observed if the Truth were not before knowne The declaration doth not make it Faith but sheweth that the faithfull doe adhere unto it as revealed by God for if the truth were not there the declaration of it were an Hersie or error at least Neither doth hee produce any thing afterwards to make the Church the rule of faith Whereas he tels us that S. Augustine writing to S. Hierome requesteth him that setting downe the Catalogue of Heretickes he would joyntly expresse in what points they had beene condemned by Catholicke authoritie and againe in his Preface to the above mentioned Catalogue of Heresies hee mentioneth himselfe what the Church holdeth against such Heresies without making any mention of the authority of Scripture z Reply p. 10. I thinke the Iesuite would have a Church embracing heresie What doth the Churches adherence to truth make her the Iudge or rule of it and because Catholicke authority condemneth Herefie must therefore the contrary truth have its life from the declaration thereof Faith must then follow the Church not leade it The Iesuit may conceive that this Father meanes not by the Churches authority a power inherent in their Roman Apollo excluding all other assistance but a lawfull determination according to the Scriptures by the Bishops Preists of the Catholick Church For otherwise he must acknowledge in the Church such a domination as was amongst the Gentiles Luke 22. But sure it is that S. Augustine dreamed no more of your Iudge then the blessed Apostle S. Paul who in the enumeration of the divers degrees of the ministery Ephes 1111. v. 11. left him out Besides the Iesuite by Apostolicall directions in matters that concerne faith may see a Rule not a Iudge pointed out as having authority to guide us Phil. 3. 16. Gal. 6. 16. by which rule as the Church receiveth strength so limitation Finally saith the Iesuite observe how all the points layde down by me in my demand being declared by the Catholicke Church for articles of faith are of necessity to be beleived and held for such the contrary for dâ—â—â—able Heresie Reply p. 104 What the Iesuite doth say for the expresse declaration of all his points of Faith wil be examined in their severall places here an induction he brings us a conclusion whereby he would prove that the onely Rule to know a point of faith from an indifferent opinion in Religion is the declared determined judgment of the Church by which all the points laid down in his demand being propounded unto them for such must of necessity be accounted cheife articles of Catholick beleife b Reply p. 105. 106. But from whence the Iesuite draweth this conclusion I cannot see for if the Church command by the expresse Scripture and sense agreed on in all ages the Church then doth judge at least with undependant authority but direct calling for obedience to a former judgment if it decree in points doubtfull the Churches declaration can bind us to peace and externall obedience but here no infallible judge is allowed to make matters that were doubtfull to be of faith or to create from uncertainties a new Creed That the Church by her particular ministers and body representative hath applied the Scriptures to severall heresies thereby detected condemned them we deny not but will this make every point decreed by a Councell wilfully from their owne ends without direction or limitation to be a cheife article of Faith Your Quartadecimani were convinced of heresie by the Scripture as Alphonsus de Castro telleth us c Alphons de Castro advers Haeâ— l. 12. de Pascha Istorum ergo sententia inde convincitur haerescos quòd supra in titulo de lege oâ—tendimus esse hâ—resim asserere caeremonias judicia legis veteris obligare tempore legis evangelicae Nam Paulus reprehendens Galats co quod caeremonias legis observandas putaâ—ent inter alia dicit Dies observatis menses tempora annos but where by the naked declaratioÌ„ of Pope Victor without this rule Neither did he excommunicate all the Bishops of Asia in this cause if Alphonsus speake truth but they escaped it by Irenâ—us his chyding of your Pope d Idem ibid. Fâ—cisset nisi illum Iraeneus ob hoc redarguisset Here you see that these hereticks of the East after the Pope had condemned them had one Catholick Bishop pleading for them In like manner the Novatians e Alphons de Castro adver haer l. 12. de