ministerie thereof may be a condition subordinate for the obtaining of that which is the rule As a Ioh. 4.29.39 the woman of Samaria was a good meanes to bring her countrimen to Christ that knew him not and yet their beleefe was not built on her b ver 42. but on that which she reuealed to them And c Ier. 6.16 God biddeth vs by his Prophet Stand by the wayes and behold and aske for the old way which is the good way though in the meane time the persons to be asked are our direction no further then while they point to the old way And the Prophet biddeth d Hag. 2.12 Aske the Priests concerning the law and saith e Mal. 2.7 The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the Angell of the Lord of hoasts yet these Priests many times spake vntruly being deceiued themselues and deceiuing others And so may it happen to the Pastors of the Church 2 All which notwithstanding the Church abideth still the same that Saint Paul calleth it the pillar and ground of truth in that the truth is no where else to be found Which that I may shew the beter it is to be noted that f Iul. Pol. Onomast lib. 8. pag. 454. Scol Aristoph Nub. Rosin antiq Rom. l. 8 c. 2. Alex. ab Alexand. genial dierum l. 6. c. 23. in old time the Gentiles vsed to write their lawes in tables and so hang them vp on pillars of stone that the people might reade them as Proclamations are nailed to posts in market townes and somtime g Phauorin Hesych Lexic verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whited the pillar and so wrote the lawes vpon it h Lexic decem Rhet. Harpocration saith they reared vp straight pillars of stone and so wrote their lawes vpon them And it was also an ordinary thing that they had other pillars like the Pasquill in Rome i Eustach Il. λ. Suid. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon whosoeuer listed hung their Epigrams or libels that they would haue knowne Now the Apostle describing the Church likeneth it to one of these pillars whose vse was no more but to shew that which hung thereon it selfe not being the law but that whereupon the law was hung For so the true faith written in the tables of the Scripture whereunto the world will giue no testimonie is fastened to the Church as to a stately pillar and strong supporter that there it may be seene and holden out vnto vs. Hence the Iesuite can challenge no more but that the Church is vnto vs a witnesse and vpholder of the faith and alway preserueth it which we denie not but in the meane time he forgetteth that it is one thing to hold out the rule and another to be the rule it selfe and he that saith the Church is the supporter of truth doth not say withall that the Pastors can neuer erre or faile in deliuering any part thereof The Apostle saith the former but the Iesuite onely beside the text affirmeth the latter 3 This exposition must needs be granted for foure reasons first it is called the pillar of truth in no other sence then k Eph. 5.27 elsewhere it is called glorious without spot or blemish or blame but it is certaine that the puritie there mentioned is mingled with some imperfection therefore it is also certain this vpholding of the truth is not free froÌ„ all error Secondly Paul in this place sendeth not Timothy to learne of the Church which he should do if the Iesuits conceit were sound but l vers 14.15 wisheth him to teach the Church out of the Scriptures that so it might be the pillar of truth Thirdly that which the Apostle saith in these words is true of euery particular Church but of euery particular church it is not true that it caÌ„not erre for we see they may as did m Act. 20.30 Apoc. 2.4 this of Ephesus concerning which the Apostle saith here it is the pillar and ground of truth Fourthly if this place proue that the Church cannot erre in any thing but of it all men must learne the infallible truth then seeing o Bellar. de verbo Dei l. 3. c. 5. Greg. de ValeÌ„t coÌ„ment Theo. tom 3. disp 1. q. 1. assert 3. the Papists hold their Prelates and Pastors to be the Church I demand what is that which must teach them for the Church doth not seeing they are the Church themselues 4 Or if the Iesuite dote vpon his owne exposition then let him cal to mind how other Papists haue expounded before him p Staphyl Apol. part 1. Sâ—apl his translat pag 50. who say The Apostle calleth the Church the pillar and ground of truth signifying by the word ground the largenesse of Christendome by the word pillar the continuall smooth and not interrupted succession of the Apostles and their schollers vpon whoÌ„ all truth is builded Which exposition differing from this of the Iesuites may giue him occasion to looke better into the text and at least mistrust his collections therfrom till he haue conferred with his fellowes For vpon the reckoning it will fall out that vntill the Friers and Iesuites of late began to hammer the Scriptures there was neuer any that out of them would deliuer his conclusion but the contrary The Apostles writings are the pillars and supporters of our faith saith q Lib. 3. c. 1. Irenaeus The Gospell is the gound and stay of the Church saith r Lib. 3 c. 11. the same Irenaeus The truth is the pillar and ground of the Church saith Å¿ Hom. in hunc loc Chrysostome The diuine Scriptures must teach who hath the true Church These are the proofes these are the foundations these are the grounds of our cause saith t De vnit Eccl. cap. 16. Austin 5 The words of Austin alledged by the Iesuite are good but they had bene better if he had not left out the beginning for thus they lie u Contra. Crescon gram lib. 1. cap. 33. For somuch as the holy Scripture cannot deceiue vs let him who feareth lest the obscuritie of this question concerning the baptisme of the Donatists should deceiue him enquire that Churches iudgment of it which the holy Scripture without all doubtfulnes doth demoÌ„strate Wherin Aust saith not the church is the rule or the Church cannot erre but onely as the Iesuite himselfe noteth that the iudgement therof should be inquired His meaning is that in the question of rebaptizing because in Cresconius his suppositioÌ„ the Scripture said nothing of it such as were doubtful might ask the iudgmeÌ„t of the true Church there they should learn Cresconius to be in an error Wherein the Iesuit shal find vs to consent with Austin for doth he think we allow not the Church her ministery or that we silence her from bearing witnesse to the truth or that we turne away the people
the Church and those latter also are certaine to vs else could they not make the other so and why is the Churches authority so absolutely vrged here by the Iesuit when yet in so many cases it may be spared That is not the sole thing that must assure vs without which we may otherwise be secured Digression 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scripture and the reason why the Papists call for the Churches authoritie 9 Whereas the Iesuite obiecteth against the Scripture that many substantiall points of faith are not expresly contained in the Scriptures this is true of his Popish faith which is in them neither expresly nor by analogie saue that they haue an answer ready t Hosius de express Dei verb. pag. 38. That which pleaseth the Church of Rome is Gods expresse word But of the true faith of Christ u De doctrin Christ l. 2. c. 42. Austin saith Whatsoeuer a man learneth from without the Bible if it be hurtfull there it is condemned if it be profitable there it is found all things which may be learned elsewhere are found there more abundantly x Regul contract q. 95. Basil saith It is necessary and consonant to reason that euery man learne that which is needfull out of the holy Scripture both for the fulnesse of godlinesse and lest they inure themselues to humane traditions which words saith y Non videtur author harum quaestionum admittere traditiones non scriptas Bellar. de amiss grat lib. 1. c. 13 a Iesuite seeme to debarre traditions and the Church of Rome authorizeth the scripture but by traditioÌ„ z In Mat. hom 41. Chrysostome saith Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Isidorus Pelusiota his scholler a Lib. 1. epi. 369. biddeth we should refuse whatsoeuer is taught vnlesse it be contained in the volume of the Bible b Lib. 12. in Ioh. in illud â—â—ec auteÌ„ scripta sunt vt credatis Cyril Such things as the Apostles saw sufficient for our faith and manners are written that shining in true faith and good manners we might come to heauen by Christ c Comment in Hagg. c. 2. Hierome Whatsoeuer things man find and faine without the authoritie and testimonie of the Scripture as if they were from Apostolicall tradition are smitten by the sword of God d Lib. 3. c. 1. Irenaeus We haue not knowne the order of our saluation by meanes of any but those through whom the Gospell is come to vs the which Gospell they then preached and afterwards by the will of God deliuered to vs in the Scripture to be the foundation and pillar of our faith These places of the Fathers e Bellarm. de verb. Dei lib. 4. cap. 11. Gregor de Valent. anal fid by the confession of the Iesuits themselues shew that all things are written which be necessary for the saluation of all men And so you see the Iesuites rashnesse For if many substantiall points of faith be not set downe then some things necessary are wanting for euery substantiall point is necessary for all men 10 But yeeld the Iesuite that the Church shall be the rule we speake of to assure our conscience and then aske him who shall be this Church whereto he wil answer none but the Pope and his crew of Cardinals nay none but the Pope himself as I haue shewed alreadie and shall declare hereafter who if he leade thousands of people by troupes to hell eternally to be damned with himselfe there yet no man might presume to reproue him because he is iudged of no man f Dist 40. c. Si Papa saith the Canon law which the Iesuit will kindly take too if ye put him to it 11 And how will this Church expound the Scripture when you haue yeelded your self vnto her for no doubt she will discharge the office faithfully which she laboureth for so eagerly Let Cusanus the Cardinall tell you how for I hope he neuer recanted this point as g Stapl. counterbl l. 3. c. 36. pag. 358. they say he did another of greater truth thus he writeth h Epist 2 pag. 833. The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashioÌ„ is changed the sence of the Scripture is also changed i Epist 3 pag. 838. Againe when the Church changeth her iudgement God also changeth his k Epist 7. pag. 857. And no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that And let the Popes lawyers tell you that say l De translat episcopi c. Quanto in Gloss § Puâ—i The Pope hath a heauenly iudgement and maketh that to be the meaning which is none because in those things that he pleaseth to haue go forward his will is a law neither may any man say why do you so for he may dispense aboue all law So that this is the plaine English wherinto all the Iesuites doctrine concerning the authoritie of the Church is resolued and whatsoeuer any of them say yet their halting in the end cometh all to it and good reason for the Pope is a fast friend to the Romane Church c. § 10. Fourthly this rule of faith which we seeke for must be such that whosoeuer do find it and hauing found it will diligently attend vnto it obediently in all that it teacheth yeeld assent vnto it shall sufficiently in all points be instructed as touching matters of faith in such sort that none that yeeldeth this obedient assent in all points to the teaching thereof can fall into errour of faith But there be many that hauing found the Scripture do with an obedient mind diligently reade it and yeeld assent to euery sentence and word written in it acknowledging whatsoeuer it saith to be the word of God and yet are not sufficiently instructed but may and do sometimes grosly and obstinately erre in matters of faith as it is most euident since men of contrarie minds in religion do in maner aforesaid reade the Scriptures acknowledging them to be the word of God and yet continue opposite in opinion and so one of them in errour Therefore the Scripture alone is not that rule sufficient of it selfe to instruct euerie one in all points of faith The Answer 1 This is the Iesuites third argument against the scriptures and it is thus framed That which doth not instruct such as find it and obey it in all points of faith and preserue them from error is not the rule But the Scripture doth not instruct such as find it and obey it in all points of faith and
Church though no man deny but that is needfull for the shewing and teaching of the rule to all that shall be saued expounding the said teaching of the ministerie wherby the faithfull are directed in the Church But he hath not proued the Church to be alway visible to the world nor those foure to be the Notes of the Church He hath said it but not proued it as appeareth by my answer 2 All which being considered his demands are soone and shortly answered that the Protestants admit the authority and doctrine of the Church though they thinke not the Papacie to be it nor the authoritie thereof to be aboue the Scripture And the grounds wherupon they perswade themselues to haue the sauing faith are so infallible that all the Papists in the world cannot cōfute them And our title to the true Church is sound when our aduersaries haue smattered and wrangled against it what they can for the doctrine of the Scripture which in all points we professe beleeue proue it And albeit those foure One Holy Catholicke and Apostolicke be not the markes of the Church but certaine qualities therein yet we haue them at least for anie thing the Iesuite hath said to the contrarie all whose discourse against vs pretending the want of these things among vs I haue fully answered in their proper places and retorted vpon himselfe whereby the iudicious reader may be satisfied And therefore when we say ours is the true faith we brag not but maintaine and auouch our lawfull title since as S. Austin saith the same is not to be found but in the bellie of the true Church which we are Whereupon we aduise all Papists whatsoeuer to renounce the Papacie if they will hold the truth and be saued For according to the saying of the same Austin afore-cited whosoeuer is separated from this bellie of the Church must needs speake false because out of the true Church there is neither true preaching nor lawfull sending such as should preach and I haue manifestly shewed that the Papacie is not the true Church but a disease that by the faction of some grew vnto it 3 Thus the whole discourse of this Section is briefly answered But where he saith our religion sprang vp of late the first founder being Martin Luther an apostata Frier a man knowne by his writings words deeds and death to haue bene a notable euill liuer this must be a little more stood vpon because it is the burden of euery song among the Papists And first it is to no purpose to say our religion sprang vp of late in Luther vnlesse our euidence whereby we shew it to agree with the Scripture and to haue bene taught in the Church of Rome it selfe many hundred yeares afore Luther was borne can be disproued Next we graunt Luther was a Frier and obtaining the knowledge of the truth renounced the profession which was no other apostasie or fault in him then it was in S. Paule when he renounced the profession of a Pharisee and became an Apostle both the professions being hypocrisie saue that of the Frier was of a deeper tincture as I haue shewed Digress 45. Then concerning his writings the Iesuite is no competent iudge For woe to him and all his Church if Luthers writings be good And therefore let them be examined by the Scripture the touchstone of all mens writings not by the witles preiudice of idle companions that neuer read them And if they containe some particular things that deserue reproofe yet what disgrace is that to the substance of his writings What fathers writing is so pure but it containeth some error Yea I challenge the Iesuit let him name if he can one writer of his owne side old or new Schooleman or Iesuite but some or other in the Church of Rome will except against something he writ Thomas Caietan Bellarmine and Baronius are controlled yea in the later editions the Councell of Trent hath purged in a manner all writers which maketh it cleare that some errors in Luthers bookes disaduantage vs no more then the errors purged and espied in their owne books disaduantage the Papists And yet the things that are most excepted against are no errors but the ancient truth maintained against Popish innouation And let the words of Erasmus a man able to iudge by a Antididag p. 58. Sur. cōment p. 288. Staplet discours p. 159. the Papists owne confession determine this matter b Epist ad Cardin Mogent He saith It is obserued of a truth that these men the Papists condemne many things in Luthers bookes as hereticall which in Austin and Bernard are read for godly and good Diuinity and he addeth That he seeth this the best men are least offended at his writings The which is most true it being their ordinary practise for the hatred of our persons to raile vpon that which by their owne confession the ancient fathers held before vs. So c Hosiand hist eccl cent 16. p. 837 Andreas Masius in the company of diuers acknowledged there was more Diuinitie in one page of Luther then sometimes in a whole booke of some father Let his writing therefore rest and come to his life and death Digression 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports thereof made by his aduersaries And shewing how sundry Popes in the Church of Rome haue liued and died worse then he supposing all reports were true 4 In speaking of this matter that standeth altogether vpon witnesses I must put the reader in mind of a speech of Bellarmines d Not. eecl c. 14. §. Sed respondeamus That it is the part of a foole rather to beleeue Caluin and Illyricus touching ancient histories whereat they were not present then Bernard Bonauenture and Antonine that were present Let this law be kept then that Surius Lindan Pontacus and other railing Papists that were not present at Luthers life and death be not credited against them that liued with him saw him die and if any will beleeue them let him be the Iesuites foole Now touching his life Melancthon that was his companion and liued with him hath written it and commended it to say no more And Erasmus that was familiar with him e L. 11. Ep. 1. ad Card. Eborac in a certain Epistle to Cardinall Wolsey giueth testimony that his life was approued with great consent of all men And this saith he is no small preiudice that the integritie of his manners is so great that his verie enemies can finde nothing which they may calumniate As indeed to this day nothing can be produced against him that is substantiall They clamour of his doctrine because it was against them and produce some vehement speeches which his aduersaries by their iniuries prouoked him vnto as Saint Hierome often times vseth the like vehemency but what is that to his conuersation Let them shew his life to haue bene led otherwise then became
who faile to say no more very much from Apostolike perfection and Angelical puritie of life according to Saint Paul anathema sit yea such a one as not onely bringeth not this Catholicke or generall receiued doctrine but bringeth in a new and contrary doctrine we should not according to Saint Iohn Epist 2. salute or say once Aue to him and much lesse should we giue credite to his words or vse him as a rule of our faith or preferre his teaching before the teaching of the Catholicke Church The Answer 1 And is it true that if God send any one in an extraordinary maner it appertaineth to his prouidence to furnish him with miracles or the people should not be bound to beleeue him How is it then said of Iohn Baptist a Ioh. 10 41. that was thus sent that he did no miracle yet all things that he spake of Christ were true And what will the Iesuite say to his b Boz sign eccl l. 18. c. 1. Baro an 34. n. 274. masters that so ridiculously haue put it in print that albeit in the Acts of the Apostles it be said that signes and wonders were done by the Apostles yet there is no signe reported that was done by any but by Peter the rest of the Apostles therefore either did none at all or almost none and very slender in comparison of those which Peter did And as the fathers say Iohn Baptist did no miracles lest any thing should be diminished from Christs authoritie so may it be said of Christs vicar Peter A grosse and a greasie conceit and swimming with blasphemie yet the Iesuite must sup it off because so skilfull clearks haue giuen it him but when he hath done good reason he recant his present assertion and bind not the Protestants to that which the Apostles themselues wanted in a manner all but Peter It is incredible how scurrilously the Papists behaue themselues in this point of miracles c Staph. apol part 1. Hosius confess Polon c. 92. Not one of these new Gospellers was euer able so much as to cure a lame colt or a halting bitch and yet when they will flatter the Pope they shame not to write that all the Apostles did as little 2 But I will answer the Iesuite directly to the point that ordinarily it appertaineth to Gods prouidence to furnish with miracles such as rise vp in an extraordinarie maner whether it be to abrogate or alter the ancient doctrine of his Church as our Sauiour and his Apostles were furnished And I grant that if Luthers calling were answered by vs to be meerely extraordinarie or if he had preached against the Catholicke Church or ancient doctrine continued in all ages the Iesuite had made a good passage against vs but he did none of these things His calling was not extraordinary in that kind which reuealeth new doctrine not knowne before as Christs and the Apostles was onely the externall gouernment of the Church being corrupted and oppressed by the Papacie declining from the ancient integritie that was in the beginning he vsed that calling which he had and extraordinarily bent it to the preaching of reformation I say extraordinarily first because it was not so visibly done in those ages Next the corruptions against which he dealt were ordinarily embraced in the outward practise of the world Thirdly he vsed his calling giuen him in the Papacie to another end then they meant that gaue it him Lastly considering those times his eyes in an extraordinarie measure and maner were opened to discerne the truth and God enabled him with extraordinarie gifts In all other things which are properly extraordinarie he differed from the Apostles For neither did he reueale new doctrine nor want all vocation of men nor was taught immediatly by reuelation In which case he needed no miracles but it was sufficient for him to proue his doctrine by the Scriptures 3 Whereupon the people were bound to credite him as farre as he taught according to the Scriptures for they are a token sufficient And though our Sauiour required no man to beleeue him but vpon the euidence of his workes yet that was because his place was meerely extraordinarie which Luthers was not whom our Pastors succeeding they haue the same libertie to proue their calling by the doctrine they teach and not by miracle The ordinarie course set downe by Christ was not that which the Papacie practised but the same for substance wherein Luther came the practise of the Papacie being a corruption that incroched vpon that course against which if Luther preached he taught nothing contrarie to the ordinary doctrine of the true Church but contrarie to the Papacie that oppressed the Church Which Papacie if it could be proued to be the true Church then according to S. Paule Gal. 1 Let him be accursed that speaketh against it and as S. Iohn speaketh Epist 2 Let no man salute such a preacher or giue credit to him 4 Let our aduersaries therefore take notice of their errors in this point and diligently marke where they lye First they assume their Papacie to be the ancient Church and the doctrine thereof to be the faith holden taught and alway deliuered in the same which is false confuted Then they assume againe that all mē preaching against this their Papacie preach against the Church and so consequently are not to be credited vnlesse they haue the gift of miracles Thirdly they inferre vpon this that therefore all our Pastors are vnlawfull The which conclusion standing vpon so weake grounds can be of no more credit then the grounds are whereupon it standeth all which I haue shewed to be false in their owne places where they were to be handled Let them proue theirs to be the Church and shew that what Luther taught against them he taught against the Church and then it will be true that no man should preferre his teaching before them and not before Beside we make not our Pastors the rule of our faith but ground our selues them on the Scripture which is the rule § 60. And surely me thinkes though there were none of these euident proofes which I haue brought out of Scripture yet euen reason it selfe would teach that we ought to giue more credit to the vniuersall company of Catholickes which haue bene in all times and are spread ouer the Christian world in all places then to any one priuate man or some few his fellowes It is a prouerbe common among all men Vex populi est vox Dei that which all men say must needes be true And contrariwise to a particular man or his priuate company that will oppose themselues against this generall voice of all men like Ismael of whom it is said Manus eius contra omnes manus omnium contra eum Gen. 16. it may well be obiected which Luther confesseth was obiected to himselfe by his owne conscience or rather principally by the mercy and grace of God almighty seeking to reclaime him while
THE WAY TO THE TRVE CHVRCH wherein The principall Motiues perswading to Romanisme and Questions touching the nature and authoritie of the Church and Scriptures are familiarly disputed and driuen to their issues where this day they sticke betweene the Papists and vs Contriued into an Answer to a Popish Discourse concerning the Rule of Faith and the marks of the Church And published to admonish such as decline to Papistrie of the weake and vncertaine grounds whereupon they haue ventured their soules Directed to all that seeke for resolution and especially to his louing countrimen of Lancashire By IOHN WHITE Minister of Gods word at Eccles. For the finding out of the matter and questions handled there are three Tables two in the beginning and one in the end of the Booke ¶ De hoc inter nos Quaestio versatur vtrum apud Nos an apud Illos vera Ecclesia sit August de vnit Eccles cap. 2. LONDON Printed for IOHN BILL and WILLIAM BARRET 1608. TO THE MOST REVEREND FATHERS IN GOD TOBIE THE LORD ARCHBISHOP OF YORKE HIS GRACE Primate and Metropolitane of England and to GEORGE Lord Bishop of Chester his very good Lords WHen I first peÌ„ned this Treatise which now I offer to your Lordships I did it for mine owne priuate exercise and the satisfying of certaine friends that desired it Afterward seeing some hope that it might doe good abroad principally in the countrey where I dwell and desirous if it were possible to do any thing that might helpe the seduced out of their errors and confirme the rest in the truth I was easily perswaded to put it forth and the rather for that the questions handled touching THE AVTHORITIE AND SENCE OF THE SCRIPTVRE and SIGNES OF THE CHVRCH are the profitablest that can be stood vpon and such as I haue alway obserued our people commonliest vse and most desire to looke into not being able to apprehend the difference or iudge of the reasons in other questions but presuming that if by certain marks they could find which is the true Church there would remaine litle difficultie in the rest forsomuch as therein they should find the truth in euery controuersie 2 The proper cause why our aduersaries put this deuice into the peoples heads was to dazle their eyes and delude their sences with the name of THE CHVRCH that when they should find the word of God and all discourse against their opinions yet that name should amaze them while they might beleeue nothing vntill they were perswaded by other marks that it came from the CHVRCH And no doubt this is the a Apollodor Bibliothec. li. 2. Gorgons head that inchanteth and oppresseth them euen the learnedst of them all and holdeth them in bondage to their errors hauing a conceit that they wil heare nothing against the Church which they presuming to be the Papacy though it be but AN IMPOSTVME BRED IN THE CHVRCH or A DISEASE GROWING TO IT will go no further All their speech is of the Church no mention of the Scriptures or God their Father but their MOTHER THE CHVRCH Much like as b Solin poly hist c. 33. they write of certaine Aethiopians that by reason they vse no mariage but promiscuously companie together it cometh that the children onely follow the mother the fathers name is in no request but the mother goeth away with all the reputation Let their talke be listened and their bookes perused and it will appeare this authoritie of their Church is at the end of euery question and striketh the stroke as c Philostrat in imaginib one saith pleasantly of Aesops Fables that therein the Foxe is the chiefe stickler of all the company The beasts seldom meet but he is among them and beareth his part with the busiest 3 This matter is handled in this Booke betweene my aduersarie and me For though others haue done the same before me yet I haue done it in mine owne method The water is all one but the vessell wherein I haue brought it is my owne And it was the iudgement of d Trinit l. 1. c. 3. de Mendacio c. 6. Saint Austine that In places infected with heresie all men should write that had any facultie therein though it were but the same things in other words that all sorts of people among many bookes might light vpon some and the enemie in all places might find some to encounter him The Iesuites which are the Popes Ianizaries that guard his person and were brought in now at the last cast when the state of the Papacie was at a dead lift to support the waight of the maine battell haue pestered the land with their writings and filled the hands and pockets of all sorts of people with their papers yea fannes and feathers are lapped vp in them wherein it is admirable to see how presumptuously they take vpon them in disgracing our persons belying our doctrine and coining and defending strange opinions of their owne neuer heard of afore as if Chrysippus schoole had bred them e Diog. Laert. in Chrysip who vsed to make his boast that many times he wanted opinions to aduance but if once he had the opinion he neuer wanted arguments to defend it whose writings seeing they cannot be suppressed pitie but they were effectually answered The applause that ignorant and vnsetled minds giue them and the conquest that of late yeares they haue made of a few Libertines and discontented persons hath so fleshed them that it is incredible how they brag and sing like f Auentin Annal lib. 2. the clownes of Germany when they had expelled the Franks Mille Francos mille Sarmatas semel occidimus Mille mille mille mille mille Persas quaerimus But I dare boldly say it that if the maner how they haue preuailed be looked into g Praescript Tertullians speech will fall out to be true It is the weaknesse of some that giueth them the victory being able to do nothing when they encounter an able faith Discontent and vanitie of mind voide of the knowledge and faithfull practise of religion are good dispositions to heresie They liue Gentiles saith Cyprian and die heretickes h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dioâ— Laerâ— in Epicur Epicurus in his time with teaching pleasure and libertie filled the most houses and cities with his friends But if we looke what the motiues were that led them away and what the Iesuites said against vs I presume three verses in i Pâ—â—â—â—ol Plautus will answer them Quid ait quid narrat quaeso quid dicit tibi Nugas theatri verba quae in comoedijs Solent lenoni dici quae pueri sciunt 4 A singular misery no doubt and aboue all other to be lamented that mans mind so free so ready so able with those helpes that God hath left him to search out the truth yet should not be satisfied nor rest contented with heauen and earth or any other thing that God hath reuealed for the finding
brake touching the proceeding of the holy Ghost depeÌ„ded but vpon two prepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The monstrous heresie of Nestoâ—â—â—s lay but in the change of e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one poore letter and f Concil Ephesin Graec. p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril would haue him euen in that to gratifie the Church and when he would not g Dalmat apolog in Concil Ephesin six thousand Bishops rose vp against him for it so religious were they that had religion that THEY VVOVLD NOT EXCHANGE h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil apud Theodorit l. 4. c. 19. A LETTER OR A SYLLABLE OF THE FAITH VVHEREVVITH OVR SAVIOVR HAD â—VT THEM IN TRVST Which is our iust defence that write in the controuersies against all our censurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Epist ad Cleric Constantinopol in Concil Ephes p. 72. saith Cyril 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are we enemies to peace no we rather wil pul it to vs with violence so that the true faith withal may be confessed But when it cannot be obtained we cleare the truth and by expelling their errors labour to plucke the seduced out of the fire and bring them to knowledge that their soules may be saued and their life reformed and the State secured wherein they liue 9 And this my poore endeuour in this kind I humbly present to your Lordships vnder whose iurisdiction I exercise my ministery not in affiance of any thing therein worthy your reading whom our Church hath long since knowne to be the same that Eunapius saith of two other in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor in hope to escape the disgracefull censures of intermedlers but in zeale to my countrey and assurance that it may do good therein going vnder so HONORABLE protection I am so meane a man and obscure euery way that I feared the truth would sustaine losse and be contemned for my obscuritie if some extraordinary fauor did not leade it forth And let it go forward indeed and shew it selfe abroad hauing THE TRVTH to support it and so acceptable an inscription to go before and the name of so VVORTHY PATRONS to leade it forth And so desiring pardon for this my boldnesse I humbly commit your Lordships to the mercifull protection of Almightie God who long continue your prosperous estate and make you happie instruments of much good vnto his CHVRCH Octob. 29. 1608. Your Lordships in all dutie IOHN WHITE THE PREFACE TO THE READER TOVCHING THE present controuersies betweene vs and the Romish Church IT is not as some thinke touching the questions between the Church of Rome and vs that there is no reall difference Would to God it were so But they that examine the points shall find it farre otherwise 1. Concerning the Scriptures the Church of Rome teacheth that a Can. loc pag. 251. Manie things appertaine to faith and Christian doctrine which neither openly nor obscurely are contained in holy writ b Totalis enim adaequata regula est Scriptura Traditio simul Deinde Traditio parem authoritatem habet cum Scriptura Becan circul Caluin p. 278. For the totall and full rule of our faith is Scripture and Tradition both together Tradition being of equall authoritie with the Scripture This assertion is directly against the doctrine of our Church and leadeth men into pernicious errors pretended to be deliuered by Tradition and withdraweth them from the obedience of onely Scripture to the following of vncertaine authoritie 2. Concerning the iustification of a sinner c Viguer Institut theol p. 286 whereby of a wicked vniust and vncleane person he is made cleane holy and simply iust it teacheth that this is done by the habite of our owne inherent righteousnesse and not by Christs Bellarmine expounding the Councell of Trent saith d De Iustif l. 2. p. 1032. c. Our owne inherent iustice is the formall cause of absolute iustification not the iustice of Christ imputed to vs and e Pag. 1071. d. besides the merits of Christ imputed to vs for our satisfaction there is in vs an inherent iustice which is the true and absolute righteousnesse whereunto by the iust iudgement of God not punishment but glorie is due This opinion containeth so reall a difference from the truth that S. Paule f Gal. 5.4 saith of it Ye are abolished from Christ ye are fallen from grace whosoeuer are iustified by the Law 3. Concerning the merite of our workes it holdeth g Mich. Bai. de merit oper p. 12 that when men hauing conuersed godlily and righteously in this mortall life to the end obtaine eternall life this is not to be deputed to the purpose of Gods grace but to the ordinance of nature appointed presently in the beginning when man was created Neither in this retribution of good things is it looked to the merite of Christ but onely to the first institution of mankind wherein by a naturall law it was set downe that by the iust iudgement of God the keeping of the commandements should be rewarded with life as the breaking of them is punished with eternall death Whereby we see that there is a plaine difference betweene the Church of Rome and vs in the principall article of our faith touching the saluation of our soules we beleeuing stedfastly that it is to be ascribed to the merits of Christ they expecting it for the merite also of their owne works 4. Concerning Images h Concil Trid. sess 25 it practiseth the hauing and worshipping of them yea i Azor. Instit tom 1. p. 737. the Diuines of that Church hold that euery Image is to be honoured with the same honour wherewith they worship the samplar No man can be so simple but he may see a substantiall difference in these points and the like may be shewed in aboue two hundred questions controuerted betweene vs though I will not denie that in many things the heate of the contenders hath deuised differences where there are none and to discredit one another they haue wrested that which might be well vnderstood 2 Besides the Church of Rome not onely requireth vs to professe her faith but also to do it k Bell. de laic c 19. p. 19 9 c. with subiection to the Pope and teacheth l Turrecr quaest ex S. Tho. q. 13. that this is absolutely necessarie to saluation A point so fully opposite to the gouernment of our Church that it can no way be reconciled forsomuch as we know the same to be a meere pretence to hide their tyrannie 3 And as the difference is reall and of long continuance so is there no hope to reconcile it The Papacie that standeth in opposition against vs was brought in by Satan at the first and is still continued onely to seduce the world and m 2. Cor. 6.14 what fellowship hath righteousnesse with
there is why they should disdaine vs supposing we had lesse learning then we haue Irenaeus f L. 2. c. 45. hath a saying which I commend vnto them when they thinke they haue so much vantage of learning against vs It is better and more profitable to be simple and of small knowledge and by loue to approach neare God then to thinke themselues to know much and to be of high experience and in the meane while to be found blasphemers against God 11 We know no cause therefore why we should not constantly and cheerfully go forward with our profession and confirme our selues daily more and more therin against all the premises and oppositions of the Romane Church whatsoeuer First we haue the Scripture in manifest places free from all ambiguitie on our side secondly we haue the principles of religion contained in the Lords praiers the Creed and the ten Commandements that directly leadeth to euery point of our faith Which is the true reason why the Church of Rome forbiddeth the reading and exercise of these things to the people lest they should see so much Thirdly we haue the ancient fathers in expresse termes in all things that they held constantly certainly with one consent I do not deny but our aduersaries in some smaller points as Purgatory praier for the dead may make shew of some particular opinions in the fathers but vpon triall it will fall out they held theÌ„ waueringly doubtfully that no certainty can be set downe touching their resolute iudgement Whereas in the principall points touching the Scriptures iustification merit of workes images and all the rest they write most clearely with vs. Fourthly and which may perswade any man not drunken with his owne preiudice we haue the mercies of God to pleade for vs whereby our Church hath bene miraculously vpholden when they threatned God defended vs when they practised and expected our vtter ruine God disappointed them when they wrought all maner of treasons yet God deliuered vs. Fiftly and this is our further assurance that we haue done nothing against the Church of Rome but innumerable people in all ages wished it long ago What ceremony what doctrine what custome what one parcell of their superstition haue we refused but the world long since complained of it yea the learnedst men that were groned vnder the very burthens that we haue haue shaken off g Evetusto quoâ—am libro refert Illyric catolog test tom 2. p. 805. It is written of Gerson the Chauncellor of Paris who liued about one hundred yeares before Luther that the Sorbonists expulsed him the Vniuersitie and in his old age depriued him of all his d gnitiesâ— because as it is like he misliked diuers errors in the Church of Rome What time he betooke himselfe to teaching of schoole wherein his manner was daily to cause all his schollers the little children to ioyne with him in this short praier My God my maker haue mercy vpon thy miserable seruant Gerson It should seeme by this that he tooke small comfort in those times when forsaking all confidence in the glory of his Church he would call for mercy at the hands of God rather in the company of a few poore childreÌ„ then in the societie of such as were reputed the Doctors of the world And it may easily be thought Gerson saw more then he either loued or liked because the moderne Papists reiect his iudgement h Resp Card. Bellar. ad resolut Io. Gerson confute his writings and i Fra. Victoria relect 4. p. 138. say This Doctor in all things was an enemie to the Popes authoritie and with his heresie infected many others His opinion touching this matter little different from schisme Yea at this day they see more errors then they will reforme O God saith k Naucler pag. 499. one of their Historiographers what will become of our age when our vices are grown to that that they haue scarce left vs any place with God for mercy What couetousnesse is therein Priests what lust what ambition what idlenes what pompe what ignorance both of theÌ„selues and of Christian doctrine how little religion and fained rather then true God haue mercy on vs. 12 And hâ—â—â— omitting the way that is by triall of arguments I offer certaine externall markes and sensible tokens whereby the falshood of the Romane Church may be discouered the most resolute Papist that liueth moued to misdoubt his owne religion for it is vnpossible that these things following should be found in the true Church or practised by men of the right faith The first is their enmitie with the sacred Scriptures the word of God whereof I haue spoken in the 22. Digression of this booke For the words l Esa 8.20 of the Prophet are cleare To the Law to the Testimony if they speake not according to that word it is because there is no light in them And one of their practises against it whereby they haue depriued it froÌ„ being the totall rule hath left theÌ„ vtterly voide of all meanes to secure their faith by and to find the truth For the Church the fathers the Councels the Pope which is all they can pretend are yeelded by themselues to be subiect to error And how can that giue them assurance of their faith which it selfe is not assured from error The second is the very face and outward state and gouernment of their Church cleane contrary to the first antiquitie How vnlike is their Pope to Peter their Cardinals to the Apostles their Prelates to the ancient Bishops in state in ambition in intermedling This is noted at large by many among themselues Zabarella Cusanus Marsilius Occham Duarenus How vnlike is their priuate Masse halfe Communion Latin Seruice Image worship to the ancient Seruice of the Church of God If it were the true Church no continuance of time could thus haue altered it age changeth the colour of a mans haire and the sound of his voice but not his complexion or the shape of his bodie The third is that THERE IS NO POINT OF OVR FAITH BVT MANY LEARNED IN THEIR OWNE CHVRCH HOLD IT WITH VS AND NO POINT OF PAPISTRIE THAT WE HAVE REIECTED BVT SOME OF THEMSELVES HAVE MISLIKED IT AS WELL AS WE And this may be demonstrated in all the questions that are betweene vs and they know it and for that cause haue purged and razed the principall bookes of the elder Papists and some of them they haue vtterly forbidden In the bookes of latter Catholickes also m Index librorum prohib p. 25. §. 3. saith the Index which were written since the yeare 1515. if that which needeth correcting can be amended by taking away or adding of a few things let the correctors see it be done but otherwise let it be wholly razed out The fourth is that the most points of Papistrie are directly and at the first sight absurd and against common sence and the law of nature For who can conceiue
forma iuramenti professionis fidei Bull which calleth it THE PVBLICKE PROFESSION OF THE ORTHODOXAL FAITH TO BE VNIFORMLY OBSERVED AND PROFESSED z THE NEW CREED OF THE CHVRCH OF ROME I. N. do with firme faith beleeue and professe all and singular things contained in the Creed which the Romane Church vseth namely I beleeue in one God the Father almightie maker of heauen and earth and of all things visible and inuisible And in one Lord Iesus Christ the onely begotten Sonne of God borne of his Father before all worlds God of God light of light very God of very God begotten not made being consubstantiall with the Father by whom all things were made who for vs men and for our saluation came downe from heauen and was incarnate by the holy Ghost of the Virgin Mary and was made man crucified also for vs vnder Pontius Pilate suffered and was buried and rose againe the third day according to the Scriptures and ascended into heauen and sitteth at the right hand of his Father and shall come againe with glory to iudge the quicke and the dead whose kingdome shall haue no end and in the holy Ghost the Lord and giuer of life who proceedeth from the Father and the Sonne who with the Father and the Sonne is worshipped and glorified who spake by the Prophets And I beleeue one Holy Catholick and Apostolicke Church J beleeue one Baptisme for the remission of sinnes and I looke for the resurrection of the dead and the life of the world to come Amen The Apostolick and Ecclesiasticall TRADITIONS and other obseruances and constitutions of that Church do I firmly admit and embrace Also the sacred Scripture according to THAT SENCE WHICH OVR MOTHER THE CHVRCH HATH HOLDEN AND DOTH HOLD whose right it is to iudge of the true sence and interpretation of holy Scriptures do I admit Neither will I euer receiue and expound it but according to the vniforme consent of the Fathers I do also confesse that there be truly and properly SEVEN SACRAMENTS of the new law instituted by our Lord Iesus Christ and necessary to the saluation of mankind though all be not for euery man that is to say Baptisme Confirmation the Eucharist Penance extreme Vnction Order and Mariage and that they confer grace and that among these Baptisme Confirmation and Order cannot be reiterated without sacriledge Also the receiued and approued rites of the Catholicke Church vsed in the solemne administration of all the aforesaid Sacraments I receiue and admit All and euery the things which concerning ORIGINALL SIN and IVSTIFICATION were defined and declared in the holy Councell of Trent I embrace and receiue Also I confesse that in the MASSE is offered to God a true proper and propitiatory sacrifice for the quicke and the dead and that in the holy EVCHARIST is truly really and substantially the body and blood with the soule and Diuinitie of our Lord Iesu Christ and that there is made a conuersion of the whole substance of the bread into his body and of the whole substance of the wine into his bloud which conuersion the Catholick Church calleth TRANSVBSTANTIATION I confesse also that vnder ONE KIND ONLY all whole Christ and the true Sacrament is receiued I do constantly hold there is a PVRGATORY and the soules detained there are holpe by the suffrages of the faithful And likewise that the SAINTS raigning with Christ are to be worshipped and prayed vnto And that they offer their prayers to God for vs and that their RELICKS are to be worshipped And most firmly I auouch that the IMAGES of Christ and the Mother of God alwayes a Virgin and other Saints are to be had and retained and that to them due honor and veneration is to be giuen Also that the power of INDVLGENCES was left by Christ in the Church and I affirme the vse thereof to be most wholsome to Christs people That the Holy Catholicke and Apostolicke ROMANE CHVRCH is the mother and mistris of all Churches I acknowledge and I vow and sweare true obedience to the Bishop of Rome the successor of S. Peter the Prince of the Apostles and the Vicar of Iesus Christ And AL OTHER things likewise do I vndoubtingly receiue and confesse which are deliuered defined and declared by the sacred canons and generall Councels and especially the holy Councel of Trident and withal I condemne reiect and accurse all things that are contrary hereunto and all heresies whatsoeuer condemned reiected and accursed by the Church and that I will be carefull this true Catholicke faith out of the which no man can be saued which at this time I willingly professe and truly hold be constantly with Gods helpe retained and confessed whole and inuiolate to the last gaspe and by those that are vnder me or such as I shall haue charge ouer in my calling holden taught and preached to the vttermost of my power I the said N. promise vow sweare so God me help and his holy Gospels The Schoolmen Lawyers were long ago in hand with this question whether the Pope had authoritie to make a new Creed And because they were long tempering with it and the affirmatiue seemed a strange position we maruelled what they would make of it But now we see they meant in good earnest indeed and this belike was the Creed whereof the Pope was with child and all his Church must receiue it This is a strange presumption that taking vpon them to bring new matter of faith into the Church and to make that necessary to be beleeued for saluatiō which before was not so yet their people should be so blind as not obserue it Suarez the Iesuit a Tom. 2. p. 30. The matter may come to that passe that without any new explicate reuelation the Church may haue sufficient motiues for the defining of this or that veritie by the infolded and still reuelation of God for this manner of defining whereby that which was not before is now made an article of faith it is sufficient that any supernaturall veritie be infoldedly contained in tradition or Scripture that the common consent of the Church by which the holy Ghost often explicates traditions and declares Scripture increasing the Church at the length may bring in her determination which hath the force of a certaine diuine reuelation in respect of vs. This consent of the Church may so increase that at the length she may simply and absolutely define it This sheweth plainly that they thinke the Pope hath power to make a new Creed and hereby the world may see that vnder pretence of things lying hidden in the Church and the common consent of the Church increasing the Pope may multiply the matters of faith and so fit in the conscience as he pleaseth 16 It is no small griefe to all that are well minded to see this more then Egyptian bondage whererein so many people liue but yet if any man looke attentiuely vpon it the matter will not seeme
so strange First their custome and long continuance in blindnesse bindeth them in there being nothing harder then to breake an ignorant man of his custome b De Doctrin Christ l. 4. c. 24. Saint Austin coming to Caesarea where the people had an ancient custome once a yeare for certaine daies together to diuide themselues into parts and throw stones one at another whereby many were slaine found it an exceeding hard matter to disswade them from it Then the societie and alliance whereby they are linked one to another restraineth them being ashamed to depart with their acquaintaince and the things which long continuance of friends hath inured them to This is noted by S. Basil in the vulgar of his time seduced by Arius There is c Ep. 70. saith he small hope of reducing them to the truth who are linked to heretickes with the band of long amitie And Saint Austin yeeldeth the same reason why the Donatists could so hardly be reclaimed How many d Ep. 48. ad Vincent saith he being moued with the truth would euen presently haue bene good Catholickes and yet deferred it daily fearing the offence of their friends How many did not the truth but the heauy band of obdurate custome hold together who thought thâ— Church to be with Donatus because their security made them slouthfull and lazie in searching the truth How many were hindred by the rumours and slanders that went of vs How many stucke to Donatus because there they were borne and no man constrained them to depart thence and go to the Catholicke Church Finally they are in the hands of skilfull workemen and wary leaders that know how to entertaine and hold them and with faire words to deceiue the simple whos 's first worke when they seaze vpon a Proselite alway is to teach him foure conclusions before he go any further and I wonder their drift therein is not espied First that the Protestants are heretickes and their Church come vp but lately and therfore he must neuer heare any Protestant or regard what he saith in the matter of religion Next that the Romane Church is the true Church wherein onely saluation is to be found and this Church can erre and teach false in nothing Thirdly that the Scriptures are obscure imperfect troublesome and therefore it is not for simple men to meddle with them or once to hope that they caÌ„ therby come to any certain resolutioÌ„ And then lastly that in all things he must referre himselfe to his mother the Church and his ghostly father to whose cure God hath committed him whose directions if he will follow resolutely he may be carelesse in all the rest When silly creatures haue drunke in these principles which a wise man will examine before he beleeue what maruell is it if they be hardly conuerted and when their teachers haue thus hedged them in and taken away their eyes their eares their vnderstanding it is no wonder if they be easily trained into any thing 17 Who are againe and againe to be admonished that they looke into these things because no lesse then the saluation of their soules lieth vpon it and it is the foolishest thing in world in matters of such consequence to rely on the persons of men or our owne affection For which cause and for whose sakes I have penned this booke to shew the full triall of such motiues as they seeme to stand vpon And whosoeuer will reade it attentiuely shall finde therein a iust and complete answer to the principallest things that are obiected against our Church Yea he shal reape this benefit by reading it that he shall see the very point where diuers questions sticke that are much talked of but little vnderstood by many I haue done it moderately and with all the respect of my aduersary that I could I haue meddled with the persons of no man but onely debated the cause and followed the argument as it led me And I will freely confesse that my aduersaries kinde of writing which I much liked allured me to answer him because as it is schollerlike performed so it bringeth aboord the best questions reasons that are ordinarily discoursed His writing is borrowed wholly froÌ„ Gregory of Valentia his Analysis fidei tract de obiecto fidei who is as acute an aduersarie as any this day disputeth against vs. In my answer I hold this course throughout to lay the argument or question plainly downe and then to answer it directly and perspicuously that the reader may vnderstand what is said And because the iudgement of the ancient Church is much obiected against vs I haue indeuoured to cleare that point also by shewing in euery question as the cause requireth the practise of the Primitiue Church and the opinions of the fathers concer-cerning the points And although in their time they knew not of our questions the Papacy being risen since their dayes whereby they might speake directly as witnesses betweene vs yet teaching the truth of the Gospell which the Papists haue corrupted they shew who be the innouators and to this day strike the Church of Rome as if they liued and saw it wherein we are so well assured that we embrace that kind of triall which is by antiquity most contentedly and daily finde our aduersaries to be galled thereby e Sim. Metaphrast vit Epiphan The Legend telleth that Epiphanius being dead as he lay on the ground and one looking curiously at him gaue him such a blow with his foote that he strooke the winde out of his belly Thus the Fathers dead in their graues yet strike our aduersaries to the ground with their feete that if the Pope were not made interpreter to helpe at a dead lift they could not stand an houre Which is such a iest that no doubt themselues smile at it For if the Fathers rule the questions of faith and the Pope rule the Fathers and the Church of Rome the Pope this wil be like f Plutarck the merry conceite of a little boy in Athens the sonne of Themistocles that plâ—ying among his companions would tel them he could rule all Athens For saith he my father can rule Athens and my mother can rule my father and I can rule my mother 18. Againe in all the questions handled I haue confirmed our owne doctrine and expositions and confuted our aduersaries by the authoritie and testimonies of the Papists themselues which course I dare vndertake may be maintained in all the questions betweene vs and I haue obserued it principally to make it appeare that the Romish faith came in by the faction of some particular persons and was alway resisted as it grew and contradicted by learned men and that our aduersaries mouths may be stopped when they shall see some learned man or other in their owne Church to hold the same things that we do g Refert sed ipsa nosse quae messemnecant Zizaniorum se mina Prud. apotheos The Church of God hath alway
thought this a fit course Dionysius Alexandrinus h Niceph. l. 6. c. 8. said of himselfe that he vsed somtime to be occupied in reading the writings and treatises of heretickes though it something polluted his mind with touching their vncleane opinions because he reaped this profit therby that he might the easilier refell them and the more execrate detest them If any will take vpon him to confute me the lawes of Christian conference specially in the points of faith bind him 1. to do it temperately abstaining from railing and reproaching 2. perspicuously that I may certainly know his meaning 3. honestly that what I say be faithfully set downe and what I proue my sayings by be not dissembled For I affirm nothing that concerneth the cause but I proue it either in the text by reason or in the margent by authoritie which I would not haue dissembled or according to an vsuall trade taken vp of late among them traduced with taunts and outcries as if it were false alledged vntill it appeare to be so indeed Which if he performe I shall thinke my lot the better to haue met with so profitable an aduersarie And so wishing the good Reader that with loue to all men and reuerence to Gods truth and care to leade a sanctified life he would pursue the cause of religion I take my leaue beseeching our Lord Christ by the power of his spirit to make way for the truth in all our hearts Amen A Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the Section noted with this marke §. The other following the first signifieth the numbers of that Section VVhere the number is but one there the whole Section is meant THe true faith is absolutely necessarie to saluation 1. 1. No part of our faith stands vpon tradition 1. 2. Infolded faith is not sufficient without knowledge 2. 1. 7. There is a Rule whereby the true faith may be knowne 3. 1. This Rule is not visible and knowne to all men without exception 3. 2. The properties belonging to the rule of faith 4. The Scriptures translated into English are the rule of faith and how 5. The true reason why Papists deny the Scriptures to be the rule 5. 7. 8. The Scripture ought to be translated into the mother tongue that the people may reade it 5. 9. Touching the certaintie and truth of our translations and how we know it 6. The last resolution of our faith is into the authoritie of the Scripture 6. 9. 10. Our English translation is purer then that which the Papists vse 6. 11. The obscuritie of the Scripture disableth it not from being the rule 7. 1. All matters needfull are plainly laid downe in the Scripture 7. 3. Why the Papists pretend the obscuritie of the Scripture 7. 7. Whence it is that the Scripture is obscure 8. 1. The Scripture is vnderstood by it selfe and how 8. 1 2 3. How we are assured of the true sence of the Scripture which is it among many sences 8. 7 8. The true cause why men erre in expounding the Scripture 8. 13. Our faith is built on the Scripture not on the Church 8. 17. The Scripture is perfect containing all things 9. How I know this Scripture to be the very word of God 9. 5. All things needfull are fully comprehended in the Scripture 9. 9. The Papists hold that the sence of the Scripture varieth with the time 9. 11. Againe touching the errors of men in expounding the Scripture 10. The place of 2. Tim. 3.16 proueth the all-sufficiencie of the Scripture 11. How priuat men priuat cōpanies may see the truth against a multitude 12. By the Church the Papists meane nothing but the Pope 13. 2. Whether and how the Church of God may erre 14. 1. Tim. 3.15 expounded how the Church is the pillar of truth 15. The Protestants do not say that the true Church at any time failed was not 17. 1. The state of the question touching the visiblenesse of the Church 17. 2. The Protestants say no more touching the inuisiblenesse of the Church then the Papists themselues in effect do 17. 3. The arguments are answered whereby the Church is proued to be alway visible 18. inde The true faith is a sufficient marke of the Church 24. 2. The arguments against this are answered 26. to 31. 1. Ioh. 4.1 proueth that it is lawfull to examine the teaching of the Church 31. One Holy Catholicke and Apostolicke are not the marks of the Church 32. What the vnitie of the Church properly is 33. 1. The Protestant Churches want not true vnitie 33. 2. Gods true Church in all ages hath had some contentions 33. 4. inde The Protestant Churches haue the true meanes of vnitie 34. 1. What kind of vnitie the Papists haue 34. 1. 2. The Church of Rome vseth the Scriptures most despitefully fiue wayes 35. 3. The present Roman Church is departed frō the ancient primitiue faith 35. 9. The Church of Rome wanteth vnitie and liueth in manifest contention demonstrated 35. 16. The Popes authority was not receiued of old as the foundation of vnity 36. 2. The very Papists themselues do not yeeld to the Popes determinations 36. 5. The Popes supremacie is no sufficient meanes to preserue vnitie 36. 10. The places of Mat. 16.18 Luk. 22.32 Ioh. 21.15 handled at large shewed to make nothing toward the Popes authoritie ouer the Church 36. 11. inde The Primitiue Church acknowledged not the Popes supremacy foure experiences 36. 26. The Pope may erre euen iudicially and be an hereticke 36. 32. It is vnpossible to proue that the hope is S. Peters true successor 36. 36. No certainty among the Papists how the Popes supremacy is proued 36. 39. A place of Cyprian alledged for the supremacie answered 37. 1 2. The Protestants Church is truly holy and how 38. 1. Certaine words of M. Luther expounded 38. 2. Outward holinesse no proper and essentiall marke of the Church 38. 3. The vnholines wickednes of the Roman Church demōstrated 38. 4. inde What Saints the Protestants haue in their Church 39. 1. Canonization of Saints by the Pope a ridiculous conceit 39. 2. 3. The doctrine of the Protestants induceth not to libertie 40. 1. inde Fasting how the Protestants and how the Papists vse it 40. 2. Auricular confession or shrift iustly reiected 40. 6. Necessitie of good workes taught and defended by the Protestants 40. 11. Touching the merit of workes 40. 12. Touching mans power in keeping the commandements 40. 18. Whether all the good workes we do be sinne 40. 22. The distinction of sinne into mortall and veniall 40. 26. Satisfaction how taught by the Protestants and how by the Papists 40. 28. A short view of long Pardons 40. 35. The doctrine of Iustification by Faith only expounded and defended 40. 37. Predestination how holden by the Protestants 40. 43. What is the roote of Contingencie 40. 44. Freewill and Gods
decree how reconciled together 40. 45. Touching Freewil and the determination thâ—reof by Gods prouidence 40. 46 Predestination not for works foreseene 40. 49. God is not the author of sinne The Papists in this point go as far as the Protestants 40. 50. Againe touching Freewil at large shewing all the questions in that point 40. 52. inde Wherein true holinesse standeth 41. 1. How good works become an infallible signe of true holinesse 41. Touching the certaintie of grace and saluation the point explicated 41. 5. The miracles of the ancient Church do the Papists at this day no good 42. 1. The ancient Monks were not like the moderne 42. 3. Touching miracles obiected by the Papists an answer 42. 4. inde Incredible miracles and ridiculous reported 42. 8. The abuses of Monks and Monasteries detected 42. 10. A proofe that the Protestants doctrine excludeth libertie of the flesh 43. 2. The Roman doctrine is an occasion of their sinfull liues 43. 3. Some points of Papistry named that inuite men to libertie 43. 5. inde The Roman faith a meere deuice inuented to maintaine ambition and couetousnesse 43. 7. The vniuersalitie of the Protestants Church is shewed and expounded 44. 1. inde Touching the ancient Fathers their authoritie and vsage with vs and the Papists compared 44. 4. inde Who are Fathers with the Papists and who All the Fathers 44. 9. The Pope vshers the Fathers 44. 11. The Papists are notorious for contemning all the ancient writers exemplified 44. 12. inde The Protestants answer to them that bid them shew their Church in all ages 45. 1. inde The Papists haue not the Church Catholicke either in time or place 46. The Romane Church hath forsaken her ancient faith 47. inde Transubstantiation a late deuice 47. 8. 9. The present Romane Church hath conuerted no countries to the true faith 48. 1. inde The Indies knew the true faith afore the Papists came there 48. 3. Touching the conuersion of England by Austin the Monke 49. How the Roman Church hath conuerted the Indies Spanish massacres 49. 5. inde The question When did the faith faile in the Roman Church answered and disputed 50. 4. inde The time maner of the coming in of some points in Papistry 50. 8. inde The resistance made in former times against the Papacy with a catalogue 50 18. inde An answer to some things obiected against the former catalogue 50. 40. Papistry came in secretly and by little and little expounded 51. 2. 3. Images notoriously resisted when they came in 51. 5. The Papists worship stocks and stones as well as the Gentiles 51. 6. inde Touching adoration of the Sacrament 51. 9. The maner of Christs presence in the Sacrament explicated as we hold it 51. 10. The Papists haue written most spitefully against the honour of the blessed Sacrament 51. 11. Succession is in our Church and of what kind it is 52. 1. The callings of Luther and our Bishops iustified and declared 52. 5. The Fathers commending the succession of the Roman church in their time doth not helpe it now 53. The places produced out of them are answered 53. 5. Ephes 4.11 alledged to proue outward succession answered 54. 2. 3. Externall succession of persons in one place is neither onely in the Romane Church nor there at all 55. 2. Seuen things obiected against the succession of Popes to shew it hath bene grosly interrupted 55. 4. inde Touching the credit of Anastasius booke of the Popes liues 55. 7. It is not knowne who succeeded Peter 55. 5. The sea of Rome hath bene long voide 55. 6. A woman was Pope 55. 7. Hereticks haue bene Popes and intruders and boyes 55. 8. 9. Popes haue bin made and cast out again at the willl of famous whores 55. 9. Popes for wickednesse more then monstrous 55. 9. Many Popes at one time and the right Pope not knowne 55. 10. The Fathers commendation of the Romane Church expounded 56. Imputations layd vpon the Protestants as if they had forsaken the Church answered 57. 1 2. Luther defended touching his departure from the Pope his writings his life his mariage and his death 57. 3. inde Monsters of lies deuised against Luther 57. 7. Luther an honester man then any Pope in his time and many more 57. 9. Againe the calling of our Ministers is defended 58. Touching the power of a Priest in remitting sinne and the sacrament of Penance 58. 4. inde Miracles not concurring with all extraordinary calling 59. 1. Extraordinary callings distinguished 59. 2. Luther needed no miracles and why 59. 3. All men haue not bene in loue with Papistry 60. The obiection that Luther made to himselfe when he departed from the Pope 61. 1. The Protestants haue not forsaken the high-beaten-way of the Catholicke Church 61. 2. Touching the saluation of our ancestors vnder the Papacie 61. 4. The Scriptuies are surer tokens of the truth then the Popish miracles 62. A briefe exhortation of the Author to his countrimen 63. A Table of the Digressions contained in this Booke with their Titles The number set before signifieth the number of the Digression The number following signifieth the §. vnder which it standeth 1. PRouing that the Papists grounding the doctrine of faith on traditions make them equall to the written word 1. 2. Shewing the infolded faith of the Papists and confuting the same as not entire 2. 3. Wherein by the Scriptures Fathers and reason and the Papists owne confession it is shewed that the Scripture is the rule of faith 5. 4. Containing the very cause why the Papists disable the Scripture so from being the rule 5. 5. Wherein against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tong and so read indifferently by the lay people of all sorts 5. 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods Spirit shining in the Scripture it selfe 6. 7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together 6. 8. Shewing that the Scriptures are not so obscure but that they plainly determine all appoints of faith 7. 9. Declaring that the Papists haue reason to hold the Scriptures be obscure because the articles of their religion be hardly or not at all to be found therein 7. 10. Assigning the true cause of mens errors in expounding the Scriptures 8. 11. Prouing that the Scripture it selfe hath that outward authoritie wherupon our faith is built and not the Church 8. 12. Wherein it is shewed that the Scripture proueth it self to be the very word of God and receiueth not authoritie from the Church 9. 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scriptures and the reason why the Papist call so fast for the authoritie of the Church 9. 14.
