against sauing faith A Fundamentall point therefore is that which belongs to the substance of faith and is so reuealed and so necessary that there can be no saluation without the knowledge and explicit faith thereof of which nature are the things contained in the articles of our faith a point not Fundamentall is that which directly belongs not to the way of Saluation neither doth error or ignorance therein make void or destoy that which is Fundamentall Forsomuch as such a point is reuealed but for the manifestation of the other and is beleeued but in order to the other as that Abraham had so many children Paul had a cloke The dead pray for the liuing c wherein it may fall out that we may erre or be ignorant and yet the faith not preiudiced 2 I know none of our Aduersaries that deny this distinction but vse and explicate it as well as we though none such as this Iesuite is be growne so peruerse and malepart that they will endure nothing that we say be it neuer so true b 22. q. 2. art 5. DicenduÌ„ quod fidei obiectum per se est id per quod homo beatus efficitur Per accidens auteÌ„ aut secundario se habeâ—t ad obiectum virtutis omnia quae in sacra Scriptura continentur sicut quod AbrahaÌ„ habuit duos filios c. Thomas hauing deuided the obiect of faith into that which is so by it selfe and that which is by accident and secondarily defines the first to be that whereby a man is made blessed and saued the latter that which is reuealed whatsoeuer it be as that Abraham had two sonnes and Dauid was the sonne of Iesse c Dialog 1. part l. 2. c. 2. pag. 6. Occham sets downe three differences of verities to be beleeued Some touching God and Christ whereon principally depends our Saluation as that there is one God and three persons that Christ is God and man that he suffered and died and rose againe c. Some whereon our Saluation depends not so principally which though we beleeue yet do they not * Non directè sed indirecte quod ammodo ad salutem humani generis pertinere noscuntur so directly belong to our Saluation as many things written of Pharaoh c Of the third sort such as are not reuealed but either agree with that which is reuealed or follow manifestly of it And d Vbi sup c. 11. pag. 9. Sunt quidam Moderni dicentes quod multae assertiones sunt quae in rei veritate aduersantur diuinae Scripturae quae tamen ab Ecclesia minimè sunt damnandae nec sint inter haereses numerandae he reports it to haue bene an opinion in the Church in his time that many assertions which in truth of the matter were against the Scripture yet were not condemned by the Church nor counted heresie Espencaeus e Espencae in 2 Tim digress 17. p 119. discoursing of things to be knowne and beleeued sayes The infolded faith of simple people will serue well enough in such things as are the obiect of faith onely BY ACCIDENT and in subtile considerations that arise about the Scripture but in those things which OF THEMSELVES are the obiect of faith whereby men are led to happines they need an vnfolded faith the Colliars faith will do no good f Mag 3. d. 23. ibi Scholast coÌ„muniter Tho. Bonau DuraÌ„d Ricard Dionys Gabr. Occh. q. 8. Bann 22. q. 2. art 8 dub 2. Ouand 4. d. 13. prop. 12. Eymeâ—ic director part 1. q. 2. ad 8. ibi Scoliast Pezant 22 p. 504. a. Syluest sum v. fides nu 6. Simanch cachol instit tit 28. nu 20. Pic. Mirand de fid ord credend theor 12. p. 286. All the Casenists and Schoolemen that haue written touching the nature of heresie and the measure of Catholicke faith agree that there is a certaine measure and quantity of faith without which none can be saued but euery thing reuealed belongs not to this measure and it is enough to beleeue somethings onely by the Colliars faith The which doctrine doth euidently allow our distinction that some things are Fundamentall and some not for no Protestant thinks any point to be so not Fundamentall but that euery man is bound with humility and reuerence to accept it whensoeuer the knowledge and necessity thereof shall be offered him by the Church which is all our aduersaries require in their infolded faith 3 This distinction by g THE WAY pag. 110. me onely touched and that by the way briefly vpon another occasion the Iesuite in this chapter frowardly cauils at and in this place wrangles with the definition that I gaue of points Fundamentall because it is not found in the words of the Scripture that I cited for it in the margent Whereto I answer three things First h Act. 4.12 1. Cor. 3.11 Eph. 2.19 the Scriptures cited shew the knowledge expresse faith of Christs death to be absolutely necessary for all men and two of the places call the matter of this knowledge a foundation Therefore such a point as is absolutely to be knowne and rightly holden of all which euery point reuealed is not may be called a Foundation or Fundamentall point Therfore againe such as by the like confession of our aduersaries some men and all men of some times may erre in or be ignorant of without preiudice of Saluation may be called a point not Fundamentall whence it followes againe that my distinction is grounded well enough vpon the places cited in the margent Secondly I answer that how scornefully soeuer Iesuites thinke of the Scripture yet we Protestants had as lieffe borrow our conclusions distinctions and words wherein we expresse them from it as from the stinking puddles of rotten Schoolemen or new found mint of vpstart Iesuites Thirdly my aduersary himselfe in this very chapter acknowledges the distinction if it bee not applyed to a wrong end to be good For first touching the termes thereof Fundamentall not Fundamentall He finds theÌ„ in S. Austin True it is S. Austin insinuates a distinction of some points Fundamentall and some not Fundamentall Therefore the words are according to Saint Austin and that is well Next in the matters themselues also he sayes Catholicke Diuines make some distinction and hold some to be more necessary to be actually and expresly knowne of all sorts then other therefore he quarrels at that which himselfe confesses to be the truth There be some humours loue to be doing if it be but to keepe their hand in vre * Maiol dies Canic I haue read of one that had so vsed himselfe to pilfring that he would pick his owne purse and steale things out of his owne closet The Iesuite seems to be of that kindred that will quarrell and keepe a wrangling with the doctrine of his owne Church rather then he will cease from his contentious spirit 4 Yet the saddle somewhere pinches him and
whereof all this question rises 5 Our Aduersaries holding many points of religion which we refuse we require them to shew vs the said points in the Scriptures if they will either haue vs to beleeue them or free themselues from heresie their Tradition their Purgatory their Masse their Latine seruice their Transubstantiation their Images their seuen Sacraments their Inuocation of Saints and all the rest wherein we differ * This is shewed c. 28. n. 3. Their answer is that many diuine truthes and articles of faith are not contained in the Scriptures but reuealed by Tradition and Church authoritie which are to be receiued and beleeued as well as that which is written * The original cause why the Papists set a foot the question touching the insufficiency of the Scripture This is the originall reason why they stand thus against the sufficiency of the written word for their Church authoritie and to proue this they vse the Argument here propounded by the Reply and descant with it as you see Which is an impertinent kinde of proceeding when this point whether the Bookes contained in holy writ be Gods word is no question betweene vs but agreed vpon of all hands but the question is touching other speciall articles Images adoration halfe communion and such like a number more whether not being contained in the Scripture men are bound to beleeue them For touching these things it is properly that we say Nothing is necessary to be beleeued as a point of faith which cannot be prooued euidently by Scripture And therefore this argument is impertinent For where we affirme all points of faith to be comprised within the body of the Scripture we distinguish first of the things which we say are comprised for albeit we firmely hold the diuine truth and authoritie of these Bookes to be euident in themselues yet the points that we meane in this question are touching other matters for neither they nor we deny the Scripture but both they and we deny many things to be contained in it Secondly then againe of the manner how things are comprised for all other things are comprised in Scripture as the duty obedience of subiects is in the kings lawes and as true speaking is contained in Grammar or the right forme of resoluing in Logicke but this one point is so contained as light is in the Sunne or sweete in hony and according to the same notion whereby the authoritie of the Law and truth of Principles is contained in themselues This is it which very briefly I answered in * THE WAIE § 9. 3. digr 11. n. 17. two seuerall places of my Booke Now let us see what the Iesuite replies to it To this saith he I reply that principles insciences are either euident to vs and knowne by the onely light of nature and so neede no proofe but onely declaration of termes or words in which they be vttered or if they be not euident to vs they must be demonstrated either in the same science or in some superiour science by some other principle more euident to vs. But that these Bookes which are in the Bible are diuine Scripture is not euident therefore if M. Whites similitude be good it must be demonstrated by some other principle more euident to vs that these Bookes which are in the Bible be diuine Scripture The substance of his Reply is that all principles are either euident of themselues or not euident such principles as are euident he grants need no prouing but the Scriptures are principles of religiō not euident of themselues but such as need to be demonstrated to be Gods word by some other principle in a higher science more euident to vs both denying them to be euident and also to be made so by onely declaring the words wherein they are vttered And to proue this he saies in the margent if it were euident that these Bookes in the Bible are diuine Scripture how is it onely beleeued by faith for Saint Paule cals faith Argumentū non apparentium Heb. 11.1 1. My answer is that the Scriptures are principles euident of themselues to those that haue the Spirit of God and such as need not to be proued by Church authoritie but onely to be reuealed and expounded according to that which is in themselues This my answer to helpe the reader out of the Iesuits perplexed discourse I will lay downe and explicate in 3. propositions First the Scripture in diuinitie hath the same office that principles haue in sciences that as the rules and principles of Grammar teach all true speaking and as the elements of Arithmeticke teach all right numbring so the doctrine contained in the Scriptures teaches all true faith Secondly as they are the principles of religion and rule of faith so they enioy the same priuiledge that principles do in forren Professions that is to be receiued and assented to for themselues without discourse For e Atist Poster c. 1. no humane science proues it owne principles or disputes against him that denies them and although the principles of an inferiour science may be demonstrated in a superiour yet this befalles not that which is the highest as the Metaphysicks which hauing no superiour science neither stands to demonstrate it selfe nor to receiue demonstration from another but our vnderstanding assents immediatly to the principles thereof and so goes forward by them to discerne of other things In the same manner the Scripture hauing no superiour science or rule aboue it is like these principles receiued for it selfe and is not occupied in prouing it selfe and the principles therin contained but shewing other things by them it selfe must be assented to without discourse by faith before we can argue out of it Thirdly all demonstration and proofe of principles is onely voluntary not necessarie against him that denies them as in Musicke the Musitian demonstrates his precepts not thereby to teach his arte but to conuince him that denies it Hence appeares the insufficiency of my aduersaries reply First in that he saies principles are not euident but need demonstration that so the Scriptures being yeelded to be the principles of religion yet they should not be receiued vnlesse they proue themselues vntill the authoritie of the Church come There is no man acquainted with f Principia per seipsa nata sunt cognosci reliqua verò per principia Arist prio l. 2 c. 18. idem Procl in Euclid l. 2. c. 2. humane art will say so His owne Thomas g Tho. 1. part q. 1. art 8. sayes that like as other sciences do not argue to proue their owne principles but out of the principles argue to shew other things so the sacred doctrine doth not argue to proue the owne principles but from them proceeds to shew something The same is said by h Capreol prol in 1. part q. 1. pag. 24. Greg. Valent. tom 1. pag. 50. a. others Next it is false that the Scripture is like those principles which need
of all this vehemencie against the authoritie of the Scripture it selfe is but vnder the name of Church-authoritie to make roome for their Antichristian tyrannie and by outfacing vs from that which we sensibly feele wrought in our conscience by the holy Ghost to abandon our selues ouer to the most hereticall and damnable authoritie of whatsoeuer the Pope and his creatures shall thrust vpon vs. 7 But that which my aduersarie infers vpon my speech that hence because we say the children of God and particular men are assured of the Scriptures and sense thereof by the Spirit of God for I said no more nor any way denie the iust authoritie of the true Church proceeds our audacious and impudent neglect of the authoritie of ancient Fathers generall Councels and whatsoeuer stands against vs I can scarce paste ouer with any reasonable patience for the Fathers and Councels in things that they held certainly and determinately with consent a THE WAY §. 44 p. 3. ibi D gr 47. I purposely shewed we allow and follow and in euery question will stand to but when our aduersaries themselues cannot denie that there is not onely the diuine truth but a heauenly light also whereby to see iâ— in the Scriptures themselues that is not put into them by any testimonie of the Church whereby a simple man may be able to discerne an error in any Father or Councell what fault is it in vs by this light to iudge of Fathers and Councels Occham b Dial. pag. 18â— sayes Catholicke men may learne many truths not knowne before by the sacred Scriptures although the Pope and Cardinals haue not formerly attempted to declare them And whereas possible some may say that the simple people are to beleeue nothing but what the Pope and Cardinals deliuer to be beleeued expresly nor ought to search the mysteries of the Scriptures but be content with common things not presuming of their owne vnderstanding to beleeue any thing expresly but what the Pope and Cardinals deliuer BVT HE THAT SHOVLD SAY THVS WERE AN INVENTER OF NEW ERRORS for though the simple people be not ordinarily bound to beleeue expresly any thing but that which by the Cleargie is already declared to be beleeued expresly yet these simple people BY READING THE SCRIPTVRES and THE SHARPNESSE OF THEIR REASON which simple people do not altogether want may finde something EVIDENTLY to follow of the diuine Scriptures which the Pope and Cardinals haue not declared in which case they may and must expresly beleeue it and are not bound to enquire of the Pope and Cardinals because they are bound to preferre the Scripture before them And the reason of this is for THE POPE AND CARDINALS ARE NOT THE RVLE OF OVR FAITH The Diuines of Venice in their late writing against the present Pope lay downe these conclusions c Tract de in terdict prop. 8. The law of God is the rule of the Popes power d Prop. 12. Christian men may not obey the Popes command vnlesse they first examine it and he that inconsiderately obeyes before such examination sinnes e Prop. 13. It excuses not a Christian man though the Pope constantly affirme his commandement to be iust but it behoues him to examine it and to direct himselfe according to the rule giuen aboue Gerson f Part. 2. recom licent pag. 832. sayes The spirit of a iust man now and then giues warning of the truth better then seuen watch-men set in a high place to watch Do not g Quis enim sant capitis diceret sententiam amplectendam solius Papae quae potest errori subesse postponendam sententiam Ecclesiae Anton. de Rosell monarch pag 67. Dico quod postqâ—am Concilium est congregatum Papae authoritas in teruenit authoritas Papae postea confundi tur cum Concilio remanet forma Concilij authoritas Papae congregantis finitur facta congregatione Iacobat de Conc. l. 10. art 6. pag. 614. D. Cum agitur de fide Synodus est maior quà m Papa Zabarell de schism pag. 701. A. The same is directly holden by Almain de author eccles cap. 7. pag. 725. F. Occham compend erro cap. vlt. sub fin And the Diuines of France at this day Lib. de eccl polit Pet. de Alliaco de eccles author part 3 cap. 2. pag. 924. Mariana sayes Multi viri prudentes graues eruditione maxima Pontifices Romanos Ecclesiae vniuersae subiecerunt de Reg. l. 1. cap. 8. pag. 74. Note the speech of Almain Determinatis per summum Pontificem non est necessario credendum quamuis non sit oppositum publicè dogmatisandum nisi manifestum sit ea sacris literis c. Quest in Vesperg pag. 133. the strongest champions the Church of Rome hath limit the Popes authoritie making it subiect to the Church and allowing men to examine it afore they obey it which shewes vnanswerably that in the Scripture it selfe for that also is granted at the last to be the the rule whereby to trie him is a light which may be seene by a priuate person against the Popes commandement and vnlesse they assume an vnlimited authoritie and such as is subiect to no triall to their Church and Pope which the violentest aduersary we haue dare not do they shall though they be wrangled till dooms day be enforced to grant the same authoritie and light in the Scripture that we affirme 8 Againe before my aduersary had charged vs with audacious and impudent neglect of Fathers and Councels he should haue answered the 47 Digression of my booke where I haue related those practises of Papists in contemning reiecting eluding purging abusing both Fathers and Councels that if they had any sparke of grace in them they would be ashamed to charge others with that impudency and audaciousnesse which none are guilty of so much as themselues I will rehearse nothing of that which there I writ but adde something to it whereby the Reader shall iudge who they be that most impudently and audaciously neglect antiquity D. Marta in a booke dedicated to the present Pope h D. Marta de iurisdict part 4. pag. 273. sayes the common opinion of the Doctors is not to be regarded when the other opinion contrary to them fauours the power of the Keyes or the Ecclesiasticall Iurisdiction or a pious cause This man speakes plaine that one may vnderstand him the Fathers all of them must crouch to the Keyes and pious cause of the Pope which Keyes and cause when they come to scanning will prooue as partiall as any priuate spirit in the world And touching the interpretation of the Scripture Baron i An. 34. n. 213 sayes the Bishops all of them who succeeded in the roome of the Apostles attained not the sence and vnderstanding of the Scriptures for the Catholicke Church now turned Protestant and priuate doth not alway and in all things follow them How then I am no lesse delighted k
should fall on the Inquisitors as the diuell had promised him we felt no fire touch vs but himselfe was soone burnt and consumed to ashes TO THE READER HItherto my aduersarie hath prosecuted the defence of the twelue first Chapters of his Treatise where he giues ouer and proceeds no further Now followes the SECOND PART of his Booke Pag. 251. which he entitles AN APPENDIX TO THIS FIRST PART OF REPLY wherein an issue or triall is made whereby may be seene whether Catholicks or Protestants be the true VISIBLE CHVRCH wherein he first sets downe as he entitles it A CATALOGVE OF THE NAMES OF SOME CATHOLICK PROFESSORS to shew that the Romane Church hath bin as the true Church must be continually visible in all ages since Christ And then after the Catalogue A CHALLENGE TO PROTESTANTS Pag. 265. requiring them to make a like Catalogue of the Professors of their faith in all ages since Christ as he hath it downe a catalogue of his Church His Catalogue is nothing else but a chronologicall Table containing and representing the names of all the POPES and the most DOCTORS and ancient Fathers and some GENERAL COVNCELS and many PROFESSORS as he cals them of the Romane faith which in euery age haue bin in the Church to this day distinguishing the ages by centuries of yeares and vnder euery centurie placing the Popes Fathers Councels and Professors that liued were therein In the first centurie he names our blessed Sauiour Christ with his Apostles and Euangelists and the Churches of Rome Corinth Galatia with the rest of the Apostolick Churches In the second and so forward be sets downe the ancient Fathers of the Primitiue Church with the Martyrs Councels holy men and nations conuerted that were in euery age successiuely till he come to the yeare 1600. The folly and error of this his Table stands in fiue things first that he assumes these persons Councels and nations to himselfe as professing his Popish faith who were indeed eminent members of the Church in their times but neuer either professed or saw that part of his Romane faith which we haue cast off For how ridiculous is it to say that our Sauiour and his Apostles and the rest that follow for a thousand yeares beleeued and professed as the Iesuites now do or as the Trent Councell hath decreed in the Canons and new Creed thereof The second is that the persons named in the first ages till 800 or a 1000 yeares after Christ not onely professed not the Papacie but beleeued professed that which directly destroyes it They held that which the Church of Rome holds according to the Scriptures and wherein the Papists and we consent but the things in time and by peece-meale added to the truth wherein we differ from them they held not but the contrary Let the Iesuite therefore shew a catalogue of such as in those times professed and beleeued not onely what the Church of Rome beleeues aright but what it holds against vs in the seuerall articles of our difference The third is that diuers Councels especially latterward which resisted the Papacie comming on are omitted as those of Constantinople Frankford Pisa Constance Basil c. and many famous eminent Doctors omitted that professed directly against diuers articles of the now Church of Rome The fourth is that many false and fabulous Saints are named and things set downe out of Legends that can never be proued as the tale of the Iewes of Berytum conuerted by a bleeding Crucifixe and such like The last is that divers Popes for many yeares together namely in the ninth age succeeded not but entred violently and disorderly and very many especially in the latter ages are excepted against vpon diuers points purposely let downe in * Digr 53. my former writing His Catalogue therefore is to no purpose as shall fully appeare in that which follower for euen we our selues lay claime to so much of it as is true and if he will giue vs leaue to adde the names of some others that liued after the 800 yeares we will exhibite this very Catalogue our selues and no other saue that the Legend Saints and the Friars and apostaticall Popes and Iesuites with such traitors as Allen was we need not Next after the Catalogue ensues the CHALLENGE TO PROTESTANTS that they shew the like Catalogue But this is idle For we shew the same if he will permit vs to supply some wants in the latter ages professing the Church of Rome it selfe in all ages to haue bin the visible Church of God as I haue shewed in * From ch 36. forward that which goes before though the Papacie therein were not the Church After his challenge containing onely one leafe the whole matter whereof is the same that I haue answered in the sixe last chapters he propounds certaine obiections which he thought might be made against his Catalogue thereby to give colour to the succession of his Poperie The which obiections with his answers to them I will set downe and handle as I haue done the rest of his Reply and so proceed CHAP. XLII An obiection against the Repliers Catalogue Diuers Articles condemned by the Fathers mentioned in the Catalogue that the Church of Rome now vses What consent there is betweene Antiquitie and Papistrie A. D. My aduersaries will obiect Pag. 267. that all there which I set downe in my Catalogue especially those of the Primitiue age were not professors of our religion in regard as they will say there be diuers points held by vs now adayes whereof no mention is made in the writings of the Fathers of that age To this I answer first retorting more strongly the argument against Protestants who falsly and absurdly challenge as M. Iewell did the Fathers of the first sixe hundred yeares or as M. White doth the whole Christian Church of the first eight hundred yeares to be Protestants And I say that Protestants do hold diuers points now adayes whereof either no mention is made in the writings of the Fathers of those ages or if any mention be made it is expresly contrary to Protestants and for vs and this sometimes with vnanime consent whereas Protestants are neuer able to shew for themselues and against vs in any point such an vnanime consent of those Fathers BEfore he retort the obiection or be too busie with B. Iewels 600 yeares and M. Whites 800 I would haue him to be better aduised what they obiect For touching the Fathers of those times three things will be granted him First that diuers maine articles of the now Romish faith which we reiect are mentioned most amply and frequently in their writings For example the Popes PRIMACIE and being vniuersall Bishop aboue all other Bishops is mentioned by Gregorie himselfe a Pope in the first age and a Per elationem pompatici sermonis Christâ— sibi studet membra subiugare lib. 4. ep 36. Quis rogo in hoc tam peruerso vocabulo