â—â—â—n haeâ— 3 Cum non sit alia res pluries apertius in sacris condicibus pâ—odita quà m misâ—ricordia quam Deus erga peccatorâ—s maxime poenitentes exercet illis peccatorum suorum indulgentiam tribuens might be condeÌ„ned as the Arians f Socrates Hist Eccles l. 1. c. 7. Evangelici enim Apostolici libri nâ—â—non antiquorum Prophetarum ora cula planè instruunt nos inquit Constantinus Imperator in Nicaea Synodo sensu numinis Proinde hostili politâ discordiâ sumaâ—â—us ex dictis divini Spiritus explicationes quaestionum Haec his similia memorabat ille velut amans paterni nominis filius sacerdoâ—ibus tanquam patribuâ— cupions confiteri Apostolicorum dogmatum unitatem Quibus assensus maximae conventus partis acceâ—â—it Macedonians g Theodoret. Hist Eccles l. 5. c. 9. Iam enim semel formam protulimus ut qui se Christianum profiteatur server â—a quae ab Apostolis tradita sunt quum dicat Sanctus Paâ—lus Si quis vobis annunciat aliud quam accepistis anathema esto Nestorians h Epistola Cyrilli Synodi ad Nestorium tom 1. Act. Concil Ephes Occum c. 14 Haec tenere haec sapere cum à sanctis Apostolis Evangelistis tum ab universa quoque sacra divina Scriptura tum ex veraci denique sanctorum patrum confessione edocti sumus Eâ—tich i Euagrius Histor Eccles l. 2. c. 4. Dominum nostrum Iesum Christum confitemur c. siâ—ut antiquitùs Prophetae de â—o postille ipse Christus nos docâ—â—t idem ipsum nobis Patrum Symbolum tradidit Pelagians k Concil Milevit c. 2. the Monothelites l Concil Constant Vniversale VI. Act. 1. 2. Propositis in medio Sanctis intemeratis Evangelijs but was this done by the judgement of the Church onely and absolutely surely no but by the Scriptures And it is more then cleare that the reason why you distast the Scriptures is as Clemens Alexandrinus observeth because you hold not the rule of faith Clemens Alexandr Stromat l. 7. Necesse est enim labi in maximis cos qui res maximas aggrediuâ—tur nisâ— regâ—lam veritatis ab ipsa veritate acceptam tenuâ—rint Qui autem sâ—nt ejâ—smoâ—i ut qui à recta via excideâ—int meritò etiam falluntur in pluâ—imis singularibus propterea quòd non habeant verorum â—alsoâ—um judicium planâ— exercitatum
not the Fathers that assist and direct in understanding of the Scriptures be Rules as Vincentius Lirinensis onely stileth them in their kind yet give place unto the word of God as the absolute and sufficient rule of faith Moreover Rules Measures are either originall which we call the Standard or those which are proportioned and fitted thereby and might not this Father make the Scriptures as the Standard the onely absolute rule sufficicient of it selfe as he tearmeth it to try points of Catholick Faith and yet graunt the generall consent of all Bishops and Preists of the Catholicke Church in a generall Councell to be a Rule proportioned fitted and squared thereby Who knoweth not also that the Standard is a most absolute and controuling Rule without doubt and exception when there are many things that may call in question the truth of the other so that it may need to bee corrected thereby Now what doth the most learned Primate say that crosseth Liriuensis This auncient Father acknowledgeth the authority of the divine Canon sufficient of it selfe to trye the Catholicke Faith His learned Penne confesseth Gods Word to be that rocke alone upon which wee build our Faith Lirinensis to avoyde jarring interpretations would likewise from the Custome of Catholicks have the Traditions of the Catholick Church to wit the generall consent of Fathers to be requisite at some times to the understanding of heavenly Scriptures And for any thing I can find the most reverend Primate doth not urge a syllable against it So that untill the Iesuite can shew further then he hath done Vanitie I thinke will turne Fryar and remaine with him And although this Iesuite doth make the Fathers upon Lirinensis his experiment the absolute rule yet a further experience perswadeth them to leave Lirinensis at sometimes which although they will not doe with open face yet by covered shifts they labour to avoyde what they pretend to be his direction For they make the Fathers doctors not judges to be followed for their reason not for their authority p Bellarm. de verbo Dei l. 3. c. 10. Aliud est interpretari legem more Doctoris aliud more judicis ad explanationem more Doctoris