convince or satisfie the heart and conscience such was the practise of the Apostolicall Church The Fathers haue so carried themselues towards Heretiques yea S Austustine himselfe speaking of the Manicheans is of this opinion And if any of the Ancients haue vsed perscription in any such case it hath beene in matters that were not properly of the essence of faith or if the doctrine was quaestioned then haue they to do with them who grounded not themselues especially vpon the Scripture but wrested according as they listed some certaine peeces of it forcing them to their purpose and as it were by torture making them to confesse what they never knew And therefore the same Fathers called theÌ„ Sucifugas Scripturarum men who shunne the light of the Scripture yea in those times prescription became them well It was impossible that then there should bee such a declining and falling from the trueth The mystery of iniquity which had already begunne to be conceiued in the times of the Apostles was yet in the cradle Our condition at this day is otherwise who are come vnto the last times who reckon a thousand and soe many hundred yeares since the flourishing and happy times of the Apostles During which so long space of time this mystery should in probability be well growne Wee see the most flourishing Churches in times past planted by the Apostles now brought into desolation and we cannot now call to witnesse the memory of men CHAP. 4. Wherein are proposed the allegations against the sufficiencie of the Iudge to whom those who desire a reformatioÌ„ do appeale BVT for all this they call in doubt the sufficiencie of the Iudge before whom the accusers commence their suite to wit God speaking in the Scriptures or by the Scriptures 1 They doubt whether hee can be Iudge considered after that manner because say they every Iudge ought to speake now God speaking in the Scripture is as though hee did not speake at all the Scripture having neede it selfe to bee propounded and applyed by some other 2 And besides the words of a Iudge ought to be cleare intelligible this writteÌ„ word is obscure as much as may be 3 Thirdly the Scripture is ambiguous and subject to divers interpretations whereas the decrees of a Iudge ought to be certaine and positiue 4 Fourthly the Scripture is defectiue and imperfect and therefore cannot be extended nor applied to the decision of our controversies 5 Fiftly the resolution of a Iudge ought to make them agree who referre themselues to him whereas it is seene what discord there is even amongst those who would end these variances by the Scriptures 6 Sixtly the Heretiques themselues make vse of the Scriptures whereas the sentence of the Iudge cannot advantage the party condemned by him 7 Seaventhly if God speaking in or by the Scripture were the Iudge to what end then serue the Councels 8 Finally if we had no other determination then that of the Scriptures we must needes alwaies liue in vncertainty for the weaknesse and deceitfulnesse of mans vnderstanding considered who amongst so great a multitude in such a discord of those who take vpon theÌ„ to haue the gift of the holy Ghost could know and discerne who hath it Who amidst such a nuÌ„ber of those who think they haue it are deceiued in their opinion can assure himselfe that hee hath it what then do they refuse to be Iudged by no meanes in apperance but they would haue the Church to be judge the truth is that when that comes to the vpshot wee find that this Church is themselues who would bee both iudges and parties as shall be more plainely showne hereafter CHAP. 5. The proposall of the meanes of nullity against the foresaid allegations and the verifying of the first meanes against the first and second allegation NOW let vs consider their arguments alleadged against the sufficiencie of the judge before whom they are summoned which if they are not 1 Contrary to their owne designe 2. to the truth 3. If they do not tend to the subversion of Christian Religion the accusers refuse not to accept of them But if they be found incompatible 1. with the cause for the defence of which they are alleaged 2. with the truth 3. with the authority of Christian Religion No body will condemne the accusers of false dealing if they keepe themselues to their first citation and appeale But we are confident that all these meanes of nullity may easily be verified and that wee may proceede in order let vs beginne with the first and let vs consider all these reasons one after another if they do not oppose that cause in favour of which they are produced 1 And as for the first if God speaking in the Scriptures or by the Scriptures is as if hee speake not at all vnder a colour that the Scripture is dombe and giuing no sound ought wee not vpon the same reason to say that the Fathers speaking in their writings the Church speaking in the CanoÌ„s of the Councells the Pope in his decrees and decretalls in his breefes and in his bulls and indulgences it were all one as if the Fathers Church and Pope speake not at all And ought not the writings of the Fathers the Canons of the Councels the decrees and decretals the briefes bulls and indulgences bee propounded and applyed nay and that by such who are not qualified for iudges to wit the particular or Ecclesiastical persons who may erre as not hauing the promise of infallibility Every one a part as they are in their pulpitt's in their states or lesse solemne exhortations proposing the traditions of the Fathers the CanoÌ„s of the Councels the decrees constitutions of the Popes their breefes bulls and indulgences This first reason then drawne from the nature of the Scripture that it is dumbe that it hath neede to be propounded and applyed cannot be admitted vnlesse they will vpon the same grounds annihilate the authority of the Fathers Councels Popes in whose words the very pretended defects are to be found as plainly â—ppeareth 2 And for the secoÌ„d allegation touching the obscurity of the Scripture it caÌ„not be maintained but it must be withal averred that all the proofes drawne from this word are likewise obscure and consequently that the Romish Religion cannot be gathered from the Scripture but by guesses and coniectures So that all the proofes drawn from this Scripture to maintaine the Doctrine of the Romish Church shall be meere coniectures and guesses And are they not to blame then vpon this reckoning not to bind those that accuse the Romish Church of reuolt to keepe themselues to the iudge before whom they haue made their appeale seing hee speakes so obscurely on the accusers side that hee will never iustifie his accusation neyther condemne the party accused who being in possession whereas the accuser is the plaintife if the evidences by which hee pretends to verifie his accusation be obscure and