of that I say And this is agreeing with the publicke profession and doctrine of their Church For it is holden e Quod ad nos pertinet certior fiâ—mior est Ecclesiae authoritas quam Sripturae Azâ—â— Inst tom 2 l 5 c. 24. See Abulens q. 13 prooem in Matth. Caiet apol de author Pap. par 2. c. 13. ad 5. Dried de eccl dogm l. 2. c. 3. ad 4. that the authoritie of the Church is greater then of the Scriptures f Stapl relect controu 4. q 5 pag. 494. 495. That the Churches authoritie is it that makes vs receiue the Scripture and euery thing that is to be beleeued yea the Church is to be heard MORE CERTAINLY then the Scripture because her doctrine is MORE MANIFEST AND EVIDENT THEN the doctrine of the Scripture And g Medin de rect in Deum fid l 5. c. 11 refert Azor. to 2 p. 602. our faith whereby we beleeue the matters of faith is reduced to the authoritie of the Church because we giue NO CREDIT TO THE SCRIPTVRES but for that the Church propounde the canon thereof to be beleeued And finally h Stapl relect pag 548. the Church hath the power to expound the Scripture from whom we must receiue the sense thereof i Pag. 550. which authoritie of the Church is the tower and bulwarke of our faith whereto euery faithfull man must retire when any question ariseth Pope Gregorie the 13 k D. 40. Si Papa annot sayes Men do with such reuerence respect the Apostolicall seate of Rome that they rather desire to know the ancient institution of Christian religion from the Popes mouth then from the holy Scriptures and they onely enquire what is his pleasure and according to it they order their life and conuersation By which words of theirs it is cleare that I said the truth For to what purpose should they alledge or mention Scripture for themselues that thus place all the power vertue and efficacie of it in their Church that in euery issue flie for the exposition of it to their Church that finde such wants and defects in it that all things must be supplied out of their Church If there were any error in my speech it lay in another point because I did not say all their speech is of the Pope no mention of the Scripture but of the Pope I should in stead of the Church haue said the Pope of Rome For l See below c. 35 n. 1 THE WAY digr 16. n. 4. howsoeuer they vse the name of the Church yet thereby they meane nothing but the Popes will he is the Churches mouth and head and from him the Church receiues her prerogatiues neither do we know or beleeue any thing to be the doctrine of the Church or sence of the Scripture vnlesse he deliuer it This is their doctrine 2 So that I might with good discretion compare our aduersaries to such as follow their mother onely and their mother her selfe to one of the Ethiopian kind without any imputation of scurrilitie And the Iesuite should not haue set vp his combe at the BB. about the matter for they will answer that a great Archbishop Thomas Becket of Canterburie long afore them did more then they haue done for they onely heard me vtter the speech but he vttered it himselfe m Iewel def apol pag 762. Our mother Rome is turned whore for money which being so I could not imagine when I writ how our aduersaries should call vpon any but their mother whose children they were of the surer side But if he thinke I haue slandered his mothers honestie the Court is open let him take his action against me and he shall heare my answer Francis Petrach a most learned man n Ioh Mar. Belg pag. 441. called Rome The whore of Babylon Budaeus o De Asse pag. 590. 601. If we consider the face and habit of our Cleargie speaking of the Church of Rome we shall be constrained to say the spouse hath renounced her husband and bidden him deale in his matters himselfe Now the spouse of Christ forgetting the band of mariage not onely lies from her husband but without all respect of shame goes vp and dowe the streetes and high waies and playes the whore from Prouince to Prouince Matthew Paris p Hist pag. 535. The vnsatiable greedinesse of the Romane Church so preuailed that all blushing set apart like a common and shamelesse whore she prostituted her selfe for money to all commers Ioannes Saris buriensis q Policrat pag. 402. An incestuous wooer is descended into the bosome of the Church Mantuan r Silu. l. 1. Mars is become father to our Romanes and a whore their mother Onus Ecclesiae Å¿ Cap. 43. n. 7. God by the Prophet Ezekiel speakes to the Church of our dayes in these words Thou hast committed fornication exceedingly and art not satisfied but hast multiplied thy fornication vpon earth and doest all the workes of a whore and of an impudent woman All these that thus speake were of the Church of Romes bed-chamber and attended on her and saw who came in and out and therefore their testimonie proues that I said of her Besides Nun-Bridget t Meretrix solet esse Procax in verbis Leuiâ— in moribus Pulcra facie Ornata vestibus Reuel l. 1. c 15. sayes the markes of a whore are foure Shamelesnesse in words Leuitie in manners A faire face And gay clothes All these agree to the Church of Rome as euery bodie knowes therefore I demand iudgement and my charges against the Iesuite CHAP. III. 1. The Order of the Iesuites why and to what purpose erected by the Pope They are that to the Pope that the Ianisaries are to the Turke 2. Their abodements Pag. 24. A. D. It would be too tedious to touch all particulars which may be obserued in this his Dedicatorie epistle in which like a man runne mad or franticke through furie he raileth and rageth against our religion and the professors thereof without care either of truth sinceritie modestie or common ciuilitie I will as I purposed giue the reader onely a taste leauing it to his discretion to thinke of the rest as he shall see cause The Iesuites saith he which are the Popes Ianizaries that guard his person and were brought in now at the last cast when the state of the Papacie was at a dead lift to support the waight of the maine battell haue pestered the land with their writings and filled the hands and pockets of all sorts of people with their papers yea fannes and feathers are lapped vp in them wherein it is admirable to see how presumptuously they take vpon them in disgracing our persons belying our doctrine and coyning and defending strange opinions of their owne neuer heard of afore c. How false this his relation is in diuers respects the discreete reader if he be acquainted with Iesuites will easily discerne As
his lawes equall to the Kings is as much as if they thrust the King out of the throne For a wife to yeeld those duties to a neighbour that are proper to her husband makes her an adulteresse though otherwise she denie him nothing And it is vntrue that the Iesuite sayes the Apocrypha was esteemed canonicall Scripture in the ancient Church for a Legit quidem Ecclesia sed eos inter canonicas Scripturas non recipit c. Iero praef in Prou. Non sunt in Canone Praef. in 1. Reg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Conc. Laodic e vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. synops p. 63. Athanasius reckoned the bookes of Scripture according to the mind of the Nicen Councell says Bâ—ron an 63. n. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melito apud Euseb hist pag. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen apud Euseb pag 65. Haec sunt quae Patres intra Canonem concluserunt ex quibus fidei nostrae assertiones constare voluerunt Sciendum tamen est quod alij libri sunt qui non Canonici sed Ecclesiastici à maioribus appellati sunt quae omnia legi quidem in Ecclesiis voluerunt non tamen proferri ad authoritatem ex his fiâ—ei confirmandam Cypr. exp symb n. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. pag. 534. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Ierosol pag. 30. Catech. Hic verissimus diuinitus datarum est Scripturarum Canon Amphiloch Icon. Iamb pag. 730. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Carm. p. 36. In viginti duo libros Lex Testamenti veteru deputetur Hilar. in Psal pag 615. Sunt autem libri veteris Testamenti 24. Victorin apocal pag. 718. Hij sunt libri qui in Ecclesia pro Canonicis habentur Veteris Scripturae libri sunt viginti duo Leont de sect pag. 1848. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc orth fid l. 4. c. 18. pag. 348. all Antiquitie shewes the contrary that it was vsed but not to ground faith vpon and therefore the Papists putting it into the Canon abuse the Scripture and antiquitie and Protestants iudging it not to be Scripture follow not their priuate spirit but the publicke spirit of the ancient Church in the purest times And b Liber Judith Tobia Macchabaeorum Ecclesiasticus atque liber Sapientiae non sunt recipiendi ad confirmandum aliquid in fide Occham dial p. 212. Non sunt in Canone sanctorum librorum reputata siue confirmata nec inter libros Legis Prophetarum nic inter Hagiographos computantur sicut liber Sapientiae liber Judith liber Tobiae liber Maccabaor Turrecr c. Sancta Rom. d. 15. n. 19. d. 16. c. Apostolor n. 5. The Apocrypha denied to be Canonicall Scripture by Antonin sum mor. part 3. tit 18. c. 6. §. 2. Lyra Praef. in Tob. Hugo Cardin. praef in Ios Caietan in Hest c. vlt. Picus Mirandul de fid ordin cred theor 5. And many others the learnedst also of our aduersaries are of the same iudgement the Church of Rome neuer wanting those in it that in all ages gaue testimonie to the truth that it is not Canonicall Scripture whereby the Reader may see the Iesuites rashnesse and ignorance when he sayes the Protestants of their priuate spirit thrust the Apocrypha by the head and shoulders out of the Canon For the other bookes as Ierome saith the Church doth reade for example of life and instruction of manners but yet it doth not apply them to establish any doctrine say * Art 6. idem R. Iacob praef monitor pag. 39. the articles of our Church 2 His second reason to proue that the Church of Rome reuerences the Scripture more then we do is because they presume not to translate them or interprete them according to their owne priuate iudgement but conformably according to the spirit of the vniuersall Church whereas Protestants permit euery man to rush into the Text to translate or interprete it Both the parts of this reason are false First the Papists out of the reuerend regard to the diuine truth contained in theÌ„ presume not either to translate or interprete the Scripture according to their priuate iudgement but according to the iudgement of the vniuersall Church Here are three vntruths First that in their expositions and interpretations they follow the vniuersall Church for therein they follow onely the Popes will and practise of the present Romane Church which are not the vniuersall Church this is shewed in THE WAY Digr 16. And c Si quando occurrerit aliquis sensus textui consoâ—us quamuis à torrente doctorum alienus loctor aequum se prebeat censorem nullusque detestetur illum ex hoc quod dissonat à priscis Doctoribus Non enim alligauit Deus expositionem Scripturae priscorum Doctorum sensibus alioquin spes nobis tolleretur exponendi ScripturaruÌ„ Caietan pâ—â—oem in Gen defended and followed herein by Andrad pro concil l. 2. Communu opinio Doctorum non est attendenda quando altera contraria opinio fauet potestati clauium aut iurisdictioni Ecclesiae aut pâ—ae causae D. Marta de iurisd part 4 pag. 273. their learned men professe to follow new expositions that the ancient Fathers neuer vsed Secondly that in their Translations they follow the vniuersall Church For the vulgar Latin is not the Translation of the vniuersall Church neither was any man bound to it till the Councell of Trent and their translations into the mother tongues when they are inforced thereunto following the vulgar follow the vniuersall Church no more then it doth The corruption of that Translation I haue shewed in THE WAY Digr 7. Thirdly that they translate not the Scripture but according to the iudgement of the vniuersall Church as if they vsed translations into the mother tongue which is vntrue thus far that they vse them not but being inforced thereto by some extremitie but vtterly forbid them and crie out against them as I haue shewed elsewhere 3 The second part of his second reason is likewise false that Protestants permit euery man to rush without reuerence into the sacred Text to translate it if he haue skill in the learned tongues or to interprete it by his priuate spirit although he haue no skill in any besides the vulgar tongue for we mislike priuate spirits and expositions more then our aduersaries do who tie all to the Popes sole will when we allow no exposition afore it be squared to the rule of faith and the sence of the true Church And touching translating there is as much regard with vs as was when the Church was purest no mans priuate translation is canonized but that which is publickly vsed is done by publicke authoritie an example whereof we had these last yeares in the new Translation * The comparison will scarce please those that absurdly hold the Septuagint and the author of the Latin vulgar were Prophets infallibly guided in translating by Gods Spirit as the Apostles and Prophets them selues were
Ecclesiam Dei posse de assertione non vera facere veram aut de non non falsam Turrecâ—em sum de Eccl. l 4. part 2. c. 3. ad 6. our aduersaries denie the latter is not sufficient to make the Scripture onely probable in that howsoeuer for want of Church authoritie a man may not see such texts to proue the virginitie of Marie or the Baptisme of children yet the proofe is in them within their owne latitude and if there be any such matter in them at all then is it in them more then probably because no diuine testimonie is probable but necessarie but Gretser and the Church of Rome vse their traditions as Alchymists do the Philosophers stone with the touch of it they turne any mettall into gold or as Painters do Allum to giue tincture to their colours CHAP. XIX 1. 2. How the Churches authoritie proues the Scripture 3. The Iesuits plainely confesse that the Scriptures alone prooues it selfe to be Gods word 4. The Scriptures are Principles indemonstrable in any superior science 6. All other testimony resolued into the testimony of the Scripture 7. Touching Euidence and the Compossibility thereof with faith A. D. I will insist in that example which I propounded Pag. 68. in the treatise and thus I dispute All sorts both Catholickes and Protestants do beleeue and hold it a point necessary to be beleeued that S. Mathewes S. Marks Gospell c. are true diuine Scripture and that these particular bookes which the Church vseth are the same true Scripture at least in sense and substance which was set downe by those holy writers But these points are not expressed in Scripture nor secluding Church authority and tradition so contained as that they can be proued euidently and necessarily out of any sentence of Scripture Ergo all points necessary to be beleeued are not so contained in Scripture as Protestants say they are M. Wotton and M. White both struggle with this argument as other Protestants haue done before theÌ„ but when they haue done said all one may easily see how they sticke fast in the mire To omit their impertinent speeches there are onely two things which to the purpose they do or can directly say viz. either they must deny these to be points of faith necessary to be beleeued or else they must shew how one may prooue these points euidently out of some sentence of Scripture For if they admit that these be points of faith necessary to be beleeued and that these cannot be prooued out of Scripture it followeth ineuitably that all points of faith necessary to be beleeued cannot be prooued by Scripture and that their Principle is false which saith nothing is necessary to be beleeued as a point of saith which cannot be prooued euidently by Scripture M. White saith that like as in other sciences White pag. 47. there are some Principles indemonstrable so in matters of faith it is a Principle to be supposed that Scripture is Diuine and so no maruell if it cannot be prooued as other points of faith are To this I reply that Principles in sciences are either euident to vs and knowne by the onely light of nature and so neede no proofe but onely declaration of terms or words in which they be vttered or if they be not euident to vs they must be demonstrated either in the same science or in some superior science by some other Principle more euident to vs. But that these books which are in the Bible are diuine Scripture is * If it were euident how is it onely beleeued by faith For S. Paul calls faith argumentum non apparentium Heb. 11. v. 1. not euident therefore if M. Whites similitude be good it must be demonstrated by some other Principle more euidently vnto vs that these books which are in the Bible be diuine Scripture Secondly I aske whether this point of doctrine that S. Mathewes Gospell c. is diuine Scripture be such a Principle of faith as it selfe is also a point necessary to be beleeued and that by the same infallible faith by which we beleeue the blessed Trinity Or that it is so a Principle as it selfe is not to be beleeued at all by faith or by the same faith by which wee beleeue the blessed Trinity If the first be said then either the opinion of Protestants who say nothing is to be necessarily beleeued as a point of faith which cannot be prooued out of the Scripture is false or else this is not a Principle indemonstrable as M. White affirmeth If rhe second be said then it followeth that Protestants do not beleeue by faith S. Mathewes S. Marks Gospell c. nor any other booke in the Bible to be diuine Scripture and consequently not hauing assurance of diuine faith in this point they cannot haue any faith at all in any other points since other points being not otherwise in a Protestants iudgement points of faith then as they are conclusions prooued out of Scripture cannot be more assuredly knowne then Scripture it selfe which is the onely Premise or Principle whence Protestants deduce all other points of their faith 1 MY Aduersary in a In THE WAY §. 9. but in his printed booke cap. 7. his treatise that I answered to shew that the Scripture is not the Rule whereby to find and iudge of true faith obiected the insufficiencie and imperfection thereof because there be diuers questions and points of faith not contained and determined therein Which he endeuours to proue by this argument here set downe Whereto I answered directly and in forme as b THE WAY §. 9. n. 3. inde the booke will shew The which my answer in this place he replies to as you see after his ordinary manner with bragging and saying nothing and casting out a few insolent speeches The Protestants struggle with this argument One may easily see how they sticke in the mire Onely two things to the purpose It seems M. White saw the weakenes of his answer c wherto I answer 2 First he sayes we struggle with this argument and sticke in the mire which in some sense I may not deny for when I vndertooke this Iesuit I struggled with a dunghill and therefore * Hoc scio pro certo quod si cuÌ„ stercâ—re c. no maruell if for my penance I sticke in the mire both here and in many other places of this reply his bragging and railing and facing it out with nothing when yet all this with many shall be accepted for sound diuinity being such as will bemire and weary any man in the world that desires nothing but the truth Otherwise my answer was direct and plaine for the point he is to proue is that the Scripture alone containes not nor determines the whole obiect of our faith but diuers points needfull to be beleeued are wanting in it and must be supplied by the authority and tradition of the Church his reason to proue this is the
d Luc. 1 70. God spake by the mouth of his holy Prophets therefore it is expresly written that all the bookes of Scripture are Gods word Any man may see this answer to be full his question being touching this Scripture that we vse and haue in our hand where therein it was written that it selfe is Gods word For I answer that it is written in these three places whereof he hath here rehearsed two Now he replies that he doth not onely enquire how we proue in generall that there is any diuine Scripture at all but how we proue these bookes which the Church now vses to be the same that those men writ whose titles they beare which he sayes cannot be proued by the Scriptures alledged because it may still be doubted whether these bookes that we vse as the Gospell of Matthew and Marke for example be part of that Scripture which the texts alledged affirme to be inspired of God and it must likewise be proued that these texts that affirme this are themselues the word of God Whereto I answer first that granting these places to proue some diuine Scripture to be and to be inspired of God it must be granted that the Scripture may be proued so to be by the Scripture it selfe For these sentences All Scripture is giuen by inspiration Holy men spake as they were moued by the holy Ghost and such like places could not proue so much as in generall that any bookes at all whether it were these that we vse or no are diuine Scripture if themselues were not diuine I say they could not proue it truly and effectually they might say it but they could not proue it because that which shall proue it must it selfe first be a diuine testimonie Secondly prouing some diuine Scripture to be and to be inspired they proue this that we vse to be such because they so mention the Scripture they speake of that it appeares to be this that we vse and it is agreed vpon of all hands that there is no scripture but this and therefore speaking of some scripture they speake of this This is my argument That Scripture whereof the sentences alledged speake is proued thereby to be diuine But the sentences alledged speake of the same Scripture that we vse For the Church hath alwayes vnderstood it so The sentences therefore alledged proue this Scripture that we vse to be diuine And so my aduersaries demaund is satisfied I enquire not onely how it is proued by Scripture that there is some diuine Scripture which is inspired by God but that these bookes in particular are that Scripture For if it giue any testimonie at all to any Scripture at all it is to these bookes in particular which are now vsed in that it describes these bookes neither are there or haue there bene any other nor dares the Church of Rome it selfe hitherto canonize any other howsoeuer some therein think it may 2 To this my aduersarie replies that before these sentences can sufficiently proue the Scripture to be diuine they must themselues be supposed to be diuine which cannot be proued by themselues if Tradition be excluded I answered this e Digr 12. in my Booke whereto he hath replied neuer a word but stands dumbe and offers the Reader that which I answered in stead of a Reply to my answer neuerthelesse I answer againe that all places in the Scripture which affirme the Scripture to be Gods word are proued to be Gods word by themselues and their owne light and not by Tradition or Church-authoritie which is but the ministerie whereby God reueales the proofe to vs and it selfe is iudged by the Scripture For if the Church-authoritie make them to be canonicall and diuine * For that is it properly that the Papists say Bellar. Stapl. Grego to vs then it is either by adding truth diuinitie authoritie to them which they had not before in themselues by diuine inspiration or onely by declaring and reuealing to vs that truth diuinitie and authoritie which they haue immediatly from God of themselues before the Church approued them that we might see and confesse it The former our aduersaries will not say or if they will it is Atheisme worse then blasphemie for so all our faith and the highest reason mouing vs to beleeue should not be diuine reuelation but humane authoritie and the Scripture which of it selfe had no truth or diuine inspiration should be canonized by men If the latter which our aduersaries dare not denie then who sees not that they proue themselues and in themselues haue diuine authoritie immediatly from God the Church-authoritie in approuing them being nothing else but bare ministerie in respect of the Scripture though in regard of vs it be authoritie in helping vs to see that which is in themselues When the King stampes coine and signes it with his image and superscription he puts that valew and currentnesse into it that was not there before Thus a small peece of copper of it selfe originally not worth a penie may be made worth sixe pence Thus the Church authorizes not the Scripture Stapleton f Staplet relect pag. 505. in explicat art sayes The Church approues not the Scripture the first way by making it sacred diuine for this approbation it hath onely from the holy Ghost the author thereof of whom alone it hath to be sacred and not humane nor the second way by making that through her iudgement it should be accepted for true and worthy credit because that which is in the Scripture is the diuine truth BY IT SELFE AND IS NOT MADE TRVE BY THE APPROBATION OF THE CHVRCH But the third way in that by the force of her approofe and iudgement they are accepted of the faithfull for sacred and diuine and infallible true And thus we beleeue these Scriptures to be Canonicall for the testimonie of the Church The King sends a commission vnder seale by a messenger this messenger giues no authoritie to the commission but is the Kings minister authorized to propound it to the subiects Thus the Church giues testimonie to the Scriptures that it is diuine and no otherwise and it selfe fetches this testimonie from the Scripture and all the authoritie thereof is lastly resolued into the testimonie of the Scripture 3 Next these Scriptures are proued to be diuine by their owne light shining and by their owne vertue shewing it selfe in them as sweetnesse is knowne by it owne taste and the Sunne seene by it owne light and as the Kings coine is knowne by his image vpon it and the fathers voice is knowne to his children by the sound and fashion thereof so are these Scriptures by the heauenly light image and sound inspired into them knowne to be the word of God The aduersaries against whom I deale haue here with Turks and Infidels debarred me from alledging Scripture to proue it selfe and therefore I will shew it otherwise Canus a Papist g Can. loc l. 2. c. 8. pag. 13.