requiritur cruditio ad explicationem more judicis requiritur auctoritas Doctor enim non proponit sententiam suam ut necessario sequendam fed SOLVM quatenus ratio suadet which destroyes their judgship to be rejected where excogitato commento they cannot helpe q Vasquez Iesâ— l. 2. de Adora disp 3. c. 2. initio Recentiores aliqui pondere hujus Concilij Elibertini quasi oppressi tanquam optimum â—ffugium elegerunt authoritatem Concilij negare quod Provinciale fuerit nec a Pontifice confirmatum c. Et sane si aliâ viâ Concilio satisfieri commodè non possit hoc nobis effugium sufficeret So Maldonate upon the xvi of Matthew r Maldonat in 16 Mat. Portae inferni non praevalebunt Quorum verborum sensus non videtur mihi esse quem omnes praeter Hilarium quos â—â—gisse mâ—mini authores putant Bellarmine upon the vi of Marke and the v. of Iames Å¿ Bellarm. de Extrem Vnct. c. z. Duae Scripturae proseâ—â—tur ab omnibus una ex cap. 6. Marci altera ex cap. 5. Iacobi De prioâ— non omnes conveniunt an cum Apostoli ungebant oleo infirmes curabant illa fuerit unctio Sacramentalis de quâ nunc disputamus an solum fuerit figura quaedam adumbratio hujus Sacramenti Qui tuentur Priorem sententiam ut Tho Waldens loco citate Alphons de castro l. de Haer verbo Extrema Vnctio ca ratione ducuntur quod Beda Theophilaâ—â—us OE cumenius in commentarijs Marci Iacobi videantur dicere eandem esse unctionem cujus fit mentio in utroque loco Sed profectò probabilior est sententia posterior que est Ruardi lansenij Dominici a Soto aliorum Et mihi certe eo etiam nomine graâ—â—â—or quod videam Lutherum Calvinum Chemnitium locis citatis esse in priore opinione existimant enim illi eandem esse unctionem Marci 6. luâ—â—â—i 5. reject the authorities of Fathers and any may tell me wherefore Besides the suspition of this rule is detected that when a wrangling Papist will question the true sence of the Fathers as it is easie to be done even where the minde is convinced how can the fathers be the assured touchstone to try all controversies when the Pope may order all matters as he pleaseth t Gregor 〈◊〉 Anal. Fidel l. 8. c 8. Quod si per sententiam Doctorum aliqua fidei controversia non 〈◊〉 commodè componi posset eo quod de illorum confensu non 〈◊〉 constareâ— â—â— tunc constat authoritas Pontifici But hereby we may see who feare the judgement of Antiquity you or our selves Wee receive them without appeale if true and not forged if cleare and not ambiguous in points that they were bound to beleive and teach from the sacred Scriptures upon paine of damnation You not at all unlesse when you please they will stoop unto and undergoe a Papall explanation Yet thirdly the Iesuite tels us Lirinensis as we see doth not so withdraw the tryall of inveterated Heresies from the consent of holy Fathers that he will have it brought to Scripture onely as our Answerer pretendeth but giveth us to understand that when they cannot sufficiently bee convinced by holy writ then the authoritie of generall Councells wherein by the consent of catholick Priests and Prelates of the Church they have beene condemned should suffice us to avoyde and detect them Reply pag. 37 Lirinensis maketh the sacred Scriptures the onelie absolute rule fit for all times and occasions x Vincen. Lirin adv profanas Novat Cum sit perfectus Scripturarum canon â—â—â—ique ad omnia satis superâ—â—â— sufficiat but this directive helpe of Fathers he applieth to sometimes onely y Idem Sed noque semper neque omnes hae reses hoc mo â—â— impugnanâ—◠〈◊〉 But will the Iesuite perswade us that when Lirinensis doth withdraw the tryall of inveterated Heresies from the consent of holy Fathers it is left to other judgement on earth besides the Scriptures Surely the Iesuite did better adhere to the Fathers in his Epistle Dedicatory then in this place for there they were the assured touch stone to try all controversies betwixt us whether wee varie about the true sence of holy writ or about any Article of Christian beleife whatsoever but heere they may be suspended as hee acknowledgeth in Lirinensis his opinion and in some reserved cases neither Scriptures nor Fathers must be the rule but the authoritie of generall Councells c. So that you see their rule is that which best befreinds them The Fathers at one time shall helpe and bee the assured touchstone A generall Councell not auncient I hope but of the Popes calling when