intricate ought rather oblige him to produce them then oppose or hinder that hee should make vse of them For hee that accuseth and for proofe of his accusation alleageth reasoÌ„s too hard to be vnvnderstood that hee may seeme to speake Welch or Irish both iustifies the party accused and makes himselfe worthy to be laughed at CHAP. 6. The verification of the first meanes of Nullitie against the third and fourth allegation 3 BVt if as by the third allegation it seemes the Scripture bee ambiguous and capable of divers interpretations wherefore and with what reason is it that the Doctors that terme themselues Catholickes doe make more account of one expression of Scripture then of another grounding themselues either vpon the circumstances of the very text which is expounded or vpon some other passage of the Scripture the sense whereof is cleare manifest and certaine and not simply vpon the authority of the Church If the Scripture be as they say a nose of waxe Theramenes buskin a shoe for both feete a wethercock which turnes with the winde wherefore do they refute by Scripture the interpretations nay rather the false glosses of heretiques Wherefore do they not barely alleage vnto them the authority of the Church Verily according to their reckoning for the prooueing of transubstantiation they neede no more vrge the words of the Scripture hoc est corpus meum neither to say that they must be taken as they sound as being words of a last will and testament seing that this passage being a part of the Scripture is according to the nature of the Scripture if their allegation be true ambiguous and capable of divers interpretations and therefore they ought not to beleiue transubstantiation by reason of this place of Scripture but because it hath pleased the Church so to interpret it and so the beliefe of the Church of Rome will not bee grounded vpon the Scripture nor ruled according to it but quite contrary the sence of the Scripture is ruled and grounded vpon the knowledge of the Church so that the foundation is builded vpon the house and the building is the levell and the square And to conclude how commeth it to passe that they say that the Scripture proueth so distinctly so clearely so evidently the pretended authority of the Church that they wonder how those that do but read the Scripture can admit it if so bee that the Scripture bee ambiguous and of a double meaning as hath beene pretended by the third allegation 4 Touching the fourth defect objected against the Scripture to wit that it is imperfect and doth not sufficiently furnish vs with reasons for to proue or refute what is to be beleeued in matters of controversie betwixt vs. If this objection bee received how haue the Doctors of the Church which is called Catholique vndertaken to proue all the points of the Romish Religion by the Scripture Haue they taken vpon them rashly a thing impossible would they shew themselues in this sophisters and cavilling disputers seeking in the Scripture that which is not there to be found and prouing a truth by a lye or are there some points of doctrine beleeued in the Church termed Catholique which are not contained in the Scripture who amongst them all dare vndertake to make a catalogue of any such points what may those points of doctrine be that are not handled in the Scripture for being silent in which the Scripture is termed imperfect They are not points touching the Trinity the incarnation of the Sonne of God the redemption of mankind or of faith in Iesus Christ of hope charity and repentance of the necessity and practise of good workes of life eternall of Baptisme of the preaching of the word of the holy supper these points and those that depend on them are without doubt retained in the Scripture What then can these articles of faith bee of which the Prophets the Apostles nay God himselfe hath spoken in the Scripture Is it the article of the popes authority not only now to excommunitate but also to depose Kings his authority of dispeÌ„cing with mariages with which God dispenceth not in his word to make eating of flesh in Lent a thing of it selfe indifferent to bee a sinne and that an incestious mariage be not incestious or else the article of his imperiall dominion so soveraigne and supreme that although hee should lead whole troupes of silly soules into hell none may presume to say vnto him my Lord why do you so and of so large extent that it reacheth vnto the soules both of the liuing and the dead Or are they the articles of worshipping of Images of invocation of Saints of the fier of purgatory as hote as that of hell of workes of supererogation of merit ex congruo ex coÌ„digno that Iesus Christ hath sacrificed himselfe vpon earth twice to wit when he celebrated the holy Supper with his disciples and not once alone vpon the crosse that divine service ought to be sayd in an vnknowne tongue that Christ hath not saued by his death the litle children which dye without baptisme And if there be any other article of this sort of which the holy Ghost hath made no mention