doctrine or saying of the Iewes Now this being so it is plainely certaine that our aduersaries of all the anciēt Fathers haue not as much as one S. Hierome vndoubtedly in fauor of their Canon but onely the authoritie of the Iewes Secōdly our aduersaries cānot haue recourse to the spirit for the approbatiō of the Canō of the old Testament first because if they relie vpon this they ought to proue it before to be the true spirit of God which moueth them to beleeue their Canon to be of infallible authoritie that either by some other Canonicall scripture or by some other conuincent reason or motiue as by miracles sanctitie or by other externall testimonie otherwise they them selues can neither safely relie vpon it nor we can iustely giue credit vnto it for that it is manifestly declared in the authenticall scriptures them selues that ther be euill spirits as well as good by which men ar moued yea that same spirit which seemes good is often tymes discouered knowne to be the spirit of the common animie who the more easily coulerably to deceiue delude doth transforme him selfe in to an Angell of leight notobstanding he is darkenes it selfe Finally that spirit by which the defenders of the Iudaicall canō for so our aduersaries suppose theirs to bee proue the authoritie of it is contrarie as well in other points of faith as in this to the spirit of the most visible florishing Church in all ages neither is it common generall conformable to the greater parte of Christians but extrauagant singular priuate particular to them selues as I haue shewed in my precedent argument consequently it can not be the spirit of God but an ill spirit a familiar a bee in a box to which who soeuer doth obey followe will doubtlesse be led at the length in to a laberinth of errors wher he will perish without redemption More ouer for as much as concerneth the Canon of the new Testament for our aduersaries to say they haue it from vs is a verie pore shift considering the want of authoritie which they hould to be in our Church as being in their opinion of no credit in other matters of faith yea plainely erroneous Antichristian it doth thence manifestly follow vpon their Principles that their Canon can not possible haue infallible certainetie in regarde that the whole grounde on which such certaintie depende this supposed to be the authoritie of our Church which they neuerthesse peremptorily auerre not onely to besubiect to error but also to haue alreadie erred in diuers points of faith Frome whence from the rest which hath ben inculcated in the proofe of the minor of my second silogisme the consequence both of it my first silogisme doth inauoydably followe to wit that the Religion of England is plainely false as not hauing anie certaine infallible rule wherby to know the true Canonicall scriptures of the old new Testament THE THIRD PRINGIPAL ARGVMENT MY third principall argument against the English Religiō I frame in this manner That Religion is false which hath not the true interpretation sense of scriptures But the English Religion hath not the true interpretation fense of scriptures Ergo the English Religion is a false Religion The maior can not be denyed by our aduersaries The minor in which onely the question consisteth I proue first on t of their translations of the Bible in to the English tongue of which that most famous defender of the new English faith King Iames of great Britanie in the publike assembly had by his authoritie as Hampton Courte the yeare 1604. sitting as President Cathedratically pronoūced that he had neuer yet seene anie Bible qnid adhuc egemus testibus reightly translated into the English tongue And altho' the same King Iames for that reasō caused an other newe translation to be made in which some thing which were in the former editions are amended corrected yet I find by one of them which I haue my selfe printed at london the yeare 1608. that it containeth still diuers of the same errors which were in the first trāslations of which the King himself did cōplaine as appeareth by the second chapter of the Acts. Vers 27. Wher for the wordes non relinques animam meam in inferno that is in plaine English thou wilt not leaue my soule in hell the foresaid Bible hath thou will not leaue my soule in graue vsing also the verie same translation vpon the wordes of the 16. psalme out of which they ar cited by the author of the Acts of the Apostles That which is done by the professors of the English Religion for no other end then that those who please may freely defend their negatiue positiō of the reall discent of Christ in to hell as Beza ingenuonsly confesseth in his annotation vpon this place the affirmatiue of which neuerthelesse the Apostolicall Creed doth expressely teach vs. In which passage our aduersaries shewe both extreame great partiallitie great impudencie in regarde that in the Greeke text which they them selues most superstitiously professe to follow hath the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place which by the septuagint is put commonly for the worde sheol in Hebrew as it is also by them selues translated in other places of scripture as S. Hierome doth in like manner turne the same worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in to infernus in Latin in English hell throu ' the whole Bible And altho' Daniell Chamier in his booke vpon Christs descent in to hell not daring to deme this manner of translatiō to haue ben made by the septuagint S. Hierome Tom. 2. Pantrat l. 5. cap 5. doth somat◠murmure grumble at them for the same as if they did often times detorte the Greeke Latin wordes to the sense of the Hebrew with neglect of the propertie of the language yet this is but one Doctors opinion if he had more to alledge of his owne sect it were no great matter for that by the common iudgement of the whole Christian world those twoe sacred Translaters farre surpasse in knowledge of the scriptures all the Doctors that euer were or will be of his faction tho' they esteeme thēselues neuer so wise learned And suppose the Septuagint S. Hierome doe in deed frequently followe the sense rather then the propertie of the Hebrewe words what offence commit they in that Nay then what commendation doe they not rather deserue in respect it is a generally knowne rule of the best Trāslators not to tye themselues to the wordes but to the sense As on the contrarie what reprehēsion is not due to thē whose cheefe studie is with neglect of that sense which those anciēt expositors who haue gone before them both in time virtue learning to inuent violently drawe newe interpretations of Scripture out of the Etymologies first imposition of wordes according to the verbal sounde
