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
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
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
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
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
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.
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
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
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
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
them Therefore the Scripture is too obscure to be the rule wherto I answer three things according to the three parts of his argument First I grant certaine things are required as necessary conditions to the vnderstanding of the Scriptures but those things are alway present in the Church and the children of God partake them The spirit of God is necessary y Ioh. 3.8 which breatheth where it listeth and the ordinary meanes of learning and diligence be necessary but proueth not the obscurity pretended For the Mathematicks be the rule of measures proportions and numbers and yet many things are required to vnderstand them And the Iesuite thinketh his Church is the rule yet z Relect. contro 1. qu. 3. pa. 30. Stapleton writeth that sometime it is not seene so easily but onely by such as are very circumspect and skilfull 11 Secondly though more gifts of learning and art be needfull to such as teach others yet that is rather to search out and vtter the sence which the Scripture it selfe yeeldeth then to bring any to it which was not there afore And is not the touchstone it whereby we trie gold though some labour be needfull to find it out And yet they want no gifts for the vnderstanding of the text that haue and vse the text it selfe in that all exposition is to be setched out of it which inuincibly proueth it to be the rule and I haue often shewed that whatsoeuer the rule be yet of necessitie there must be certaine conditions obserued for the vsing it and this necessitie argueth it not of obscuritie 12 Lastly I say they which haue the meanes to vnderstand the Scripture know infallibly both that they haue them and that they vse them right in the same manner that a Arist de anima l. 3. c 2. the Philosopher proueth that with the same sense we see and are assured we see For supposing I haue the meanes that bringeth vnderstanding it were a most absurd thing to imagine those very meanes could not assure my conscience of the function or vse of them Digression 10. Assigning the true cause of mens errors in expounding the Scriptures 13 The Scripture in it selfe is a light as it is euery where called but men do not alway rightly vnderstand it by reason of some defect in themselues that hindereth them from comprehending so great maiestie For who is able to behold the Sunne in his brightnesse but his eyes will dazle yet that is the chiefe light whereby we see it selfe and all things else The means wherby we attain to the vnderstanding is inwardly the spirit of God opening our iudgment outwardly the Scripture it selfe which in plainer places openeth the obscurer giueth light to that which is more difficult The want of which means is the true cause that men run into error not vnderstanding the Scriptures 14 Our Sauiour saith b Io. 8.3 c. 3.2 we cannot know the truth till we continue in his words and the Apostle c 1. Pet. 2.1 for our growing vp in the word of God requireth that first we lay by all affection and then as new borne babes desire the sincere milke thereof that we may liue and grow thereby He is the best reader saith d De Trinit lib. 1. Hilary who rather expecteth the vnderstanding of things from the things themselues then from himselfe imposeth it vpon them who taketh the exposition from thence rather then bringeth it thither inforceth not the sence vpon the words which before his reading he presumed Epiphanius e Haer. 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith All things in the Scripture be manifest to such as repaire to them with a religious minde Oecumenius f Vpon 2 Cor. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith If many beleeue not this is not our fault neither is it the obscuritie of the Gospell but the cause is their owne blindnesse and condemnation The cause of this dissention saith g De causis disâ—enâ— Eccles p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus is not the sublimitie of the matter as if it exceeded the capacitie of mans minde and much lesse is the speech of the Scripture the cause as if it were so concise that it spake nothing plainly of the points in question for it is all one to accuse God and to chalenge the Scriptures Saint Austin in a h Epist 3. ad Volus certaine epistle sheweth what is plaine and what obscure and the reason why that the Iesuite may see there is no place left for his shifts thus he writeth The manner of speaking whereby the Scripture is knit together wherto all may approch though few can enter i En quae aperta continet quasi amicus familiaris sine fuco ad corloquitur indoctorum atque doctorum Ea vero quae in mysterijs occul tar nec ipsa eloquio supeâ—ho eâ—â—it quo non aude ataccedere meÌ„s tâ—t diuscula incruditâ— quasi pauper addiuitem sed inuitat omnes humili sermone quos noÌ„ soluÌ„ manifesta pascat sed etiaÌ„ secreta exeâ—ceat veritate hoc in promptis quod in reconditis habens like a familiar friend speaketh those plain things which it containeth without glozing to the heart of learned vnlearned And as for those which it hideth in mysteries it lifteth them not vp with stately speech that a dull and vnlearned minde should not presume to come neare as a poore man to a rich but with lowly speech it inuiteth all men that it may not onely feed them with manifest but also excercise them with obscure truth hauing the same in manifest that it hath in obscure places But lest manifest things should be loathed the same againe are obscurely spoken that they may be desired and being desired may after a certaine manner be renewed and being renewed they may be delightfully intimated to vs. Herby both froward wits are wholesomely corrected and weake wits cherished and great wits delighted 15 So that to expound figuratiuely that which should be meant literally or contrary argueth no such obscuritie in the text but ignorance or leuity or partialitie in the man as when k Anton. 3. par tit 18. c. 5. §. 3. the Popish Doctors teach all texts in preaching may be turned to Allegories wherof l Inno. Gentillet Exam. Concil Trident. lib. 4. nu 26. sess 22. we haue a pleasant example in the Councell of Trent it selfe where Tyrabosco the Patriarcke of Venice preaching on the miracle of the loaues fishes would proue the seuen Sacraments thereby The creation of the world saith he was ended the seuenth day and Christ satisfied the people with fiue loaues and two fishes which make seuen But how shall the Councell haue bread that the people may eate and be filled euen by appointing seuen sacraments for that which Philip said two hundred pennyworth of bread will not suffice hath this meaning that all the mysteries of the old and new testament are not enough
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