and the Prophets and Apostles haue written nothing No the holy Ghost hath dictated the Prophets and Apostles haue written the cleane contrary That the temporall authority of Kings is immediatly from God That every man is subiect to and not aboue the law of God That the very Apostles are the servants but not the lords of the Church That the soules of them which dye in Christ rest from their labours That wee must not call on him in whom we have not beleeued That wee must not bowe downe to images That when we haue done all wee can wee are vnprofitable servants That Christ hath not offered himselfe oftentimes but once That the vse of an vnknowne tongue in the Church is a curse That Christ receiued the litle Children yea before baptisme CHAP. 7. A verifying of the first meanes of nullity against the fift and sixt â—llegation AND for the fifth reproach cast vpon the Scripture to wit that those who make profession to end their controversies by its determination are disagreeing in opinion if this consideration should make that God speaking in the Scripture or by the Scriptures were not a competent Iudge to determine our controversies it would follow also from thence that neither the Church should be our Iudge since in this respect there is no difference For in the times of the Primitiue Church both Arrians and Orthodoxes Donatistes Catholiques did pretend to follow the judgement of the Church The Arrians did reject the Councell of Nice required a new Councell yea many Arrians in effect protested that they would hold themselues to the Councell of Nice so that by this account the Church it selfe shall not be the Iudge if from the discord of them who professe to referre themselues to the decision of a
Iudge wee shall conclude the insufficiencie of the Iudge Finally amongst the Doctors who call themselues Catholiques and protest all with one full consent to submit themselues to the judgment of the Church what jarres what contentions are there The Angelicall D S Thomas holds that the Crosse is to be worshiped with a religious worship to this purpose hee brings the authority of the Church and proveth that the image is to bee worshipped with the very same worship which is due to the same thing represented by the Image Bellarmine is not of the same opinion assigning a lower degree of worshippe to the Image then to the thing whereof it is an Image and for strengthening of his opinion hee also alleageth the authority of the Church wherefore then cast they this reproach rather on the sacred word then the Church And whereas in the sixth place they endeavour to prooue that God speaking in the Scripture cannot be judge of our differencies vnder a colour that Hereticks do challenge and attribute to themselues the Scripture by the same reason they conclude also that neither the Church shall bee Iudge for heretiques make vse of the authority of the Church as of a cloake Cite the Fathers the Councels the traditions of the Church But if it bee replyed that this is for shew only and in Sophisticall manner the answer also is easie and at hand to wit they do the like in alleaging the Scripture therefore things stand vpon the very same tearmes were it not that some though they dare not speake yet do thinke that the Scripture indeede favoureth Heretiques which were all one as to imagine that God by his word doth cover as with a cloake the devils lyes which were as impious to thinke as blasphemous to speake CHAP. 8. The verification of the first meanes of Nullity against the 7. and 8. allegation AND concerning that which is demanded in the seauenth place for what serue Councels if Scripture can reconcile vs do not they see they make way to another counterdemaund no lesse vrgent to wit for what serue the Councels if the Church be our Iudge they cannot here replye that the Councels make this Church which is the Iudge that they require for then it may be obiected that the Church is without a judge saue only during the time of a Councell and that once expired or not begunne there shall be no meanes to resolue the doubtes of conscience And who shall call this Councell shall the Emperour and the Kings but their thoughts are otherwise distracted neither do they agree amongst themselues and though they should take the businesse to heart and to that end should agree haue not those of Rome stripped them of their priviledge of calling a Councell as heretofore they haue done Or shall the Pope hee feares too much those assemblies hee knoweth very well what affronts haue been given to his predecessours in them and what hazard they ranne even in the last Councell of Trent notwithstanding all their canvassing and vnderhand dealing and that the holy Ghost was sent thither by post from Rome Furthermore the Councell cannot bee held alwayes neither can every one bee there present to heare it speake viuavoce Amid'st all those difficulties what shall become of doubtes and disputes who shall resolue them who shall determine them in the meane while how shall the conscience by this meanes haue alwaies a Iudge to whom shee may haue recourse to be resolved And now in the Church which tearmeth it selfe Catholique who shall be Iudge in our Controversies shall it bee the Councell of Trent but no Iudge will bee admitted that speakes not viuavoce and henceforth in this respect the Councell of Trent and all other Councels are as dumbe as the Scripture they are cited they are wrested to diverse senses If this question then touching the vse of a Councell to which we shall answere directly hereafter doth force vt to renounce the Iudgment of God speaking in the Scripture it will also force them to renounce the Iudgement of the Church Finally the last allegation touching the vncertainty of humane iudgement when we are to iudge who hath the spirit or whether one hath it himselfe or no amongst so great a number who disagreeing one from another do all notwithstanding equally