect and consequently no corporall subiect is apt to produce a spirituall effect Fourthly Saint Austen saith plainly that it is a greater woorke to iustifie a man then to create the VVorlde but no power saith the Popish Angelicall Doctor Aquinas which is vpon earth can concurre to creation Ergo neither to iustification and consequently neither to the producing of Faith diuine Thirdly when saith is wrought and begotten in vs we may not diuide the worke giuing part to God and part to the Church but we must ascribe the whole to GOD the true Author of the whole Therfore after S. Paule had tolde the Corinthians that he had laboured more aboundantly then all the Apostles hee forthwith added these wordes Yet not I but the grace of God which is with me For though maÌ„ be not in his actions as a brute beast or block but free from all coaction and constraint yet hath he no power but from aboue neither hath he any part more or lesse in producing Grace Faith or the supernatuall effects For though it be Gods pleasure to vse mans externall acts and operations for the exercise of his faith wheÌ„ he meaneth to produce supernaturall effectes yet dooth hee himselfe solely and wholy of himselfe produce the same effectes And heere I must tell the Reader of a great defect in the Latine Vulgata editio which the late Councell of Trent extolleth to the Heauens and withall Papists are bound to vse and beleeue It saith thus Yet not I but the grace of God with mee as if forsooth part were imputed to grace and part to the act and woorke of Saint Paule Whereas indeed the Apostle ascribeth the whole to God and vtterly refuseth to take any part to himselfe Which the Article â— in the Greeke left out in the Latine Vulgata editio maketh plaine and euident For after Saint Paule had saide That hee had laboured more then all the Aopostles he by and by addeth this correction Yet not I but the grace of God which is with me And heere because sensible things worke most in sensile persons let vs take an example of the Napkins and Partlets which were brought from Saint Paules body vnto the sicke for the Napkins by touching Saint Paules body receiued no inherent vertue to worke Miracles The Text saith plainely that God wrought the Miracles by the hand of Paule The Napkins and Handkerchiefes were but outward tokens to confirme the faith of
wresting the holy scriptures that their owne deere brethren and great Doctors cannot for shame deny or conceale the same Polydorus virgilius a famous Papist hath these wordes Non secus isti c. These Popish Legists and Canonists doe now and then so wrest and wrieth the holy Scriptures to that sence which themselues like best euen as Coblers doe gnaw with theyr teeth and stretch out their filthy skinnes This is that which the famous Papist Doctor Fisher the late bishop of Rochester did freely confesse in his answere to the Articles of maist Luther which he could not in truth withstand or gain-say These are his expresse wordes Contendentibus itaque nobiscum haereticis nos alio subsidio nostram oportet tuâ—re causam quam scriptura sacra Therefore when hereticks contend with vs we must defend our cause by other meanes then by the holy Scripture These are the expresse wordes I neyther adde any thing nor take any thing away of their famous popish Byshop of their holy saint of their glorious martyr a learned man indeed who laboured with might maine for the Popes vsurped soueraignty and defended the same in the best manner he was able and to the vttermost of his skill and yet for all that he hath bolted out vnawares against his will such is the force of truth so much in plain tearmes as is enough to ouerthrow all Poperie for euer and to cause all people that haue any care of their saluation to renounce the Pope and his abhominable Doctrine to their liues end For our learned Popish bishoppe being put to his best Trurmpe telleth vs very plainely and without all dissimulation his mouth being now opaned by him whoe caused Balaams Asse to speake that they must not because forsooth they cannot defend and maintaine their popery by the authority of the Scripture but by some other way and meanes viz by mans forged inuentions and popish vnwritten vanities which they terme the Churches Traditions Now gentle Reader how can any Papist who is not giuen vppe in reprobum sensu for his former sinnes and iust deserts read sueh testimonies against Popery freely confessed and plainly published to the world and that by the pennes of most learned and renowned Papists euen while they bestir themselues busily to defend their Pope and his popish doctrine and for all that continue Papists still and carryed away headlong into perdition beleeuing and obeying that doctrine which as themselues confesse can not be defended by the holy Scripture Methinkes they should be ashamed to hold and beleeue that doctrine in defence whereof they can yeeld no better reason Covorruvius a famous Canonist and reuerend Popishe Byshop hath these wordes Nec me latet c. Neither am I ignorant that Saint Thomas affirmeth after great deliberation that the byshop of Rome cannot with his dispensation take away from Monkes their solemne vow of chastity this notwithstanding we must defend the first