Containing a discourse of Saint Austins about mens errors against the Scriptures 10. 15. Shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholick company 12. 16. Shewing how the Papists pretending at euery word the Catholick Church yet meane nothing thereby but the Popes determination 13. 17. Wherein it is shewed is what maner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 17. 18. Prouing the true faith or doctrine contained in the Scripture to be a good marke to know the Church by 24. 19. Touching the place of Saint Austin contra Epist Fundam cap. 5. and the matter which the Papists gather from it 28. 20. Concerning the proceeding of the Trent Councell in determining the matters of faith 31. 21. Shewing that Gods true Church in all ages hath now and then bin troubled with contentions as great as are now among vs. 33. 22. Obiecting the behauiour of Papists toward the diuine Scriptures thereby to shew their varying frō that which in former times the primitiue Church of Rome beleeued 35. 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time also that it began to be the seate of Antichrist 35. 24. Touching the contentions among the learned Papists of the Church of Rome and how the Papists liue not in that vnitie that is pretended 35. 25. Whererein it is shewed that in the Primitiue Church the Popes determination was not thought an infallible truth neither did the Christians for the maintenance of vnitie submit themselues thereunto 36. 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement nor beleeue his infallible authoritie as is pretended 36. 27. Shewing that the Primitiue Church acknowledged not the Popes supremacy 36. 28. Shewing that the Pope is not of infallible iudgement but may erre and fall into heresie as any other man may 36. 29. Declaring the Pope not to be Saint Peters successor 36. 30. Wherein it is shewed that the Papists are not agreed among themselues to this day how Peters supposed primacie is proued or what it containeth but they are altogether vncertaine in expounding the maine texts of Scripture whereupon they build it 36. 31. Containing many complaints made by the Papists themselues against their owne Church and people whereby it appeareth their liues are worse then can be said of the Protestants 38. 32. Touching fasting and how we differ from the Papists therein and whether the doctrine of our Church be against it as the Papists charge vs. 40. 33. Concerning Auricular confession or Shrift to a Priest shewing the needlesnesse thereof and how it is an occasion rather then a remedy of sin 40. 34. Concerning the necessitie or requisite condition of good works for our saluation shewing that the Protestants hold it 40. 35. Touching the merit of our works and what is to be holden thereof 40. 36. Answering those that accuse the Protestants for holding that no man can keepe Gods commaundements and shewing what is to be holden concerning that matter 40. 37. Whether the Protestants thinke whatsoeuer we do is sinne 40. 38. Against the distinction of sinne into Mortall and Veniall 40. 39. Touching the satisfaction that men are bound vnto for their sinnes 40. 40. Wherein the doctrine of Iustification by faith onely is expounded and defended 40. 41 Intreating of Predestination and Freewill as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of there liues nor inferre any absolute necessity constraining vs that we cannot do otherwise then we do 40. 42. Againe touching Freewill wherein the doctrine of our Church is methodically propounded and in euery point compared with that which the Papists hold that the seuerall questions betweene them and vs and the maner how and where they rise may be seene distinctly set downe 40. 43. Prouing that Gods children without miracles or extraordinary reuelation may be and are infallibly assured that they haue grace and shall be saued 41. 44. Answering that which the Papists obiect touching the miracles of their Church and Saints therein 42. 45. Touching Monkes and religious orders holden among the Papists which they say we haue reiected and forsaken 42. 46. Naming certaine points of the Papists faith which directly tend to the maintenance of open sinne and liberty of life 43. 47. Of the authoritie of the ancient Fathers in matters of our faith and religion wherein it is shewed what we ascribe vnto them and how farforth we depend vpon them and the practise of our aduersaries in contemning cluding and refusing both them and their owne writers is plainely discouered 44. 48 Containing a briefe and direct answer to our aduersaries when they say we cannot assigne a visible company professing the same faith in euery point that we do euer since Christ till now without intterruption 45. 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgine Mary Latin Seruice Reading the Scriptures Priests mariage Images Supremacy Communion in one kind Transubstantion 47. 50. Of the conuersion of the Indies to the Romane faith by the Iesuites 49. 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the nouelty of the present Romane faith 50. 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages as it came in and increased naming withall the persons that made the resistance and the points wherein and the time when from fiftie yeares to fiftie throughout all ages since Christ compendiously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry and thinke it was neuer controlled til Luthers time 50. 53. Obiecting seuen things against the outward succession of Popes in the Sea of Rome Whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 55. 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports therof made by his aduersaries shewing how sundry Popes in the Church of Rome haue liued and died worse then he though it were granted all reports made of him were true 57 55. Shewing how vncertaine and contrary the Papists are among themselues touching the power of their Priesthood in remitting sins and concerning the first institution of Shrift where it began De Iudice fidei admonitio Catholica ad Lectorem PVrus ab impuro num differt sanguine sanguis Differt iudicium laudo Galene tuum Ritibus in sacris secernitur hoedus ab agno Vox tua
secreti regula Pastor erit Roma suis magna suis Brittannia normam Pandit in incertum ne rapiare caue Consilium Medici Pastoris consule vocem Iudicium certum PAGINA SACRA dabit Le. Asshaw ar A BRIEFE DISCOVRSE CONCERNING FAITH BY WHICH IS euidently declared how euery one that hath a desire to please God and a care to saue his soule the which should be the chiefe desire and care of euery Christian man ought to resolue and settle himselfe in all points questions and controuersies of faith The Answer IF the Discourse had performed what the Title promiseth you had bene beholding to the man that bestowed it on you the rather because the coÌ„trouersies of the present time haue changed the sweet Spring of our Church into a stormy Winter But seeing the author thereof vnder colour of directing you in the controuersies goeth about to make another Eue of you by seducing your minde from the simplicitie that is in Christ you haue little cause to thanke him and a Deut. 27.18 he lesse to reioyce in his labour For his reasons whereby he thinketh to declare his matter so euidently all tend to perswade you that the Pope of Rome b Gregorius decimus tertius filiorum ecclesiae pater amantissimus Camp rat 5. apud Posseu bibl l. 7. c. 21. his fast frieÌ„d c Nomine Ecclesiae intelligimus eius caput id est Romanum PontificeÌ„ Gregor de Valent. in Thom. tom 3. pag. 24. Venet. is this verie Rule that must resolue you in these points questions and controuersies of faith An vnreasonable position voyd of all indifferencie when common sense teacheth that he which is a partie cannot be iudge and d Niceph. Gregor hist lib 10. cap. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which it selfe is a thing wauering and inconstant cannot be the Rule to discerne the right by What father e Luc. 11.11 saith Christ if his sonne aske him bread will giue him a stone or if he aske a fish will giue him a serpent yet thus the Iesuite hath dealt with you But f Epicharm the heathen mans counsell is good Be sober and suspicious and g 1. Thes 5.21 the Apostles better Trie all things and sticke to that which is good Neither must you hope to learne truth in the schoole of lies for they that seeke Christ among heretickes shall lose him § 1. First it is to be suppoâ—ed and set downe for a certaine ground that there is but one faith which whosoeuer wanteth cannot possibly please God nor consequently be saued since none are saued which do not please God This is proued out of S. Paule who in one place saith Vna fides Ethes 4 and in another Sine fide impossibile est placere Deo Heb 11. The which two places make this sence in English Faith is but one and without faith it is impossible to please God Secondly this one faith without which we cannot please God must be infallible and most certaine because faith is the credite and inward assent of mind which we giue to the word of God the prime and first veritie which neither can deceiue nor be deceiued Fides saith the same S. Paule Rom. 10 ex auditu auditus per verbum Dei The sence of which words be that faith is bred in vs by hearing and yeelding assent to the word of Christ who is of God The Answer 1 Both these conclusions be true and you shall graunt them to be as himselfe calleth them certaine grounds wherein we all agree that there is but one faith wherein we can be saued and this faith must be infallible or certaine that is free from error and such as cannot deceiue vs beleeuing nothing that false is And this later is well proued Because faith is the assent of the mind that we giue to the word of God which word being the first truth neither can deceiue vs nor be deceiued it selfe This confirmation I say will serue meaning by the word of God the holy Scriptures for h Cyrill Hiero. fol. cat 4. the securitie of our faith ariseth from the demonstration of the diuine Scriptures i 1. Cor. 4.6 that no man presume aboue that which is written 2 But if by the word of God which cannot deceiue nor be deceiued he meane also the Constitutions of his Church and the Popes Decrees which they call Traditions then his confirmation is naught and we reiect it because the words thereof will be resolued into this sence That our faith or religion to this end that it may be infallible must be grounded partly on Traditions and partly on the Scriptures and the certaintie thereof dependeth no lesse on the former then on the later a point which no wise man will graunt considering that such Traditions are so farre from securing our faith that directly they leade it into a verie sea of errors and vncertainties and being once admitted euery Friers dreame and base custome of the Romish Church shall be thrust vpon you for an article of religion necessarie to eternall life And I dare vndertake the Iesuit in this place by the word of God of Christ meaneth these verie Traditions so farre that put him to it and before he wil forgo them or hazard the least of his Papall Decrees you shall see him k Vide as quaÌ„ti ponderis sit ipsa traditio vt ex ipsa noui testamenti scripta omnia authoritatem acceperint quam qui non admiâ—tunt ab ipsis etiam canonicis scriptis excidat necesse est Traditio est scripturarum fundamentum In eo scripturas excellunt quod illae nisi traditione firmentur non subsistant hae vero etiam sine scriptis suaÌ„ obtineant firmitatem Caes Baron annal tom 1. an 53. nu 11. verie strangely speake of the Scriptures as the l Demades Eras apop man of Athens that thought his countreymen should not by striuing for heauen in the meane time venter to lose the earth Digression 1. Prouing that the Papists grounding the doctrine of faith on Traditions make them equall to the written word 3 For the Trent Councell m Sess 4. decret 1. decreed they should be receiued with the same reuerence and affection wherewith we receiue the Scripture it selfe Canus n Loc. l. 3. c. 3. saith Many things belong to Christian faith which are contained in the Scripture neither openly nor obscurely o Confess Petric c. 92. Hosius saith the greatest part of the Gospell is come to vs by tradition very little of it is committed to writing p De Purgat cap. 11. Peltanus that many verities lye hidden in the Church which if she would reueale we were bound to beleeue with the same faith wherwith we beleeue the things reuealed in the Scriptures q Vaux Canisius English catech c. 1. The Popish Catechismes teach that Faith is a certaine light wherwith whosoeuer is enlightened he firmely agreeth to all such things as
God hath set forth by his Church to be learnâ—d of vs whether they be written or not written Doctor Standish in r Cap. 6. probat 3. his booke against English Bibles crieth out Take from them the English damnable translations and let them learne the mysteries of God reuerently by heart and learne to giue as much credit to that which is not expressed as to that which is expressed in the Scripture Å¿ D. 40. Si Papa in Annot. margin The Canon law newly set out by Pope Gregorie the thirteenth saith that Men do with such reuerence respect the Apostolicall seate of Rome that they rather desire to know the ancient institution of Christian religion from the Popes mouth then from the holy Scripture and they onely inquire what is his pleasure and according to it they order their life and conuersation So that you see howsoeuer the Iesuite say our faith cannot apprehend a falshood because it assenteth onely to the word of God yet by the word of God he meaneth Romish Traditions as well as the Scripture and so maketh those things of equall truth with it and then beareth you in hand that the certaintie of your faith and religion dependeth on their infallibility as much as on the infallibilitie of the Scripture a point which I would easily graunt him if the question were of the Romish faith for I confesse it dependeth vpon Traditions more then on the written word so farre forth that as t Andrad Orthodox explicat lib. 2. quam traditionum authoritatem si tollas nutare iam vacillare videbuntur pag 80. a Doctor of his owne side speaketh Many points therof would reele and totter if they were not supported with the helpe of Traditions But against this let the iudgement of u Regul contract 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 502. Basil be noted by the way It is necessary and consonant to reason that euery man learne that which is needfull out of the Scriptures both for the fulnesse of godlinesse and lest they inure themselues to humane Traditions § 2. Thirdly the one and infallible faith without which we cannot please God must be also entire whole and sound in all points and it is not sufficient to saluation to beleeue stedfastly some points and not other some So saith Athanasius his Creed receiued of all Quicunque vult saluus esse c. Whosoeuer will be saued before all things it is needful that he hold the catholike faith which vnlesse euery one keepe entire and inuiolate without doubt he shall perish euerlastingly Againe to beleeue some points of faith and to denie others is heresie as not to beleeue anie point of faith at all is absolute infidelitie But it is certain euen out of Scripture that neither infidell nor heretick shall be saued For our Sauiour hath absolutely pronounced Qui non crediderit condemnabitur Marc. 16. And the Apostle S. Paule Gal. 5. putteth heresies among the workes of the flesh saying Manifesta sunt opera carnis quae sunt fornicatio fictae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in English heresies of all which he saith Qui talia agunt regnum Dei non consequentur Moreouer the reason why anie one point of faith is vnder paine of damnation to be beleeued by Christian diuine and infallible faith is because God almightie hath reuealed it and by his Church hath proposed it vnto vs and commanded it to be beleeued for otherwise they be not points of faith but of opinion or of some other kinde of knowledge Therefore all points of faith are vnder paine of damnation to be beleeued The Answer 1 This third conclusion toucheth a second propertie required in sauing faith and it must be granted him with the confirmation thereof in a true sence namely that we are bound to beleeue the points of saluation by obtaining a particular distinct knowledge of the same in our selues and so assenting to them that our faith may include an apprehension also and knowledge of the things beleeued as well as an assent to the proposition thereof If this be the Iesuites meaning in this place then I embrace it as the truth 2 But peraduenture his mind runs vpon a further matter which his Church teacheth about infolded faith and then you may note the grosse heresie that he thrusts vpon you in his smooth words For x Implicita fâ—des est credere secuÌ„dùm quod ecclesia credit Vnde noÌ„ omnis Christianus teneturillos articulos fidei scire explicitè sed tantùm clerici Iacob de Graf decis lib. 2. ca. 8. nu 16. the Iesuites and Schoolemen teach how the lay-people are not bound to know what the matters of their faith be y Fides meliùs per ignorantiaÌ„ quà m per notitiam definitur Bellar. de iust l. 1. c. 7. ignorance is better it sufficeth if they consent to the Churches faith whatsoeuer it be assuring themselues it beleeueth and knoweth all things necessary but what those things are they need not enquire thus excluding knowledge from the nature of religion and placing it in assent onely as sufficient to make it whole and entire This being a sottish conceit deuised for the nonce to suppresse knowledge yet marke how boldly these men presse it on vs with the style of an entire faith which I manifest further in the Digression following Digression 2. Shewing the infolded faith of the Papists and confuting the same as not entire 3 For howsoeuer the Church of Rome pretend this whole complete faith yet when the matter cometh to scanning she vtterly refuseth knowledge sendeth her children to schoole to the Collier of him to learne to beleeue as the Church beleeueth For first whereas z Mat. 22.29 Chrys ho 3. in Laz. prol hom in Rom. the ignorance of the Scriptures is the roote of all error and the cause of vnbeleefe a Index lib. prohib Reg. 4. the Church of Rome forbiddeth the reading of them among the people b Franc. Ouan Mogol breuilo in 4. sent D. 13. prop. 3. pretending the vulgar translations to be one principal cause of heresies and therefore c Linwood in constitut prouinc l. 5. titul de magistris cap. Quia when the law was in their owne hand they vtterly forbad them d Mart. Peres de trad pag. 44. One of them saith he thinketh verily it was the diuels inuention to permit the people to reade the Bible e Thyâ—rae de Demoniac cap. 21. th 257. Another writeth that he knew certaine men to be possessed of a diuell because being but husbandmen they were able to discourse of the Scriptures Thus theeues put out the candle that discouers them 4 Next f Nauarr. Manual cap. 11. nu 16. Iacob de Graff decis l. 4. cap. 24 nu 23. they make it heresie for a lay man to dispute in a point of faith and g Magin Geograph pag. 104. Linwood lib. 5. tit de Magist c. periculosa suffer no
cap. 4. Cyril that euen those things which are very easie yet to heretickes be hard to vnderstand And r In Anchor Epiphanius If a man be not taught of God to beleeue the truth all things to him are vneuen crooked which yet are straite and not to be excepted against to such as haue obteyned learning vnderstanding Austin hauing in his books of Christan doctrine propounded the rule of faith whereby all matters of faith must be determined yet notwithstanding thus concludes Å¿ Prolog in lib. de doctrin Christ To such as vnderstand not what I write I answer they must not blame me if they conceiue not these things as if I shewed them with my finger the moone or a star which they would see being not very cleare and they haue not eyes to see my finger much lesse a star they must not be offended at me if they see it not so they who vnderstanding these my precepts cannot yet see the things which in the Scripture be darke let them cease to blame me and rather pray God to giue them eye sight For I may point with my finger but I cannot giue them eyes to see the things I point to § 5. All these being set downe for certaine grounds the question is what in particular may be assigned as an infallible rule sufficient in it selfe to instruct all sorts of men in all points of faith This question I resolue by putting downe and prouing these foure conclusions * Diligens attenta frequensque lectio tum meditatio collatio â—cripturarum omnium summa regula ad intelligendum mihi semper est visa Acosta apud Possen l. 2. c. 15. The first conclusion is that the Scriptures alone especially as translated into the English tongue cannot be this rule This I proue The Answer 1 This conclusion hath two parts First that the Scripture is not the rule which God hath left to instruct vs in the points of faith Next that if possible it were yet as we haue it traÌ„slated into English it cannot Whereto I answer that the doctrine of our Church is t Artic. 6. cap. The doctrine of holy Scripture Iewel apol part 2. cap 9. diuis 1. that the Scriptures comprehended in the canonical books of the old and new Testament is the rule of faith so far that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed but by it all doctrines taught and the Churches practise must be examined and that reiected which is contrary to it vnder what title or pretence soeuer it come vnto vs. 2 And as for translations we say that the diuine truth which is the infallible word of God is alike conteined in all translations as the meanes to shew it vs and the vessels wherein it is presented to vs yet with this difference that the same is perfectly immediatly most absolutely in the originall Hebrew and Greeke all other translations being to be tryed by them And therefore * Sacrae Scripturae infallibilis per omnia authoritas integerrima in omnibus veritas non pendet ex omnimoda incorruptibilitate alicuius editionis sed eius incorruptibilitas omnimoda in corde Ecclesiae ita conseruatur vt cum opus suerit opportunè prouideat ipsosque codices corrigat emendet Dom. Bann in 1. part Tho. pag 72. we relie vpon translations but in a certaine manner and degree namely with this caution that we trie them by the originall and finding them to agree in the matter we hold the translation to be the same canonicall Scripture that the Greek and Hebrew is Thus we say that euery translation consenting with the originall is canonicall Scripture because the matter of it is the pure doctrine of the holy Ghost and this doctrine conteined in it is the rule we seeke for Otherwise in the rigor of speech we cannot call the English translation the rule no not yet the Greeke and Hebrew because all language and writing is but a symbole or declaration of the rule and a certaine forme or manner or meanes whereby it cometh to vs as things are conteyned in their words And so to conclude because the doctrine matter of the text is not made knowne to me but by the words language therefore I say the scripture translated into English is the rule of faith whereupon I relying haue not a humane but a diuine authoritie For euen as I beleeue a diuine truth although by humane voice in preaching it be conueyed to me so I enioy the infallible doctrine of the Scriptures immediatly inspired by the holy Ghost though by a humane translation it be manifested to me And this is our meaning when we call the Scriptures translated into English the rule Which being explaned I will put the Reader in mind of three points to be noted about this conclusion which I will handle in the three next Digressions one after another Digression 3. Wherein by the Scriptures Fathers Reason and the Papists owne confessions it is shewed that the Scripture is the rule of faith 3 And first let any man iudge by that which followeth if this conclusion be not contrary to the cleare euidence of truth and Diuinitie For the text in plaine words free from ambiguitie saith u 2. Tim. 3.15 The Scriptures are able to make vs wise to saluation through the faith that is in Christ Iesus and are profitable to teach to improue to correct to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke or as Salomon x Pro. 2.1.9 speaketh They will make a man vnderstand righteousnesse and iudgement and equity and euery good path y Esa 8.20 We must repaire to the law to the testimonie if any speak not according to that word there is no light in them z Mal. 4.4 Lu. 16.29 Remember the law of Moses my seruant which I commanded him in Horeb for all Israel with the statutes and iudgements a 2. Pet 1.19 We haue a more sure word of the Prophets whereunto we must take heede as to a light that shineth in a darke place till the day starre arise in our hearts b Luc. 1.4 Ioh. 5.39 20.31 These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall c 1. Cor. 4 6. We may not presume aboue that which is written d Luc. 10.26 And when one asked Christ what he might do to be saued he referred him to the Scripture for his direction And so e Luc. 16 29. did Abraham answer the rich glutton They haue Moses and the Prophets And f Deut. 12.8.32 Pro. 30.5 Mat. 22.29 Gal. 1.8 Eph 2.20 Heb. 4.12 Ap. 22.18 infinite more testimonies be there to the same effect Now shall the Scripture be able to
informe vs to euerie good work to teach vs Christ crucified g 1. Cor. 2.2 and Paul desired to know no more to giue vs light in darknesse to beget our faith Shall we be reuoked from al other teachers to theÌ„ and finally is there no councell no comfort no doctrine no resolution needfull for vs but there it may be found and yet it cannot be the rule it is impious to thinke it blasphemous to say it The primitiue Church spake farre otherwise 4 And consider how the Iesuit can answer the places without tergiuersatioÌ„ h Ep. 80. â—d Eustat medicuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 334 Basil saith Let the holy Scripture be arbitrator betweene vs and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side Optatus disputing against a Donatist thus presseth him i Cont. ParmeÌ„ lib 5. We are saith he to enquire out some to be iudges betweene vs in these controuersies the Christians cannot because both sides cannot yeeld them and by parts taking the truth shal be hindred The iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to baptisme therefore vpon the earth no iudgement concerning this matter can be found * De coelo quaerendus est iudex et qui in tumulo quiescit tacitis de tabulis loquitur viuus voluÌ„tas eius velut in testamento sic in Euangelio inquiratur the iudge must be had from heauen but to what end should we knocke at heauen when here we haue one in the Gospell k Contra Hermog TertulliaÌ„ calleth the Scriptures the rule of faith And l Hom. 13. in 2. Cor. Chrysostome a most exquisite rule and exact squire and ballance to try all things by And m Orat. de iis qui adeuÌ„t Hicrosol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nyssen a straite and inflexible rule Austin n De bono viduit c. 1. tom 4. saith the Scripture pitcheth downe the rule of our faith And againe he o De. Nupt. concup ad Valer l 2. c. 33. saith This controuersie depending betweene vs requires a iudge let Christ therefore iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle And p Ep. 112. ad Paulin. againe If a matter be grounded on the cleare authority of the holy Scripture such I meane as the Church calleth canoniall it is to be beleeued without all doubt but as for other witnesses and testimonies vpoÌ„ whose credit any thing may be vrged vnto vs to beleeue it it is lawfull for thee either to credit or not to credit them according as thou shalt perceiue them of weight to deserue or not to deserue credit q De Error profan relig Arcana ProphetaruÌ„ veneranda paÌ„dantur ad sistat nobis sanctorum oraculorum fides pag. 61 Iulius Firmicus Let the mysteries of the Prophets be opened let the credit of the holy oracles stand by vs. r Ho. 1. in Ier. Origen We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Å¿ De doctr Christ lib. 2. c. 9 Austin All points which concerne faith and good life are found in those things which are plainly set downe in Scripture t Ibid. c. 42. And whatsoeuer thing it be that a man learne out of the Scripture if it be hurtfull there it is condemned if it be profitable there it is found u Catech. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 15. Cyril the Bishop of Ierusalem Concerning the holy and heauenly mysteries of faith we must not deliuer any thing though neuer so small without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also receiue the demonstration thereof from the Scripture For the security of our faith ariseth from the demostration of the holy Scripture x Theod. â—â—it lib. 1. c. 7. pag. 2â—4 The Empereur Constantine in his speech to the Bishops of the Nicen Councel hath this memorable saying y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We haue the teaching of the holy Ghost written For the Euangelicall and Apostolicke bookes and the decrees of the old Prophets do euidently teach vs the things that are needfull to be knowne concerning God Therefore lâ—ying aside all contention let vs out of the diuine-inspired Scripture take the resolution of those things we seeke for Thus the ancient Church would neuer haue spoken if it had bene of the Iesuites mind that the Scriptures alone cannot be the rule to direct our faith 5 And very common sense may confirme their iudgement For if the written word be granted to be the rule in one point as z August de Trinit lib. 15. cap. vltim in the Trinitie for example who may deny it to be the rule in another seeing the rule is but one for all and the nature thereof is to be perfect as the Iesuit himselfe requireth Again what father what councell or Churches iudgement is so absolute what doctrine or exposition so likely a Act 17.11 Ioh. 5.39 but it is examined by the Scriptures And when the Papists haue said what they can they are constrayned to grant that all other authority is finally resolued into the authoritie of the Scripture these are the words of Gregory of Valence b Comment Theolog. in Thom. tom 3. disp 1 qu. 1. punct 1. pag. 31. If a man be asked why he beleeues for example that God is one in nature and three in person let him answer because God hath reuealed it If againe he be demanded how he knoweth that God hath reuealed it let him answer that indeed he knoweth it not euideÌ„tly but beleeueth it infallibly by faith and that vpon no other reuelatioÌ„ c bene tamen ob insallibâ—lem propositionem Ecclesiae tanquam conditionem but yet the infallible proposition of the Church as a condition requisite for the beleeuing it doth wel moue him theruÌ„to d Sirursus vnde cognoscat propositionem Ecclesiae esse infallibilems fimiliter dicat se clarè noÌ„ nosse credere tamen fide infallibili ob reuelationeÌ„ Scripturae testimonio perhibentis Ecclesiae cui reuelationi noÌ„ credit ob aliam reuelationem sed ob seipsam If again you aske And how doth he know the proposition of the Church to be infallible let him likewise say he knoweth it not euidently but beleeueth it infallibly because the Scripture hath reuealed it giuing testimony to the Church which reuelation he beleeues not vpon the credit of any other reuelation but for it selfe though hereunto the proposition of the Church as a requisite condition be needfull Let this speech of the Iesuite be well noted 6 Finally the euidence of this truth is such that it conuinceth the Papists themselues many
of them Thomas of Aquin e Lect. 1. in 1. Tim. 6. saith The doctrine of the Apostles and Prophets is called canonicall because it is the rule of our vnderstanding And againe f 1. qu. art 8. Our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the canonicall bookes and not vpon reuelation if any such haue bene made to other Doctors Antoninus the Archbishop of Florence g Sum. part 3. tit 18. c. 3. §. 3. writeth expresly that God hath spoken but once that in the holy Scripture that so plentifully to meet with all temptations and all cases that may fall out and all good works that as Gregory in the two and twentieth booke of his Morals expounds it he needs no more speake vnto vs concerning any necessary matter seeing all things are found in the Scripture Gerson h Trithem catal Script eccl the great man of the Councell of Constance i De Commun sub vtraque specie saith the Scripture is the rule of our faith which being well vnderstood no authority of men is to be admitted against it Durand k Praefat. in Sentent saith that generally in the things that touch our faith we must speake to that which the scripture deliuereth lest any maÌ„ fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet he knoweth nothing as he ought to know for the maner of our knowledge l Sacra Scriptura mensuram fidei exprimit must be not to exceed the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinal m 1. Sent. q. 1. art 3.1 Coroll lit H. quoniam ad ipsas fit vltimata resolutio theologici discursus saith The verities themselues of the sacred Canon be the principles of Diuinitie the finall resolution of Theologicall discourse is made into theÌ„ and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius n Locorum l. 3. cap. 29. pag. 298. Norma vlna Index saith The Scripture is the infallible rule of truth yea the measure and iudge of the truth o Iac. Peres à valdiu de ratio Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain saith The authoritie of no Saint is of infallible truth for Saint Austin giues that honor onely to the sacred Scriptures That onely is the rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the rule Finally Bellarmine himselfe one of the two that haue wonne the garland saith p Biblioth select lib. 7. cap. 2 pag. 458. q De Verb. Dei l. 1. c. 2 Posseuinus acknowledgeth as much as I say against the Iesuites conclusion let his words be excused how they can for thus he q De verb. Dei lib. 1. cap. 2. writeth The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing is more certaine nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles * Sacr. Scriptura regula credeÌ„di certissima tutissimaque per corporales literas quas cerneremus legeremus erudire nos voluit Deus Wherefore the sacred Scripture is the rule of faith most certain and most safe and God hath taught vs by corporall letters which we might see and reade what he would haue vs beleeue concerning him This he writeth against Swinkfield and the Libertines relying vpon reuelations whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion Shall the Libertines be recalled from their blind reuelations to the written text and shal not the Papists be reuoked from their vncertaine traditions to the same rule Is nothing more knowne nothing more infallible then the Scripture by the Iesuites owne confession and yet shall our Priests reiect it from being the rule as not sufficient to preserue from error not vniuersall enough not knowne enough not infallible enough I pray you consider well how far our aduersaries deale against their owne conscience in this point the same Iesuite saith r De notis Eccl. c. 2. in another place The Scripture is better knowne then the Church in some cases as namely where it is receiued and speaketh plainly and the question is of the Church Now we admit the Scriptures on all hands and all the questioÌ„ betweene vs is about the Church and therefore let them do vs iustice and allow vs the Scripture to be rule and iudge because it is better knowne then the Church let the Iesuit recant his conclusions and yeeld either to the euident testimonies of the text against him or to the iudgement of the Fathers or at the least to the confession of his owne Doctors whose testimonie he may not by Å¿ 2. q. 7. c. Si haereticus Sin auteÌ„ orthodoxus contra haereticum litiget pro orthodoxo quidem haeretici testimonium valeat contra orthodoxum autem solius orthodoxi testimonium valeat the law refuse because they are of his owne church or if he will not then the next booke that he writeth let him send vs word by whom he will be tried and he shall be prouided for Digression 4. containing the very cause why the Papists disable the Scripture so from being the rule 7 Secondly the causes why the Papists disable the Scriptures from being the rule and striue so for their Churches authoritie are especially two First that so they may make themselues iudges in their owne cause For who sees not that if the Church be the rule of faith and theirs be the Church which way the verdict wil go chiefly when they shal behold the Pope with his infallâ—ble iudgement mounted vpon the tribunall and made interpreter of all the euidence that shall be brought in when Scriptures Fathers Councels and Church must all be expounded by his iudgement For u Thom. opusc contra error GraecoruÌ„ Turrecre n. Sum. de eccl l. 3. c. 23. Sâ—mm Syluest verb. Fides nu 2. Aluaâ— Pelag. de planct eccl lib. 1. art 6. Bellarm de Christ l. 2. c. 28. Greg. de Valent. analys fidei this they require that so we might returne them Campians conceit x Ratio 2. apud Posseuin biblioth select lib. 7. c. 18. In fine so they order their matters that you shall haue no triall passe vnlesse you be resolued to stand to the award of themselues that are arraigned 8 Next for that they know and confesse the most and greatest points of their religion euen welnigh all wherein they dissent from vs haue no foundation on the Scriptures but as Andradius y Orthod explic l. 2. speaketh would reele and stagger if tradition supported them not whereupon z Can. locorum l. 3. c. 3. they
admonish one another that there is more strength to confute heretickes in traditions then in the Scripture yea all disputations with them must be determined by traditions so little hope haue they of receiuing any vantage by the Scripture Therfore Bristow dealt surely and circumspectly for his Romane faith a Mot. vltim where teaching his scholler how to deale with a Protestant he biddeth him first get the proud hereticke out of his weake and false castle of onely Scripture into the plaine field of traditions miracles Councels and Fathers and then like cowards they shal not stand For I dare vndertake on a Papists behalfe that put the Scripture to silence and set the Pope as iudge and giue him authoritie to make and repeale lawes to vse traditions approue Councels expound Fathers and Scriptures declare the Churches mind b Papa dicitur coeleste habere arbitrium sententiam quae nulla est facit aliquam De translat episco C. Quanto in Glossa make something of that which is nothing and to vse his will for a lawfull reason and finally as Stapleton c Princip doctr fidei in praefat speaketh let vs imagine that we heare God himselfe speaking in him and therefore vpon his authoritie teaching vs the foundation of our religion must be laid and as Bristow wisely foreseeth the Protestants shall be proued to be cowardly conuicted hereticks indeed Saue that he did not foresee how by confessing so much of his religion to rely onely on tradition and the credit of his Church he hath debarred himselfe and all Papists for alledging the text for it and any man of meane capacitie will easily conceiue what small comfort can be in that religion which is thus acknowledged to haue no warrant from the Scripture And we Protestants cannot but note their conscience and smile at their confidence which are so loud in alledging texts for that which they know and graunt cannot be proued but by tradition and D. Saunders was but in an Irish fit when he cried out so vehemently d Rock of the Church pa. 193. How vnhappie are men now a dayes that hauing most plaine Scriptures not such as possible needs the Churches declaration but most plaine and expresse Scripture not in some which e Multoque maxima pars euangelij peruenit ad nos traditione perexigua literis est mandara Hosius confess c. 92. vide Eck. ench c. 4. de scriptur other Papists could haue bene câ—ntent with but in all points for the Catholicke faith and none at all against the same yet they pretend by the very Scriptures to ouercome the Catholickes If this had bene true traditions should haue bene in lesse account then now they are and the Scriptures more allowed Digress 5. Wherin against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tongue and so read indifferently by the lay people of all sorts 9 If the Iesuite by his generall exception against our English translation meant also to gird at the reading of the Scriptures in the mother tongues and the permission thereof to the common people according to the conceit of f Bellarm. de verbo Dei l. 2. c. 15. Rhem. praefat Staphy apol Petes de tradit part 2. assert 3. pag 43. Ouand breuilo in 4. dist 13. prop. 13. l. edesima c. such as very odiously exclaime against it for that the translated Bibles be in the hands of euery husbandman artificer prentise boy girle mistris maid man c you haue at hand wherewith to answer him For in vaine were the Scriptures giuen vs g Mat. 4 4.7 10. Ephes 6.17 to be our armour against Satan if we might not be exercised in them in vaine are we commaunded h Deut. 6.7 13.12 Ios 1.8 Ioh. 5.39 to search them if they may not be translated for our vnderstanding in vaine are we taught i Col. 3.16 2. Cor. 8.7 2. Pet. 1.5 Heb. 5.12 to abound in knowledge and vnderstanding if the Scripture k Psa 19.7 Prou. 1.2 2. Tim. 3.15 the meanes thereof be holden from vs and in vaine haue the words of Christ and his Church called them l Digress 3. the Rule if we may not vse them or if as Duraeus m Confut. resp Whitak 1. â—at 5. pag. 148. writeth God had left vs not the bookes of the Scriptures but Pastors and doctors or as n Apolo part 2. transl by Stapl. pag. 76. Staphylus counselleth a Portesse containing I know not what parcels were sufficient or if Hosius the Cardinall lie not that o De sacr Vernac legend ignorance of the things we beleeue is worthy not onely of forgiuenesse but also of reward and p De express Dei verbo pag. 91. it is fitter for women to meddle with their distaffe then Gods word 10 But whatsoeuer the conceit of these men may be certaine it is and the Ecclesiasticall stories make it cleare that in the Primitiue church the word of God was not onely permitted the lay people to reade but also for that cause translations were prouided and they called vpon to be diligent in them of what estate soeuer they were q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l. 4. c. 33. Vlphilas a Bishop of the Goths translated the Scriptures into their language that so the barbarians might learne the words of God saith Socrates Auentinus r Annal. l. 4. sayth that Methodius translated them into the Slauonian tongue Å¿ Homil. 1. in Ioh. Chrysostome mentioneth Syrian Egyptian Indian Persian and Ethiopian translations yea others innumerable t De Curand Graecorum affect l. 5 Theodoret saith the Bible was turned into all languages vsed in the world Greeke Latin Egyptian Persian Indian Armenian Scythian Sarmatian which is also proued by this that diuers bookes and fragments of them are extant to this day And concerning our owne nation u Eccles hist gent. Angl. l. 1. c. 1. Bede sheweth that of old it had the Scriptures in all the languages thereof And finally x Rhem. praefac the Papists themselues cannot denie but this was the vse of those auncient times Let the testimonie of Austine be noted for the clearing of the point y De doctrin Christian l. 2. c. 5. It is come to passe that the Scripture wherewith so many diseases of mens wil are holpen proceeding from one tongue which fitly might be dispersed through the world being spread farre and wide by meanes of the diuers languages whereunto it is translated is thus made knowne to nations for their saluation the which when they reade they desire nothing else but to attaine to the mind of him that wrote it and so to the will of God according to the which we beleeue such men spake And what is more common with z Chrysos hom 3. de Laz. ho. 9. ad Coloss hom 2. 5. in Matth. hom 29.