sayes A minde well disposed discernes the doctrine of God as the mouth being in taste doth the difference of tastes Saint Austin h Aug. tract 35. in Ioh. In the night of this world the Scriptures as a candle are lighted vp vnto vs that we should not remaine in darknesse i Rob. Parsons in his Directorie sets downe against the Atheist how the certaintie of these Scriptures is layed before vs. 1. By the Antiquitie thereof pag. 63. 2. Their manner of writing Authoritie and Preseruation p. 65. 3. Their sinceritie and the vprightnesse of the writers pag. 67. 4. The Consent of the Writers one with another pag. 72. 5. The Scope whereto they tend pag 73. 6. The Simplicitie Profoundnesse and Maiestie of the writers pag. 76. 7. The Contents pag. 80. 8. The Testimonie giuen to them by heathens pag 100. c. Pars Christ Directorie printed ann 1585. This light and heauenly maiestie by all men with one consent affirmed of the Scriptures proues that they are the word of God If the light k Vbi priùs saith the same Saint Austin be able to shew those things that are not light shall we say it failes in it selfe doth not that open it selfe without which other things are not opened and do you light a candle to see a burning candle Is not the Sunne or a starre seene by his owne light to them that haue eyes And if the ministerie of the Church be required to propose and offer and expound them to vs as it were l Apoc. 1. vlt. a candlesticke * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Areth. ibi to hold vp the candle so that as the Iesuites vse to reply to this argument this light should not shine nor this diuinitie appeare in the Scripture vnlesse the Church proposed them m Possibâ—le est actu crâ—dere omma credendâ— per solam fidem infusam ABSQVE TEâ—TIMâ—Nâ—O Dâ—CTRINA â—T MAGâ—STâ—RIO ECCLESIAE Stapl. princip l 8. c. 3. PER ILLAM SOLAM Sp sancti persuasioneÌ„ quodlibet credendum credi queat TACENTE Pâ—ORSVS VEL NON AVDITA ECCLESIA fide priuata via extraordinaria testimonio interno Relect. in Adm. Whitak §. Iam quum doth this light and maiestie therefore arise from the Church doth the light of the candle arise from the socket that beares it Doth the man that carries a torch before his master giue light to the torch and not the light thereof rather from out of it selfe enlighten both his master and him This light hath immediatly conuerted Atheists enlightened Infidels reclaimed heretickes that neuer so much as receiued or knew this Church-authoritie and tradition Which propertie of the Scripture thus to eleuate it selfe aboue all Church-authoritie inuincibly shewes that they prooue themselues to be the word of God In all this that hath bene said I grant we beleeue the Scripture and the things of faith by the ministerie of the Church but not for the authoritie of the Church Pag. 111. A. D Thirdly they hold that by this Spirit they are made infâ—llibly sure of the diuine authoritie of the Scriptures insomuch that when they heare or reade any booke they can by their spirit discerne clearly and infallibly whether it be diuine Scripture or not holding the Scripture of it selfe to shine like a candle to them and that they discerne it from other writings and the true sense of it from false in matters necessary to saluation as the sense of taste discerneth sweet from sower Vpon this bold presumption of hauing and being taught by the Spirit proceedeth their audacious and impudent neglect of the authoritie of the ancient Fathers generall Councels or whatsoeuer else standeth against that which they imagine to be taught them by the Spirit especially when they haue seeming words of Scriptures to second that which is suggested by this their spirit Pag. 114. A. D. Againe M White saith pag. 126 that the publicke word of God speaketh in the Scripture openly though the children of God onely know and beleeue it 4 He sayes it is our doctrine that we are made infallibly sure of the diuine authoritie of the Scriptures by this spirit insomuch that reading the Scripture we can thereby discerne whether it be Scripture or no c and to shew this he alledges some words of mine M. White saith that the sheep of Christ know his voice To which purpose my other words also are vsed that he alledges three pages after M. White saith that the publicke word of God c. There is little hope of reducing our aduersary to any indifferencie when they will not so much as sincerely report nor ingenuously acknowledge that we hold for if they would there were an end and the world should see we hold the truth Yet I wil make all things plaine and let the Reader iudge for in the ordinary course of attaining to faith we do not in the first place referre men to their owne spirit but binde them to heare the Church and stoope to her ministery which hauing done then we bid them examine themselues and affirme that such as are led by the Spirit of God through the helpe and teaching of the Church going before are by this Spirit made sure of the diuine authoritie of the Scriptures and can discerne thereof as of the light c. This Spirit therfore neither goes before the Church teaching ORDINARILY nor is the priuate spirit of man but the Spirit of God * For Gods Spirit testifies to our spirit all truths that are beleeued giuing that light that infused faith immediatly rests vpon 1. Ioh. 2.20 27. witnessing with our spirit This being premised the Reply sayes we hold that by THIS spirit they are made infallibly sure of the diuine authoritie of the Scriptures insomuch that by THEIR spirit they can discerne c. This is vntrue For the spirit whereby the authoritie of the Scripture is assured vnto vs is neither this spirit nor their spirit nor yet n For in pâ—ocesse of time when the Church began to abound in temporals forgetting in a manner all conscience many rulers therein cloking the Scriptures with sundrie wiles feared not to falsifie the vpright iudgements of God therein We see persons hauing neither conscience nor science gouernâ— the spouse of Christ sayes Fascie rerum antiq an 1414. the vnsauorie spirit of the Pope and his cleargie but the Spirit of God testifying to our spirits that it is his word after the Church hath begun to teach vs. So that it giues not testimonie to euery one immediatly without al ministery of the Church but theÌ„ wheÌ„ the Church propounds and reueales the Scripture to such as know it not the Spirit of God by that ministery descending into their hearts and assuring them and then all the testimonie and authoritie of the Church in this her ministery giues place againe to this greater light of the Spirit of God in the beleeuers heart and is no part of that authoritie whereon
infallible rule of faith as it is also the ordinary sufficient meanes ordained by God to breed faith in men My aduersaryes for their better aduantage take the question in the first sense whereas they ought to take it in the second sense in regard I so take it in the fift Chapter vnto which this Chapter hath reference For whereas in the foure first Chapters I had set downe for a certaine ground that one infallible entire faith was necessary to saluation in the first Chapter I proued that God had ordained some rule and meanes that is some such rule as was also a meanes sufficient to breed this one infallible entire faith in all sorts of men yea quantum ex se in all men In the sixt Chapter I set downe certaine conditions of this rule and meanes and consequently when in this seuenth Chapter I deny Scripture alone to be the rule I must needes meane that it is not the rule which is also a sufficient ordinary meanes of which all my speech went before Now in this true sense my aduersaries do not gainesay but conuicted by the euidence of truth yeeld that Scripture alone is not the rule taking the rule as it signifieth that which is so a rule as it is also the ordinary sufficient meanes to breed faith in men as here I take it The Scripture it selfe saith M. Wootton is a rule Wootton p. 66. or meanes made effectuall to some by reading without any outward helpe of man but this is not the ordinary course that God hath appointed for the instruction of the people Pag. 89. in the knowledge of his truth therefore if we say at any time Scripture alone is the rule of faith by ALONE we seuer it from the traditions and authoritie of men not from their Ministry and ascribe sufficiently vnto it in respect of the matter to be beleeued not simply of the meanes to bring men to beleeue And againe we require besides onely expresse wordes of Scripture the Ministry and industry of man together and conclude points of doctrine out of that which is written in Scripture White pag. 23. M. White although he seeme to make the doctrine it selfe of Scripture to be the rule the letter of the original or translation to be a meanes which like a vessell presenteth vnto vs this rule yet to the purpose of the question in my sense he granteth that the Ministry is the ordinary meanes Pag. 116. whereby we may learne the faith of Christ and that no man can of himselfe attaine the knowledge thereof but as the Church teacheth him excepting some extraordinary cases Whereby I euidently conclude that both M. Wootton and M. White yeeld to the principall conclusion of this Chapter to wit that Scripture alone whether taken for the originall or translation is not the rule of faith in such sense as I here speake of the rule of faith Idle therefore and impertinent is most of their long and tedious discourse vpon this Chapter which consequently I pretermit as vnworthie of any reply if any thing here brought by them and pretermitted by me seeme contrary to my conclusion it is such as is answered ordinarily by Catholicke Authors or such as these my aduersaries themselues if they wil not contradict this which is yeelded to by themselues ought to answer vnto as well as I. 1 HEre I must repeate my old complaint that I am forced to renew in euery question that falles out betweene vs that my aduersary omits and dissembles the whole substance of my writing and onely descants vpon some few remnants that he rends out here and there wisely foreseeing either that his cause would abide no triall or himselfe was not the man that was able to make the triall For though he could well enough translate and transcribe another man writing and patch it together when he had done to make a pamphlet yet the defence he must leaue to his Author being belike some student * A.D. Student in diuinitie as he professes himselfe that is proceeded no higher then translations and yet will serue the turne to beare the name of a Catholicke writer This abiect course which now adayes that side cleaues to as deuoutly as to their faith bewrayes the misery of their side to say no more and so I follow him whither the winde and the tide carrie me For he that rides a iade must take his owne pace or go afoote 2 First he sayes his Aduersaries either ignorantly or wilfully peruert the state of the question else they could haue had no colour to make so long discourse The which is no vnprofitable way when he cannot defend his question to picke a quarrel to the state And possible he hath learned it by poâ—ching in D. Stapletons bookes who in his time made good vse of this tricke But how was the question mistaken He saies his question was not whether Scripture be the rule of faith but whether Scripture alone be the rule and meanes to breed faith For the trial of this I must intreate the Reader to take knowledge how things stand betweene vs though I haue once or twise already vpon like occasions repeated it The Iesuite in his Treatise that I answered beginnes with certaine propositions which he sayes are to be supposed and set downe for certaine and assured grounds First that no man can be saued without the true faith Secondly that this faith is but one neither can men be saued in any other Thirdly that this faith must be infallible and certaine so that the beleeuer be fully perswaded of the truth thereof Fourthly that it must be whole and entire beleeuing rightly all points one as well as another Fifthly that God hath ordained a certaine rule or meane whereby all men learned and vnlearned may be instructed in this faith and infallibly taught WHAT is to be holden for the true faith and WHAT not Sixtly that this rule must haue three conditions First infallibility to be certaine without deceiuing vs. Secondly easines that it may be plainely knowne of all sorts of men Thirdly latitude that by it we may know absolutely all points needfull to be learned Then a In THE WAY §. 5. and in his printed treatise p. 17. concl 1. he proceeds to inquire what in particular is the thing which may be assigned to be this rule whereto he answers in foure conclusions the first whereof is this whereabout he now contends The Scripture alone especially as it is translated * In his printed copie it is Specially as it is by Protestants translated into the English tongue into the English tongue cannot he this rule This I denied in another conclusion opposite to it vsing the words of the publike articles of our Church The Scripture comprehended in the Canonicall bookes 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
Scripture D. Stapleton a Relect. p. 462. sayes The Church is the ground and pillar of truth in a higher kind then the Scripture namely in the kind of the efficient cause And b Pag. 494. in explicat qu. the authority of the Church may be vnderstood to be greater then the authority of the Scripture because it is not simply subiect or bound to it but may by it authority teach decerne something which the Scripture hath neither determined nor taught The things which the Church teaches do as much binde the faithfull as those things which the Scripture teacheth we Catholickes affirme that the Church is to be heard more certainely then the Scriptures because the doctrine thereof is more manifest and euident then the doctrine of the Scriptures or at the least equally with the Scriptures because the authority thereof is no lesse irrefragable and infallible The Scripture is the booke of the Church the testimonie of truth which the Church testifies the law of God which the Church hath publisht the rule of faith which the Church hath deliuered We had wont to maruell at the blasphemies c Illyric clau script p. 541. Hos de express verb. Dei of Cusanus Verratus Hosius That the Church hath authoritie aboue the Scripture The Scripture as it is produced by heretikes is the word of the Diuell A Councell is the highest tribunall and hath the same power to determine any thing that the Councell of the Apostles and Disciples had The things written in the Gospell haue no soundnesse but through the determination of the Church c. But now you see the same renewed in that Church to this day and the Iesuits in the midst of their learned subtilties to be as grosse as the grossest Friars preferring their Church authority farre aboue the Scriptures or any vse that a Candlesticke can haue in shewing the candle Note FOVRTHLY what it is that the Protestants say touching the authority of the Scripture and the Church so much as belongs to the present occasion First that the Scriptures haue in them a light and an authoritie of their owne sufficient to prooue themselues to be the word of God and to giue infallible assurance to all men of the true sense and this light and authority is not added increased or multiplied by the Ministry of the Church or any thing that it doth about the Scripture Secondly this light and authoritie of the Scripture shines in vs and takes effect in vs then onely when the Spirit of God opens our hearts to see it The defect of which heauenly illumination is the reason why some neuer and the elect themselues at all times do not see it but it argues no defect of light in the Scriptures Thirdly the means whereby God opens our eies and hearts to see this light and authoritie in the Scripture is the Ministry of the Church I expound my selfe it is the ordinary and publike meanes wherto he referres men And this Ministry is by preaching and expounding the Scripture out of it selfe and perswading and conuincing the consciences of men yet priuately and extraordinarily when and wheresoeuer this Ministry failes or ceasses the light and sense of the Scripture is obtained by the Scripture alone without this Church Ministry and the Scripture alone in this sort immediately at sundry times by it selfe giues full assurance and workes all other effects in our consciences that it doth when the Church propounds it Fourthly the Scripture is so sufficient of it selfe both to reueale whatsoeuer is needfull to be knowne and to establish and assure our heart in the infallible faith of that it reueales that the Church hath nether authority to adde so much as one article more then is contained therein nor power to giue this assurance from any thing but from the Scripture it selfe So farre forth that THE WHOLE TEACHING AND DOCTRINE AND AVTHORITIE OF THE CHVRCH IS TO BE ADMITTED AND YEELDED TO OR REFVSED ACCORDING AS IT CONSENTS OR DISAGREES WITH THE SCRIPTVRE the fountaine of truth the rule of faith Note FIFTLY what our aduersaries meane by the Church and the meanes whereby the Church executes her authority what the things are which by her authority she may do and what the proper effect is that this authority workes in vs. First by this Church d This is shewed c. 35. nu 1. c. 36. nu 1. they vnderstand the Church of Rome for the present time being and therein the Pope in whom they say the whole power and vertue of the Church abideth Secondly the meanes whereby it executeth her authority is vnwritten Tradition out of the which it supplies all things pretended to be needfull for the exposition of the Scripture or the defining of matters that must be beleeued Thirdly the things that she may do by her authoritie are all things that appertaine to the questions of religion 1 Cus epi. 2. 3. 7. to expound the Scripture after her owne iudgement 2 Conc. Trid. sess 24. can 3. to dispense against the Scripture 3 Stapl. princip l. 9. c. 14. relect pag. 514. to canonize new Scripture that before was none 4 Stapl. ibi relect p. 494. inde to giue authority to the Scripture 5 August de Ancon qu. 59. art 1. 2. to make new articles of faith 6 Gl. de transl episc Quanto §. veri to make that to be the sence of the Scripture that is not Lastly the effect of this power is the same that the Scripture breeds and more 7 Grets defens Bel. tom 1. pag. 1218. c. obedience in all that will be saued so that the world is bound as much to the Popes definitiue sentence as to the Scripture or the voice of God himselfe 8 The speech of all the canonists for Christ and the Pope make but one tribunal 9 Capistran de author Pap. pag 130. He is aboue al like him that came downe from heaueÌ„ 10 Capist ibi For with God and the Pope his will is sufficient reason and that which pleases him hath the vigor of a law 11 Palaeot de consist part 5. q 9. after his sentence pronounced no man must doubt or delay to yeeld 12 Petrisedes in Romano solâ—o collocata libertate plena in suis agendis per omnia poteri debet nec vlli subesse homini Gl. ibid. vbi sup yea all the CouÌ„cels and Doctors and Churches in the world must stoop to his determination 5 These fiue things thus obserued it is easie to se that our aduersaries attribute more to the Church then to be onely a meanes for the communicating of that which is in the Scripture to vs expounding the authority thereof that it exceedes the latitude of a Candlesticke and is turned into the Candle it selfe And so to returne to my aduersaries answer and to conclude I thus reason The Ministery and authority of the Church is required either