the Church and those latter also are certaine to vs else could they not make the other so and why is the Churches authority so absolutely vrged here by the Iesuit when yet in so many cases it may be spared That is not the sole thing that must assure vs without which we may otherwise be secured Digression 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scripture and the reason why the Papists call for the Churches authoritie 9 Whereas the Iesuite obiecteth against the Scripture that many substantiall points of faith are not expresly contained in the Scriptures this is true of his Popish faith which is in them neither expresly nor by analogie saue that they haue an answer ready t Hosius de express Dei verb. pag. 38. That which pleaseth the Church of Rome is Gods expresse word But of the true faith of Christ u De doctrin Christ l. 2. c. 42. Austin saith Whatsoeuer a man learneth from without the Bible if it be hurtfull there it is condemned if it be profitable there it is found all things which may be learned elsewhere are found there more abundantly x Regul contract q. 95. Basil saith It is necessary and consonant to reason that euery man learne that which is needfull out of the holy Scripture both for the fulnesse of godlinesse and lest they inure themselues to humane traditions which words saith y Non videtur author harum quaestionum admittere traditiones non scriptas Bellar. de amiss grat lib. 1. c. 13 a Iesuite seeme to debarre traditions and the Church of Rome authorizeth the scripture but by traditioÌ„ z In Mat. hom 41. Chrysostome saith Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Isidorus Pelusiota his scholler a Lib. 1. epi. 369. biddeth we should refuse whatsoeuer is taught vnlesse it be contained in the volume of the Bible b Lib. 12. in Ioh. in illud â—â—ec auteÌ„ scripta sunt vt credatis Cyril Such things as the Apostles saw sufficient for our faith and manners are written that shining in true faith and good manners we might come to heauen by Christ c Comment in Hagg. c. 2. Hierome Whatsoeuer things man find and faine without the authoritie and testimonie of the Scripture as if they were from Apostolicall tradition are smitten by the sword of God d Lib. 3. c. 1. Irenaeus We haue not knowne the order of our saluation by meanes of any but those through whom the Gospell is come to vs the which Gospell they then preached and afterwards by the will of God deliuered to vs in the Scripture to be the foundation and pillar of our faith These places of the Fathers e Bellarm. de verb. Dei lib. 4. cap. 11. Gregor de Valent. anal fid by the confession of the Iesuits themselues shew that all things are written which be necessary for the saluation of all men And so you see the Iesuites rashnesse For if many substantiall points of faith be not set downe then some things necessary are wanting for euery substantiall point is necessary for all men 10 But yeeld the Iesuite that the Church shall be the rule we speake of to assure our conscience and then aske him who shall be this Church whereto he wil answer none but the Pope and his crew of Cardinals nay none but the Pope himself as I haue shewed alreadie and shall declare hereafter who if he leade thousands of people by troupes to hell eternally to be damned with himselfe there yet no man might presume to reproue him because he is iudged of no man f Dist 40. c. Si Papa saith the Canon law which the Iesuit will kindly take too if ye put him to it 11 And how will this Church expound the Scripture when you haue yeelded your self vnto her for no doubt she will discharge the office faithfully which she laboureth for so eagerly Let Cusanus the Cardinall tell you how for I hope he neuer recanted this point as g Stapl. counterbl l. 3. c. 36. pag. 358. they say he did another of greater truth thus he writeth h Epist 2 pag. 833. The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashioÌ„ is changed the sence of the Scripture is also changed i Epist 3 pag. 838. Againe when the Church changeth her iudgement God also changeth his k Epist 7. pag. 857. And no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that And let the Popes lawyers tell you that say l De translat episcopi c. Quanto in Gloss § Puâ—i The Pope hath a heauenly iudgement and maketh that to be the meaning which is none because in those things that he pleaseth to haue go forward his will is a law neither may any man say why do you so for he may dispense aboue all law So that this is the plaine English wherinto all the Iesuites doctrine concerning the authoritie of the Church is resolued and whatsoeuer any of them say yet their halting in the end cometh all to it and good reason for the Pope is a fast friend to the Romane Church c. § 10. Fourthly this rule of faith which we seeke for must be such that whosoeuer do find it and hauing found it will diligently attend vnto it obediently in all that it teacheth yeeld assent vnto it shall sufficiently in all points be instructed as touching matters of faith in such sort that none that yeeldeth this obedient assent in all points to the teaching thereof can fall into errour of faith But there be many that hauing found the Scripture do with an obedient mind diligently reade it and yeeld assent to euery sentence and word written in it acknowledging whatsoeuer it saith to be the word of God and yet are not sufficiently instructed but may and do sometimes grosly and obstinately erre in matters of faith as it is most euident since men of contrarie minds in religion do in maner aforesaid reade the Scriptures acknowledging them to be the word of God and yet continue opposite in opinion and so one of them in errour Therefore the Scripture alone is not that rule sufficient of it selfe to instruct euerie one in all points of faith The Answer 1 This is the Iesuites third argument against the scriptures and it is thus framed That which doth not instruct such as find it and obey it in all points of faith and preserue them from error is not the rule But the Scripture doth not instruct such as find it and obey it in all points of faith and
preserue them from error as appeareth in that many thus vsing it do notwithstanding erre Therefore the Scripture alone is not the rule For answer to this argument you must not forget in what sence a § 4 nu 2. I haue shewed the Scriptures alone to be the rule For when we say alone we exclude not the subordinate meanes and dispositions whereby we are enabled to vse them but the authoritie of all other things either to supply their supposed imperfection or to giue the sence and therefore granting the proposition I denie the minor with the confirmation thereof being meerly false For all such as finding the scripture do obey and yeeld assent vnto it are thereby sufficiently preserued from error and instructed in the truth And the reason why some vsing it as the Iesuite and his Church for example do notwithstanding erre is because either they vnderstand it not or will yeeld no assent vnto it For there is no cause so absolute but the effect thereof may from without be hindered when a stoppe commeth betweene See Digression 10. where all this argument is answered 2 So that when men vsing the Scriptures do notwithstanding remaine in error the let is in themselues For though possible they confesse them to be Gods word yet all obedience to them consisteth not in that but it is further required that the blindnes of their heart be done away and that curiosity preiudice other impedimēts be remoued as we may see by this that there is nothing more clearly defined by the Church thē that there is but one God and three persons which made all things that Christ is the sonne of God borne of the virgin Marie yet these th ngs we see are in controuersie among them that vse the Scriptures So then it must not be granted the Iesuite that euerie one or any that grosly erreth in matters of faith yeeldeth obedience to the Scripture in all that it teacheth for if they did so they could not erre Digression 14. Containing a Discourse of Saint Austin about mens errors against the Scripture 3 This point is well spoken to by Austin You see b Contra Faust manich lib. 12. cap. 19. 