hath he thaâ—â—â— not concludent from the Scripture Not one unlesse you suppose that he keeps them as concealements yet he thinkes he doth something when he tels us from Hierome that the scriptures consist not in reading but in the true understanding of their sence meaning that by an evill interpretatioÌ„ the Gospell is no more the word of God but the word of man yea which is worse the word of the Divell i Reply ibid. As if this were not the matter that we complaine of that Popes will interpret as they please presume to say this shal be the sence of the Holy Ghost But to fit himselfe for performance of what he hath undertakes he saith that there be â—â—â— three meanes or wayes by which a Conclusion deduced from the scripture may be pretended to be infallible k Reply pag. 97 But what is this to the foundation of Faith I hope every infallible proposition is not of such necessary beleife that a maâ— must beleive it on paine of damnation You told us but 〈◊〉 that your new Creed was propounded onely to Scholleâ—s and cheifely unto such as are to receive promotions unto Scholasticall or Ecclosiasticall dignity l Reply pag. 98 what are all lay-men Clerks or is the nature of your faith changed Now the Iesuite nameth his three onely meanes the first humane discourse the second Private inspiration the third the authority of some externe meane ordained by GOD betwixt the Scripture and us c m Reply pag. 97 To avoyde the two first he makes a long discourse but he fights with his owne shadow for wee make not the Scripture of private interpretation as being against the Apostles rule * 2 Pet. 1. 20. neither doe we make our reason the onely Inquisitor to finde out the sence of Scripture knowing that the carnall man perceiveth noâ— the the things that are of GOD Yet this we say that reason being assisted by grace becomes a divine instrument whereby the scriptures may be used to saving knowledge and to finde out the mysteries of our Faith Now seeing that neither humane discourse saith the Iesuite 〈…〉 by God betwixt the Scripture and â—â— such as is the authority of the Magistrate 〈…〉 the Princes law and the people that it 〈◊〉 〈◊〉 〈◊〉 and propound unto us all decisions and 〈◊〉 whatsoever Reply pag. 97 The Iesuite shall never finde that there is any such exterâ—â— infallible means 〈◊〉 by GOD betwixt the Scripture and â—â— to 〈◊〉 〈◊〉 and propound unto us all decisions and conclusions whatsoever that we are bound to beleive 〈◊〉 〈◊〉 of 〈◊〉 Neither when they come to point it out are they agreed who it is For sometime it is the generall and uniforme consent of auncient Fathers that is the assured Touch-stone to try all controversies betwixt us o See the Iesuites Epistle to the King and this generall consent may consist of 〈…〉 fathers p Reply pag. 94 â—â—â— sometimes of fewer as in 〈◊〉 of the Commandements and leaving out the Second they cannot find the one halfe to reckon them after that sortâ— sometime the practise of the Church sometime the rule of Faith sometime the Councels interpretations and sometime all must vanish and that which the Head determineth is a knowne truth that which the Head condemneth is a knowne error q Hart colloque cum Rainolds pag. 44. Now which of all these are infallible For Consent of fathers Cajetan will tell us that God hath not tyed the exposition of the Scriptures to the sence of the Fathers and therefore he resolves to follow a new sence agreeable to the Text. 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus though it be repugnant to the streame of the sacred Doctors t Cajetan in Prooem comment in Genes In like manner Andradius Andradius Defens Triden Fid. l. 2. pag. â—â—â— Non 〈◊〉 debentur eorum explicationibus addicti alligarâ— quin sit 〈◊〉 omnibus illis 〈◊〉 〈◊〉 quid Dei praesidijs adjuti explicando valeamus sensum alium 〈◊〉 etiam dissimilem afferre atque noris explicationibus 〈◊〉 Ecclesiae sanctorum 〈◊〉 fidem atque pietatem illustraâ—â— For the practise of the Church if they meane the Roman it is no good direction in regard as we have shewed before it is very subject to varietie as in the point of Childrens receiving of the Eucharist t See before pag. 25. â— See before pag. 10â— and in the point of Iudges and the like all which are full of uncertainty For their rule of faith we see that this