lay clayme to the gift of the holy spirit If this allegation take place it will also cause that no recourse can bee had to the authority and iudgement of the Church for if it be so that according to the allegation it cannot bee knowne who hath the spirit or who hath it not because of the weakenesse of humaine iudgement and the multitude and discord of pretenders how shall it be known who are those who make the Catholique Church or not Truely every man that cannot assure himselfe that hee hath the spirit which alone inspireth true wisdome ought also to doubt whether he bee not a foole and ignorant when question is made of iudging of such things which belong to the spirit And since it belōgeth not to fooles to iudge who are wise men every one being according to this last allegation bound to doubt that he is a foole as being destitute of the spirit no man by the same reason can iudge which is the assembly of those who are truly wise no man the incertitude of his iudgement considered if this allegation hath place in such a multitude variety and discord of those who vsurpe as propper vnto themselues that title of the Church pretending all that of right it belongs vnto them can make any certaine choyce or cull out those on whom in trueth it is to be conferred CHAP. 9. The verification of the second meanes of nullity against the first allegation IT is then very manyfest that all these allegations are incōpatible with the intent of those who alleaged them but forall this they will darken and weaken the right of the cause against which they are alleaged if wee do not also shew their falsitie and impertinencie which is the second meanes of nullity that wee haue opposed against them To beginne then with the first it is an infinite wrong that the written word of the liuing God is called a dead and dumbe letter that God speaking in this fashion should bee accounted not to speake at all vnder colour that hee vses not a voyce the which cannot be admitted in the diuine nature which is not necessary amongst men but for to carry and conveigh by the eare to the heart the conceptions of the minde and together with them the knowledge of those things whereof they are the image which beeing done by another meanes as by writing the liuely voyce is no word necessary Hee therefore spake very wittily who first called bookes dumbe maisters at once indeavouring to expresse what they were in regard of the sound and what in regard of the vertue and efficacie of expressing and teaching to wit dumbe if wee respect the sound but eloquent and
and yet are grossely deceiued how many haue the spirit and yet erre oftentimes in their iudgements and indeede it is so but is it not either a strange perversity or indiscretiō to inferre from thence that none can know that none can judge and discerne assuredly to salvation the spirituall things which God hath revealed outwardly to his by his word inwardly by his spirit For do we not see amōgst men how many there are who glory and deceiue themselues with a false opinion of wisdome being indeed imprudent foolish yet whosoever would conclude from thence that hee who is truly wise cannot know that hee is so should bring into the world not that of the Academiques but even the Pyrronian suspence of judgment If then the boasting and vanity of a foole cannot prejudice the assured knowledge which hee who is wise can and ought to haue of wisdome no more can the false perswasions of hypocrites which proceede from the illusiō of Satan shake the certainty of that assurāce which proceedeth from the sense and feeling of the spirit dwelling in the heart of the spirituall man and giuing as wee haue said testimony to his spirit Yea the conformity of his motions with the word of the Scripture assures and strengthens him and putteth a difference betweene the sence and feeling he hath and that which ariseth from the false illusion of Satan which hath no other rule then it selfe From the same fountaine either of malice or vnadvisednesse it proceedes that vnder pretence that those who haue receiued the spirit do erre sometimes they would conclude that in that which is necessary to salvation they cannot passe any certaine judgement for the wisest in the knowledge of worldly businesses may offend against the rules of wisdome and yet who will deny for all this but they can giue advise and sure counsell Wee say sure according to the rules of wisdome For no man can answere for the event which is oftentimes contrary to the wisedome of Counsell and favoureth rash attempts The learned are ignorant of many things but not of such without which they cannot deserue that name As then the prudent differ not from fooles in this that they never commit any follies but in this that their follies are not grosse are not ordinary and as the difference that is between the learned the ignorāt cōsists in that which is the Principall in the Science which he professeth The ignorāt on the contrary is either ignorant of all or knowes very little and even that little which hee knowes to speake properly hee knowes not So the difference that is betweene the man spiritually wise him that is ignorant according to the spirit it is not in this that the Spirituall man never but in that hee erres not grossely and ordinarily Not in that hee knowes all but in that hee knowes all that which is necessary in his profession whereas hee that is spiritually foolish and ignorant erres almost alwayes erres ordinarily is ignorant of that which is necessary that he should know for the making of himselfe such as hee professeth himselfe to bee And euen as there is a great disproportion betweene fooles and wisemen in the ordinary course and cariage of their liues betweene the learned and ignorant in the knowledge of good arts and yet all the wise in that kind are not equally wise nor all the learned equally learned nay in that very humane and secular wisedome and learning