6. tom saith he to the Manichees this is your endeuour to take away from among vs the authoritie of the Scriptures and that euery ones mind might be his author what to allow what to disallow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scriptures subiect to himselfe and that which he holdeth doth not therefore please him because it is found written in so high authoritie but therefore he thinketh it written truely because it pleaseth him Whither now doest thou venter thy self miserable soule weak and wrapt in carnall mists whither dost thou venter thy selfe Here Austin sheweth a reason why many hauing the Scriptures are not yet instructed thereby but doth he therefore conclude they cannot be the rule and thereupon send them after the Iesuite to borrow his rule inquire if he do for thus he proceedeth a little after Why doest thou not rather submit thy selfe to the Euangelicall authoritie so stedfast so stable so renowned and by certaine succession commended from the Apostles to our times that thou maist beleeue that thou maist behold that thou maist learn all those things which hinder thee from doing it through thine owne vaine and peruerse opinion Here Austin thinketh mens errors remaine by reason of their owne frowardnesse and not through any obscuritie in the Scripture Concerning which he writeth thus c De doctrin Christ lib. 1. c. 6 in another place that some things being darkly spoken a thicke mist being about vs deceiue those that rashly reading take one thing for another all which I doubt not was prouided by God to tame our pride with labor and to reuoke our vnderstanding from loathing Therefore hath the holy Ghost tempered the Scriptures thus loftily and wholesomely that by plainer places he might satisfie our hunger and by obscurer put away our fulnesse For nothing in a manner is pickt foorth of those obscurities which may not be found most plainely spoken elsewhere § 11. Neither do I see what you can obiect against this conclusion but that place of S. Paul 2. Tim. 3. Omnis Scriptura diuinitus inspirata vtilis est ad docendum vt perfectus sit homo c. But this place proueth nothing against that which I haue said * In Scripturis sacris tanta est disciplina quāta sat est cuique crudiendo Euang Bosius Theorem 10. apud Posseu bibl select lib. 2. cap. 15. For it saith not the Scripture alone is sufficient to instruct a man to perfection but that it is profitable for this purpose as it is indeed and the rather because it commendeth to vs the authoritie of the Church which as I shall shew after is sufficient to instruct vs in all points of faith The Answer 1 Whatsoeuer may be said against the Iesuites conclusion ouer and besides yet this place is one of those texts which we obiect against it And thus we reason That which by Diuine inspiration 1. is able to make a man wise to saluation 2. through the faith of Christ 3. which is profitable to instruct in righteousnesse 4. to teach to reproue to correct 5. that he may be absolute and perfect to euery good worke that alone is sufficient and containeth all things needfull to be knowne But such is the Scripture that it is able to make a man wise c. Therefore it alone is sufficient Euery word in the text is an argument But the Iesuite answereth two things 2 First that the Apostle saith not the Scripture alone is sufficient to instruct vs to perfection but profitable Whereto I replie that the Apostle saith not simply they are profitable but they are profitable to teach to reproue to correct and to instruct in all righteousnesse that the man of God may be absolute being made perfect to all good works whence I draw two arguments to shew it to be sufficient alone First because a man by vsing it may be made perfect to euery good worke now that is sufficient that can make me perfect and absolute to euery worke Secondly because the duties whereunto the Scripture is profitable containe a sufficient doctrine of saluation We do not say the Scripture is profitable therfore sufficient but it is profitable to euery thing therefore sufficient Thus I reason They teach they reproue they instruct they correct a Ex his autem contingit alicui vt integer sit Occumen But this is sufficient and containeth all things all that we need to saluation is either to be taught or reproued or instructed or corrected Ergo. Againe That is sufficient which maketh him absolute and perfect to euery good worke But such are the Scriptures Therefore they are sufficient Moreouer that must needs be granted sufficient which can make a man wise to saluatiō and
teach him the faith of Christ and this the Apostle saith the Scriptures are able to do By which word Able the other word Profitable must be expounded For the Apostle to manifest their abilitie produceth their profitablenesse which were no good argument if their profitablenesse were not complete Besides it cannot be denyed but all sufficient things are profitable and therefore hence it followeth by the rule of conuersion that therefore some profitable things are sufficient And so may the scripture be sufficient 3 Secondly he answereth They be profitable and sufficient because they commend vnto vs the Churches authoritie which is sufficient But this is a shift For 1. then they are not sâ—fficient in that they coÌ„mend no such authoritie to vs. 2. If this be a good answer theÌ„ so many books of the Bible be superfluous For this one place or b Hold the traditions the fifteenth verse of the second chapter of the second Epistle to the Thessalonians for example were sufficient because according to the Iesuites exposition it commendeth to vs the authoritie of the Church which is able to instruct vs. 3. The text is euident that the profitablenesse thereof standeth in teaching reprouing correcting and instructing now if it stand in this wholly then the Iesuits conceit is excluded if but in part then let him shew what we need more for our saluation then doctrine reproofe correction and instruction 4. There was neuer any Papist in the world that durst alledge this text for the authoritie of the Church and yet granting the Iesuites exposition it should proue it inuincibly 5. The Church it selfe whereunto he saith the Scripture sendeth vs for our sufficient instruction receiueth her doctrine out of the Scriptures The Church saith c Tract 3. in 1. epist Ioh. Austin is our mother her brests are the two testaments of the Scripture whence she giueth her children milke Therfore they containe a sufficient doctrine because the Church giueth her children no other 6. Yea the Apostle saith they are able to make the man of God