in Gen. the Fathers then to call vpon the people to get them Bibles to reade them to examine that they heare by theÌ„ and sharply to rebuke the negligence of such as did it not 11 It is a common reproch layd vpon our people that they reade the Scriptures in their houses and the translations thereof be nothing else but profanations of the Bible and this gracelesse conceit like blasphemous Atheists they vrge as z Nunc haec Scripturarum profanatio verius quà m translatio non soluÌ„ zonaâ—ios bouilos pistores saitores sutores verùm etiaÌ„ zonarias bouilas pistrices sattrices sutrices facit nobis apostolas prophetissas doctrices Hos de sacro vernac legend pag. 162. rudely exclaiming withall a Alphons Castrens de punit haeret l. 3. c. 6. Ouand breuil in 4. d. 13. prop. 13. that this is a principall cause to increase heresie and such like all which being compared with the practise of the Primitiue and Apostolicke Church you may freely iudge how truly the Iesuite saith b §. afterward his Romane church neuer altered any one point of religioÌ„ For thus writeth c De curand Graecorum affect l. 5. Theodoret of his times You shall euery where see these points of our faith to be knowne and vnderstood not onely by such as are teachers in the Church but euen of coblers and smithes and websters and all kind of artificers yea all our women not they onely which are booke-learned but they also that get their liuing with their needle yea maidseruants and waiting women and not citizens onely but husbandmen of the countrey are very skilfull in these things yea you may heare among vs ditchers and neat-heards and woodsetters discoursing of the Trinitie and the creation c. The like is reported by others And what maruell for the laitie was accustomed to the text of the Bible as wel as the learned yong children and women as well as others and d Hosius de expres Dei verbo his doctrine that was president in the Trent conspiracie that a distaffe was fitter for women then the Bible was not yet hatched e Socrat. l. 5. c. 8 Nicep l. 12. c. 12. Nectarius of a Iudge was made Bishop of Constantinople and f Socrat. l. 4. c. 30. Nicep l. 11. c. 32. Ambrose of a Deputie Bishop of Millan g Photius epist ad Nicol. Pap. apud Baron to 10. an 862. nu 47. Gregorie the father of Nazianzene and Thalassius the Bishop of Caesarea of lay men were made Bishops which shewes how diligent lay men were in the word of God that they could be able to sustaine the office of a Bishop h Euseb lib. 6. c. 3. Origen from his childhood was taught the Scriptures and gat them without booke and questioned with his father Leonides a holy martyr who reioyced in it about the difficult sences thereof So i Basil epist 74. Macrina Basils nurse taught him the Scripture of a child after the example of Timothy and k Georg. Laodic apud Sozom l. 3. c. 6. Emesenus from his infancy was vsed to the word of God l Niceph. Callist l. 8. c. 14. Many lay men among whom was the famous Paphnutius being very learned came to the Nicene councell m Nazianz. orat funeb in Gorgon Gorgonia the sister of Nazianzene was well learned Hierom n Epitaph Paulae writes of Paula a gentlewoman how she set her maides to learne the Scripture and many of his writings are directed to women commending their labour in the Scripture and encouraging them thereto as to Paula Eustochium Saluina Celantia c. which he would not haue done if he had bene a Papist o Cyril Alexand contra Iulian lib. 6. It was the reproch that Iulian the apostata laid on the Christians that their women were medlers with the Scriptures and from him the Papists haue borrowed it But p Col. 3.16 the Apostles counsell is rather to be followed Let the word of Christ dwell in you plentifully in all wisedome teaching and admonishing your selues Vpon which place saith Hierom Hence we see that lay men must haue the knowledge of the Scriptures and teach one another not onely sufficiently but also abundantly And the Greeke scholiast Christ will haue his doctrine dwell in vs very plentifully and that by searching the Scripture § 6. First because they faile in the first condition which I said before was requisite For thee translations are not infallible as the rule of faith must be For neither were the Scriptures immediatly written by the holy Ghost in this language neither were the translators assisted by the same Spirit infallibly infallibly I say that is in such sort as it were impossible they should erre in any point Since therefore the translator as being but a man may erre to say nothing of that which by Gregorie Martin is proued by the often change and variable translations is shewed that some haue erred how can a man and especially an vnlearned man who hath not sufficient learning meanes nor leisure to compare the translation with the prime authenticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or originall be infallibly sure that this particular translation which I haue or you haue do not erre And if in some places it erre how can I he infallibly sure that in there places which do seeme to fauour your side it doth not erre vnlesse you will admit an infallible authoritie in the Church to assure vs that such or such a translation doth not erre of which authoritie I shall say more hereafter The Answer 1 This section containeth the Iesuites first argument to proue that the Scriptures translated into English cannot be the rule of faith and thus it may be concluded The rule is infallible and free from error But the English translation is not infallible and free froÌ„ error Therfore the English translation is not the rule Whereunto I briefly answer two things the first is that the conclusion may be granted for we do not thinke this or that translation to be the rule and iudge but onely that it is a means whereby the diuine truth which is the rule is made knowne to vs for we put a difference betweene the doctrine taught in the Scripture and the meanes whereby the doctrine is vttered to our capacitie as betweene things and words The former is the rule the latter the vessell wherein the rule is presented to vs which in the originall is perfect but in all translations defectiue more or lesse See my answer to § 5. nu 1. 2. 2 Next to the argument that our translations are not infallible I answer An edition or translâ—tion of the Scripture may be erronious many wayes and one way is in respect of the words onely and not of the sence for so it may be corrupt that is to say not altogether so perfect as it should be Now this doth nothing hinder the truth of the matter or the
point of the sence For we know the diuine doctrine to be one and the same in all translations immediatly in the originall and more obscurely in the translations and therefore we so vse them as that we examine all by the originall approuing the best and not hindering the mending of it if need require But this change implies no such error in the matter For one true sence may be vttered diuersly and though things be alwayes one and the same yet words be diuers In which sence our translations are of differeÌ„t sort and yet no materiall error As for example some playner or in phrase liker the original then othersome One translation is in verse another in prose one word for word another sence for sence one hath a higher obscurer phrase another a lower and playner yet how can it be inferred hereupon that therfore they be erronious when they all yeeld the same diuine sence Therefore Austins iudgement is more to be preferred who saith i De doctrin Christ lib. 2. c. 12. 14. the variety and multitude of translations doth not hinder vs from vnderstanding the text but very much helpe vs specially if we shall diligently compare them one with another And what shal become of the popish Authenticall vulgar if change and varietie be a signe of error which so often was changed before it came to that it is and since the Trent approbation hath so many different copies Yea what shall become of their Missals Portesses and Seruice bookes that so many times haue bin reformed and more should be but that the Seruice of the Church would be altered so farre that scarce any shew of the ancient Religion would be remaining in it k Loc. lib. 11. cap. 5. saith Canus a Popish Doctor 8 But the Iesuite obiecteth further that seeing the translatour being but a man may erre how shall an vnlearned man be infallibly sure that this or that translation erreth not or if it erre in on point that it doth not in another vnlesse the Churches authoritie be admitted to assure vs Whereto I answer l Psal 119 105. Prou. 6.23 2. Pet. 1.19 that the doctrine conteyned in the Scripture is a light and so abideth into what language soeuer it be translated and therefore the children of light know it and discerne it For m Ioh. 10.4 1. Cor. 2.15 1. Ioh. 2 20. Ioh. 7.17 14.16.17 God directeth them by the holy Ghost who openeth their hearts that they know his voice from all others and that the light of his truth may shine vnto theÌ„ Which light is of this nature that it giueth testimonie to it selfe and receiueth authoritie from no other as the Sunne is not seene by any light but his owne and we discerne sweet from sowre by it owne tast And for the opening of our eyes to see this light whereby our conscience may be assured we haue diuers meanes some priuate as skill in the tongues learning labour prayer conference c. Some publicke as the ministery of the word which is the ordinance of God to beget this assurance which act of the Church is not authoritie to secure me but ministery to shew me that which shall secure me which ministery is founded on the Scripture it selfe in that from thence it fetcheth the reasons that may perswade me and sheweth the light that doth infallibly assure me And thus we know our translations to be true Digression 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods spirit shining in the Scripture it selfe 9 So then the vnlearned man is secured not vpon the Churches credit and authoritie but by her ministery which teacheth him he is directed to the light it selfe and this ministery we haue and vse for our translations but they that obey it know the translation and so proportionably all other articles of faith to be infallible because the matter therof appeares vnto them as a candle in a lanterne shewing it selfe in it owne light And that you may see the difference betweene these two the Churches teaching and the illumination of the spirit in assuring vs the spirit of God is an inward meanes the teaching of the Church an outward the spirit secureth vs by his owne authoritie the Church directeth vs by her ministery the spirit hath light in it selfe the Church borroweth hers from the Scriptures the spirit can secure vs alone the Church neuer can without the spirit But nothing can be playner to this purpose then the saying of Constantine the great in his epistle to the Persian n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. hist lib. 1. cap. 25. Marking the diuine faith I obtaine the light of truth and following the light of truth I acknowledge the diuine faith We need then a more certain authoritie then the voyce of the Church that may prostrate our mind with a lightning froÌ„ heauen and stand vpon his owne ground not drawing his resolution from any thing out of it selfe 10 This is not far from that which the learnedst of the Papists be driuen to acknowledge through the necessitie of the truth For thus writeth o Princip doctrinal lib. 8. cap. 22. Stapleton in that booke where he most defends the Churches authoritie The godly are brought to faith by the voyce of the Church but being once brought and enlightened with the light of diuine inspiration then they beleeue no more for the Churches voyce but because of the heauenly light And yet more plainely in p Triplicat inchoata aduers Gulielm Whittak in admonit ad Whitak the last booke that euer he wrote that one would wonder the Iesuite should see no authoritie to secure vs but the Churches The inward perswasioÌ„ of the holy Ghost is so necessary and effectuall for the beleeuing of euery obiect of faith q Nec absque illa quicquam à quoquam credi possit etsi millies Ecclesia attestetur per illam solam persuasiâ—nem quodlibet credenduÌ„ credi queat tâ—cente prorsus vel noÌ„ audita Ecclesia that without it neither can any thing by any man be beleeued though the Church testified with it a thousand times and by it alone any matter may be beleeued though the Church held her peace or neuer were heard Where is he then that saith we cannot be infallibly sure that this or that is doctrine of faith free from error vnlesse we admit an infallible authoritie in the Church to assure vs Digression 7. Wherein the Trent vulgar Latin and our English translation are briefly compared together 11 Which authoritie if we did admit supposing the Church were like theirs might we not speed possible as the Papists haue done in their authenticall vulgar and be assured of that which were starke naught For I thinke the Sun neuer saw any thing more defectiue maimed then the vulgar Latin yet r Concil Trid. sess 4. their Church hath canonized it for good
preferred it before the originall Greek Hebrew which Å¿ Andrad defens Trident. fid lib. 4. Ioan. Isaac defens veritatis Hebr. aduers Lindan Molina in 1. Tho. q 27. art 1. disp 3. p. 399. Alponsus Mendoz. contâ—ou Theol. qu. 7 pa. 514. Sixt. Senens bib l. 8. haer 2. pag. 318. Do. Barn part 1. pag. 73. themselues cannot denie to be pure from all corruption and therefore in all sence it were likely we should haue the better translation which so religiously follow the originall I omit to produce examples of the seuerall additions detractions falsifications deprauations intollerable barbarismes of that vulgar Latin others haue done it sufficiently and the learned Papists complaine vpon it bitterly if they could tell how to helpe it but who may lift vp the heele against the Trent brat Thus writeth t de optim gen interpret l. 3. c. 1. 2. 4. 6. Idem Sixt. Senen bib sanc l. 8. in sine pag. 365. latè Dom. Bann in 1. part Tho. qu. 1 pag. 67. inde Lindan their own Bishop It hath monstrous corruptioÌ„s of all sorts scarce one copie can be found that hath one booke of Scripture vndefiled and whole Many points are translated too intricately and darkely some improperly and abusiuely some not so fully nor so well and truly sundry places thrust out from their plaine and naturall sence the translator possible was no Latinist but a smattering Grecian So that if our translation were as bad as the Iesuite or Gregorie Martin could haue said yet were we in as good a case as themselues For when they talke such wonders of their vulgar as for example u Bibl. Com. plut in praefat that it hangeth betweene the Greeke and Hebrew as Christ did betweene two theeues or as Posseuinus x Bibliothec. select lib. 2. ca. 10. speaketh It standeth as the pillar of truth and the hauen whereunto we must betake our selues from the waues of so many different translations I say these and such like maruels are told of it but to bring meÌ„ asleepe for many learned Papists can see no such thing in it § 7. Secondly they faile in the second condition * Aliqui existimaÌ„t Scripturas difficiliores esse quà m vt debeant laicoruÌ„ manibus conteri Sed aliter visum est patribus veteris noui testamenti Claud. EspeÌ„c com Tit. 2. 2. Tim. 3. For the Scriptures of themselues alone be obscure and vnknowne at least to vnlearned men who cannot reade them and therefore they alone in themselues cannot be a sufficient rule to instruct them in all points of faith as is plaine For locke vp an vnliterate man and a Bible together for a time in a studie and he will come foorth as ignorant in matters of faith as he went in if we adde no other meanes but the bare written word which he cannot reade to instruct him and yet vnlearned men may be saued and saued they cannot be without an entire infallible faith and this they cannot haue vnlesse there be some rule and infallible meanes prouided by almightie God accommodate to their capacitie to teach them this faith * The Apostles and Prophets made their writings so plaine and euident to al meÌ„ that euery man of himselfe onely by reading may learne the things spoken therein Chrysost hom 3. de Laz. and Scripture alone as is now proued cannot be a rule of it selfe accommodate to the capacitie of the vnlearned men or apt to instruct them sufficiently in all points of faith The Answer 1 Vnlearned men may be saued and saued they cannot be but by the true faith and this faith they cannot haue without the rule to teach it them all this is true but still the Scripture yea onely Scripture is that rule for any thing the Iesuite hath said in this place a Pro. 1.4 giuing sharpnesse of wit to the simple and to the child knowledge and vnderstanding 2 For his reason to proue it aboue the capacitie of the vnlearned because they cannot reade them nor profit by them without other helpes ioyned is a very shift and an idle cauill concluding as much against himselfe as vs in that the determination of his Romane church without some other meanes added will proue as obscure as the text of Scripture Therefore I answer there be certaine helpes to enable vs to vnderstand the necessitie and requisite condition wherof hinder not the plainnesse and easinesse of the rule as I shewed when b § 4. nu 2. I handled the properties thereof For the word of God c 2. Pet. 1.19 is a light to our wayes and d Heb. 12.5 speaketh to vs as to children in all points of faith and manners easily plainly familiarly but yet there is a necessary condition required that we heare and know this voice which the Iesuites man lockt vp in a studie doth not And will the Iesuite himselfe because a man neuer hearing of the Churches determination abideth still in ignorance giue me leaue to inferre hereupon that therefore the Church is not the rule and yet the reason is all one Againe there be certaine impediments some naturall as infancie vnlearnednesse some sinfull as ignorance pride frowardnesse which must be remoued afore we can heare the Scriptures as they must also afore we can heare the Church for which cause the Lord hath giuen vs e Rom. 10 14. Eph. 4.11 the ministery of his Pastors and other meanes so that if a man being lockt vp with a Bible returne forth as ignorant as he went in this proueth not that the Scripture is obscure but that the man heard it not and to him that heareth not plaine and obscure is all one For the Law of our land is the rule of Societie yet locke vp an vnlettered man and the Law booke for a time together in a study and he wil come forth againe as ignorant in matters of law as he went in if we admit no other meanes but let the booke be opened and the text read and then as f Hom. 3. de Laz. Chrysostome speaketh the most vnlearned man that is shall vnderstand The Carpenters squire is the rule to measure by yet a child can do nothing with it The Sunne is our comfortable light to see by yet we must open our eyes and apply the meanes In all arts as in the Mathematicks Law or Physicke the precepts are the rule whereby the truth of euery question may be tried yet the bookes must be opened and time must be spent in learning them And though the Iesuite do all he can to haue his Church the rule yet he must needs grant the determination thereof is neither knowne nor agreed vpon without much labour and when it speaketh most plainly yet infants deafe men and infidels heare it not Digression 8. Shewing that the Scriptures are not so obscure but that they plainly determine all points of faith 3 And because the Iesuite according to the
common heresie of his Romane church maketh the matter of the Scriptures obscuritie so dangerous I wil demaund of him by the way how our reasons to the contrary may be satisfied For first the Scripture it selfe in euident places calleth vs to it g Ioh. 5.39 Esa 8.20 bidding vs search it and seeke to it and h 2. Pet. 1.19 compareth it to a light shining in a darke place yea i Hebr. 12.5 to the voice of a father speaking to his children and when men vnderstand it not k 2. Cor. 3.15 it saith a vaile is laid ouer their hearts not ouer the scriptures and Christ l Ioh. 10.27 saith his sheepe heare his voice and m Luc. 16.29 the rich glutton was told that his brethren if they would escape damnation should heare Moses and the Prophets which had bin to no purpose if they could not haue vnderstood them when they heard them 4 Secondly he can name no one necessary article of our faith but the word teacheth it as plainly as himselfe can as that there is one God three persons a generall resurrection and iudgement that Iesus is the Sauiour of mankind c. Bellarmine n Illa omnia scripta esse quae sunt omnibus necessaria De verbo Dei l. 4. c. 11. saith All those things are written that are necessary to be knowne of all men o Scripturis nihil notius Ibid. l. 1. c. 2. neither is there any thing better knowne then the Scriptures so saith p Rock pa. 193. Et Contaren de potest Pont. pag. 227. Luce meâ—idiana illustrius ostensum puto ex diuinae sapientiae vocibus Saunders We haue most plaine Scripture in all points for the Catholicke faith And in all controuersies the Papists with whom we deale crie plaine euident manifest Scripture 5 Thirdly all other questions at the last are determined by the Scripture the Fathers expositions are examined by it and q Greg. Val. to 3. disp 1. q. 1. punct 1. the Church receiueth testimony from it so that the finall resolution of all things dependeth vpon it which could not be if of all other things it were not the best knowne for things are not tried by that which is obscurer but by that which is plainer 6 Last of al what meant the Fathers of the Primitiue church so much to report this perspicuitie for r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protrept pag. 25. Clemens Alexandrinus saith The word is not hid from any it is a common light that shineth to all men there is no obscuritie in it heare it you that be far off and heare it you that be nigh Austin Å¿ En arrat in Psal 8. saith God hath bowed downe the Scriptures euen to the capacitie of babes and sucklings that when proud men will not speake to their capacitie yet himselfe might Chrysostome and his scholler t Lib. 2. ep 5. Isidorus Pelusiota writeth the same u Homil. 1. in Mat. saith The Scriptures are easie to vnderstand and exposed to the capacitie of euery seruant and plow-man and widow and boy and him that is most vnwise x Hom. 3. de Laz. therefore God penned the Scriptures by the hands of Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fishermen tent-makers shepheards neat-heards vnlearned men that none of the simple people might haue any excuse to keepe them from reading and that so they might be easie to be vnderstood of all men the artificer the housholder and widow woman and him that is most vnlearned yea the Apostles and Prophets as schoolemasters to all the world made their writings plaine and euident to all men so that euery man of himselfe onely by reading them might learne the things spoken therein Iustine Martyr a Dialog cum Tryphon pag. 213. grae commel saith Heare the words of the Scriptures which be so easie that it needs no exposition but onely to be rehearsed This was the perpetuall and constant iudgement of the auncient Church far from the Iesuites paradoxe that the Scriptures be so obscure and beyond the peoples capacitie that they can reape no instruction by them for the Fathers with one consent teach the contrary and yet you see the confidence of these new Romane diuines It is euident in it selfe b Bristo Mot. 48. saith one of them to any man not quite forsaken of God that the auncient Fathers make most plainly for vs c. The field is wonne c Campian rat 5. apud Posseâ— biblioth select l. 7. c. 21. saith another if once we come to the Fathers they are ours as fully as Pope Gregorie the thirteenth Their prisoners they may be but not their patrons either to erect them Seminaries as d Surius comment rerum in Orb. gest anno 1572. did Gregorie the thirteenth or to maintaine the doctrine which in those seminaries they learne and teach Digression 9. Declaring that the Papists haue reason to hold the Scriptures be obscure and hard because the articles of their religion be hardly or not at all to be found therein 7 And withall the Reader may here very opportunely be put in mind that these men haue good reason to beare the world in hand the Scriptures be very obscure because indeed the Popish religion is obscurely or not at all found therein that not the vnlearned onely but the skilfullest clearkes of their church haue much ado to find some points thereof and some they confesse cannot be found there at all And haue not these men good cause then to challenge it lustily of insufficiencie and obscuritie I haue touched alreadie the confession of Andradius that many points of their faith would reele and stagger if traditions stayed them not And that you may know the meaning of this confession to be not onely that they haue no expresse Scripture for them but also no collection from the Scripture Eckius e Enchirid. c. 4. writeth The Lutherans are dolts which will haue nothing beleeued but that which is expresse Scripture or can be proued out of the Scripture And Costerus the Iesuite f Enchird c. 1. hauing deuided Gods word into three parts that which himselfe writ as the tables of the law that which he commaunded others to write as the old and new Testament and that which he neither writ himselfe nor rehearsed to others but left it to them to do themselues as traditions the decrees of Popes and Councels c. concludeth that many things of faith are wanting in the two former neither would Christ haue his Church depend vpon them this latter saith he is the best Scripture the iudge of controuersies the expositor of the Bible and that whereupon we must wholly depend iust as Staphylus g § 2. nu 6. said before of the Colliars faith 8 Thus they sticke not to name diuers maine articles as for example h Tho. 3. q 25. art 4. Canis catech titul de praecep eccles nu 5. the worship of images
i Canis ibid. fasting dayes Lent prayer and oblations for the dead the whole Seruice of the Masse k Mart. Peres de tradit Lindan panopl. lib. 4. ca. 100. Petr. a Soto conta Brent l. 2. c. 68. and others Purgatory Peters being at Rome the Popes supremacie Reall presence the sacrifice of the Masse Consecration of water and oyle in baptisme the Communion in one kind Adoration and reseruation of the sacrament priuate Masse Shrift Pardons single life of Votaries Inuocation of saints the merit of workes and finally their fiue base sacraments Confirmation Vnction Mariage Orders and Penance whereunto many more may be added whereof they grant there is no mention in the scripture 9 And some points which they pretend scripture for yet they confesse be hardly wroong thereout as for example Transubstantiation whereof l De Euchar. l. 3. c. 23. Bellarmine writeth that it may iustly be doubted whether the text be cleare enough to inforce it seeing men sharpe and learned such as Scotus was haue thought the contrary as indeed m Scot. 4. d. 11. qu. 3. he did and n Ibid. d. 10. q. 1. addeth further that it is but a new doctrine as o Lect. in Cant. 41. vide Fr. Suarez in 3. Thom. to 3. disp 50. sect 1. Biel also holdeth Yea p 4. d. 11. q 3. lit F. Scotus and q Quaest in 4. qu. 6. art 2 dit F. pag. 265. Cameracensis thinke that opinion which holdeth the substance of bread and wine remaineth the more probable and reasonable opinion yea and in all apparence more agreeable to the words of institution And concerning a greater point then this they haue no such euidence of Scripture as they would pretend for r Can loc l. 12. c. 12. pag. 412. Suarez tom 3. disp 74. sect 2. Cornelius a great Bishop and zealous Papist in the Councell of Trent and ſ Ex Catholicis quidam negarunt Christum scipsum in extrema coena sub specie panis vini obtulisse incruentè Azorius instit moral lib. 10. ca. 8. with him others defended that Christ at his last supper offered no sacrifice A dangerous assertion considering the action of Christ at that time is all the foundation we haue for any thing to be done in the sacrament By all which we see the Scripture is obscure indeed and beyond the reach of vnlearned men for the teaching of Popery when the learnedst that are find so little of it in them either expresly or by discourse to be gathered § 8. But what speake I of vnlearned men * Nihil perinde Scripturam mihi videtur aperite atque ipsa Scriptura Itaque diligens attenta frequensque lectio tum meditatio collatio Scripturarum omnium summa regula adintelligendum mihi semper est visa Nam ex alijs Scripturis aliae optimè intelliguntur Obscuram aperta dubiam certa interpretatur Ios Acosta de Christo reuelat apud Posseu bibl select l. 2. c. 15. since also learned men cannot by onely reading be infallibly sure that they rightly vnderstand them For while they vnderstand one way they ought perhaps to vnderstand another way that which they vnderstand plainly and literally ought perhaps to be vnderstood figuratiuely and mystically and contrarily that which they vnderstand figuratiuely ought perhaps to be vnderstood properly And since it is certen that of the reading of the same words of the Scripture diuers vnderstand and expound diuersly that all cannot expound right since ones exposition is contrarie to another how shall one be infallibly sure that he onely expoundeth right hauing nothing to assure him but the seeming of his owne sense or reason which is as vncertaine and fallible as the iudgement and perswasion of other men who seeme to themselues to haue attained as well as he to the right interpretation or sence Moreouer there be many things required to the perfect vnderstanding of the Scripture which are found but in verie few and those also wherein those gifts are be not alwayes infallibly sure that they haue those gifts and that they are so infallibly guided but they and others may prudently doubt lest sometimes in their priuate expositions as men they erre and consequently their expositions cannot be that rule of faith which we seeke which must be on the one fide determinately and plainly vnderstood and knowne and on the other infallible certaine and such as cannot erre The Answer 1 Now he proceedeth to shew how difficult the Scripture is to learned men also that so euery way he might disable it for being the rule of faith His reason is because by onely reading they cannot be sure they rightly vnderstand it Whereto I answer three things First that we deny not the Scripture to be obscure and difficult or how the Iesuite will in two cases First to all such learned or vnlearned as are not disposed and prepared by the holy Ghost to vnderstand them but this kind of obscurity may stand with the nature of the rule as a § 4 nu 2. I haue shewed neither can the Iesuite offer vs any so absolutely knowne no not his Church but to these kind of men it shall be obscure Secondly when the meanes which God hath appointed for the bringing vs to vnderstanding are not vsed In this case the Scripture is obscure I grant but the fault is in our selues that neglect the meanes 2 Secondly though by onely reading we cannot be sure we vnderstand it yet this obscurity is not proued hereby because there are other meanes besides onely reading which concurring the obscuritie is done away and all made plaine and easie and we haue infallible assurance of the true vnderstanding These meanes are the ministery of the Church and all kind of diligence which the holy Ghost vseth for the opening of our vnderstanding And therefore that is not obscure which by ordinary meanes may be apprehended but that is so which either hath no meanes at all to open it or onely hath such as are not ordinarie And two subalternall things be not contrary but subordinate the facility of the text and the means whereby that facility is induced 3 Thirdly if by onely reading the Iesuite meane onely the Scriptures themselues that a learned man cannot vsing the meanes find the true vnderstanding out of the Scriptures only then he saith not true for b Neh. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests read in the booke of the Law distinctly gaue the sence and caused the people to vnderstand out of the Scripture it self And if there be sufficient written to bring vs to eternall life as c See §. nu there is then the true sence of the text is contained in it because that is absolutely necessary to eternall life And * Prolog in Epist ad Rom. hom 3. de Laz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome saith that contrary to the Iesuite Euery man of himselfe onely by reading may vnderstand
ye need nothing else but to reade A truth so manifest that the Iesuits themselues are constrayned to yeeld it For e Anal. fid pag. 100. Gregory of Valence writeth that such verities concerning our faith as are absolutely and necessarily to be known beleeued of all men are f Perspicuè ferè plainely taught in the Scriptures themselues And g Dist 37. Relatum the Canon law saith When the law of God is read it must not be read or taught according to the power and knowledge of our owne wit For many words there be in the Scripture which may be drawn to that sense which euery one for the nonce will frame to himselfe But it should not be so For h Non enim sensum extrin secus alienum extraneum sed ex ipsis Scripturis sensum capere veritatis oportet you must not from without them seeke a forren and strange sence that so you may as you can confirme it with the authoritie of the text but we must out of the Scriptures themselues receiue the meaning of the truth For the diuine Scriptures containe i Integram sumam regulā veritatis the whole and firme rule of faith 4 Against this that I haue answered the Iesuite hath couched together diuers obiections And first that learned men many times mistake the sence of places expounding that one way which is meant another as for example that figuratiuely which is meant literally whereto I answer three things First this proueth not the pretended difficulty of the Scripture but only the weaknesse and ignorance or possible the frowardnesse and preiudice of some men And so a wrong cause is assigned for the Scripture is not the cause of these mens erronious expositions as I will shew in the tenth Digression 5 Next this argument conuinceth not all the Scripture of obscuritie but only some of it which we grant But then what gaineth the Iesuite For he must proue that all the Scripture and specially that which containeth the principles of our faith which we call the rule to be obscure and intricate which he can neuer do For k Aug. de doctr Christ li. 2. c. 9. Chrys hom 3. in 2. Thess those things which concerne our faith and conuersation yea all things necessary are plainely and manifestly set downe the which cannot be made vncertaine by the obscuritie of other places Therefore the diuersitie of mens iudgements sheweth the learnedst men that are l 1. Cor. 13.11 to know but in part and the Scripture in some part to be obscure but not that all is obscure or that which is so is too obscure to be the rule See Digression 10. 6 Thirdly though the proper interpretation be sometime mistaken yet the truth is not alway thereby obscured For heare what m De doct l. 2. cap. 36. Austin saith He erres not perniciously neither doth he altogether say vntruly who sometime expoundeth otherwise then the text meaneth if so his exposition further charity the end of the commandement He is indeed deceiued but yet so as when a man losing his way through a by-field cometh whither the way leadeth His meaning is that in many cases wrong expositions hinder not the determinate and plaine iudgement of the text 7 But seeing experience sheweth that diuers expound diuersly yea one contrary to another how may one be infallibly sure that he only expoūdeth right hauing nothing to assure him but the seeming of his owne reason which reason others thinke they haue as well as he Wherto I answer three things First this infallible certaintie befalleth not all men For God in his iudgment leaueth many to be seduced by their own seeming sense and reason and deceiued in their owne opinions as n Psal 119.18 Ioh. 7.17 8.43.47 14 16.17 1. Cor. 2.14 2 Th 2.11 2. Pet. 3.16 the Scripture teacheth manifestly neither is there any externall meanes left by God in the world effectuall to conuince those whom he hath giuen ouer and which want his spirit as already o §. 4. nu 2. I haue shewed For though the Spirit speake euidently in the text and plentifully to meet with all doubts and cases as p Part. 3. Tit. 18. c. 3. §. 3. Antoninus speaketh yet the wicked haue no eares to heare it their owne preiudice hindereth them For what can be playner then this that Iesus is the Messias the sacrifice of Aaron is ceased the blood of Christ doth away our sins yet the Iew beleeueth it not and the reason is giuen by Saint Paul q 2. Cor. 3.14 because the vaile of Moses is laid ouer his heart therefore Austin prayeth r Cons l. 11. c. 3. Thee ô my God I beseech pardon my sinne and which causedst thy seruant Moses to speake the truth cause me also to vnderstand it If this be a defect in our rule they which make the determination of the Roman Church the rule incurre the same inconuenience For ſ Princip Doctrin fid lib. 8. c. 1. 2. Triplic inchoat in admonit ad Guil. Whytak Doctor Stapleton acknowledgeth The inward perswasion of the spirit is so necessary that without it no man can beleeue any thing though the Church giue testimony a thousand times And t Relect. controu 4. again he complaineth This is the beginning of our calamitie that an hereticke heareth not the Churches voyce The same say we this is the spring of an heretickes confusion that he heareth not the voyce and definitiue sentence of the Scripture 8 Secondly to the point of his demand the truth contained in the Scripture is a light and is discerned by the sonnes of light u 1. Ioh. 2.20 Ioh. 8.31.32 the inward witnesse to assure them is the annointing of the holy Ghost x Luc. 1.4 Act. 17.11 2. Pet. 1.19 the outward witnesse is the Scripture it self which by it own light perswadeth vs in all cases doubts questions and controuersies clearly testifieth with vs or against vs. Which light is ordinarily attained to by vsing the meanes some priuate as reading prayer conference of places consent of the godly helps of learning and reason sanctified some publick as the ministery of the Church which ministery as all other meanes is founded on the authoritie of the Scripture it selfe And this is something to assure vs more then the seeming of our owne sense and reason 9 Thirdly the Churches word and authoritie neither doth nor can assure vs that is to say we are not infallibly certaine this or that is the right meaning of the text because the Church hath decreed it so to be but by the Churches ministery ordinarily we are instructed as I shew more at large in the 11. Digression and haue touched already in the sixth 10 But many things are required for the perfect vnderstanding of the Scripture which are but in few they which haue thē be not sure either that they haue them or that they erre not in vsing
to enlighten the people so blind and ignorant are their minds But that which Andrew said There is a boy here which hath fiue loaues two fishes must be vnderstood of the rank of Saint Peters successors that which is added make the people sit down signifieth that saluation must be offered them by teaching them the seuen sacraments 16 And whereas the Iesuite vrgeth so diligently that somethings are hard to be vnderstood yet this proueth not that the truth therefore cannot be tryed by onely Scripture because one place thereof expoundeth another which if the Iesuite will deny he must be disputed with as he that holdeth the fire hath no heate in it for against such an absurd assertion we vse no reasons but onely bid the man that holdeth it put his finger into the fire and he shall presently see whether his opinion be true or no. So let triall be made and the Iesuite shall soone see whether the Scripture be so obscure that one place thereof cannot interpret another m De Doctrin Christian lib. 2. c. 6. Austin saith There is almost nothing amoÌ„g these obscurities but in other places one may find it most plainly deliuered n Hom. 9. in 2. Cor. Chrysostom saith The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place o Comment in Esa c. 19. Hierome saith It is the manner of the Scripture after things obscure to set down things manifest that which they haue first spoken in parables to deliuer afterwards in plaine terms p Regul contract qu. 267. Basil saith The things which are doubtfull and in some places of Scripture seeme to be spoken obscurely are made plaine by those things which are euident in other places And finally q In Gen. ca. 2. Steuchius a Popish Bishop confesseth God was neuer so inhumane as to suffer the world in all ages to be tormented with the ignorance of this matter the sence of the Scripture seeing he hath not suffered one place to be in al the Scripture but if we consider it well we may interpret it For as Theodoret saith the Scripture vseth when it teacheth vs any such high matter to expound it selfe and not suffer vs to run into error Digression 11. Prouing that the Scripture it selfe hath that outward authoritie whereupon our faith is built and not the Church 17 The Canon law r Dist 37. c Relatum saith expresly The diuine Scriptures containe the whole and firme rule of the truth and out of themselues the meaning thereof must be taken So that wel may the Church by her ministery commend the rule to vs and instruct vs how to secure our consciences out of the Scripture but by it authoritie it cannot assure vs. Our faith must resolue it selfe into the authoritie of the Scripture For the authoritie of the Church in respect of vs dependeth on the authoritie of the Scriptures and is examined thereby The Church by her authoritie cannot perswade all men which heare it but the spirit of God in the Scriptures alwayes doth The Scriptures alwaies had their authoritie euen before the Churches came to them the words of the Scripture are Å¿ Luc. 8.11 1. Pet. 1.23 an immortall seed t 1. Cor. 2.4 the demonstration of the spirit and power u Heb. 4.12 that which is liuely and powerfull x Luc. 24.32 making our hearts to burne within vs y Ioh. 5.36.39 it giueth greater testimony to Christ then Iohn Baptist could z 2. Pet. 1.18 19 a voice from heauen is not so sure as it a 1. Ioh. 5.6 it is the spirit that beareth witnesse to the truth thereof b 1. Ioh. 5 9. and if we receiue the witnesse of men the witnesse of God is greater Finally our Sauiour c Ioh. 5.47 saith They which beleeue not Moses writings will not beleeue him and is the Churches authoritie greater then Christs d Ioh. 5.39 The Scriptures testifie of Christ e Ioh. 20.31 being written that we might beleeue in him f 1. Ioh. 5.10 and he that beleeueth in him hath a witnesse in himselfe g 2. Cor. 1.22 The earnest of the spirit is in his owne heart wherwith God hath sealed him h Ephes 2.20 We are all built vpoÌ„ the foundation of the Apostles and Prophets Christ himselfe being the head corner stone in whom all the building is coupled together by the spirit i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in psa 1â—5 In all humane arts there be certaine principles which are knowne of themselues and beleeued for themselues without any further demonstration The Scripture containeth the principles of our faith and shall not we beleeue them or cannot we know them infallibly of themselues without we let in the authoritie of the Church 18 Where then is the Iesuites credamus Deo in the captiuating of our iudgement in obsequium Christi Yea the very k Magist 3. dist 23. Scot. 3. dist 23. q vnica Ockâ—â— 3. q. 8. art 3. Gabr 3. d. 23. q 2. lit g. h. schoolemen say that faith is either Acquisita suasa gotten by discourse of reason and testimonie of the Church or Infusa inspirata immediatly put into our hearts by the holy Ghost inforcing the mind without further testimonie to yeeld obedience Now l Deut. 29 4. Mat. 16 17. the faith we haue of the points in Scripture is of the latter kind and so consequently not relying on the testimonie of the Church whose authority is but a created thing distinct from the first veritie m Princip fid doctrin lib. 8. cap. 20. saith D. Stapleton Alexander Hales n Part. 1. q. 1. memb 1. fides suasa inspirata saith Faith perswaded ariseth from the probabilitie of reason and faith inspired beleeueth the first truth for it selfe and this faith is aboue all knowledge * Et ad hanc disponit acceptâ—o doctrinae sacrae and the acceptation of the holy doctrine disposeth vs to it So that our conscience stayeth it selfe o Sed vt verè plenè credat necesse habet soli veritati primae purae nudae penitus inhaerere nullaÌ„ certitudinem extrinsecam requirendo Altisiod Sum. li. 2. pag 71. quem vide latiùs l. 1. praef onely vpon this diuine authoritie being of greater efficacie to perswade and hold vs then either the Church p Gal. 1.8 or an Angell from heauen 19 Let God himselfe q Lib. 5. ep 31. saith Ambrose teach me the mystery of heauen which made it not man who knoweth not himselfe whom may I beleue in the things of God better then God himselfe So also saith Saluianus r De prouid l. 3. All that men say needs reasons and witnesses but Gods word is witnesse to it selfe because it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needs be an incorrupt witnes of it self Finally let these words of Å¿ Confess
l. 11. c. 3. Ecclesiam esse regulam infallibileÌ„ proponendi explican li veritates fidei non potest reduci ad authoritateÌ„ ipsius Ecclesiae Hoc enim esset idem per idem confirmare sed necesse est reducere hunc assensum ad testimonium Spiritus sancti in â—linantis per â—umen fidei â—d â—oc credibile â—ccleâ—ia non â—otest errate Dom. Ban 22. q. 1. art 1 pag. 17. Austin be wel considered Moses that writ these things O God is gone to thee if he were now before me I would desire him to open them to me and I would heare him if he spake Hebrew I could not vnderstand him if he spake Latin I could know what he said but how should I know whether he spake the truth And if I did know it could I know it from him For within me in the inner parlour of my thought there is neither Hebrew nor Latin â—or Barbarian truth that could say Moses saith true that I should presently being certaine and confident say to him thy seruant thou sayest the truth Therefore seeing I cannot aske him I aske thee the truth by whose fulnesse he spake the truth thee O my God I beseech pardon my sin and which gauest him power to speake these things giue me also power to vnderstand them Austine would neuer haue enquired thus how he should know whether Moses spake the truth if he had thought the testimonie of the Church could secure vs he could not beleeue the Scripture vpon Moses word then much lesse could he beleeue it on the Churches Yea his words do wholy exclude the authoritie of Moses both totall and partiall 20 The Papists therefore are the patrons of Atheisme t Bellarm de effect Sacram. l. 2. c. 25. who teach that if we take away the authoritie of the present Church and of the Councell of Trent then the whole Christian faith may be called in question for the truth of all ancient Councels and of all points of faith depend vpon the authoritie of the present Church of Rome How much better said u De doctrin Christian l. 1. c. 37. Austin Our faith shall reele and totter if the authority of the Scriptures stand not fast Let these assertions of Papistry be well noted § 9. Thirdly they erre in the third condition For the Scriptures are not so vniuersall as the rule of faith had need to be For this rule ought to be so vniuersall that it may absolutely resolue and determine all points questions and doubts of faith which either haue bene or may hereafter fall in controuersie But the Scriptures alone are not thus vniuersall * Non inficiamur praecipua illa fidei dogmata ad saluteÌ„ omnibus necessaria perspicuè satis comprehendi in Scriptura Coster ench c. 1. For there be diuerse questions of faith and those also touching verie substantiall points which are not expresly set downe and determined in the Scripture As namely that those books which are generally holden for Scripture are euery one the true word of God For this in particular of euery booke holden for Scripture we shall not find expresly written in anie part of the Scripture This part therefore whereupon dependeth the certaintie of euery other point proued out of Scripture cannot be made infallibly sure vnto our vnderstanding or beliefe vnlesse we put some other infallible rule whereupon we may ground an infallible beliefe which infallible rule if we admit to assure vs that there is at all anie Scripture and that those bookes and no other are canonicall Scripture why should we not aswel admit it to assure vs infallibly which is the true sence and meaning in all points of the same Scripture The Answer 1 The Iesuits first exception against the Scripture was that it was too difficult now followeth his next that it containeth not all things needfull to be knowne Thus his argument may be concluded The rule must be vniuersall containing all points of faith But such is not the Scripture for many substantiall points are not expresly set downe therein Therefore it is not the rule Whereto I answer denying the assumption for euery point of faith and whatsoeuer else is needfull either to be knowne or done is contained in the scripture so far forth that there is no point question or doubt concerning faith but by the scriptures alone it may absolutely be determined For a 2. Tim. 3.15 it is profitable to teach to reproue to correct and to instruct in all righteousnesse that the child of God may be absolute being made perfect to all good workes 2 But the Iesuite saith there be diuers things not expresly set downe or determined reseruing this word expresly for a starting hole to creepe out at because they be not written word for word in so many syllables But I answer him three things first that the Popish diuinitie is that many points are contained in the Scripture neither thus expresly nor yet at all to be concluded thence by collection for else why make they that opposition betweene the scripture and tradition Secondly if this be his mind then he hath put more into the assumption then was in the proposition for the rule is not bound to containe all things thus expresly Thirdly that is expresly in the scripture which is there set downe either plainly in so many words as b De doctrin Christian l. 2. c. 9. Austine saith All things are that concerne our faith and manners or by analogie when it is necessarily implied in the text For c Alliaco 1. sen qu. 1. art 3. euery such conclusion is a theologicall discourse and hath his warrant from the text and so still the scripture containeth all things needfull 3 Against this the Iesuit hath one argument that it is no where written that these bookes of scripture that we haue are the true word of God Wherto I answer first though this were granted yet would it not follow that all points of faith are not contained in the scripture because in euery profession the principles are indemonstrable assented to without discourse and the scriptures are the principles of religion and therefore first we must grant them to be the very word of God and then say they are such as containe all points needfull to be knowne This then which the Iesuite requireth to be shewed out of the text it selfe is first to be supposed yea beleeued that it is the true word of God whereto we are perswaded by the heauenly light it selfe Secondly I wonder at the Iesuites confidence that dareth so boldly say that of euery booke holden for scripture we find it not expresly written that they are the true word of God for Saint Paul d 2. Tim. 3.16 saith expresly All Scripture is giuen by inspiration of God and Saint Peter e 2. Pet 1.20 Luc. 1.70 saith No prophecie in the Scripture is of priuate interpretation but the holy men of God spake as they were moued by
the holy Ghost Now to be inspired of God and to be the true word of God is all one The former is written we see expresly of all Scripture therefore of euery booke and therefore the latter is also written 4 If the Iesuite reply but where is it written that these bookes which we haue be the same of whom it is said they are inspired of God or how know you the Scripture that telleth you so is the word of God I answer this is nothing to the purpose for he desireth onely to know where it is written that these bookes be the word of God and I answer him by naming the places out of the bookes themselues Digression 12. Wherein it is shewed that the Scripture proueth it selfe to be the very word of God and receiueth not authority from the Church 5 It is another question how I know this Scripture that saith so of it selfe to be the word of God for this is knowne first and principally by the illumination of Gods spirit as by the inward meanes f 1. Cor. 12.7.11 and is giuen to euery man to profit withall which worketh all things in all men and then by the testimonie of the scriptures themselues which is the outward meanes which openeth the eyes of the godly the testimonie of the Apostles and Prophets that penned them as Gods secretaries and the ministery of the Church inducing vs to assent These three latter being onely the instruments euery one in his owne order whereby God doth enlighten vs. 6 So that the certaintie of the Scripture is not written indeed with letters in any particular place or booke thereof but g See Scot. prolog in sent q. 2. Cameracens 1. q. 1. art 2. part 2. concil 1. the vertue and power that sheweth it selfe in euery line and leafe of the Bible proclaimeth it to be the word of the eternall God and the sheepe of Christ discerne the voice and light thereof as men discerne light from darknes sweet from sowre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil epist 1. ad Naz. and know children by their fauour resembling the parents the puritie and perfection of the matter the maiesty of the dispensation i Non mouent non persuadeÌ„t sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia sed viua sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformaÌ„tia Ioan. fr. Pic. Mirand exam van doctr gent. li. 2. cap. 2. Which speech of Picus is reported and commended by Posseuinus in Ciceron c. 11. the maiestie of the speech the power that it hath ouer the conscience the certaine prophecies the strange miracles contained in it the great antiquitie beyond all bookes the admirable preseruation of it against time and tyrants the sweete harmony of euery part with other the diuels rage against them that follow it the vengeance that hath pursued all such as haue not obeyed it the successe of the faith contained in it the readinesse of so many millions of men to confirme it with their bloud the testimony of aduersaries and strangers for it the simplicitie of the writers all this and much more shining to vs out of the Scripture it selfe I hope is another maner of assurance then the Church of Romes lying traditions 7 Therefore the Iesuites collection is idle if we must needs admit some other rule beside the Scripture to assure vs that there is any Scripture at all why should we not admit the same to assure vs which is the true sence for we admit both alike that is to say as we reiect the Church froÌ„ being the rule of exposition so do we also disclaime the authoritie thereof in canonization But the Iesuite is of another mind holding possible that vnlesse the authoritie of the Church did teach vs that this Scripture is canonical it should be of small credit with him as k Lib. 3. de authorit Scripturae Hosius speaketh or All the authoritie which the Scripture hath with vs dependeth of necessitie on the Churches as saith l Hier. l. 1. c. 2. Pighius or as m Epist Synod respons de authoritate Concilij pag. 700. Crab. the Councell of Basil saith That is called the holy Scripture which the Church declareth to be holy not onely the decrees and opinions of the Church be authenâ—icke and such as we must without contradiction stand vnto but also her deeds and customes must be vnto vs * Instar habeaÌ„t sanctarum scripturarum in steed of the Scriptures for the Scripture and the Churches custome both require the same affection and fashion or as Wolfangus Hermannus said and n Vbi supra Hosius defendeth his saying as good The Scripture is of no more authoritie then Aesops Fables but that the Church and Popes approue it All which if the Iesuite hold too then you may see what he requireth when he saith we must put some other rule then the Scriptures to assure vs both of the Scripture and of the true sence 8 But in what a miserable case are these men thus presumptuously to tell their followers that which at another time when they are out of the heate of their disputations they dare not stand to but vtterly renounce for o Catech. cap. de praecep eccl nu 16. Canisius saith We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in it p De verb. Dei lib. 1. cap. 2. Bellarmine saith Other meanes may deceiue me but nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them the Christian world and consent of all nations with whom they haue bene in credit so many ages can witnesse they containe not mens inuentions but heauenly oracles q 3. dist 25. dub 3. Biel saith The Catholicke verities without any approofe of the Church of their owne nature are vnchangeable and vnchangeably true and so are to be reputed vnchangeably Catholicke r Comment in Tho. tom 3. p 2. 31. Venet. Gregory of Valence saith The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe D. Stapleton confesseth two things concerning this matter which bewray the weaknesse of the Iesuites assertion Å¿ Defens Eccl. authorit aduer Whitak l. 1. c. 9 first that all the former writings of the Bible may be assured to vs by the latter as for example the old Testament by the authoritie of the new t Triplicat inchoat aduers Whitak in admonit Secondly that the inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or neuer be heard Now if the former may receiue authoritie from the latter then we may be assured of them otherwise then by
preserue them from error as appeareth in that many thus vsing it do notwithstanding erre Therefore the Scripture alone is not the rule For answer to this argument you must not forget in what sence a § 4 nu 2. I haue shewed the Scriptures alone to be the rule For when we say alone we exclude not the subordinate meanes and dispositions whereby we are enabled to vse them but the authoritie of all other things either to supply their supposed imperfection or to giue the sence and therefore granting the proposition I denie the minor with the confirmation thereof being meerly false For all such as finding the scripture do obey and yeeld assent vnto it are thereby sufficiently preserued from error and instructed in the truth And the reason why some vsing it as the Iesuite and his Church for example do notwithstanding erre is because either they vnderstand it not or will yeeld no assent vnto it For there is no cause so absolute but the effect thereof may from without be hindered when a stoppe commeth betweene See Digression 10. where all this argument is answered 2 So that when men vsing the Scriptures do notwithstanding remaine in error the let is in themselues For though possible they confesse them to be Gods word yet all obedience to them consisteth not in that but it is further required that the blindnes of their heart be done away and that curiosity preiudice other impedimēts be remoued as we may see by this that there is nothing more clearly defined by the Church thē that there is but one God and three persons which made all things that Christ is the sonne of God borne of the virgin Marie yet these th ngs we see are in controuersie among them that vse the Scriptures So then it must not be granted the Iesuite that euerie one or any that grosly erreth in matters of faith yeeldeth obedience to the Scripture in all that it teacheth for if they did so they could not erre Digression 14. Containing a Discourse of Saint Austin about mens errors against the Scripture 3 This point is well spoken to by Austin You see b Contra Faust manich lib. 12. cap. 19. 6. tom saith he to the Manichees this is your endeuour to take away from among vs the authoritie of the Scriptures and that euery ones mind might be his author what to allow what to disallow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scriptures subiect to himselfe and that which he holdeth doth not therefore please him because it is found written in so high authoritie but therefore he thinketh it written truely because it pleaseth him Whither now doest thou venter thy self miserable soule weak and wrapt in carnall mists whither dost thou venter thy selfe Here Austin sheweth a reason why many hauing the Scriptures are not yet instructed thereby but doth he therefore conclude they cannot be the rule and thereupon send them after the Iesuite to borrow his rule inquire if he do for thus he proceedeth a little after Why doest thou not rather submit thy selfe to the Euangelicall authoritie so stedfast so stable so renowned and by certaine succession commended from the Apostles to our times that thou maist beleeue that thou maist behold that thou maist learn all those things which hinder thee from doing it through thine owne vaine and peruerse opinion Here Austin thinketh mens errors remaine by reason of their owne frowardnesse and not through any obscuritie in the Scripture Concerning which he writeth thus c De doctrin Christ lib. 1. c. 6 in another place that some things being darkly spoken a thicke mist being about vs deceiue those that rashly reading take one thing for another all which I doubt not was prouided by God to tame our pride with labor and to reuoke our vnderstanding from loathing Therefore hath the holy Ghost tempered the Scriptures thus loftily and wholesomely that by plainer places he might satisfie our hunger and by obscurer put away our fulnesse For nothing in a manner is pickt foorth of those obscurities which may not be found most plainely spoken elsewhere § 11. Neither do I see what you can obiect against this conclusion but that place of S. Paul 2. Tim. 3. Omnis Scriptura diuinitus inspirata vtilis est ad docendum vt perfectus sit homo c. But this place proueth nothing against that which I haue said * In Scripturis sacris tanta est disciplina quāta sat est cuique crudiendo Euang Bosius Theorem 10. apud Posseu bibl select lib. 2. cap. 15. For it saith not the Scripture alone is sufficient to instruct a man to perfection but that it is profitable for this purpose as it is indeed and the rather because it commendeth to vs the authoritie of the Church which as I shall shew after is sufficient to instruct vs in all points of faith The Answer 1 Whatsoeuer may be said against the Iesuites conclusion ouer and besides yet this place is one of those texts which we obiect against it And thus we reason That which by Diuine inspiration 1. is able to make a man wise to saluation 2. through the faith of Christ 3. which is profitable to instruct in righteousnesse 4. to teach to reproue to correct 5. that he may be absolute and perfect to euery good worke that alone is sufficient and containeth all things needfull to be knowne But such is the Scripture that it is able to make a man wise c. Therefore it alone is sufficient Euery word in the text is an argument But the Iesuite answereth two things 2 First that the Apostle saith not the Scripture alone is sufficient to instruct vs to perfection but profitable Whereto I replie that the Apostle saith not simply they are profitable but they are profitable to teach to reproue to correct and to instruct in all righteousnesse that the man of God may be absolute being made perfect to all good works whence I draw two arguments to shew it to be sufficient alone First because a man by vsing it may be made perfect to euery good worke now that is sufficient that can make me perfect and absolute to euery worke Secondly because the duties whereunto the Scripture is profitable containe a sufficient doctrine of saluation We do not say the Scripture is profitable therfore sufficient but it is profitable to euery thing therefore sufficient Thus I reason They teach they reproue they instruct they correct a Ex his autem contingit alicui vt integer sit Occumen But this is sufficient and containeth all things all that we need to saluation is either to be taught or reproued or instructed or corrected Ergo. Againe That is sufficient which maketh him absolute and perfect to euery good worke But such are the Scriptures Therefore they are sufficient Moreouer that must needs be granted sufficient which can make a man wise to saluatiō and