there is no one perfectly wise perfectly learned so great is the difference betweene those whom God hath enlightned with his knowledge and those whom the eyes of their vnderstanding the God of this world hath blinded and yet there is no one amongst them all who hath attained to the highest degree of perfection Wee conclude then that as those that belong not to the Lord cannot assure themselues of his spirit and by consequent cannot discerne his word vnto saluation so all those that are his do feele the efficacie of his spirit in their hearts euen as they feele and finde in themselues by experience the vse of reason and judge by the spirit of spirituall things proposed in the word after the same manner as by reason they judge of things that canne bee comprehended by it It sufficeth vs to haue proued that the faithfull haue an assured and certaine rule in the Scripture CHAP. 17. The verifying of the third meanes of nullity against the allegations And by these reasons wee thinke wee haue made good the two first meanes of Nullity proposed against the eight allegations It remaineth that wee verifie the third to wit that they tend to the subversion of Christian Religion To come then to the point let vt first of all consider that their ayme is to proue that a Christiā can haue no assurance of his Religion of that which he ought to beleeue by the Scripture because it is dumbe obscure ambiguous imperfect which cannot assure those who depend on it and may bee alleaged in favour of heretickes If that detestable opinion bee once engrafted in the heart as it is set forth and maintained by word and writing what will become I pray you of the authority of the Church which is grounded vpon the Scripture if the foundation of it be so falty is it not to bee feared that the building will sinke If a Christian cannot yea ought not to ground himselfe vpon the Scripture by reason of these pretended imperfections with what confidence shall hee ground himselfe vpon the authority of the Church which hath no other foundation then this foundation so imperfect if the foresaid allegations be true But if the one and the other proppe of faith faile this of the scripture and consequently that of the authority of the Church grounded on the Scripture as of necessity when the foundation is vndermined those that leane vpon the wall must fall together with the wall what will become of the authority of the assurance of Christian Religion The right of the Church is called in question and shee either as a daughter produces the scripture the coppy of the Testament of her Father or as a spouse brings forth the Scripture the cōtract of her marriage and this Testament is foūd dumbe obscure ambiguous of a double meaning being not able to cleare the night of the Church nay which may bee imployed against her In this case what shall bee the foundation what the title what the proofes of the right of the Church will they not be found if we beleeue the allegations to be dumbe ambiguous obscure imperfect proofes and consequently shall not the right instead of being confirmed become invalide and of no force And who will not judge that the Church proceeds not fairely attributing to her self so great authority and maintaining it by proofes fo defectiue or who will beleeue that the same is the true Church the true people of God who shew a Testament a couenant of God cōtracted with her which
she confesseth to be set downe in dumbe words obscure ambiguous applyable to every sense and which may be produced and vrged against her selfe How will the Atheists laugh at this how alas will the consciences of them bee shaken that beleeue and receiue this opinion of the obscurity ambiguity and insufficiencie of the Scriptures Let vs consider in the second place that their ayme is to cast all Christians into incertainty striuing to proue by these allegations that a man in what concernes Religion ought to mistrust his owne judgement which being once granted how shall a man know whether hee deceiues not himselfe in beleeving that there is a Church Here the Scripture cannot succour or helpe for it is presupposed that it cannot afford any certainty It is laid for a foundation that a Christian hearing reading meditating on the Scripture may coozen and deceiue himselfe Neither can a man in this straight haue recourse to the testimony of the holy Ghost for the allegation presupposeth that it cannot be knowne neither who hath neither whether a man himselfe hath the holy spirit or no. And as for the authority of the Church it cannot bee alleaged for question may bee made whether there be any Church at all As then to him who should doubt whether there ought to be a Pope in the world it would seeme strange far frō the purpose to alleage the testimony of the Pope for to perswade him that there ought to bee one Even so when we are to proue that there is a Church it is in vaine to alleage the testimony of the Church If then Christian Religion hath no foundation either in the Scripture or in the testimony of the holy Ghost or in the authority of the Church as it followeth from the allegation where shall shee seeke where shall shee finde where-vpon to vphold her selfe shall it bee in Philosophie there much lesse for if a Christian man cannot judge whether there be a Church by the spirit as not being able to assure himselfe whether hee hath the spirit much lesse able shall hee be to do it by his reason which without the spirit is starke blinde in spirituall things Let vs in the third place consider that in the disputes touching the markes and notes of the Church it is questioned what they are one is of one opinion another of another whence may a certaine knowledge of them bee had shall it bee from the Scripture but the allegation presupposeth that it is impossible shall it bee from the Church never the nearer for it so litle appeares which is the Church that it is controversed what are her markes