perfect that is the Pastor himselfe the Pope and Councell and all Now the Iesuite will not say they make these perfect by sending them to the Church because themselues are the Church yea the head and mouth of it 7. Finally it were intollerable folly to say that man teacheth me all good learning that I might be absolute and perfect yea maketh me wise to knowledge which onely as I go sheweth me the schoole where I learne these things yet the speech were as proper as the Apostles in this place supposing the Iesuites exposition to be true 4 The fathers and certaine Papists also the truth constraining them expound the place otherwise and say as we do d Hom. 9. Chrysostome writing on this place saith If any thing be needfull for vs to learne or to be ignorant of there in the Scripture we may haue it and he addeth that in these words Paul telleth Timothy Thou hast the Scriptures to teach thee in steed of me if thou desire to know any thing there thou maist learne it Which he could not haue said if he had not thought Timothy might learne as much out of the Scripture as Paul could teach him e De ration stud theolog lib. 1. cap. 3. Villavincentius a Papist confesseth The Scriptures and they alone are able to teach vs to saluation as the Apostle in the third chapter of his second Epistle to Timothy affirmeth saying all Scripture is inspired of God c. In which words the Apostle comprehendeth all things that are needfull to the saluation of man f Sum part 3. tit 18. c. 3. §. 3. Antoninus the Archbishop of Florence saith God hath spoken but once and that in the holy Scripture so fully to all doubts and cases and to all good workes that he needeth speake no more g Comment in 2. Tim. c. 3 in v. 15.16 Espencaeus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill perswade to good Neither yet do they make a man good in some sort but perfect yea they can teach a man to saluation and h Sufficienter doctum reddere make him learned sufficiently § 12. The second conclusion is that no mans naturall wit and learning neither any companie of men neuer so learned onely as they are learned men not infallibly assisted by the holy Spirit can either by interpreting Scripture or otherwise be this infallible rule of Faith and consequently thoâ—e that for matters of faith rely either vpon their owne interpretation of Scripture or vpon the interpretation of other learned not assisted infallibly by the holy Ghost cannot haue an infallible faith This I proue Because all this wit and learning is humane naturall and fallible and therefore cannot be a rule or foundation whereupon to build a diuine supernaturall and infallible faith The third conclusion that no priuate man who perswadeth him selfe to be especially instructed by the Spirit can be this infallible rule of faith at least so farre forth as he teacheth or beleeueth contrarie to the receiued doctrine of the catholike Church this I proue first because S. Paul Gal. 1. saith Si quis vobis euangelizauerit praeter id quod accepistis anathema sit Pronouncing generally that whosoeuer teacheth contrarie to the receiued doctrine of the catholike Church should be held anathematized or accursed Secondly I proue the same because the rule of faith must be infallible plainly knowne and vniuersall as before hath bene proued But this priuate spirit is not such For neither the partie himselfe and much lesse any other can be infallibly sure that he in particular is taught by the holy Ghost For neither is there anie promise in Scripture to assure that he in particular is thus taught by the holy Ghost neither is his particular perswasion be it neuer so seeming strong able to giue infallible assurance thereof since diuerse now adayes perswade theÌ„selues to be thus taught by the Spirit and yet one of them teaching contrary to another and therefore some in these their perswasions must needs be deceiued And therefore who without testimonie of true miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued since others that perswade themselues in the same maner that he doth are in this their perswasion sometime deceiued Moreouer suppose one assure himselfe to be taught by Gods Spirit immediatly in all things what is the true faith as it is not the maner of Almightie God to teach men immediatly by himselfe but rather as the Scripture telleth vs Fides ex auditu Rom. 10. and it is to be required ex ore sacerdotis and must be learned of Pastors and Doctors whom God hath put in his Church vt non circumferamur omni vento doctrinae But suppose I say one in priuate thinke himselfe to be immediatly taught of God how should he
without testimonie of miracle giue assurance to others that he is thus taught especially in such sort to make them forsake the teaching of the catholike Church which by plaine proofes and testimonies of Scripture they do know to be taught of God Nay they ought not in anie sort to beleeue him but rather to esteeme him as one of those of whom it is said Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum nihil vident dicunt ait Dominus cum ego non sum locutus Neither is it sufficient that these men alledge words of Scripture for that which they say because euery sect-maister alledgeth Scripture for his opinion yea the diuell himselfe for his purpose bringeth words of Scripture Math. 4. The Answer 1 These two conclusions might easily be granted without further examinatiō if the Iesuit had not a further reach in them thē the words pretend For what Protestant thinketh that any priuate mā or any company of men how learned soeuer or any mans naturall wit and learning is the rule of faith which honour we giue to the spirit of God in the Scriptures only But the Iesuit aimeth at those which in cōparison of the rest of the world being but priuate men particular Churches haue examined refused the Romane faith as Wicklieffe Hus Luther and the Churches of England Scotland and Germany haue done that so hauing in his former conclusion pluckt the Scriptures from you he might also in these two bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you and when he hath done in his last conclusion obtrude vpon you his Papall consistorie If he meant Priuate men wits learning and companies as they are opposed to diuine and spirituall he said well for no such priuate men wits learning or companies may be heard against the present doctrine and this is well proued in the Iesuits discourse but vsing it in that sence as it is opposed to common and vsuall a Priuatum accipio vt opponitur communi spiritui Mart. Peres de Tradit part 2 assert 4. pag. 48. which the Papists alway do his conclusions are vntrue viz. that nothing may be receiued which priuate men or particular companies teach against that which is surmized to be the Catholicke Church For in matters of religion it maketh no matter whether the teachers be many or few publicke or priuate persons as long as they teach the faith and expound the Scriptures truly For a true exposition is publicke though the companie that giue it be priuate and a false exposition is priuate though the Church that vrge it be neuer so publick yea though it came from a generall Councell And so this is to be holden concerning priuate men and companies that they may sometime be infallibly assured of the truth against a publicke multitude as the Romane Church for example and