teach him the faith of Christ and this the Apostle saith the Scriptures are able to do By which word Able the other word Profitable must be expounded For the Apostle to manifest their abilitie produceth their profitablenesse which were no good argument if their profitablenesse were not complete Besides it cannot be denyed but all sufficient things are profitable and therefore hence it followeth by the rule of conuersion that therefore some profitable things are sufficient And so may the scripture be sufficient 3 Secondly he answereth They be profitable and sufficient because they commend vnto vs the Churches authoritie which is sufficient But this is a shift For 1. then they are not sâ—fficient in that they coÌ„mend no such authoritie to vs. 2. If this be a good answer theÌ„ so many books of the Bible be superfluous For this one place or b Hold the traditions the fifteenth verse of the second chapter of the second Epistle to the Thessalonians for example were sufficient because according to the Iesuites exposition it commendeth to vs the authoritie of the Church which is able to instruct vs. 3. The text is euident that the profitablenesse thereof standeth in teaching reprouing correcting and instructing now if it stand in this wholly then the Iesuits conceit is excluded if but in part then let him shew what we need more for our saluation then doctrine reproofe correction and instruction 4. There was neuer any Papist in the world that durst alledge this text for the authoritie of the Church and yet granting the Iesuites exposition it should proue it inuincibly 5. The Church it selfe whereunto he saith the Scripture sendeth vs for our sufficient instruction receiueth her doctrine out of the Scriptures The Church saith c Tract 3. in 1. epist Ioh. Austin is our mother her brests are the two testaments of the Scripture whence she giueth her children milke Therfore they containe a sufficient doctrine because the Church giueth her children no other 6. Yea the Apostle saith they are able to make the man of God perfect that is the Pastor himselfe the Pope and Councell and all Now the Iesuite will not say they make these perfect by sending them to the Church because themselues are the Church yea the head and mouth of it 7. Finally it were intollerable folly to say that man teacheth me all good learning that I might be absolute and perfect yea maketh me wise to knowledge which onely as I go sheweth me the schoole where I learne these things yet the speech were as proper as the Apostles in this place supposing the Iesuites exposition to be true 4 The fathers and certaine Papists also the truth constraining them expound the place otherwise and say as we do d Hom. 9. Chrysostome writing on this place saith If any thing be needfull for vs to learne or to be ignorant of there in the Scripture we may haue it and he addeth that in these words Paul telleth Timothy Thou hast the Scriptures to teach thee in steed of me if thou desire to know any thing there thou maist learne it Which he could not haue said if he had not thought Timothy might learne as much out of the Scripture as Paul could teach him e De ration stud theolog lib. 1. cap. 3. Villavincentius a Papist confesseth The Scriptures and they alone are able to teach vs to saluation as the Apostle in the third chapter of his second Epistle to Timothy affirmeth saying all Scripture is inspired of God c. In which words the Apostle comprehendeth all things that are needfull to the saluation of man f Sum part 3. tit 18. c. 3. §. 3. Antoninus the Archbishop of Florence saith God hath spoken but once and that in the holy Scripture so fully to all doubts and cases and to all good workes that he needeth speake no more g Comment in 2. Tim. c. 3 in v. 15.16 Espencaeus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill perswade to good Neither yet do they make a man good in some sort but perfect yea they can teach a man to saluation and h Sufficienter doctum reddere make him learned sufficiently § 12. The second conclusion is that no mans naturall wit and learning neither any companie of men neuer so learned onely as they are learned men not infallibly assisted by the holy Spirit can either by interpreting Scripture or otherwise be this infallible rule of Faith and consequently thoâ—e that for matters of faith rely either vpon their owne interpretation of Scripture or vpon the interpretation of other learned not assisted infallibly by the holy Ghost cannot haue an infallible faith This I proue Because all this wit and learning is humane naturall and fallible and therefore cannot be a rule or foundation whereupon to build a diuine supernaturall and infallible faith The third conclusion that no priuate man who perswadeth him selfe to be especially instructed by the Spirit can be this infallible rule of faith at least so farre forth as he teacheth or beleeueth contrarie to the receiued doctrine of the catholike Church this I proue first because S. Paul Gal. 1. saith Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Pronouncing generally that whosoeuer teacheth contrarie to the receiued doctrine of the catholike Church should be held anathematized or accursed Secondly I proue the same because the rule of faith must be infallible plainly knowne and vniuersall as before hath bene proued But this priuate spirit is not such For neither the partie himselfe and much lesse any other can be infallibly sure that he in particular is taught by the holy Ghost For neither is there anie promise in Scripture to assure that he in particular is thus taught by the holy Ghost neither is his particular perswasion be it neuer so seeming strong able to giue infallible assurance thereof since diuerse now adayes perswade theÌ„selues to be thus taught by the Spirit and yet one of them teaching contrary to another and therefore some in these their perswasions must needs be deceiued And therefore who without testimonie of true miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued since others that perswade themselues in the same maner that he doth are in this their perswasion sometime deceiued Moreouer suppose one assure himselfe to be taught by Gods Spirit immediatly in all things what is the true faith as it is not the maner of Almightie God to teach men immediatly by himselfe but rather as the Scripture telleth vs Fides ex auditu Rom. 10. and it is to be required ex ore sacerdotis and must be learned of Pastors and Doctors whom God hath put in his Church vt non circumferamur omni vento doctrinae But suppose I say one in priuate thinke himselfe to be immediatly taught of God how should he
without testimonie of miracle giue assurance to others that he is thus taught especially in such sort to make them forsake the teaching of the catholike Church which by plaine proofes and testimonies of Scripture they do know to be taught of God Nay they ought not in anie sort to beleeue him but rather to esteeme him as one of those of whom it is said Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum nihil vident dicunt ait Dominus cum ego non sum locutus Neither is it sufficient that these men alledge words of Scripture for that which they say because euery sect-maister alledgeth Scripture for his opinion yea the diuell himselfe for his purpose bringeth words of Scripture Math. 4. The Answer 1 These two conclusions might easily be granted without further examinatiō if the Iesuit had not a further reach in them thē the words pretend For what Protestant thinketh that any priuate mā or any company of men how learned soeuer or any mans naturall wit and learning is the rule of faith which honour we giue to the spirit of God in the Scriptures only But the Iesuit aimeth at those which in cōparison of the rest of the world being but priuate men particular Churches haue examined refused the Romane faith as Wicklieffe Hus Luther and the Churches of England Scotland and Germany haue done that so hauing in his former conclusion pluckt the Scriptures from you he might also in these two bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you and when he hath done in his last conclusion obtrude vpon you his Papall consistorie If he meant Priuate men wits learning and companies as they are opposed to diuine and spirituall he said well for no such priuate men wits learning or companies may be heard against the present doctrine and this is well proued in the Iesuits discourse but vsing it in that sence as it is opposed to common and vsuall a Priuatum accipio vt opponitur communi spiritui Mart. Peres de Tradit part 2 assert 4. pag. 48. which the Papists alway do his conclusions are vntrue viz. that nothing may be receiued which priuate men or particular companies teach against that which is surmized to be the Catholicke Church For in matters of religion it maketh no matter whether the teachers be many or few publicke or priuate persons as long as they teach the faith and expound the Scriptures truly For a true exposition is publicke though the companie that giue it be priuate and a false exposition is priuate though the Church that vrge it be neuer so publick yea though it came from a generall Councell And so this is to be holden concerning priuate men and companies that they may sometime be infallibly assured of the truth against a publicke multitude as the Romane Church for example and hauing the Scripture for their foundation may teach and beleeue against it in which case though their persons and wit and naturall learning be not the rule yet as long as they follow the Scripture which is the rule we are bound to heare them This being all that we hold and that which the Iesuite in these conclusions girdeth at now I come to examine his arguments against it 2 First he saith all mens wit and learning is humane natural and fallible therfore no mans wit or learning can be the rule which must sustaine our faith diuine supernaturall and infallible Wherto I answer granting the whole argument for we say not any mans learning is the rule or any companie of men the foundation of our faith but the contrary as I haue said onely we hold they may be so assisted by the holy Ghost that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church And this is a full answer to the second conclusion 3 Next in his third conclusion he saith No priuate man can be this rule at least when he teacheth contrary to the receiued doctrine of the Catholicke Church because Saint Paul saith If any preach any other Gospell then then which we haue preached vnto you let him be accursed This text is b Rhem. vpon Gal. 1.8 commonly vrged against Luther and Caluin for preaching otherwise then the Romish Church beleeueth whereby you may see what the Iesuite driueth at in these two conclusions But I answer though this text proue that no priuate man is the rule of faith and that no teaching may be receiued against the Scriptures yet there is nothing in it against such as resist a false Church though they be men neuer so priuate For Saint Paul speaketh of the doctrine which he had taught not which euery Church calling it selfe Catholicke may possible hold and of it he saith Let him be accursed that preacheth otherwise Now c Phil. 3.1 Iren. l. 3. ca. 1. Niceph. Callist l. 2. c. 34. all that the Apostle preached is written in the Scriptures and so he accurseth none but such as teach against them forbidding all men to preach against the Churches doctrine consenting with the word But when any thing deflecteth from that it may and must be excepted against euen by priuate men else this very text accurseth them for consenting to it Thus d Contra lit Petiliā Donat. l. 3. c. 6. de Vnitate Eccles cap. 11. Austin expoundeth the place If we or an Angell from heauen declare vnto you either concerning Christ or his Church or any other matter belonging to our faith or life any thing but that which you haue receiued in the writings of the Law and the Gospell let him be accursed See Austine preferring the Scripture aboue all things expoundeth the place against such as teach any thing concerning faith and manners let the Iesuit mark this but that which is contained in the Scripture and the Iesuite begging the question talketh idlely of his Romane Church 4 His second argument to proue his third conclusion is that the priuate spirit is not infallible and plainly knowne Whereto I answer that this is false meaning priuate as the Iesuite doth I haue distinguished it for a smal company holding against a multitude as e 1. Reg. 22. 23. Michaiah did against 400. Prophets may be directed by the spirit of God in the Scriptures which are infallible plainly knowne But neither thēselues nor any other can be sure they are thus taught I answer this is vntrue for the Scripture is a light and knowne by the sons of light and by it they may be assured Now they that be thus assured are infallibly sure they are taught by the holy Ghost for f 2. Tim. 3.16 All Scripture is inspired of God and containeth the teaching of the holy Ghost But there is no promise in the Scripture to assure him he is thus taught Yes for the Scripture promiseth that euery doctrine is of God that consenteth with it and
this consent a man may infallibly know or else in vaine had g Act. 17.11 the Beraeans searched the Scriptures to see whether those things were so as Paul and Silas preached and in vaine did h Isa 8.20 the Prophet send the people to the law and to the testimonie if thereby one could not be secured But many perswade themselues they are taught by the spirit and yet are deceiued and this may be such a perswasion I answer i Greg. de Valē tom 3. disput theol disp 1. q. 1. punct 1. Stapl. princip doctr l. 8. c. 22. Triplic in admonit ad Whitak the Papists cannot denie but there is a heauenly light which assureth the children of God of it selfe and Saint Luke k Luc. 1.4 saith the writing of his Gospell was able to giue the certaintie of those things whereof Theophilus was instructed and l Col. 2.2 Saint Paul was exceeding carefull that the Laodiceans might haue the full assurance of vnderstanding to know the mysterie of God Now will the Iesuite denie all this assurance and call it but a perswasion which is concluded from the testimonie of the word Will he reiect the light of the Scripture and witnesse of the holy Ghost which worketh all things in all men m 1. Ioh. 5.10 Ioh. 7.17 that they may see it n 2. Cor. 4.4 whose eyes the God of this world hath not blinded But some are deceiued True o 2. Thess 2.11 such as haue strong delusions to beleeue lies p 2. Cor. 3.14 or a veile ouer their heart in reading but how followeth this some are deceiued therefore all But who without testimonie of miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued I answer the triall maybe made without miracles which q His booke against the transt of the Scripture cap. 3. D. Standish a Papist saith were giuen but for a time as Austine in his dayes did witnesse saying he that would looke for a miracle then was a miracle to the world himselfe But without some other infallible proofe it cannot which proofe is the Scripture it selfe more infallible then either r Luc. 16.31 miracles or ſ 2. Pet. 1.19 visions and to rely vpon it is no arrogancie but obedience which some men doing against the Romish heresies not they onely saw the truth but more saw it with them whom t 1. Reg. 29.18 God reserued to himselfe in all countries though the Iesuite and his partakers were none of them 5 His third argument followeth No man teaching against the Catholick Church can assure others that he is taught of God vnles he haue the testimonie of miracles therefore no priuate man can be this infallible rule of faith I answer granting the conclusion that no priuate man is the rule of faith yet a priuate man as I haue distinguished teaching against the Romish church falsly termed Catholick may giue infallible assurance of his teaching without miracle as I haue said already here wil declare further by answering the Iesuits confused discourse more particularly 6 First he saith It is not Gods manner to teach men immediatly by himself but by meanes of his Church and Pastors Whereto I answer that neither do we say these priuate men of whom the question is were taught immediatly by inspiration but had their knowledge by meanes of the scripture truly taught in the Church according to the manner touched in u Rom. 10.17 Mal. 2.7 Eph. 4 12. the three texts alledged onely we say the Papacie was not this Church nor the Priests thereof those pastors and doctors whom God had put in his Church that from their lips the faith might be required but they were degenerate into rauening wolues and Antichristian heretickes and such these priuate men both Pastors and people proued them to be by the Scriptures as when the Pharises x Math 5.20 15.3 16.6 12. 23.13 had generally corrupted the law y Marc. 14.64 Ioh. 7.48 8.13 9.22 42. denying Iesus to be Christ z Ioh. 5.39 he reproued them by the Scriptures But suppose one thinke himselfe to be immediatly taught of God how should he giue assurance to others that he is so taught vnlesse he had miracles I answer assurance of immediate teaching he can giue none neither is it needfull for I know no particular man or Church of the Protestants that pretendeth immediate teaching but we all confesse and proue the Scriptures and Pastors of Christs true Church haue taught vs and hereof we dayly giue assurance to those that haue hearts to beleeue But how can priuate men be assured without miracles This is answered alreadie a Hom. 3. de Laz. Chrysostome saith God hath left vs the Scriptures more firme then any miracle And to them Austine reuoketh vs from miracles b De Vnit. eccl c. 16 Say not these things are so because such a one did such and such maruels but let them proue their Church by the canonicall bookes of the Scripture and by nothing else these are the demonstration of our cause these are our foundation these are our grounds whereupon we build But no man can giue assurance he teacheth true that teacheth men to forsake the Catholicke Church that is taught of God I answer the Iesuite saith true in this and c Mat. 28.20 Ioh 14.16 16.13 the texts alledged proue well that Christ abideth with this Catholicke Church for euer But he should haue remembred that these priuate men taught vs to forsake nothing but the Papacie prouing the same to be the kingdome of Antichrist And as for the Catholicke Church it consisteth in these men alone whom the Iesuite calleth priuate though he and his fellowes very foolishly haue arrogated the name to themselues For they are Catholickes which be of sound faith and good life saith d Qu. in Mat◠c. 11. Austine not they e Apoc. 2.2 which say they are Apostles and are not but are found liers or f vers 9. calling themselues Iewes are the synagogue of Satan 7 Therefore also the Iesuite may preach his text of vae prophetis Ezech. 13.3 to his Cleargie at home g Dist 40. Si Papa who are bound to the Popes spirit though he leade them to hell For to follow the Scripture and Gods spirit speaking publickly in the same is not to follow a mans owne spirit which the Prophet condemneth And whereas he concludeth that it is not sufficient to alledge words of Scripture because euery sectmaster yea the diuell alledgeth Scripture for his opinion I answer that neither do we thinke it enough to alledge words of Scripture but the Scripture truly applied which neither the diuell nor sectaries nor Papists can do But what a loose kind of reasoning is this the diuell alledgeth Scripture therefore the Scripture is no sufficient warrant For did not our Sauiour confute the diuell by only Scripture rightly vnderstood
though he alledged the words thereof absurdly wrested The sheepe therefore casteth not away her fleece though the wolfe sometime put it on else the Iesuite must renounce the authoritie of his Church also because sectmasters sometime alledge it But euen as he will say they alledge it indeed but yet either not the true Church or the true Church not truly so I say sectmasters alledge the scripture indeed but either not the true Scripture or the Scripture not truly And let the Iesuite remember that h Defence of the censure against Chark pag. 166. a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to i CeÌ„sur Colon. pag. 112. Pigh hierarch l. 3. c. 3 p. 103. and others a nose of waxe by this that heretickes wrest and detort it as a nose of waxe is bowed into many formes Digression 15. Against the two former conclusions shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholicke companie 8 Because the Iesuite pleadeth so for his Catholicke multitude let him consider the Scripture k 1. Thes 5.21 1. Ioh. 4.1 biddeth all men trie what they are taught l Act. 17.11 commending them that examined euen the Apostles teaching and m Math. 7.15 24.4 Esa 8.20 Ier. 23.16 Rom. 16.17 commaunding to beware of false Prophets and n Ios 1.18 Ioh. 5.39 to search the Scriptures o Heb. 5.14 that we might haue our wits exercised to discerne good and euill all which were to no purpose if when we had done we neither could by reading attaine to any certaintie or hauing attained might not hold it against a multitude but were still bound to referre the matter to them which are suspected and whose iudgement is the very thing to be examined Againe p 1. Reg. 22.15 one Michaiah defended the truth against 400. Prophets q Niceph. lib. 8. cap. 19. one Paphnutius directed the whole Councell of Nice Christ and his Apostles withstood the whole Iewish synagogue and r Iob 32.6 Elihu one yong man rebuked the ancients 9 Saint Chrysostome hath a discourse about this point which I thought fit to be propounded A Gentile Å¿ Homil. 33. in Act. saith he cometh and saith I would be a Christian but I know not which side to cleaue vnto many dissentions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we rely vpoÌ„ reasoÌ„ but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou mark the meaning thou maist throughly know that which is good When thou buyest a garment though thou haue no skill in weauing yet thou satst not I cannot buy it they deceiue me but thou doest all things that thou maist learn how to know it say not then I am a scholler and wilbâ— no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie To the same effect saith t Comment in Nah. c. 2. in fine Hierome It is alway the diuels endeuour to bring the waking soule asleepe therefore at the comming of Christ and his word and the Churches doctrine and when Nineueh that sometime was so beautifull a whore shall haue her end the people which before was lulled asleepe vnder their teachers shal be lifted vp and hasten towards the mountaines of the Scriptures the mountaines Moses and the Prophets and the Apostles and the Euangelists which are the mountaines of the new Testament and when they come to these mountaines and shall be occupied in the reading thereof if they finde none to teach them then their endeuours shal be approued because they flew to the mountaines and the slothfulnesse of their teachers shall be detested Did Hierome in these words expound a Prophet or Prophecy himselfe concerning these later times wherin the whore of Babilon drew toward her end and the profound sleepe of the Romish teachers was such that men were faine to flie to the Scriptures wherby they directed both the slothfulnesse of their labor and the coruption of their doctrine And why not when in many cases the peoples eares are holyer then the Priests heart as the same Hierome saith in u Ad PaÌ„mach adâ—e erro Ioh. Hierosolym another place 10 Moreouer let the Iesuite consider that the learned of his owne side haue left written as much as we say in defence of priuate men that so it may appeare what truth there is in his conclusion when his owne Doctors confute it For thus writeth x Part. 1. de Elect elect potest cap. significasti In concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moue retur melioribus c. Panormitan One faithfull man though priuate is more to be beleeued then the Pope or a whole Councell if he haue better reason on his side and authoritie of the old and new Testament y De exam doctrin part 1. consid 5. And Gerson more fully The examination and triall of doctrines concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And again some lay man not authorised may yet be so excellently learned in the Scripture that his assertion shall be more to be credited then the Popes definitiue sentence For the Gospell is more to be credited theÌ„ the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred z And yet if the Pope neuer so little anger theÌ„ they write asmuch at this day Non saluat Christian quod pontifex constaÌ„ter affirmat praeceptum suuÌ„ esse iustum sed oportet illud examinare se iuxta regulaÌ„ superius datam dirigere tract de interdict composit à Theolog. Venet prop. 13. I know not what these men would haue writ if they had now liued in the Popes Seminaries but this you see they writ before Luther was borne or Seminaries were erected that the Scriptures be the rule to try al things by and the priuatest man that is may by them iudge yea conuince and refuse the Pope and his Councels Which is all that we say for priuate men that hauing the Scripture for their foundation they taught and beleeued against the
Romish multitude and though their persons were not the rule yet when they followed that which is the rule we beleeued them § 13. The fourth and last conclusion of this question is that this infallible rule which we ought obediently to follow in all points of faith is the doctrine and teaching faith and beliefe of the true Church This I proue Because to this agree all the conditions which I said to be requisite in the rule of faith First this is a thing infallible as shal be proued Secondly it is a thing easie to be knowne Thirdly it is such a thing as may vniuersally resolue and determine vs in all questions and doubts and instruct all sorts of men in all points of faith And consequently whosoeuer will obediently yeeld assent to this rule in all points as we all professe in our Creed saying Credo Ecclesiam catholicam shall not erre in anie point That these three conditions of the rule of faith agree to the doctrine and teaching of the vniuersall or catholike Church I proue The Answer 1 We would not stand with the Iesuite about this conclusion but freely grant it if no more were meant thereby then the words make shew of that the doctrine and faith of the vniuersall Church is the rule of faith For that doctrine is onely the contents of the Scripture which we yeeld to be the rule For a In 1. Ep. Ioh. tract 3. Austin saith Our mother the Church giueth her children milk out of her two brests the old and new Testament But he hath a further reach and meaneth a higher matter First that the Churches word and authoritie is the rule without referring the same to the Scripture Secondly that the Church of Rome is this true and vniuersall Church Thirdly that all the authoritie and efficacy therof is in the Pope alone This is the plaine English of the conclusion howsoeuer the words be faire and cleanely and the Iesuite defending it must shew all the properties of the rule to appertaine to the present Church and Pope of Rome or else he doth but trifle and spend time Digression 16. Shewing how the Papists pretending at euerie word the Catholicke Church meane nothing thereby but the Popes determination 2 First howsoeuer these words be tollerable the doctrine teaching faith and beliefe of the true Church is the infallible rule in all points to be followed yet the Popish meaning is absurd that whatsoeuer the Church teacheth though it be not contained in the Bible must be accepted as matter of faith and that vpon her owne authoritie Yet thus they hold as I haue b Digress 1. c. 6.9 shewed and may further be perceiued by the Iesuites words in this section Whosoeuer will yeeld assent to the Church in all points as we professe in our Creed saying I beleeue the Catholicke Church shall not erre in any point Which words of the Creed meaning no more but c Ruffin expos Symbo that we beleeue there is one holy Catholicke Church whereof our selues are members he expoundeth of yeelding assent in all points to it which exposition may be further vnderstood by that which d Staplet def eccles potest adu Whitak l. 1. cap 9. Rhem. annot 1. Tim. 3.15 Bristo dem 44. other Papists say more fully I beleeue the Catholicke Church the literall sence whereof is that thou beleeuest whatsoeuer the Catholicke Church holdeth and teacheth are to be beleeued Which exposition is a glosse beside the text And yet this is tollerable in comparison of the next 3 For hauing deuolued all power ouer to the Church in the next place they define this Church to be the Romane company For e Mot. 12. in marg Bristo saith The Romane Church is the Catholicke Church and f Annot. Rom. 1 8. idem B. roÌ„ Annal. tom 1. an 58. nu 49. See Posseu bibl select lib. 4. c. 13. â— Interdum quoqueâ—aud sâ—â—iâ— the Rhemists The Catholicke and Romane faith is all one Wherein their meaning is to win authoritie to the Romish faction perswading men there is no saluation but in that religion and making roome for themselues in all those places of Scripture which commend vnto vs the Catholicke Church of Christ Which is a iest so grosse that it deserueth to be smiled at rather then confuted And yet it stayeth not here neither but goeth a degree further which me thinketh is a note aboue éla 4 For as they take all authoritie and sufficiency from the Scripture and giue it the Church so all the Churches authoritie they giue to the Pope So saith Gregory of Valence g Dispuâ— theo tom 3 â—isp 1. â—u 1. punct 1. p. 24. Item Cater 22 q. 1. art 9. 10. Dom. Ban ibid. apud D. Tho nam Pro eodem omnino reputatur authoritas Ecclesiae vniuersalis authoritas concilij authoritas sum mi pontificis By the Church we meane her head that is to say the Romane Bishop h Analys fidei pag. 136. In whom resideth that full authoritie of the Church when he pleaseth to determine matters of faith whether he do it with a Councell or without Thomas saith i 22. q 1. art 10. The making of a new Creed belongeth to the Pope as all other things do which belong to the whole Church k 22. qu 1 â— art 2.3 Yea the whole authoritie of the vniuersall Church abideth in him l Defens fid Triâ—ent lib. 2. Andradius saith All power to interpret the Scripture and reueale the hidden mysteries of our religioÌ„ is giuen from heauen to the Popes and their Councels Yea m Decis aur cas part 2 l. 2. c 7 nu 40 saith Graffius The common opinion is he may do it without them And so n De Christ l. 2 c. 28. saith Bellarmine Himselfe without any Councell may decree matters of faith And o Sum Syluest verbo fides nu 2. Syluester The power of the Catholicke Church remaineth all in him And p De Planctu Eccl. lib. 1. artic 6. Aluarus Pelagius We are bound to stand to his iudgement alone rather then to the iudgement of all the world beside And the canon Law saith q In Sext. extt. Ioh. 22 tit 14 c. cum inter in gloss It were heresie to thinke our Lord God the Pope might not decree as he doth r Dist 19. in Canonicis glos ibid. Yea his rescripts and decretall Epistles are canonicall Scripture Stapleton Å¿ Praefat. Princip fidei doctrinal saith The foundation of our religion is of necessitie placed vpon the authoritie of this mans teaching in which we heare God himselfe speaking And finally the Iesuite himselfe t §. hereafter saith All Catholicke men must necessarily submit their iudgement and opinions either in expounding the Scripture or otherwise to the censure of the Apostolicke seate and God hath bound his Church to heare the chiefe Pastor in all points By all which we see what is
all things is infallible which if it were granted yet were it too short to proue that therefore this Church were the rule of faith For euery infallible thing whose teaching is most true is not yet in the ordinance of God set apart to instruct vs. As the Angels of heauen for example are not the rule of our faith though a Fr. Suarez in Tho. to 1. disp 42. sect 1. they haue all the graces and glorie that a creature can haue and consequently the grace of infallibilitie Let this be noted in the first place 2 But yet the doctrine and teaching of the Church is not in all points infallible and most true neither meaning this doctrine not of the Scriptures but of the Churches ministery in propounding and following the same for in her ministery and manners she may and doth erre as shall appeare in my answer to the Iesuites reasons throughout this section But first the question must be made plaine For to say as he doth here and euery where in this question that the teaching of the vniuersall Catholick Church is infallible not subiect to error is an improper speech not incideÌ„t to the question because that Church comprehendeth all the triumphant Church in heauen which neither can be vsed neither do we charge it with error but confesse it to be b Ephes 5.27 glorious not hauing spot or wrinkle or any such thing All the question is of that part of the Catholick Church which dwelleth here on earth professing the name of Christ and liuing in warfare against the world and Satan called the Church militant Which so distinguished we hold to be subiect to error both in manners and doctrine And the Iesuite of necessitie by the vniuersall Church must vnderstand onely this part thereof because this part onely is apt to teach vs and hath ministerie in her hands or else he disputeth confusedly not distinguishing the termes of the question 3 This being noted now I come to the discourse which may all be concluded in this syllogisme that we may the better iudge of it That 1. vnto which Christ hath promised his owne presence and the presence of his spirit for euer to the worlds end 2. which hath commission from God to teach all nations 3. which all men are commaunded to heare in all things 4. they that heare it are warranted as if they heard Christ himselfe 5. they that heare it not are threatned as if they despised Christ himselfe that is free from error and the doctrine thereof in all things is infallible But such is the Church that concerning it Christ hath 1. promised 2. giuen commission 3. commanded 4. warranted and 5. threatned as is aforesaid Therefore the Church is free from error and the doctrine thereof in all things is infallible This is the summe of all this section whereto I answer by denying both propositions and the reason is for that they consist of Scripture falsly expounded and applyed and this my answer I set downe more particularly in that which followeth wherein I will examine euery text as it is alledged and make it plain that neuer a one of them proueth the conclusion 4 The first place is Mat. 28.20 Lo I am with you alway to the worlds end But I answer 1. this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speake of the words properly according to their immediate sence 2. To whomsoeuer it belongeth the meaning is c Iansen concord Eâ—ang cap. 149. that howsoeuer his bodily presence ceassed yet his prouidence should neuer faile to preserue comfort them in all their troubles and helpe them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection This must needes be granted to be all that is meant First because Christ is not absent from his people euery time they fall into an error but remaineth with them still for all that either forgiuing it or reforming it Secondly this promise notwithstanding yet afterward d Gal 2.11 vide August de Baptism cont Donat. l. 2. c. 1. de agon Christian c. 30. Thom. in ep ad Gal. c. 3. lect 3. Peter one to whom the promise was made erred against the truth of the Gospell and was therefore by Paul rebuked and resisted to his face which thing could not haue fallen out if this promise had exempted the Church from all error Thirdly if it priuiledge the whole Church from error because it is made to it then consequently it priuiledgeth the particular Churches Pastors and beleeuers therein because it is made to them likewise but experience sheweth these latter may erre and therefore the meaning must needs be as I haue said Fourthly e See §. it is a ruled case among the Papists that the Pope may erre which could not be if these words of Christ meant the Church of Rome and that infallible iudgment which the Iesuite talketh of As for his glosse vpon the words that Christ in them should promise his continuall presence not for a while then nor for a while now but for euer it is altogether either idle and inept For he can name no Protestant that euer thought Christ was at any time absent but we all constantly beleeue he alway was is and shall be with his Church to the end 5 The second and third places are much like the first Iohn 14.16 I will pray the Father saith Christ and he shall giue you another comforter that he may abide with you for euer And Iohn 16.13 When he is come which is the Spirit of truth he will leade you into all truth But I answer two things First these words are properly extended to the Apostles promising f Act. 2.4 that which was performed immediatly after Christs ascention and ought not to be stretched any further Which being so they conclude somewhat for them but little for the Church because euerie grace belongeth not to the Church in all ages that was giuen the Apostles Secondly applying them to the Church also the meaning is that the holy Ghost should neuer forsake it but perseuere in teaching it all truh which is simply necessary to saue it according as the Church is able to learne it which he doth by meanes of the Scripture though not at all times alike perfectly but so as he endueth it with all holines and yet many sins are found in it This interpretation must needs be allowed for three causes first the Apostle saith of himselfe and the Church g 1. Cor. 13.9 Now we know but in part and prophesie in part Which were not true if these words of Christ had secured the Church in all things and in euery truth for the part cometh short of the whole Secondly this promise belongeth as well to one Apostle as another yea h 1. Ioh 2.20 to all the faithfull as wel as to the
Apostles if it reach to the Church so that if that be the sence which the Iesuite setteth downe then all the Apostles had equall priuiledges from error with Peter and particular Churches and men should be as infallible as the whole Church it selfe which I am sure the Iesuite will not grant Thirdly Saint Austine i Tract 96. in Ioh. tom 9. expoundeth the words as I do He shall teach or leade you into all truth this I think cannot be fulfilled in any mans mind in this life for who is he liuing in this bodie so corrupt and loading the soule that can know all truth when the Apostle saith we know but in part But forasmuch as by the holy Ghost it cometh to passe whose earnest we haue receiued that hereafter we may come to the fulnesse it self whereof the same Apostle saith then shall we see him face to face and now I know but in part but then I shall know as I am knowne not that which shall be in this lâ—fe onely but all that which shall befall vs till the perfection come the Lord by the loue of his spirit hath promised saying He shall teach you all truth As for the Iesuites exposition that he may remaine with you for euer not onely for sixe hundred yeares it smelleth either of his malice or ignorance For which of vs euer yet said the holy Ghost departed from the Church after sixe hundred yeares Let the Papists deale sincerely and leaue their coyning 6 The fourth place is Math. 28.19 Go teach all nations Whereto I answer first these words were spoken to the Apostles onely and not to that which the Iesuite calleth the Catholike Church Now I grant their teaching was infallible and all men were bound to heare it for they taught that which afterward they writ in the Scripture yet so they taught and with such commission that k Act 17.11 the people are commended which examined their teaching by the Scriptures Secondly we grant the Pastors of the Church in all ages haue commission to teach likewise but that proueth not all their teaching to be alway infallible because naturall corruption hanging on them they may faile in that which is committed to them Neither is this any inconuenience binding vs sometime to beleeue that which is false for the bond hath a limitatioÌ„ that we heare them so farre as they teach agreeable with the scriptures and no further and by those scriptures we may relieue our selues if they chance to teach falsly 7 The fift place is Luk. 10.16 He that heareth you heareth me Which words were spoken to the Apostles all whose teaching and writing was true infallibly and therefore were sufficient warrant to the hearers to accept it But being applied to the Church and ordinary Pastors therein l Ferus lib. 3 in Math. cap. 23. they must be vnderstood with this caution if they hold them to the instructions that Christ giueth them if they come in the name of Christ deliuering his words truly and consonant to the scripture for such are to be heard as Christ himselfe else m 1. Ioh. 4.1 1. Cor. 14.32 we must trie the spirits and iudge of the Prophets This place therefore being to be vnderstood conditionally proueth not that which the Iesuite concludeth absolutely and vniuersally 8 The sixt place is Math. 23.2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Which words I grant must be vnderstood of the Ministers of the Gospel that succeed the Apostles as wel as of the Pharises that sate in Moses chaire therefore I answer three things 1. I mislike it not that he compareth the Priests and Bishops of his Church to the Scribes and Pharises 2. By Moses chaire is meant neither outward succession nor iudiciall authoritie but the profession of Moses law 3. n Si quae cuÌ„que dixerint nobis ea facere iubemur cur alio loco Christus cauere voluit à feâ—mento Pharisaeorum cur rursum eorum traditiones exemplo etiam proprio coÌ„temnere docuit aliquid ergo doctrinae propriae puritati euangelij admiscere possunt in quo non solùm non sunt audiendi sed sunt etiam refutandi Id ergo prae cauit Christus ne plebs malis docentium exemplis ad contemptionem verae doctrinae inducatur Nunc ergo quae dixetint nobis Pharisaei eadem facere iubet Christus cum super Cathediam Mosis federint hoc est legem enarrauerint docucrint proposuerint Can. loc l. 5. c. 4. Our Sauior doth not simply commaund the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priuiledge them from error but onely that they should not for their euill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses law must be followed Now this was far from enioyning them in all points to do according to the doctrine of the Scribes and Pharises as I proue by foure reasons first o Iansen concord euang cap. 120. Em. Sa. notat in Math. 23. v. 3. the Popish expositors say this place bindeth vs not to obey them if they teach that which is euill for that is to teach against the chaire Which exposition granteth we are not bound to heare them in all points without limitation as p Ecce sine limitatione aliqua Martin Peres de tradit part 3. pag. 328. a Popish Bishop speaketh with the Iesuite and supposeth they may teach vntruly in some points Secondly if I may refuse them in some points then hence it followeth vnanswerably that there is another rule whereby I may be directed in hearing for else how should a man be able to distinguish those points wherein he must follow his teachers from those wherein he must not Thirdly the Pharisees taught many errors and blasphemies both q Math. 5.20 25.3 23.13 against the law of Moses and r Marc. 14.64 Ioh 7.48 8 13. 9.22.24 19.7.15 against the diuinitie of Christ in which regard our Sauiour bad his disciples Å¿ Mat. 26.6.12 to beware of the leauen of the Pharises which was their doctrine Wherein he had gainsaid himselfe if by Moses chaire he had meant any thing but the prescript of the law or by those words had commaunded vs in all points to do according to the Prelates doctrine for then the Iewes must not haue honored parents nor loued their enemies nor beleeued in Christ because the Pharises taught against these things Lastly t Gloss in Mat. 23.2 Nicol. Gorr ibid. Arias Mâ—ntâ—n elucid ibid. the Papists themselues expounding the place write that to sit in Moses chaire is to teach according to the doctrine and rule of Moses law and to commaund things agreeable thereunto that is to say true doctrine and the same
that Moses taught wherein onely they might be followed and no further u Lib. 3 in Mat. cap. 23. Ferus saith that Christs commandement Obserue and do whatsoeuer they bid you bound them not to obserue all the decrees of the Pharises but so farre forth as they agreed with the law in like sort he said to the Apostles and their successors He that heareth you heareth me and he that despiseth you despiseth me but Matthew had set downe before that he charged them to preach the Gospell whereby it appeareth that the Apostles must be heard but so farre forth as they be Apostles that is as they do Christs message and teach the things which Christ commandeth but if they teach other things or contrary to Christ then are they no more Apostles but seducers and not to be heard Which exposition of Ferus a Papist excludeth you see the Iesuites collection for the infalliblenesse of all the Prelates doctrine and giueth the people libertie to examine it by the Gospell 9 Neither did any of the auncient Fathers vnderstand the place otherwise for Austine in x Ep. 165. ad Generos the place alledged onely affirmeth two things first that in the Church of Rome there had bene a continuall succession of Bishops from Peter to Anastasius who then liued which he saith because the Donatist in his epistle to Generosus had pretended a certaine succession of Bishops from Donatus the beginner of that sect and to satisfie him that if succession were to be stood vpon then there might a succession of better likelihood be brought against him Secondly he affirmeth that in all this Romane succession there had bene neuer a Donatist and though there had yet should the people of God incurre no danger thereby because Christ hath forewarned them of euill ouerseers that they follow their teaching and not their doing In all which discourse what one word is there whereby it may be gathered that Austine thought as the Iesuite doth that in all points we must do according to the doctrine of the Prelates or that the Church and Bishops of Rome can erre in nothing for the succession mentioned implieth no such matter for any thing that Austine saith And the other words Our Lord hath prouided for his Church by saying of euill Prelates Do what they say but not what they do can shew no other meaning in him then was in Christ and how Christ meant them I haue alreadie set downe the summe whereof is that no Christian man forsake the vnitie of the Church for the Pastors euill life but that still they heare them and follow them as long as they teach out of the chaire that is according to the doctrine of Moses and Peter from which the Romish Church is departed long ago So that those words Do what they teach being referred to the former they sit in Moses chaire must be expounded ioyntly with them Do what they teach out of the chaire which being granted how followeth it from hence that therefore the teachers can erre in nothing 10 The last place is Math. 18.17 If he refuse to heare the Church let him be vnto thee as a heathen and a publican Which words the Iesuite saith containe a threatning against such as do not in all things follow the Church y Bellarm. de verbo Dei l. 3. c. 5. Eman. Sa. Not. Mat. 18.17 meaning the Pastors of the Church Whereunto I answer two things first it followeth not that the Church cannot erre because we are bidden to heare it for so we are commaunded to z Rom. 13.1 obey magistrates and yet they may commaund things vnlawfull and a Act. 4.19 Dan. 3.18 6.10 in such a case they must not be obeyed It was a law to the Iewes that b Deut. 17.8 in matters of weight they should repaire to the Priest and do according to that which he should iudge without declining from it yet Vriah and Annas and Caiaphas were not of infallible iudgement Therefore the meaning is that we must obediently heare the Church and yeeld vnto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God as was answered to the former places Secondly the things properly which Christ here mentioneth and wherein he biddeth vs heare the Church are not determinations of faith but Church-censures and admonitions wherein it is cleare the true Church of Christ may sometime misse it and be admonished by her children notwithstanding this threatning of Christ as when c Ioh. 9.3 4. the Iewes excommunicated him that was borne blind and d Niceph. l. 12. c. 33. the East and West Churches censured one another about the keeping of Easter For e Hieron comment in Math. c. 16. ignorant Bishops and Elders sometimes take vp the seueritie of Pharises condemning the innocent and acquiting the guiltie Pope Innocent saith in f Decretal Greg. lib. 5. de sententia excom cap. 28. A nobis est saepe the Canon law Gods iudgement alway leaneth vpon the truth which neither deceiueth vs nor is deceiued it selfe But the Churches iudgement oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Whereby it cometh to passe sometime that he is loosed in the Church who is bound with God and he loosed with God who is wrapt in the Churches censure Vpon which words g Super 5. de sententia excom à Nobis 2. Panormitane writing saith A generall Councell representing the whole Church may very well erre in excommunicating him that should not be excommunicate Whereby we see the Church may erre in her censures notwithstāding these words of Christ And if in censures then let the Iesuit yeeld a sound reason why not as wel in points of faith or else confesse the words of Christ to be meant as I haue said § 15. Worthily therefore doth S. Paul call this Church Columna firmamentum veritatis 1. Tim. 3. the pillar and ground of truth Also S. Austin in lib. contra Cresc giueth this generall aduice Quisquis falli metuit huius obscuritate quaestionis Ecclesiam de illa consulat quam sine vlla ambiguitate Scriptura sancta demonstrat Whosoeuer is afraid to be deceiued with the obscuritie of this question let him require the iudgement of the Church which without ambiguitie the holy Scripture doth demonstrate By which words he sheweth vs that the way not to be deceiued in an obscure question is to aske and follow the iudgement of the Church The Answer 1 There is no man denieth but it is a good way not to be deceiued in an obscure question to aske and follow the iudgement of the Church so it be the true Church which the Romane companie is not But yet neither is it the onely way as I haue touched alreadie nor if it be doth it hence follow that therefore it selfe is the rule and free from all blemish of error because the
from going and enquiring to her Nay rather we aduise all people desirous of the truth to follow Austins counsell howsoeuer such as the Iesuite is to make vs odious giue out the contrary For Austin first attributeth the perfection of truth to the Scripture onely Secondly then he alloweth vs to go to no Church but that which from the Scripture is demonstrated to be a true Church Thirdly he saith neuer a word that the Church should be the rule or free from all error but onely that they should enquire her iudgement which in that questioÌ„ at that time he knew to be sound though possible he were not ignorant that x Euseb hist l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. many famous Churches formerly had not bene so but had decreed the very error that he now confuted Lastly y Aduer Cresc l. 2. c. 21. within fiue leaues of the place alledged he hath these words The Church is subiect to Christ and therefore may not preferre her selfe before him for he alway iudgeth rightly but Ecclesiasticall iudges being but men for the most part are deceiued Let the Iesuit yeeld vs thus much and he shall find himselfe a great deale short of that he reckoneth for the certaintie of his Churches teaching and that Austin maketh not the Church the rule as he would haue it but a meanes to direct vs in things obscure by the Scriptures whose iudgement is to be followed vpon their authoritie and onely so long as she determineth according to them Which point I feare the Iesuite will mislike 6 Yet thus the Church it selfe teacheth vs. For what Bishops what Pastors what Councels what men what Churches haue not erred though z Mal. 2.7 Eph. 4 11. Heb. 13.17 God haue bidden vs enquire their iudgement and seek vnto them The Papists will say particular Churches may erre but how did the Councels of Ephesus Seleucia and Remino misse it a The Bishops at Ephesus were 132. at Selculeucia 16â— at Ariminum 400 whereof aboue 300. were Catholicke Bishops where the flower of all the Christian Pastours of the world were assembled whereof b Dial. aduer Lucifer Ierome complained The whole world groned and wondred to see it selfe Arrian Which imperfection hath hung so fast vpon all Councels and Churches that c Ep. ad Proco Nazianzen writing to a friend of his saith He neuer saw any councel haue a good end And d Adu profanâ— nou c. 4. Vincentius confesseth that not onely some portion of the Church but the whole Church it selfe is blotted with some new contagion So that the very Papists themselues some of them conuinced by experience and the Churches owne confession are driuen in the point to come home vnto vs. For thus writeth e Turrecrem sum de Eccl l. 2 c. 91. l. 3. c. 60 a learned Cardinall That which we say the Church cannot erre in faith or manners must thus be taken according to the doctrine of the fathers that God doth so assist his Church to the end of the world that the true faith shall neuer faile out of the same For to the worlds end there shall be no time wherein some though not all shall not haue true faith working by loue Doth not the Iesuite see here that though all of them lay downe the conclusion that the Church cannot erre yet some of them expound it so that they come roundly home to vs and do as good as deny it againe Therefore let the Iesuite iarre no more about this matter but submit himselfe to the Cardinals exposition and so we will both sit down friendly together at his feete awaiting till either he or some other speake Protestant againe and so agree vs in the rest of the questions that are depending § 16. The first condition therefore of the rule of faith to wit to be infallible agreeth to the teaching of the Church Now that the doctrine and teaching of the Church hath the other conditions to wit that it is such as may be easily knowne to all sorts of men and such as may vniuersally teach them in all points will easily be seene after I shall set downe and proue that this Church is alway visible and further what particular companie of men be those which be this true Church For hauing by this meanes assigned a particular companie of men who according as I haue proued are in all points taught by the holy Ghost and are by God his appointment in stead of Christ in all points to teach vs the infallible truth there will no doubt remaine but that their teaching is such as may be vnderstood of all since they are liuing men that can conforme their teaching to the capacitie of all sorts and such as may sufficiently in all points instruct vs in the right faith that the appointment and ordinance of God by which as I haue proued they are ordained to teach vs in all points may not be in vaine and frustrate of the effect intended by him Let vs therefore first see whether the Church or companie of faithfull men of which I haue alreadie spoken be alway visible or not The Answer 1 The first condition of the rule of faith to be infallible agreeeth not to the teaching of the Church because the Iesuite by the Church meaneth a See Digress 16. nu 4 onely the Pope and all Papists hold b Propterea enim sedes Apostolica seu Romana Ecclesia infallibilis dicitur quia is qui prae est illi authoritateÌ„ habet per se infallibilem Gr. de Val. comment Theol tom 3. p. 247. D. the infalliblnes therof consists in his authority that caÌ„not erre and nothing else Neither can he assigne any company or state of men whereby she may be supposed to manifest her teaching but the same may be subiect to error and in experience hath erred as we see in Councels and Doctors and all other meanes which she hath vsed in teaching vs except that of the Scriptures onely as I haue shewed 2 Next though it were granted to be infallible and the next also yeelded which the Iesuite now beginneth to take so much paines to proue that it were both easie to be knowne and could teach vs vniuersally in all points yet were it not proued thereby to be the rule because there is more required to the rule then this as I haue shewed and this it borroweth from the Scripture as the Moone doth her light from the Sun which sheweth against all exception that the Scripture it selfe is the rule and of greater authoritie then the Church in that these things are originally in the Scripture from whence the Church but borroweth whatsoeuer she partaketh thereof though c Igitur quicquid habet boni aâ— perficit Scriptura quicquid pleni ac solidi id habet ab Ecclesia quae implet eum qui implet omnia pag. 434. Ecclesia aâ—unt coÌ„stituta est vt tertimonium exhibeat diuinis libris quis