may be in the Roman Church enlarged extended yea we have wits in the Church of Rome that can censure it making it in some considerations standalous hereticall x Censura Symboli Apostolorum censur ar 3. Tota Haec propositio equivocatione laâ—orat quae inducere potest in haeresim propter ambiguas particulas de ex quia ordinaria de habitudinem importat principij componentis c. Ideo propositio in hoc sensu falsa est scandalosa haeretica 〈◊〉 y Censur ar 4. Haec propositio ambigua est aliquo sensu haeretica Periculosa est propositio 〈◊〉 obrium illum sensum intellectâ— quasâ— diviniâ—as aliquid passa aut â—â—â—tua fuctit non solum haeretica est sed etiam impis â— blasphema deceitfull z Censur ar 2. Tota haec propositio captiosa est â—â—llax blasphemous z See before lit erroneous See hereafter lit â— false c See before lit â— dangerous d See before lit 7. absurd Censura ar 9. Absurda ambiguous See before lit â— contrary to the word of GOD the common sence of the Fathers and of the universall Church g Censura ar 7. Propositio 〈◊〉 est 〈◊〉 falsa erronea nec non verbo Dei communi Patrum totiusque Ecclesia sensui contraria â— Wadding Legat. Phil. 3. Sect. 2. orat 9. § 9. Pro Petro in fide Petrâ— succedentibus non pjo Concilio oravit exoravit Adversus hoâ— adversus Ecclesiam in Petro in illisque fundatam non adversus Concilium dixit infernum non praevalituram 〈◊〉 â—oncilia errâsse viderimus quando à suo capitâ— Ã quo 〈◊〉 sanctius veritatis influentia recesserant vel dissenâ—â—râ—nt Non â—â—â—buit 〈◊〉 〈◊〉 â—em Pontifici sed à Pontifice habet Concilitum ut sit ratum ac 〈◊〉 For Councels interpretations we shall have as much to doe for to finde out the sence of a Councell as of the Scripture it selfe Besides how many weake particulars may suspend a Councell from her pretended infallible authoritie as if not rightly called rightly headed c So that there remaines none but the Pope for whom Christ prayed It is he that gives authoritie to a Councell not the Councell to him But if this Lord that would be of our conferences prove a Lord of Mis-rule where then shall we
ibid. I have made it good before that Heresie is more ancient then the Papacy and that duration doth not exclude their opinions from being prophane and hereticall novelties c Before p. 193. 194. in which place as also hereafter the Inquisitor may receive satisfaction But hee telleth us that the most learned Answerer consequently will have us to beleive that his Religion is of more antiquity d Reply p. 106. Now as the Iesuite distasted the terme of Noveltie deservedly cast at himselfe and his so he is impatient that antiquity might any way belong to us and therefore in a disgracefull manner saith that the most learned Answerer endeavoureth to make good the antiquity of his profession first by jumping at once over a Thousand sixe hundred yeares and squaring his faith by that of the Apostles e Reply ibid. But this is not vanity if it were done unlesse the Iesuite will condemne himselfe as vaine also For in severall particulars he is forced to jumpe to the Apostolical times himselfe as hath beene before observed f Pag 86. 87 Neither dare he adhere to his touchstone the fathers but where his holy Father hath approved him g Reply p. 98. And for GODS Pen although he doth distast it yet he is willing to pretend from thence some safety though imaginarily when otherwise hee can finde no protection at all h See the direction at the letter But let the Iesuite know that he leapes short that reacheth not the Scriptures And to bee taught by any other without CHRIST and his Apostles in divine mysteries is to be deceived Give GOD and his Word the first place the Fathers will never bee denyed to be great helpes to truth and devotion and this is all that the most learned Answerer doth desire Secondly saith the Iesuite by adventuring though faintly to justifie it by that which the holy Fathers in middle ages did professe i Reply p. 106. Here the Iesuite detects himselfe that what he hath uttered before is untrue for there he chargeth the Answerer with jumping at once over a Thousand sixe hundred yeares and yet in this place he acknowledgeth him to justifie our profession by that which the holy Fathers in middle ages did professe Here we may see the reason why Mr Malone pleads the Fathers for his touchstone and accuseth us for rejecting