of such a man is to be followed in interpretatioÌ„ of Scripture or otherwise as the rule of faith or as a sufficient infallible means to leade men and to direct them in the knowledge of matters which are to be beleeued by faith Now this being the sense of my conclusion let vs heare how my aduersaries will answer my proofes 5 First he grants that a priuate man assisted by the holy Ghost may interpret Scripture truly and infallibly against a company as big as the Romane Church supposing the said company were not so assisted but it is not to be thought that the holy Ghost forsakes the Catholick Church to assist any who interpret contrary to it Which I thinke too and therfore neuer denied his coÌ„clusion nor gaine-said the arguments whereby he confirmed it in this generall sense But when these priuate men were expounded to be the reformed Churches and their Pastors and this holy Catholicke vniuersall Christian Church vnderstood to be the Papacy and the Romish faction then I affirmed that priuate men might haue the Spirit of God and his truth and the Church want it But that I be not mistaken and that the Reader may vnderstand wherein I and my aduersaries differ Note that the name of the Church may be taken 3. waies First for the whole company of such as professe Christ and his Gospell collectiuely in all ages and places which is most properly and really the Catholicke vniuersall Church So expressely o Princip doctr pag. 99. 101. edit Ascens an 1532. Waldensis This is the Catholicke Apostolicke Church of Christ meant in the Creed the mother of beleeuers whose faith cannot faile not any speciall Church Not the African as Donatus said not the particular Romane Church but the vniuersall Church not assembled in a generall Councell which we know hath sometime erred but the Catholicke Church of Christ dispersed through the whole world since the Baptisme of Christ by the Apostles and their successors to these times is it which containes the true faith and holds the certain truth in the midst of all errors Secondly for any part of this Catholicke Church in this or that time or contrey as the particular Churches of Greece Rome Corinth or any assembly of Bishops congregated in a Councell either generall or particular Thirdly for the Papacy or Romish Church peculiarly containing that faction which imbraces the Romish religion and liues vnder the Popes subiection In which sense my aduersary and all Papists alway vse the name of the Church p Est coetus hominum eiusdem Christianae fidei professione corundem Sacramentorum communione colligatus sub reginunt legitimorum Pastorum ac precipuè vnius Christi in terris Vicarij Romani Pontificis excluduntur schismatici qui habent fidem in sacramenta sed non subsunt legitimo Pastori Bell. de eccl milit c. 2. Est visibilis hominum câ—etus sub Christo apite â—â—us in terris Vicario â—astore ac summo Pontifice agens Simanch Cath. instit tâ—t 24. n. 1. defining it by this Romish faith with subiection to the Pope and excluding from it all that refuse the Papacy The which distinction being thus laied I propound my answer and that we say touching the point in the fourth proposition First No man or company of men beleeuing and expounding the Scripture contrary to that which the vniuersall Church in the first sence hath alway beleeued and expounded can be assured they haue the assistance of Gods Spirit but the contrary they may assure themselues they are led by the spirit of error The reason is for no truth can be reuealed to any but that which is in this Church for if it be not in it so that the Church neuer knew or beleeued it then it cannot be the truth For q 1. Tim. 3.15 the Church is the pillar and ground of truth and so a priuate man holding it must needs hold an error Secondly A priuate man and priuate companies of men may be and many times are so assisted by the holy Ghost that they may beleeue and expound the Scripture truly against a particular Church or Councell of Bishops either generall or particular The reason is for God hath left his truth with his Church therein to remaine for euer but not infallibly euery parcell of his truth with euery part or assembly of the Church But his prouidence and promises to his Church are sufficiently vpholden if he so support the true faith that it alway remaine in some of the Church Therefore a particular Church or councell of Bishops may at some time and in some points erre and then it cannot be denied but others may see the truth against them this proposition our aduersaries dare not denie nor do not Thirdly a priuate man and priuate companies of men beleeuing and expounding the Scripture onely against the Papacie may be infallibly assured they are assisted by the holy Ghost The reason is because this Papacie is no part of Gods truth but the late inuentions of men added vnto it Fourthly Priuate men and priuate companies of men beleeuing and expounding contrarie to the Papacie resist not the true Church of Christ nor any part of it The reason is for the Papacie being nothing else but a disease or excrement breeding in the Church must not be expounded to be the Church it selfe as a wenne or leprosie growing on the bodie is not the bodie it selfe and he that cuts off the wen or purges away the leprosie cannot be said to resist or wrong the bodie 6 These foure propositions thus laid downe it is manifest my aduersarie doth but cauill in this place For if his conclusion intended no more but that priuate men must not be thought to know the truth and the true Catholick Church to be in error no man would speake against him But the sence of his conclusion is against the three last of my propositions That no man can be thought inspired of God or to haue the truth when he expounds Scripture as Luther and his did contrary to the church of Rome in which sence onely I dispute against him and in no other Not affirming that priuate men may see the truth and the Catholicke vniuersall Church not see it but onely that priuate men beleeuing contrary to that which my aduersarie meanes by the Catholicke vniuersall Church may haue the truth on their side and be infallibly sure therof without holding any thing contrary to the vnamine interpretation of the precedent or liuing Pastors of the sound part of the Catholicke Church CHAP. XXXIII 1. How a priuate man is assured he vnderstands and beleeues aright touching the last and highest resolution of faith 2. Luthers reiecting the Fathers 3. Occhams opinion that no man is tied to the Pope or his Councels 4. The Beraeans examined the doctrine that they were taught 5. The faith of the beleeuer rests vpon diuine infused light 6. M. Luther sought reformation with all humilitie 7. Scripture is the
all the gates of hell not onely ouer the sayings of men though holy men or deceitful custom Gods word is ouer all The diuine Maiestie is of my side that I care not if a thousand Austins a thousand Cyprians a thousand King Harry-churches stood against me God can neither deceiue nor be deceiued Austin and Cyprian as all the elect may erre and haue erred In all these words there is nothing spoken simply against the Fathers but comparatiuely if a thousand Fathers were against the Scriptures he would rather stand to the Scripture wherein he speakes most godly and honestly that d Gal. 1. if an Apostle or an Angell from heauen farre greater then a thousand Austins and Cyprians should preach otherwise let him be accursed Neither Saint Paul nor Luther granted the Angels or Doctors of the Church to preach otherwise then they did but if any man would pretend and oppose their names and preaching against the Scripture let them be accursed the word of God is aboue all that I care not if a thousand Austins and a thousand Cyprians stood against me which is the truth and our aduersaries say as much themselues Baronius e An. 31. n. 213. Though the Fathers whom for their high learning we worthily call the Doctors of the Church were endued with the grace of the holy Ghost aboue others yet in expounding the Scripture the Catholicke Church doth not alway and in all things follow them D. Marta f De iurisdict part 1. pag. 273. The common opinion of the Doctors is not to be regarded when the contrary opinion fauours the power of the Popes keyes or a pious cause And I haue shewed g THE WAY digr 47. elsewhere that this is the common practise of our aduersaries They speake not alway so zealously and plainly as Luther doth but for substance they say the same that he doth h Yesterday Ecchius brought against me Gregory Ambrose Chrysostome to whom I then answered nothing I will therefore now say what I then forgot opposing the rule of diuine Augustine that the savings of all writers must be iudged by the sacred Scripture whose authoritie is greater then the authoritie of all men Not that I condemne the iudgement of the most illustrious Fathers but I imitate those that come nearest to the Scriptures and if the Scripture be plaine I embrace it before them all Tom. 1. disput Lips cum Ecch. pag 263. Wittemb I mention the opinion of Austin not to defame or detract froÌ„ that holy man but because it is good necessary that these holy Fathers be sometime found like our selues men that the glorie of God may stand firme c. Jâ— Genesc 21 pag. 255. tom 6. Wittemb who thought also as reuerently of the Fathers as any man is bound to do 3 But it was not Luthers going against the Fathers that discontented our aduersaries it was his resisting the Popes Canons and the faith of the Church of Rome which they shrowded vnder the name of the Fathers wherein by their owne diuinitie he might be guiltlesse Peraduenture i Dialog tract 2. part 2. c. vult pag. 180. col 3. edit Lugdun per Ioh. â—rech an 1494. saith Occham one might say that simple men ought to beleeue nothing but what the Pope and Cardinals deliuer to be beleeued explicately and should be content with things common not presuming vpon their owne vnderstanding to beleeue any thing explicitely but what the Pope and Cardinals deliuer vnto them but HE THAT SHOVLD AFFIRME THESE THINGS WERE AN INVENTOR OF NEW ERRORS For though simple men be not ordinarily tied to beleeue explicitely but onely those things which are by the Cleargie declared to be so beleeued yet SIMPLE MEN READING THE DIVINE SCRIPTVRE BY THE SHARPNES OF REASON MAY SEE SOME THING THAT THE POPE AND CARDINALS HAVE NOT DECLARED EVIDENTLY TO FOLLOW OF THE SCRIPTVRE in which case they can and must explicitely beleeue and ARE NOT BOVND TO CONSVLT WITH THE POPE AND CARDINALS FORASMVCH AS THEY ARE BOVND TO PREFERRE THE HOLY SCRIPTVRE BEFORE THEM ALL. If all the Papists in the world can shew Luther did any more then Occham here allowes euery simple man to do I am much deceiued And if he did no more then by their owne iudgements he might doe then away with these friuolous and emptie exclamations against Luther and let vs heare no more of them A. D. But saith M. White Scripture promiseth Pag 201. that euery doctrine is of God which consenteth to it and this consent a man may know infallibly or else in vaine had the Bereans searched c. I answer that I do not denie but a man may know doctrine to consent to Scripture but I aske how he may know this by onely Scripture interpreted by ones owne iudgment or priuate spirit I hope I haue shewed the contrary neither will M. White be euer able to proue that the 1 Act. 17.11 Beraeans had infallible certaintie onely by the Scripture interpreted by their owne priuate iudgement or that 2 Es 8.20 the Prophet sent any for infallible certaintie to the law and testimonie expounded onely by priuate iudgement or that 3 Luc 1 4. Saint Luke or f Col. 2.2 Saint Paul whom he alledgeth meant that men should haue infallible assurance by onely Scripture interpreted by priuate iudgement or spirit 4 I neuer intended that any man could haue infallible assurance of that he beleeues onely by Scripture interpreted by his owne priuate iudgement all that I affirme is that priuate men may examine any doctrine that is publickly taught by whosoeuer and by Scripture alone as by a certaine rule they may be assured of the truth This is plainly euinced by the texts alledged For the Beraeans hearing the Apostles preach yet searched the Scripture dayly whether those things were so and therefore beleeued In which example the matter examined is the things that the Apostles preached The rule whereby this was examined is the Scripture alone which in the text is distinguished from the Apostles preaching and ministery and authoritie and opposed against them for by it the Beraeans examined them The persons that did this were a priuate people subiect to the Pastors of the Church as much as any can be The end why they did thus examine the doctrine was to see if it consented with the Scripture The euent and issue of their examining was Therefore many of them beleeued Whereby it is cleare that a priuate man by the Scripture alone may be able to iudge of any thing that is publickly taught and by the Scripture alone be infallibly assured if he hold the truth Not the Scripture alone excluding the condition of the meanes whereby God makes the sense thereof knowne but the Scripture alone as the rule of faith excluding all authoritie of the Church and Pastors Nor the Scripture interpreted by a mans owne iudgement and priuate spirit but by it selfe truly according to the manifest rule
from the damnable doctrines thereof albeit they were corrupted with some lesser errors whereof they repented at their death Secondly some openly refused those damnable doctrines and suffered for the same Thirdly some resisted the Papacy as it grew on and noted the abuses thereof and neuer ceased to complaine and call for reformation Fourthly many that were ordinary Pastors and Bishops in the Church of Rome though poysoned with damnable heresies yet still professed the substance of faith and repented them in diuers things and maintained the Scripture to be the word of God The which things do sufficiently vphold the succession of our doctrine though Lombard and Thomas and Gerson and Occham and such as they were be said to be some of the persons in whom it succeeded by reason the rest which they held against vs appeares by the Scriptures and writings of the Apostolicke Church to haue bene their owne inuentions This plainely shewes who were the Nullus and Nemoes that held the Protestants religion when they did all this some in a higher and some in a lower degree according to the measure of their knowledge and meanes that they had whom the Pope and his Clergy persecuted and condemned for heretickes though they were the best and soundest part of the Church in regard of which persecution restraining them that the truth might not be suffered openly in the congregations which were all surprised by Antichrist we call them the inuisible Church that was not seene to enioy religion and discipline in the liberty puritie and perspicuitie that we now do and whom the wicked vnbeleeuers of the world could not discerne or obserue by reason their eyes were blinded that they should not behold the truth I admonish the Replyar hereafter to take notice of this and not to reply vpon an opinion of his owne making least forging that which no man holds and then so Paedant like squirting at it his owne head proue a hiue for Platoes Ideas and the caue where Chymaera nestles himselfe Pag. 247. A. D. If they could make solide answer to this argument they would neuer seeke for such shifts but being not able soundly to answer it nor yet willing to acknowledge themselues to be conuinced by it desperate obstinacy and obstinate desperation hath driuen them to this bad miserable ridiculous and desperate shift the which if it were not a bad shift Aug. contra Gâ—udentium l. 3. c. 1. S. Augustine could not well haue vrged the Donatists as he did saying If yours be the Catholicke Church shew it to stretch out the boughs of it which abundance of plentifull increase ouer the whole earth For by this shift they might easily haue answered that it did not follow that their Church was not the true Church because they could not shew it to extend it selfe ouer the earth because it might be inuisible If this were not a miserable shift the same S. Augustine could not well haue assigned it as a note proper to heretickes as he did saying A cleare and manifest authority of the Church being appointed ouer the whole orbe of the earth Christ our Sauiour doth consequently admonish his Disciples and all the faithfull who will beleeue in him that they beleeue not scismaticks or heretickes for euery scisme and heresie either hath his particular place holding some place and corner of the earth or else deceiueth the curiositie of men in obscure and secret conuenticles if any say vnto you behold here is Christ and there which signifieth some parts of the earth or prouinces thereof or in secret places or in the desert which signifieth the obscure and secret inuisible conuenticles of heretikes c. If it were not also a ridiculous shift men of our time would not haue bene moued at the hearing of it to say as one did Spectatum admissi risum teneatis amici and much lesse would S. Augustine onely imagining that some should say Siquis dixerit fortè sunt aliquae oues Dei nescio vbi quas curat Deus illas non noui absurdus est nimis humano sensui qui talia cogitat Aug. l. de ouibus cap. 16. conformably to it God hath perhaps other sheepe of whom himselfe taketh care but I know not where they be nor who they be haue saied of it as he did he to wit that saith or shall say thus is too too absurd to humane sense Lastly if it were not also a desperate shift the consideration of the falsehood and folly of it could neuer haue driuen as it seemeth it hath done diuers learned Protestants obstinately bent against the Catholicke profession either to doubt or deny or vtterly to cast off the truth of Christian profession neither could it be so apt to driue all other obstinate Protestants to the like desperate resolution as doubtlesse it is when on the one side they open their eies to consider the plaine Prophesies of Scripture foretelling the amplitude splendor glory and continuance of true Christian professors and on the other side may plainely see such predictions not to haue bene fulfilled in their inuisible imaginary congregation of Protestant professions For whilest these 2. considerations are ioyned with the obstinate hatred of the Catholicke Romane profession which will not let them consider that in it and onely in it these prophecies haue bene fulfilled it is most easie for them through desperation either with Castalion to fall into doubts in faith or with Dauid George flatly to deny the truth of Christian faith or with Bernardine Ochine to fall into the foule heresie of denying the Diuinity of our Sauiour Christ which is one of the most principall articles of our faith or with Neuserus to turne Turke or with Alemanus to become Iewes or with many in our owne miserable countrey to be made absolute Atheistes neither caring for God Christ nor any other thing which we beleeue by true Christian faith 4 In good time now I see land and my penance drawes towards an end I haue but this one blast more to endure He sayes If the Protestants could make solide answer to this argument they would neuer seeke for such shiftes but being not able soundly to answer it nor yet willing to acknowledge themselues to be conuinced by it desperate obstinacy and obstinate desperation haue driuen them to this bad miserable ridiculous and desperate shift This goes reasonable roundly for the spirit of boasting and veine of insulting must now and then sally or our Aduersaries should forfit their Charter But what is the question and what is the argument and what is the answer so desperate The question is about the visibility of the Militant Church the Repliar defending that it is alway visible in one state of purity as he hath expounded The argument he vses to proue it is because the Church must be a light set vpon a Candlesticke and the meanes which God hath appointed for the reuealing of his truth and a Citty built vpon a mount whereto God
A DEFENCE OF THE WAY TO THE TRVE CHVRCH against A. D. his Reply Wherein The MOTIVES leading to Papistry And QVESTIONS touching the RVLE of Faith The AVTHORITIE of the Church The SVCCESSION of the Truth and The BEGINNING of Romish Innouations are handled and fully disputed By IOHN WHITE Doctor of Diuinity sometime of Gunwell and Caius Coll. in Cambridge I intreate and desire you all that setting aside what this or that man thinkes touching these matters you will inquire what the Scripture saies concerning them Chrysost in 2. Cor. hom 13. LONDON Printed for WILLIAM BARRET dwelling in Pauls Church-yard at the signe of the three Pigeons 1614. TO THE KINGS MOST EXCELLENT MAIESTIE IAMES BY THE grace of God King of great Brittaine France and Ireland defender of the Faith MOst dread and renowned Soueraigne may it please your excellent Maiestie Such is the power of true Religion and the hope that all men haue to be deliuered from error and their naturall miserie and to attaine supernaturall and eternall good thereby that they which haue tasted it cleaue vnto it more then to all the hopes of this life beside The law of thy mouth Psal 119. saith Dauid is better to me then thousands of gold and siluer This is the reason why the cause of religion and the state of our Church this day vnder your Highnesse most happy gouernement is so deare and acceptable to vs that the opposition and violence of our greatest enemies can neuer make vs weary of defending it but as the seruants of Isaac Gen. 26. when the Canaanites stopped their wels opened them againe and would neuer yeeld the inheritance of their master to the heards men of Gerar no more can we endure the truth of religion to be choaked with Popish heresies or the inheritance of our Lord to be taken from vs by the Swaines of Rome Nazianz orat 2. de Pace Gods blessed truth being of that value that in defence thereof his meekest seruants will stir and the mildest fight before it shall be indamaged by their forbearance Our assurance through Gods mercy of that we professe and the benefite of our faith and the certaine knowledge of our aduersaries vngodly and reprobate practises against it is such that no course of theirs can discourage vs no contention beate vs off no importunity make vs shrinke from that which we know to be the truth Aen. Sylu hist Bohem. When a certaine iester set on by others as it was thought in the presence of the king of Hungary spake to a Noble man of Prage touching his religion because he fancied not the Romish Seruice but was addicted to Rochezana a follower of Husse the Noble man gaue him this answer If thou speake of thy selfe thou art not the man thou conterfets and so I will answer thee as I would a wise man if by others setting on it is meete I satisfie them Heare me therefore Euery man vseth Church ceremonies agreeable to his faith and offers such sacrifices as he beleeues are acceptable with God it is not in our owne power to beleeue what we will THE MINDE OF MAN CONQVERED WITH POWERFVLL REASONS WILLING OR NILLING IS TAKEN CAPTIVE I am sufficiently resolued of the religiō I follow if I follow thine I may deceaue men but God that searches the hearts I cannot deceaue nor yet is it fit I should be like to thee one thing becomes a Iester and another thing a Nobleman this you may take to your selfe or report if you please to them that set you a worke This zeale of the truth and conscience surprised with the authority thereof is it which leades forward so many learned men of all sorts into contention with the Papists and constraines them both by vehement preaching and open writings to oppose them who neuer cease to corrupt the faith and poyson all sorts of people with discontent and violent hatred against their brethren and by the working of Iesuites and Seminaries much after the fashion of Antheninus the Mathematitian mentioned in Agathias to shake all the quarters of your kingdomes in which course through long practise and some conniuency and for want of straiter execution of the lawes against them the dangerous sequel whereof we will daily pray God to turne aside they are growne so vehement and fierie that scarce any part of our faith can please them no not the truthes that we hold in common with themselues nor any part of your Highnesse gouernment because it is not holdē in capite of the Pope Athenae The Stoikes beleeuing that none but a wise man could do any thing well concluded that therefore none but a wise man could make good pottage or season a messe of broth well and because in their conceite their master Zeno was the wisest of all men they concluded againe that the broth could not be good if it were not made after Zenoes direction whose vse was to prescribe to the twelfth part of a Coriander seed possible that he might haue primatum ollae or least the cookes of Lacedaemon should exempt themselues from his iurisdiction This Hildebrandine humor of ouerruling all things so possesseth our Aduersaries that now the Church of England hath neither God nor faith nor religion the King of England no crowne no dominion no subiects the state no iustice no lawes no gouernement because the Pope giues not the ingredients or confirmes them not I am the meanest person and least able of many and the best I can do falles short of that which these exquisite times require Theodor. de prouid l. 8. Theodorite saies The maiesty of things depends not a little vpon the manner of handling them and therefore such as meddle with any high argument haue neede of great power both of tongue and conceit because such as weigh the force of words more then the nature of things iudge of the things according to the weight or weakenesse of the words But the condition of the place where sometime I liued trāsported with much superstition and importuned with Romish Priests and their bookes and sometime their libelles set vpon our Church doores drew vpon me a necessity of doing what I was able when for diuers yeares I was inforced by priuate writings and conference to maintaine or expound what I preached openly The benefite whereof I found to be such both in stablishing my owne conscience and recouering the people and repelling such as seduced them that I was easily drawne forward to proceede and much of my time to bestow in dealing with the Seminaries vntill at the length it is now come to this that I am inforced in the open veiw of the world what I haue spoken in the eare Mat. 10.27 secretly that to publish on the house-top and now againe the second time to do that which I thought at the first to do but once My owne priuate condition is not such that I should greatly care what any man write against me all that