say that sometime it could neither it selfe be knowne nor be a meanes by which the true faith might be made knowne then since as I proued it is a necessarie meanes and so necessarie that without it according to the ordinarie course there is not sufficient meanes to instruct all men infallibly in al points of faith then I say men that liued at that time wanted necessarie meanes whereby they might attaine to the knowledge of true faith and consequently whereby they might come to saluation Which if it were so how is it vniuersally true that Deus vult omnes homines saluos fieri ad agnitionem veritatis venire 1. Tim. 2. God would haue all men saued and to come to the knowledge of true faith and thereby by degrees to saluation For without these meanes prouided he knoweth it impossible for them to attaine to saluation and knowing it impossible he cannot be said to will it since no wise man willeth that which he knoweth impossible and much lesse almightie God whose wisedome is infinite whose will is alway ioyfully ioyned with some worke or effect by which that which he willeth at least is made possible to be done The Answer 1 Here the Iesuit hath laid downe two arguments to proue the Church to be alwayes visible the first is because our Sauiour ordained it to be the light of the world and nothing can be such a light which it selfe is inuisible Thus it must be concluded That which Christ ordained to be the light of the world is alway visible But Christ ordained the Church to be the light of the world Math. 5.14 Ergo the Church is alway visible In which argument neither of the parts are true For first it is not true that euery light is alway visible so that granting the Church to be the light of the world which it is yet is it not proued thereby to be alway visible for two causes First because a Gen. 1.16 Psal 136.8 the Sunne and Moone were ordained to be great lights for the gouerning of day and night and yet we see them darkened and suffer strange eclipses So the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures sometime may faile out of mens sight as b 1. Reg. 19.10 in the dayes of Elias Therefore c Apo. 12.1.5.6 it is compared to a woman which one while is as visible as any thing can be clothed with the Sunne the Moone vnder her feete and vpon her head a crowne of twelue starres and yet at another time she is driuen into the wildernesse out of the sight of men yea taken vp as it were into heauen there to abide 1260. dayes And concerning the Pastors d Micah 3.6 the Prophet threatneth that Night shall be to the people for a vision and darknesse for a diuination the Sunne shall go downe vpon the Prophets and the day shall be darke ouer them Secondly though it be a light yet such as walk in darknes and loue it better then the light because their deeds are euill and know not the seruants of the light do not alwayes see it but want either will or eyes thereto as e 2. Reg. 6 16. the king of Arams souldiers saw not the mountaine full of horses and chariots of fire that were round about Elisha nor knew that they were in the middest of Samaria till their eyes were opened or possible with the mist of their owne errors or smoke of persecution they may obscure it according to that of the Reuelation f Apoc. 9.1 where it is shewed that a starre falling from heauen the bottomlesse pit was opened and there arose out of it a smoke wherewith the Sunne and the aire was darkened So Saint Austine g Ep. 80. ad Hesych prope fin epist 48. ad Vincent speaketh When the Sunne shall he darkened and the Moone shal not giue her light and the starres shall fall from heauen then the Church shall not appeare by reason vngodly persecutors shall rage out of measure 2 So then where the Church is called a light the meaning is not that it is alway visible or that the externall appearance thereof is plaine to euery eye and at all times for thus the Papists grant their owne Church is not visible but that as the Sunne so it hath in it selfe all light of truth and glorie whereby the children of God are enlightned and the darke wayes of the vngodly detected and except heresies or persecutions come betweene this inward light doth also shew it selfe forth to the world by outward profession and gouernment so as no temporall state is more glorious or conspicuous Which difference betweene the inward and outward light being rightly expounded and obserued the Iesuite may find how it may be the light of the world though sometime by eclipse it become inuisible for at all times and to all men and of it owne nature it is not so 3 Next the other proposition faileth likewise for though the light of the Church be graunted yet it is not true that Christ our Sauiour ordained it to be alwayes the light of the world according to these words Math. 5. Vos estis lux mundi You are the light of the world for those words were spoken by Christ to his disciples and his purpose therein was not to teach what the state of the Church should alway be but to prouoke them to constancie and holinesse forsomuch as they should be in euery mans eye and therefore if they chanced to do otherwise then well it could be concealed no more then the light of the Sunne Now this is nothing to the Churches visiblenesse For the Apostles being set ouer all the world to enlighten it with their teaching as it were Sunne might be in the view thereof and yet the Church afterward with the Pastors therein be suppressed from the sight of her enemies This therefore is a common error of the Papists that whatsoeuer things in the Scriptures are personally affirmed of some particular times and persons they will stretch generally to all 4 His second argument to proue the Church alway visible is because Christ ordained it to be a rule or meanes by which men may come to knowledge of the faith wherein he beggeth the question or as h Rat. 9. Campian the Iesuite telleth vs i Eccum quos gyros quas rotas fabricat Turneth the wheele For being to proue that the Church is the rule of faith k § 16. he said he would do it by shewing the teaching thereof to be infallibly easie and vniuersall and this he would do by prouing it to be alway visible and now he saith it is visible because it is the rule or meanes whereby to finde the truth which is the question and would not haue bin assumed but proued Neuerthelesse his reason shal be examined and considered of for thus it standeth That which Christ appointed to be the rule
per opera moraliter bona per influxum naturae communem potuissent gratiam Dei efficacem promereri de congruo Primò habuerunt lumen naturae deinde in illis erat etiam voluntas aliquo modo propensa ad honesta Ad gratiam efficacem prouocantia haec sunt praesidia moraliter opera bona studia conatus honesti studiam legendi audiendi precationes cleemosynae iciunia hisce natuae virtutis ac gratuitorum Dei bonorum adminiculis si vsi fuissent Gentiles absque dubio Deus omnes cum Cornelio ad notitiam fidei gratiam efficacem reliqua dona necessaria ad salutem perduxisset Ioan. Paul Wind. de efficac mortis Christi pag. 173. Syllog Gods will whereby he would all men to be saued which the Papists call his Antecedent will bindeth him to no more then for example he did to the Gentiles But his willing the Gentiles to be saued was such that yet he prouided not the meanes of the visible Church to instruct them Therefore his willing all men to be saued is such that yet it bindeth him not to prouide the meanes of the visible Church to instruct them there may be such a will where these things are not so manifested and consequently God may will their saluation and faith by antecedence though he prouide not that they haue these meanes but know they shal not attaine saluation as we see in the Gentiles who so farre as we know had not the outward calling or meanes of the Church and Gospell § 19. Secondly if the vniuersall Church were inuisible and such as could no way be knowne then the vniuersall Church should faile to professe outwardly that faith which in heart it did beleeue For if it did outwardly professe how should it not by this profession be made visible and knowne But if the vniuersall Church should faile to professe the faith hell gates should mightily preuaile against it contrarie to Christ his promise Matth. 16. Portae inferi non praeualebunt aduersus eam For were it not a mighty preuailing that the whole Church should faile in a thing so necessary to saluation as we know outward profession of the faith to be both by that of our Sauiour Matth. 10. Qui negauerit me coram hominibus ego negabo illum coram Patre meo and by that Qui me erubuerit meos sermones hunc filius hominis erubescet Luc. 9. He that shall be ashamed of me and of my words him the sonne of man will be ashamed of And by that of S. Paul Corde creditur ad iustitiam ore fit confessio ad salutem Rom. 10 Which place learned men interpret to signifie that profession of faith is necessarie to saluation The Answer 1 The Church according to the texts alledged neither faileth to professe outwardly the faith which in heart it beleeueth nor yet is made visible and knowne to all by this profession The reason is because the children of the Church professing among themselues when persecution will not suffer them to do it openly this is outward profession and satisfieth the Scripture alledged which requireth no more at our hand but first that we professe openly to the world as long as the same will suffer vs and be readie to seale the faith thus professed with our bloud when by necessary circumstance of time and place we shall be called thereunto Secondly that when persecution or any other impediment hindereth vs from this yet we professe one to another and maintaine the faith wheresoeuer or how few soeuer we be together Which latter degree of confessing of the beleeuers among themselues first is outward in that it is a sensible exercise of that which the heart beleeueth and so many as liue together know one another thereby Next the Scripture requireth no more for our Sauiour a Mat. 10.23 biddeth when they persecute vs in one citie flie to another and b Apoc. 12.6.14 promiseth to prepare a place in the wildernesse where he will feed the woman which signifieth the Church and keepe her from the presence of the Serpent which cannot be but by leauing the open confession which all men see and flying to that which is priuately outward among themselues And lastly it is not sufficient to make the Church visible to all for there was a Church in Israel of seuen thousand that neuer bowed the knee to Baal c 1. Reg. 19.10.18 Rom. 10.3 yet were they not made knowne by this profession And d 1. Cor. 10.6.11 the things that befell the Israelites are examples to shew what may befall vs. Neither doth the Iesuite and his company discouer themselues by their outward profession in all places where they are restrained would the profession and practise of other matters did not discouer them more But as the Sunne which neuer ceaseth to yeeld forth light but alwayes shineth aboue though some thing coming betweene sometime intercept the light from vs or men be blind and cannot see it or as a house shut vp and restrained that the persons therein cannot come abroade nor the towne see that which the family doeth within so the Church neuer ceasseth to professe and make her faith knowne to some though she do it not to othersome and some haue no eyes to see it § 20. Thirdly if the Church were not visible we could not fulfill the coÌ„mandement of our Sauiour Dic Ecclesiae Matth. 18. For how can we tell the Church anie thing when we cannot tell where to seeke it neither if we meete it by chance could we know which is it The Answer 1 We do not hold as the Iesuite vseth to speake in all this question the vniuersall Church is inuisible such as can no way be knowne we cannot tell where to seeke it neither if we meete it by chance can we know which is it it may ceasse to be these are shadowes of his owne making and confuting them he struggleth with a cloud a Palaeph de fab Scholiast Hom. Il. α. like Ixion and begetteth a monster and committeth b Primum vitiâ—â— sciomachia est quae auras vmbras magno conatu diuerberat Camp rat 9. that fault which the Papists so importunately charge vs withal But let our position be faithfully deliuered as c Digress 17. nu 3. I haue laid it downe that the Church may be hid or become inuisible sometime so that the world cannot see it and the state thereof is not alway so conspicuous that it shall make any open shew in the sight of men 2 Against this there is nothing in the words of Christ Tell the Church For this commandement onely concerneth the children of the Church liuing within any part of the same where Ecclesiasticall discipline is exercised and not the world that hateth it and despiseth Christian gouernement Which sheweth that how visible soeuer it be yet by vertue of these words it is so to no more but to the professors that liue in it because to
companies in the world professing Christ were neuer assembled into one place so that they might all of them be seene Fourthly we vse this reason also that in the visible assemblies many badde are mingled with the good and therefore of necessitie we must allow another Church whereto they properly belong which can be none but an inuisible Church But the Iesuite auouching the mixture of good and badde in the militant Church which we grant to proue the Catholicke Church consisteth of all sorts reasoneth to no purpose For the militant and Catholicke Churches are not all one by reason whereof that may be in one which is not in another Neither can any thing be concluded for the later out of those Scriptures which speake onely of the former And let him know that this ground of ours is so true which he calleth a false ground that many learned Papists confesse it with vs. Many grant c de Eccl. mild 3. c. 9. saith Bellarmine that euill men are no true members neither simply of the body of the Church but onely * Secundum quid aequiuoceÌ„ in some respect and equiuocally So saith Ioannes de Turcremata prouing it out of Alexander Hales Hugh and Saint Thomas The same also is taught by Petrus à Soto Canus and others Now that which is so equiuocally d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Categ c. 1. Phauorin Lexic is not so in deed but in name or likenesse onely As a painted man is called a man § 23. Lastly the testimonie of the Fathers proueth the same Origenes homilia 30. in Mat Ecclesia saith he plena â—st fulgore ab Oriente vsque ad Occidentem Cyprian lib. de Vnitate Ecclesiae Ecclesia inquit Domini luce perfusae radios suos per orbem terrarum spargit Chrysost hom 4. in cap 6. Esaiae Facilius est inquit Solem extingui quam Ecclesiam obscurari August lib. 3. contra Epist Parmeniani cap. 5. Nulla inquit est securitas vnitatis nisi ex promissiâ— Dei Ecclesiae declaratis quae supra montem vt dictum est constituta abscondi non potest Tract 1. in Epist Ioan. Nunquid digito ostendemus Ecclesiam fratres mei nonne aperta est Et tract 2. Quid amplius dicturus sum quà m caecoâ— qui tam magnum montem non vident qui contra lucernam in candelabro positam oculos claudunt By which places of the Fathers doth euidently appeare how that they did suppose as certaine that the Church was visible such as might be cleerely seene and could not be hidden The Answer 1 The iudgement teaching of the fathers we acknowledg a Eph. 4 1â— must reuerently be accounted of and followed as they follow the truth froÌ„ which as other later Pastors in Gods Church so they haue swarued somtime so manifestly that Canus a Papist himselfe whose iudgement is commended by b Qua de rectuâ—â—tè mihi scripâ—iâ—ie videtur Canus lib. â— de locis Theologicis c 3. tom 3 cap. 239. Gregory of Valence c Loc. Theolâ— 7. c. 3. concl 2. writeth The Canonicall authors indeed as being from aboue heauenly diâ—â—â—e do alwayes hold a perpetuall and stable constancie in their writings but other holy writers are inferiour and humane failing sometimes and now and then contrary to the course of nature they bring foorth a monster Which being granted then their testimonie proueth not alwayes but only sheweth what they supposed And the common distinction of the Papists here applyed that d Greg Valent. tom 3. p. 290. it is infallibly true which they deliuer with one consent though it seeme reasonable yet sometime it is but a stale to deceiue For this consent cannot euer be knowne and they that keepe such a stirre with it e Quod si per sententiam doctoruÌ„ aliqua fidei controuersia non satis commode coÌ„poni posset eo quod illorum consensu â—on aperte constaret sua tunc constâ—â— authoritas pon â—fici pag 293. lit B. themselues place it at the length in the Popes sole authoritie More shall be said of this matter f § Digress 47. nu 5. ad 12. hereafter but here I touch it that it might appeare the Scripture onely is iudge 2 But allow them what authoritie you will yet by the places alledged it appeareth neither euidently nor at all that they thought any thing against our assertion but they speake either of the inward light of the Church consisting in truth and obedience or of the outward estate as it was in their time or as the godly that liue therein at all times see it as will appeare by examining their particular words 3 Origen whom yet I maruell that he would alledge seeing they g Baron An. 232. nu 10. tom 3. count him an hereticke and h An. 256. nu 40 ibid reproue all that speake for him saith The Church is full of brightnesse from the East to the West But this brightnesse was not meant of the outward estate or appearance thereof but of the truth professed which we say may be done in secret as his words in the beginning of that homily declare We must vnderstand that the brightnesse of truth appeareth out of euerie place of Scripture and going out from the East that is from the birth of Christ it appeareth vntill the accomplishment of his passion wherein is his Sun-setting And though this brightnesse were cleare to the world also when Origen wrote this yet hence it followeth not that it should alway be so a cloud of Apostasie might after his time come and obscure it Cyprian saith The Lords Church being enuironed with his light reacheth his beames ouer all the world Which words being in all points like Origens receiue the same answer For by this light he meaneth the vnitie of the Church as appeareth by his next words This light is one which is spred euery where and the vnitie of the bodie is not separated now this vnitie as all other inward graces and ornaments of the Church may with her selfe be spred all ouer the world and yet not visibly to the view of all therein but by being retained in the hearts of her children scattered all ouer the world Yet I deny not but the Church was openly knowne in Cyprians time though very poore and persecuted but that proueth not it should alway be so Chrysostome saith The Sunne shall sooner be put out then the Church obscured but by obscuring he meaneth not the hiding of it for a time out of the sight of her enemies but the totall extinguishing and vtter abolishing of it Which will easily appeare if the greeke word vsed for obscuring be looked now that may be hidden for a time which is not extinguished as we see in the Sun wherwith Chrysostome compareth the Church Againe it is neuer obscured from those that liue in it which professe the faith and yet the world may be ignorant of it as a blind man seeth not the
Sunne which yeeldeth light to others that haue eyes to see And that Chrysostome thought the Church might sometime be inuisible appeareth by the 49. homily vpon Matthew where he saith That since the time that heresies haue inuaded the Church it can no way be knowne which is the true Church of Christ but by the Scriptures onely In this confusion it can no wayes else be knowne Austin saith There is no certaintie of vnitie but through the promises of God declared to his Church which being set vpon a hill cannot be hidde My brethren shall I shew you the Church with my finger is it not manifest what shall I say more but that they are blind which see not so great a hill which shut their eyes against a light set vpon a candlesticke In which words he speaketh against a conceit of the Donatists who boasted as the Papists now do that the Church was no where but among them affirming them to be blind that could not see it all ouer Affricke seeing it was at that time as plaine as a mountain or a candle lighted which we grant and against the Papists affirme of our owne Church at this day But his words implie not that this visible estate thereof so manifest in his time could no time be hid For cities built vpon a hil are not visible at euery time as in a great mist or in the night neither is the Sunne alway alike cleare or in one horizon neither could i 2. Reg. 6.16 the Aramites see the hill it selfe where the Prophet of God was and horses and chariots of fire round about him Therefore Austins words must be vnderstood of that particular time and not stretched to all times alike For he is blinde which at noone dayes cannot see the Sunne light but the Sun may set or be eclipsed and then they are not all blind that see it not as himselfe speaketh plainly in other places which being compared with these will giue vs their true meaning k Epist 48. ad Vincent The Church saith he shall be obscured sometimes and the cloudes of offences may shadow it l Ep. 80. ad Hesych it shall not appeare by reason of the vnmeasurable rage of vngodly persecutors m Enâ—rrat in Psal 10. It is like the Moone and may be hidde Yea n De Baptism contra Donat. lib. 6. c. 4. so obscured that the members thereof shall not know one another This he thought might befall the Church sometime whatsoeuer the light or greatnesse of it were when he wrote thus against the Donatists in which distresse she abideth not alwayes but findeth deliuerance againe when the time of her libertie is come as her self speaketh in the Prophet o Cap. 7. v. 8. Michaiah Reioyce not ô mine enimie that I am fallen for I shall rise again and though I sit in darknes yet the Lord will be my light § 24. Now it remaineth that we enquire how we should know which companie in particular of those diuerse sorts of men that visibly professe the faith of Christ is the true Church of which as hath bene said in all points we must learne the true faith To this question I answer First that it is not a good marke to know which is the true Church to say that is the true Church which teacheth the true faith The Answer 1 The question propounded in this place concerning the markes or notes of the Church is not onely exceeding profitable but euen necessary for all those that desire to be satisfied whether we or the Papists haue the right Church Therefore we for our parts answer it thus that the true doctrine of faith and lawfull vse of the sacraments are the proper and infallible markes whereby it must be iudged which is the true Church This the Iesuite misliketh and reasoneth against in the seuen next sections but marke his drift a Quis erit sinis contendeÌ„di nisi authorâ—tas Ecclesiae a iundè cognita taÌ„ quam iudex in doctrinae quaestionibus interponatur Greg. Valent. tom 3. p. 149. lit D. that the Romane Church being set at liberty from the triall of the Scriptures and her authoritie aduanced by other meanes she might be receiued as chiefe iudge in all questions of faith and doctrine This is the reach that Papists haue in denying the true faith and doctrine of the Scriptures to be a sufficient marke of the Church and I blame them not if they venter hard for it the bootie would recompence the charges if they could bring it in Digression 18. Prouing the true faith or doctrine contained in the Scriptures to be a good mark to know the true Church by 2 The which whiles the Iesuite denyeth me thinkes he dealeth exceeding rashly for first he should haue consulted with his fellowes to see whether they also had bene of his minde herein that so the vnitie so much commended in his discourse might appeare the better Which if he had done he should haue found some of his seniors against him who thinke true doctrine to be a note of the Church and a good note too The Diuines of Collen b Enchir. Christianae institut in Synod Col. p 22. §. Tertio haec nosce in a prouinciall Councell determined that no man denyeth but there ought to be sincere Euangelicall and Apostolicke doctrine in the Church and this is the chiefe note of the Church according to that of Christ My sheep heare my voyce and that in Saint Paul if any maÌ„ preach any other Gospel let him be accursed And c Antididagm cap. de Cathol Eccl. p. 34. in another booke they write The sacraments are certaine markes and signes whereby the Catholicke Church is discerned There are foure markes whereby the true Church is certainly known which are gathered out of the scripture The first is the wholesome doctrine of Christ according to the generall sence of Apostolicke and Catholicke tradition The next is the right and vniforme vse of the sacraments Villauincentius d De rat stud Theol. praefat saith It is confessed that the Church as being a thing visible is specially knowne and seene by the ministery of the word and the right dispensation of the sacraments and by the open confession of the faith and communion of charitie as it were by signes ingrauen and perpetually cleaning to it Hosius e Confess Petrico c. 20. p 26. saith There are which will haue no more notes of the Church but two viz. sincere doctrine and the right vse of the sacraments and it cannot be denyed but they are notes of the Church indeed Stapleton f Princip doct l. 1. c. 22. saith the preaching of the Gospell is the proper and a very cleare note of the Catholicke Church so it be done by lawfull ministers These men thinke and others more may be added to them the teaching of the true faith is not possible all the markes of the Church but none of them saith as the Iesuite
doth it is no good marke they say the contrary it is a marke indeed a chiefe marke a proper and very cleare note of the Church a note ingrauen and perpetually cleauing to it Let him therefore be well aduised how he crosse his fellowes lest his so doing impaire the credit of his Churches vnitie and make his reader suspect that he is labouring to confute a matter which his owne conscience telleth him is most true 3 For our Sauiour saith in the g Ioh. 10.27 Gospel My sheepe heare my voyce Which teacheth vs euen by h Bellarm. de not Eccl. c. 2. the confession of our aduersaries that wheresoeuer the voyce of Christ which is the true faith soundeth there consequently are the elect his sheepe that heare it And if his sheepe be knowne to be there by this then is the Church also knowne hereby for wheresoeuer the sheep of Christ liue there is the Church in as much as these two are neuer diuided The true faith and doctrine of the Scriptures then being notes to teach vs where the elect be are proued hereby to be a sufficient marke of the Church because wheresoeuer the elect liue there is the Church of God Again Christ i mat 18.20 saith Where two or three are gathered together in my name there am I in the midst of them This teacheth vs two things by k Bellarm. de notis Eccl. c. 2. the Papists owne confession First that the true faith is a signe where Christ is which is all one as if they had said it is a signe where Christs church is for Christ his church are neuer asunder but l Mat. 28.20 he abideth with it for euer Next that it is a note of the Church if such teach it as are gathered together by lawfull ordination and successiō which is as much as we desire for it is neuer taught by any other and it quite ouerthroweth the Iesuites conceit for he thinketh his Romane Church-men to haue lawful ordination and succession and yet denyeth the faith they preach to be a marke of the Church wherin he cannot reconcile himselfe with his fellowes The same is further confirmed by diuers other places of m Deut 4.6 Psal 147.19 Esa 2.2.3 Act. 2.42 Ioh. 8.31 Rom. 10.14 2. pet 1.19 Scripture whither I referre the reader 4 And surely plaine reason sheweth it For it must needs be granted to be an vndoubted note of the Church which maketh vs know it when we seeke it and distinguisheth it from the false Churches of the heretickes Now this the true faith which is according to the Scriptures doth in that euery church pretending it selfe to be the Church of Christ is examined thereby and that allowed to be the true Church indeed which agreeth therewith according to that of Saint Paul n Gal. 6.26 As many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God And our Sauiour in the Gospell o Mat. 7 16. saith Ye shal know the false Prophets by their fruits p Iansen harm cap. 43. Rhem. annot in cū loc Stapl. princip doctr l. 10. c. 1. that is by their doctrine So that if the men which professe themselues to be the Church are first to be tried by the Scriptures it followeth necessarily that the doctrine contained in the Scriptures is the note of the Church In which regard the Apostle q Ephes 2.19 saith of the Church that it is the houshold of God built vpon the foundation of the Apostles and Prophets And Epiphanius speaking of an hereticke r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1 l. 2. haer 4◠saith This man is found altogether differing from the holy Scriptures as it will appeare to all them that reade attentiuely if then he be dissenting from them he is altogether an alien from the holy Catholicke Church And me thinkes if we said no more to this point the very confession of our aduersaries might put it out of doubt who say expresly ſ Reynol Caluinoturc l. 4. c. 9 pag. 859. These two the true Church and the true faith are so knit and infolded together that the one inferreth and concludeth the other frō the true Church is concluded the true faith and from the true faith the true Church is inferred And t Bellar. de not eccl c. 2. when the question is concerning the Church then the Scripture is better knowne then the Church Now betweene vs and the Papists the question is concerning the Church and therefore the Scriptures are the best marke to know it by Moreouer the doctrine of the Scripture declareth what be the notes of the Church as the Iesuite himselfe speaketh and all Papists are constrained by the Scriptures to proue those marks which they assigne and who then seeth not that the doctrine it selfe must needs be the best note of al when it is first and best knowne This is his owne reason who in his discourse following hereby would proue the Church to be better knowne then the doctrine because it sheweth the doctrine and bringeth it to our view Againe u Canis catec magn pag. 131. Reynol Caluinoturc pa. 860. Staplet princip doctrin l. 4. prooem the learned among them maintaine sundry of their notes of the Church to be true notes because as they say the Church is defined by them and why then shall true doctrine and faith be debarred which are the efficient cause very difference of the Church wherein it differeth principally from all false assemblies and therfore to be put in the definition thereof Finally x 2. Pet. 1.19 Apoc. 2.5 the Scripture calleth it self and the faith thereof a light shining in the Church as in a candlestick or lanterne which proueth it sufficient to shew vs where the Church is as a light in a dark night directs the sayler to his hauen And whereas the Iesuits marks vnitie antiquitie and vniuersalitie agree to other assemblies as well as to the Church of God and by y Bellar. de not eccl c. 3. their owne confession are no proofes of euident truth this of the True faith can be found in none but the Church of Christ whereunto it is proper euery way euen to all the Church at all times and to it alone and so cannot deceiue such as follow it 5 In the last place I desire the Reader to marke the iudgement of two ancient fathers Chrysostome and Augustine and to compare the same with the Iesuites conclusion and then freely to say whether the Church of Rome haue all antiquitie on her side or not In this time z Op. imperf hom 49. saith Chrysostome since heresie hath taken hold of the Church there can be no triall of true Christianitie nor any other refuge for Christians desirous to know the true faith but the holy Scriptures formerly it might many wayes be shewed which was the Church of Christ and which Gentilisme but now they that will
know which is the true Church of Christ can know it no wayes but onely by the Scriptures because all those things which belong to Christ in truth the heresies also haue in schisme Therefore if any man would know which is the true Church of Christ how shall he know it in so great confusion of likenesse but by the Scriptures onely For this cause the Lord knowing the confusion of things that should happen in the latter dayes commaundeth that such Christians as will receiue assurance of faith shall flie to no other thing but to the Scriptures else if they looke to other matters they shall be offended and they shall perish not knowing which is the true Church Againe vpon these words By their fruits ye shall know them a In c. 7. Math. he saith A mans fruite is the confession of faith and his workes are the conuersation of his life therefore if thou see a Christian man straightway consider that if his confession agree with the Scripture then he is a true Christian but if it be not as Christ commanded then is he a false Christian for Christ hath referred the triall of a Christian not to the name but to the confession c. Saint Austin hath left written an excellent booke against the Donatists who pretended as the Papists now do that the Church was onely among them wherein he handleth this question at large how the true Church may be knowne and by what markes Thus he writeth in b Liber con tâ— PetilianuÌ„ Donatist Epistol seu de vnitate Ecclesiae c. 2. that booke The question betweene vs and the Donatists is where is the Church What therfore shall we do shall we seeke it in our owne words or in the words of her head our Lord Iesu Christ I thinke we ought to seeke it rather in his words who is the truth and best knoweth his owne body c Cap. 3. Let not these speeches be heard among vs This I say and this thou saiest but let vs heare These things saith the Lord. There are certaine bookes of God vnto whose authoritie we both consent we both beleeue we both stand there let vs seeke the Church there let vs trie our cause Let those things therefore be remoued from vs which we bring one against another not out of the holy Canonicall bookes but aliunde Because I will not haue the holy Church demonstrated by mans teaching but by the holy oracles of God d Cap. 16. therefore setting aside all such matters let them shew foorth the Church if they can not by the speeches and rumors of the Africans not in the Councels of their Bishops not in the writings of euery disputer not in signes and false miracles because Gods word hath prepared and made vs readie against these things but let them declare it out of the prescript of the law the prediction of the Prophets the songs of the Psalmes the words of the Pastor himselfe I enquire the Church it selfe where it should be which hearing the words of Christ and doing them buildeth vpon the rocke let him then shew me the Church and let him so shew it that he say not this is true because I say it or because my fellowes haue said it or those our Bishops or this is true because Donatus or Pontius or some other hath done such or such miracles or because men pray and are heard at the monuments of our dead or because such and such things haue happened there or because such a brother or such a sister of ours hath seene such a vision or had such a dreame let these things be remoued either as the deuices of lyers or as no better then the miracles of deceitfull spirits for either they are not true which are reported or if heretickes haue any wonders done among them it standeth vs in hand to beware the more But whether they haue the Church or not let them declare onely by the Canonicall bookes of the holy Scriptures These be the instructions these be the foundations these be the supporters of our cause By all which discourse it appeareth that Austin thought the true faith was the note of the true Church or else to what purpose should he so earnestly reuoke the Donatists froÌ„ all other courses to the tryall of the canonicall Scriptures if he had not bene of mind that the faith alone consenting with them had bene the infallible signe of the Church as he speaketh also in e Epist 166. another place In the Scriptures haue we learned Christ in the Scriptures haue we learned the Church § 25. I proue it because by true faith either is meant true faith onely in some points or in all it is not a good marke to say that is the true Church which teacheth the true faith in some points onely for all heretickes teach truth in some points and though it be proper to the true Church to be so guided by the holy Ghost that it teach the infallible truth in all points as before hath bene proued yet this is not a good marke whereby all sorts of men may and ought to come to know which is the true Church of which if they will be saued they must needs learne an infallible faith The Answer 1 We do not think euery company to be the true Church that holdeth onely some points of the true faith for all heretickes teach the truth in some things and yet we deny them to be the Church of God but f Act. 4.12 1. Cor. 3.11 Eph. 2.19 it is requisite that the foundation be holden that is to say all such truths deliuered as are necessary for all mens saluation and such heresies auoyded as destroy the foundation which kind of teaching is an infallible note whereby all Churches and professions may be tryed and we meane it when we say the faith is a marke of the Church 2 Neither yet do we thinke as the Iesuite speaketh that any visible church teacheth this truth so infallibly that it erreth in nothing we thinke and g §. 14. 15. I haue shewed the contrary for this befalleth the Church that it may be ignorant of many truthes for a time it may hold the faith sometime more sometime lesse purely it may build hay and wood vpon the foundation it may be infected with the errors and heresies of some therein and some articles lying in the very foundation may be beleeued not so clearely as h Mark 16 14. Luc. 24 5.11.12.21.25.37 Ioh. 20.25 the resurrection of Christ was for a time not well vnderstood which things though they befall the Church the holy Ghost teaching it but by degrees yet is not the faith thereby taken from it but abideth â—ufficient to giue testimony of saluation to all that will follow it And this is confirmed by the confession of our aduersaries themselues who say i Bell. de Not. Eccl. c. 2. that to erre and yet to be ready to learne and when you haue learned to
e Bellar. de nâ—â— eccl c. 2. When the question is concerning the Church which it is and the Scripture is admitted on both hands then the Scripture is more apparent and easier to know then the Church So that the Papists do but spend time and mocke the world in obiecting to vs the authoritie and dignitie of their Church they may do it as they list one to another but in their controuersies with vs they may not not onely because we reiect it but principally for as much as the doctrine of the Scripture by their owne verdict is easier and plainer 4 Neither are the Iesuites reasons to the contrary of any value For I grant that to the finding out of the true faith we haue need of learning iudgement and illumination as the meanes Yea the doctrine hereof is so hard to natural men as we are all till God haue regenerate vs f Ioh. 7.17 8.31.43 14 17. 1 Cor. 2.14 2. Cor. 3.14 Mat. 16.17 Iob 32.8 that it goeth beyond the capacity of flesh and bloud But he should haue remembred the ministery of the Church and light of Gods spirit helpeth our infirmities the doctrine it selfe is a light shining through all these incumbrances These meanes are not such but the simple may attaine to a sufficient portion thereof and his Ad haec quis idoneus with that which followeth is denied as an idle conceit and g §. 7. 8. alreadie confuted And let the impediments be what they will yet shall the Iesuite finde them in the way of his owne Church and let him if he can free his owne notes from them For is his Catholicke Romane which so eagerly he putteth to his friend such a Church as needeth neither learning nor iudgement nor the light of heauen to discerne it If it be I am content he enioy it himselfe neither will I euer perswade my friends to communicate with that companie which is so famous that the very wind wil blow a man into it And yet h Staple relect controu 1. q. 3. Greg de ValeÌ„t commen theol tom 3. pag. 145. some of the Iesuites owne side will say sometime that they had need both of wisedome and skill that shall alwayes discerne the Church 5 The text of Esay speaketh of the ministery of the Gospell and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life which it doth by propounding to them the word of God that thereby they may know it to be the true Church and be drawne to walke in the paths thereof And though the Prophet call it a direct way yet I am sure he meaneth not that any can walke in it till he haue found it or any can finde it i Esa 35.5 till his eyes be opened k Ioh. 12.40 Act. 26.18 2. Cor. 4.4 which is done no way but by the doctrine of the Church Or if he think the way of the Church so easie because the holy Prophet calleth it a direct way that fooles may walke in it let him say vnfainedly if his affection to the Romane Helena haue not blinded h s eyes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Bucoliast as louers are blind and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie seeing it is called m Psal 19.8 Pro. 1.4 a sure law giuing wisedome to the simple and light to the eyes sharpening the wit of the simple and giuing knowledge and discretion to children And Austine saith n Enar. in psa 8. The Scripture is bowed downe to the capacitie of babes and sucklings And Chrysostome affirmeth o Hom. 1. in Mat. They are so easie to vnderstand that the capacitie of euery seruant plow-man widow and boy may reach vnto them p Hom. 3. de Laz. yea the most simple that is of himselfe onely by reading may vnderstand them In which sayings we see as much affirmed of the doctrine of the Scripture as the Iesuite can say is affirmed in the place of Esay concerning the Church and yet possible he will turne him in a narrow roome afore he will yeeld and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures § 27. Secondly I proue the same because when we seeke for the true Church we seeke for it principally for this end that by it as a necessarie and infallible meanes we may heare and learne and perfectly know the true faith in all points which otherwise is in it selfe hidden obscure and vnknowne to vs according to that of S. Paul Animalis homo non percipit ea quae sunt Spiriritus Dei 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith so neither doth the Spirit of God who doth as the principall cause infuse this gift of faith into our soules ordinarily instruct anie man in the knowledge of true faith immediatly by himselfe alone but requireth as a necessary condition the preaching and expounding of matters of faith to be made by the true Church according as S. Paul saith Rom. 10. Quomodo credent ei queÌ„ non audierunt quomodo audient sine praedicante quomodo vero praedicabunt nisi mittantur Therefore the true Church is rather a marke whereby we must know the true faith then contrarie the true faith to know the true Church The Answer 1 This is the second argument and is concluded in this Syllogisme That is no marke or meanes to know the Church by which it self is vnknowne to vs till the Church teach it and is learned by the meanes and ministery of the Church But such is the true faith that we cannot know it til the Church teach it vs and it selfe is learned by the meanes and ministerie of the Church for God instructeth no man immediatly but by the preaching of the Church as Saint Paul saith Rom. 10. Therefore the true faith is not a sufficient marke to finde the Church by For answer to this argument it will easily be granted that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ and that no man of himselfe can attaine to the knowledge thereof but as the Church teacheth him This I say is granted so it be well vnderstood For the spirit of God in the Scripture is the principall schoolemaster from whom all truth cometh and which openeth the heart to beleeue and the Church is it which by her ministery holdeth this truth before vs and therefore except in some extraordinary cases the preaching thereof is required as a necessary condition as the text of Saint Paul speaketh 2 But hence it followeth not that therefore the Church is rather a marke of the faith then the faith a marke of the Church for these two the true Church and the true faith are like relatiues inseparably vnited together by a
certaine order and respect either to other as a school-master and his teaching so that the one proueth and declareth the other as causes and effects vse to do In which kind of prouing the order is that first the effect sheweth the cause it being ordinarie that a cause cannot be assured so to be but by the effect which it produceth and offereth vnto vs as a schoole-master is not knowne certainly so to be but by his teaching And if among many bad you would find a good one to whom you might commit your children this cannot be done but by hearing and examining his maner of teaching in which case though the man be a necessarie meanes whereby you learne his teaching yet the teaching it selfe is the marke whereby you know him to be such a man and distinguish him frâ—m all others And euen as the tree beareth his fruite and we seeke the tree principally for this end that by it as by a necessary meanes we may find the fruite and yet the fruite it sheweth vs is the onely marke that it is such a tree and if it be denied or doubted the tasting of the fruite wil proue it and distinguish it from all the trees in the ground beside So likewise as he saith the Church expoundeth the faith vnto vs and we seeke the Church principally for this end that by it as by the meanes we may learne the truth and yet this truth which it sheweth vs may be the marke to assure vs it is such a Church and to distinguish it from all other Churches in the world Therefore for the Church to teach the faith and the faith to be a note of the Church are not opposite but onely diuers and so may both be true as a light vpon a watch-tower in the darke night may be the onely marke whereby to find the tower and yet the tower it self holdeth out the light and sheweth it and is the meanes that the traueller seeth it § 28. Thirdly true faith is a thing included in the true Church and as it were inclosed in her bellie as S. August speakâ—th Psal 57. vpon these words Errauerunt ab vtero loquuti sunt falsa In ventre Ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Therefore like as if a man had gold in his bellie we must first find the man before we can come to the gold it selfe so we must first by other markes find out the true Church which hath this gold of true faith hidden in her bellie before we come to see this gold in it selfe since especially we cannot see it vnlesse she open her mouth and deliuer it neither can we being borne spiritually blind certâ—nly know it to be true and not counterfetted gold but by giuing credite to her testimonie of it according as S. Augustine saith Euangelio non crederem nisi me Ecclesiae authoritas commoueret lib. 9. Epist cap. 3. For if we had not the testimonie of the Church hâ—w should we be infallibly sure that there were any Gospell at all or how could we know that those bookes which beare title of the Gospell according to S Matthew Marke Luke Iohn were true canonicall Scriptures rather then those of Nicodemus and S. Thomas bearing the same name and title of the Gospell The Answer 1 This is his third reason and may be concluded thus That which is included in the Church is no mark of the Church But the true faith is included in the Church Ergo. The second proposition whereof that faith is a thing included in the Church and as it were inclosed in her belly is true and he hath well affirmed it out of Austine but yet it is worth the enquiring to demand how he wil reconcile himself herein with his fellowes For a Bellar. de not â—ccl c 2. a Iesuite writeth that true doctrine and pure from all error may be in the false Church for if this be so then is he not certaine that the true faith is inclosed in the true Church and he must needs speake vntruths which is deuided from the belly of the Church For mine owne part I think that Bellarmine lieth but yet it becomes not the Iesuit thus to crosse him and then in b §. 35. the next discourse so highly to extoll their vnitie 2 But the first proposition that because it is included in the Church and the Church teacheth it therefore it can be no marke of the Church is denied because true faith is inclosed in the Church not obscurely as gold is in a mans belly so as c Ioseph de bello Iud. l. 6. c. 15. we reade the Iewes vsed to swallow it thereby to hide it from their enemies but as a candle in a lanterne or a light in his watch-tower discouering both it selfe and the place that holdeth it which gold in a mans belly cannot do And therefore as a light standing in the window in a darke night is a good mark to find the house though otherwise it be included in the houâ—â— so the true faith being included in the bosome of the Church not as gold that is buried in a mans bowels but as a candle standing in a lanterne by it owne light can guide vs infallibly to the Church d 1. Tim. 3.15 Apoc. 1.20 Pro. 6.23 which is Gods house enlightened by his truth Neither did S. Austine in the words alledged thinke the contrary as may appeare by that which followeth within twentie lines after By the face of truth I know Christ the truth it selfe by the face of truth I know the Church partaker of the truth Which words shew plainly that S. Austine thought the Church was to be knowne by the truth which it contained as by it owne fauour and proper countenance as children are knowne one from another by their owne countenance and complexion which shineth in their faces And though the Church by opening her mouth deliuer vs this truth yet is she found by no marke but by this truth it selfe as a darke house is found by no meanes but by the light contained therein though it selfe by opening the window deliuer vs this light and the firmament is seene by the light of the Sunne though it selfe hold out the Sunne vnto vs. 3 Thus far then we agree that the Church containeth the light of the truth in her bosome and that she openeth her mouth and deliuereth this truth vnto vs but that by other markes we must find out the Church afore we can see this truth is the Iesuites conceit And so is the rest that followeth concerning our knowledge of the Gospell vpon the Churches testimonie for I haue shewed e §. 9. Digr 12. before that the Scriptures and the Sunne are both knowne by their owne light and the Church teacheth the Gospel by her ministery but proueth it not by her authoritie Neither did S. Austine meane otherwise f Lib. contra epist fundam c.
5 when he said I would not beleeue the Gospell vnlesse the authoritie of the Church did moue me For though the testimonie of the Church by reason of mens infirmitie afore they beleeue be requisite to draw them on to consent to the Scriptures as children afore they can go hold themselues by the side of a stoole and so learne to go yet is not the credite of the Church or authority of men the thing whereby we know and distinguish the Scripture from other writings but the authoritie of Gods spirit is it that by the help of the Church worketh faith in vs. Digression 19. Touching the place of S. August cont epist. fundam cap. 5. and the matter which the Papists gather from it 4 The Papists haue a principle among them that the Scriptures receiue all their authoritie from the Church meaning thereby g Rhem. Gal. 6.2 that they are not knowne to be true neither are Christians bound to receiue them without the attestation of the Church h Ioan. de Turrecr suê‘ dist 9. Noli meis nu 4. Which testimonie declareth vnto vs which be the Scriptures and which not i Baron annal tom 1. an 53. nu 11. so that by the tradition of the Church all the Gospel receiueth his authority and is built therupon as vpon a foundatioÌ„ and cannot subsist without it Yea k Bosius de sign eccl tom 2 pag. 439. some of them write that the Scripture is not to be reckoned among such * Principia principles as before all things are to be credited but it is proued confirmed by the church * Quasi per quoddam principium as by a certain principle which hath autority to reiect allow Scripture And l D. Standish Treat of the Script c. 6. probat 3. a countriman of ours hath left written that in three points the authoritie of the Church is aboue the authoritie of the Scripture The second is for that the Church receiued the Gospel of Luke and Marke and did reiect the Gospels made by his high Apostles Thomas and Bartlemew The which speeches of theirs when the Papists haue expounded how they can yet this will be the vpshot that in all discourses concerning religion the last resolution of our faith shall be into the Churches authoritie 5 For confirmation whereof they bring you see this of Austine I would not haue beleeued the Gospel vnlesse the Churches authority moued me In which words he speaketh of the time past afore he was conuerted and according to the phrase of his countrey putteth the preterimperfect tense for the preterpluperfect tense meaning thus I had not now beleeued the Gospell and bene a Christian but that the Church by her reasons perswaded me thereunto speaking onely of the practise of Christians who by their perswasions conuert many to the Gospell And that he speaketh of the time pâ—st when he was an vnbeleeuer it is plain not onely by viewing the place but by the testimonie of a learned Papist m Can loc l. 2. c. 8. pag. 34. who saith Austine had to do with a Manichee who would haue a certaine Gospell of his owne without controuersie admitted therefore Austine asketh what they will do if they chance to meet with one * Qui ne Euangelio quidem credat which beleeueth not the Gospell and by what arguments they will draw him into their opinion n Certè se affirmat non aliter potuisse adduci vt Euangeliâ—m amplectâ—retâ—â— quà m Ecclesiae authoritate victum Verily he affirmeth that â—e for his part could not otherwise be drawne to embrace the Gospel but being ouercome with the authorie of the Church therefore he doth not teach that the credite of the Gospell is founded on the Churches authoritie Whereby it is plaine that Austine propoundeth himselfe as an instance of one that beleeueth not which he could not be when he wrote this but by speaking of the time past And though it were throughly proued that he spake of himselfe being a Christian and in that estate said he would not beleeue the Gospell vnlesse the authoritie of the Church moued him yet were it not proued hereby that he meant the present Church as it runneth from time to time or the Church of Rome or any other place as it now standeth For if some Papists misse it not he meant the Church which was in the Apostles times which saw Christs miracles and heard his preaching Durand o 3. d. 24. q. 1. in litera o. saith That which is spoken concerning the approbation of the Scripture by the Church is meant onely of that Church which was in the Apostles time Of the same mind are p Dried de var. dogm l. 4. c. 4. Gers de vita anima Occham dial l. 1. part 1. c 4. others whereby he may see that Austine giueth a kind of authoritie to the Church but it is not that Church which should serue his turne Neither is the authoritie giuen large enough to reach the Popish conceit or the Iesuites conclusion if we had not the testimony of the Church we could not be infallibly sure that there were any Gospell at all nor know these bookes to be Scripture for Canus a Doctor of his owne q Vbi supra confesseth I do not beleeue that the Euangelist saith true because the Church telleth me he saith true but because God hath reuealed it And r Triplicat incho 〈◊〉 uers Whitak in Admon Stapleton The inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or be neuer heard And Å¿ Comment theol tom 3. pag. 31 Gregorie of Valence The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe And t qâ—â— Sent. 1 q. 1. art 3. pag 50. liâ—eta C. â—â—ce Greg. Arimin prolog n sent q. 1. art 3. pag. 4. Cardinall Cameracensis The verities contained in the Canon of the Bible onely are the principles and foundation of Diuinitie and receiue not their authority by other things whereby they may be demonstrated And therefore this testimonie of Austine proueth not that he beleeued the Gospel through the Churches authoritie as by a Theologicall principle whereby the Gospel might be proued true but onely as it were by a cause mouing him to credite it as if he should say I would not beleeue the Gospell vnlesse the holinesse of the Church or Christs miracles did moue me In which saying though some cause of his beleeuing the Gosp ll be assigned yet u Compare this wâ—â— the place of Bozius alledged in the beginning of this Digress letter a. no former principle is touched whose credite might be the cause why the Gospell should be beleeued These speeches of our very aduersaries which the truth it selfe hath wroong from them deserue to be obserued the more because
the Iesuite so confidently beareth his friend in hand that the Gospels of the foure Euangelists cannot be knowne to be true Scripture more then those of Thomas and Nicodemus but by the authoritie of his Church Wherein possible he hath also the same meaning that Doctor Standish vttereth in the place alledged x In the letter b. a little before that those counterfeit Gospels bearing the titles of Thomas Nicodemus and Bartholomew were written by them in deed but his Church to shew her authoritie that this she can do hath repealed them A fat conceit yet some mens stomackes belike can digest it But if the Iesuite cannot conceiue how the Scripture may be discerned from other writings vnlesse we allow him the Churches authoritie let him hearken and learne of a rare man of his owne side Picus of Mirandula who speaking of the Scriptures y Refert Posseu bibl in Cicero c. 11. hath this memorable saying They do not moue they do not perswade but they enforce vs they driue vs forward they violently constraine vs. Thou readest words rude and homely but such as are quicke liuely flaming stinging piercing to the bottome of the spirit and by their admirable power transforming the whole man This admirable light shining in the Scripture it selfe shall assure vs it is the word of God better I hope then that Church whose tongue is sold to speake nothing but the Popes will § 29. Fourthly if to haue an entire faith in all particular points must be foreknowne as a marke whereby to know the true Church then contrary to that which hath bene alreadie proued the authoritie of the Church should not be a necessarie meanes whereby men must come to the infallible knowledge of true faith for if before we come to know which is the true Church we might by other meanes haue knowne which is the true faith in all points what need then is there for getting the true faith alreadie had to vse or bring the authoritie of the Church The Answer 1 Because this reason is the same with that which goeth before therefore it shall receiue the same answer That although we need the ministerie of the Church to teach vs the faith and this faith is not ordinarily knowne till the Church or some member thereof reueale it to vs yet may it be a marke whereby to know the Church as the effect is a marke of the cause that produceth it the fruite of the tree the teaching of the schoolemaister In which case the reuelation of the true faith whereby we come to know it is an effect or worke of the Church and so able and fit to assure vs that it is the Church Neither doth this suppose or imply that the faith is already had and knowne by other meanes before we vse the Church but onely that when the Church teacheth the faith thereof in the order of my vnderstanding is first knowne that is to say the Church and the faith being inseparably ioyned together yet the faith first cometh to my knowledge This I further explicate by a similitude For musick is the marke of a Musitian whereby to know him and to distinguish him from all other professions And though I must first be assured it is good musicke that he sheweth before I can be certaine he is a Musitian yet were it folly to reason as the Iesuite doth what need then is there for the getting of the musicke already had to vse the ministerie of the Musitian for the musicke is not already had but onely by his playing it cometh in order before himselfe into my vnderstanding and then I know him thereby So a 1. Reg. 3.16 two women laid claime both to one child and both pretended themselues to be true mother thereunto as the Church of Rome this day striueth with vs pleading for her selfe that she is our holy mother the Church and the child is hers in this contention we must find out the Church by the same markes that Salomon found out the true mother which was her tender compassion inclosed in her bowels and discouered by her words that she had rather part with her child then haue it cut in sunder And if the Iesuite should reason against Salomons iudgement that he had followed a wrong marke which was inclosed in the woman heart and needed great iudgement yea diuine illumination to find it the woman her selfe by her speech and behauiour made it knowne to him and if pietie and pitie were the note of a true mother whereby to know her then contrary to that which hath bene already proued the speech and behauiour of the mother should not be a necessary meanes whereby Salomon must come to the knowledge of this pietie c. If I say he should thus argue against Salomon he might do it with the same reason that he vseth against vs and possible with as good successe * V. vltim the spirit of God and the iudgement of all Israel in both alike equally condemning his sophistry For was not the womans pitie toward the child knowne to Salomons wisedome before he knew her to be the mother and yet her selfe was the instrument that made it knowne So true faith is the mark of the Church and known to me before the Church but yet by no other meanes but by the Church whose ministery is needful for the getting it as the cause is needfull for the obtaining of the effect and afterward it selfe is proued by the same effect Now the teaching of the truth is an effect of the true Church § 30. Fiftly if before we giue absolute infallible and vndoubted credit to the true Church we must examine and iudge whether euery particular point which it teacheth be the truth with authoritie to accept that which we like or which in our conceit seemeth right and conformable to Gods word and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not so right or conformable then we make our selues examiners and iudges ouer the Church and consequently preferre our liking or disliking our iudgement and censure of the sence of Scripture before the iudgement definition and censure of the true Church But it is absurd both in reason and religion to preferre the iudgement of anie priuate man be he neuer so wittie or learned or neuer so strongly perswaded in his owne conceit that he is taught by the Spirit before the sentence of Gods Catholike Church which is a companie of men many of which both are and haue bin most vertuous wise and learned and which is chiefe is such a companie as according to the absolute and infallible promises of Scripture hath Christ himselfe and his holy Spirit continually among them guiding them and teaching them all truth and not permitting them to erre Matth. vlt. 10.14 16. vt supra The Answer 1 This is his last argument wherein he reasoneth thus that if the faith be a note of the Church then it must first be examined