founders began to broach their owne pretended reformation For first I say that if for either Phocas to giue or Bonifacius to take the title of vniuersall Bishop were to reuolt or make a defection from the true faith or Church then should the whole Generall Councell of Calcedon haue reuolted from the true faith by offering to attribute it to Pope Leo Lib. 47. Epist 32. as sainct Gregorie doth testifie if this had ben so hainous a busines as our aduersaries contend it is temeritie to affirme or imagine that so famous a Councell consisting of so manie graue learned Bishops both Grecians Latin which our aduersaries themselues admit for legitimate would euer haue as much as mentioned such a matter Secondlie This being a matter of fact which can not be decided by either scriptures or ancient Fathers or the Primatiue ages in regarde it is knowne to haue happened after them both our onelie iudges must be those historians who haue made relation of this passage Now those relators which are Anastasius Bibliothecarius Pulus Diaconus Ado venerable Beda none of them affirme either that Phocas did giue Boniface anie authoritie of Primacie which he had not afore nor yet doe they or laye anie censure vpon the one or the other for that action whatsouer it was Thirdlie Certaine it is that neither Boniface nor anie of his successors euer either claimed or vsed in their publike acts or writings thetitle of vniuersall Bishop but rather all of them humble themselues so farre as they ordinarilie stile themselues no other then seruants of the seruants of God howsoeuer that title stile might be offered them or vsed by others for their greater honor authoritie Fourthly Suppose Pope Boniface others his successors had accepted vsed the title of vniuersall Bishop I meane in a true sense that is so as vniuersall Bishop signifies onelie Bishop or pastor of the vniuersall Church what great odious crime had this ben therefore to deserue the name of Antichrist or vsurper of the supremicie in the vniuersall Church since that both the title of head of the vniuersall Church the authoritie also of the head was attributed vnto precedent Popes long before the time of Phocas Iustinianus senior in epist ad Io. 2. Valentinianus epist ad Theod. of Prima sedes a nemine iudicatur Vid. Concil chal in Epist ad Leonem Papam Vid. Act. 1. 3. as doth appeare not onelie by the testimonies of two famous Emperours Iustinian valentinian but also by the acts of the Chalcedon Councels that title is acknowledged in plaine termes In so much that euen in those prime ages it was turned in to a common prouerbe that the first seat that is the Roman seat was to beiudged by noman Fiftlie If Pope Boniface is to be accounted Antichrist by the professors of the English Religion because they feigne him to haue vsurped the title power of vniuersall Bishop how I pray will their Kings escape the same censure who haue receiued the title power of the head of the English Church from their predecessor King Henrie the 8. who neuerthelesse had no more power nay much lesse to conferre it vpon them then the Emperour Phocas had to declare the same or the like to be due to the Pope Lastelie The truth is that it is not founde in anie of the foresaid historiographers or anie others of the Roman Religion that Phocas gaue to the Pope eyther the power or yet the title of vniuersall Bishop but they relate onelie that Phocas by his imperial edict did declare against the presumption of Iohn Patriarch of Constantinople that this title of head or Bishop of the vniuersall Church was proper to the Bishop of Rome but not to him or anie other moreouer that it was no way due to the Bishops of the Constantinopolitan seat or Church And this onelie the cited authors relate without anie mention of the wordes vniuersall Bishop but onelie they mention the wordes primate prime seat head of the Churches or the like phrases as may be seene in their bookes So that this is a grosse imposture of the Nouellists of our time in vsing the testimonies of these graue authors against the Popes of Rome by miere cheating cousinage by this meanes in steed of prouing their intent they proue nothing els but themselues to be miere Sycophants deceiuers to whome supposing they publish to the world the forsaid supposititious change of Religion made by Pope Boniface in the RomaÌ„ Church without either diuine or humane testimonie more then their owne presumed presumptious authoritie no prudent Christian ought to giue anie more credit then he giues to the incredulous impious Iewes who calumniate Christ as a peruerter of the lawe of God because he established his owne most perfect Church Religion in lieu of their Ceremoniall Synogog And by this it is cleare that the minor proposition of this my first argument standes still firme vnanserable to wit that the Roman Religion onelie is euer was truelie Catholike which is that I here intend to demonstrate THE SECOND PRINCIPAL ARGVMENT THIS my second argument I reduce to this forme of Sylogisme That onelie Religion is true which hath the true Canon of scripture But the Roman Religion onelie hath the true Canon of scripture Therefore the Roman Religion onelie is the true Religion The maior doubtlesse is graunted as certaine by our aduersaries wherefore it needes no further proofe The minor which I knowe they denie I proue because the Roman Church onelie hath that same Canon of scripture which hath ben generallie receiued in the Church both before since the time of sainct Augustin who in his second booke of Christian doctrine hath the verie same number names of diuineâ— volumes which at this present the Roman Church vseth in formor ages vsed since the time of the Apostles Cap. 8. which Canonical bookes sainct Augustin receiued from the Councell of Carthage this Councell from Pope Innocentâ—us the first of that name who also had them as descending by tradition of all or at the least of the cheefe greater parte of the Church since they were deliuered to it by the Apostles as I haue more largelie declared in the confutation of the English Canon in which point I need not insiste anie longer because the same arguments which I vsed for disproofe of it abundantelie serue for the proofe of the minor proposition of this my positiue argument to wit that the Roman Church onelie hath that same Canon of scripture completly intirely which hath ben euer most generallie receiued in the Christian world THE THIRD PRINCIPAL ARGVMENT MY third reason for demonstration of the trueth of the Roman Religion is this That Religion onely is true which hath the true interpretation sense of scripture But the Roman Religion onely hath the true interpretation sense of scripture Therfore the Roman Religion
onely is the true Religion The maior of this silogisme is allowed for true questionlesse by both parties The minor onely is in contronersie for the more cleare proofe of which it is to be supposed that both parties agree in this point to wit that that Church onely hath the true infallible interpretation sense of scripture which hath the infallible assistance of the holie Cost in that action altho' in deed this argreement well considered is onely in wordes for not obstanding this it yet further remaineth Controuersed betwixt vs our aduersaries in whome this speciall assistance of the diuine spirit resides whether in thâ— Prelates Pastors of the Church duely 〈◊〉 â—â—bled or in eâ—â—â—e particular person of the Church In which controuersie neuerthelesse both parties yet further accorde that whersoeuer the foresaid true inspuration of God doth assist ther onely is the true interpretation of the diuine worde Besides this it is to be supposed that ther ar two manners or two sortes of meanes or wayes by which people attaine to the true vnderstanding sense of the scriptures The one is by a sole conference of one place of scripture with another by euerie priuat ChristiaÌ„ man or womaÌ„ learned or vnlearned by reading the bare text of the scripture iudging of the sense according to the spirit which guides them good or bad The other way or manner of exposition is performed not by a miere solitarie or priuate conference comparison of places of scripture one with another but both by comparing or collating them in that maner also by an exacte viewe of the expositions of the holie learned Fathers or doctors of all former