by which she is knowne Let vs in the fourth place consider that grant wee had found the markes of the Church according to the allegation which casts men into incertitude it could not be discerned to what congregation to apply them amongst so many and divers assemblies who challenge them for it is supposed as granted according to the allegation that the Scripture cannot here guide vs that wee may deceiue our selues in making the choyce and the testimony of the Church can as little helpe vs if first of all it bee not presupposed that it hath the markes of the Church which is the point in question for wee seeke in what Church the markes of the Church are to bee found and to rely herein vpon the testimony of the Church doth presuppose that wee know already in what Church the markes of the Church are found Let vs in the fift place consider that according to the allegations there is no meanes how a man converted to the Church canne bee assured of his Religion For if hee hath not beene convinced by lawfull arguments neither his profession which followed the conviction of his conscience shall be lawfull It is very certaine that if the foundation of his faith who hath beene converted bee the authority of the Church the foundation of his conuersion hath not beene lawfull for there was no meanes to perswade him that the Church hath any such authority in alleadging to him the testimony of the Church And the allegation of Scripture and of reason according to their supposition is not a lawful meanes to resolue the conscience Having bin then brought to acknowledge the authority of the Church founded vpon these arguments it cannot be but weake and vnlawfull and consequently the beleefe of all that hee hath beleeued as depending vpon the authority which hee giveth vnto the Church And indeede if such a one whom wee would convert doth question the authority of the Church shall we proue vnto him that whereof he doubteth by alleaging vnto him that whereof hee maketh likewise doubt the argument then of his conuersion to the acknowledgment of the Church cannot haue beene the authority of the Church If then no man can bee assured of the foundation of his conversion no more neither can hee bee which is builded vpon the foundation In the sixt place let vs obserue that the Church which is called Catholique never speaketh by word of mouth they are the particulars that are her Heralds It may bee demanded then by what meanes a man may bee assured that they discharge their place faithfully since they may erre in proposing doctrine contrary to the meaning of the Church This cannot bee by the Scripture for according to the allegation truth and falsehood cannot be discerned by it no nor by the testimony of the Church for he speaketh not but by particular men of whom it is doubted whether they haue faithfully reported the determination of the Church In the Seaventh place let vs consider that if the authority of the Church bee the foundation of faith every one shall beleeue because his companion hath beleeued and so christian religion shall bee made ridiculous for seeing the Church is a congregation of persons in which every one grounds his faith vpon the authority of the whole congregation of which they are Members it will necessarily follow that every one of them shall beleeue apart because all haue beleeued together In the eight place let vs weigh this horrible inconvenience that we shall not beleeue the mysteries of the Trinit of the incarnation of the redemption of mankinde but by heare-say because our Ancestours our Parents our fellow burgesses haue beleeued so and shall not beleeue that they haue beene the Church of God but because they haue left this testimony of themselues which the Iewes may vsurpe with the like appearance of right if we renounce the authority of Scriptures Now haue wee verified this last meanes of Nullity not to incense any God is our witnesse but to shew if it bee possible into what and how many execrable absurdities some amongst them vnadvisedly precipitate themselues who by the meanes of these allegations endeavour to draw vs from the judgement of God speaking in the Scripture to the judgement of men pretending the title of the Church being most certaine that he who vrged principally this
whatsoeuer things haue beene written afore time haue beene written for our learning and therefore by the same reason clearely plainely there being no greater enemy to learning then obscurity It was the Scripture which he termed to be giuen by inspiration of God and profitable to teach and instruct how can this be if it be obscure likewise he sayth that Timothy had knowne the holy Scriptures from his child hood nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his very infancie do we vse to reade darke obscure authors vnto little children It was the Scripture which the Apostle Saint Peter calleth a light that shineth in a darke place And what difference is there betweene darknesse and light a lanthorne and obscurity And to be breife it was the scripture the reading of which hath beene so much recommended by the Ancient Fathers namely by Saint Chrysostome whose exhortation so patheticall and pithy so often reiterated and inculcated shew plainly that this abuse of not reading the Scriptures vnder a colour of their obscurity did long agoe in his time begin to creepe into the Church but was neither receiued nor approued by it as now it is And here it may be some will say vnto vs that it cannot be denyed but the Scripture is obscure otherwise to what end serue so many cōmentaries homelies and sermons But the answere is very easie that we deny not that the Scripture is in many places very obscure God hauing so ordained it of his infinite wisdome for to beate downe the presumption of man and to rouse vp his lazinesse to a holy studie and diligent reading of it as S◠Augustine hath very well observed But wee say with the same Father