whether it be true or no. But to examine the Churches faith he saith is absurd and thus he proueth it They which examine the particulars taught by the Church whether they be the truth or not with authority to accept or reiect make themselues examiners and iudges ouer the Church and preferre their owne liking and censure before the iudgement definition and censure of the Church But this later is absurd considering the Catholicke Church is a company of men wise learned and free from error Mat. 28.20 Iohn 14.16 16.13 Ergo the former is also For answer to this argument we do not hold that we haue authoritie to accept that which we like or which in our conceit seemeth right and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not conformable neither do we admit any priuate conceit of any man as the Iesuite vntruly suggesteth but all authoritie thus expounded we disclaime and renounce And here I affirme against his odious suggestion that not we but himselfe and his Pope are guiltie of this presumption of whom they write a Sacr. Cerem lib. 1. tit 7. that all power is giuen him in heauen and earth b Innocent 3. de Concess praebendae c. proposuit And of the fulnesse of this power he may by right dispence beyond all right c Gloss ibid. §. supra ius Euen against the Apostles and their Canons and the old Testament and in vowes and othes d Sum. Angel voce Papa nu 1 And against all the commandements of the old Testament and the new For otherwise it might seeme that God had not bene a prouident father in his familie neither could it be said that the Pope is Gods generall Commissary assumed vnto him into the fulnesse of power Finally e De translatione Episc c. quanto in gl He is said to haue a heauenly iudgement that can make somthing of nothing and that to be the sence which is no sence because in such things as he will his will is insteed of a law Whence it cometh to passe that f Cusan ep 2. pag. 833. the Scripture is fitted to the time and the sence thereof altered as the time altereth g Id. ep 7. pag. 857. so that sometime it is expounded one way and sometime another h Alu. Pelag. de planct Eccles l. 1. art 6. ex Hostieni Neither may any Councell iudge the Pope for that if in any matter the whole world should iudge against him yet his opinion were to be receiued They that attribute all this and a great deale more to their Pope whom alone they make iudge of all in my minde may very ill vpbraid others with assuming authoritie to iudge c. 2 But this we say that it is lawfull and necessary for euery particular man i 1. Thess 5.21 to trie all things and hold that which is good and by the Scriptures to examine and iudge of the things which the Church teacheth him k Luc. 1.4 Col. 2.2 that he may haue the full knowledge and assurance of the things wherein he is taught The which triall because it is made by the Scriptures is no priuate iudgement but the publicke censure of Gods spirit that speaketh openly in the Scripture to all men And when a man in this manner reiecteth the teaching of a Church as great and good as the Romane Catholicke his conceit herein is not priuate as priuate is opposed to spirituall but onely as it is opposed against that which is common among others and so a priuate man may iudge For our Sauiour saith l Ioh. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man will do the will of God he shall know of the doctrine whether it be of God or whether I speake of my selfe m Act. 17.11 And the men of Beroea when they receiued the word of Paul and Silas searched the Scriptures daily whether those things were so And yet the teaching of the Apostles was more certaine and infallible then the doctrine of any Church since and their persons more holy and wise then any that haue liued after them 3 Therefore the true manner how the Churches teaching may be examined being thus expounded the proposition of the Iesuites argument is false wherein he saith They which examine whether the particular points which the Church teacheth be true make themselues iudges ouer the Church preferring their priuate conceits before the definitions of the Church c. For they examine and iudge not by their owne priuate humors but by the publicke word of God n Ioh. 12 48. which in the Scripture speaketh openly to all the world though the children of God onely know and beleeue it by reason o Ioh. 12 40. the vnbeleeuers haue their eyes and hearts blinded that they should not vnderstand And thus it is lawfull for all men to iudge the Churches teaching because else they cannot be certaine they liue in the true Church or haue true faith p Col. 2.2 which is ioyned with the full assurance of vnderstanding to know the mystery of God Chrysostome answering the obiection of such as pretended they could not tell what religion to be of there were so many opinions q In Act. hom 33. saith That seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not a mans part barely to receiue whatsoeuer he heareth Say not I am a scholler and may be no iudge I can condemne no opinion for this is but a shift c. Basil saith r Ethic. definit 72. pag. 432. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoueth the hearers that are learned in the Scriptures to trie those things which are said by their teachers and receiuing that which agreeth with the Scriptures to reiect the contrary And Gerson one of his owne side Å¿ De exam doctr part 1. conâ—ess 5. writeth The examination and triall of doctrines concerning faith belongeth not onely to the Councell and Pope but also to eueryone that is sufficiently learned in the Scriptures because euery man is a sufficient iudge of that he knoweth 4 And in all this hitherto there is no wrong offered to the Church but onely that put in practise which was neuer misliked till a Church arose whose siluer being drosse and milke poyson might not endure the triall And whereas he saith it is a great absurditie to preferre a priuate mans iudgement be he neuer so witty or strongly conceited of himselfe before the iudgement of Gods Church herein he saith excellent well but will he expound the light and euidence of the Scripture to be nothing else but wit and conceit and will he leaue no roome for the full assurance of vnderstanding in the heart of man or is it absurd for a priuate man to preferre the truth of Gods word before the teaching of all the world I would not
haue him say so For t Ioh. 5.39 our Sauiour himselfe refused not to haue his doctrine tried though he were better then the Church neither is it vnpossible for a priuate man to espy an error in the teaching of the best Church that is in which case he may iudge the Church and his iudgement is to be preferred as u Panormit Gerson whose words you haue Digress 15. nu 10. some Papists themselues deny not And out of question I thinke the most learned and discreet Papists to be wholly of this mind in that many of them haue called in question againe things already determined by their Church thinking the same that we do that it is not sufficient to make an end of questiōs vnlesse we be also sure the end is good For it is an ordinarie thing with the Iesuites and schoolemen of these dayes to expound the decrees of their Councels cleane against the originall meaning thereof which sheweth they mislike that which was decreed and helpe themselues with the fauour of the glosse against the text So the Councels of Lateran and Trent haue determined against the communion in both kinds forbidding the cup yet Ouandus a late Frier x Breuiloqu in 4. d. 9. prop. 6. pag. 221. writeth that all things duely considered that may fall out it were better to permit the cup then deny it and more grace is giuen in both kinds then in one And y Refert Bel de iustifica l. 3. c. 3. Catharinus the Bishop of Compsa maintaineth against the Trent Councell that a man by faith may be assured of the pardon of his sinnes whereas that Councell z Sess 6. cap. 9. determined the contrary And Sixtus Senensis a great clearke a Bibl. l. 1. p. 33. hath reiected as Apocrypha the seuen last chapters of Hester b Sess 4. which the Councell of Trent approued for canonicall Which these men would neuer haue done if they had thought it any iniurie to their Church to examine her teaching 5 And whereas he obiecteth further that the Church is a company of men wise learned vertuous and guided by the spirit of God and therefore it is rashnesse to iudge of their teaching I answer that this ill befits him and his cause for c Digress 16. nu 4. I haue shewed that his Church consisteth rather in the Popes sole person thē in any great company and the definitions thereof follow not the learning or vertue of any company but the Popes bare will who by the confession of all learned Papists may both erre and be as vitious foolish and vnlearned as any other And therefore the Church with her prerogatiues can do a Papist no good vntill they be taken from the Pope and giuen the Church againe Next though the company which is the Church be wise and learned c. yet are they no wiser then Christ and his Apostles whose teaching was examined neither can we know them for such till we haue tryed their teaching For d Iob 32 6.9 wise men see not all things at all times and the child with reuerence may admonish euen his father And though our Sauiour haue promised the assistance of his spirit to his Church to leade it into all truth yet in what sence that is e §. 14. nu 4. 5. I haue declared alreadie and the Iesuite may know it is not in his sence by this signe that the very persons and particular Churches to whom Christ meant those words had their errors for all that But supposing the Churches doctrine by vertue of some such promise be indeed absolutely exempted from all error yet may the same be examined and iudged of because till that be done it cannot of vs be knowne to be so For no man saith we must proue things already certaine but that we must not beleeue them to be certaine till we haue proued them And if the true Church cannot erre in any point then it standeth all men in hand to examine which is the true Church that so they may betake themselues vnto it and let him giue you a sound distinction and say directly what presumption it is against the Church and why an iniury to examine her doctrine more then it is to trie her vnitie sanctitie antiquity and succession Or if it be no wrong to make triall of these things which yet she hath by vertue of Christs promises why should it be amisse to make triall of the former which he dareth not for his life say is hers any properlier or fullier then they § 31. But you may perhaps obiect that in Scripture we are willed not to beleeue euery spirit but to examine and trie the spirits whether they be of God or no and that therefore we must examine and trie the spirit of the Church I answer that S. Iohn doth not meane that it appertaineth to euerie man to trie all spirits but in generall would not haue the Church to accept of euery one that boasteth himselfe to haue the Spirit but willeth that they should trie those spirits not that euery simple man should take vpon him thus to trie them but that those of the Church should trie them to whom the office of trying the spirits doth appertaine to wit the Doctors and Pastors of the Church which almightie God hath put of purpose in the Church Vt non circumferamur omni vent◠doctrinae Ephes 4. and that we may not like little ones wauer with euery blast of those that boast they haue the Spirit So that this trying of spirits is onely meant of those spirits which men may doubt whether they be of God or no and then also this triall belongeth to the Pastors of the Church But when it is once certaine that the spirit is of God we neither neede nor ought doubtfully to examine nor presumptuously iudge or it any more but obediently submitting the iudgement of our owne sense and reason we must beleeue the teaching of it in euery point Now it is most certaine that the spirit of the true Church is of God as out of holy Scripture hath bene most euidently declared and therefore our onely care should be to seeke out those markes and properties by which all men may easily know which particular companie of men is the true Church which we ought not to examine and trie but in all points obediently beleeue The Answer 1 The words of the Apostle are Dearly beloued beleeue not euery spirit but try the spirits whether they be of God 1. Ioh. 4.1 Whence we gather that it is the dutie of euery man to examine the doctrine that is taught him But the Iesuite answereth two things first that Saint Iohn biddeth not euery man do this but onely the Pastors Whereto I answer the words are plaine enough that he speaketh indifferently to all men that euery man for himselfe though not by himselfe but by the rule of Gods word should try the spirits For he directeth his Epistle
Conc. Trid. Sicid commen Innocen Gentil pag. 132. 135 158. c. the safe conduct that was giuen out for them as it was long afore it could be obtained so it had a clause that it should appertaine to none but such as would repent and returne to the bosome of the Romane Church which sheweth that it was a very ieast to mocke the world withall and the libertie granted by the same would haue proued no better to the Protestants then that which the Councell of Constance gaue Hus and Hierome o Vide Paralip ad hist Abb. Vrsperg pag. 396. Pogh Floren. ep ad Aretin who neuer went home againe but contrary to all truth and right were vnmercifully murthered by the Councell Now p Panorm extra de iureiurando Ego N. the law saith that he which hath securitie granted him to come hath also security to returne for he cometh not securely that may not safely returne againe 6 Secondly all the Bishops were sworne to vphold the Papacie that it may appeare they came prepared to do that they did The oath is set downe in the q Ego N. de iureiurand in decret Greg. 9. Decretals I N. Bishop from this day forward wil be faithful to S. Peter and to the holy Church of Rome and to my Lord the Pope and his successors The Papacie of the Romane Church and the rules of the holy fathers will I help defend and hold against all men so helpe me God and his holy Gospels Now r Papatâ—â— id est principatum taÌ„ in spiritualibus quam in teÌ„poralibus Dic regulas id est canones summorum Pontificum c. Panorm vbi supra this Papacie is a principalitie in things both temporall and spirituall and these rules are the Canons of the Pope and other Doctors allowed by the Church of Rome So that this Councell iudged before it heard nay they would not heare but came euery man prepared to condemne and therefore Å¿ Such as were Catharinus Dom. à Soto Cornelius Mus Salapusius Ciconia Fontidonius Baptista Fornerius and others whereof reade Innocent Gentill exameÌ„ at euery Sessions they had certaine sermons preached by Friers tending to nothing but railing against the Protestants and inciting the Councell against them Whereunto they added another policie by spreading t Innocen Gentill pag. 32. Boz de sign eccles lib. 18. cap. 3. reports of one Abdisu that should be Patriarke of the Assyrians and was come to Rome to acknowledge the Popes supremacie and religion with many admirable particulars all which newes was spred for the nonce to fill mens minds with a conceit and liking of that which they meant in the Councell to decree The which partialitie and cunning when the Princes of Europe saw u See Illyr Protest cont coÌ„cil Innocent Gentill pag. 28 31. 96. 98. 110. they sent their protestations against the Councell as vnsufficient to reforme religion namely the Emperor Charles the French King the Kings of England and Denmark the States of Heluetia and others 7 Thirdly in trying the controuersies they examined not by the Scriptures onely but by traditions x Sess 4. also which afore that time no man was bound to beleeue and that which was worse there did nothing passe till the Pope with his Consistory at home had scene it and whatsoeuer he fancied that was decreed for which purpose there went continuall posts betweene Trent and Rome and while the Doctors pro forma tantùm were disputing at Trent the Pope was ingrossing the Canons at Rome which being returned in packets were solemnly published in the Councel And thus they measured sometime with a wrong rule and sometime with no rule at all And though they had measured with the right rule yet they did it not rightly for that they applied not the doctrine to the rule but bent the rule to their owne doctrine turning the Scripture violently to serue their opinions For in the fourth Session they decreed that no man should giue any other exposition of Scripture then such as might agree with the doctrine of the Church of Rome Now that doctrine was the thing that should be examined and the Scripture was the rule that it should be examined by and therefore they wrested the rule to their opinions 8 So that if it were not lawfull to examine the teaching of the Church as the Iesuite holdeth yet this example of the Trent Councell may teach him that at least it is lawfull to trie whether the Church proceed aright in teaching as many Papists vpon experience of these dealings no doubt haue not bin afraid to examine things pretended to be already concluded by Councels else that Church is in a miserable plight that will yeeld vs no reason of her faith but her owne bare word and much doubteth her selfe that will suffer none to trie her teaching by so euen a rule as is the Scripture and all Papists her children are in worse case then y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita Aristoph praefixa Scholiis he that was iudged to be the son of Philip of Aegina only because his mother said so for they must not onely beleeue God is their father because she telleth them so but they must take her word too that Christ is her husband contrary to a notorious suspition that hath long gone of her and would be better cleared then by her bare word z Nos iustitiam nostram ecclesiae sponsae nostrae nolentes negligere saith Boniface 8. de immunit eccle c. quoniam in sexto ibid. de elect c. vbi periculum § caeterumque condemned by Bernard epist 237. that she is the Popes concubine and hath had many children by him out of lawfull wedlocke § 32. The markes be especially those foure which are gathered out of Scripture and expresly set downe as properties of the Church in the Constantinopolitane Creed which is receiued commonly of all and inserted euen in the Protestants Communion booke Vna Sancta Catholica Apostolica One Holy Catholike Apostolike By all which if I had leisure I might shew at large how that the Romane Church that is to say that companie which communicateth and agreeth in profession of faith with the Church of Rome is the onely true Church and that the Protestants that is to say that company which from Luthers time hitherward haue opposed themselues against the Romane Church neither all nor anie particular sect of them can be the true Church for the Romane Church onely is truly One Holy Catholike and Apostolike whereas the Protestants either want all or at the least some of these properties The Answer 1 The Constantinopolitane Creed and the sacred Scripture teach these foure to be qualities abiding in the Church and certaine adiuncts belonging thereunto but not that they are the markes whereby to find it For we call that a Marke whereby the thing questioned is vndoubtedly brought to our knowledge which these foure in the question of the
Church performe not For first themselues are declared and proued by another thing as the Iesuit himselfe vnawares granteth in that he saith they are gathered out of the Scripture and articles of our faith which is all one as if he freely confessed the word of God when all is done is the thing whereby the Church must be found and the true faith contained therein is knowne sooner and better then the Church which is not assured to vs till those things be found therein which agree with the Scripture and articles of faith This must be noted because hauing in the eight former sections wearied himselfe with striuing against vs and vsed much diligence to perswade that the true faith is no competent marke to discerne the Church by yet now of his owne accord he cometh home to vs and in his first words submitteth himself to that which before he gainsaid and so freely reuoketh all his former arguments 2 Next they are not so much as properties of the Church neither and therefore the vnlikeliest of a thousand to be marks thereof For a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauoâ—in leâ—ic they are not alwayes inseparably and incommunicably found therein that is such as at all times remaine in the Church alone and in euery part thereof For in the beginning it wanted antiquitie and succession and in the progresse it hath sometime bene without vnitie and vniuersalitie and at all times the false Church hath made so faire shew of all foure that no man could distinguish them but by retiring to the doctrine For Chrysostome b Hom. 49. in Math. op imperf writeth thus All those things which belong to the Church of Christ in truth the heresies may also haue in schisme they haue Churches and the * The booke not the doctrine sacred Scriptures yea Bishops and other degrees of Clergie baptisme the Eucharist and all other things yea * A pretence of Christ as Math. 24.5.23 Christ himself So that if any one will know which is Christs true Church he shal not be able in such a confusion to do it but onely by the Scriptures And of vnitie S. Basil c Aschet prooem de iudicio Dei saith He found much vnitie among all other professions onely in the Church of God he obserued great strife and vehemâ—nt dissention and the Pastors themselues distracted with all contrarietie of mindes and opinions Of succession Nazianzen d De laude Athan saith This is properly succession to succeed in godlinesse for he that professeth the same faith is also partaker of the same succession and he that holdeth a contrary faith must be reputed contrary to the successioÌ„ And e D. 40. Non est facile the Canon law They are not the children of the Saints which occupie their roomes but which do their works Of holinesse f Vbi supra Chrysostome saith In former times one might haue knowne Christs Church by her manners when the conuersation of the Christians either all or many was holy but now Christians are either as bad or worse then hereticks or Gentiles and there is more continency found among them though it be in schisme then among Christians And againe g Hom. 4. in Math. Whatsoeuer kind of holinesse the seruants of God haue in truth the seruants of Satan may haue in likenes for the diuel hath his that be meeke and huÌ„ble that be chast and giue almes that fast and do euery good deed which God hath appointed for the saluation of mankind and these formes of godlines hath the diuell brought in to seduce vs that a confusion being made betweene good and counterfet simple men which know not the difference betweene goodnes in deed and goodnes in shew while they seeke the goods seruants of God might light vpon the diuels seducements 3 And therefore allowing the Iesuite what leisure he will though otherwise any reader may perceiue he tooke himself leisure enough that penned this discourse and though briefly in shew yet in summe and effect hath couched whatsoeuer is extant in any Papist written concerning the matters questioned but yet giuing him a longer day he cannot by these markes make it infallibly sure that his Romane Catholicke is the Church of God and this himselfe knoweth in his owne conscience For Bellarmine h De not Eccl. cap. 3. speaking of these very markes confesseth They make it not euidently true that it is the Church but euidently probable whereby it appeareth that the Iesuite for all his set countenance yet knoweth well enough these his markes bring probabilitie but no certaintie And I am sure all Papists of learning will grant they are no markes at all but when they concurre with true faith whereas they say expresly i Greg. de Valent comment Theol. tom 3. disp 1. qu. 1. punct 7. §. 18. that among whomsoeuer the truth of doctrine and Sacraments are holden * Ex ijs constare veram Ecclesiam thereby it is knowne the Church is there And therefore the Iesuite may shew his skill in fitting his fowre markes to his Romane Church and remouing them from ours but he shall neuer come directly to the point vntill he try vs by the Scriptures and thereby sufficiently proue that which is easilie said we are not the Church of God but a company standing in oppositioÌ„ since Luthers time diuided into particular sects § 33. First the Protestants Church is not perfectly one or vniforme in dogmaticall points of faith but varieth according to the varietie of times and persons now holding one thing then another the learned men thereof are so much at iarre in matters of faith that it is hard to find three in all points of one opinion The Answer 1 The Papists themselues acknowledge a Luc. Pinel Thes Vademont Thes 83. that the vnity of the Church consisteth in this that the members thereof beleeue the same things vse the same worship of God and retaine the same sacraments but the Scriptures more fully teach vs how it is one First because b Ephes 4.4 it is from one beginning which is the holy Ghost who as one soule quickeneth and moueth all the members Next c Eph. 4.15 it hath but one head which is Christ And thirdly d Eph. 4.5 Rom. 12.5 it is but one body and one societie partaking the same doctrine sacraments worship of God The which vnitie if the Iesuit can shew to be waÌ„ting among vs good reason the game be his but for the doing herof it is not enough to say we varie vnlesse he can make true demonstration that the variance is in faith and this faith is changed with times and persons the which according to the custome of his sect he saith confidently but sheweth not whereas we for our purgation name e A booke so called to be bought in euery shop and containing the confessions of all the seuerall Protestant Churches in Europe the Harmony of confessions wherin
8. c. 22 Zosim l. 5. Socr l. 6. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. The Cathedrall Church at Constantinople with the Senate house were set on fire burned to the ground in the pursuit of reuenge The people were robbed of their Pastors and the Pastors themselues persecuted each other and pursued their people most vnmercifully Caesar Baronius beginning to intreate of this contention z Annal tom 5 An. 400. nu 51. hath these words A shamefull contention in the Church the lamentable narration wherof I now take in hand wherein shall be described the bickering and cursed persecution not of Gentile against Christians or heretickes against Catholickes or wicked men against good and iust men but which is monstrous and prodigious of Saints and holy men one against another The which words make it plaine that this contention was among Gods owne children in the true Church The like is written of the Bishops in the Councell of Nice a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozo l. 1 c. 17. accusing one another to the Emperour as soone as they were assembled of whose iarres that famous speech of Constantine made vnto them vpon that occasion giueth witnesse wherin among many other things b Soz. ibid. Niceph l 8. c. 16. idem in Conc. â—y â—apud Niceph l 8. c. 50. Euseb vit CoÌ„stant l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he telleth them that he thinketh this worse then all the euils to be vttered that he seeth the Church of God dissenting by contentions and contrary opinions Yea Sozomen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. c. 16. saith The contrarietie of opinions among the learned at that time was so scandalous that it turned many from embracing the Christian religion So likewise in a Councell holden at Constantinople for the deposing of Nazianzen he thus admonisheth the Bishops d Vita Nazian praefixa operibus eius Graecè editis Basil It is a shame ô my fellow Pastors of the sacred flocke of Christ and not befitting you if while you teach others peace your selues fall to warre and how shall you perswade others to vnitie your selues being at variance In the second Councell of Ephesus Flauianus the Bishop of Constantinople was deposed e Liberat. breu c. 12. Niceph. l. 14. c. 47. pitifully murthered f Euagr. l. 1. c. 10 Niceph. l. 14. c. 47. with him were also deposed Eusebius Dorilaeus Ibas Theodoret Domnus Daniel Aquilinus and Irenaeus all Catholicke Bishops and this was not done by the faction of Dioscorus alone g Baro. An. 449 nu 97. 98. 105. but by the Catholicke Bishops themselues all which saith Baronius Consented both to the restoring of Eutyches and deposing of Flauianus and the rest There was in this contentious Councell aboue 132. Bishops whereof the foure Patriarkes beside the Popes Deputie were part yea it was an Oecumenicall Councell lawfully assembled of Catholicke Bishops yet through the conueiance of cunning aduersaries they were set one against another For the godly men of those times had secret enemies grieuous wolues in sheeps clothing who tooke all occasions to abuse their simplicity and set them at variance among themselues For so do men vse h Sozo l. 6. c. 4. saith an old historie speaking of this matter as long as strangers wrong them to hold together but when they are deliuered frâ—m outward troubles then they fall out among themselues Thus the policie of the Arrians kindled those contentions that among the Catholickes brake out in the cause of Athanasius and by strange deuices nourished them wherby they drew godly Bishops into their faction against the truth as i Haer 68. Epiphanius noteth of the Meletians * Primas fereÌ„tes tum in pietate tuÌ„ in vita Meletiani qui summam iustitiam veritatis demonstrabaÌ„t Godly men that being mingled with the Arrians though they abode in the true faith yet were they not free from some contagion which they gathered in that societiâ— and one part hereof was k Atha orat 1. contr Arrian their standing with others against Athanasius This was it that bred the troubles among the Bishops in the Councels of Seleucia Syrmium Antioch Tirus Lampsacum Ariminum and many other wherin euermore something was practised euen by Bishops of the true faith against their fellow Bishops and the faith it selfe The Councell of Ariminum is famous for this wherein there were aboue 400. Bishops of the West all Catholicke l Athan. de Synod but 50. or therabouts that were Arrians and yet they relented from the faith of the Nicen Councel towards Arrianisme and gaue occasion of infinite broiles in the Church afterward by their inconstancie 5 And long before this Saint Cyprian lamented Church-contentions and m L. 4. Ep. 4. thinketh God sent the persecutions of his time for no other cause These euils saith he had not come vpon the brethren if they had bin linked together in brotherly concord And a little after the persecution of Iulian was ouer the stories n Sozo l. 6. c 4. Niceph. l. 10. c. 40. tell how the Church-gouernours againe moued questions and disputations about the dogmaticall points of faith And Eusebius beginning to intreate of the bloody persecution which the Church suffered vnder Diocletian saith the contentions of the learned therein was the cause o Lib. 8. hist c. 1 these are his words They also saith he which seemed to be our Pastors casting off the rule of piety inflamed themselues with mutuall contentions each against other they increased nothing but strife threats enuy and quarels euerie man with all tyranny pursuing his ambition Neither did the persecution ensuing stay this dissention but as soone as euer peace came to the Church they fell to it againe p Euseb vit Constan l. 3. Gela. CyzeceÌ„ Act conc Nic. l. 2 c. 7. 8. that the good Emperour which brought this peace had much ado with all his authoritie to appease them wherupon Basil the great maketh this sorowfull complaint In other arts and sciences q Aschet proae de iudic Dei p. â—89 Graec. The like complaint made by the Emperour Theodosius of the Catholicke Bishops in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes pag. 235. saith he I haue seene much concord among the professors thereof onely in the Church of God I haue obserued so much diuision and so exceeding great dissention of many both among themselues and against the holy Scriptures and that which is most horrible the Bishops themselues haue stood in such difference among themselues both of mind and opinion and contrary to the commandements of Christ haue vsed such contrarietie that thereby the Church of God hath bene vnmercifully drawn in sunder and his flocke troubled without all care and pitie A heauy complaint and such as chargeth the Church with a foule blemish euen as foule euery way as that wherewith the Iesuite and the rest of our enemies this day vpbraid the Church
of England Yet did not Basil therefore thinke it was not the true Church as the Iesuite disputeth against vs much lesse did he separate himselfe from it but acknowledgeth the enuy of Satan who can set brethren at oddes in their fathers owne house who are to be aduised to reconcile themselues and at length to embrace vnitie when they see Papists their enemies scorning them and clapping their hands at the bickering lest all to late when Gods iudgements fall vpon them as they did vpon the primitiue Church for that same sinne they learne by their owne calamitie to professe the faith in vnitie r Philostrat heroic in Protesilao One saith the communion of good things often times begetteth enuy but when men communicate in miseries they begin to loue one another recompencing compassion for compassion § 34. And which chiefly is to be pondered as principally appertaining to this marke of vnitie they haue no meanes to end their controuersies and so to returne to vnitie and to continue therin For while as they admit no rule of faith but onely Scripture which Scripture diuerse men expound diuersly according to the diuerse humours and opinions or fancies of euery one not admitting anie head or chiefe rule infallibly guided by the holy Ghost to whose censure in matters of faith all the rest should submit themselues vt capite constituto schismatis tollatur occasio an head or chiele ruler being ordained occasion of schisme may be taken away whiles they do thus as they all do alwayes thus all proclaiming to be ruled by onely Scripture and yet almost euery one expounding Scripture diuersly and one contrary to another according to the seeming of euery ones sense and neuer a one admitting one superiour infallibly guided by the holy Spirit of God to whose iudgement all the rest should submit themselues whiles I say they do thus it is impossible they should haue the vnitie of faith which is required as a marke whereby to know Christs true Church The Answer 1 The Iesuit hauing obiected that there is no vnity among vs now giueth his reason why there can be none because we make the holy Scripture the rule of our faith and indeed it is true that all Protestants professe the Scriptures to be the rule of faith which the Iesuite may repeate as often as be pleaseth coming ouer with it againe and againe but no Papist can confute it yea many Papists seem in expresse termes themselues to grant it as I haue shewed Digression 3. where the point is handled at large and whither the reader must betake himselfe for the triall Onely I will adde the words of Acosta a Biblio select l. 2 c. 15. reported and allowed by Posseuinus the Iesuite that the diligent attentiue and frequent reading as also the meditation and conference of the Scriptures hath alwayes seemed to them the chiefest rule of all to vnderstand by And I will repeate b De verb. Dei l. 1. c. 2. the words of Bellarmine The sacred Scripture is the rule of faith most certaine and most secure yea God hath taught vs by corporall letters which we might see and reade what his will is we should beleeue concerning him Here are three of our principall aduersaries say as much as we do and yet the Iesuite alloweth it not This his vanitie common with him in euery issue betweene vs must be chastised with those words of Austin c Epist 6. See how they grow worse and worse whose runagate babling restrained neither with feare nor shame wandereth vp and downe without any punishment 2 And though we graunt that diuers men expound the Scripture diuersly according to their fancies yea contrary one to another not submitting the exposition to one chiefe head yet cannot this disable it from being a sufficient rule to keepe vs in vnitie because the men that thus diuersly expound are not as he speaketh All and euery one that professeth our religion but some priuate men erring through ignorance or affection the open ministery of our Church in the meane time cleauing vniformly to one and the same exposition which from the beginning it neuer altered and the points wherein some among vs vary are not the articles of saluation wherein alone the reason of vnitie doth consist but some difficult places the ignorance whereof remoueth not the vnitie of faith all which I haue d § 7. nu 2. § ◠nu 7. inde § 12 nu 2. inde Digress 8. 10. already handled in that which goeth before and therefore referre my selfe to the places if any more be to be said to this matter And whereas he thinketh we should admit one head or chiefe rule to whom we should submit all our faith that a head being ordained the occasion of schisme might be taken away herein he talketh absurdly For first we acknowledge one head and chiefe ruler such as he mentioneth euen the Spirit of God whose office it is to expound the Scripture and this exposition he vttereth in the Scripture it selfe e Digr 11.12 as I haue shewed Next if we would also according to his fancie betake our selues to the externall authoritie of some man or companie of men relying vpon them in matters of faith and exposition yet this would not please him neither vnlesse the Pope were he that you may see the vaine importunitie of the Iesuite Thirdly when such a head as himself meaneth admitting it also to be the Pope were agreed vpon and all power to expound the Scripture put into his hands yet still the same difficulties would remaine that he obiecteth against vs. First that his determination though neuer so plainly published would not satisfie such as are contentious f See Dig◠24. for in the Church of Rome notwithstanding the Popes supremacie there are contentions Next that whatsoeuer he determined if it were the truth he must fetch it and shew it out of the Scripture And so still we haue as competent a iudge for the maintenance of vnitie as the Iesuite can name any and when he hath trauerst ground and fetched a compasse how he can to auoide this iudgement yet the violence of the truth and his owne experience shall tumble him headlong into it againe 3 The phrase borowed out of Ierom vt capite constituto c. meaneth not the Pope or any man else that should be iudge of the Scripture but the Pastors and Bishops ordained in euery Church for preaching and gouernement which we haue and vse according to Ieroms meaning in a course more godly and profitable then that which the Church of Rome vsurpeth § 35. Contrarie the Romane Church is alway one and vniforme in faith neuer varying or holding any dogmaticall points contrarie to that which in former times from the beginning it did hold all the learned men thereof though sometimes differing in matters not defined by the Church yet in matters of faith all conspire in one The Answer 1 That which the
Iesuite now beginneth to auouch concerning the vnitie of his Romane Church is all vntrue as I will sufficiently shew in the three next Digressions and shall haue occasion further to manifest a Digress when I come to handle the note of Vniuersalitie This is the truth and all that can be said for it b Isid Pelus ep 408 lib. 3. which Pelusiota noteth in all heretickes that the name of peace is indeed euery where but the thing it selfe no where and as c Aug. epist 162 contra pertin Donatist it was among the Donatists They sacrifice in schisme and dissention and greet the world with the name of peace whom they driue from the peace of their saluation This their vnitie is of seuen sorts d Illyric de sect Whitak controu 2. de eccle q. 5. c. 8. as some learned men among vs haue sent them word and we thinke our iarres such as they be are better then it 2 The first is the vnitie of darknesse in that they are prouident to maintaine outward peace lest their kingdom should come to nought e Mat. 12.16 such an vnitie there is in hell and one Beare they say will lie with another f Petr. Martyr decad l. 3. c. 5. and the very Cannibals vse not to eate them of their owne countrey The second is a heathenish vnitie when men for their credite wiâ—l not seeme contentious as it is very certaine they see innumerable abuses in their Church and doctrine and yet may be content to agree in all lest the world should despise them The third is brutish vnitie when their people consent because they are beastly ignorant and know not their ownâ— abominations so g Staphyl apol part 1. the Colliar said he was of the same beleefe the Church is and yet he knew neither the Churches nor hâ—s owne beleefe The fourth is Iudas his vnitie who kept companie with the other Apostles because he gained by it as many cleaue to the Romane Church and agree thereiâ— because it enricheth them and now then as a sanctuary freeth them from the danger of their sensualitie The fift is tyrannicall vnitie when men by feare are constrained to agree the Popes Consistory and Spanish Inquisition preuaile more with their people then the conscience of religion as would soone appeare if they were taken away The sixt is Herods vnitie for as he and Pilate which were secretly foes yet agreed together to crucifie Christ so these men consent in one against the truth and conspire together more to suppresse vs then to establish any sinceritie among themselues The last is the vnitie of h Iudg. 15.4 Sampsons foxes which were tied together by the tailes but all their heads were loose and euery one looked a sundry way so these men sticke together by the tailes in their religion all embracing one conceit of Poperie but in the maintenance and exposition of the same looking and thinking as many wayes as there be heads among them onely the Pope and his gouernement they all professe because it is their vantage and in him all their tailes meete together This is the vnitie of the Iesuites Church and the true genealogie thereof which we are content to acknowledge vnto them Digression 22. Obiecting the behauiour of the Papists toward the diuine Scriptures thereby to proue their varying from that which in former times the Primitiue Church of Rome beleeued 3 But whereas he saith the Romane Church hath not swarued from any point which formerly it held this is vntrue because it is declined from the doctrine of the Scriptures which the old Romane Church till Antichrist brake into it held inuiolably and for proofe hereof I will not now stand to compare the present Romane faith with the Scriptures but onely touch certaine practises of the Papists about the Scriptures which are euident signes and cleare demonstrations of that I say And first their canonizing now after 1500. years of the vulgar Latine against the Hebrew and Greeke originals for i Sess 4. the Trent Councell chargeth all men to vse it as the authenticall text in all their readings disputations sermons and expositions and that they do not reiect it vnder any pretence whatsoeuer Yea k Galatin de Arcun l. 1. c. 8. Leo Castrens apologet lib. 2. and others the learned men among them accuse the Hebrew and Greeke of corruptions manifold and their generall opinion thereof may be discouered by the Bishop of â—oledoes conceit l F. Simen bibl Complut in prolog who putting forth the Bible in diuers languages and therein printing his Latine in the middest betweene the Hebrew and Greek saith he hath placed them as the two theeues on either side but the Romane or Latin Church he hath put in the middest betweene them as Iesus Christ And yet this their Latine so swarmeth with monstrous corruptions that m Lin la. de opt gen interp l. 3. ca. 4. Reg. bibl tom 6. in var. lect lat bibl edit vulg themselues complaine of it as well as we and n Molina in 1. Tho. pag. 399. Andrad defens Trid. lib. 4. Alph. Mendoz. controu theol q. 7 pag. 514. diuers of them iustifie with vs against their fellowes the Hebrew and Greek and some that mislike it yet confesse o Posseuin bibl select l. 2. c. 6. Sixt. Sen. bibl sanct l 8. pag. 318. b. the errors supposed to be therein are not of such weight as that they touch the perfection of the Scripture in things pertaining to faith and good manners Now it is vnlikely they would striue thus about an edition against all antiquitie and probabilitie but that they see some euidence in the originals which by their Latin they hope they can auoide 4 Next p See Digr 1.9 they complaine against the Scriptures that they containe not all things needfull to saluation but the best part of true religion is made knowne to vs by vnwritten tradition which if you take away many points of the faith will reele and totter which they might neuer say for shame if they were not declined from the Scripture and had not deuised this shift of tradition to flie vnto when the Scripture is pressed against them 5 Thirdly q See Digr 2. 3. they forbid the people to reade the Scripture and will not haue it translated into the mother tongue which is a signe they mistrust their faith and doubt lest the people by reading should find it departed from the Scripture 6 Fourthly r See Digr 16. they make the Pope iudge ouer the sence of the Scripture Å¿ Concil Trid. sess 4. forbidding all other sences then such as agree with the Church of Rome and that which is prodigious they blush not to say t Cusan ep 2.3.7 The Scripture is fitted to the time and variably vnderstood the sence thereof being one while this and againe another while that according as it pleaseth the Church to change her iudgement
u See Digr 16. meaning also by the Church nothing but the Pope They would neuer make themselues ridiculous by such incredible assertions had not their apostasie from the word of God made them desperate 7 Fiftly their mouthes are full of bitter and blasphemous speeches against the Scripture which is a signe they find it contrary to their humor and therefore hate it x Pigh Hier. l. 1. c. 2. contro 3. de eccl One of them saith The Gospels were written not to rule our faith but to be ruled by it y Censur Colō pag. 112. Pigh contro 3. Others call the Scripture a nose of waxe that may be writhed this way or that way Sometime they terme it z Peres de tradit praefat Dead inke and a Pigh contro 3 a dumbe iudge Sometime they say b Bell. de verbo Dei l. 4. c. 4. it is not necessarie and that c Durae resp pag. 148. God gaue not it to his people but Pastors and Doctors Sometime d Eck. enchir c. 1. Caes Baron ann 53 nu 11. they say it receiueth all the authoritie it hath from the Church and from tradition without which it were of no credit Sometime e Eck. vbi supra We must liue more according to the authority of the Church then after the Scripture Sometime f Eck. vbi supra Christ neuer commanded his Apostles to write any scripture Sometime they receiue the Popes Decretals as the Scripture it selfe reuerencing them so farre that therefore they breake out into blasphemie against the Scripture g Princip in cursum Bibl. See d. 9. in canonicis saith Cameracensis Sometime they denie the text it selfe pretending it is not Scripture as h L. aduer noua dogmat Caiet pag. 1 inde Catharinus testifieth of Cardinal Caietane that he denied the last chapter of Marks Gospel some parcels of Saint Luke the Epistle to the Hebrewes the Epistle of Iames the second Epistle of Peter the second and third of Iohn and the Epistle of Iude. This man was of great reckoning among thē no man of more they say of him i Sixt. Sen. bibl l. 4. in Tho. Vius he was an incomparable diuine and the learnedst of all his age k Andrad defēs Trid. l. 2. who by his study did much enlarge diuinitie which is to be noted that men may see a tricke of the Papists first to commend their learned men and fill their people with a good opinion of them and then to send abroad their bookes full of such stuffe as this that may slide into the minds of men yet so that when it is obiected against them they may answer as they ordinarily do it was but the writers priuate opinion and so thinke to escape from the shame of it though still at home and secretly they loue it 8 Now I demaund and require the most resolued Papist that is to answer directly from what beginning this grudge against the Scriptures and deuotion to their Churches soueraignetie proceedeth whether they be not inwardly guiltie of some reuolt from the doctrine thereof which causeth them vnder hand as they may to worke their discredite and crush their authoritie Digression 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time it began to be the seate of Antichrist 9 I do not say it hath altered euery thing which in former times it held it being sufficient for the disproofe of the Iesuites assertion if it haue altered some and those also esteemed among themselues dogmaticall points of faith or belonging thereunto and this alteration to haue bin not from the truth onely which the Primitiue Rome embraced but euen from those articles which Rome declining into heresie either in the beginning or processe of this declination professed that so she may appeare to haue varied from her owne selfe 10 The first example shall be in the Popes supremacie for the Councels of l Sess 4. 5. Constance and m Sess 2. 18. Basil decreed that a generall Councell was of greater authoritie then the Pope and that he ought to be subiect therunto and n Cusan concord l. 2. c. 20. 34. Panorm de elect c. Significasti Pet. de Alliaco Gerson Almain Abulensi◠quos refert Bellarm. de Concil l. 2. c. 14. many learned Papists beleeued this to be true yet since that time this point is altered and the Councels of o Concil Later sub Leon. ses 11. Lateran and Trent haue set downe the contrary and now the Church is bound to follow that determination 11 The second example shall be in the Sacrament for p Geo. Cassand def lib. de offic pij viri at the first the people receiued the cup as well as the bread for the space of a thousand yeares and afterward q Lib. de eccle obseruat c. 19. saith Micrologus The Romane order commandeth the wine also to be consecrated that the people may fully communicate and this was approued for good by r Tho. in 1. Cor. 11. lect 5. Claud. de Saints repet 10. c. 4. Alb. de offic missae c. 5. many learned Papists yet in time the Councell of Constance ſ Sess 13. forbad it and then the Papists began to change their minds and afterward the Councell of Basil t Bohemis concessit cam facultatem teste Aen. Sylu. in hist Bohē c. 52 Bell. de Euchar. l. 4 c. 26. released the decree of Constance and u Sess 21. c. 2. the Councell of Trent againe reuoked the release made at Basil and forbad the cup as they had done at Constance 12 The third example shal be likewise in the Sacrament for x Sco. 4. d. 10 11. Biel. lect 41. in canon Transubstantiatiō is acknowledged to be but lately brought in and first made a matter of faith by Innocent the third in the Lateran Councell within these 400. yeares y Scot. vbi supr Biel. ibid. before which time no man was bound to beleeue it but all men were left to their owne will to do as they would whereas now it is counted heresie to denie it though z Pet. de Alliac 4. q. 6. art 2. Dur. 4. d. 11. q 1. many learned Papists themselues misdoubt it of all which matter I shall intreat more fully in the 49. Digression 13 The fourth example shall be in the worship of Images for at the first the Church admitted no image at all neither painted nor grauen a In Cateches saith Erasmus no not the Image of Christ himselfe to be set vp in Churches and this appeareth to be true by the testimony of b Epiph. ep ad Ioan. Concil Elib c. 36. Clē Alexand. protrept pag. 14. Graec. the auncient themselues next when they began to be vsed yet the Church of Rome forbad the worship of them as
the qq of the Armenians Armachanus against the Friers Marsilius and Occham against the Popes supremacie the Iesuits and Secular priests of late among vs one against another Catharinus against Caietan of whom a Loc. l. 2. c. 11. Canus againe giueth this censure He was a little too busie in carping at others and marked not that himselfe while he reprehended Caietan did many times and fowlly erre This Caietan though he were b Reuerendiss Thomae de Vio Caie S. Ro. Eccl Card. Theol. doctoris absolu tissimi The title set before his comments vpon Tho. reputed the most absolute and profound Doctor of his time c As appeareth by his opusc ad diuersorum quaesita much sought vnto for resolution of difficult questions yet afterward d Andrad defens Trid. l. 2. they suspected him to haue bene a Lutheran e Suaâ— to 3. d. 60 s 1. And this appeareth by coÌ„paring the new print of his commentaries vpon Tho. with the old edition printed at Venice An. 1523. and Pius Quintus caused a number of things to be put out of his bookes in a new impression that a man may know they are not all of one opinion So Catharinus and Soto haue written vehemently against each other and there is not one of the elder Papists such as were Pighius Gropper Bayus Peresius Cassander Hosius Almaine and the rest who in their time some three or foure score yeares since were the best pillars in the Church of Rome and taught the doctrine thereof as it was then held but now the Iesuits scornfully cast them off and confute them Who knoweth not f De grat l. 1. c. 3. saith Bellarmine that Pighius in many points was miserably seduced by reading Caluins bookes And of Gropper and the other Diuines of Collen he g De iustif l. 3. cap. 3. saith Their bookes haue need of the Churches censure in the same manner do they that are yet liuing deale one by another For nothing is more common in the bookes of Stapleton Bellarmine Gregory of Valentia Suarez Vasquez Molina Baronius and other moderne writers then to confute one anothers opinion and to determine in the questions depending as variably as euer did the schoolemen 18 And if any thinke I wrong them by reporting these things vntruly of them I demand why haue they razed purged so many of their books which were their owne Doctors why haue they put out that which they writ and put in what they writ not and so printed their bookes new ouer that now you cannot find in the new print those things which themselues printed in the old Thus they haue serued Caietan Gratian with his glosse Ferus Polydore Ludouicus Vines h See index lib. prohib and the indices expurg of all sorts Iun. Hispan Louan Posseuin apparat sacer tomis 2. and whom not if he had written neuer so little against the streame of the present time The Diuines of the holy inquisition i Biblio l. 2. c. 8. saith Posseuinus a busie meddler in all mens writings haue commanded certaine things to be razed out of Andreas Mazius his comments which sauoured of heresie And of Iansenius his Harmonie vpon the Gospels he k Lib. 2. c. 18. saith Many things are in it not allowed by learned men which with little ado might be supplyed or taken away Therfore it is plaine that among the learned of that side there is some opposition or else they would neuer geld one anothers bookes thus 19 And it is no sufficient answer to say The difference is not in dogmaticall points of faith but onely in matters not defined by the Church for it is in all the points of their religion wherein they differ from vs and wherin Papistry properly consisteth the certaine truth wherof is determined in the Scriptures and therefore it is against vnitie to disagree therein whether the Pope and his Councels determine of them or no. Besides it is a point of Atheism to say l Dico hactenus nihil esse in hac controuersia ab Ecclesia definituÌ„ ideoque sententiam nostrum non esse de side â— Fr. Suar. to 2. d. 3. l. 6. they are not matters of faith vnlesse the Church of Rome haue defined theÌ„ m Occham tract 2. part 2. c. 10 inde Anâ—otâ—ers for what God reuealed in his word and may be knowne thereby bindeth vs of it owne nature and though the Church haue power to propound matter of faith out of the Scripture and for the ending of controuersies to giue testimony with the truth yet hath it no authoritie to change the nature of things or to put any more veritie into them then was before In which regard the contentions of our aduersaries touch the faith in that they striue about things determined by the word of God and agree in nothing wherein they dissent from vs for in the same things wherin they differ from vs they also dissent one from another This I will shew in some few examples such and so many onely as the present opportunitie will permit and is fit for this place 20 First they agree not about the Popes supremacie For Ferus n Sixt. Senens biblioth l. 6. annot 72. taught against his dominion and principality in temporall things o Comment in Mat. l. 3 in c. 16. preaching that Christ gaue him the keyes not of the kingdomes of the earth but of the kingdome of heauen not any earthly power to giue take away or alienate kingdomes but authoritie to bind and loose c. And Marsilius p Defens pac part 2. c. 18. saith That vniustly yea besides and contrary to the demonstration of Diuinitie humanitie he ascribeth to himselfe fulnesse of power ouer Prince community or any singular person And Durand q De modo celeb concil queÌ„ refert Catolog test idem Gerson quem ita refert Fr. Victo relect 4. de pot Pap. Concil pag. 138. holdeth the Supremacie of the Romane Church should be declared and distinguished by the Ecclesiasticall and secular lawes neither ought the Pope to be called the Bishop of the vniuersall Church because Gregory hath forbidden it And it is a common opinion that a Councell is aboue him And Almayn r Qu. in Vesp pag. 133. saith It is not necessary we beleeue things determined by him And Cusanus Å¿ Concord l. 2. c. 12. saith that through vse and custome of his subiects obeying him he hath at this day gotten a great deale beyond the ancient sacred Canons Secondly touching prayer in an vnknowne tongue t Christ instruct pag 212. Contarenus a Cardinall saith The prayers that men vnderstand not want the fruite which they should reape if they vnderstood them for they might both specially intend their mind to God for the obtaining euen in speciall of that which with their mouth they begge and also through the pious sence of their prayer vttered they should
are driuen to yeeld the keyes to all the Apostles as well as to Peter and yet they thinke he alone had the primacie which sheweth clearly that the keyes containe it not Fourthly they which expound the power of the keyes to shew what they containe mention therein no more but as I haue answered The Councell of Colen vnder Hermannus x Bell. de poen l. 1 c. 1. penned by Gropper y Defens of the Cens whom the Papists cal the rare man of our age proceedeth thus z Enchir. concil Colon. de sacr confess But what keyes Christ when he departed hence left the Apostles and their successors in the Church that is to be explicated And truly this is plain that he committed to them his owne keyes and no other euen the keyes of the kingdome of heauen as himselfe said to Peter Whatsoeuer thou shalt bind on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen These keyes the Fathers deuided into the key of order and the key of iurisdiction And againe each key into the key of knowledge and of power The key of order is the power of priestly ministery which containeth power to preach the Gospell consecrate the bodie of Christ remit and retaine sinnes and to minister the sacraments The key of iurisdiction is power to restraine the faultie this is that power of excommunicating such as offend openly and absoluing them againe In which explanation of the power mentioned in the keyes we see nothing touched but onely the ministery of the word and Sacraments and the execution of discipline But Marsilius a Defens part 2 c. 6. speaketh more fully that the authoritie of the keyes according to Saint Austin and Hierom is that iudiciarie power that standeth in dispensing the word sacraments and discipline although the opinion and title of the fulnesse of power which the Bishop of Rome ascribeth to himselfe tooke his beginning from these words Whose sinnes ye remit they are remitted and whatsoeuer you shall bind vpon earth shall be bound in heauen 20 The second text alledged is Luk. 22.32 where Christ saith to Peter I haue praid for thee that thy faith faile not and thou being conuerted strengthen thy brethrē which the Iesuit expoundeth as if our Sauiour had specially prayed for S. Peter and the Pope that their faith should not faile at least so farre as to teach the Church a false faith to the intent they might alway be able to confirme their brethren if at any time they should faile in the doctrine of faith which all Catholicke men knowing do confesse the Popes definitiue sentence to be always an infallible truth and thereupon submit themselues thereunto and so liue in vnitie But this exposition is soone confuted for first here is no mention of the Pope but of Peter onely whereby it is plaine that no certaintie can be concluded out of the words for any but for the Apostles onely or if they reach to any besides Peter then according to the opinion of the most iudicious Papists the Church is it and not the Pope So saith b Qu. Vesper d. 3. art 3. prob 1. lit G. Cameracensis That which in Scripture is promised to the whole must not be attributed to any part but alway to hold the true faith and neuer to erre against it is promised by Christ to the whole company of beleeuers alone It is plaine therefore that Christ promised Peter his faith should not faile vnderstanding it not of his personall faith but of the generall faith of Gods Church committed to his regiment And Frier Walden c Doctr. fid l. ◠c. 19. saith Peter bare the type of the Church not of the particular Romane Church but of the vniuersall Church not gathered together in a generall Councell but dispersed through the world from Christ to our times Of the same mind are d Concord l. ◠c. 11. Cusanus and e Defen part 2. c. 28. Marsilius So that in the iudgement of foure of the learnedst among our aduersaries the purpose of Christ was not by this text to indow Peter or the Pope but the whole Catholick Church and so accordingly the right of gouernment and freedome from erring should remaine not in the Pope but in the vniuersall Church cleane cōtrary to that which the Iesuit here supposeth 21 Secondly the direct and immediate purpose of Christ in these words is to forewarne Peter of the sinne whereinto he fell afterward by denying him and the meaning is that though Satan desired thereby to destroy him yet he had prayed that his faith might not by the temptation be vtterly extinguished admonishing him that as by his fall he would weaken his brethren the members of the Church so by the example of his true conuersion he should strengthen them againe vnderstanding this faith for which he prayed not of Peters teaching or directing the Church in doctrine but of the habit of faith abiding in his heart whereby he beleeued in Christ and confessed his name and f Confirmandi vocabulo authoritatem in docendo significari saith Greg. de Valen. to 3. pag 197. e. by strengthening his brethren not that he should be supreame head ouer his fellow Apostles but that g Esto a his poenitentiae exemplar ne desperent Theophyl Infirmiores fiatres exemplo tuae poenitentiae comforta ne de venia desperēt Gloss by the exāple of his repentance experience of Gods mercy to him in his infirmitie he should encourage all people against temptation This exposition is proued to be true because first there is no word in the text importing either all infalliblenesse of faith or any authoritie ouer the other Apostles See h Comment in Luc. 22. saith Caietan how Christ biddeth Peter account the Apostles not his subiects but his brethren see how he putteth him in office not to rule ouer them but to confirme them in faith hope and charitie Secondly the words going immediatly before forbid all absolute power of one ouer another The Kings of the nations beare rule and exercise authoritie ouer them but it shall not be so among you Thirdly Bellarmine acknowledgeth i Ex quibus priuilegiis primsi fortasse non manauit ad posteros De Rom. Pont. l. 4. c. 3. § Alterum priuilegium Quoad prima non agit Petri successorē Boz de sign eccl tom 2. l. 18. c. vlt. pag. 594. that to persist alway in the faith without falling from it is a prerogatiue that possible is not deriued from Peter to the Pope which being so it followeth that the Iesuites exposition is false and no Papist can be certain that by vertue of this text the Pope can teach no error any more then he is assored he cannot erre himselfe but it is cleare he may erre himselfe and all Papists yeeld it therefore it is also vncertaine whether he be enabled to teach the Church so that in teaching he