tymes succeeding ages euen to the present tyme in which the expounders liue which forme of proceeding as it is most mainfest neither is to be performed by euerie priuate person autheÌ„tically with infallible certainelie but by the publike Prelateâ— Pastors of the Church especially by the cheefe pastor of it Now this being noted aduertised I proue the minâ— of my argumeÌ„t wâ—th anâ— her silogisme in 〈◊〉 manner That oâ—ely Church hath the true interpretation sense of scripture which receiueth it from the Preists Prelates Pastors especially the cheefe Pastor of the Church succeeding linially froÌ„ the Apostles by conference of places viewe of expositions of the holie Fathers doctors of all successiue ages from the Apostles to the end of he world not by euerie priuat man or woman But the Roman Church onely receines the interpretation sense of scripture frome the Preists Prelates Pastors especially the cheese pastor of the Church in the forsaid manner Ergo the Roman Church onely hath the true interpretation sense of scripture The major of this silogisme in which the difficulte coÌ„sistes I could proue first by scriptures which both in the old newe Testament assigne this facultie power to Preists Bishops Pastors as gouerners rules of the Church with a strict commaunde for the people to obey them But because I dâ—e not here professe to make aâ—ie exact large discourse vpon that point but onely intend breefely to make good iustifie my former argumentation therfore I remit the rest of the places of scripture which I could alledge to be seâ—â— as they at cited declared by Bellarmin other diuines will vrge onely that one text of S. Paule in his epistle to the Ephesians which is most cleare pregnant for this purpose Wherfore in his 4. Bell. lib. 3. de verbo Dei c. 4 sequent chapter of this Epistle speaking of the institution of the Ecclesiasticall Hierarchie by Christ he saith thus And he gaue some Apostles some Prophets other some Euangelists others pastors doctors to the consummatior of the saints vnto the worke of the ministrie vnto the edification of the bodie of Christ vntill we meet all into the vnitie of faith knowledge of the sonne of God into a perfect man into the mâ—sure of the age of the fulnes of Christ that now we be not children wauering with euerie winde of doctrine in the wickednes of men in craftines of the circumuention of error By which wordes it is manifest that our sauior among the rest appointed Pastors doctors them not onely for the Ecclesiasticall gouernement of the Church but also to deliuer the true doctrine of Christ to the people least if they were left to them selues in that particular of the knowledge of the true faith they should fall into errors this was thus ordained by Christ not for anie limited tyme but eueÌ„ vnto the consummation of the world in all ages By which it is euident that since Christ our sauior as the Apostle relates 〈◊〉 â—â—point this order subordination of the Câ—â—gie in his Church for the gouernement instruction of the members therof in true faith perfection of virtuous life as superiors to whome he commaunded them to obey according to that of the Apostle Obedite prepositis subiacete eis It is I say by necessarie consequence most manifest that Christs diuine pleasure also was that the common people should not be their owne caruers but should receiue the interpretation sense of his diuine worde from those whome he himselfe designed for their rulers superiors in all matters concerning the safetie of their soules supposing as a certaine euident trueth that the whole structure perfection of a Christian faith life doth necessarily depened vpon the orthodoxe sense meaning of the worde of God That which the generall perpetuall practice of the Church from tyme to tyme doth manifestly conuince which in all occasions of controuersie in matters of faith manners hath vsed no other proceeding then by assembling of Councels consisting of the Prelates Pastors cheefely of the cheefe supreme Pastors the Bishops of Rome according to their seuerall tymes standings for deciding of doubdts questions broached by erroneous teachers that by declaration of the true seÌ„se of those places of scripture aboute which the controuersie was begun For so did the Generall Councell of Nyce vnder Pope Siluester expounde declare to the whole Church euerie particular member therof the true sense of those wordes Pater maâ—or me est And in the first Councell of Constantinople vnder Pope Damasus those Ioan. Amos. 4. Rom. 8. Ego Dominus formans tonitru creans spiritum And those spiritus postulaâ— pronobis In the Councell of Ephesus vnder Pope Celestin against Nestorius those Math. 26. Philip. 2. Deus Deus meus quare me dereliquisti And those habitu inuentus vt homo In the Councell of Chalcedon vnder Pope leo against Entyches those Ioa. 1. verhum carofactum est To this I adde consent of Fathers who write of this matter generally teaching this same doctrine Lib. 3. c. 4. S. Irenaeus in his booke against heresies saith thus
you neither doe I intend to persuade you in a Rhetoricall manner but onely to propose vnto your ingenuous myndes mature iudgements pure trueth pure falsitie in their owne seuerall natiue habits colors as good an euill to the end that by your free election you may stretch your handes to the one leaue the other according as you shall finde your selues moued by diuineinspiration force of reason Yet not so remissely but that if anie one should require further satisfaction let him but obtaine me a safe conduct graunted by competent authoritie I will not refuse to decipher the Gyrogliffe of my name as euer most readie according to Apostolicall aduise to render reason of the faith I professe And althou ' perhaps it will be iudged more sutable to my manner of proceeding deliuerie of my doctrine to haue put it in the latin tongue yet because I coÌ„sidered ther are in our countrye manie pregnant actiue wits which neuerthelesse haue smale knowledge in that language I resolued rather to publish it in the vulgar tongue to the end that all those who ar studious of trueth may be free from impediments in their search of reason Neither is it intended for euerie pedanticall bibleist but for such as in some sorte are instructed in scholastical discipline qui potest caperecapiat And if by the grace assistance of God my arguments shall but make so much impression in the readers as onely to reduce some passionate partiall myndes in matters of Religion to such a point of temper as they shall come to iudge it a thing repugnant to reason conscience that those who haue so much reason so forcible arguments for their cause should be esteemed worthy of contumelie persecution for their profession defence of the same I shall neuer accounte my paines tyme ill employed And thus I comit commende you to the grace protection of Christ our Sauior THE FIRST PARTE OF THE CONVICTION CONTAINING THE IMPVGNATIVE ARGVMENTS THE FIRST PRINCIPAL ARGVMENT AND for confutation of the English Religion which I assume for the firste parte of my disputation beginning with the name Catholike I argue in this manner All Religions which are not Catholike are false Religions But the Religion now publiklie professed in England is not Catholike Ergo the religion nowe publiklie professed in England is a false Religion In the Maior conclusion of this Sylogisme there is no difficultie neither can the aduersaâ—ies denie them The minor onelie is in controuersie it I proue with another Sylogisme in the manner following All Religions