done takes off their bells and sends them home againe where filling euery hedge and out-house with their tunes no maruel if other birds of the same feather and as wise as themselues by conuersing with them learne the like This is the guile of Heretickes August the learned to plie with their art and the simple with their errors It is incredible and enough to amaze a man to listen them whether he reade their books or heare their peoples wilde discourse Modestie is banished christian charitie that should guide all men in seeking the truth is extinguished confidence and prefidence carrie out all things the sacred Scriptures are put to silence the persons of men are sacrilegiously disgraced Gen. 37.31 as Iosephs coate was dipt in blood the Popes Breues and bare lust sway all things with them no rule of reason no example of the ancient Church no president of antiquity may be opposed against the Popes will his brest must inspire all things his determination must be the rule of all mens faith Not what is spoken but who speakes must be regarded Staplet Albertin The Bishop of Rome is the infallible rule of faith Hence it comes that all their questions and disputations Hildebrandize and are fortified with such conclusions of the Popes infallible and vnerring authority and grounded thereupon as the ancient Church neuer heard This was the vttermost that Mahomet could do for the establishing of his Alchoran Alchor Three Angels taking him into a mountaine the first ript his brest and washt his bowels in snow the second opened his heart and tooke out a blacke graine which was the portion of the Diuell the third closed him vp againe and made him perfit then they weighed him in a paire of ballance and ten men being not able to counterpoise him the Angell bad Let him go for no number of men should be able to weigh against him If it had not bene the Popes good fortune in this manner to haue bene washed and clensed and weighed by the latter Deuines of the Church of Rome the Iesuites specially in their Schools he had fallen short of Mahomet and the controuersies betweene him and vs were soone at an end when not his will but the word of God in a free councell should determine them We are not the first that haue complained of the corruptions of Rome and the Popes vsurpations but all ages haue done it before vs. Clemangis in a certaine Epistle to Gerson saies That all things falling to decay and going to nought in such manner as neuer was before yet no man might bewaile or vtter it and what meanes of remedy what hope of amendment saith he can there be where we may speake neither of amendement nor remedie where they that giue the wounds are counted good and excellent and rare men worthie of all commendations and reward and they which indeauour to keepe them off are called leaud perfidious and wicked persons worthie of all shame and reproach The immoderate and vnbounded ambition of the Pope being the Patriarke of the West and the pride of his Clergie were the first occasion that so many errors and corruptions came into the Church for the administration and managing of all things being in their hands it was an easie matter howsoeuer men complained for the court of Rome to bring in what it pleased De Sept. stat eccl Vbertine saies Albeit among the Locusts there be but one King that hath all manner of principality in euill yet the sanctity of Prelates could not on the suddaine be brought to such wickednesse vntil first for a long time together they began to fall by pompous ambition and multiplying the superfluous state of temporalities by Simoniacall couetousnesse peruerse elections and carnall promotion of such as they fauoured and neglect of spirituall worship these wicked dispositions going before the Diuell at last by these meanes might fully bring in the complete forme of the GRAND MISCHIEFE In Lament Ierem. Pascasius complained 700 yeares ago that there was almost nothing belonging to secular life but the Priests of Christ administred it nor no worldly affaires but those that serued at the altar put themselues into it And hence it comes and not from any ordinance of God or example of the ancient Church that the Pope with his Bishops and Cardinalls so presumptuously contest with Gods annointed Kings It was not so when Christ said it shall not be so among you Luc. 22. Liberat. breuiar Nor when Leo the first with many of his Bishops VPON THEIR KNEES INTREATED THE EMPEROR and his wife for a Synode Nor when Leo the fourth Grat. said to the Emperor Lewis That if he had done any thing inconueniently or not holden the path of his lawes he would reforme what he had offended AT HIS IVDEGMENT Nor when the Emperor Iustinian began his lawes with we COMMAND the Bishops and Patriarkes of Rome Constantinople Nouell and Alexandria Auentin Nor were his Prelates the companions of Princes when Charles the Great tooke downe the Bishop of Mentz about his proud Crosiar staffe with such words as these See our Shephards that professe the Crosse of Christ in ostentation in wealth in excesse challenge the greatest Emperours But these monsters grew vp since Thomas of Aquin or Thomas of England saies that which bred them was the loue of temporalties Tho. in 6. Gen. Ex TVNC exorti sunt in Ecclesia gigantes in magnis mirabilibus supra se ambulantes qui potius videntur Reges vel Marchiones quam Episcopi vel Abbates ideo nō mirum si per eos erigatur statua Babilonis terrena ciuitas dilatetur These men not remembring that howsoeuer in picture the eie be one of the noblest parts Plato Timae yet euery colour is not fit to paint it least so it ceasse to be an eie with outward greatnesse and vsurpations would set foorth their Priesthood And in very deed abusing the fauour and liberality of godly Princes who thought nothing too much they did for the Church to their owne lusts and ambition * The Emperor yaue the Pope some time So hy power him about That at the last the sillie kime The proud Pope thrust him out Chaue Sim. Schard Hypomnem thus at last they shouldred into their thrones and stole their scepters One Rupescissanus a Friar told the Cardinalls some 300 yeares since that the Pope and they were the Peacocke whom all the birds had inriched with their feathers whereby she was growne so proud that she would neuer know her selfe til the Kings of the earth should come another day and taking euery one his owne feather leaue her as bald and naked as they found her And then as their pride was the beginning of all these errors and corruptions in Religion that trouble the world so their humiliation shall be the end of them It hath pleased God in a speciall manner to call your Highnesse to
A wonder not farre from Rome Writers not putting their names to their bookes censured by the Iesuites The Popes Iester The name of Minister and Priest Church the pillar of truth The way of Catholicke discipline is the way of the Scripture The Iesuites Method in perswading to Papistry The manner of A. D. his Replying and his promise to raile Chap. 2. The Papists trampling of the Scriptures and preferring their Church The Church of Rome touched in her honesty and reputed for a whore The conditions of a whore Chap. 3. The order of the Iesuites why and to what purpose erected by the Pope they are that to the Pope that the Ianisaries are to the Turke Their aboadments Chap. 4 Some examples of the Iesuites rapine Touching the present Pope Paule 5. and his nephew Burghesi The Iesuites deuouring those that entertaine thē Chap. 5. Touching the rapine and couetousnesse of the Romish Cleargy And their single life and what the world hath thought thereof Chap. 6. Touching the turbulency of our Iesuites and Maspriests in the State and their vnthankefulnesse to the King The seditious doctrine of the Church of Rome leading to all disobedience against the Magistrate and rebellion whēsoeuer occasion shall serue Tyrones rebellion and the Spanish inuasion promoted by the Pope A Catalogue of about forty Emperors Kings and Princes destroyed or vexed by the Pope and his Cleargy A consideration vpon the doctrine of the Popes power to depose kings Chap. 7. Concerning the doctrine of Merits taught in the Church of Rome and touching the Bull of Pius and Gregory against Michael Bayus the Deane of Louane Chap. 8. The Papacy brought in by Sathan The Iesuits spirit of contradiction The Church of Rome reuolted The fiue Patriarkes were equall at the first Plaine Scripture against the Papacy The ignorance of Popish laity Corruption of writings by the Papists Reformation desired long before it came Aduice giuen to A.D. Chap. 9. The Apocrypha not accounted Canonicall Scripture Papists professing to expound against the Fathers The new English translation of the Bible Traditions equalled with the holy Scripture About the erring of Councels And the sufficiencie of the Scriptures Chap. 10. The practise of the Papists in purging bookes The sacrifice of the Masse and reall presence denied Points of Papists absurd The Pope Lords it ouer all Papists need pay no debts May be traitors to murder Princes Iesuites plots in the powder-treason The Popes dispensing with sinne A meditation for all Papists Chap. 11. The Papists manner of dealing with immodesty and vncharitablenesse Briarly and Walsinghams bookes noted Some reports of the Papists meeknesse and mildnesse Hunt a Seminary arraigned at Lancaster The dumbe cattle slaughtered in Lancash The generall desire of vs all to reduce them to charity Chap. 12. Touching the ignorance that Papistrie hath bred among people Their barbarous manner of praying auoched Of Iohn the Almoner a legend The manner how a certaine Priest baptised The Replies zeale for recusants of the better sort A Lancash gentleman alledged by the Reply A note of a French Knight The successe of preaching in Lancash Chap. 13. Touching prayer to Saints Mediation of redemption and intercession Bonauentures Psalter Christ the onely mediator of intercession Reasons why we desire not the dead to pray for vs as we do the liuing The prayers of a Friar and an Archbishop It cannot be shewed that the dead heare vs. Deuices of the Schoolemen to shew how they heare vs. God not like an earthly King In their Saint-inuocating they Platonize Men equalled with Christ Chap. 14. More touching the worship of Saints The same words vsed to Saints that are to God The formall reason of worship The harsh praiers made to Saints how excused Nauarres forme of deuotion Counterfeits bearing the name of Fathers S. Austines doctrine to vse no mediator but Christ Chap. 15. The Iesuits insolency censured Note bookes A relation shewing how the Iesuites traine vp their nouices to dispute The doctrine of the Iesuites touching formall lies and equiuocation The Repliars motion to Protestant Ministers answered Chap. 16. Touching assurance of grace and beleeuing a mans owne saluation Perfection of the Scripture and necessity of the Church Ministry How the iustified conclude their saluation from the Scripture The iustified haue the assurance of faith This is declared full assurance voide of doubting taught by the most in the Church of Rome Touching perseuerance Chap. 17. Concerning points fundamentall and not fundamentall the distinction expounded and defended Who shall iudge what is fundamentall and what not A iest at the election of Pope Leo the x. Chap. 18. Touching the perpetuall virginity of Marie The celebration of Easter The baptisme of infants The Iesuits halting And the Scriptures sufficiency Chap. 19. How the Church proues the Scripture The Iesuites plainely confesse that the Scripture alone proues it selfe to be Gods word The Scriptures are principles indemonstrable in any superior science All other testimonies resolued into the testimony of the Scripture Touching euidence and the compossibility thereof with faith Chap. 20 A continuation of the same matter touching the Churches authority in giuing testimony of the Scriptures The Scripture proues it selfe to be Gods word The light of the Scripture How we are assured of the Scripture by the Spirit The reason why some see not the light of the Scripture The Papists retyring to the Spirit And casting off the Fathers A Councell is aboue the Pope The Pope may erre Chap. 21. Which is the Militant Church And the Catholicke The Church of the elect inuisible A rancid conceite of the Iesuite Chap. 22. Reports made by Papists that the Protestants are without religion They hold the iustification of the Gentiles without the Gospell or knowledge of Christ No saluation but in one true religion The Repliars tergiuersation Chap. 23. Touching the implicit faith that is taught in the Church of Rome How defined by them In what sense the Protestants mislike or allow it Arguments made for it answered The ancient Church allowed it not Chap. 24. Touching the necessitie and nature of the Rule of faith And how it is reuealed and communicated to all men that none need to despaire Chap. 25. The text of 1. Tim. 2.4 God wils all men to be saued c. expounded The diuerse expositions that are giuen of those words Gods antecedent will as they call it is not his will formally The antecedent and consequent will of God expounded diuerse wayes Chap. 26. The properties of the rule of faith described None follow priuate spirits more then our aduersaries How the Rule must be vnpartial and of authority Chap. 27. The Repliars tergiuersation The state of the question touching the sufficiencie of the Scripture alone and the necessity of the Church ministery The speeches of diuers Papists against the perfection of the Scripture In what sence the Scripture alone is not sufficient Chap. 28. Touching our English translations of the Bible their sinceritie and infalliblenesse How
the vnlearned know them to be sincere The new translation lately set foorth by the Kings authoritie defended Momus in his humor The subordination of meanes Chap. 29. Touching the obscuritie of the Scripture The necessitie of meanes to be vsed for the vnderstanding of the Scripture proues not the obscuritie Traditions debarred A Councell is aboue the Pope The Scripture of it selfe easie to all that vse it as they should The certaine sence of the Scripture and the assurance thereof is not by tradition Chap. 30. Touching the all-sufficiencie of Scripture to the matter of faith It shewes it selfe to be Gods word Luthers denying S. Iames epistle How the Papists expound the light of the Scripture What they and what we hold about the authoritie of the Church How expresse Scripture is required Chap. 31. Wherein the place 2. Tim. 3.15 alledged to proue the fulnesse and sufficiencie of the Scripture alone is expounded and vrged against the Iesuites cauils Chap. 32. Touching priuate spirits that expound against the Church Such priuate expositions refused by the Protestants And yet the Papists haue no other All teaching is to be examined euen by priuate men Certaine propositions shewing how the Church teaching may be or may not be examined and refused Chap. 33. How a priuate man is assured he vnderstands and beleeues aright touching the last and highest resolution of faith Luthers reiecting the Fathers Occhams opinion that no man is tied to the Pope or his Councels The Beraeans examined the doctrine that they were taught The faith of the beleeuer rests vpon diuine infused light M. Luther sought reformation with all humilitie Scripture is the grounds of true assurance Who the Pastors were of whom Luther learned his faith His conference with the Diuel By the Church the Papists meane onely the Pope Chap. 34. The Papists pretending the Church haue a further meaning then the vulgar know The Popes will is made the Churches act Base traditions expounded to be diuine truth Chap. 35. The Papists pretending the Church meane onely the Pope How and in what sence they vnderstand the doctrine of the Apostles to be the rule of faith They hold that the Pope may make new articles of faith And that the Scripture receiues authoritie from him Vnlearned men may see the truth when the Pope and his crew sees it not And they may iudge of that they teach The Iesuites dare not answer directly Chap. 36. An entrance into the question touching the visibilitie of the Protestant Church in the former ages Wherein it is briefly shewed where and in whom it was Chap. 37. Not the Church but the Scripture is the rule The question touching the visiblenesse of the Church proceeds of the Militant Church In what sence we say the Militant Church is sometime inuisible The Papists thinke the Church shall be inuisible in the time of Antichrist Their contradictions touching Antichrist breefly noted Chap. 38. The Papists cannot proue the Church to be alway visible in that sence wherein we denie it The diuerse considerations of the Church distinguished His quarrels made for our doctrine touching the Churches seuerall states answered The faithfull onely are true members of the Church Vpon what occasion the question touching the visiblenesse of the Church first began Chap. 39. The Papists are enforced to yeeld the same that we say touching the inuisiblenesse of the Church Their doctrine touching the time of Antichrists reigne And the state of the Militant Church at some times Arguments for the perpetuall visiblenesse of the Church answered In whom the true Church consisted before Luthers time Chap. 40. Againe touching the visiblenesse of the Church and in what sence we say it was inuisible Many things innouated in the Church of Rome The complaints of Vbertine and Ierome of Ferrara All the Protestants faith was preserued in the middest of the Church of Rome A iest of the Terinthians What religion hath bred desperation Chap. 41. A narration of a popish Doctor and professor of diuinitie in the Church of Rome translated out of Acosta de temp nouissimis lib. 2. cap. 11. and Maiolus dies canicul tom 2. pag. 89. and inserted for answer to that wherewith the Iesuite reproches our Church in the last words of his precedent replie Chap. 42. An obiection against the Repliars Catalogue Diuers articles condemned by the Fathers mentioned in the Catalogue that the Church of Rome now vses What consent there is betweene antiquitie and papistrie Chap. 43. Whatsoeuer the Fathers of the primitiue Church beleeued is expressed in their bookes The Repliar is driuen to say they held much of his religion onely implicitely What implicite faith is according to the Papists The death of Zeuxis The Fathers writ that which cannot stand with papistrie Chap. 44. The whole Christian faith deliuered to the Church hath succeeded in all ages yet many corruptions haue sometime bene added how and in what sence the Church may erre A Catalogue assigned of those in whom the Protestants faith alway remained What is required to the reason of succession Chap. 45. The Fathers are not against the Protestants but with them Touching the Centuries reiecting of the Fathers The cause of some errors in the Fathers Gregories faith and conuerting England The Papists haue bene formall innouators How they excuse the matter Chap. 46. The errors broached by the later Diuines of the Church of Rome Their errors maintained by that Church and their writings to good purpose alledged by Protestants How that which they speake for the Protestants is shifted of One reason why we alledge their sayings That which is said in excuse of their disagreement answered Chap. 47. Councels haue erred and may erre What manner of Councels they be that the Papists say cannot erre It is confessed that both Councels and Pope may erre Chap. 48. Touching the Councels of Neece the second and Frankford How the Nicene decreed images to be adored What kind of Councell it was And what manner of one that of Frankford was Frankford cōdemned the second Nicene Touching the booke of Charles the Great and of what credit it is Chap. 49. The ancient Church held the blessed Virgin to haue bene conceiued in sinne The now Church of Rome holds the contrary Chap. 50. Touching Seruice and praier in an vnknowne language The text 1. Cor. 14. expounded and defended against Bellarmine The ancient Church vsed praier in a knowe language Chap. 51. The Church of Rome against all antiquitie forbids the laie people the vse of the Scripture in the vulgar language The shifts vsed by the Papists against reading spitefull speeches against it Testimonies of antiquitie for it The Repliars reason against it Chap. 52. The mariage of Priests and Bishops lawfull and allowed by antiquitie Some examples hereof in the ancient Church The restraint hereof is a late corruption Priests were maried euen in these westerne parts a thousand yeares after Christ Chap. 53. Wherein is handled the doctrine of the Church of Rome touching the