them not because he accompts them the Rule or is confident in their tryall but because the people whom they dayly deceive are not so well able to make use of them whereby to convict their errours These are they that cry the Fathers the Fathers and yet despise them Wee keepe them under the commaund of their MASTER yet deny them not their just reverence their deserved honour We haue seene saith the Iesuite how he hath failed in the first producing no more for himselfe then all Heretickes have ever done k Reply p. 106. If the most learned Answerer had onely pretended Scripture without the truth or true sense of it he had done no more then the Devill Papists and other Heretickes have done but how will the Iesuite prove this to have beene practised by his learned Answerer The Scriptures he desires not as Papists and heretickes have abused them but in their true sence This light because you cannot endure must you therefore be a conquerour Poore fugitive How doth he dreame when he flyes from that power that prosequutes and would condemne him For the sword of the Spirit would not onely as the sword of the Angell make the Asse bruise the legge * â—â—â— â—â— â—â— but even breake the heart of the false Prophet if his eyes did behold the brightnesse of it And as vainely doth he charge the most learned Answerer with feare and shamefull tergiversation from the Fathers testimonies l Reply p. 106. when as whatsoever he hath said concerning them is the same that some Papists nay the Iesuite himselfe notwithstanding hee calls them the touchstone hath affirmed Was it not Mr Malone that rejected the Fathers generally consenting and defended them that did likewise m Reply p. 92. Who declared it lawful for every one in points that the Pope hath not made faith to presse urge the Fathers or reject them as they please n Reply p. 93. Doth not a troop of their owne exclude them from that authority in the Church which the Iesuite would seeme to give them neither affording theÌ„ the honor of a rule or touchstone either o Bellarm. â— de Concil author l. 2. c. 12. Scripta Patrum non sunt Regulae neque habent auctoritatem obligandi Wadding legat de concep Virg. Mariae sect 2. Orat. ◠§. 6. Nec enim parvum Doctorum aggerem sed Dei sapientiam spiritum pro regula rectore veritatis habet sancta haec nostra quae fallâ— non potest mater Ecclesia The Iesuite further telleth us that the Answerer in demonstration of his forwardnes taketh upon him to give the first onset himselfe But it is easie to espy saith he how this pretended hardines is nothing else but a meere cover and cloake to hyde the weaknes of his cause and to boulster out his booke with a shew of antiquitie more then with a substance of verity being flush alwayes in words and refined periods yet still failing in sound reason and judgment p Reply p. 106. What the Iesuite hath espied I presume he hath not kept secret therefore whether this conceit be not one of his selfe flatteries will be espied in the proper place where he hath declared what hee hath beene able to performe But though we should grant him saith the Iesuite whatsoever be alleadgeth out of the Fathers and that wee should confesse their sayings to make altogether for him hath not his owne mouth pronounced that all this will not be any way sufficient forasmuch as no authority but that of the Scripture can suffice And if he had reason to cry out with S. Augustine and say let humane writings bee remooved let Gods voyce sound with what sense now may he be thought to have stuffed such a deale of Paper with humane authorities It wil be answered that it is done onely to shew the confidence hee hath in his cause and that the Fathers howsoever hee esteemeth them little make wholly for him and against us q Reply p. 107. To this wee answere that iâ— his cause did not gaine by it yet the Catholicke Church is no looser when the grand deceivers of the Romane Faction are detected and their pretences of antiquity made knowne for delusions Secondly is the cause of Religion no way assisted by the writings of the auncient Fathers unlesse wee acknowledge them with the Iesuite the assured touchstone Navigators as are all that saile in the Sâ—ippe of the Church have much comfort and direction by the other Starres although the North alone infallibly direct their course and assists them to the