opinion least those things which are practised euerie where be vtterly ouerthrowne Behold here gentle Reader that howsoeuer the popes opinion be the same we must defend of necessity and the reason is added because otherwise popery cannot consist Fie vpon that Religion which must haue such poore and beggerly shiftes for the maintenance thereof Much like stuffe I might recount of Popish pardons and Purgatorie c. but for those matters I referre the Reader to my Booke Intituled The wofull cry of Rome CHAP. 2. ¶ Conteining a sound confutation of the Iesuites answere framed to my argumentes against the Popes primacy THe Iesuite S. R. in the first Chapter against my first Article is so troubled to answer my reasons grounds and authorities that one while hee affirmeth otherwhiles denyeth the selfe-same thing so mightily confounding both himselfe and his Reader In the down-fall of Popery I proued euidently that the Pope taketh vpon him to depose Kings and Emperours from their royall thrones and to translate their Empires and regalities at his good will and pleasure To which S. R. answeareth that I belie the Pope but let vs heare his owne wordes S. R. I must needes tell him that he vntruly auoucheth vs to say that the Pope is spiritually aboue all powers and Potentates on earth T. B. I must needes tell you Maist. Iesuite that you vntruly charge me with vntruth yea that you roundly controule your selfe and giue your selfe the lye I proue it first because your selfe confesse the wordes which I alledged out of Bellarmine that Popish and Iesuiticall Cardinall to be truly fathered vpon him viz that when any Prince of a sheepe is made an hereticke or swarueth from the Romish religion which is all one with you Papists then the pope may driue him away by excommunication and withal coÌ„maund the people not to obey him and therefore depriue him of his dominion ouer his Subiects Secondly because you M. Iesuite confesse freely that Pope Zachary did iustly depose Childrick King of Fraunce Thirdly because ye likewise grant freely that the Pope deposed king Henry the eight and Queene Elizabeth and for better assurance hereof you tell vs the same tale in another place But let all indifferent Readers hearken seriously what the Popes owne deare Fryer telleth vs his wordes are set downe in the Down-fall of Popery but S. R. could not see them because he knewe not what to say to them thus doth he write Vt pace omnium c. To speake by the fauour of all good men this sole nouelty I will not say heresie was not yet knowne in the worlde that his priests who maketh an hypocrit to raigne for the sinnes of the people should teach the people that they owe no subiection to wicked Kinges and that although they haue taken the Oath of fealty yet do they owe them no allegiance neyther are periured that thinke ill against the king yea he that obeyeth the king is this day reputed an excommunicate person and he that taketh part against the king is absolued from the crime of Iniustice and periury Thus writeth Sigebertus a Learned popish Fryer so liuely painting out our very case this day in England as if hee were liuing euen now amongst vs. Where we see that the popes own Monks friers haue thought as il of the popes dealings in former times as we think of his proceedings in these latter daies as also that to absolue Subiectes from their allegeance is not onely a Nouelty but euen a flat Heresie Let all popish Recusants marke this point well and defie the Pope and all his absolutions from their allegeance for as the secular popish Priests haue truely written Popery is this day inseparably linked with Treason But what saith S. R. Let vs heare him againe S. R. And much lesse did we euer tell you that the pope hath temporall superiority ouer all Princes on earth but teach the quite contrary Againe if Bell reply that some Cannonists
knowne vnto them Ergo they know the scripture to bee Gods worde because Christ not the church sheweth it vnto them Thirdly because the spiritual man as the Apostle writeth iudgeth al things and himselfe is iudged of no man Ergo he can iudge the holy Bible to be Gods worde For doubtles he that can Iudge euery thing can especially Iudge that thing which is most necessary for him And consequently Hee can Iudge truth from falshood Gods word from the word of euery creature This reason is confirmed by the constant Testimony of many famous papists Dionisius Carthusianus hath these words Spiritualis autem homâ— in quo est spiritus dei iudicat id est benâ— discernit omnia adsalutem pertinentia de singulis talibus verum iudicum proferendo inter bonum malum veruÌ„ falsum veraciter distinguendo The spirituall man which hath the spirit of God indgeth and truely discerneth all thinges which pertaine to saluation prououncing true iudgement of euery such thing and truely distinguishing betweene good and euill truth and falshood Nicolaus de Lyra affoordeth the same exposition to this Text of scripture The famous popish writer Aquinas is of the same mind These are his words Apostolls hic dicit quod spiritualis iudâ—â—at omnia quia sâ—lt homo habeus intellectum illustratii affectum ordinatum per spiritum sanctum de singulis quae pertinent ad salutem rectum indicium