hauing the Scripture for their foundation may teach and beleeue against it in which case though their persons and wit and naturall learning be not the rule yet as long as they follow the Scripture which is the rule we are bound to heare them This being all that we hold and that which the Iesuite in these conclusions girdeth at now I come to examine his arguments against it 2 First he saith all mens wit and learning is humane natural and fallible therfore no mans wit or learning can be the rule which must sustaine our faith diuine supernaturall and infallible Wherto I answer granting the whole argument for we say not any mans learning is the rule or any companie of men the foundation of our faith but the contrary as I haue said onely we hold they may be so assisted by the holy Ghost that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church And this is a full answer to the second conclusion 3 Next in his third conclusion he saith No priuate man can be this rule at least when he teacheth contrary to the receiued doctrine of the Catholicke Church because Saint Paul saith If any preach any other Gospell then then which we haue preached vnto you let him be accursed This text is b Rhem. vpon Gal. 1.8 commonly vrged against Luther and Caluin for preaching otherwise then the Romish Church beleeueth whereby you may see what the Iesuite driueth at in these two conclusions But I answer though this text proue that no priuate man is the rule of faith and that no teaching may be receiued against the Scriptures yet there is nothing in it against such as resist a false Church though they be men neuer so priuate For Saint Paul speaketh of the doctrine which he had taught not which euery Church calling it selfe Catholicke may possible hold and of it he saith Let him be accursed that preacheth otherwise Now c Phil. 3.1 Iren. l. 3. ca. 1. Niceph. Callist l. 2. c. 34. all that the Apostle preached is written in the Scriptures and so he accurseth none but such as teach against them forbidding all men to preach against the Churches doctrine consenting with the word But when any thing deflecteth from that it may and must be excepted against euen by priuate men else this very text accurseth them for consenting to it Thus d Contra lit Petiliā Donat. l. 3. c. 6. de Vnitate Eccles cap. 11. Austin expoundeth the place If we or an Angell from heauen declare vnto you either concerning Christ or his Church or any other matter belonging to our faith or life any thing but that which you haue receiued in the writings of the Law and the Gospell let him be accursed See Austine preferring the Scripture aboue all things expoundeth the place against such as teach any thing concerning faith and manners let the Iesuit mark this but that which is contained in the Scripture and the Iesuite begging the question talketh idlely of his Romane Church 4 His second argument to proue his third conclusion is that the priuate spirit is not infallible and plainly knowne Whereto I answer that this is false meaning priuate as the Iesuite doth I haue distinguished it for a smal company holding against a multitude as e 1. Reg. 22. 23. Michaiah did against 400. Prophets may be directed by the spirit of God in the Scriptures which are infallible plainly knowne But neither thēselues nor any other can be sure they are thus taught I answer this is vntrue for the Scripture is a light and knowne by the sons of light and by it they may be assured Now they that be thus assured are infallibly sure they are taught by the holy Ghost for f 2. Tim. 3.16 All Scripture is inspired of God and containeth the teaching of the holy Ghost But there is no promise in the Scripture to assure him he is thus taught Yes for the Scripture promiseth that euery doctrine is of God that consenteth with it and
though he alledged the words thereof absurdly wrested The sheepe therefore casteth not away her fleece though the wolfe sometime put it on else the Iesuite must renounce the authoritie of his Church also because sectmasters sometime alledge it But euen as he will say they alledge it indeed but yet either not the true Church or the true Church not truly so I say sectmasters alledge the scripture indeed but either not the true Scripture or the Scripture not truly And let the Iesuite remember that h Defence of the censure against Chark pag. 166. a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to i CeÌ„sur Colon. pag. 112. Pigh hierarch l. 3. c. 3 p. 103. and others a nose of waxe by this that heretickes wrest and detort it as a nose of waxe is bowed into many formes Digression 15. Against the two former conclusions shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholicke companie 8 Because the Iesuite pleadeth so for his Catholicke multitude let him consider the Scripture k 1. Thes 5.21 1. Ioh. 4.1 biddeth all men trie what they are taught l Act. 17.11 commending them that examined euen the Apostles teaching and m Math. 7.15 24.4 Esa 8.20 Ier. 23.16 Rom. 16.17 commaunding to beware of false Prophets and n Ios 1.18 Ioh. 5.39 to search the Scriptures o Heb. 5.14 that we might haue our wits exercised to discerne good and euill all which were to no purpose if when we had done we neither could by reading attaine to any certaintie or hauing attained might not hold it against a multitude but were still bound to referre the matter to them which are suspected and whose iudgement is the very thing to be examined Againe p 1. Reg. 22.15 one Michaiah defended the truth against 400. Prophets q Niceph. lib. 8. cap. 19. one Paphnutius directed the whole Councell of Nice Christ and his Apostles withstood the whole Iewish synagogue and r Iob 32.6 Elihu one yong man rebuked the ancients 9 Saint Chrysostome hath a discourse about this point which I thought fit to be propounded A Gentile Å¿ Homil. 33. in Act. saith he cometh and saith I would be a Christian but I know not which side to cleaue vnto many dissentions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we rely vpoÌ„ reasoÌ„ but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou mark the meaning thou maist throughly know that which is good When thou buyest a garment though thou haue no skill in weauing yet thou satst not I cannot buy it they deceiue me but thou doest all things that thou maist learn how to know it say not then I am a scholler and wilbâ— no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie To the same effect saith t Comment in Nah. c. 2. in fine Hierome It is alway the diuels endeuour to bring the waking soule asleepe therefore at the comming of Christ and his word and the Churches doctrine and when Nineueh that sometime was so beautifull a whore shall haue her end the people which before was lulled asleepe vnder their teachers shal be lifted vp and hasten towards the mountaines of the Scriptures the mountaines Moses and the Prophets and the Apostles and the Euangelists which are the mountaines of the new Testament and when they come to these mountaines and shall be occupied in the reading thereof if they finde none to teach them then their endeuours shal be approued because they flew to the mountaines and the slothfulnesse of their teachers shall be detested Did Hierome in these words expound a Prophet or Prophecy himselfe concerning these later times wherin the whore of Babilon drew toward her