which are not vniuersall geâ—erall or common are not Catholike But the Religion now professed in England is not vniuersall generall or common Ergo the Religion now professed in England is not Catholike That the Religion is not Catholike which â—s not vniuersall generall or common is cleaâ—elie demonstrated by the signification of the worde Catholike which importeth vniuersallitie or generallitie according to the vse which euen our aduersaries themselues make of it Who in their Bibles for the Latin wordes â—pistola Catholica translate put in English the generall epistle of Iames Iude c. Not to stand vpon the ancient authoritie of sainct Augustin other Fathers Councels who when they speake of the true Church or faith â—se the name Catholike in that same seÌ„se as after shall appeare And by this the maior propoâ—ition of the second Sylogisme is sufficientlie â—roued to be true Now touching the minor â—o wit that the Religion publiklie professed in England is not generall vniuersall or common 〈◊〉 likewise proue by distinguishing all the diuers kindes of vniuersallitie which according either to Philosophie or moral doctrine can be imagined by conuincing that none of them agree to the Religion of England which I prosecute in this manner All vniuersallitie in Religion is either in the matter or material obiect of faith or in the time place persons that professe it or els in the rule or reason which directs them in the faith profession of it For proofe declaration of all which particulars that none of them be founde in the Religion of England it is to be supposed as certaine that the worde vniuersall signifieth not onelie generallitie but also vnitie so that the thing which is vniuersall must be one in itselfe as well as common to others that which not onelie the vsuall acception of the worde doth shewe which by Aristotle the rest of the Philosophers both ancient moderne is commonly taken for vnum in multis that is one thing in manie or one common to manie but also the verie etymologie sounde of the same word doth plainely declare Yea the ancient Fathers also affirme the same in those places where speaking of the vniuersallitie of the Church in place they say the Church is one and yet dispersed ouer the whole world Lib. 2. c 2. As doth Sâ— Augustin against the epistle of Gaudentius Where vsing the testimonie of sainct Cyprian among â—other words of his he relates these Vnum caâ—ut est origo vna vnamater foecundis successibus copiosa She meaning the Church â—s one head one origen Maieres nâ—stri Catholicam nominarnus vt ex ipso nomine â—stenderent quia per tâ—tum est De vnit Eccl. cap. 2. one mother replemished with frutefull successes And in the second chapter of his booke of the vnitie of the Church he saith that our ancetors called the Church Catholike to the end they might shewe by the name it selfe that she is in whole In like manner Vincentius Lyrinensis in the third ch of his booke to the vniuersallity of the Church ioyneth consent or vnion And Venerable Bede vpon the 6. chap. of the Canticles affirmes that the Church is called Catholike quia per omnes mundi partes in vnapace in vno Domini timore aedificatur That is because it is planted or built in all partes of the world in one peace one feare of God And thus it plainely appeares that the worde Catholike or vniuersall whatsoeuer els it includes yet it must of necessitie haue vnitie in that generallitie which it signifies This being supposed as a trueth which euen our aduersaries cannot resist I proue against them first that there is no vniuersallitie in the matter or obiect of their Religion with this argumentation following All religions which are not one the same in matter or obiect which Christ his Apostles preached waÌ„te vniuersallity in obiect or matter But the Religion professed in England at this present is not one the same in obiect or matter which Christ his Apostles preached Ergo the Religion professed in England at this present wantes vniuersalitie in obiect or matter The maior of this Sylogisme is iucluded in the supposition before declared at the least in parte graunted euen by our aduersaries as I suppose it being nothing else in sense but
they being so plaine pregnant that a cheefe aduersarie was forced to confesse that ther is frequent mention in the ancient writers treaking of the Eucharist of the wordes sacrifice oblation hoaste victim to which may be added that the same Fathers in like manner vse the wordes altar Preist verie commonly all which ar so fit for the purpose of signifiing a true proper sacrifice that no writer either diuine or profane could euer inuent other more significant apte as it vndoubtedly appeares for that their writings manifest that they neuer vsed anie other wordes or phrases when they treated of the nature vse of a proper sacrifice since this I say is so apparently true I ernestly request of my reader to consider how voyde not onely of reason but also of common sense the sectaries of this our present age may iustely be iudged how shamelesly obstinate they be who denie that to be a true proper sacrifice which is as plainely affirmed to be such both by scripture it selfe the true Interpreters ther of as in wordes phrases they possible could declare to humane sense vnderstanding And with this I conclude the proofe of the maior of my sixt last argument framed directly against the English Relion hence I passe to the second parte of my treatise in which I will positiuely demonstrate by six other affirmatiue arguments the truth of the Roman faith nowe professed in the greater parte of the Christian world framing compounding my silogismes of the contradictorie propositions to those which I haue vsed before for the confutation of the English faith in this insuing manner THE SECOND PARTE OF THE CONVICTION CONtaining the defensiue arguments Adhuc excellentiorem viam vobis demonstro 1. Cor. 12.31 ALTHO ' in realitie rigor of truth especially for the more learned sorte of people ther is no necessitie of other proofe of the truth of the Roman Catholike faith then the disproofe which I haue alreadie made of the English Religion in regarde that ther being onely their Religion ours here in question theirs being false as I haue plainely demonstrated ours must by vnauoy dable consequence be true supposing two contradictories cannot be both true in one and the same matter or subiect neuerthelesse for greater satisfaction of the reader more cleare conuincement of the truth I will breefely proceed by positiue affirmatiue arguments in defence of the Roman faith Religion THE HRST PRINCIPAL ARGVMENT I Propounde my first sylogisme in this forme manner That onely Religion is true which is truely Catholike But the Roman Religion onely is truly Catholike Therefore the Roman Religion is the onely true Religion The Maior needs no proofe as being graunted by our aduersaries being once admitted with the Minor the other doth thence necessarily follow according to the rules of Logike which teaches that the premisses being true truely disposed the consequence cannot faile The Minor which our Antagonists denye I prone because the Roman Religion onely hath all the conditions required to true Cathoâ—â—â—â—â—â—e that is it hath vniuersalitie of matter or obiect of faith it hath vniuersallitie of time place persons that professe it also it hath vniuersallitie of the rule or reason which directs the professors in the confession exercise of their faith with all it hath vnitie in the same And first that the Roman Religion