Scriptures and he must no longer say we haue the true faith because it was confirmed by miracles in the Primitiue Church but he must proue the faith of the Primitiue and his present Romane Church all one that afterward he may boast of the miracles This I say touching all those miracles that are true and were done indeed in the Primitiue Church 6 The things therefore whereupon with most probabilitie they can stand and wherein indeed they put most confidence are the miracles of their Legend Saints Anthony Benet Francis Dominicke and such like which thicke threefold they vse to alledge against vs. But we except two things against them First that supposing much thereof were true yet the Romane faith is not necessarily proued thereby to be the truth for heretickes yea pagans may do wonderfull things to confirme their error D. Stapleton f Promptuat moral part aestin pag. 627. saith that for the more triall of the godly not onely Antichrist himselfe and his forerunners but all heretickes also may do true miracles by the permission of God as the sorcerers of Pharaoh did The which is proued to be true by all stories diuine and humane That which Pharaohs sorcerers and Simon Magus did is well knowne g Baro. An. 68. n. 22. The stories adde touching Simon that he made images to walke and would lye in the fire without hurt and flie in the aire and make bread of stones He could open dores fast shut and vnloose bands of iron and had many shadowes following him as it had bene men c. h Tacit. l. 4. The Emperour Vespasian at Alexandria restored a blind man to his sight i Holy â—h in vit Philoâ—oph Empedocles the Philosopher raised vp a dead woman to life k 〈◊〉 ostâ— l. 4. The like did Apollonius Tyaneus of whom l Lib 4 5. Philostratus and m Compend pag. 202. Cedrenus report great things that he could deliuer cities from scorpions serpents and earthquakes and that being dead many miracles were wrought at his graue And Cedrenus addeth that the same time there was one Manetho which in these workes went beyond him and by his verie words could do what he listed These things I grant as the same author affirmeth were done by the efficacie of Satan God permitting him for the triall of mens faith and punishing of their sinnes yet do they well proue that the false Church may haue as strange miracles in it as the Church of Rome hath and therefore such things are but a weake argument to proue the truth by vnlesse the euidence of the Scripture go before 7 Secondly we think the Legends that report these miracles to be lies the meere deuises of mens idle wits the which is proued by this that I cannot remember one writer of that sort whom the Papists themselues do not challenge for a lier And though at the first my speech may seeme hard yet let the reasons be looked into whereupon I say it and it will proue it selfe againe to be the truth Claudius Espencaeus n 2. Tim. 4. digr 21. saith No stable is so full of dung as the legends are full of fables yea very fictions are contained in their portesses o Loc. l. 11 c 6. Canus hath a whole discourse of this matter among other things he writeth as followeth The Pagan Historiographers write more truly then Christians haue done the liues of Saints and Suetonius with farre lesse corruption set forth the liues of the Emperours then Catholicks haue done the facts of Martyrs Virgins and Confessors they either follow their affections so or of set purpose deuise so many fictions that it not onely shameth me but irketh me to see them It is certaine also that all their narration is deuised either for gain or error and it is a iust complaint of Ludouicus Viues touching certaine histories deuised in the Church who wisely grauely reproueth such who thought it a great part of pietie to coine lies for religion and following ouermuch their affection to write things not as the truth but as their fancie told them they present vs now and then with such Saints as the Saints themselues if they might would not be The Church of God therefore is greatly hurt by these men who thinke they cannot sufficiently set forth the liues of Saints vnlesse they decke them vp with fained miracles and reuelations Wherein their impudencie hath spared neither the blessed Virgine nor our Lord himselfe To this day I could neuer yet see one storie that I could allow neither do I sift the author of that storie which is called the Golden legend for in him you may read monsters of miracles rather then true miracles he that writ this was a man of a brasen face and a leaden heart Let it be noted well what this man saith of all the Saint-stories without exception and then see vpon what goodly grounds the reuelations of Francis and the rest are builded that they should be such an infallible testimonie for the Church of Rome And let any Papist shew if he be able that their miracles are written in any better authoritie then this that Canus chargeth with lying falshood Would our aduersaries haue vs such fooles as to beleeue what themselues beleeue not For I make this offer to the Iesuit freely that if he can proue his Saint-miracle by such an author as the learned of his owne side giueth credit to in all things and refuseth in nothing the said miracle shall be admitted and all the consequences thereof but if himselfe thinke his author faultie in some things I may by the same libertie refuse him in others 8 And I adde further that there is nothing more common with our aduersaries then at home among themselues to reiect these verie miracles which abroad in the Faire of fooles they set out to sale so buisily p Opusc de concept virg c. 1. Caietan saith It cannot be knowen infallibly that the miracles whereupon the Church groundeth the canonization of Saints be true by reason the credit thereof dependeth on the report of men who may deceiue others and be deceiued themselues And I haue shewed before that a vision of Bernard and another of Briget being obiected in the question of the virgin Maries conception q Part. 1. tit 8. c. 2. Antoninus the Archbishop of Florence answereth they are fantastike visions and mens dreames And marke what Canus r Loc. l. 11. c. 6. saith of Gregories Dialogues and Bedes Historie reputed to be of the best sorts of stories that they haue The same saith he may I say of Gregorie and Bede truly and rightly they misse it now and then c. who writ miracles talked of and beleeued among the vulgar which the censours of this age will thinke to be vntrue For my owne part I could better allow those stories if the authors with seuerity of iudgement had ioyned more care in choise This censure
mot 45. saith The truth is that some there haue bene in many ages in some points of the Protestants opinion in so much that scarce any peece or article there is of our whole faith but by one or other first or last it hath bene called in question and that with such liking for the time that they haue all in a manner drawne after them great heards of followers I know Bristo meaneth they were hereticks that in all ages did this but that can he neuer proue yet in the meane time belike he saw some that were of the Protestants faith before of late The second is Reynerius that liued three hundred yeares ago who discoursing of the Waldenses a people for substance of the Protestants religion e Refert Illyric catal tom 2. p. 543. saith They are in all the cities of Lombardy and Prouince and other countries and kingdomes They haue many followers and dispute publickely we haue numbred fortie Churches of theirs and ten schooles in Parish No sect hath continued so long some say it hath bene since the time of Syluester some since the Apostles and there is almost no country wherein it spreadeth not They haue great shew of pietie liuing vprightly before men and beleeuing all things aright concerning God and all the articles in the Creed onely they hate and blaspheme the Church of Rome c. In this testimonie of Reynerius you may see our Church was Catholicke both in place and persons and time and doctrine and that the Church of Rome was resisted and the religion thereof refused afore Luther The true cause why it was not so frequent and publicke as now it is either in place or persons was the persecution of the Pope and the generall corruption of the Papacie which as a leprosie infected and as a mist obscured welnigh all places and persons that sometimes not the true beleeuers themselues such I meane as are come to our knowledge were void of error in euery point though they firmly held the foundatiō as these Waldenses did And if it pleased God in processe of time to giue more libertie to the persons and more puritie to the doctrine what iust occasion is this to say we are not all one Church when the true faith of Christ is not alwayes alike visibly and purely professed Minutius Felix f Octau pa. 401. saith Why are we vnthankfull and why enuie we if the truth of God hath grown ripe in our age let vs enioy our good and let superstition be bridled and wickednes expiated and true religion maintained 2 The next point that our Church is but in few places of Christendome is both false and impertinent First impertinent for if it were so yet were it no hindrance to the note of vniuersalitie For Gods Church vnder the law was shut vp within the narrow bounds of Iudaea and g Digr 17. nu 31 the Papists say theirs in the dayes of their supposed Antichrist shall be openly seene but in few places and h Dried dogm eccl l. 4. c. 2 par 2. Bellar. not eccl c. 7. confesse it is not required to the vniuersalitie of the Church that of necessitie there be at all times in euery countrey some beleeuers it sufficeth if there be successiuely Whence it followeth that if only one prouince did retaine the true faith yet should it truly and properly be called the Catholicke Church as long as it might be shewed that it were the same which it was at other times in other places of the world the which we can shew of our Church how small soeuer the compasse thereof may fall out to be at some time Next it is false for there is no place in Christendome but there are some of our religion therein as not onely experience but our aduersaries owne reports beare witnesse wherein they i Boz sign eccl l. 19. c. 1. Bell. de Rom. Pont. praefat li. 3. c. 21. item de verb. Dei praefat habit in Gymn Rom. complaine how our heresie so heretickes style it possesseth many and large prouinces England Scotland Denmark Norwey Sweden Germanie Pole Boheme Hungary Prussia Lituania Liuonia whereto they may adde France and the Low countries yea Italy and Spaine it selfe where the barbarous Inquisition dayly findeth the profession of our religion euen at their doores 3 The third point that our Church is not Catholick in doctrine neither is as ill proued as the former For negatiue doctrine so farre as it is euil standeth not in denying some points which the fathers held but in denying that which they held according to the Scriptures and which they taught and maintained to be certain and necessary matter of faith deliuered in the Scriptures wherein neither we nor the Centuries euer refused them Neither haue we denied any one point which they held in all ages for the truth as our aduersaries haue For though the Centuries reiect this and that which the Father 's held yet they deny neither this nor that which was holden for the truth in all ages as appeareth by their historie wherein they shew the succession of our faith in all ages and note how it was many times corrupted and mistaken euen by some of the ancient Fathers which is all for substance that the Magdeburgenses can be charged with wherein they haue neither denied the doctrine of the Catholicke Church nor offered the Fathers any wrong to say they had some errors as all men haue and themselues confesse which gaue occasion to others to erre likewise which errors the Centuries sometimes more then was cause noting they did not thereby notwithstanding accuse the whole Church of error because euery thing was not the Churches doctrine that some particular men therein held and what they noted of some particular Fathers must not be stretched to be meant against them all as their censuring somtimes ouermuch of many together for some things written against the truth must not be expounded to be the deniall of all they held beside for if it be and the Centuries be thus censured let this Iesuite say directly without shrinking why doth k Cathar tract de concep virg Suar. to 2. disp 3 sect 6. the Church of Rome hold the virgin Marie was conceiued without sinne l Capreol 3. d. 3. Ban. par 1. p. 75. Paul Cortes in sent which all the Fathers with one consent deny Let them looke my demaund in the face that thinke it heresie to deny the Fathers yea all the fathers consenting in one Digression 47. Of the authoritie of the ancient Fathers in matters of our faith and religion Wherein it is shewed what we ascribe to them and how farre forth we depend vpon them And the practise of our aduersaries in contemning eluding and refusing both them and their owne writers is plainly discouered 4 But this is a point that must be further looked into and not suffered to passe away thus Our aduersaries neuer make an end of boasting of the Fathers and by
p. 413. saith he will receiue whatsoeuer they bring consonant to the Scripture but what they bring dissonant from it he wil reiect with reuerence vpon the authoritie of the Scripture whereto he wil leane Turrecremata saith k In c. Sancta Romana d. 15 n. 12. The writings of the Doctors are to be receiued with reuerence yet they bind vs not to beleeue them in all their opinions but we may lawfully contradict them where by good reason it appeareth they speake against the Scripture or the truth l D. 9. Noli mei◠nu 4. And euen at this day there may some things be found in the Doctors worthy of reproofe and deseruing no credit c. And m Loc. l. 7. c. 3. Canus Euery one of the Saints except the writers of the Scripture spake with a humane spirit and erred sometime in things which afterward haue appeared to appertaine to the faith And n Bibliot select l. 12. c. 23. Posseuine Some things in the Fathers wherein vnwittingly they dissented from the Church are iudged and reiected Whereby we see not onely that the fathers haue their errors but also that we by the Scripture may be able to discerne and iudge of them and many times though vnwittingly they dissented from the doctrine of the Church that it is no such perillous matter if the Centuries denied sometime what they held The fathers themselues allowed vs this libertie Dionysius Alexandrinus o Apud Euseb hist l. 7. c. 24. saith Let it be commended and without enuie assented to which is rightly spoken but if any thing be vnsoundly written let that be looked into and corrected And p Hom. 13. 2. Cor. Chrysostom I pray beseech you all that leauing this and that mans opiniō you wil search all these things out of the Scripture And Saint Austine q Ep. 112. I will not haue you follow my authoritie to thinke it necessary you beleeue any thing therfore because I say it And put the state of this question as the Iesuits themselues do and this will answer it Gregory of Valenza r Tom. 3. p. 291. saith The question is whether at this day in the controuersies of faith the Christian people should assent to Saint Cyprian for example or to Saint Austine iudging their opinion to be agreeable with the Scripture or to Luther and Caluin and the sectaries thinking the same of their opinion notwithstanding that as well Luther and Caluin as Cyprian and Austine might erre and sometime in other things did erre In this case we pronounce that we must rather assent to Cyprian and Austine Wherein he speaketh absurdly and against that which not onely Austine and Cyprian but his owne Doctors also permit For you see it is agreed first that the fathers may erre then that many of them may erre together thirdly that the learned of this present time in many things haue more vnderstanding then they had and lastly that therefore with reuerence they may in some things be refused Which sheweth manifestly that we hold the truth and the same which the Papists themselues practise when we say Luther or Caluine or the Centuries are sometime to be beleeued rather then Cyprian and Austine The reason is because sometime they haue better meanes to see the truth then they had the which if it be denied then all libertie and possibilitie of discerning humane iudgements by the Scripture is taken away euen from our aduersaries and all For if the Papists in expounding the text or determining a question require sometime to be beleeued before a father yea many fathers yea all the fathers which they very ordinarily do as I will plainly demonstrate by and by why may not we take the same libertie 9 This being our iudgement touching the fathers now let vs proceed to see what our aduersaries ascribe vnto them and indeed it cannot be denied but they professe much subiection to them ſ Brist mot 14. They crie What they beleeued I beleeue what they held I hold what they taught I teach what they preached I preach But let vs enquire how they performe this Wherein the first point you haue to obserue is who they meane by the fathers And t Greg. à . Val. tom 3. pag. 29◠the Iesuites answer not onely the ancient Doctors that liued in the Primitiue Church but such also as euery age hath yeelded for the time present who are presumed neuer to haue swarued from the common consent of the auncient fathers And thus the Schoole-men are also to be put in the number And so to begin with you haue the Friers and Schoole-men Thomas Scot Biel Durand and such like that liued but yesterday and were parties which our aduersaries canonized for Saints and made them of the same companie with the auncient fathers that following their late conceits they shall yet be sayd to follow the fathers And indeede u Henriq sum mor. prooem they say Thomas of Aquine is the first Doctor of the Latine Church and the light of all the world who yet liued not foure hundred yeares since and shame not to say x Ban. part 1. pag. 79. the Schoole Doctors are the masters of the Church in things of faith and it is error in matter concerning faith or manners to contradict their sayings yea the matters wherein all of them agree may be defined as points of faith This is more then ridiculous first to talke so grauely of the auncient fathers and then to clap such Nouices into the definition 10 Next you shall obserue what they meane when they say All the Doctors or the fathers consenting in one For y Greg. à Val. vbi supra p. 293 the meaning is not that they know the iudgement at any time vnlesse it be very rare of all but this is it They are to be counted All the Doctors whose authoritie is such that the circumstances of their learning pietie and multitude considered they alone may iustly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authoritie of the rest Thus you see another deuice that although they brag of all the fathers and say they will refuse nothing wherein they all consent yet when it cometh to scanning they haue no hope so much as to finde this consent of all but referre it to their owne discretion wisely to iudge by circumstances who are all and what the consent is that so when the streame of Doctors runneth against them they may turne it aside by this deuice 11 Thirdly you shall obserue that hauing defined their Doctors who they be then in the next place they giue soueraigne authoritie to the Pope ouer them to explane their meaning to allow them dissallow them purge them and fit them to their purpose and by his good permission euery Catholicke man may frame a fit exposition to that they say z Alua. Pelag. planct
Bellarmine themselues were confuted by l Defens Ioan. Marsil Respon docto theolo Apolo P. Pauli the Diuines of Venice in the maine point of the Popes supremacy and m Apol. P. Pauli p. 479. one of the confuters telleth Bellarmine that he bringeth against him no other doctrine but the same which the Apostles and holy Doctors taught in all ages successiuely Which if it be true then the doctrine of the Cardinals was false and erronious 15 But if you would see them in their kind yet a litle better looke into the story of Honorius concerning his falling into the heresie of the Monothelites and you shall see thē without all shame respect cast off most violently whatsoeuer is brought to proue it onely because they will not be said to haue yeelded Councels fathers histories their owne writers are no body with them but like a hunted Bore they breake through with one answer they are all forged or deceiued First we obiect the sixt generall Councell Turrecremata n Sum. de eccl l. 2. c. 93. §. Tertia via answereth They condemned him through false information that deceiued thē But o Pigh diatrib de act 6. Synod Bell. Pon. Rom. l. 4 c 11. Baron an 681 nu 13. others say that part of the Councell which containeth his condemnation is forged by the Greekes Then we obiect the second Councell of Nice And p Pigh Bell. vbi supra they answer as before either that the Councell is forged or that it condemned him erroniously Thirdly we alledge the eight generall Councell But they reply that it was deceiued by the false copies of the sixt Synode Fourthly we alledge two epistles of Honorius which containe the heresie wherewith he is charged Bellarmine saith Possible those epistle were deuised by hereticks against him Fiftly we alledge an epistle of Leo wherein he writeth to the Emperour Constantinus Pogonatus the same that we say and q Baron ann 683. n 5. Bell. vbi supra they answer that epistle is forged Sixtly we alledge diuers authenticke stories that say it r Bell. ib. To all which they answer in a word by denying their authority and saying that Honorius name was so foysted in among others whom the stories had registred Lastly we alledge some of their owne writers that acknowledge it as Canus for example but Baronius reiecteth him and * Quem voluissem sensibus potius canum quà m nomine an 681. nu 31. descanting vpon his name wisheth he had had more wit then to be so headlong in giuing his verdit vpon so great a matter By this one example if there were no more you may see what reckoning they make of antiquitie if it runne against them neuer so little And that notwithstanding their bigge pretences of the ancient fathers they are faine to reiect them at euery turne and fall into the same inconuenience wherwith the Iesuit chargeth the Centuries And therefore sometime they sticke not plainly to giue it out that the controuersies are to be determined by the present Church at Rome Allen ſ Apol. pro Iesuit p. 99. Bell. de effect Sacr. c. 25. Testimonium Cōcilij Trid. etiā si nullum haberemus aliud deberet sufficere Nam si tollamus authoritatem praesentis Ecclesiae praesentis Concilij in dubium reuocati poterunt omnium aliorum Conciliorum decreta tota sides Christiana saith the Apostolicke sea with the Rulers and Councels of our time must be reputed for our iudges to whose power and iurisdiction all Christian people this day are subiect Which sheweth that the fathers are not the maine thing whereupon they relie but the Popes will whereby they can qualifie the fathers when they will the which libertie so to do being allowed them they may boldly crie out t Greg. à Valent tom 3 p. 290. The Catholickes in the questions this day controuerted haue on their side the iudgment of the fathers yea the cōmon iudgement of all the fathers consenting in one I say they may be the more confident in bragging thus if the liberty thus to correct and vsher them be allowed them as in euery question they are driuen to vse it § 45. And all the learned of them will confesse that they cannot assigne a visible companie of men professing the same faith that they do euer since Christs time without interruption till now and consequently will they nill they they must confesse that theirs is not vniuersall and therfore not the Catholicke Church For the true Catholicke Church of Christ must as I haue proued before out of Scripture be continually from Christs time all the dayes vntill the end of the world and being must needs alwayes visibly professe that faith which it doth hold Now their 's not being thus vniuersally and visibly in all times it cannot be that Church which Christ our Sauior in Scripture described and assigned for his The Protestants Church therefore is not Catholicke The Answer 1 In the affirmatiue that is in matters of faith and godly life necessary to saluation we hold the very same that alway was held but in the negatiue which denieth many points as false superstitious or not certaine of diuine faith necessary to saluation we confesse we cannot shew a perpetuall continuance And the reason is because the things that we deny came in by degrees in later times one after another and were not held anciently as matters of faith needfull to saluation but were either wholy vnknowne or at the most the fathers deliuered them onely as probable opinions and humane coniectures The which distinction being laid my mind is that it be vnderstood in all my answers to this obiection throughout this booke And thus the learned among vs confesse and proue against all that contradict it that euer since Christs time without interruption there haue bin a company of men visibly professing the same faith that we do though the Church of Rome degenerating into the seat of Antichrist persecuted them and so many times draue them out of the sight of the world that to it they were not visible but onely as the persecutors of euery age light vpon them and suppressed them by reason whereof when they were seene the world which cannot discerne the children of light knew them not to be the Church of God And this we proue by the consent of our doctrine in euery point with the Scriptures for such doctrine must needes be granted to haue alwaies bene without interruption and in euery substantiall point with the doctrine of some that are knowne to haue liued in euery age Other visibilitie then this the Church is not alwaies bound vnto as I haue shewed a Sect. 17. inde in place where all that the Iesuite here saith is answered Digression 48. contayning a briefe and direct answer to our aduersaryes when they say we cannot assigne a visible company professing the same faith in euery poynt that we do euer
vniuersall doctrine of God of Angels of all other creatures specially of man of his first framing of his finall end and of all things pertaining to his nature of his fall by sinne of his reparation by grace of lawes prescribed vnto him of vertues which he ought to imbrace of vices which he ought to eschue of Christ our redeemer his incarnation life and passion and his coming to iudgement of the Sacraments and all other points that anie way pertaine to Christian religion The Answer 1 That the Iesuites Romane Church hath continually held the present faith it now professeth is false and confuted a Sect. 35. Digr 22. 23. alreadie And I wonder he might for shame say it For is any so mad as to beleeue his Popes supremacie his Latine seruice his reall presence hath alway bene visible from the beginning when there is not so much as any mention of them in antiquitie All that religion therfore which the Romane Church maintaineth against vs came in by peece-meale through the faction conueyance of certaine persons which in all ages corrupted the truth and increased the corruptions by degrees till at length they obtained the name of the Romane faith 2 Next whereas he saith it is proued Catholicke in place by this that it hath and alway had some in euery coast that communicate in profession with it we must distinguish the times For in the Primitiue Church and long after the Christian world indeed communicated with the faith professed in the Romane Church but then it was not the same it is now and so the present Church of Rome is not iustified by this communion but condemned rather Afterward the nations of the world ioyned in profession with it likewise as it degenerated and grew vp in corruption but marke how One part being the smaller and obscurer liued in the middest thereof and communicated with no more then was the truth excepting some small errors like b 1 Cor. 3.12 hay or stubble builded on the foundation and this is not properly any communion with the Papacie but with the true Church whereto the Papacie in the Church of Rome grew as a scab or as a disease Another part communicated with it in the errors also as they grew and embraced the Papacie c Apo. 17.2.4.15 13.14 18.9 2. Thess 2.11 but this was the seduced world which the whore of Babylon made drunke with the wine of her fornication and deceiued with strong delusions And yet this communion was not so great but that many famous Churches in the world refused it and departed from it as soone as the alteration into the faith it now holdeth began visibly to appeare as the Churches of Greece and Armenia for example which to this day would neuer communicate with it Maginus d Geogr. descr pag. 166. saith The Greekes long since departed from the Church of Rome and appointed themselues Patriarkes whom they acknowledge to be their heads and not onely the Greekes obey them but all the Prouinces also that follow the Greekes religion Circassia Walachia Bulgaria Moscouia Russia the more part of Pole Mingrelia Brosina Albania Illyricum part of Tartarie Seruia Croatia and all the Prouinces lying vpon the Euxin sea Whereby it is plaine that many famous countries and infinite people neuer allowed of the Romane faith but haue kept possession against it to this day though many reâ—eiued it as in times past many communicated with Arius and Mahomet and yet they are not proued Catholicke thereby 3 To the last point concerning the vniuersall doctrine taught in the Romane Church I answer that it is not the holding of certaine heads and articles of religion which maketh a Church Catholicke but the holding them truly according to the Scripture Which truth being remoued the more is holden the worse and lesse Catholick is the Church that holdeth them For as much therefore as the Romane Church by adding and detracting hath corrupted the vniuersall doctrine of Christian religion and especially the points mentioned by the Iesuite and patched thereunto innumerable abuses errors and superstitions to the certaine damnation of all that beleeue them it is not proued Catholicke by teaching all the doctrine of religion but manifestly Antichristian because it teacheth euery point vntruly § 47. Neither doth it at this day denie any one point of doctrine which in former times was vniuersally receiued for verity or the Catholicke Church The which if anie will take vpon him to denie let him shew and proue first what point of doctrine the Catholicke Romane Church doth deny or hold contrarie to that which by the Church hath bene vniuersally held as we can shew the Protestants do The Answer 1 The Iesuit needed not to haue bidden vs shew the points holden in his Church against that which the Church of Christ vniuersally held in former ages for we name and shew euery point of his faith wherein he dissenteth from vs and proue that it came in contrary to the doctrine of the Church through the conueyance of some therein being neuer vniuersally receiued of all but maintained and aduanced by the power and contention of some against the rest which either resisted it or receiued it doubtfully And I VNDERTAKE TO SHEW THIS IN ANIE QVESTION OF HIS RELIGION THAT HE WILL NAME VNTO ME BY PROVING THE SAME TO BE AGAINST THE SCRIPTVRE FIRST AND THEN CONTRARIE TO THE PRIMITIVE CHVRCH AND FINALLY TAVGHT BY THE SHOOL-MEN AND OTHERS IN THE ROMANE CHVRCH IT SELFE OTHERWISE THEN NOW THE IESVITES AND TRENT COVNCELL DELIVER IT This is enough to answer the present chalenge and I haue performed it in euery question handled in this booke and namely Digress 32. to 42. Digression 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgin Marie Latine seruice Reading the Scriptures Priests mariage Images Supremacie Communion in one kind Transubstantiation 1 First touching the conception of the virgin Marie which all the ancient fathers beleeued to be in original sin and the elder Schoolmen vniuersally as I shewed vpon another occasion out of Dominicus a Part. 1. in Tho. q. 1. art 8. dub 5. Bannes and b De consecr d. 4 Firmissime nu 11. Turrecremata contrarie to c Sixt. 4. c. Cum prae excelsa Graue nimis in Extrau commun Concil Trid. sess 5. § Declarat tameÌ„ haec Galatin Arcan l. 3 pag. 490. the present beliefe of the Church of Rome 2 Next touching Latin seruice which is vsed in the Church of Rome against all antiquitie and the iudgement of many d 1. Cor. 14. The Apostle saith If an instrument of musicke make no distinction in the sound how shall it be knowne what is piped So likewise you except by the language you vtter words that haue signification how shall it be vnderstood what is spoken For you shall speake in the ayre I will pray and sing with the
spirit and I will pray and sing with the vnderstanding also And Origen e Cont. Cels l. 8 saith Let euery man make his prayer to God in his natiue mother tongue And many learned Papists confesse f Lyra. Tho. Caiet vpon 1. Cor. 14. Eras declar ad Cens pag. 153. that in the Primitiue Church and long after the prayers and seruice were done in the mother tongue and that it were better for the churches edification to haue it so stil Cassander a great Papist g Liturgic c. 28. penult sheweth this at large and addeth that diuers nations to this day retaine the auncient custome still and neuer vsed any strange language in their prayers See Iustinian Nouel 123. 3 Thirdly touching the forbidding of lay people to reade the Scriptures and to haue them in their mother tongue For h Ioh. 5.39 Christ bad the people search the Scriptures and i Act. 17.11 the Christians of Thessalonica searched them dayly and k Deut. 6.7 Moses commanded all housholders to rehearse them continually to their family and l 2. Tim. 3.15 Timothie of a child was trained vp in them And m Corn. Agrip. vanit c. 100. the Councel of Nice decreed that no Christian should be without a Bible And Chrysostome n Homil. 3 in Laz. biddeth the lay people take the Bible into their hand and reade it and o Homil. 2. in Mat. saith the reading thereof is more needfull to them then to the Monkes And Ierome p Epitaph Paul commendeth it in women of his time that it was not lawfull for them to be ignorant in the Psalmes or to passe ouer any day without learning something out of the holy Scriptures The which things the Church of Rome at this day will not follow 4 Fourthly touching the mariage of Ministers For in q Leuit. 21.7 2. Reg. 4.1 Ezek 24.18 Luc. 1.13 the old law Priests and Prophets had wiues and r Heb. 13.4 the doctrine of Saint Paule is that mariage is honorable among all Å¿ Paphnut apud Sozom. l. 1. c. 22. Theophyl in Heb. 13.4 men t 1. Tim. 3.2 Tit. 1.6 Chrys hom 1. in Tit. who also giueth order concerning the wiues and children of Bishops which were needlesse if they might haue none And that they were ordinarily maried in the Primitiue Church appeareth by many examples Mantuan u Fast l. 1. saith Hilarie a French Bishop was maried and that in his time it was lawfull Nazianzene x Monod reporteth of Basils father who was a Bishop that in the state of marriage he held the life and order of a Bishop And Synesius the Bishop of Ptolemais y Epist ad Euopt Niceph. l. 14. c. 55. writeth thus of himselfe The sacred hand of Theophylus hath giuen me a wife and hereupon I testifie to al men that I will neither forsake her nor yet priuily as an adulterer keepe her companie but I will pray God to send me by her many and good children Athanasius z Epist ad Dracont reporteth that Bishops and Monkes liued maried and had children And the Ecclesiasticall histories a Euseb l 4. c. 23 Socrat. l. 5. c. 22. Niceph. l. 12. c. 34. say expresâ—y that in the Easterne Churches it was counted a yoke too heauie to be layed on the Church-men to binde them from marriage and therefore they might if it pleased themselues auoide the companie of their wiues but no law constrained them And therefore many executing the place of Bishops euen in the houses where Bishops vsed to dwell begat many children of the wiues which before time they had lawfully married and at this present day no Bishop sleeping with his wife is counted vnchast Finally our aduersaries themselues confesse that b Scot. 4. d. 37. Polyd. inuent l. 5. c. 4. Antidid Colon. pag. 128. Coster Enchir. pag. 517. Greg. a Valen tom 4. disp 9. q. 5. puÌ„ct 5. § 1. in the most auncient times of the Church and after the Apostles death they had their wiues c 26. q. 2. Sors that they are forbidden mariage by no diuine law but onely by a humane constitution d Ouan 4. d 25. pro 9 Bellar. cleric c. 18. that this constitution may be dispensed with by releasing the vow e Caiet quod lib. 1. q. 12. pag. 236. in fine coÌ„ment in 3. part Thom. That excluding the Church lawes made by the Pope and standing only to that which we haue from Christ and his Apostles it cannot be proued by any reason or authoritie that speaking absolutely a Priest sinneth in marying but reason rather leadeth to the contrarie in that holy orders neither as they are orders nor as they are holy can hinder mariage f Pius 2. epist 321. That it is better for a Priest to marrie then to burne though he haue vowed not to marry g Pius 2. apud Platin. in eius vita Erasm declarat ad Censur Paris pag. 200. That there be many reasons to forbid Priests mariage but more to allow it 5 Fiftly touching Images For the Church of Rome h Conc. Nicen. 2. act 7. Concil Trid. sess 25. not onely worshippeth them but commaundeth also to do it i Conc. Trid. ib. Suar. to 1. d. 54. s 4. Tho 3. q. 25. art 3. 4. with diuine honour the verie same that is due to God himselfe contrarie to the commaundement which saith k Exod. 20.4 Thou shalt make to thy selfe no image nor the likenesse of any thing thou shalt not bow downe to it nor worship it And Saint Paul l Rom. 1.23 reproueth such as changed the glorie of God into the similitude of men and beasts and fowles And m Apoc. 19.10 22.8 the Apostle was rebuked for offering to haue worshipped the Angell The Councell of Eliberis n Can. 38. decreed that no picture should be made in the Church lest that were adored which is painted on walles o Ep. ad Ioan. And Epiphanius finding an Image painted on a cloth hanging in a Church rent it down and said it was against the authoritie of the Scripture that any image should be in the Church And Origen p Contra Cels l. 7. saith of his time We worship no Images q Clem. Alexand hort ad Gent pag. 14. graec Minut. Felix octou Athenag Legaâ— and the auncient Christians of the Primitiue Church had none Yea eight hundred yeares after Christ when r Zon. Cedren alij the second Nicene Councell had set vp Images Å¿ Ouand 4. d. 2. pro. 8. Baron ann 794. n. 1. a generall Councell holden at Frankford t Abb. Vrsperg ann 793. Rhegin ann 794. where the Popes Legates also were abrogated the decree thereof and by u Opus illust Caroli Mag. contra Synod a booke purposely written confuted it In that booke it is said * pag. 486. lib. 4. cap. 2. the
that which is in the cup he called his blood He changed the names gaue his body that name which belōged to the sign and to the signe that name which belonged to his body The reason why he thus changed the names was because he would haue such as partake the diuine sacraments not to heed the nature of those things which are seene but for the change sake of the names to beleeue the change that is made by grace For he called it wheat and bread which by nature is his body and againe on the other side he called himselfe a vine thus honoring the Symbols and signes which are seene with the name of his body and blood not by changing their nature but by adding grace to nature e Dial. inconfusus For the mysticall signes after consecration do not depart from their nature but they abide still in their former substance and figure and forme and may be seene and touched as before These testimonies are so plaine that they cannot be shifted For they containe the very speeches vsed by the Protestants he changed but the name he honoured the signes with the name of his body not changing their nature they depart not from their nature but abide still in their former substance their former kinde their former forme the substance or nature of bread and wine ceasseth not They are a figure c. And the fathers hereby confuted Eutyches the hereticke holding that Christ had but one nature and that by reason of the vnion the humanity was turned into the deitie against which error they opposed the doctrine of the Eucharist shewing that as therein bread and wine after consecration were honoured with the name of his body and blood and receiued grace vnto their nature to be a holy sacrament though still they remained in their former substance and property so the humanitie of Christ receiued grace by the hypostaticall vniting it to the Godhead and yet still retained the former property to be humane flesh And had they beleeued as our aduersaries do touching the sacrament they not onely could not thereby haue thus confuted Eutyches but Eutyches might by that very doctrine most probably haue confuted them For thus he might haue reasoned You Theodoret and Gelasius and the rest of your Church thinke the sacrament is a resemblance of the incarnation of Christ and the vnion of his two natures But in the sacrament the bread and wine after cōsecration remaine no more but are turned into the flesh and blood of Christ and so there is but one substance Therefore likewise in the incarnation after the vnion the humanitie remaineth no more but is turned into the diuinitie and the nature is but one as I say What could they haue answered to this reason if they had held transubstantiation Yea Eutyches made this argument in part against them For from the sacramental change of the signes whereby of common bread and wine they were changed to be holy signes and instruments of Gods grace vnto vs which change is it that the fathers mention and no other he could proue a change in Christs humane nature but Theodoret answereth him thus Now are you catcht in your owne net for the mysticall signes depart not from their nature but abide still in their former substance c. Which sheweth apparently that he beleeued not the transubstantiation 9 Neither had it bene possible the elder sort of Papists should haue spoken so waueringly and vncertainly touching the point if it had bene alway so vniuersally receiued in the church Concerning things alway beleeued indeed they speak resolutely they are certain and sticke not as when they speake of the Trinitie of the mysteries of the incarnation but when they come to intreat of this transubstantiation it is strange to see how they interfere in their words that they are able to make the resolutest Papist aliue doubt whether euer they beleeued it in good earnest or no. I will set downe the words of some of them because they deserue noting and I had their bookes ready at my hand to alledge them First there is no certaintie among them whether the bread remaine or no. For Petrus de Alliaco the Cardinall f 4. q. 6. art 2. f. saith That manner which supposeth the substance of bread to remain stil is possible Neither is it cōtrary to reason or to the authoritie of the Scripture nay it is easier to conceiue and more reasonable then that which saith the substance doth leaue the accidents And of this opinion no inconuenience doth seeme to ensue if it could be accorded with the Churches determinatiō And he addeh that the opinion which holdeth the substance of bread not to remaine doth not euidently follow of the Scripture nor in his seeming of the Churches determination And g Occh. centil q. 39 c. Cum Marthae de celeb miss gl §. Sanguinis Panor ibid. it appeareth euidently that it was a common opiniō in the Church of Rome euen of late that the bread in the sacrament remaineth still and that transubstantiation is no article of faith Next among such as held the reall presence there was no certaintie For h Tom. 3. d. 47. sect 3 d. 49. sect 2. Suarez relateth the opinion of some which held the change in the sacrament to consist in this that the bread and wine were assumed and vnited to the person of Christ And i Occh. 4. q. 6. k. Gabr. 4. d. 11 q. 1 Sum. Angel verbo Eucharistia 1. n. 31. diuers of the chiefest Schoolemen hold the bread is not conuerted substance into substance but annihilated by ceassing to be And this matter was so vncertaine in Peter Lombards time that it seemeth he knew not what to hold If k L. 4. d. 11. ◠saith he it be demanded what manner of conuersion it is whether formall or substantiall or of another kind I am not able to define Which is a signe that transubstantiation was not vniuersally beleeued in his daies And generally it is confessed that before the Councell of Lateran not yet foure hundred yeares since no man was bound to beleeue it Tonstal l De verit corp fang p. 46. saith It was free for all men till that time to follow their owne coniecture as concerning the maner of the presence They were not therfore bound to beleeue transubstātiation And Scotus and Biel are reported by m Soto 4. d. 9. q. 2. art 2. 4. Suar. tom 3. d. ◠s 1. the later Schoolemen to haue bene of minde that the opinion is very new and lately brought into the Church and beleeued onely vpon the authoritie of the Lateran Councell and indeed their words sound no lesse From the beginning n Script Oxon. 4. d. 10. q. 1. §. Quantum ergo ad istum saith Scotus since the matter of this sacrament was beleeued it hath euer bene beleeued that Christs body is not moued out of his place into heauen that it
might be here in the sacrament yet it was not in the beginning so manifestly beleeued as concerning this conuersion o D. 11. q. 3. §. Quantum ergo ad istum But principally this seemeth to moue vs to hold transubstantiation because concerning the sacramēts we are to hold as the Church of Rome doth where in the margin it is noted that our faith as concerning this sacrament is onely by reason of the Churches determination And he p §. Ad argumenta pro prima addeth We must say the Church in the Creed of the Lateran Councell vnder Innocent the third which beginneth with these words FIRMITER CREDIMVS declared this sence concerning transubstantiation to belong to the veritie of our faith And if you demand why would the Church make choise of so difficult a sence of this article whē the words of the Scripture This is my body might be vpholden after an easie sence and in appearance more true I say the Scriptures were expounded by the same spirit that made them and so it is to be supposed that the Catholicke Church expounded them by the same spirit whereby the faith was deliuered vs namely being taught by the spirit of truth and therefore it chose this sence because it was true q Canon lect 41. Biels words are to the same effect Which sheweth the point was neither holden nor knowne vniuersally in the Church before the Lateran Councell and that then it began to be receiued as a matter of our faith And yet since that time these men enquiring so boldly into the congruēcie of the opinion and casting so many dangers about it they shew plainly that they mistrust the proceeding of the Councell though they may not disclaime it Durand r 4. d. 11. q. 1. saith It is great rashnesse to thinke the body of Christ by his diuine power cannot be in the sacrament vnlesse the bread be conuerted into it But if this way which supposeth the bread to remaine still were true de facto many doubts which meet vs about the sacrament holding that the substance of bread remaineth not were dissolued But forsomuch as this way must not de facto be holden since the Church hath determined the contrary which is presumed not to erre in such matters therefore I answer the arguments made to the contrary holding the other part which saith the bread is changed Would our aduersaries thus backwardly come into the opinion if they had seene it to haue bene holden in all ages before in the Church or is it not rather an infallible signe that it was brought into the Church by the strength of some mens conceits without all warrant either of Scripture or fathers the want whereof so dazled those that imbraced it that they could see no reason for it but are all glad to lay it vpon the necke of a silly Pope in his Lateran Coūcell Besides ſ Scot. 4. d 11. q. 3. Bell Euchar. l. 3. c. 23. they confesse There is no Scriptare to inforce it vnlesse ye bring the Church of Romes exposition that is to say the Popes authoritie in whom t Turrect tract 73. quest q. 49. they thinke the power of the vniuersall Church in determining matters of faith principally resides if not alone u 3. part q. 75. art 1. p. 153. Caietan laieth downe diuers opinions holden among the Schoolemen touching the conuersion neuer a one whereof reacheth the transubstantiation and disallowing such as expounded Christs words This is my body metaphorically he saith his reason is because the Church hath vnderstood them properly I say the Church saith he because in the Gospell there is nothing that compelleth vs to vnderstand them properly headdeth that the conuersion of the bread into Christs body we haue receiued of the Church Now put all this together that we beleeue transubstantiation vpon the authoritie of the Church and this Church was Pope Innocent in the Councell of Lateran before which time there was no certaintie nor necessitie of beleeuing it and the Councell might haue chosen another sence of Christs words more easie and in all appearance more true for there is no Scripture sufficient to conuince it and the contrary were liable to fewer difficulties let this I say be put together and it will plainly shew that this point came in contrary to that which was vniuersally holden in the ancient Church because things vniuersally holden were certainly knowne and expresly beleeued without all this ado § 48. Let him shew also what countrey there is or hath bene where Christian faith either was first planted or continued where some at least haue not holden the Romane faith as we can shew them diuerse places especially in the Indies Iaponia and China countreys where theirs is scarce heard of The Answer 1 This is answered before sect 46. nu 2. where I shewed that when countries were first conuerted frō Paganism which was for the most part in the Primitiue Church the present Romane faith was not knowne but the Church of Rome in those daies professed the same that we do and consequently the nations conuerted by it and professing the faith thereof were conuerted to our religion and professed it For the Iesuite deceiueth himselfe with the name of Romane faith wherewith in the beginning all nations indeed vnder heauen communicated but then it was not the same that now it is as I haue plainly demonstrated in the former sect digress 49. And although since the change many nations haue still retained the same faith with it yet that iustifieth not the faith because the said faith growing on by steps and peecemeale was a generall apostasie and the mysterie of iniquitie working throughout the whole Church so that of necessitie there must be some in all places to follow it As when a generall rebellion groweth throughout a kingdome the rebels haue partakers in euerie towne and yet the possession is not proued theirs by that but onely the greatnesse and strength of the rebelling faction is shewed The Papacy that is to say the Roman faith in as much as it differeth from vs is not imagined by vs to be in another Church distinct in place and countries from the true Church of Christ but we affirme it to be a contagion raigning in the middest of the Church of Christ it self and spreading throughout the parts therof wheresoeuer and annoying the whole body like a leprosie in which disease though all the parts be affected yet the inward and vitall parts retaine their operation and still worke to expell the leprosie which at the length they do In this case the man is possessed indeed with a vile contagion but yet the man remaineth there still though the contagion be not the man And the contagion possesseth euery part of him some more some lesse being vniuersally spread ouer the body and yet hereby it is not proued to be the true nature and sound constitution of the bodie but a preuailing humor and when
stood not disputing the matter as the Iesuite doth here with quo tempore quo Pontifice qua via qua vi quibus incrementis Were the workmen all asleepe were they all so cold and negligent For by this argument the tares might haue bin proued to be good corne but it was sufficient for him to espie them when he came into the field and to discerne them from the wheate and to giue charge to his seruants that they should not bind them vp therwith And thus came the change of religion into the church of Rome as these tares were sowne in the husbandmans field 7 Thus I haue sufficiently shewed that forsomuch as we finde the Romish faith to be against the Scriptures we haue iustly condemned it as heresie against the Catholicke faith though we were not able to note any time when it began or person that first deliuered it or people that resisted it But we haue another issue with our aduersaries about the second proposition wherein the Iesuite you see with much confidence assumeth it that there can be no proofe made of any time or persons wherein his Church altered the ancient faith He biddeth vs shew who brought in the profession of a new faith and when the old failed He asketh at what time vnder what Pope what rumors what lamentations did it breed what resistance was made against it what historiographer writ it did none oppose themselues and so concludeth that no mention being made in any storie that such an alteration was it is sure there was no such at all In which words containing the summe of all that remaineth in this section he requireth vs to shew two points first when the Church of Rome changed her religion and who they were therein that brought in a new faith Next what resistance was made against her when she did so Wherein I am resolued the Iesuite speaketh against his owne knowledge onely to set a good face on the matter For is it possible he should be so ignorant as to imagine these demaunds cannot be satisfied Such as he is may speake boldly and peremptorily but they that trust them wil be deceiued as I wil plainly shew in the two next digressions wherein I will out of sufficient records make direct proofe first that the beginning of many principall points of the Romish faith may be shewed both concerning the time and the persons that began them Secondly that in all ages the corruptions of that Church haue bene resisted as they came in The shewing of which two points will fully answer all that is contained in this section Digression 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the noueltie of the present Romane faith 8 This point in the matter of PARDONS is so cleare that it cannot be denied for the most learned Papists that are acknowledge the vse of them to be come very lately into the Church Which being so it must necessarily be granted there is some thing altered and begun among them since the Apostles time Durand l 4. d. 20. q. 3. saith There are few things to be affirmed for certaintie concerning Pardons because the Scripture speaketh not expresly of them and the Saints Ambrose Hilary Austin Ierome speake not of them at all Caietan m Tract de Indulg c. 1. saith there can no certaintie be found touching the beginning of Pardons there is no authoritie of the Scripture or ancient fathers Greek or Latin that bringeth it to our knowledge Alphonsus n Haeres verbo Indulgen saith Their vse seemeth to haue come but lately into the Church And Henriquez the Iesuite o Sum. moral l. 7. c. 3. Scol saith There be certaine late Diuines which affirme it is no rashnesse if a man say the vse and practise of Indulgences is not from the Apostles times If there be no mention of them in the Scriptures nor Fathers nor in the ancient Church how can it be shifted off but they had a late beginning and so are not Catholicke 9 The beginning of THE POPES SVPREMACIE vsurped ouer other Bishops was in Boniface the third For Fr. Duarenus a Papist p De sacris eccl benefic l. 1. c. 10. writeth that with great ado he obtained of Phocas that he might be made the vniuersall and oecumenical Bishop which authoritie saith he his successors haue wonderfully enlarged whereas in the beginning as q Respons de priuileg patriar charum in iure Graecoroman tom 1. Balsamon a Greeke writer witnesseth the fiue Patriarks were of equall honor and stood all in steed of one head ouer the whole bodie of the vniuersall Church The beginning of his supremacie ouer Councels was of late since the Councels of r Sess 4. 5. Constance and ſ Sess 2 18. Basil decreed within these hundred yeares in the Councell of t Sess 11. Lateran by a few Italian Bishops whereas in the ancient Church it was otherwise For Cedrenus a Greeke historiographer u Annal. p. 361. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth that the oecumenicall or generall Councels were so called for that by the commaund of the Emperour the chiefe Bishops throughout the Romane Empire were assembled And x Concord l. 2. c. 25. Cusanus a late Cardinall of the Church of Rome saith how all the eight generall Councels were gathered by the Emperour The beginning of his supremacie claimed ouer Princes was but of late For Sigebert mentioning the Popes proceeding against Henry the Emperour about 300. yeares since y Chron. ann 1088. pag. 129. Idem Auentin annal Boio l. 5. pag. 470. saith Be it spoken with the leaue of all good men this noueltie that I say not heresie had not as yet sprung vp in the world that Gods Priests should teach the people that they owe no subiection to euil Princes and though they haue sworne alleageance to him yet they owe him no fidelitie neither shall be counted periured which thinke against the King yea he that obeyeth him shall be counted for excommunicate and he that doth against the King shall be absolued from the guilt of iniustice and periury In which words we see how a Frier of their owne 300. yeares since calleth that noueltie and heresie that now is cherished among our aduersaries and maintained for a peece of the Catholick faith and the Iesuite possible calleth Campian a glorious Martyr because he was tied vp for the practise thereof For it is well enough knowne that neither he nor any other Priest were euer executed in the Queenes time but onely for publishing and practising that which here you see Sigebert calleth Noueltie Besides the Popes clawbacks is it because they are beggerly both in wealth and learning as Fr. Victoria z Relect. 1. de potest eccles pag. 39. noteth of them now adayes publish in print a Carer potest Rom. Pont. l 2.