That in those things that are most plainly sette downe in the Scripture are contained all things which concerne faith and good manners For as touching what is over and aboue that the whole militant Church were it vnited in one were not able to expound all the obscure places in the Scripture otherwise she would not haue beene so vncharitable as not to haue taken care to haue furnished her children with an ample and authenticke conmentary which might make all the Scripture cleare and without obscurity And as touching preaching and commentaries they serue not alwayes to illustrate and explaine but oftentimes to delate and amplifie and when they do illustrate they do it not by any light borrowed elsewhere then from the Scripture itselfe interpreting the Scriptures by the Scriptures themselues following therein the Councell of the Fathers and the practice of the Levites of whom it is written that they did read in the booke of the law of God expounding it and rendring the true sense of it causing it to be vnderstood by the Scripture So that we way iudge of the sense of that which is obscure by the sense of that which is cleare likewise discerne whether the interpretatiō be agreable to the place of the Scriptures by that which goeth before and followeth after whereas in a place that is difficult to speake properly when the interpretation of it is given cannot be receiued but vpon credit and with relation to the authority of the interpretors because in such a case wee cannot see the correspondence that is betweene the Text and the commentary the words and the sense which cānot be said of good whole some interpretation of the Scripture which therefore ought not to bee condemned of obscurity CHAP. 11. The verification of the second meanes of Nullity against the third and fourth allegation The third accusation of ambiguitie is as vniust as the two former for if the Scripture had beene ambiguous and capable of divers interpretations how had it bin possible for the Apostle S◠Paul to convince the Iewes by the Scriptures can one by any saying having an ambiguous and double meaning force the vnderstanding and the conscience of an obdurate and obstinate enemy how could the Iewes of Berea examine by the Scripture the doctrine of the same Apostle S. Paul That which is ambiguous and may bee bent too and fro can it serue for a rule the question not beeing of a Lesbian rule which is rather ruled then doth rule and measured then it selfe a measure which is bowed and bended whither soever wee list but of a certaine and constant rule which is alwayes the same And how did our Lord imploy not only his authority as the sonne of God but the Scripture it selfe when he would proue the resurrection of the dead against the Sadduces and so pregnantly that even the Deuill himselfe with all his sophistry could not answere the argument shall we thinke hee proued a truth which he vndertooke to cleare and put out of all doubt by a passage the sense whereof was doubtfull and vncertaine And what for we also alleage the Fathers are not both Athanasius and S. Augustine of this opinion that by a due consideration had of what goeth before and what followeth after and by the consent and agreement it hath with the Principall scope of the matter which is there treated of the Scriptures are to be interpreted against hereticks How could it be showne by the same Scriptures which is yet dayly practised that a false and hereticall interpretation doth not agree to the Scripture And finally is it in conscience seemly in calling the Scriptures ambiguous to brand them and disgrace them so farre as to fasten vpon them the marke of Satans Oracles If they had beene such if Tertullian had beleeued them to be such the hereticks had never given them occasion to call them hee himselfe had never called them Lucifugas Scripturarum such as shunne and flie the Scripture as the oule or batte doth the cleare sun-shine The fourth accusation of the imperfection of the Scripture is noe lesse grevious and vnjust for since the Scripture hath beene ordained of God to make men wise unto saluation and perfect vnto every good worke It must without doubt containe all doctrine necessary to salvation otherwise it could not attaine its end And since Scripture it selfe doth promisse this so exact and perfect doctrine either its witnesse is not of God or what it testifies of it selfe is true Nay which is more God hath expressely prohibited to adde to it or to diminish any thing from it And if this hath had place in the old Testament shall it not in the new which is much more full and perfect it is not to bee beleeued Let vs then adore as Tertullian speaketh the fulnesse of the Scriptures and let vs not heare as Athanasius speaketh neither receiue any thing besides or aboue thē in that which concernes the doctrine of faith For touching the policy ceremonies vsed in the Church it is another matter wee avouch that the Fathers did not thinke themselues bound to giue an accompt of them by the Scripture But a great part of those ceremonies vsed in their times hath bin quite abolished so that they are