worship of images and the distinctions whereby the same is maintained are examined And our aduersaries finally conuicted of giuing Gods honor to their images The ancient Church was against image worship Chap. 54. The Popes supremacy was not in the ancient Church neither is it acknowledged at this day by many Papists Nunne Brigets speech touching the Pope And Cyrils riddle Chap. 55. The Communion in ancient time was ministred to the people in both kinds An innouation in this point in the Church of Rome The pretences vsed against the Cup. Chap. 56. Touching Transubstantiation It was made an article of faith by the Lateran Councell 1200 yeares after Christ How it came in by degrees The Fathers neuer beleeued nor knew it Chap. 57. Touching the first coming in of errors into the Church with the Persons Time and Place Purgatory and pardons not knowne in the ancient Church nor in the Greeke Church to this day The true reason why the ancient prayed for the dead Chap. 58. The Popes supremacy Single life of Votaries The worship of images The merite of workes The sacrifice of the Masse And the Popish doctrine touching originall sinne all of them innouations The disagreement of Papists in their religion And namely in their doctrine of originall sinne Chap. 59. Obiections against the outward succession of the Pope Touching Peters being at Rome His Pastorall office what it was Whether there be any diuine authoritie for the Popes succession Not certaine what Popes haue succeeded one another Vacancies diuers times in the Sea of Rome The storie of the woman Pope of what credite The Pope hath bene an heriticke and erred è Cathedra The Pope succeeds by Simonie and violence Such succession is a nullitie by his owne law The Pharisees in Moses chaire how A. D. defends the succession of an ASSE Many Popes at once Vrbanus his crueltie towards the Cardinals What the Protestants say touching the succession of the Church of Rome Good Reader in the printing of this Booke some faults are committed some whereof are not great but the rest noted with this marke * concerne the sence or reading more materially The marginall quotations some excepted I could not correct but hope they are reasonable perfect Correct them as followeth The first number signifieth the page the second the line Page 3. line 26. shreene skreene 8. 12 it is good it is a good 11 25. downe downe 14. 11. vse vseth 16.14 Lonel Louel 20 11.* her mot er our mother * and it was when it was 24 19. Cuyckins Cuyckius 34 5 * the king Now may the king how may 15. * possible impossible 36.5 not so much not much 38 11.* seauenth second 45. 26. Anard Ruard 60. 2 * of minde of winde 71. 3 ingeniously ingenuously 80. 27 * serueth seemeth 81 16. * against him his against his 86. 26. compiled fraud fraud compiled 94. 35. * see see 103. 13. Sato Soto 105. 15 * vncerten And vncerten and 106. 11. please pleaseth 109. 1. * to heauen to haue 112.28 the like the life 113 5 * in cause in state 116 1 * charging Chargeth 138. 9 * one promise on praemis 145. 20. none now 14â— 10. * Casenists Casuists 148. 10. this a poore this poore 14 and them put it forth 34. to beleeue not to beleeue 156. 27. contriued contained 157.30 yeed yeeld 174 4 * in themselues in the Scripture 180. 35. * visible inuisible 181 14.* inuisible members inuisible the members 188. â—6 answer for answer For. 192. 23. that which the which 194. 11 Henriquex Henriquez 199. 33. * Eusebius Justine Martyr 200. 20. daughter sonne 213 9 * this of God this will of God 12. as they call such as they call 226. 21. or* his purp for his purp 228. 5. none noe 229. 18. * no mans one mans 230 2. by othes by others 12 * the works euâ—â— the sinne euen of corrupt masse was not but was 238. 29. * deliberate not deliberate 245. 34. * the cause since the conscience 259. 29. * He replies sec he replies Secondly 264. 23. saies it ouer saith it ouer and ouer 265. 25. or translation of translation 275. 28. * motion notion 286. 31. lastly put it out and set the figure 7 that followes there 287. 16. conceiued conteined 21. dives diuerse 299. 1. * what heresies what he replies 304. 35. * in the fourth proposition in fower propositions 311. 3 is is it is it 315. 9. * first and last hiest and last 318. 12. RIGHR RIGHT 319. 26. may do can do 335. 16 knownes not knowes not 341. 20. we might impart we impart 367. 32. * vniuersall vniuocall 368. 7 manner matter 373. 21. held in the substance nor held the substance 381. 37. euer by euen by 403. 18. them them that them that 414. 30 * yet many yet the maine 437.9 Nanâ—us Nonnus 448. 26. Councell Councels 460. 15. had bene haue bene 471. 24. * as the profite all the profite 485. 18. * Then I haue Thus J haue 450. 8. And expounds how and he expounds how 505. 6. not with not onely with 504. 23. * to any other to â—â—â—ther 511. 31. * be reuolued be renewed 513. 33. * shewed them thawed them 527. 17. that contrary the contrary 529. 4. * Againe whether Againe whereas 532 1.* that it is sinne some that it is sinne 11. That it some that it 13. That it some that it 544 4 * alleadged alleadging 29. VNLERA VNLEAR In the Margent I obserued by the way Pag. â—7 letter c c. 52. Ch. 53. 23. r orthodonograph orthodoxagraph 24. * see c. 53. see Ch. 52. 38. r Sano Saxon. 67. c. Chap. 35. 1 Ch. 34. 1. 35. â— 77. â— * Ch. 54. Ch. 53. 95. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108. u put forth the whole quotation ** 113. d Abulens parad l. 34. Abul parad l. c. 34. 121. * came to come to * 133. line 15. action occasion * 148. * cap. 35. and 36. chap. 34. and 35. * 158 * cap. 28.3 chap. 27. 3. * 194. * see vers see Gerson 261. e Philocrat Philostrat 280. i noted afore noted afore pag. 62 in the marg 528. â— Abul in Sent. Abul in Deuteron THE WAY TO THE TRVE CHVRCH defended against A.D. his Reply CHAP. 1. 1. The title of A.D. his reply A wonder not farre from Rome 2. Writers not putting their names to their bookes censured by the Iesuites The Popes iester 3. The name of Minister and Priest 4. Church the pillar of truth 5. The way of Catholick discipline is the way of the Scripture 6. The Iesuits Method in perswading to Papistrie 7. The maner of A.D. his replying and his promise to raile THis A.D. hauing taken my booke into his correction intitles what he hath written against it A REPLY made vnto M. Anthonie Wootton and M. Iohn White MINISTERS wherein it is shewed that they haue not sufficiently answered the TREATISE OF FAITH and wherein also the truth of the chiefe points of the said TREATISE is
* Jtaque ne in posteruÌ„ quidem Lipsi rosas ogita sesamam aut papauer sed spinas si as aâ—â—ynthium acetuÌ„ Lips const 1.10 I must craue the readers patience if contrarie to my vsuall course he finde me in this passage something sharpe because M. Whites outrages are such as require more then an ordinarie sharp reprehension Let him therefore take the Gun roome or if he will the n Lucian Iupit Tragoe 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cart where in old time they vsed to raile freeliest I am indifferent what he say hauing propounded to my selfe to answer not his scurrilitie but his Diuinitie though he keepe so good promise in this he threatens and his insolencies both in railing and bragging be such that it were able to dissolue into some passion or other the best patience that an aduersary can haue And had he as well performed the grosse vntruths he vndertakes to shew as he hath his sharpnesse which he promises he might haue gone for a good pay-master but to raile and run away is womens fight If he would haue men to thinke my outrages are such as he sayes he should haue expressed some of them and quoted the pages of my booke where the reader might see them which when he doth not nor cannot do the reader may suspect he sayes this to make way for his owne railing For the Booke it selfe will testifie what I haue done better then any thing I can say here wherein there are I denie not many sharp and bitter speeches against the abuses of the Church of Rome but they are not mine but the Papists whom being vrged thereunto I alledge it is one of the things that hath alwaies made me haue a base opinion of our aduersaries that these foule tales of their Church being blabbed out by themselues yet they would neuer giue vs leaue to report them againe or mention them Other outrage or railing then this I haue vsed none nor neuer did in all my conflicts with theÌ„ neither is it my maner to practise or defend it but by this my last will testament I bequeath it in legacie to himselfe and o Namely to D. Harding StapletoÌ„ Sanders Parsons Euans Surius Feuardentius Gret ferus I'acenius his Cleargie and other his consorts whose spirit I haue reasonably tasted these many yeares together p Iude v 9. The Angell disputing with the Diuell about the bodie of Moses durst not blame him with reuiling speeches but bad the Lord rebuke him According to which example I wish there were lesse bitternesse and more going to the argument in their writings For mine owne part q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus pag. 453. I thinke it not so meete to speake euery thing that my aduersarie deserues to heare as to let nothing passe me that becomes not my selfe CHAP. II. 1. The Papists trampling of the Scriptures and preferring their Church 2. The Church of Rome touched in her honestie and reported to be a whore The conditions of a whore Pag. 22. A. D. First in his epistle Dedicatorie in which he speaketh not to simple men but to his most reuerend Fathers in God Toby the Archbishop of Yorke his Grace Primate and Metropolitan of England and to George Lord Bishop of Chester his very good Lords he affirmeth to our disgrace that all our speech is of the Church no mention of the Scriptures or God our Father but of our Mother the Church the which he confirmeth with a scurrilous comparison Much like saith he as they write of certaine Ethiopians that by reason they vse no mariage but promiscuously companie together it commeth that the children follow the mother the fathers name is in no request but the mother goeth away with all the reputation Thus he Now how lowd and lewd an vntruth this is I referre to the iudgement of any man almost neuer so simple supposing he haue had any ordinarie conuersation with Catholickes or be in a meane measure acquainted with their words and writings For what man is so simple who cannot discerne this to be euidently contrarie to our ordinarie practise and common speech and contrarie to our profession and publicke doctrine of faith And is it then possible that a Minister whose name is White should haue a face so blacke as without blushing so soberly to asseuere such a notorious vntruth especially in the sight or hearing of those his good Lords and reuerend Fathers in God Surely it is maruell that those his reuerend Fathers or some for them did not examine and marke this and other his grosse vntruths or marking them that they would for their credits sake suffer them to passe especially twice to the print And much more maruell it is that in stead of reproouing the man for such his shamefull vntruths which had beene the dutie of reuerend Fathers in God they would permit him to vse their names in the forefront or beginning of his booke by which men may suppose that they by their authoritie doe canonize or at least giue countenance to so many his grosse errors and vntruths as are found in this his booke 1 THe first example of my outrages and insinceritie is in those words of the epistle Dedicatorie All their speech is of the Church no mention of the Scriptures or God our Father but of our mother the Church c. Wherein if there be any trespasse yet he shewes it but meanly by saying it is a lewd and lowd vntruth and referring the matter to such as are acquainted with Catholickes and their writings For this and the railing that followes and his emptie maruelling at the BB. that would permit me to say so purges not Papists from the imputations but charges them deeper For S. Chrysostome sayes that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 22. Rom. when a mans aduersarie fals to scolding it is a signe he is guiltie And if the truth must be tried by the words and writings of his Catholickes then the matter will go well enough on M. Whites side For how should the coÌ„moÌ„ people of whoÌ„ I properly spake talk of the Scripture which they know not b THE WAY § 2. n. 3. See Staplet relect pag. 535. which they are forbidden to reade c THE WAY § 1. n. 3. which they must beleeue containes the least part of that which belongs to their faith The Rhemists d Annot. Luc. 12 11. teach lay Catholickes when any of them are called before the commission to answer that he is a Catholicke man and that he will liue and die in that faith which the Catholicke Church teaches and this Church can giue them a reason of all the things which they demand of him and he that answers thus they say saith enough and defends himselfe sufficiently Here we see all their speech is of the Church no mention of the Scriptures And he that dwels among them or hath occasion to discourse with them of religion shall finde the truth
among them that will dispute if euer it were a time to leaue wording and fall to realitie this it is wherein our aduersaries by the glorious and vnlimited reports of their owne sinceritie haue raised vp the opinions of so many to the expectation of matter at their hands and indeed the distraction of so many peoples minds about religion require and euen cry for materiall and sound dealing and is this now the performance thereof with reuiling words to pester their bookes and to the matter to reply Hoc nihil inuariabile Grosse vntruths blockishly ignorant against his owne knowledge and conscience carelesly inconsiderate I might here make an end c. Was this all the Iesuite could say against that which M. White confirmed by plain authorities could he confute his writing no otherwise then thus Then M. White tels him again that as he hath written nothing but what all learned men know to be true and many haue obiected against the Church of Rome long ago to farre better purpose then himselfe is able to do so his knowledge and conscience and the conscience of thousands with him are the firmlier assured of these things in that his aduersary is able to say so little against them A.D. Yet because in the 12. Pag 29. § of his Preface he offereth as he saith certaine externall markes and sensible tokens whereby the falshood of the Romane Church may be discouered and the most resolute Papist that liueth moued to misdoubt of his owne religion I haue thought it not amisse to examine these his markes and tokens as supposing that if I finde him to faile of truth and sinceritie in these men will not expect to finde it in the rest of his booke in regard he intending to moue by these his marke and tokens euen as he saith the most resolute Papist that liueth to misdoubt of his religion it is like he would vse all his diligence and care that such a carelesse man in so bad a cause could not onely to bring sensible but also sound and substantiall matter and that very truly and sincerely set downe as knowing that such resolute Papists will not be easily moued to misdoubt of their so ancient and well grounded religion by any sleight markes or tokens though neuer so seeming sensible especially if they may sensibly perceiue them to be vnsincerely and vntruly propounded and vrged against them That therefore the Reader may better guesse what truth and sinceritie he may expect in the rest of M. White his booke I haue thought fit briefly to view and runne through these his markes and tokens 9 What Reader now but would imagine the Iesuite to be with child of some substantiall matter and yet it will proue but a tympanie of mind and therefore I desire the Reader diligently to obserue what passes betweene vs. For I say againe that if a man neuer looke further those very things which I mentioned as externall markes and sensible tokens of the Roman Churches iniquitie are sufficient of themselues to moue the hotest and zealousest Papist aliue yet once again to lay his hand vpō his heart and better to look into his religion And what account soeuer the Iesuits resolute Papists that will not so easily be moued make of that I said yet still I offer it to their a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelusio ep 191. lib. 3. more retired and vnpreiudicate considerations especially now when this Iesuite hath studied out what he can to lay in against it and finding the demonstrations whereby though very briefly yet really I shewed euery Marke to be too hot for his mouth meddles not with them but passes them ouer and sayes not a word to them but onely repeates the motiue and making a face at it so lets it go not mentioning the arguments whereby I declare it b Chrysost This is the power of truth and the grace of innocencie when her enemie is her iudge and the diuell her accuser and wrath and furie and calumnie and hatred are impaneled against her yet she is quit and iustified CHAP. IX 1. The Apocrypha not accounted Canonicall Scripture 2. Papists professing to expound against the Fathers 3. The new English translation of the Bible 4. Traditions equalled with the holy Scripture 6. About the erring of Councels 7. And the sufficiencie of the Scriptures Pag. 29. A. D. The first marke is saith he their enmitie with the holy Scripture this is an euident vntruth proceeding either out of ignorance or out of enmitie and malice against vs. For who knoweth not that we be so farre from hauing enmitie with sacred Scriptures as we reuerence and respect them farre more then Protestants doe partly in that we accept all the bookes of them which the ancient Church hath deliuered to vs as sacred and canonicall whereas Protestants by their priuate spirit thrust some of them as it were by the head and shoulders out of the Canon and partly also for that we hold such reuerent regard to the diuine truth contained in them as that we do not presume either to translate or interprete them according to our priuate phansie or iudgement but conformably according to the approoued spirit and iudgement of the vniuersall Catholicke Church whereas the Protestants haue so little regard that they permit euery man to rush without reuerence into the sacred text to translate it if he haue skill in the learned tongues or to interprete it by his priuate spirit although he haue no skill in any besides the vulgar tongue 1 THe enmitie and rebellion of the Romane Church against the Scriptures is so apparent that the Iesuite thought it his best policie not to meddle with that whereby I shewed it more fully in the 22 Digr but to wrangle at that I here onely touched briefly by the way bearing the Reader in hand that I haue in this place vsed all the diligence and care I could and brought the soundest and substantiallest matter that I had when I onely in few words pointed at it First he sayes they be so farre from hauing enmitie with the Scriptures that they reuerence them more then we do His reasons to perswade this are two First they accept all the bookes of the Scriptures which the ancient Church hath deliuered vs for Canonicall whereas Protestants by their priuate spirit thrust some of them he meanes the Apocrypha out of the Canon by the head and shoulders I answer that we denie no part of the Canon which the ancient Church receiued and this bringing in of the Apocryphal books Wisd Ecclesiast Toby Iudith Maccab. and the rest into the Canon conuinces the Church of Rome of that contempt of the Scriptures which I mentioned when it exalts and aduances to the honour of diuine inspired Scripture that which is not so nor was esteemed so in the ancient Church For Rebels to place another in the same throne with the King and to giue him equall power and honour with him and to make