hath vniuersallitie in matter it is most manifest for that the aduersaries them selues can not denye but that it conprehendeth by faith beleeueth not onely all that is contained in the scriptures but also what soeuer els is proposed by their Church as matter of faith comprehended either in the written worde of God or diuine traditions which are the vnwritten worde of God which is the most large compleit vniuersallitie of faith that can be imagined to the latitude of which the obiect or matter of the English faith comes not neare as being by them limited to the bare scriptures onely As likewise because they denie points which the Roman Church maintaines for matters of faith As ar Purgatorie prayer to saincts c. Secondly That the Roman Religion hath vniuersallitie in the rule or reason which guideth the professors of it in their true beleefe it is also euident in regarde they neither beleeue nor refuse â—o beleeue anie thing as matter of faith for anie other immediate motiue or cause then for that it is proposed vnto them by the infallible authoritie of their Church to be beleeued or not to be beleeued as the worde of God which is the prime formall obiect of their faith which generallitie or vniuersalitie of rule is so great solid that it is inpossible to imagin anie more ample perfect in that nature Thirdly This most constant vnuariable vniuersallitie of the totall rule of faith as it is but one onely in it selfe so doth one onely agreeable vniforme consent of faith necessarily flowe issue out of it as frome a most cleare fountaine which is vnitie in the same faith among all euerie one of the professors of it supposing that according to true Philosophie where the formall obiect is one the actions tho' neuerso manie must of necessitie be of one the same species or nature that which in supernaturall faith is yet more certaine apparent by reason the obiect of it is exceedingly more vniforme vnuariable then anie naturall obiect is Fourthly Vniuersallitie of tyme place persons is so manifestly founde in the Roman Religion that the aduersaries them selues confesse that ther hath ben euer a visible Roman Religion in the world from the tyme of the Apostles euen to this present day which yet if they were so impudent as to denie all histories all writings all acts monuncents euen the verie stones them selues in manie places would quite conuince confounde them Onely one exception or euasion they haue to wit by alledgeing that altho' the Roman Church for the space of the fiue hundreth first yeares was a true Church yea the mother Church of all the rest of the particular Christian Churches Praesatmon as great King Iames doth ingenuously confesse yet say they hath it since fayled in faith of the Church of Christ is turned in to the seat of Antichrist viz when Phocas the Emperour gaue vnto Boniface the third Pope of that name the title of vniuersall Bishop This therefore is our aduersaries common allegation for proofe of the supposed defection of the Roman Church in matters of faith but so feeble friuolous false that both they themselues if they were not verie bleareyed all others might as it were in a miroir or perspectiue glasse clearely discouer this by the viewe of the successe of times to be but false colors painting whereby to limme their owne inexcusable defection from that faith which they founde vniuersallie established in the Christian world when their first
onelie that the particular obiects or matters which a Catholike or vniuersall beleeuer imbraceth by faith are one the same doctrine in euerie point which God hath reueiled the most vniuersal Church proposeth to be beleeued by all persons in the vniuersal orbe And this appeares most true especiallie if we consider that the doctrine or obiect or anie Religion cannot be conceiued to be vniuersal except it be taken in this forme manner in regard that in this sorte not otherwise it attracteth or draweth vnitie froÌ„ the founder so hath the propertie of being one without which vnitie it cannot possible be one and the same in manie in which neuerthelesse the total nature or essence of vniuersalitie consists Now touching the minor or second proposition of the same Sylogisme I proue it in this manner first because the Religion which our Saulour his Apostles preached was vniformerlie indistinctlie one the same both in matter forme I meane both in obiect or matter of faith in the assent of faith itselfe therefore the Apostle Ephes 4. as he affirmes there is one onelie Lord or God soe doth he in the same tenor affirme there is one faith Vnus Dominus vnafides meaning that faith is one as well obiect as in acte And yet this is otherwise according to the doctrine of the English Church whose professors distinguish the obiect of their faith in to fundamentals not fundamentals which diuision of theirs cannot possible stand with vnitie as both natural reason and common sense most plainelie teach And consequentlie the matter or obtect of the English faith cannot be one the same with the obiect or matter of that religion which Christ his Apostles deliuered to the vniuersal world in which true Religion there is no parte nor partial which is not truelie and propethe fundamental to be vniformelie vniuersallie beleeued vpon for feture of eternal Saluation according to that formidable commination of the supreme Iudge himselfe who without anie diuision or distinction pronounceth sentence of condemnation against all such who obstinatelie erre in their assent of faith to anie matter by him Qui vere non â—rediderit condemnabitur Marc. Vâ—◠〈◊〉 â—â—ntes 〈…〉 omniâ— quaâ—unque mandaui vobis Math. 28. his Apostles reueiled to his Church by here for such proposed to the people how smale soeuer it may seeme to bee in it owne nature or condition how necessarie or vncessarie it is in it selfe to saluation in regard that it being once deliuered for true by God who cannot lye or deceiue it is reallie inuested with the same formal reason and motiue of credibilitie which the most noble sublime obiect or matter either humane or diuine can haue that is with the infallibilitie of the prime reueiling veritie to which all faith credit is due necessarilie to be truelie intirelie adhibited vnder paine of eternal punishment Secondlie I proue the same Minor proposition because the obiect or matter of the Religion published by our Sauiour his Apostles hath annexed vnto it a certaine relation or reference of vniuersalitie to all those particular persons to which it is to be preached that is to all people which were are or will be in the world till the consummation or day of iudgement which relation is grounded in the ordinance commaunde of Christ himselfe to his Apostles sayeing Marc. vlt. Euntes in mundum vniuersum praedicate Euangelium omni creaturae Where by the wordes all creatures is vnderstanded all nations or people as sainct Mathew more plainelie declares in the same passage of his Gospel where thus he relates our Sauiours speech Euntes docere omnes gentes And likewise S. Gregorie commenting the same text giues an ingenious exposition of it to the same purpose teaching that by those wordes omni creaturae is ment all men for saith he Sed omnis creaturae nomine signatur homo And in the same place he addes an other explication of the same wordes yet more plaine cleare for this our purpose saying that by the name of euerie creature all nations also may be signified Potest etiam creaturae nomine omnis natio gentium designari So that it is voyde of controuersie that the Religion