habet The Apostle heere saith that the spirituall man Iudgeth all thinges because forsooth a man hauing his vnderstanding enlightned and his affection ordered by the Holy-ghost hath a right Iudgement of all things which pertaine to saluation Iohannes Hosmeisterus hath these words Spiritualis fide sua eo penetrat vt omnia quae sunt spiritus Dei dijudicare possit nec iudicio suâ— fallatur vt bonum dicat malum vel stultum 〈◊〉 est sapientissimuÌ„ The spiritual man doth penetrate so far by his faith that he is able to iudg al things that are of the spirit of God neyther can he be deceiued in his Iudgment that he eyther call Good euill or that foolish which is most wise Out of the words of these great popish Doctours who are euer the best witnesses against the papists I obserue these instructions for the Reader First that euery regenerate person and child of God for all such are Spiritual is able to Iudge of euery thing that concernes his saluation and consequently which is falshood which is Gods word which is not because that especially pertaines to his saluation Secondly that euery childe of God is able by his faith to wade so farre that he can iudge of all needfull trueth and whatsoeuer is conuenient for his soules health neuer be deceiued in his Iudgement Fourthly because S. Iohn tels vs that the vnction which the faithfull haue receiued doth teach them all thinges Ergo to discerne Gods word from mans word Melchior Canus a learned Schooleman and a famous Byshop teacheth vs the selfe-same Doctrine in plainer termes These are his expresse words Praestanti quod in se est Deus fidem ad salutem necessariam non negat Sequitur non n. vnctio queÌ„cunque simpliciter docet de omnibus sed quemque de his quae sunt cipropria necessaria Sequitur concedimus liberaliter doctrinaÌ„ cuique in sua vita statu necessariam illi fore prospectaÌ„ cognitam qui fecerit voluntatem Dei. Sicut n. gustus bene affectus differentias saporum facilè descernit sic animi optima affectio facit vt homo doctrinam dei ad salutem necessariaÌ„ discernat ab errore contrario qui ex deo non est To the man that doth what in him lyeth God neuer denyeth faith necessary to saluation For the vnction doth not simply teach euery one euery thing but it teacheth euery one so much as is proper and necessary for him And we graunt freely that doctrine necessary for euery mans life and state is sufficiently knowne to him that doth the will of God For like as the well affected tast doth easily discerne the differences of sauors or tasts so doth the good affection of the mind bring to passe that a man may discerne the Doctrine of God necessary to saluation from contrary error which is not of God Thus writeth the grauest Papist for learning in the vniuersall world and consequently it is and must bee of great force against the Papistes whatsoeuer hath passed from his pen. And I protest vnto the Gentle Reader that nothing hath more estraunged me from Popery and set me at defiance with it then the cleere prospicuous Doctrine of the best Learned and most renowned Papistes for whosoeuer will seriously pervse the Bookes which I haue published to the view of the world shall therein finde by the Testimony of the best approued Papists euery point of setled Doctrine in the Church of England Out of the words of this learned Popish Byshop that when S. Iohn sayth The vnction teacheth vs all things Hee meaneth not the difficult Questions in Religion but all such points as are necessary for euery mans saluation Secondly that no man wanteth this knowledge and iudgment of Doctrine but he that is willingly ignorant and will not apply himselfe to liue Christianly Thirdly that euery priuate man is able to discern true Doctrine from Falshood and Error so farre forth as is requisite for his saluation as well as a sound and good tast is able to discern differences of tasts Ergo euery faithful Christian is able to discern Gods word from mans word because it is a thing necessary for his owne soules health The case is so cleare as it can by no reason be denyed Fiftly because the formall obiect of our faith is Veritas prima or God himselfe as Dionisius Areopagita telleth vs. Yea Aquinas the Popish Angellicall Doctor teacheth the selfe-same Doctrine Non. n. fides inquit diuina alicui assemitur nisi quia est à deo reuelatum For Diuine faith saith Aquinas will not yeeld assent to any thing vnlesse it be reuealed of God The truth of which doctrine S. Austen confirmeth in these Golden wordes Iam hic videte c. Nowe bretheren behold heere a great sacrament The sound of our wordes pierceth your eares but the Maister that teacheth you is within Thinke not that man learneth any thing of maÌ„ We Preachers may admonish you by sound of words but if he be not within that teacheth in vaine is our sounde The outward teachings are some helpes and admonitions but hee sitteth in his chaire in heauen that teacheth the hart The maister is within that teacheth It is Christ that teacheth It is his inspiration that instructeth Where his inspiration and vnction is not there the outward noyse of words is in vaine Thus writeth this holy auncient and Learned father with many moe words to the like effect By whose doctrine togither with that of