See Io. Marian. tract pro vulg edit c. 13 23. Matth. Aquar in Capreo prol pag 7. PERFORMED WITH AS GOOD ADVICE AND BY AS LEARNED AND GODLY MEN AS EVER IOYNED TOGETHER IN SVCH A WORKE SINCE TRANSLATION WAS VSED And if some priuate men skilfull in the learned tongues as Wickliffe or Tindall for example when better meanes failed translated the Bible of themselues so did Aquila Theodotion Symmachus Origen Ierom Lucian Isychius and d Fuere autem pene innume rabiles olim editiones Latinae Posseu appar v Biblia p. 223. innumerable others and diuers also lately in the Church of Rome Saint Austin e De Doct. Chr. l. 2. c. 11. sayes They which turned the Scripture out of the Hebrew tongue into Greeke may be reckoned but the Latin interpreters cannot by any meanes for in the first times of the faith as a Greeke booke of the Scriptures came into any mans hands that thought himselfe to haue some little facultie in both the tongues he would be bold to translate it the which thing truly did more helpe then hinder the vnderstanding c. In which words of Saint Austin besides the customes of those times in translating the Bible that in euery place the vulgar might vse it which I presume my Iesuite will grudge at we see they translated then as boldly and commonly and more then any among vs now do Or if the Iesuite will not allow vs the priuiledge of that time yet he may not for shame obiect that to our Church which is done in his owne where Vatablus Munster Pagnin Montanus and others men as priuate as any translator among vs haue translated or corrected the text out of the learned tongues and which I commend to the Iesuites good memorie and contemplation and to the consideration of all the Papists in England their translations agree with ours and differ from the vulgar Latin as much as ours Pag. 30. A.D. Now although we hold that Scripture is not the onely rule yet this doth not argue that we be enemies to the Scripture or that we are voide of all meanes to secure vs of the truth For first we hold the holy Scripture to be one rule yea a principall rule of our faith which we should not do if we were enemies to the Scripture And one reason why we hold something else besides Scripture to be with Scripture the rule of our faith is partly because so we learne out of the Scripture as in the Treatise and this my Reply will appeare partly because we find it necessarie to admit some other infallible rule and * This infallible meanes is the authoritie of the Church Fathers Councels and Pope which iâ— so farre from being yeelded by our selues to be subiect to error in any point of doctrine authoratiuely concluded that euen M. White himselfe who here affirmeth the Church Fathers Councels and Pope to be yeelded by our selues to be subiect to errour doth a few pages before acknowledge that it is a principle of our owne that a generall Councell cannot erre so carelesse this man was what he said or vnsaid so he might seeme to say something against vs. A.D. meanes which may infallibly assure vs both what Bookes be Scripture and what translation and what interpretation is to be followed for finding out the diuine truth contained in Scripture 4 This is his reason why the Church of Rome denies the Scripture to be the whole rule of faith for the vnderstanding whereof haue your eye vpon my words I said that one of their practises against the Scripture is their depriuing it from being the totall rule of faith and I added that hereby they left themselues vtterly voide of all meanes to secure their faith by and to finde the truth inasmuch as the Church the Fathers the Councels the Pope himselfe which is all the rule they can pretend are subiect to error and so by themselues confessed to be To this he replies three things first that they hold the Scripture to be one rule yea a principall rule of our faith which they would not do if they were enemies to the Scripture I answer distinctly three things first sometime some of them when they are pressed cannot shift theÌ„selues say as the Iesuit here doth the Scripture is the rule and the principall rule too yea more so Bellar. Tho. Antonine others whose words I haue reported in THE WAY Secondly howsoeuer some of them sometime speake thus yet againe others allow it to be but a part of the rule that is to say such as containes but one part of things belonging to faith Thus you see the Iesuit expounds himselfe in his next words we hold something else beside Scripture to be with Scripture the rule of faith Becan f Circ Caluin pag 278. sayes The totall and full rule of our faith is Scripture and Tradition both together and this is defined in g Sess 4. the Trent Councell And it is enough to shew their contempt and disdaine of the Scripture when thus they accuse it of imperfection and match base and vncertaine traditions with it Therefore vntill they can proue first that this defect is in the Scripture next that this defect is supplied by Traditions and then thirdly that these whereof they boast are the true Traditions proceeding from the same Spirit that the Scripture doth and left of God to supply this defect of the Scripture they can neuer shake off the imputation layed vpon them that they be enemies to the Scripture Thirdly they do not hold the Scripture to be a principall rule neither as the Iesuite speakes Would they did for their owne sakes but the Iesuite knowes it is holden to be the least part of the rule The Bishops of the Councell of Basil h Concil Basil p. 104. Bin. say The authoritie of an vniuersall Tradition or of a Councell is equall with the authoritie of the Scripture Caesar Baronius i An. 53. n. 11. Tradition is the foundation of the Scriptures and excels them in this that the Scriptures cannot subsist vnlesse they be strengthened by Tradition but Tradition hath strength enough without the Scriptures Cardinall Hosius k Conf Polon pag. 383. The least part of the Gospell is written and the greater part by farre is come to vs by Tradition Gregorie the 13. l D. 40. Si Papa in annot Men do with such reuerence respect the Apostolicall seate of Rome that they rather desire to know the ancient institution of Christian religion from the Popes mouth then from the holy Scriptâ—re and they onely enquire what is his pleasure and according to it they order their life and conuersation And if it be obserued how these Traditions in euery question and point of religion are preferred before the Scripture this that I say wil appeare to be true which they would not do if they were not mortall enemies to the Scripture and slaues to the Popes absolute will 5
The second thing he replies is that the reason why they hold something else beside Scripture to be the rule are two First because we learne so out of the Scripture which he sayes he hath shewed both in his Treatise and in this Reply This is false as appeares in my Answer to his Treatise and shall yet further be manifest in this Defence against his Reply Secondly because we finde it necessarie to admit some other infallible rule and meanes to assure vs both what bookes be Scripture and what interpretation is to be followed which meanes is the authoritie of the Church Fathers Councels and Pope This reason is answered b §. 9. n. 3. and there Digâ— 2â— in THE WAY and hereafter in this DEFENCE and albeit the true Church of Christ which is not the Pope and his Consistorie be a subordinate meanes out of the Scripture it selfe to teach and leade vs forward to the knowledge of the Scripture and the interpretation as a Iudge shewes and expounds the law yet this proues not the Scripture not to be the rule but shewes that God hath commanded the ministerie of his Church to teach and guide vs by that rule For let any Papist say is the Law it selfe but one part of the rule of our obedience to the King and the Iudge the other so that the Law and the Iudge both together make but one rule because we finde it necessarie to admit the Iudge as a meanes infallibly to assure vs both which is the Law and what interpretation thereof is to be followed Not the Law in respect of vs hath all his authoritie in it selfe from the King and is the complete rule of euery mans obedience for more is no man bound to then the Law requires and yet magistrates are vsed to expound and publish it So is it with the Scriptures and therefore the Protestants haue meanes sufficient to secure their faith 6 But where he sayes in the margent that this infallible meanes that must so necessarily be admitted to assure vs what bookes be Scripture and what interpretation is to be followed is the authoritie of the Church Fathers Councels Pope I must admonish him c See THE WAY digr 16. n. 4. and below chap. 35. n. 1. that the current doctrine of Rome is that neither Church Fathers nor Councels exercise this authoritie infallibly but onely the Pope and that his sole definitiue sentence is the last and highest authoritie to secure vs and therefore the Iesuite is bound out and all Papists with him for euer from pretending any other infallible meanes beside the Pope whose iudgement alone being their Load-starre they doe but flatter themselues and mocke vs to our faces when they talke of Church and Councels But because I said the Church Fathers Councels and Pope by themselues were yeelded to be subiect to error and so consequently could not secure them therefore he obiects that a few pages before I acknowledged that it is a principle of their owne that a generall Councell cannot erre If by their owne principles a Councell cannot erre which I confesse there then it is false that I say here the Church the Fathers a Councell the Pope are yeelded by themselues to be subiect to error I answer that in the Councell of d Epist synodal de author cuiuslibet concil general sup Papam Basill ann 1432. it was adiudged that a generall Councell cannot erre whether the Pope confirme it or no. Since which time e Alliac Gers Maior Panorm Almain Ludov. Rom. quos refert Azor. to 2. pa. 565. 575. Viri quidam doctissimi sentiunt ConciliuÌ„ generale legitimè congregatum etiam absente Papa solidâ—m certamque habere authoritatem priusquam à summo Pontifice confirmetur Can. loc pag. 257. very many of the best learned in the Papacie haue followed that opinion therupon I said it was a principle of their owne that a generall Councel cannot erre speaking nothing of the Church Fathers or Pope and yet forsomuch as f Iacobat de conc p. 347. Bellar. de conc c. 11. Turrecr sum l. 3 c. 58. concl 2. CaietaÌ„ apol par 2. c 21. Azor. par 2. l. 5. c. 12. fauer Can pag. 259 loc the Iesuits others hold the contrary that a Councell not authorized by the Pope may erre forsomuch as Councels receiue all their strength from the Pope and g Occham dial par 1. l. 5. c. 25. 26. fauet Waldenf doct princip l. 2. c. 19. some that they may erre though the Pope do confirm them h Hadr. 4. de sacram Euchar pag. 26. others that the Pope may erre euen in his authoratiue conclusions therefore I obiected here that themselues confesse all these may erre This is neither carelesnesse nor yet saying and vnsaying in me but in them that haue no principle but it is contradicted among themselues for what I said a few pages before I spake according to the opinion of some and what I say here according to the contrary opinion of othersome Let the Iesuite shew me an vnforme opinion touching this matter in his Church and he shall deliuer me hereafter from such quarrels and exceptions as this is In the meane time when there is no certaintie or agreement in his church touching that they hold against vs but some say this and some that he must giue vs leaue to charge it with both opinions or with neither vntill they are agreed vpon a certainty Pag. 30. A. D. On the contrarie side Protestants who will admit no rule but onely Scripture doe not this for pure friendship and good will to the Scripture but for enmitie or not very good will to the Church whose authoritie while they do not admit to be infallible they haue left themselues vtterly void of all meanes sufficient to secure their faith by and to finde out the diuine infallible truth contained in the Scripture as in the Treatise and Reply is largely shewed 7 The Protestants I grant and heare solemnly affirme admit no rule whereby to trie what is matter of faith and what is not but onely Scripture the Church hath her authority if it be the true Church and lawfull Councels godly Bishops whereof the Pope is none are the ordinance of God to propound this faith vnto vs but the whole rule of the Churches iudgment is onely Scripture which if the student wil I wil say ouer again in capitall letters ONELY SCRIPTVRE ONELY SCRIPTVRE and NOTHING but Scripture for the exposition and confirmation whereof I refer him to THE WAY which he lost when he made his Reply Digr 3. And this we doe for pure friendship and good will to the Scriptures and Church both lest vngratefully against the Scriptures perniciously against the Church by relying vpon men we should leaue our selues voide of sufficient meanes to secure our faith by For a Cyril Ierosol catech pag. 15. Graec. saith the ancient Church the securitie of our faith
d Syllog Whatsoeuer he taught by word of mouth the same by his Epistles he reuoked to their memory But he taught al things belōging to faith by word of mouth Therefore by his Epistles he reuoked the same to memory But his Epistles are written therfore by writing he reuoked to their memorie all things belōging to faith Therefore all things belonging to faith are written is from the demonstration of holy inspired Scriptures b Iren. l. 3 c. 1. For the disposing of our saluation we haue not knowne by any other but those by whom the Gospell came vnto vs the which then they preached but afterward by Gods appointment they deliuered vnto vs in the Scriptures to be the foundatiō and pillar of our faith And c Ibid. c. 2. Whē hereticks are conuinced out of the Scriptures they fal to accusing them as if they were not right nor from authoritie because they are variably spoken and from them the truth cannot be found of those that know not Tradition inasmuch as this truth was not deliuered by writing but by word of mouth Thus speakes the ancient Church in expresse termes pointing to our aduersaries whereby the Reader may iudge which of vs beare most good will to the Church and Scriptures and if the Iesuite will yeeld to that Nicephorus q writes in his Ecclesiasticall historie that whatsoeuer S. Paul being present taught by word of mouth among the Corinths Ephesians Galatians Colossians Philippians Thessalonians Iewes Romanes and many other townes whereunto the holy Ghost sent him and whom he begat in the faith of Christ the same being absent by his Epistles sent to them he compendiously reuoketh into their memorie Then forasmuch as the Apostles preached nothing to any but what they set downe in the Epistles the Protestants haue good reason to admit onely Scripture because it containes all the preaching of the Apostles whatsoeuer Let the Iesuite in the course of his studies and all Papists in the heate of their zeale marke these and such like our grounds and well consider them Pag. 32. A.D. As concerning his second mark wherein he says the very face of our Church is cleane contrary to the first antiquitie if he mean that there is some accidentall difference either in personall qualities of particular men or in some point of outward estate and manner of gouernment betwixt the first primitiue age or infancie of the Church and that other estate which after it had and now hath when it is at full growth this is not an argument sufficient to make men doubt of our religion more then to see some accidental alteration betwixt the infancy elder age of a man is any argument sufficient to make one doubt whether he be substantially the same man or no but if he meane that there is any substantiall difference in any doctrine of faith his assertion is very false as I declare in the Appendix annexed to this my Reply where particular answer is made to the chiefe matters against which here he taketh exception 8 I meane and expresse so much that betweene the present Roman Church and the ancient there is a substantiall difference in many doctrines of faith and not such an accidentall difference onely as the Iesuite mentions And because I desire no man to credit my bare word I named the Hierarchie of the Church of Rome consisting in the state and iurisdiction of the Roman cleargie which is simply the substantiallest point that they count of and foure other points and my speech was of that latitude that it chargeth them with innouation in all the rest the booke it selfe afterward shewing it in particular so fully and directly that all the Iesuites in England dare not lay railing and cauilling aside and answer what I said temperately and ingeniously for that which the Iesuite sayes in the Appendix he hath made particular answer is vntrue he hath answered particularly to nothing nor can he But knowing his sectaries were either so slothfull that they would not reade his booke so far or so forgetfull that when they came to the Appendix this matter would be out of their head he was bold in this place to promise what he neuer meant there to pay though whatsoeuer he say there is sufficiently answered I am sorie at my heart for my countrimen that haue these tricks put vpon them to seduce and peruert them I beseech them by the mercies of Iesus Christ that as I penned my booke out of my loue to them and desire of their saluation for the which I would sacrifice my life and all the hopes I haue in this world so they will faithfully examine how the contents thereof are answered by this Reply who if I be not deceiued is farre vnable to meddle with these things CHAP. X. 1. The practise of the Papists in purging bookes 2. The sacrifice of the Masse and Reall presence denied 4. Points of Papistrie absurd 6. The Pope Lords it ouer all Papists need pay no debts May be traitors to murther Princes 7. Iesuites plotters in the Powder-treason The Popes dispensing with sinne 8. A meditation for all Papists A. D. M. Whites third marke is set downe by him in these words Pag. 31. There is no point of our faith but many learned in their owne Church hold it with vs. And no point of Papistrie that we haue reiected but some of themselues haue misliked as well as we And this saith he may be demonstrated in all the questions that are betweene vs and they know it c. Thus farre are M. Whites words The which containe in them so many blacke lies as there are instances which may be giuen of particular points both of Catholicke doctrine reiected by Protestants and not misliked by any of our selues and of Protestant doctrine not patronized nor held by any learned men of our Church And to omit other instances I aske M. White how many learned men of our Church haue denied the Masse to containe a Sacrifice in such sort as Protestants do denie How many also will he finde to affirme that Christ his blessed bodie is onely figuratiuely in the Sacrament or in such sort that the reall substance of it is no nearer them that receiue the Sacrament then heauen is to earth as by the Caluinists is held against the Romane Church Let M. White for his credit produce if he can many or any learned men of our Church which hold in these points with Caluinists against the Romane faith As for the Index expurgatorius which M. White mentioneth and the practise and vse of it our Authors haue sufficiently answered namely N.D. in his Warnword and the author of the booke called the Grounds of the old and new religion in his answer to M. Crashaw annexed to the said booke 1 THat which I said I shewed in my book where in euery controuersie that fell out betweene vs I haue produced popish writers one against another either iustifying our doctrine or crossing
may be said This I must or I may beleeue vpon the tradition and authority of the Church though it be not any way reuealed in the Scripture The which assertion of ours hath 2. parts the one affirmatiue that the Scripture alone and absolutely considered in it owne Latitude and extent containeth all things belonging to faith without defect This is proued a Digr 3. 1 2. in the way The other Negatiue that the Churches authoritie is neither needfull nor able to supply any necessary or new point of faith that is not contained in the Scripture I deny it not to be ordinarily a necessary condition for the knowing and beleeuing that which the Scripture reueales for b Ro. 10.14 How shall they heare that they may beleeue without a Preacher c Act. 8.31 How can we vnderstand except we haue a guide d Mal 3.7 for the Priests lips should preserue knowledge and at his mouth they should seeke the Law for he is the Messenger of the Lord of hoasts I onely deny it to be the rule and foundation of faith or so much as the last infallible and cleare ground whereupon the beleeuer in any point that he beleeues restes himselfe The which to hold proportion with the Iesuit in this place I onely proue by the Papists owne principles to wit that the proposition of the Church is e Grego Val. tom 3. disp 1. q. 1. punct 1. pag. 32. §. sit nunc Sexta neither the last and clearest motiue whereupon our faith staies but there are higher and clearer then it which can be nothing but the immediate supernaturall light of the verities beleeued themselues shining vpon our hearts from the Scripture whereunto the light of Church authority when it hath reuealed the doctrine contained in Scripture to vs giues place as all lesser lights do when a greater begins to shine 2 Secondly I answer that from this Principle of ours Nothing may be beleeued but what is set downe in Scripture expressely or may be gathered from thence by good consequence it doth not follow that a particular man as Luther or White cannot beleeue the promises of Gods speciall mercie touching his owne saluation because though Luther or Whites name be not expressely set downe in the promise yet that which is set downe is so offered to vs that being penitent beleeuers and iustified and standing in grace whereof there is an infallible assurance f THE WAIâ— Digr 43. by our aduersaries owne confession we may conclude our owne particular Saluation from thence and must indeuour to beleeue it This part of my answer affirmes 2. things First that a penitent sinner iustified and eleuated into the state of grace may infallibly proue or gather the assurance of his Saluation by good consequence from the Scripture Secondly that this assurance thus to be gathered appertaines to those verities which are beleeued by the habite of faith I do not say any man can at all times so firmely and without feare of the contrary beleeue his owne reconciliation with God as he can the first articles of faith that are expressely and immediately reuealed I onely affirme that he beleeues it by the habite of supernaturall faith and is bound to endeuour and vse the meanes that he may beleeue it 3 The first point I haue purposely shewed g Digr 40. n. 39. 4â— n. 10. in the THE WAIE and confirmed by the confession of diuers of our Aduersaries whither I referre the Iesuit that he may see how and in what manner this assurance is gathered Onely I will here admonish the reader that if the penitent beleeuer could not by necessary consequence of Scripture and true application of the generall promises of the Gospell to his owne particular person conclude his saluation he were in no wise bound to beleeue it but now when he hath receiued the Testimony of Gods Spirit within him crying Abba Father the power of the same Spirit in his body and soule renuing him and producing the effectes of sauing grace the Faith of Christ whereby he giues consent to the Gospell the life of Christ whereby he liues not himselfe but Christ liues in him the power of his death whereby he dies to the world and sinne when finally in truth and conscience he performes all the conditions that the Scripture requires and feeles within him those very signes whereby the Gospell describes the elect it may not be doubted but by good consequence both in matter and forme he may conclude his owne saluation It is no where written in the Bible that Luther or Caluine shall rise at the last day yet the Reply will allow them to beleeue it by consequence from that which is written All men shall rise It is no where written that this Iesuite shall come into Iudgement and giue an account of this his faith and the waies wherein he walkes yet I presume he beleeues it by faith in that by consequence it necessarily followes of that Article He shall come to iudge the quicke and the dead In the same manner a penitent sinner examining himselfe concludes his owne saluation from the Scripture that sayes h Marc. 16.16 Rom. 10.9 Euery one that repents and beleeues shall be saued Therefore if there be any certainty of a mans owne repentance of his being in Grace of the testimony of Gods Spirit and i Paret Lombarâ—um nec vâ—luâ—sse nec doâ—â—isse vt doâ—erentur Christian de peccatorum remissione gratia Dei vita aeterna perpetuo dubitare aut diffidere quemad modum re vera nec vllus Orthodoxus sani iudicij Ecclesiastes inter Pontificios quod equidem sciam vnquam illud docuit Mart. Eisengren defens Concil Trid. de cert grat p. 216. fie vpon that mouth that will say there is none when the Scripture k 2. Co. 13.5 biddes vs Try our selues touching them it must needes be yeelded that there is a certainty likewise of his saluation 4 The second point that the remission of our sinnes and eternall life is beleeued by Faith is cleare vpon 4. points 1. because in the Creed those 2. Articles are made the obiect of Faith therefore the penitent sinner applies them to himselfe by the same habit 2. l Aliqui Catholici existimarunt posse vnumquemque credete fide diuina sine peculiari reuelatione dimissa sibi esse peccata Vasqu 12. disp 200. n. 5. Many learned Papists confesse so much Fisher of Rochester m Roffenf opusc de fid miserecord dei axiom 10. If we will enter into heauen we must not come with a double heart or wauering Faith but with that which is ALTOGETHER VNDOVBTING and MOST CERTAINE For to doubting minds there is no way open Gropper and the Diuines of Collen n Antididag c. de iustif §. proditum est p. 29. We are iustified by Faith whereby WITHOVT DOVBTING we firmely beleeue that our sinnes who are truely penitent are forgiuen vs for Christ