which Christ his Apostles preached hath this relatiue or respectiue vniuersalitie of obiect or matter of which contrarily the English Religion is quite destitute in regarde that at the least for the space of 9. centenarie of yeares togither partely by some of the pretended reformers partely by euidence of fact it is conuinced not to haue ben preached in anie parte or partial of the vniuersal world in all points as it is now professed in our English nation A matter so cleare manifest by the testimonie of all histories both of those former times ours that I neuer heard of anic of the professors of it who either in writing or priuate discourses or publike sermons hath absolutelie auerred it to haue ben preached without interruption euer since the time of Christ his Apostles And thence it proceeds that for the auoiding the force of this or the like probation I conceiue not what other refuge they can haue then to say that notobstanding the obiect or matter of their Religion neyther is at this present nor hath ben in all precedent ages taught or preached yet that in respect their Religion is the same which was preached by the Apostles their successors in the first fiue hundreth yeares after the lawe of Christ it may be tearmed vniuersal in obiect or matter euen at this present especiallie supposing it is not the multitude of beleeuers which makes the obiect or matter of Religion vniuersal but the totalitie or latitude of the doctrine it selfe as being in all points the same which Christ deleuered to his Apostles to be preached to all nations But to this I replye it is no solution but a miere cuasion of the former argument Yet I confesse that if it were true and solid the pretended reformers had reason to applaude it as a most compendious and easie course for the maintaining of their new Religion But the trueth is that this can not stand in vnitie with the doctrine faith which our Sauior deliuered to his Apostles they to the rest of the world which was not to continue onelie for some dâ—iâ— monethes or yeares but vntil the verie â—nd or consumation of the world And therefore Christ our Sauior to those wordes of the text of sainct Mathewe Euntes docete omâ—es geutes going teach yee all nationes presentlie for conclusion of his speech he added â—â—centes eos seruare omnia quaeeumque mandaui â—obis ecce ego vobiscum sum omnibus dieâ—us vsque ad consummationem seculi teaching them to obserue althings which I haue commaunded you behold I am with you all dayes to the consumation of the world In which wordes is included not onelie
of Religion as being onely a morall matter can not be vnderstood with so much metaphisicall rigor as in naturall things it vseth to be taken yet for the verification of such generall sentences as we finde both in scripture 〈◊〉 Fathers it must of necessitie be accepted with as great latitude as morally can be imagined For example if ther be anie doctrine in the world which for the space of almost 16. hundreth yeares neither is nor hath ben preached taught or professed in either all or at the least in most places of the world then doubtlesse can that vniuersall proposition of the Apostleâ— into all the earth hath the souÌ„de of them gone forth that of S. Augustin She the Church is like vnto a vine diffused or spred in euerâ—â— place neuer be truely verified of it consequently such a doctrine can not be truely said 〈◊〉 haue such vniuersalitie in it as scripture â—athers require to the onely true Religion â—hich in reason can not be iudged lesse then â—at in all the for said great number of yeares â—either is at thâ—s present or hath ben in times â—ast preached professed generally at the least 〈◊〉 the greater parte of the world if not in euerie â—arte therof And touching the vniuersalitie of persons â—hich as I declared before is either included or â—ecessarily connected to the vniuersalitie of â—ace it is a matter so cleare apparent that 〈◊〉 is not to be founde in the English Religion â—ther for the time paste or present that euen â—â—e cheefe of the professors of it dare not auerâ—e it to be vniuersal in that nature as is maniâ—est by the authoritie of King Iames himselfe â—he Salomon of their sect Whoe althou ' he laâ—oreth much in his booke to Christian Princes 〈◊〉 persuade them he defendes no other then â—he Catholike faith yet in the end of the same â—e is forced to confesse that notobstanding he â—â—cludes in the number all the professors of the â—retended reformation euen in other countries â—â—gge ragge yet they doe nor by much aâ—ounte to so manie as professe the contrarie â—hat is the Catholike Roman doctrine Reâ—gion preached practised in so manie seueâ—all nations places of the of the vniuersal orbe In so much that if anie of our aduersariâ—â— were so impudent as to conteste or repugnâ— to so plaine a trueth Regina Austri I meane euen the Infidels Iewes will be readie to rise proteste against him in the day of Iudgement By which and the rest I haue deliuered it is clearely consequent that the English Religion especially if it be intended as it is singular different in diuers points from the rest of the pretensiue reformed congregations cannot possible with anie coulor of trueth be named Catholike or vniuersal in number of persons supposing that according to the doctrine of Fathers the common acception of the worde among Christians this appellation or sacred surname agrees onely to that Christian Religion which hath generalitie of persons as well as of tyme place obiect or matter which generalitie caÌ„not possibly be conceiued but in order or with relation to the greater nuÌ„ber of beleeuing professing ChristiaÌ„s as being quite repugnant to reason that the lesser parte of a anie multitude or total number should be named either general or common much lesse reason ther is it should obtaine the most ample and vaste denomination of vniuersal especially where both parties are extant remaine in the same present time But perhaps our aduersaries will say that to â—he verifying of those the like generall senâ—ences of scripture Fathers it is not necessarie â—hat the true Religion either is or hath ben alreadie diffused ouer all or most partes of the world but it is sufficient that it will be preached in all or most places before the end of the world so altho' this hath not ben verified in the English Religion as yet neuer the lesse it will be so extended in the tyme to come To this I replie that altho' ther is some varietie among diuines aboutâ— the sense of the place cited some other places of scripture to the same purpose to wit whether they be vnderstood of the Apostles onely or of them their successors In omnem terram exiuit sonus corum c. Rom. 10. as also whether they signifie the tyme present or future finally whether they be verified in all rigor or onely in a common morall manner neuerthelesse I finde they all agree in that the Church of Christ hath ben alreadie so farre extended either by the Apostles them selues or at least by them their successors that it may be truely affirmed to haue ben loÌ„g since diuulged planted in the whole world defacto not in power or virtually onely euen according to the sense of the foresaid wordes other places of scripture which speake in the future tense as appeareth plainely by the wordes of S. Paule in his first chapter to the Colossians wher he affirmes that euen in his tyme the Gospell was come vnto hem also it is saith he in the vniuersall world doth fructifie increasens it doth in them Which words I say are so cleare that