no longer in vse no not in the Romish Church which notwithstanding doth glory so much for keeping observing of traditions approued by antiquity receiued for Apostolicall CHAP. 12. The verification of the second meanes of nullity against the fift allegation TOuching the fift allegation that the Scripture cannot be the rule seeing it cannot put an end to the dissentions of them who make profession to keepe themselues strictly vnto it is also wonderfully perverse For question is not made of such a rule as vnto which all those should truly and indeed conforme themselues who make a shew so to do neither of finding such a Iudge as all they who professe to yeeld referre themselues to his judgement should in effect performe it so long as the Church shall be militant here on earth such a rule such a Iudge will not be foūd But the question is of finding a rule of finding a Iudge to whom whosoever shall submit himselfe to which whosoever shall conforme himselfe shall not disagree frō those who do the like Otherwise albeit that passion and malice hinder not that men may seeme to hold themselues to one certaine rule of which the doctrine is evident and playne for to disguise the businesse and colour over a bad cause these vices notwithstanding will not suffer vs in truth to conforme our selues thereunto as is seene in the example of the heretiques aboue alleaged who did protest to keepe themselues to the Councell of Nice and to the traditions of the Fathers Moreover we do not seeke a rule to which whosoever conformeth himselfe doth it wholy in all points For it is well knowne that the Fathers did conforme themselues to the patterne of the Scripture to the consent of the Church and yet which of them hath done it so exactly all of them by reason of humaine infirmity disagreing one with another and oftentimes from themselues He that shall say that therefore God speaking in the scripture is not Iudge by the same reason should bee forced to conclude that neither the Church it selfe is Iudge But the question is of finding a Iudge a rule which might cause agrement at least in the Principall points amongst all those who sincerely desire the knowledge of truth There were betwixt the Christians and the Iewes great controversies they protested both the one and the other that the Scripture was the rule And S t Paul that hee taught nothing but what the Prophets had foretold And the Iewes would receiue no other doctrine but that of Moses and the Prophets ceased he therefore to convince the Iewes by the Scriptures and apply them as the rule against them And vnder colour that the Iewes boasting themselues in Moses writings agreed not with the Lords who made as much or more reckoning of them did he forbeare to tel them had yee beleeued Moses yee would haue beleeued mee for hee wrote of mee but if yee beleeue not his writings how shall ye beleeue my words and in the verse immediately going before Do not thinke that I will accuse you to the Father there is one that will accuse you euen Moses in whom you trust CHAP. 13. The verifying of the second meanes of Nullity against the sixt allegation BVT if hereticks for answere vnto the sixt accusation lay claime to the Scripture it is not in effect and indeede but only in shew and therefore as those who make some false Demonstrations in the Mathematicks although they make vse of principles of the science are notwithstanding refuted and convinced by the same principles and therefore their errour is no ways preiudicious to the authority and certainty of the Mathematicks even so the hereticks albeit for to cloake their heresie they teere in peeces the Scripture and wrest it to their sence ought neverthelesse to bee convinced no otherwise then by the same Scriptures of which the Lord hath left vnto vs a notable example in his person when being tempted by Satan who applyed and vsed against him the scripture he repelled the temptation by the same scripture the holy Fathers also did they leaue of to beate downe heresie even so farre as to put it to death by this sword of the spirit albeit that heresie also in shew made vse of it Truly the hereticks forge their heresie first in their heads and then afterwards seeke it in the Scripture which favoureth them so little that if their controversies were to be determined by it they would not subsist as very well said Tertullian who had never suffered himselfe to be carried away to the vaine fancies of Montanus if he had firmely held this his Maxime CHAP. 14. The verifying of the second meanes of Nullity against the seaventh allegation AS for the Councels if wee liued in the times of the Apostles wee should thinke it very expedient to intreate them to assemble themselves in a Councell to determine our controversies Their quality the authority of their charge or rather the extraordinary gifts and the particular assistance of the holy Ghost giuing them this advantage of being both able and willing to judge infalliblie humaine ignorance would not blinde their eies that they could not see the truth and the feare of a Pope of an Emperour of Kings would not hinder them to vtter it But we stand not now at this day on such termes this infallibility is no where to bee found there are no more Prophets no Evangelists but only as they exhibite thēselues to vs in their writings every leader of the Church taken a part is subiect to erre all vnited together in one body bring with them their portion of infirmity the weaknesse of humane nature passion particular interest may intermingle themselues into their consultations and so hoodwinke their eyes that they cannot see the truth or so tye their tongues that they cannot vtter it Witnesse the trueth of this the history of the Councel of Trent * set forth by those who were engaged more then ordinary to couer its shame avowed and evidently receiued in this Kingdome of France to strengthen the opposition which hath bin alwayes framed against it to vphold the liberty of the French Church a history which none hath beene able to disproue to this day But here it may be sayd hath not then the Lord in vaine promised his assistance if wee should yet doubt of the infallibility of the determinations of the Councels God forbid for is it not doubted nay is it not formally denyed that particular Synodes are infallible Is it not avouched that they haue erred and yet the promise of the Lord remaineth still true And it will availe nothing to reply here that the promise was not made to particular Councels but to the generall which are called Oecumenicall For the Lord hath promised to be as wel in themid'st of two or three gathered together in his name as of a whole multitude If this promise hindreth not but two or three may erre how shall