end and the profound sleepe of the Romish teachers was such that men were faine to flie to the Scriptures wherby they directed both the slothfulnesse of their labor and the coruption of their doctrine And why not when in many cases the peoples eares are holyer then the Priests heart as the same Hierome saith in u Ad PaÌ„mach adâ—e erro Ioh. Hierosolym another place 10 Moreouer let the Iesuite consider that the learned of his owne side haue left written as much as we say in defence of priuate men that so it may appeare what truth there is in his conclusion when his owne Doctors confute it For thus writeth x Part. 1. de Elect elect potest cap. significasti In concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moue retur melioribus c. Panormitan One faithfull man though priuate is more to be beleeued then the Pope or a whole Councell if he haue better reason on his side and authoritie of the old and new Testament y De exam doctrin part 1. consid 5. And Gerson more fully The examination and triall of doctrines concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And again some lay man not authorised may yet be so excellently learned in the Scripture that his assertion shall be more to be credited then the Popes definitiue sentence For the Gospell is more to be credited theÌ„ the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred z And yet if the Pope neuer so little anger theÌ„ they write asmuch at this day Non saluat Christian quod pontifex constaÌ„ter affirmat praeceptum suuÌ„ esse iustum sed oportet illud examinare se iuxta regulaÌ„ superius datam dirigere tract de interdict composit à Theolog. Venet prop. 13. I know not what these men would haue writ if they had now liued in the Popes Seminaries but this you see they writ before Luther was borne or Seminaries were erected that the Scriptures be the rule to try al things by and the priuatest man that is may by them iudge yea conuince and refuse the Pope and his Councels Which is all that we say for priuate men that hauing the Scripture for their foundation they taught and beleeued against the
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
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
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
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
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
And Tertullian lib. de praescript And Optatus lib. 2. contra Parmen The Answer 1 The ancient Fathers affirme not one word of all this First they affirme not that the Romane Church was then gouerned by Popes as now it is For they saw not how it is gouerned now and therefore could not affirme it And that it was not in their time thus gouerned I haue shewed Digression 27. and 49. num 6. and 51. num 9. The Bishops of Rome in their time I graunt were called Popes and Occumenicall as a Ep. Arsen apud Athan. apol 2. Basil ep 52. Iustin Nouell 3. 5. in tit Balsam respons in iure Graecorsi Ioan. Aquipont de Antichr p. 107. other Bishops also were but they had no such authoritie as now they vsurpe Their owne b Concord l. 2. c. 12. Cusanus may teach them that he is gotten beyond the ancient obseruations not hauing that power belonging to him which certaine flatterers giue him And Duarenus a Papist likewise yet c De sacris eccles benef l. 1. c. 16. confesseth as much as I say that Phocas made him the vniuersall Bishop which authority his successors haue maruellously increased 2 Next albeit they affirme the Church of Rome to be the lawfull and Apostolike Church yet they affirmed not the present Romane Church which they neuer saw so to be He that affirmed Lais to be a virgine when she was ten yeares old did not say she was so at tweÌ„tie Rome since their death hath plaied the whore and lost that name and reputation which the fathers had of her Which answereth all the places cited out of Irenaeus Austine Ambrose Hierome and Cyprian For calling Rome the Apostolike Church they spake of their owne time and not of ours 3 Thirdly they do not affirme the Romane Church in their dayes to be lawfull and Apostolike for no other reason but because it had a lineall succession from the primitiue Church but as I haue answered d Sect. 53. n. 2. inde before because it had withall the succession of doctrine which the present Papacie hath not Neither did they thinke that therefore it had succession of doctrine because it had succession of Priests as if the former must needs be inseparably ioyned with the later For their words expresse no such thing as I haue shewed They reuoke schismatickes to the succession indeed of the Romane Church as they did likewise of others and obiect it against them but not it alone nor so as they would assume all succession for euer to be ioyned with the true faith though then in the Churches named it was Neither did they beleeue the Priests whom they so called to be sacrificers or Massing Priests They vsed the name but they gaue it not the definition which the Church of Rome now vseth Vpon all which it followeth that the ancient fathers affirmed not the Romane Church at this day to be the true Apostolicke Church though you see into the places cited an hundred times the which are answered Sect. 53. principally for this cause that the reasons whereupon they so commended it then hold not now in our dayes as they did in theirs If our aduersaries will take benefite by that which the fathers say in commendation of the Romane Church in their dayes they must proue their succession as inuiolated and their doctrine as sound as then it was which they can neuer do § 57. Now to make an end considering all this which I haue said and proued to wit that there is but one infallible and entire faith the which is necessarie to saluation to all sorts of men the which faith euerie one must learne by some knowne infallible and vniueâ—sall rule accommodate to the capacitie of euerie one the which rule can be no other but the doctrine and teaching of the true Church which Church is alway to continue visible to the worlds end and is to be knowne by these foure markes aforesaid agreeing onely to the Romane Church whereupon it followeth that it only is the true Church of which euery one must learne that faith which is necessarie to saluation considering I say all this I would demaund of the Protestants who will not admit the authoritie or doctrine of the Church how they can perswade themselues to haue that faith whereby they may be saued or by what right they can chalenge vnto themselues the title of the true Church since as I now haue proued they haue neuer a one of these foure markes which by the common consent of all are the true markes of Christs true Church How can theirs be the true Church which neither is one because it hath no meanes to keepe it in vnitie nor holy because neither was there euer man of it which by miracle or by some other vndoubted testimonie can be proued to be truly holy Neither is their doctrine such as those that most purely obserue it do without faile become holy nor catholike because it teacheth not all true things which haue bin held in former times but denieth many of them Neither is it spread ouer all the Christian world but euery particular sect is contained in some few corners therof neither hath it bene euer since Christ but sprong vp of late the first founder