ther is no place of tergiuersation or replie in this particular but that according to them it must of necessitie be graunted by our aduersaries except they will plainely contradict S. Paul the scriptures that the foresaid extention of the faith of Christ doth not expect the time to come but is alreadie made as much as serueth for explicating verifying of the same S. Paul to the Romans before related whose words in my iudgment are manifestly couÌ„â—nced at the least in a cheefe parte to be vnderstood in the present tense by those otherwords of himselfe in the epistle to the Collossenses eueÌ„ now by me related which doubtlesse coÌ„taine a plaine expositioÌ„ of the former as appeares by the comentarie of S. Chrysostome vpon them saying of the Church of Christ Adest vbique suporat obâ—inet vbique praestat vbique And altho' I am not ignoraÌ„t that both ancient Fathers moderne diuines teach that as S. Hierome speakes vpon those wordes Prâ—â—â—â— dicabitur Euangelium hoc in vniuerso mundo the complement or conclusion of the preaching of the Gospell in euerie place shall not be performed before the consummation of the world as being a precedent signe therof neuerthelesse as this is true in it selfe so it in no respect speaking absolutely contrarie to the vniuersalitie of the Church which at this present is in times past hath euer ben as is euidently conuinced by the writings of the same ancient Fathers moderne diuines who most frequently teach that the true Church of Christ was sufficiently spred in the world to make it vniuersall eueÌ„ in their owne primatiue ages as their wordes by me rehearsed in diuers places of this treatise clearely testifie who also if they had liued in these present
and not according to the common acception of them which yet is the common practice of the Nouelists of these our dayes as is most apparent euen by that particular passage which I haue in hād that is the place aboue cited in the second chapter of the Acts thou wilt not leaue my soule in hell Lib. 5. de descen Christ c. ◠n. Aboute which Daniel Chamier hauing turned himselfe euerie way tossed all the dictionaries he could finde for his purpose yet could he not finde one author more ancient then Iohn Caluin his great master and first founder of his Religion whoe teacheth that either in this place or in anie other place of scripture according to the proper ordinarie vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the bodie carcasse or life the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue as he his fellow partners will needs haue thē to signifie as they vsually translate them in their Bibles excepting onely Arias Montanus if he be truely cited by Chamier In Idiotismis He◠braeis how be it himselfe grauntes that in the cited place of the 16. psalme the Hebrewe wordes in steed of which the Septuagint putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie the soule hell which is all that we can desire For if the Hebrewe text be the foūtaine of all true translations as all the Nouelists will haue it neither can their translation of this place be true nor ours false for that theirs according to our aduersarie Chamiers dissents from the Hebrewe ours agrees Diuers other places of the English Nouelists corrupted translations might be produced as that of the 26. of S. Mathewe wher for Hymno dicto in the Latin hymnizantes in the Greeke they translate when they had sung a psalme In the 28. of the Acts ouerseers for Bishops And in the ninte chapter of the first to the Corinthians Haue we not power to lead about a wife where they put a wife for a woman as if all woman were wiues And in the first chapter of the second epistle of S. Peter they leaue out the wordes by good workes which neuerthelesse are founde in diuers Greeke copies yea Caluin himselfe grauntes that if they be not expressed in the text yet they are subintellected or vnderstood And to this may be added by the way that altho' it is not ill of it selfe to translate the Bible into vulgar languages if it be done truely sincerely by the authoritie of the Church or her cheefe Pastor yet by these few examples we may learne how greately the word of God is abused by false translations how farre the trueth is preiudicated by such partiall proceeding supposing that all the foresaid places as they are by them turned in to the English tongue doe fauore diuers points of their new doctrine wheras on the contrarie they expressely make against it if they be truely trāflated And particularly those wordes of their sixtineth psalme thou wilt not leaue my soule in graue are so absurdely contrarie to sense so extrauagāt in the phrase manner of speech as the like is not to be found in anie translation that euer was extant euer since the scriptures were first published in vulgar tongues euen among the pretended reformers themselues But now this may suffice for examples of false translation of the scriptures vsed by our aduersaries for the first proofe of the Minor of my silogisme aboue framed Which I further proue secondly for as much as concerneth the exposition of the scriptures because the manner of interpretation which both our English professors also the rest of the pretensiue reformers vse is scarce in anie thing coformable to the expositiō of the anciēt Fathers Doctors of the precedent ages as it ought to be according to the rule of S. Augustin in his second booke against Iulian where in the begining he faith the Christian people ought rather to adhere to the Fathers then vnto those which teach the contrarie towards the end of the same booke he addeth thus that which they to wit the Fathers found in the church they hold that which they had frō their Fathers they deliuered to their sonnes But our newe interpreters as they are in their positions so are they in their expositions of the worde of God singular full of affected apish imitation of the Iewish glosses neither doe they scarce euer alledge anie other expositions or constructions then those of Rabbi Salomon Rabbi Kimchi Aben Ezra the rest of that rabble Notobstanding they cannot be ignorant but that some of them were either Scribes Phariseis or Saduceis if not all of whome it may be presumed with reason that they frame their expositions more commonly according to their owne false traditions thē according to the true sense meaning of the lawe By which proceeding the reader may consider how impossible it is for our aduersaries to satisfie their consciences in the deliuerie of such doctrine as dependes vpon so vncertaine fayleable groūdes in how miserable a case that flock is which hath his instruction in matters of saluatiō from such Pastors as partely out of the writings of those profane Iewes enimies of Christ partely also by their owne industrie coine new sense out of the old obstruse decayed significations of wordes which they find in pedantik humanists Lexicōs Dictonaries neglecting the commō current acceptions Ecclesiasticall vse of the same By all which the conclusion of my proposed argument doth appeare true sound which is that the Professors of the English faith haue no certaine and infallible interpretation sense of the diuine scriptures consequently their Religion must needs be voyde of trueth THE FOVRTH PRINCIPAL ARGVMENT MY fourth principall argument I propoūd in the forme following That Religion is false which hath a false rule of faith But the English Religion hath a false rule of faith Ergo the English Religiō is a false Religion The maior is not denyed by our aduersaries therefore it needs no proofe And it they should be so refractorie as to denie it It is cōuinced by the verie leight of naturall reason which teacheth that the ruled followes the nature of the rule so that it cannot possible be streighter then the rule it selfe no more then a boton can be round if the moulde be square Now that the English Religion hath a false rule of faith which is the Minor of my silogisme I demonstrate thus by an other silogisme The Religion of England hath for the rule of faith scriptures interpreted expounded by euerie particular member of their Church But the scriptures interpreted expounded by euerie particular member of their Church is a false rule of faith Therefore the Religion of England hath a false rule of faith That the scriptures expounded by euerie particular member of the Church is a false rule of faith I euidently proue because the