yet he condemned all worship of them as sinne which he could not haue done if the Church had beleeued the contrary And the proceeding of the Councell of Frankford against the Nicen immediatly after it was done with the mislike that most men then liuing had thereof and the generall grudge of all the Christian world against it sheweth this to be true that I say u Opus illustriss Caroli magni c. An. 1549. The booke of Charles the great x Bell. de imag c. 14. Baron an 794. nu 31. containing the acts of the Councell of Frankford and confuting that of Nice is extant And as soone as the decree of the Nicen Councell came abroade and was knowne the faithfull refused it and spake against it as against a new conceit neuer heard of before y Houeden coÌ„tinuat Bedae ann 792. a good Historiographer writeth that Charles the king of France sent ouer into England a booke containing the acts of a Synode he meaneth the second Nicen Councell directed to him from CoÌ„stantinople wherein out alas for griefe many things are found inconuenient and contrary to the true faith Specially because by the vniforme consent almost of all the Easterne Bishops no lesse then three hunndred or more it is confirmed that images should be adored Which thing Gods Church altogether detesteth Against which booke Albinus wrote an Epistle maruellously confirmed by the authority of the Scriptures and together with the booke offered it to the king of France in the name of our Bishops and Nobles The Bishop of Rhemes liuing at the same time z Refert Alan Cope dial 4. c. 18. p. 564. writeth thus In the time of the Emperour Charles by the commandement of the Apostolicke sea there was a generall Councell celebrated the said Emperour calling it wherein according to the path way of the Scriptures and tradition of our ancestors that false Synode of the Greeks was destroid and wholly abrogated And the Bishop of Orleance at the same time likewise a Ionas de cult imag lib. 1. writeth that the images of Saints and stories of diuine things may be painted in the Church not to be worshipped but to be an ornament and to bring into the minds of simple people things done and past But saith he to adore the creature or to giue it any portion of diuine honour we count a vile wickednesse and detest the doer of such a wickednesse and with open mouth we proclaime him worthy to be accursed Would so great Peers of the Church and that so vniuersally haue thus bitterly taxed the Nicen Councell if it had not brought in and begunne a new doctrine Did the Christian world thus exclaime when nothing was altered Wey their words well and you will not thinke it 13 The doctrine touching the merit of workes was begun lately by the Schoolemen for Waldensis b Sacramental tit 1. cap. 7. p. 30 saith it is Pelagianisme and chargeth them to haue inuented the termes of condignitie and congruitie thereby to vtter it And it may easily be knowne to be to by this that the said Schoolemen agree no better in it For it were not possible they should be so contrary one to another therein if it had bene a Catholicke truth receiued from the beginning without alteration 14 The Masse began not all at once but by degrees For the Latin language came not in where the people vnderstood it not till the time of Gregory six hundred yeares after Christ as c Declarat ad censur theol Paris p. 153. Erasmus affirmeth the Church in former times vsing the Seruice in the vulgar tong The transubstantiation now beleeued to be therin is acknowledged by Scotus and Biel to be no elder then the Councell of Lateran For so d Tom. 3. d 50 sâ—ct 1. p. 628. c. Suarez the Iesuite reporteth of theÌ„ which report our aduersaries are bouÌ„d to credit coming from the mouth of so great a man of their own side The sacrifice conceited to be made therin in the iudgement of diuers learned Papists was not done by Christ For e Instit moral l. 1â— c. 8. Azorius the Iesuite writeth that some Catholickes deny that Christ offered vp himselfe vnder the forme of bread and wine in his last Supper The which is true indeed and thence it followeth that the opinion of such a sacrifice is not founded on Christs deed but vpon some later inuention since him And it is very plaine that Thomas of Aquin three hundred yeares since knew it not For f Qu. 83. art 1. disputing how Christ is sacrificed in the Eucharist he answereth that he is said so to be in two respects First because the ministration of the sacrament is an image representing the passion of Christ which is his true immolation and images vse to be called by the names of those things wherof they are images SecoÌ„dly in respect of the effect of his passion because by the sacrament we are made partakers of the fruit of his passion and saith he as concerning this secoÌ„d maner it is proper to this sacrameÌ„t that Christ is immolated or sacrificed therein These reasons of his shew that he knew no such kind of sacrifice as the Church of Rome now defendeth because the celebration of the Eucharist being in his opinion but an image of the true sacrifice of Christ he could think it to be no true sacrifice vniuocally so called but onely by externall relatioÌ„ And saying again that Christ is sacrificed therin by reason we are made partakers of the fruit of his passion he sheweth clearly he knew no reall sacrifice because we are made partakers of that euen in Baptisme also where no maÌ„ imagins Christ to be sacrificed They that are acquainted with Thomas maner of writing wil soon perceiue that had he know nor beleeued such a sacrifice in the Masse as is now conceited he would haue vttered it in other more effectuall termes and expressed it as fully as the Iesuites haue done since him And touching the outward forme of the Masse I need say no more then Cusanus the Cardinall hath confessed g Ep 7. p. 857. He saith The Apostles made the sacrament of the Eucharist by saying the Pater noster as Saint Gregory affirmeth and that diuers formes were vsed before one Scolasticus came who composed that which at this day our Church vseth The which also is diuers according to the diuersitie of places But we which liue vnder the Church of Rome haue receiued the order of the Masse from the Bishops of Rome themselues who successiuely haue added thereunto one after another and so it commeth to be a perfect Seruice or liturgie This confession is enough to shew when many substantiall points were brought against former antiquitie into the Masse For at this day the Liturgie and rites thereof containe many substantiall errors inuocation of the dead commemoration and intercession for soules in Purgatorie adoration crossing c. all which by
erre he sitteth in the temple of God and beareth rule farre and neare 34 After 1250. to 1300 I name Å¿ Magd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses t Crantz Metrop l. 8. c. 16. Refert Illyr Catal. The Preachers in Sweden that publickly taught the Pope and his Bishops to be heretickes u Panor de Iudicijs c. Nouit ille Naucler vol. 2. gen 45. Dante 's the Florentine wrote in a booke that the Empire descended not from the Pope for the which cause after his death they condemned him of heresie About the same time also liued Gulielmus Altisiodorensis an auncient schoolman in whose Summes are found many things confuted that then were coming in and maintained by others the which because I haue partly obserued throughout this my answer by alledging him against the Iesuite I will not now stand to produce 35 After 1300. to 1350 I name Marsilius Patauinus that writ against the Popes supremacie x Defensor pacis in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church I name Occham the school-man y Beside his owne workes see Sleid. comment l. 2. Auent annal l. 7. p. 628 Naucl. vol. 2. gen 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings a great article of the Romane faith this day in England and Councels z Trithem de Scriptor he told the Emperour that if he would defend him with the sword he again would defend him with the word And as he resisted the Primacie so did he confute many errors now holden by the Church of Rome and confirmeth that which is our faith in not a few points as may be seene in his booke vpon the Sentences I name Gregorius Ariminensis who in his booke vpon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination Originall sinne Freewill the merit of workes and other matters a Illyr catal tom 2. pag. 797. The same time the Vniuersitie of Paris condemned the Popes pardons 36 After 1350. to 1400 I name Aluarus Pelagius who wrote a booke b De Planctu ecclesiae of the lamentation of the Church wherein he reproueth diuers abuses of his time c Fox acts and mon. pag. 38â— And Mountziger who in the Vniuersitie of Vlms openly disputed against Transubstantiation and adoration of the Sacrament I name Michael Cesenas d Illyr catal tom 2. who said the Pope was Antichrist and Rome Babylon and held there were two Churches one of the wicked wherein the Pope raigned which was a florishing Church the other of the godly an afflicted Church and he complained that the truth was almost extinguished The same time also liued Iohn Wickliffe and infinite more with him in England whom in that time they called Lolards resisting Papistry to the shedding of their bloud 37 After 1400. to 1450 I name againe the Lolards in England as Puruey Badby Thorp Browne Beuerly and the rest that were persecuted at that time I name Chaucer who expresly e Plowmans tale writ the Pope and his Clergie to be Antichrist The same time Nilus wrote his booke against Purgatory and the Popes supremacie and Iohn Hus Ierome of Prage and the Churches in Bohemia notoriously resisted the Papacie f Naucler vol. 2 gen 47. p. 1033. Their doctrine was the same with that of the Waldenses 38 After 1450. to 1500 I name Sauonarola the Florentine g Bucholch chronol Naucler vol. 2. gen 51. Illyr catal tom 2. p. 890. who preached that the time was come wherein God would renew his Church that the Church needed reformation he affirmed that the Pope taught not the doctrine of Christ he maintained the communion vnder both kinds and held against traditions iustification by workes and the Popes supremacie The same time Wesselus Groningensis and Ioannes de Vesalia were famous for holding against merits freewill traditions pardons shrift fasting dayes pilgrimages extreme vnction confirmation and the primacie In England also and Bohemia liued those which followed the doctrine of Wickliffe and Hus continuing the same till Luther 39 And when 1500. yeares were expired arose Luther Zuinglius Tindall and diuers others whom God raised vp to call his people out of Babylon who you see were not the first that misliked the Papacie many in all ages grudging at it before them and the reformation which they brought in was wished for and desired long before 40 And touching the catalogue that I haue set downe I warne the Reader of two things Note first that I haue not set downe all either that liued or are recorded in the seuerall ages nominated but onely some few for example to answer the Iesuites demaund by which few you may easily gather there were many more when so learned men neuer vse to want partakers howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder Next my meaning is not to iustifie euery one that I haue named to haue bene free from error and a ful Protestant in euery point though many were so in euery point fundamentall but onely to shew that the Papacie in all ages was resisted as it came forward which the Iesuite denieth If it be replied that these persons were hereticks condemned by the Church I answer first the Iesuite biddeth vs name who resisted Rome were all asleepe none to obserue the change c. and I name these whereunto it is no sufficient answer to say they were heretickes because it vpholdeth not the question and one hereticke may be able to detect another and the Iesuite should not make his chalenge so broade as to say No mention is made in any story of such an alteration Next it cannot be proued that these were heretickes For one part of them is the Greeke Church another part is some ancient Diuines of their owne Church a third part is such as the Romane Church persecuted The second are sound and lawfull witnesses being the true Church of God to this day though polluted with some errors The second though Papists in many points yet shew against al exception those points wherein they were no Papists to haue bene no part of the Catholicke faith so called in their time for then they would not haue resisted them but embrace them as they do all the rest The third part I grant the Church of Rome then persecuted and now calleth hereticks but that is the question whether they or their persecutors were the essentiall parts of the Church this must be decided by the Scriptures onely For our aduersaries say they are the true Church and proue it by their antiquitie without resistance both which we deny shewing the contrary in the precedent catologue which catologue when they will disproue againe by replying the men contained therein were condemned for heretickes by the Romane
Church who seeth not this to be a retiring backe againe to the question when that is brought to maintaine the question which is the question it selfe § 51. Neither do I see what answer can with probabilitie be forged against this reason For to say that the errors of the Church of Rome crept in by little and litle and so were not espied for the littlenesse of the thing or for the negligence of the Pastors that liued in those dayes is refuted alreadie For first those matters which the Protestants call errors in the Romane Church be not so little matters but that lesse in the like kind are ordinarily recorded in stories Nay some of them in their conceits and consequently if men of old time had bene Protestants they would haue bene so also in their conceits as grosse superstition as was in paganisme it selfe namely to adore Christ as present in the Eucharist which Protestants hold Really to be but a bare peece of bread also their vse of Images which they account to be idolatrie and say verie ignorantly and maliciously that we adore stockes and stones as the painims did the which things could not haue crept in so by little and little but they must needs be espied Neither could the Pastors of anie time be so simple or ignorant so sleepie or negligent but they must needs haue seene and seeing must needs in some sort haue resisted as before I said For to imagine all the Pastors of anie one age at once to haue bene in such a deepe Lethargicall sleepe that they could not onely not perceiue when the enemie did ouersow the cockle secretly in the hearts of some but also when it grew to outward action and publike practise and so could not be but most apparent as the cockle secretly sowen when it grew and brought forth fruite did appeare and was well knowne and perceiued Matth. 13. I say to imagine all the Pastors to be so simple and sleepie not to marke it then or not to resist it is rather a dreame of a proud man in his sleepe who is apt to thinke all fooles besides himselfe then a iudiciall conceit of a waking man of anie vnderstanding who ought to thinke of things passed either according to the verity recorded in stories or when this faileth by consideration of the likelihood of that which he thinketh was done by men of that time with that which most men would now do in the like case Finally if this were so that the Church did vniuersally erre Neglexerit officium Spiritus sanctus as Tertullian speaketh lib. de praescript refuting the same cauill of heretickes the holy Ghost should haue neglected his office which is as we haue out of Scripture not to permit the vniuersall Church to fall into anie errour but to suggest all things that Christ said vnto it and to teach it all truth The Answer 1 The Iesuite hath said that if religion had altered in Rome since the Apostles time it would haue bene recorded in some story that such an alteration was But there is no mention in any story of any such alteration Therefore it is sure no such was at all In which argument I haue shewed both Propositions to be false in my answer to it in the whole former section But the Iesuite supposeth onely two things can be obiected against it either that the errors as they grew were small coming in by litle and litle and so were not espied for their smalnesse or else that the Pastors which should haue espied them were all asleep which he saith could not be Whereunto I answer 2 And first to his last exception For I grant the Pastors nor people neither were not all asleepe but waking and saw the corruptions at least when they came to publicke practise as I haue shewed by induction of al ages in the former section Onely we say the number both of Pastors and people decaied daily through the Popes tyranny that after eight hundred yeares were expired increased exceedingly and oppressed the true seruants of Christ Which oppression vsed against the Saints ioyned with his strong delusions and the multitude seduced thereby caused that the warning they gaue could not be heard and what was heard could not be credited and what was heard and credited could not the one halfe come to our eares that liue now so long after them It is one thing therfore to say the Pastors were asleepe and saw it not when the enemy first meditated and deuised the point of Papistry that was sowen and another to thinke they were all asleepe when it grew vp and shewed it selfe The former we grant the later we vtterly deny Againe it is one thing to say the world was asleepe when the Pastors gaue warning and another thing to hold the Pastors were all asleep that shold giue warning This later is but the Iesuites conceit for we neuer said it the former is the truth and he cannot disproue it Whence it followeth that still the holy Ghost performed his office and euermore led the Catholicke Church into all truth and gaue it warning of error and suggested the words of Christ vnto it but the Papacy was not that Church whose children had no eares to heare and receiue the warning 3 Next to the first exception I answer the Iesuite hath falsified our saying for we do not say the corruptions were not espied for the littlenesse of the things as if they had bene so small that they could not be seene for by that reason as himselfe well obserueth the worship of the sacrament and images should be no small matter but we affirme that these great corruptions and all the rest whatsoeuer came in first one after another not all at once And secondly were broached not in their full perfection at the first but by degrees as come at the first sight beareth no eare and plants in the first spring shew neither fruite nor blossome in which sence we may say the corne and fruite came in by little and little For who dreamt images should haue bene worshipped when they were first brought in for memory or who suspected the sacrament shold haue bene adored when they first vsed kneeling at the communion Therefore when we say the errors of the Romane Church came in by litle and litle this is our meaning and thus our words must be expounded Which is a sufficient reason why some things thus coming in were at the first the lesse excepted against when no great danger was misdoubted by their entrance 4 But if it were granted that some lesser alteration consisting in ceremonies and Church-canons came in vncontrolled or some points of doctrine hauing at the first no shew of euill yet were it not proued thereby that the godly then liuing allowing them were of another mind then we For if our selues had then liued and seene no more danger ensuing vpon them then they did we would possible haue said as little against them as they did Prayer for the
flesh of Christ § 52. Fourthly the Protestants Church is not Apostolike because they cannot deriue their pedegree lineally without interruption from the Apostles as the Romane Church can from S. Peter but are enforced to acknowledge some other as Luther or Caluin or some such from whom mediatly or immediatly they haue receiued by succession the Preachers of their faith Luther and Caluin themselues being not sent of anie to teach this new faith nor succeeding lawfully to anie Apostolike Bishop or Pastor but being as Optatus Mileuitanus said lib. 2. contra Parmen Victor the Donatist an hereticke was Filij sine patre discipuli sine magistro Children without a father scholers without a maister Or as S. Cyprian lib. 1. Epist writeth of Nouatus Nemini succâ—dentes à seipsis Episcopi ordinati sunt Succeeding to none were ordained Bishops of themselues The Answer 1 Our answer is that the succession required to make a Church Apostolicke must be defined by the doctrine and not by the place or persons that is to say they must be reputed the Apostles successors which beleeue the Apostles doctrine although they haue not this outward succession of Pastors visibly following one another in one place throughout all ages as the Iesuite saith it is in the Romane Church For Saint Paul a Ephes 2.20 telleth the Ephesians they are built vpon the foundation of the Apostles and Prophets in respect of their calling to the knowledge of the Gospel and yet they had not lineally as the Iesuite meaneth it descended from the Prophets And Nazianzene saith b Laud. Athan. Succession in godlinesse is properly to be accounted succession For he that holdeth the same doctrine is also partaker of the same succession as he that is against the doctrine must be reputed to be also out of the succession Which being granted the Iesuites discourse about succession is soone answered To the same effect speaketh his owne c D. 4. Non est facile Canon They are not the children of the Saints that sit in their places but which do their workes Yea the Iesuites confesse this For Posseuine d Not. verbi Dei pag. 328. ad interrog 11. writeth that the true Church is called Apostolicke not onely for the succession of Bishops from the Apostles but also for the consanguinitie of doctrine And Gregory of Valenza e Tom. 3. pag. 141. proprietas 4. telling why the Church is called Apostolicke in the Nicene Creed giueth onely three reasons First because it began in the Apostles next because by them it was spred all ouer the world thirdly because it still followeth their faith and authoritie Waldensis f Tom. 1. doctrinal l. 2. art 2. cap. 18. saith The Apostles filled the whole Church with wholsome doctrine and in that respect the whole Catholicke Church is also called Apostolicke By all which it is plaine that for the being of an Apostolicke Church it is sufficient if it hold the Apostles faith though it want the Iesuites succession mentioned 2 Whence it followeth that although it were granted the Romane Church could shew a perpetual succession of Prelates without interruption from S. Peter which the Iesuit saith may be shewed but g See digress I deny yet were it not thereby proued Apostolike vnlesse these Prelates had also retained S. Peters doctrine that the reader may see all other marks of the Church must be tried by the doctrine and that the Iesuits succession and vnitie and vniuersality proue nothing vnlesse the true faith concurre therewith 3 Whence it followeth again that it is no disaduantage to the Protestant Churches if holding the Apostles doctrine they want externall succession of place persons such as the Iesuite boasteth of because the Apostolicknesse of the Church is not to be defined by it but wheresoeuer the true faith contained in the Scriptures is professed and embraced there is the whole and full nature of an Apostolicke Church 4 And so I answer the Iesuites discourse in particular that we can deriue our faith from the Apostles and that without interruption in that to this day it was neuer interrupted though such as succeeded visibly in bishops thrones did not alway professe it it is sufficient that their malice could neuer extinguish it and the professors and teachers thereof liued in the Romane Church it selfe which beside all other testimonies we know by this that it is the faith of the Scriptures which cannot be extinguished but groweth in the middest of all her enemies 5 And touching Luther and Caluin I answer Touching the calling of Luther that whatsoeuer is said against them dependeth vpon another point which is the faith that they taught For if that were the truth theÌ„ no doubt they were sent of God to teach it we hearing them receiued it of them no otherwise then Gods faithful people are bound to receiue the Gospell of their Pastors And whereas he saith they succeeded no Apostolick Bishop neither had any calling to preach that new faith I answer that for the externall succession whereof I haue spoken we care not it is sufficient that in doctrine they succeeded the Apostles and Primitiue Churches and those faithfull witnesses which in all ages since embraced the same in persecution though they succeeded not in that open manner that was vsed afore heresie and persecution grew And albeit the Romane Church would not heare them yet had they a lawfull calling First inwardly from God who stirred them vp gaue them gifts directed them by his spirit and blessed their labor then outwardly in the Church of Rome it selfe where they were created Doctors of Diuinity and Pastors to teach the people as they were baptized by vertue whereof they might lawfully preach afterward that which by the Scriptures they found to be the truth and did lineally succeed the true Pastors of the Church that liued before them If it be obiected that hauing their calling in the Church of Rome it will follow thereupon that only the Church of Rome is the true Church this is easily answered by denying the consequence For the Church of God and the Papacie were mingled together and were both called by one name the church of Rome by reason that in diuers things that were good and indifferent they communicated So that euen in the Papacie many of the things of Gods Church remained as the Scripture Baptisme and these callings which the Pope and his Clergie occupying did as pirates that occupie another mans ship and his goods therein and therefore conferring baptisme and callings to diuers persons that afterwards forsooke the Pope the said persons notwithstanding rightly inherited them as the true Churches goods which the Papacie vsurped And whereas the Iesuite saith they were not sent to preach this new faith I answer him that this new faith as he styleth it is the true faith therfore euen that sending which they had bound them to preach it though at the first it reuealed it not
Paule in the foresaid place that those that come to it must not take the honor to themselues but must be called vnto it as Aaron was to wit visibly and by peculiar consecration and must come to it in this ordinarie maner which our Sauiour termed to enter in by the doore Ioh. 10. to wit by Christ who visibly sent his Apostles saying Euntes docete omnes gentes baptizantes eos c. Matth. vlt. and Ioh. 20. vsing a peculiar ceremonie Qui sufflauit in eos he breathed vpon them saying Accipite Spiritum sanctum quorum remiseritis peccata remittuntur eis quorum retinueritis retenta sunt and are not forgiuen them By which words visibly was giuen to the Apostles both power to absolue from sinnes and a vertuall commandement to the people to make confession to them of all their mortall sinne since without this confession they could not tell what to remit and when to retaine sinnes The which Apostles being thus visibly by our Sauiour called consecrated and sent did visibly by imposition of hands ordeine others their successors and these others from time to time without interruption vntill this present men who now are Priests and Pastors in the Catholicke Romane Church These therefore I say enter in by Christ the doore and therefore are true Pastors and whosoeuer entreth in anie other way our Sauiour in the same place hath told vs how to account of them where he saith Qui non intrat per ostium in ouile ouium sed ascendit aliunde fur est latro who cometh not to feed the sheepe but to steale kil and destroy them So that we haue not to expect any to be sent of God to teach and instruct vs in faith but such as come in this ordinary maner as it is certain Luther and Caluin did not come The Answer 1 In this place the Iesuite to shew we haue not the Church excepteth against our Pastors and particularly against Luther and Caluin as if they had no lawfull calling to preach as they did And indeed it is a certaine truth that all true Pastors in the Church of God taking vpon them to instruct his people must haue a calling thereunto and be sent of God as the texts alledged do well proue Heb. 5.4 2. Chron. 26.18 Mat. 28.19 Ioh. 10.1 and 20.22 And if anie man leape out of the Church forsaking that company wherein lawful succession vndoubtedly is and with the succession lawfull sending froÌ„ God he must be reputed a hireling that cometh to destroy For this is the touchstone whereby true teachers are discerned and the contrarie discouered And by this we know the Pastors of our Church against whom the Iesuite excepteth to be legitimate For the God of heauen sent them and when they came they leaped not out of the Church otherwise then the wheate doth out of the chaffe when it is winnowed neither did they teach anie thing that was new or contrarie to the Church but continued and reformed the ancient doctrine which the Papacie in the Church had corrupted And let the reader remember which I haue often answered in this booke that the Popish religion and abuses of all sorts in processe of time grew as a leprosie vpon the Church and as I may say incorporated themselues therewith by reason whereof things good euill were mingled together Gods word with mans traditions the true Sacraments with mans errors and the externall calling of Ministers with foule corruptions in which case Luther and our teachers renouncing the said errors traditions and corruptions and retaining the rest cannot be said to haue gone out of the Church but to remaine perfectly in it still because that which they left was not vniuocally of the church but only in conceit was reputed so In the Church of Rome knowne by that name and in no other in these Westerne parts were the true Scriptures Sacraments Callings and Successions euery part of true faith and necessarie doctrine but these things were not the Papacie against which we go the Papacie was and is that which ouer and besides was by degrees added to them And therefore our Pastors leapt not out of the Church which alwayes goeth with the truth but out of the Papacie and preaching by vertue of that externall mission which they receiued in the Papacie they had the vndoubted commission of Christ whereto they had right And euen as when a faire poole of water becometh in time corrupted weedes grow the mudde increaseth and frogs creepe into it the owner thereof cutteth a channell and leauing the corruption drawes the water to another place and so occupieth it without danger and the frogs remaining must not complaine the water is theirs because the pit wherein they remaine is it that first ingendred it no more may the Papacy accuse vs for going out of the church of Rome as long as we left nothing behind vs but the frogs and weedes and that which was the ancient water before they came we are whose growing vpon vs was the cause that we separated although they succeeded in the Church as the weeds and frogs did in the poole 2 The Iesuite obiecteth that God hath planted a Church to endure in all ages wherein he will haue a visible succession of teachers preserued from failing in the true faith therefore none are sent of God but such as come in this ordinarie maner called and succeeding visibly and with peculiar consecration which Christ termeth entring in by the doore The Antecedent whereof is false For though Gods ordinance be that he haue a Church and teachers therein in all ages succeeding one another and standing in the truth yet he hath made no law that this succession shall be visible or with peculiar consecration as the Iesuite meaneth them For by visible he vnderstandeth conspicuous at al times to all the world which is a foolish assertioÌ„ a § 17. And so forward to the 24. confuted in it owne place where he disputed it It is sufficient that the succession of the Pastors in the Church be visible to the children of the Church And by peculiar consecration b Dom. Bann he meaneth the Popish ceremonie of Orders which is a priuate inuention of the later times and the proper corruption that grew to the outward ordination and calling of Ministers which God appointed Let these false definitioâ—s be remoued and the succession and calling and consecration be expounded as God meant them when he said they should alway be in the Church and our Pastors haue them as I haue answered c §. 52. n. 5. §. 53. and so forward before Yea our verie aduersaries denie not but a man may be a lawfull Minister though a Bishop neuer consecrated him and whereas the common opinion in the Church of Rome is that a Bishop differeth not from a Priest in order but in iurisdiction onely hence it followeth vnauoidably that iure diuino a simple priest in some cases may ordaine because
text He saith Now since the Tridentine Councell this is the sence but before no such matter was beleeued Nay contrary for l Verb. Confessio 2. n. 1. saith Angelus Clauasinus a truer way then by Iohn 20. whereby it is proued that confession is de iure diuino is this that it must not be thought the Church and the Apostles would haue layed so dangerous a burden vpon men if Christ had not giuen this precept to them as he did concerning the other sacraments baptisme excepted whereof it appeareth not when or how they were expresly ordained Marke how he saith the 20. of Iohn is not the best way to proue penance by because the ordination thereof is no where expressed in the Scripture that the Iesuites haue good reason m Bellar. de effect sacram c. 25. to be contented with the testimonie of the Tridentine Councell albeit they haue no other and to feare lest if the authoritie thereof be taken away their whole Christian faith he called in question For I assure the Reader that afore this Councell which was but fiftie yeares since the sacrament of penance was neuer knowne where it was ordained though as learned Papists had the matter in hammering as any were at Trent as I will precisely make demonstration 8 For one sort of them n Glo. de poenit d. 5. in poenitentia Panor omnes vtriusque de poenit remiss the Canonists especially thinke it was taken vp by a custome or tradition of the Church and not by any authoritie of the Scripture And those Schoole-men also incline to this opinion o Alexan. 4. q. 8. m 2 art 1. q. 17. m. 3. art 2. Bonauent quē refert Fr. Ouād 4. d. 16. pro. 2. that haue written how Christ ordained it not The second opinion is that it was ordained by God and so is de iure diuino But by what authoritie was it made knowne and propounded to vs p Rosell verb. confessio 2. n 1. Orbell 4. d. 17. q 1. Some say by tradition without any Scripture Scotus q 4. d. 17. qu. 1. Idem Iansen concord c. 147. writeth that either we must hold it to haue bene published by the Gospell or if that be not sufficient it must be said that it is a positiue law published by Christ to his Apostles by thē to the Church without any Scripture as the Church holdeth many other things reuealed vnto her by word of mouth without all Scripture And Peresius r De tradit part 3. consid 3 saith the naked and cleare maner of this sacramentall institution touching the substance and circumstances thereof standeth onely vpon diuine tradition which the holy martyr Clemens reuealed from the minde of Saint Peter whom he dayly heard But others say it is contained in the Scripture written but they are not agreed where and therefore let it be enquired where it is written Some say in the old and new Testament both For Galatinus ſ De Arcan l. 10 c. 3 saith the Iewes had confession And Waldensis t Tom. 2. c. 140. writeth that Christ commanded it not but confirmed and supplied the ancient custome thereof vsed in the old law Neuerthelesse others denie this and say Christ appointed it in the new Testament But in what place I maruell The Iesuite following u Sess 6. c. 14. 14. c 1. the Tridentine Councell and x Bell. Suarez Greg. Valent. Baron in places where they handle this question the Iesuites saith In the 20. of Iohn y Antididagm Colon. p. 108. Others say the 16. and 18. of Matthew when Christ gaue the keyes z Dom. Soto quem refert Ouand 4. d. 16. pro. 15. Others say at his last supper when he ordained the Eucharist a Armachan q. Armen l 11. c. 14 Others Luk. 6. and Mark 3. when he created his Apostles b Tho. 3. part q. 84. part 7. Sent. 4. d. 22. q. 2 art 3. ad 3. §. Ad 3. quaestion Others thinke it was not ordained all at once but by parts and at seuerall times the which opinion Victoria c Relect. 1. sect 5. n. 10. thinketh the most probable for he saith the Doctors agree not touching the time when Christ gaue the keys there is no certaintie but onely that they had them All this excludeth the 20. of Iohn 9 By all which the Reader may see what an vncertaine deuice the sacrament of Popish Penance is whose institution cannot be found and he may iudge to what small purpose the Iesuite alledgeth Scripture when his owne side is so variable and vncertaine touching the same and can agree vpon no Scripture in the present controuersie that should infallibly decide it among themselues § 59. Or if it should please God to send any one in an extraordinary manner it appertaineth to his prouidence to furnish him with the gift of miracles as he did our Sauiour Christ or some such euident token that it may be plainly knowne he is assuredly sent of God otherwise the people should not be bound to beleeue him but might without sinne reiect his doctrine and teaching according as our Sauiour said of himselfe Ioh. 10. Si non facio opera Patris mei nolite credere mihi And Ioh. 15. Si non fecissem opera in eis quae nemo alius fecit peccatum non haberent If I had not done workes among them that no other hath done they should not haue sinned to wit in not beleeuing Nay vnlesse there were some euident token of this extraordinary mission as there is none such in these new men the people should now an ordinary course being set downe by our Sauiour as I haue proued sinne in beleeuing any that shall come and tell them that he is extraordinarily sent of God if hee teach contrary to the doctrine that by ordinary Doctors and Pastors is vniuersally taught though it should happen the liues of those Pastors should at any time not be so commendable or be euidently bad still remembring that saying of our Sauiour Super Cathedram Mosis sederunt Scribae Pharisaei omnia ergo quaecunque dixerint vobis seruate facite secundum verò opera eorum nolite facere Mat. 23.1 Considering that also of Saint Paul Gal. 1. Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Let him be accursed So that since the people hath receiued from their ordinary Pastors that doctrine which hath descended by tradition from hand to hand from Christ and his Apostles themselues according to that of Saint Austin lib. 2. contra Iulian Quod inuenerunt in Ecclesia tenuerunt quod didicerunt docuerunt quod à patribus acceperunt hoc filijs tradiderunt That which they found in the Church they held c. whosoeuer he is that shall Euangelize any thing opposite to this whether he seeme to be an Apostle or an Angell and much more if he be another to wit one of these new men
LENITY TO REDVCE AGAINE THEIR SEDVCED NEIGHBOVRS bearing with their frowardnesse and praying instantly for their conuersion if at any time it may please God to release them of their errors and to giue them the knowledge of his truth by deliuering them from the Romane Emissaries which haue made them their wards that they might possesse them and prey vpon them And let them finally with faithfulnesse and instance pray God for the state wherein we liue so pitifully vexed with the discontent and fury of those that call themselues Catholickes who if they had any dram of religioÌ„ or conscience in them would not thus practise to make their owne deare countrey a theater of such tragedies as the world neuer saw before But our sinnes are the cause of these things and therefore let euery man eschuing his owne euill seeke that way to confirme himselfe and the Church wherein he liueth in the fauour of God that he may shew mercy and peace in our daies Amen FINIS An Alphabeticall Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the section the second the number of the section Where the number is but one there the whole Section is meant A. ABbeyes See Monkes and Monasteries Accidents in the Sacrament where they inhere 35 21. how they haue power to nourish breed corrupt c. ibid. Adoration of the blessed Sacrament when it was brought in 51.9 absurdities about it ibid Alteration The Church of Rome is altered from that which it held in ancient times Digress 23. See Romane Church Anastasius his booke de Vitis Rom. Pontificum censured 55.7 Antiquitie of the Protestants doctrine demonstrated 44.1 Apocrypha not canonicall Scripture by the Papists owne confession 35 20. Appeales to Rome forbidden 36.27 Apostolicke How the Church is Apostolicke 52.1 Arnulfus his speech of the Pope 50.28 Auricular confession iustly reiected by the Protestants 40.6 The primitiue Church vsed it not ibid. It was the occasion and meanes of contriuing the horriblest sins that were 40.9 The saying of Chaucer touching it ibid Not agreed vpon by the Papists touching the time when it was instituted 35.20 and 40.6 and 58.7 whether it be simplie needfull 40.7.8 Austine the monke conuerted not England 49. Author of sinne God is not the Author of sinne 40.50 How God willeth sinne ibid. Touching this point the Papists haue belyed vs and say themselues as much as we do ibid. B. BErengatius 50.30 Bishops Lay men somtime made Bishops 5.11 The Bishops oath made to the Pope 31.6 Titular Bishops at the Councell of Trent 31.5 Bookes The practise of Papists in purging of bookes 35.18 Boy Pope of Rome 55.7 C. CAlling of the Protestant Ministers how demonstrated 52.5 It is necessarie that Pastors haue a calling 58.1 What calling the Protestants Pastors had ib. They need no miracles to confirme it and why 59. Canonizing See Saints Catholicke The Romish Church not Catholicke in place 46.2 nor in doctrine and time 46.3 Centuries how they haue taken exception against the Fathers 44.3 Certaintie of saluation See Saluation Church Our faith is not lastly resolued into the authoritie of the Church 6.9 How the teaching of the Church is called the rule 13.1 By the Church the Papists meane the Pope Digress 16. Why the Papists deuolue all power so to the Church Digress 16. How the Church is said to erre 14.2 and 15.6 25.2 The Church militant may erre 14.2 inde 15.6 The Church is the subordinate meanes to teach men and how 18.5 27.1 Church visible The true state of the question betweene the Papists and vs touching the visiblenesse of the Church 17.1 and Digress 17. 22. The Papists confesse in effect as much touching the Churches being sometime inuisible as we do Digress 17. The Church is not alway visible 18. The Arguments against this answered from § 18. to 24. The Papists say the Church when Christ suffered was in the virgine Marie alone 17.3 The Protestants Church hath alway beene Digress 48. Markes of the Church the Sacraments and doctrine of the Scripture are the right markes of the Church 24.1 and Digress 18. The Arguments against this are answered from 26. to 32. How the teaching and doctrine of the Church may be examined 30. The markes of the Church assigned by the Papists are not sufficient 32. How the Church mooued Saint Austin to beleeue the Gospell Digress 19. Change of the ancient Romane faith See Alteration and Romane Church Clergie The vilenesse of the Popish Clergie noted 38.5 How the Papists excuse it 38.7 Communion See Sacrament Commandements of God See Law Congruitie See Merit of congruity Conception of the virgin Mary without sinne a new doctrine 47.2 Consultation not debarred though man haue no freewill 40.48 Conuersion of countries by the Romane Church how it was 49.4 Contention What the contentions are wherewith our Churches can truly be charged 33.2 The Church was neuer free from al coÌ„tention Digress 21. Grieuous contentions in the Primitiue Church ibid. Discourse touching the contentions in the Romane Church Digress 24. They say they contend not in dogmaticall points answered 35.19 Councels aboue the Pope 36.28.30 the Pope not president in the ancient Councels 36.29 They may erre 15.6 44 6. They were called in ancient times by the Emperour or ciuill Magistrate 36.28 D. DEcree of God inclineth and ordereth mans will 40.47 Descention of Christs soule into hell denied by Papists 35. â—0 Doctrine of the Romane Church See Papistrie E. EAster Contention in the primitiue Church about the keeping of it 33.4 36.3 Election is not for works foreseene 40.49 how a man may know if he be elected 41.7 England not first conuerted by Austin the monke 49 nor by the Church of Rome ibid. Erre The Church may erre how 14.2 15.6 25.2 the Pope may erre euen judicially and be an hereticke 55.8 and Digress 28. Councels may erre 15.6 44.6 and so haue the Fathers 44.5 Eucharist How Christ is present therein explicated 51.10 Vile speeches of the Papists touching it 51.11 Euerard the Bishop of Salisborow his speech of the Pope 50.33 Examin The teaching of the Church and all men to be examined â—0 F FAith must be builded on the scripture 1.1 Papists build their faith on Tradition 1.3 It must be explicite 2.1 What infolded faith is 2.2 in marg x. pag. 6. num 6. Disputing in matters of faith forbidden by the Papists 2.4 The Colliars faith what 2.6 The last resolution of our faith is into the authoritie of the Scriptures 5.5 And not of the Church Digress 6. 11. Faith how a marke of the Church 25 1. See Church Faith onely iustifieth expounded and defended Digress 40. Iustifying faith described 40.39 A man may know if he haue faith 41.3 Faith of the ancient Roman Church how it began to faile 50 4. How the moderne Romane faith grew in the Church 58.1 Fasting Digress 32. The Protestants maintaine fasting ibid. The
42.11 Mortall sinne Digress 38. See Sin Monasteries were first throwne down by Papists 42.10 Of vile report in their time 42.12 The testimonies of diuers old writers touching the liues of cloisterers Digress 45. A bragge that the Papists make touching the order of Bennet 42.13 N NEcessitie of good works expounded and handled Digress 34. Notes of the Church See Church O OBscuritie of the Scripture not so great as the Papists obiect Digress 8. Why they make folke beleeue they are so obscure Digress 9. See Scripture Occham the Schoolman 50.35 Onely faith See Faith onely Opinions Variable exceedingly among the Papists 35.21 The saying that they vary not in dogmaticall points answered 35.19 Originall sin No agreement among the Papists touching the nature of it 50.17 Originall text of the Bible is the Hebrew and Greeke which is free frō all corruption 6.11 and 35.3 P PAinter The Painters iest 38.6 Painting Christs armes for what vse 40.35 Papists famous for controlling reiecting censuring and purging one another 44.14 An example of their impudent deniall of all antiquitie 44.15 50.18 They wipe our names out of bookes 45.2 Papistry is a complete doctrine of liberty and a meere witty deuice for the maintenance of their ambition and pleasure 43.3 and Digress 46. A new religion 48.1 Pardons when and how they came in 50.8 They release all satisfaction 40.33 The treasury whence they rise nu 34. A view of long pardons granted for short seruice nu 35. Penance The Papists cannot tell whē it was ordained nor by what Scripture it is proued Digress 55. Peter receiued no more power ouer the Church then the other Disciples did disputed 36.12 inde The Papists are not agreed how his supremacie is proued or what it containeth 36.39 inde Pope made iudge of our faith 5.8 and ouer the Fathers 44.11 His iudgement was not receiued as the rule in the primitiue Church Digress 25. but be was resisted ibid The Papists themselues will not yeeld to his iudgement 36.8 Manie Popes deposed nu 8. What kind of men they commonly are nu 9. He was tyed to his owne prouince in the primitiue Church 36.26 He may erre See Erre He calleth him selfe S. Peter 36.38 Popes what kind of men how they haue bene chosen 55.9 Manie at once nu 10. The liues of some of them described 57.9 How the Popes sinne is excused 57.11 Popes succession He is not S. Peters successor Digress 29. If the Pope be not effectually proued to succeed S. Peter in the conceited primacie all Papistrie will fall 36.24 Prayer in Latine misliked by some Papists 35.20 Long pardons promised to short Prayers 40.35 Predestination Our doctrin touching this point is belyed by the Papists 40.43 The doctrine thereof layed down n. 44. It imposeth no naturall necessitie vpon the second causes ibid. The reconciliation of it and Free will nu 45 46. The Papists make the will of man as subiect to Gods decree as we do num 46 47. It is not for works foreseene num 49. Presidencie ouer Councels belonged not to the Pope of old 36.29 Priests power to remit sinne denied by learned Papists 35.20 This power handled Digress 55. Their mariage allowed in ancient times 47.4 The foulenesse of their liues noted in the Papacie 38.5 A sillie Priest that beleeued all was true that was printed 42.8 Purging of bookes the Papists practise 35.18 Puritanes That name doth properly belong to Papists 40.19 Q. QVestions of faith must be decided by the Scriptures Digres 3. No end of Questions among the Schoolemen 35.21 R. REading the Scriptures forbidden by the Papists 2.3 The lay people did reade them in ancient time 47.3 Rebaptization a point wherein there was much contention 36.4 Reprobation not for works foreseene 40.49 Religious men Orders See Monks Resolution of our faith See Faith Romane Church How the world in former times communicated with it 46.2 The Greeks refuse it ibid. How it increased 47.1 When the faith of the ancient Roman church began to be altered into that which now is therein 50.4 inde Resistance made against the change nu 5. One meanes whereby it may euidently be demōstrated that the Romane Church hath changed the old faith nu 15. A full demonstration of the resistance made in all ages against the Romane Churches alteration Digress 52. The obiections that are made against the catalogue are answered nu 40. The Romane Church altered the faith by little and little how it is meant 51.3 How the Fathers praised the Romane Church 56.1 How the faith of the Roman Church grew 58.1 The Papists absurdly call the Catholicke Church the Romane Church 13.3 Rule of faith is certaine 3.1 Such a rule is simply necessarie ibid. but not reuealed to all ibid. It hath fiue properties 4.1 The Scripture is it ibid. and the Papists cannot denie it 4.6 How we call the translated Scriptures the rule 6.1 The rule is easie though some meanes be needfull to learne it 7.2 and 8.10 How the doctrine or teaching of the Church may be called the rule 13.1 See Church S. SAcrament Seuē Sacraments merrily prooued in a Sermon at the Councell of Trent 8.15 How the Sacraments are a marke of the Church See Church Sacrament in one kind against antiquitie 35.11 and 47 7. In both kinds best 35.20 Our doctrine touching the Eucharist layed downe and how Christ is present therein 51.10 The Papists haue no certaintie of the presence of Christ in the Sacrament 47.9 Saints What kind of Saints the Protestants haue 39.1 and what kinde the Papists 39.2 41.1 Obiectiōs against the Popes canonizing of Saints 39.3 The Papists claime kindred of manie Saints that neuer knew the Popish religion 42.1 Saluation A man may be assured thereof 35.20 by what meanes 40.39 The Papists not able to denie this 41.10 Sanctification of life absolutely necessarie to saluation Digress 34. Satisfaction What kinde of Satisfaction we require and teach Digres 39. and what kind the Papists ibid. The true state of the question touching Satisfaction 40.28 Note what the Papists teach concerning the Satisfaction of our workes nu 30. Our workes satisfie not nu 31. The Papists play with their Satisfaction nu 33. Pardons release all Satisfaction num 30. A view of the Papists vncertainties and contradictions in this question of Satisfaction num 34. Scripture The people allowed to read it in ancient times 47.3 The Scripture is a letter sent from God to man 62.2 The Papists forbid the reading of them 2.3 and disputing of them num 4. The knowledge thereof needfull num 7. They are easie to such as haue the meanes 4.2 It onely is the rule of faith 4.1 and 10.1 and 34.1 The true cause why the Papists disable the Scripture from being the rule Digress 4 It must be Translated See Translations It is not obscure 7.2 Digress 8. but onely in two cases 8.1 How the sence thereof is attained 8.2 It containeth all things needfull nu 3. Why learned men varie
in the sence of the Scripture nu 4 7. Digress 10. How a man may be certaine which is the right sence n. 7 8 12. Why many vnderstand not the Scripture Digress 10. and 14. and § 10.1 How the easinesse of the Scripture is proued 8.16 They haue the outward authoritie wherupon our faith is built Digress 11. how we know them to be Gods word Digress 11. and 12. They coÌ„taine all things needfull 9.1 The Papists say the sence of the Scripture altereth with the time 9.11 Horrible behauiour of the Papists gainst the Scriptures Digress 22. Shrift See Auricular confession Sinne. How God willeth it 40.50 Our vprising from sin is by grace our owne will not disposing thereunto 40.63 The Papists haue no certainty what power the Priest hath in remitting sinne Digress 55. We do not say all that we do is sin Digress 37. Our doctrine touching the sinfulnes cleauing to our good workes maketh not men carelesse 40.25 Sinne mortall and venial an vntrue distinction Digress 38. How the Papists hold it ib. They agree not in it ibid. Succession Wherein true succession standeth 52.1 3. How the Protestants doctrine hath succeeded 52.4 How the father 's insisted vpon succession 53. and 56. It is no note of the Church 54.1 True faith how ioyned with succession and how not 54.2 The Succession of the Romane Church proueth it not the true Church 55 2. The Greekes haue as good succession as the Romanes ibid. The Romish Church hath no true outward succession Digress 53. Such succession as the Papists meane is not needfull 58 2. Supremacy of the Pope against the first antiquitie 35.10 47.6 The Papists agree not in it 35.20 The Popes Supremacy dependeth on a point that can neuer be proued 36.24 The Primitiue Church acknowledged it not Digress 27. Phocas gaue it to Boniface 36.31 When it began ouer Bishops and kings 50.9 T TEmptation may be ouercome without Gods grace as the Papists vntruly say 40.58 Traditions made equall to Scripture 1.3 Yea preferred before it 1.2 In marg k. and 5.8 Translation of the Scripture forbidden by the Church of Rome 1.3 How translations are Gods word it selfe and the rule of faith 5.2 and how our faith relieth on them ibid The Scripture ought to be translated and read of all Digress 5. The Papists disdaine this 5.11 How our English translations may be called erronious and how not 6.2 How we know our English translation to be the infallible word of God 6.3 8. The amending or changing of our translation is no discredit to it 6.6 The Hebrew and Greeke originals are free from error 6.11 Transubstantiation a new doctrine 35.12 and 47.8 The Papists haue no certaintie of it 47.9 Treasury of the Church whence pardon arise not agreed vpon what it should be 40 34. Trent Councell what kind of Councell and the proceeding thereof Digress 20. V VAcancies of the Roman Sea 55.6 Veniall sinne what 40 â—6 Some Papists deny any sinne to be venial num 27. How done away ibid. Visiblenes of the Church See Church Vnitie of the Church wherein it properly consisteth 33.1 The true Church may be without outward vnitie n. 2. It is soÌ„time grieuously violated in the Church Digress 21. No vnitie in the Romane Church 35.1 Digress 24. What kind of vnitie the Papists haue in their Church 35.2 Vniuersalitie of the Church how to be expounded 44.2 Vniuersalitie of the Romish Church disproued 46.2 Our faith is vniuerâ—â—â—l in Time Place and Doctrine 44. Vprising from sinne is by Grace without the disposing of the will thereto 40.63 Vulgar translation of the Bible which the Papists vse canonized by the Trent Councell 6.11 Exceedingly corrupt Digress 7. W WAfers when brought into the Sacrament 50.31 Waldenses and their opinions 50.32 Woman Pope 55.7 Word of God See Scriptures The Papists by Gods word meane Traditions as wel as the writteÌ„ word 1.3 Workes See Good works and Merit and Satisfaction The Church of Rome ioyneth our workes with Christs merits iointly to satisfie therewith 40.29 GOod Reader it may fall out that in the margent of this booke specially some faults are escaped in the printing by mistaking or misplacing the figures other parts of the quotation Which is no maruel in quotations of this nature where many figures go together And I my selfe being aboue 100. miles from the presse that I could not helpe it Neuerthelesse I will maintaine the quotation for substance to be true though the Printer may haue mistaken it and learned men that will take so much pains may find that which I intend I doubt not by their owne knowledge of the place if the numbers of the quotation deceiue them I know not whether there be any such defects yet or noâ— but this I admonish because the Papists if they find an error in the printing of one of our bookes vse to exclame as if an article of our faith were razed out neuer remembring the like casualties of their own It is one thing if I haue wilfully forged or falsified a place and another thing if the Printer onely haue mistaken the quotation The latter may be but the former is not as I will be ready to satisfie any that will charge me with it FINIS
be as ready to obey is one thing but neither to be willing to learne nor when you heare the truth to be satisfied therewith is another The first of these may befall the particular Church c. § 26. Because a marke whereby a thing may and must be knowne must be more apparent and easie to be knowne to all those men which should by that marke seeke out and find that thing then the thing it selfe otherwise there should come no helpe by the marke to the knowledge of the thing But to know which is the true faith in all points at least to some sorts of men to wit the vnlearned is more hard then to know and assigne which companie of men be the true Church For to know which is the true faith in all particular points requireth learning whereby one may vnderstand the termes and state of the question besides iudgement to discusse and weigh prudently the sufficiencie of the authorities and reasons oâ— both parts that vpon this pondering of reasons they may prudently conclude which is the better part Moreouer they must haue a supernaturall light of God his Spirit whereby they may discerne and see those things which be aboue all naturall rules and reasons Ad haec quis idoneus Who can say that he is sufficiently furnished with these helpes or who can be infallibly sure that he hath all these in such sort as is requisite for obtaining by his owne industrie an infallible faith in al points And as for the vnlearned they must needes confesse that in diuerse mysteries of faith they do not so much as vnderstand the termes and state of the question and much lesse are they able sufficiently to examine the worth of euery reason neither are all such as can perswade themselues that they are singularly illuminated immediatly taught of God his Spirit neither if they did thus perswade themselues could they be infallibly sure that in this their perswasion they were not deceiued since it is certaine that some that most strongly in their owne conceit perswade themselues to be thus enlightened are in this their perswasion deceiued Now for to know which is the true Church and by giuing credite to it consequently which is the true faith there are not so many things required nor anie great difficultie as shall be declared For this is the direct way which Esay as did foretell cap. 35. should be in the time of Messias which he said should be so direct that euen fooles to wit simple and vnlearned men should not erre in it Haec erit vobis directa via saith he ita vt stulti non errent per eam The Answer 1 This is his first argument the summe whereof is concluded in this Syllogisme That which is the marke whereby to know a thing must be more apparent and easier to be knowne then the thing it selfe otherwise it helpeth vs not in finding out the thing But the true faith is not more apparent or easier to be knowne then the Church but contrary the Church is easier to be knowne then the true faith for to know the true faith there is required learning iudgement and supernaturall illumination which no man sufficiently hath but to know which is the true Church these things are not required for the Church is the direct way Esa 35.8 Therefore the true faith is not the marke of the Church To this I answer denying the second proposition and the confirmation thereof that it is harder to know which is the true faith then to assigne which company of men be the Church For faith is the cause of the Church that is to say this is the thing that maketh a people to be the Church of God when they beleeue the word of God and euery cause as it goeth before his effect so is it more apparent to our vnderstanding and better knowne to our iudgement then the effect Aristotle saith a Analy Poste cap. 2. Causes are both before their effects and better knowne and b Ibid. Metaph l. 1. c. 2. l. 2. c. 2. Plato in Thraet the true knowledge of things ariseth from the knowledge of their causes yea those things are simply first and best knowne which are furthest from our sence and nearest our vnderstanding and so the doctrine and beliefe of the Church must needes be easier to know then the Church it selfe because it cometh first to my vnderstanding and of necessitie I must see it afore I can tell whether the Church be there or not For though that company which is offered to me as the Church be more apparent to my sence yet haue I no certaintie that it is the Church or a companie so qualified vntil I know the faith thereof to be true I see indeed a company of men and heare much of their greatnesse but I am not sure they are the Church vnlesse I know they hold the true faith and so the knowledge of this leadeth me to the knowledge of that and the faith is easilier discerned then the Church 2 The Papists themselues haue a saying which if this Iesuite would receiue might determine this matter We see indeed that companie of men which is the Church c Lib. 3. de eccl c. 15. saith Bellarmine but we do not see that this companie is the true Church of Christ we beleeue it For that is the true Church which prâ—fesseth the faith of Christ but who doth euidently know this faith to be the faith of Christ we rather beleeue this by a firme and most assured faith In which words this Iesuites assumption is thus disproued That whereupon I beleeue the Church so to be is more apparent and easier to be knowne sooner to be seene then the church it selfe But vpon knowledge of the Churches faith I beleeue it to be the Church therefore the Churches faith is more apparent and sooner knowne then the Church it selfe Againe By faith we beleeue this to be the true Church and the profession thereof to be the truth but d Rom. 10.17 all faith cometh by hearing the word of God therefore by the meanes of hearing Gods word I beleeue this to be the true Church and so consequently the knowledge of Gods word cometh sooner and easilier to my vnderstanding then the knowledge of the Church 3 And though it were granted that in some cases the Church were easier to know then the faith yet as things depend betweene the Papists and vs the faith is easier to know then the Church for the question betweene them and vs is who hath the true Church In which triall it is the greatest folly in the world for either of vs to offer our selues to the world as the true Churches of Christ till first we haue proued our selues so to be by the doctrine that we professe and in vaine shall we attempt this if as the case standeth this doctrine be not easier and plainer then the Church This is the confession of the Iesuites
next point containeth neuer a true word For not one of the persons named professed the Roman faith as it is now holdē a Trithem For Thaumaturgus liued in the yeare 240. Anthonie in the yeare 330. and Benet in the yeare 500. All which time the present religiō of the Romane Church was vnborne except a verie few points of small moment brought in by the superstition of a few and controlled by the generall doctrine of the Church as I shall clearely proue in the sections following Bernard liued later by 500. yeares but he knew not the present Romane faith He was indeed a Monke in many things superstitious what maruell liuing aboue a thousand yeares after Christ but he was a Papist in none of the principall points of the religion For he held the sufficiencie of the Scripture without traditions iustification by faith alone that our workes merite not that no man can keepe the Law that a man by the testimony of Gods Spirit within him may be certaine of grace that there is no such freewill as the Popish Schoolemen teach he stood against the pride of the Pope and the opinion touching the conception of the blessed Virgine without originall sinne as I will make good against the Iesuite or anie that will take his part Who if he would deale faithfully and to the point should not say Bernard professed the Romane faith and was a Monke but he should haue shewed that he professed the present Romane faith as the Councell of Trent and the Iesuits haue set it downe at least in the fundamentall points thereof which he can neuer do As for Francis of Assise who liued about the same time neither was he of the present Romane faith because it was not holden then as now it is though I cōfesse the matter be not great what that b Ecquis credat D. Franciscum pediculos semel excussos in seipsum solitum esse immittere Can. loc l. 11. c. 7. Lowsie Saint were 2 And as concerning the miracles whereby this Iesuite saith it pleased God to giue testimony of these mens holinesse I answer that what is reported of Bernard and Francis and Dominicke and others of that ranke are lyes and deuices Which I demōstrate by this that they are found no where but in the Legends and liues of Saints written by the Friers whose authoritie our aduersaries themselues despise as I will shew in the next Digression The things written of Gregorie Benet and Anthonie and some others of that time haue more antiquitie but no more certentie as I will likewise demonstrate in the same Digression though allowing much thereof to be true yet the Romane faith is not iustified thereby because as I said before they were done when yet it was vnhatched and Rome professed another religion 3 And whereas he saith diuerse of these were religious men and founded religious orders which Protestants reiect this is easily answered by telling him againe first that if they were religious men founded orders yet their so doing conuinceth not that they were of the same faith for there might be orders and professions erected in a contrary religion as the Essens for example had their peculiar order of religion and yet were I thinke no Papists who would be loath to be tyed to the rigor which they professed A solitarie nation c Plin. l. 5. c. 17. Solin Polyhist c. 38. saith the storie of them and admirable beyond all others in the world No woman among them nor venerie without money dwelling among the trees it is incredible to speake it the nation is eternall through thousands of ages wherein no man is borne so fruitfull vnto them is other mens repentance of their liues Next it followeth not because they founded orders of Monkes that therefore they were the same which the Church of Rome now retaineth for they may be altered as indeed they are by the confession of our aduersaries themselues Thirdly such as Anthonie and Benet and Eustathius were erecting professions and orders of life without warrant from the word or at least not by commandement thereof it was lawfull for vs to vse our libertie in putting them away againe without incurring the censure layed vpon vs by the Iesuite And yet he might haue remembred that a Cardinall of his owne Church was the first that put downe Abbeyes in England Digression 44. Answering that which the Papists obiect touching the miracles of their Church and the Saints therein 4 We denie not but the gift of miracles was in the Church at the first reuealing of the Gospell and long after verie commonly whose proper end was to reuoke the minds of men to the marking of the doctrine that accompanied them that by marking it which they would not so easily haue done had not the same of the preachers miraculous workes allured thē the efficacie thereof might lay hold vpon them and conuert them which it did Wherby it appeareth that all their strength arose from the doctrine confirmed by them in as much as it distinguished them from delusions and such like wonders as may be done by naturall causes and the conveiance of Sathan and assured the beholders that their concurrence with so pure and holy teaching shewed them to be of God For d Bell. de not eccl c. 14. de grat lib. arb l. 6. c. 1. our aduersaries confesse that No miracle can certainly be knowen to be so afore the Church approue it vnlesse the wil by some meane be inclined to beleeue it Whereby it appeareth concerning the purest miracles that euer were that although as a signe they inuited men to come and see yet the men being come were assured by the efficacie of the doctrine that what they saw was a true miracle and when God withheld this efficacie that it inclined not the mind then e As appeareth in the vnbeleeuing Iewes the men beleeued not but said they were delusions 5 This I say to shew our aduersaries that that they must not be offended if we examine the miracles offred by the doctrine of the Scriptures For if they confirme any other doctrine we may safely reiect them as lying wonders But we haue an other issue with them easier to be tried then this touching the credit and certaintie of their miracles such I meane as they haue to stand vpon For all that they can alledge for themselues are either the miracles of Christ and his Apostles or of the Saints in the Primitiue Church or of their Legends Touching the two first we answer in a word that they do but trifle away the time in talking of them till they haue proued their religion the same that those men taught for the miracles must be adiudged to that side that retains the same doctrine Whence it followeth that the Iesuit hath no portion in the miracles of the Primitiue Church because he is not of that faith the which if he will denie then the triall must be made by the