being Martin Luther an apostata Frier a man after his apostasie knowne both by his writings words and deeds and maner of his death to haue bene a notable euill liuer nor Apostolike because the preachers thereof cannot deriue their pedegree lineally without interruption from anie Apostle but are forced to begin their line if they will haue anie from Luther or Caluin or some later How can they then bragge that they only haue the true holy Catholike and Apostolike faith Since this is not found but only in the true holy Catholike Apostolike Church and remaining alwayes as S Augustine said in ventre Ecclesiae in the bellie of the Church It is vnpossible that they which are not of this Church should haue the true faith according to the saying of the same Augustin afore cited Quisquis ab hoc ventre separatus est necesse est vt falsa loquatur whosoeuer is separated from this bellie of the Church he must needs speake false For who can once haue true faith vnlesse he first heare it because fides est ex auditu Rom. 10. Faith cometh of hearing But how can one heare it sine praedicante without one to preach it truly vnto him The Answer 1 That which the Iesuite hath said and proued is granted him to wit that there is indeed but one true faith which is necessarie to saluation to all sorts of men the which as it must so it may be learned by that rule which God hath left infallible vniuersall and accommodate to the capacitie of euery one the which rule is the Scriptures contained in the bookes of the old and new Testament and not that which the Iesuit meaneth by the doctrine and teaching of the
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
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
touching Gregorie and Bede may well be inlarged to many things written of Anthonie * As that which Gregorie Nyssen writeth touching Thaumaturgus how the virgin Maerie Saint Iohn came down from heauen to him and taught him his Creed Nyssen orat de vit Greg. Thau and others of elder time though the men that writ them if the bookes be theirs whose titles they beare were godly men For is it likely to be true that Å¿ Vit. Pauli Ierome writeth how Anthonie trauelling in the wildernesse to seeke out Paul the hermite met with a Centaure halfe a man and halfe a horse who spake to him and shewed him the way And by and by when the Centaure was gone meeteth him another monster like a Satyre with a hooke nose and hornes on his head the lower part of his bodie like a Goat offering him a branch of palme whom Anthonie asking who he was he answered I am a mortall creature an inhabitant of the wildernesse such a one as the Gentiles deluded with error call Satyres and I come as an Embassadour from my flocke to beseech you to pray to God for vs whom we know to be come for the saluation of the world whose sound is gone through out the earth If the Iesuit thinke it reason we beleeue this for it is a part of Saint Anthonies miracles and that such monsters of beasts should be and beleeue in Christ let vs play the good fellowes and beleeue all the rest too t Baron an 1028. n. 5. that the virgin Marie came from heauen to visit Saint Fulbert when he was sicke and gaue him her breasts to sucke u Vit. Bern. l. 1. c. 13. and that she visited Bernard likewise in his sicknesse being attended with Saint Laurence and Benedict And that Saint Francis x Lib. confor Anton. 3. part tit 24. c. 2. §. 8. Boz de sign l. 15. c. 3. had the fiue wounds of Christ made in his flesh by an Angell with the nailes sticking therein and continually bleeding till his dying day That he vsed to ride in the ayre in a fierie chariot talking with Christ and Marie and Iohn and accompanied with innumerable Angels That the image of the crucifix vsed to speak to him Francis go repaire my house y Boz de sign l. 14. c 3. That he had a cade Lambe which vsed to go to masse and would dulie kneele downe and adore at the eleuation z Gold Leg. That he vsed to preach to birds instruct them which heard him with great deuotion a Anton. part â—â—â—t 23. c. 1. §. 1. And that a little afore Frier Dominicke was borne there were found two Images in a Church at Venice the one of Dominick the other of S. Paul on Pauls image was written By this man you may come to Christ on Dominicks But by this man you may do it easilier because Pauls doctrine led but to faith and the obseruation of the commandements but Dominicke taught the obseruing of Councels which is the easier way b Boz vbi supr Bellarm. That Antony of Padua conuerted an hereticke by making his horse adore the hoast c Boz ib. pa. 129 And that a certain deuout woman to cure her Bees of the murren and to make them fruitfull put a consecrated hoast into the hiue and when after a time she took it vp she not only found a miraculous increase but saw also that the bees had built a chappel in the hiue with an altar and windows and doores and a steeple with bels and that the Bees had layd the hoast vpon the altar and with a heauenly noise flew about it and sung their Canonicall houres and kept watch by night as Monks vse to do in their cloisters These and others of the same straine are part of the miracles whereby the holinesse of the Romane Saints is testified and it wil not serue the turne to reply these are the basest part which is now put out of the stories or that the Church alloweth them not or that there is better stuffe then this for this as vile as it is hath the same authors that the other hath and in the dayes of Popery was read and preached publickly to the people and at this day is alledged by our aduersaries in their books against vs and remaine in the stories as before And no doubt they possesse the mindes of the vulgar as much as euer they did who among them is of the same mind that Canus d Loc. pag. 336. saith he knew a Priest of who was fully perswaded that nothing could be false that was once put in print Yea e Brist mot 6. they shame not to write and our countreymen beleeue it because it is printed that these very miracles of Thomas Aquinas Thomas Becket Bernard Francis Dominick and the rest cannot be checked though Canus checked them afore Bristo was hatched No man being able to put any difference betweene the miracles of Christ with his Apostles and of these men Polybius a heathen author f Hist l. 16. mentioning in his story some such like wonders as these Legend miracles are which the Gentiles beleeued saith they seemed to him altogether childish absurd and impossible yet notwithstanding saith he as long as they nourish in the vulgar pietie toward the gods the writers must be pardoned though they speake monsters This belike is the policie of the Church of Rome to coine lies for religion as I noted out of Canus and to beare with monsters of miracles for pieties sake 9 But leauing them to do with their owne what they wil let the discreet reader now remember where the cause sticketh namely at the certaintie and credit of the Legend miracles For other they haue none which they can properly challenge and these are grounded on such authoritie as not onely shameth it selfe but also is discredited by the learnedst among themselues And so stil for any thing our aduersaries can alledge the Protestants faith is better proued by the consent thereof with the Scriptures then their aduersaries is by the miracles of Antonie and Francis Digress 45. Touching Monkes and religious orders holden among the Papists and which they say we haue reiected and forsaken 10 First our aduersaries are bound to proue that the law of God and course of true religion bindeth vs to follow these professions for if some priuate men in the Primitiue Church began such a thing without commandement onely vpon their owne voluntary libertie it is lawfull for vs by the same libertie to leaue it againe Next let them shew if they can that pouertie chastitie and obedience as they define them are counsels of such perfectioÌ„ that they cannot be fulfilled as much as God requireth but by going to a Cloister and turning Frier or that a man vnder the pretence of following such counsels may lawfully forsake his parents and calling wherein God hath placed him to liue in an Abbey professing a rule deuised by