We ought not still to seeke for the trueth 〈◊〉 others which may easily befounde in the Church since the Apostles haue most abundantly deposited in it as in a rich storchouse all things appertaining to truth Potum vitae that all those that will may receiue liquore of life for it is the entrance into life all others are theâ—ues robbers Lib. 4. c. 43. Qui succ ssionem â—â—â—ent ab Apoâ—â—oâ—â—s cum Episcopatus successione charisma veritâ— t is certum so cund â—m plaâ—â—tum Patriâ— accepeâ—unt In which wordes it is plaine that by the Church S. Irenaeus vnderstandes no other then the Bishops cheefe Pastors from whome as he teaches the rest of the people must receiue their doctrine And therefore he addes in another place that those meaning Bishops who haue succession from the Apostles ioyntly with the succession of their Episcopate or Bishoprie receiued a certaine grace or gifte of trueth according to the pleasure of God the Father And in this same matter in like forte S. Augustin speaketh in his first tenth chapter of his secoÌ„d Booke against Iulian saying in the first place I am now to perfurme that which is put in the third place of my disposition which is to subutrter destroye by the sentenees of Bishops whoe haue handled the scriptures with great commendation or glorie by the assistance of God thy machinations ô Iuâ—â—an And a little after he addes of the same Bishps Doctors Cal. Instit saying whom Christian people ought to antepose or prefer before your profane nouelties adhere to them rather then to you By which wordes S. Augustin whoe euen in our aduersaries iudgement is a faithfull witnes of antiquitie plainely testifies what the practise of the ancieÌ„t Church was in this particular of the peoples receiuing the scriptures expositioÌ„ sense from their superiors not from anie other priuate person or euerie one by his owne reading industrie how soeuer he may seeme to haue the spirit of God for interpretation of his worde And now by this to omit of her testimonies of Fathers to this purpose which cannot be included in so smale a compasse I conclude the whole confirmation force of my silogisme assuring my selfe that none of solid iudgement can firmely persuade themselues how beit for temporall respects to accommodate themselues to the current of the time they may exteriorly professe the contrarie to be credible that Christ our Sauiour whose wisdome was diuine infinit should haue taught the professors of his faith to playe euerie man in his humor with the sacred scripture to haue coÌ„mitted the true authenticall exposition of it to euerie Iack Gill rather them to his Preists Bishops cheefe commaunders of his Church in a linial succession from the Apostles as being publike visible ministers to whom it should obey especially in matters of faith saluation THE FOVRTH PRINCIPALL ARGVMENT MY fourth argument for positiue proofe of the Roman Religion is as followeth That Religion onely is true which hath a publike knowne rule of faith But the Roman Religion onely hath a publike knowne rule of faith 〈◊〉 to Roman Religion onely is the true Religion Touching the filogisme ther may seeme to be controuersie betwixt vs the Nouelists both in the Maior the Minor wherefore I will proue them both seuerall tho' breefely as the nature of my disputation requires The Maior proposition I proue aduertising the reader by the way that by a publike rule of faith I meane such a rule as is cognoscible or as may be knowne to all sortes of people as well those which are alreadie members of the true Church faith as also to others who as yet being out of it desire by their conuersion to be receiued into it This supposed I argue in this manner It is a necessarie propertie of the true ReligioÌ„ to haue a publike knowne rule of faith Therefore the true Religion necessarily hath a Publike knowne rule of faith The antecendent of the argument in which onely the difficultie of it coÌ„sists I proue because if the true religion hath not a publike knowne rule of faith it is impossible for such as want it to finde it in regarde that finding cannot be had but by seeking quarite inuenietis to seeke or inquire for that which is not so publike that it can possible be found is to seeke not to finde consequently to labore in vaine Now true Religion is of it owne nature such as may befound by those who endeuore to knowe it as day lie experience doth teach And therfore our Sauior saith quaerite inuenietis seeke you shall finde which sentence being generall it cannot be more comodiouslie vnderstanded then of true Religion as being the most important businesse which people can inquire for or seeke in this world as being the onelie way to saluation Concerning the minor of both my Sylogismes which in substance are one the same proposition to wit that the Roman Religion onelie hath the necessarie propertie of a true Religion and not the English faith that is a publike knowne rule of faith it is most euident for that the rule of faith which the Roman Church proposeth to be followed is the worde of God expounded by the publike visible knowne authoritie of the Bishops Pastors of the most vniuersall Church in the manner forme aboue declared in my precedent demonstration And not as the professors of the English Religion teach to wit by euerie priuate person in a sense secret onelie knowne to him who hath it which cannot possible be anie more vnderstanded or perceiued by others then the most secret cogitations of an others mynde All which as it plainelie appeareth is quite repugnant as it were doth directly intercept the meanes ordained by God for the saluation of soules who out of his infinit bountie mercie hath prouided a way to Paradise so plaine perspicious that euen children may be able to finde walkein And now by this the force of my fift argument remaines confirmed established the trueth of the Roman Religion conuinced THE FIFT PRINCIPAL ARGVMENT MY fift positiue argument I propose in this manner That Religion onelie is true which hath a perpetuall disinterrupted succession of true Bishops Preists deriued from the Apostles But the Roman Religion onelie hath a perpetuall disinterupted succession of true Bishops Preists deriued from the Apostles Ergo the Roman Religion onelie is the true Religion The maior I knowe not certainelie whether the aduersaries will grant or no but in case they denie it I haue sufficientlie proued it before in my demonstration of their want of succession The minor in which the controuersie either intirely or cheesely consistes I proue first by the same reasons arguments I conuinced in the fifte principall Sylogisme of the first parte of this treatise that the