men The which things we say God hath tied no man to neither by word nor example in all the Scripture Thirdly the disgracing of religious orders as this Iesuite speaketh began not in the Protestants but themselues as I will shew presently and the first that moued and effected the plucking downe of Abbeys in England was not the Protestants but Cardinall Wolsey g Onuphr vit Pont. Sand. de schism Angl. the scum and scandall of mankind and what the Protestants afterwards did the vncleannesse of the Monks deserued 11 And though we grant that Antonie and Benet and others of that time practised a certaine kinde of Monachisme and liued solitary yet were they Monks of another kind as far from these of the Church of Rome as the time is distant wherin they liued Their religion was not the same their manners were better their conuersation euery way was of another sort And the religious orders among the Papists haue nothing of theirs but the names onely whereby as the Asse with the Lions skin on his backe they gull the ignorant that thinke euery thing is the same that hath the same name For those ancient Monkes betook themselues to solitude at the first not with any opinion of perfection but h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Soz. l. 1. c. 12. Niceph. l. 8. c. 39 to escape persecution and to hide themselues And when they found by experience that the life fitted their austeritie and rid them of many worldly cares they increased it the more and followed certaine rules for study and behauiour religious exercises much like as is vsed this day in Colledges In which course of life i Antidida Colon pag. 131. Dion eccl hier c. 6. some were lay men not medling with Ecclesiasticall matters k Athan. ep ad Dracont some were maried and liued in that state l Eras vit IeroÌ„ they bound themselues with no vowes m Aug. de mor. eccl l. 1. c. 33. Niceph. l. 9 c. 14 nor made any distinction of meates n Vitas patrum part 2. § 51. Niceph vbi supra they laboured with their hands o Sozo l. 1. c. 12 Ieron ep 13. ad Paulin. and liued not in cities but alone and remote from men with many other customes which the Monkes of this time obserue not whereby they proue themselues to be as far from Antony and Benet as we are Yea diuers among themselues complaine p Polyd. hist Angl. l. 6. that it is incredible to speake how much they are degenerated And q Alua. Pelag. planct pag. 130. though they haue the likenesse of the Apostles yet they are remoued far from their life Let the Church lament her Monkes and say Where be my ancient Monkes which founded the Church and held the holy life of the primitiue Church This sheweth * Liber pater praeponitur libro patrum Calicibus epotandis non codicibus emendandis indulget hodie studium monachorum quibus lasciuam musicam Timothei pudicis moribê° aemulam non verentur adiungere sicque cantus ludentis non planctus lugentis officiuÌ„ efficitur monachale Greges vellera fruges horrea porri olera potus patera lectiones sunt hodie studia monachorum Rich. Dunelm Philobibl c. 5. the religious men of the Romane Church are of another cut then in the time of Antony and Benet they were and therefore disgracing them we touch not the old Monks of that time but birds of another fether 12 And if we haue thought and spoken hardly of them touching their conuersation and so disgraced them what maruell when the very sauour of their cloisters bewrayed them and the stinke of their hypocrisie was such that all the world was annoyed with it and their owne writers chronicled it Must the holinesse of Monks and Nunnes be a signe of the true Church and layd in as an argument against vs and must we be condemned for suppressing them and yet may we not be allowed to looke a little into it and see if it were so indeed or otherwise I see no reason but we may lawfully and without any suspition of malice examine that holinesse that vpon so great termes is put vpon vs and see whether it be so or no and let the shame be theirs that are guiltie and the fault be layd vpon them that first cold the tales out of the schoole For we for our parts are confident that in all their Church they could haue found no holinesse which they might worse haue stood vpon then this of their cloisters of whom their own r Inuent l. 7. c. 5. Polydore saith It were behouefull that these dregs of men were cut off and burnt that with their filth they should no longer defile Gods seruice And Aluarus Pelagius Å¿ De planct l. 2. ar 2 73. 83. writeth of such things done in them as are not meet to be named and I think shal neuer be met with again but in hell or in another cloister 13 I would haue stirred this dunghill no further but that as I was writing these things there came to my hands t Rule of good life a little booke made by a Papist such as our country is full of to seduce the vulgar vnder pretence of exercising them in deuotion wherein teaching his Catholickes how to bring vp their children I must u Cap. 9. pag. 74 saith he tell them often of the Abbeys and the vertue of the old Monks and Friers and Priests and the religious men and women and of the truth and honestie of that time and the iniquitie of ours And therefore accordingly let vs tell our children a little more of this matter and let none tell it but Papists themselues that the children may beleeue them Clemangis a Doctor of Paris that liued 200. years ago when the old time was x De stat eccles pag. 47. inde saith Concerning Monks and Abbeys what can I say that is commendable being so slippery indisciplinated dissolute vnquiet running vp and downe into common and dishonest places hating nothing so much as their cels and cloisters their reading and praying their rule and religion Monks they are in externall habit but in life and works far from their professed perfection This of Monks And touching Friers he saith * pag. 53. They are worse then the Pharises rauening wolues in sheepes clothing who in words pretend the forsaking of the world and in deeds with all possible fraud deceit and lying hunt after it making semblance in outward shew of austeritie chastitie humilitie holy simplicitie but secretly in exquisite delicates and varietie of pleasures going beyond the luxuriousnesse of all worldly men and like Bels priests deuouring the oblations of the people and though not with their wiues yet with their brats filling themselues greedily with wine and good cheare and polluting euery thing with lust whose beate burneth them And of Nuns he saith * pag. 56