aliquos viros spirituales tantopere in exercitus spiritualibus in familiaritate diuina proficere vt absque vlla temeritate possint rectè absque vlla haesitatione credere se inuenisse gratiam remissionem peccatorum apud Deum Andr. Vega. pro Concil p. 313. our aduersaries some few Iesuites excepted who are but one and an vpstart faction against the maior part in the Romane Church freely yeeld unto First that a iustified man may haue such certainty of the remission of his sinnes as is void of all feare and doubting in the same manner as any man may certainely know there is such a place as Rome Constantinople London Do. Bannes y In Tho. 22. q. 18. art 4. concl 3. The same sayes Tolet. in Rom. 5. v. 5. p. 225. sayes Our hope whereby we looke for Saluation is and is called simplie such as cannot deceiue vs and firme and safe both in the Scripture and in the doctrine of the Church because through the diuine promise and power of Gods mercy whereupon it leanes it can no more deceiue vs then faith in whose testimony it is founded Martin Isengren hath written a whole booke of purpose to shew this point in it he hath these words z Eisengren pro conc Trid. de certit grat p. 228. I haue many a time and often visited the sicke and bene with them that haue died and no man can report of me but that as soone as they had declared their repentance I exhorted them with all diligence to haue an VNDOVBTED AND CERTAINE CONFIDENCE that our most mercifull God would for the merit of his Sonne WITHOVT ALL DOVBT forgiue them their sinnes and after this life giue them his heauenly kingdome yea he sayes a Pag. 217. All the chiefest Diuines of the Church of Rome whose writings for that purpose he had read and searched though they did not allow a man to be altogether secure and free from all care and heedfulnesse yet * Vniuersi vno ore all of them with one voice teach that we must NOT TREMBLE OR MISTRVST BVT HAVE A FIRME HOPE AND CERTAINE CONFIDENCE b Omnes orthodoxi receptique theologi quotquot tam inde ab Apostolorum temporibus ad hunc vsque annum vixerint p. 254. and he adds that this is the doctrine of all the Schoolemen and Fathers that haue bene since the Apostles whose testimonies and words he alledges at large c Dionys Areo pagit Cypr. Ambr. Augusti Chrysost Cyril Basil Theodor. Leo. Gregor Roman Pius 5. Sixt. Senensis Mich. Medina Anselm Bernard Magist Thom. Scot. Altisiodor Reyner Alexand. Lyra. Bonauent Dionys Carthus Gabr. Pelbart Biga Gotshal Thesaur Hos Ruard Louaniens Caietan Roffens Ecch. Nausca Cassal Soto Canis Vega. Castro Torrēs Theses Cathol disput adu Wittemberg to the number of more then 40. Whereby the reader may iudge of my Aduersaries learning and religion that hauing derided such testimonies and signes of our being in Gods fauour as Isengren auerres to be infallible d Reply p. 58. concludes that the perswasion which any Protestant hath that their sinnes are forgiuen is a fond presumptuous fiction of their owne heart but Isengren e Vbi sup p. 217. answers that such fantasticall companions not vnderstanding the truth of things babble of that whereof they can giue no sufficient reason Secondly when it is demanded whence this certainty so free from doubting and feare arises they grant it arises from the light of the Scripture that is to say the promises of mercy and forgiuenes reuealed in the Scripture beget and produce it in the heart of man Ruard f Ruard att 9. pag. 121. sayes Though it be inferiour to the certainty of faith yet it DEPENDS VPON THE SENTENCES OF THE SCRIPTVRE and therefore faith infused mediatly inclines vnto it Casalius saies g Cassal quadrip inst p. 221. l. 2. c. 8. This confidence arises by hauing respect to the diuine conditionall promises and to the conditions that they require Vega following the doctrine of Bacon the Carmelite h Vega pro Cōcil l. 9 c. 47. pag. 321. Is credit cui aliquid sine vlla haesitatione certum persuasum est Catech Roman pag. 17. saies This assurāce is not the assurāce of faith but an assurance following faith yet saith he if that will serue the turne to call it the assurance of faith I WILL NOT GREATLY STRIVE but that there may be peace and we may all agree in one I will grant that you require and willingly yeeld my selfe These men as learned as euer liued in the Church of Rome you see deny not this certainty of faith or knowledge following faith howsoeuer the said faith be not so intent and strong in apprehending that obiect as it is in beleeuing that which is immediatly reuealed and expressely written For what habite or facultie is there in the soule whereby to receiue and apply the promises of the Gospell touching the benefits of Christ for our redemption but onely faith For although the holy Ghost not tying himselfe to termes do a 1. Ioh. 4.13 3.14 sometime call it knowledge yet calling it b Rom 6.8 1. Ioh. 4.16 againe beleeuing alone or beleeuing and knowing it is manifest that he intends such a knowledge as not onely flowes from the principles of faith but also is reduced to the same habite and this onely which the holy Ghost teaches in termes so expresse and formall might serue to stop the mouthes of all our aduersaries if they had not set themselues to resist euen Gods owne Spirit when it speakes against their corruptions For with what other eies can the soule behold the heauenly light of the Gospell How shall that confidence assurance certaintie which is created by the mixture of the light of the Scripture with light of a good conscience renued by the holy Ghost belong to any humane knowledge when the Scripture sayes expresly i Gal. 3.14 The promise of the Spirit is receiued by faith and wheresoeuer in all the Bible the Gospell is reuealed men are called vpon to beleeue I will not deny but faith hath his degrees and can beleeue some things more resolutely then other and one time is stronger then at another but this is it I vrge that if there be granted a certainety of a mans owne speciall standing in grace which certainty arises by the Scriptures it must needes also be granted that it is a worke or effect of faith this is confirmed by the courage and constancy of Martyrs and by the admirable resolution that we see in good men when they die Saint Ambrose k In Psal 118. serm 7. pag. 641. saies we see innocent persons in this world ioyfully to runne towards iudgement to hate delaies to hasten their triall whereas the guilty flie from it and he giues the reason Because the iust man knowes eternall life the fellowship of Angels the crowne of his good merits is laied vp
for him The l Heb. 11.36 Scripture reports how many of the children of God were tried by mocking and scourging by bonds and prisonment they were stoned hewen apeeces tempted they wandered vp and downe destitute and afflicted All which the Apostle saies they did by faith and confidence of the Promises and yet their assurance was no other nor otherwise begotten then the ordinary assurance of all Gods children which is concluded by ioyning the light of their conscience kindled by the holy Ghost to the immediate light of the conditions reuealed in the Scriptures 5 That which our Aduersaries assigne to be the cause why a man cannot be sure of his saluation because no man is sure of his Perseuerance is easily answered by affirming likewise that the grace of perseuerance with other gifts is giuen all the elect in their iustification For S. Paule m Rom. 8.38 sayes he was certaine of it and what he in that place auouches of himselfe belongs to others as well as himselfe by the confession of n Staplet de iustif l. 9. c. 13. Tolet. in Rom. 8. v. vlt. our strongest aduersaries and he auouches not onely that Gods loue to him but more properly that his loue to God shall neuer faile o Perer. in Ro. 5. d 12. n. 59. The Iesuit also confesses it to be the doctrine of p De Bono perseuerant Saint Austine that grace is giuen by Christ whereby not onely man may perseuere but â—â—lso that he shall perseuere q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost hom 9. in Rom. The fauorits of Princes are aduanced to honour and riches but their preseuerance therein is vncertaine But it is not so with the grace of God bestowed in Iustification and therefore we may beleeue as well our Perseuerance as our Grace And if the iustified be certaine of the grace of Iustification that he hath then may he be certaine and well assured of his Perseuerance because it is a grace purchased vs by Christ and included in that Peace which the iustified by faith haue with God through him or else let him shew that can where any firme and setled peace of minde is where there is vncertainty and doubtfulnesse touching Perseuerance r Concil Trid. sess 6. can 22. Vega pro Concil l. 12. cap. 23. Barth Mediâ— 12. qu. 109. art 10. ad 3. Greg. de Valent. tom 2. pag. 849. c. And that it is in the power of a iustified man with Gods helpe to perseuere in grace to the end is defined by the Trent Councell and holden to be the doctrine of all Catholikes which power a 1. Pet. 5.1 Saint Peter also testifies to be reduced into act by the almightie power of God keeping him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as with a garrison through faith to saluation according to that of b Ier. 32.40 the Prophet I will put my feare into their hearts that they shall not depart from me Which ouerthrowes all them that make the vncertaintie of Perseuerance a reason against the certainty of saluation CHAP. XVII Concerning points Fundamentall and not Fundamentall The distinction expounded and defended 4. Who shall iudge what is Fundamentall and what not A iest at the election of Pope Leo the tenth A. D. * White p. 100. M. White by the foundation or points fundamentall Pag 66. vnderstandeth all truthes which are necessary for the saluation of all men but this definition is not found in * Act. 4.12 1. Cor. 3.11 Ephes 2.19 the texts of Scripture cited by him in the margent Neither doth it helpe the matter for the question may still be how many and which truthes those be which be necessarie The which questioÌ„ if we leaue to be determined by euerie mans priuate spirit or particular iudgement we shall either haue no point of faith to be accouÌ„ted a point fundamentall in regard the ignorance of some may be such that they may thinke a man may be saued by morall good life although through ignorance he beleeue nothing at all or else we may haue so many fundamentall points of faith as it shall please euerie braine-sicke fellow to hold to be necessary to saluation The which how great confusion it will breed in the Church euery man of meane capacity may easily see And therfore euery man ought to see how necessary it is that the determinatioÌ„ of this necessary question be not left to the priuate spirit or particular iudgement of this or that man but to the iudgement of the Catholike Church accounting with S. Austine all those points which are diligently digested and confirmed by full authority of the same Church to be fundameÌ„tall or to pertaine to the foundation and consequently to be such as must necessarily be beleeued actually or vertually by all men and such as may not doubtfully be disputed of and much lesse rashly and obstinately be denied by any man 1 OVr doctrine is that in the things reuealed in the Scripture and belonging to the obiect of faith there is a difference whereby some are more necessary to be knowne and without error to be vnderstood then othersome For though it be lawfull for no man either to misbeleeue or obstinately not to beleeue any thing that is writteÌ„ yet the simple ignorance or error in many things hinders not saluation nor the substance of Faith but either a priuate man or a whole particular Church thus ignorant or erring either inuincibly or not affectedly and obstinately in such things and yet holding others aright hath sauing faith and is in the state of grace This difference of things arises from 3. respects First of the commandement enioyning and vrging the knowledge of one thing more then the knowledge of another as for example the knowledge of Christ crucified more then the knowledge of his Genealogy for though both be reuealed alike yet not both vnder the like penalty Secondly of the nature and condition of the things when this doth more properly and necessarilie belong to saluation then that for without the knowledge of story of Gedeon I may be saued but without the knowledge of Christs nature and office I cannot Thirdly of their vse WheÌ„ one thing is the foundatioÌ„ and ground that giues light and subsistence to another as the knowledge of Christs office merits brings light to the vnderstanding of the doctrine touching our owne vnworthinesse c. Out of these respects and degrees of things that are beleeued as they stand in order one to another and in vse to vs we call some FVNDAMENTALL and some NOT FVNDAMENTALL not with relation to our faith so much as to our knowledge in as much as it is daÌ„gerous to misdoubt the truth of any thing that is reuealed to us if it were but a 2. Sam. 24.9 1. Chro. 21.5 Whether the number of the children of Israell able to beare armes when Dauid numbred them were 1500000 though no man will say an error or ignorance in this matter were
doctrine of this Mystery But whatsoeuer my aduersarie will haue to be thought of is c August de temp serm 6. Theodor. in Ezech pag. 486. Anibr in Luc. l. 2. c. 1. §. in men sc l. 10. c. 23. §. stabant au tem Epist l. 1. ep 5. 7. Basil vbi sup Hiero. in Ezec. 44. §. conuertit adu Heluid Epiphan l. 3 haer 78. sermo de laud. S. Mar. in Bibl. S. PatruÌ„ tom 7. pag. 26. edit 1. Hesych Chrysip ser de Maria ibi p. 33 inde Andrae Ierosolym serm de salutat Angel ibid. pag. 241. Proclus Cyzecen homil in Concil Ephes pag. 251. graec Commel in See Zuingl tom 3. pag. 233. the ancient Fathers brought the Scripture to proue it that if it were a matter of faith it should in their opinion be beleeued because it were contained in the Scripture 2 The celebration of Easter vpon the Sonday likewise is no point of faith but only a seemely and ancient ceremony of the Church d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. l 5. c. 22. pag 249. Steph. at the first not thought so necessary as the Iesuits now affirme it to be specially the holding of it on that day for e Euseb hist l. 5. c. 23. the Churches of Asia held it on the 14. day of the moneth whether it were Sonday or not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an old tradition f See Euseb ibid. inde l. 7 c. vlt. Socr. vbi sup Cassiod l. 9. c. 38 Niceph. l 12 c. 33. 34. Beda aequinoct vernal tom 2. Gab. Prateol Elench haer verb. quatuordecimani The which many Catholike Bishops as Polycarp Thraseas Irenaeus Sagaris Melito Polycrates Anatolius and diuers others many yeares together maintained which they would not haue done being all godly Bishops of the Catholike Church if the custome of the Westerne Church to keepe it on the Sonday had bene an article of faith g Alphons â—du haer v. Pascha Our aduersaries also confesse their custome were at this day lawfull but for the determination of the Church h Refert Beda rat temp c. 45. ibi Ramesiens gloss pag. 15. edit Basil per Heruag an 1563. Theophilus Caesariensis an ancient Father tels how the French Church in those daies alwaie kept it on the 8. of the Calends of Aprill which is the 25. of March what day of the weeke soeuer it fell because Christ arose on that day And with vs i Bed hist Angl. l. 2. c. 2 19. l. 3. c. 25 l. 5. c 22. The like disagreement among the Spaniards and French and others testified by Sigeb pag. 83. Cron. Caluis Cronolog an 546. the old Britons and Scots celebrated it not on that day that is now vsed whereby it is cleare that the holding of Easter on such a day is not Catholike And whereas the Iesuit sayes the celebrating it on a Sonday is not contained in the Scripture he saies truly yet the Church of Rome maintaining that order in old time thought otherwise as he may see in k To be seene in Bede de veâ—n aequinoct sub fin pag. 346. a Councell holden about that matter in Pope Victors time where the Scripture is roundly alleadged for it against the Asian B.B. 3 The Baptisme of Infants which is his third example we confesse to be an article of faith but we do not confes that it is not contained in the Scripture we say the contrary as appeares by our l Caluin instit l. 4. c. 16. instruct adu Anabapt art 1. writings against the Anabaptists yea the Papists theÌ„selues ordinarily vse to grouÌ„d it on the scripture This truth m De bapt c. 8. saies Bellar. is proued by three kindes of arguments The first is taken from the Scripture This is proued by the Scripture n Tom. 4. pag. 597. b. saies Gregory of Valentia the like is done by o Tho. 3. part q. 68. art 9. lansen concord c. 20. 100 Suarez tom 3. disp 25. sect 1 Henriquez sum moral de bapt c. 21. Vasquez in 3. part Tho. disp 149. nu 6. Tolet. in Ioh. 3. ann 10. Maldon in Ioh. 3. n. 20. In Math. 19. v. 14. he hath these wordes illud fortissimum apertissimum testimonium quo semper Ecclesia vt Infantes baptizarit adducta est Nisi quis renatus est c. many others which is woorth the readers obseruation because at other times when they deale against vs they will cry out it is a tradition vnwritten Let them go for egregious impostors by my consent that against the Anabaptists can proue by Scripture that which they make vs beleeue is but by tradition Beggars for halting at the townes end and going vpright when they are in the Alehouse are set in the stocks and nailed to the Pillorie but Iesuits counterfeiting after the same fashion in a higher matter one while with Scripture 3. arguments at once out of Scripture a most powerfull and plaine testimony of Scripture for the baptizing of children another while with their leg in a string no crosse but tradition and Church authority are made the guides of many mens faith p Nec pedibus ad insistendum idoneis Pet. Mâ—ff vit Loiol l. 1. c. 2 â—â—biae contractae breuitas rectè illum incedere prohibuit Ribad vit Ignat. l. 1. c. 1. The halting of Ignatio that created them was a type of the halting religion of his creatures 4 That which Gretser q Defens Bellarm tom 1. l. 4. c. 4. sub sin pag. 1598. Ingolst answers hereunto will not cleare them he saies these things may be proued by Scripture but not sufficiently not effectually by Scripture alone without tradition but onely probably This is against the authority and nature of the Scripture for it is the word of God therefore whatsoeuer is proued trulie thereby is proued effectually and sufficiently and not onely probably and this in respect of vs which is confirmed for r 1. Ioh. 5.9 the witnesse of God is greater then the testimony of man therefore if these things be to be proued at al out of the Scripture they are proued to vs and that effectually because whatsoeuer God saith he saith to vs and that not only probably but necessarily and euidently which if we see not then it is by reason of some indisposition in vs allowing tradition or Church authority to take away this indisposition and to expound and declare these Scriptures to these purposes yet is it not true that the Iesuite saies for then the said tradition and authoritie puts and driues some further meaning and sense into them then was in them before or it onely declares and expounds it The former Å¿ Occh dial 1. part l. 2 c. 14. Alphonâ— adu haer l. 1. c. 8. Dicimus enim quod quantum ad ea quae ad fidem pertinent Romanum Pontificem nec totam
demonstration by some other principle in a higher art more euident to vs. Here are two vntruths For first there is no higher art then themselues Thomas i Vbi supra sayes The sacred Scripture hath no higher science The setting vp of the Pope and his Church aboue it to giue it authoritie as a higher science giues to a lower is a blasphemous practise of Antichrist Bozius k Boz de sign eccl tom 2. pag. 439. writeth that the Scripture is not to be reckoned among such principles as before all things are to be credited but it is proued and confirmed by the Church as by a certaine principle which hath authoritie to reiect and allow Scripture Let the Reader by these words of Bozius a famous Papist conster my aduersaries meaning in this place if he chance to say he meanes not as I charge him Againe it is false that the Church is more euident to vs then the Scripture in that sense that belongs to this question I see indeed the Church that teaches me before I beleeue the Scripture to be diuine supposing I were a Pagan that as yet had not receiued the Scripture but I beleeue the Scripture to be diuine and am conuinced in my conscience that it is the word of God before I can beleeue the Church sayes true For I cannot beleeue it sayes true but vpon the grounds of Scripture which it offers me and therefore consequently the truth of the Scripture is more euident then the truth of the Church In which case it is as when a man stands in the doore with a torch in his hand to giue light to such as need where he holds out the torch indeed yet he puts no light into it nor does any thing but onely hold it before them The Church-authoritie in ministring to vs doth no more to the Scripture then this man doth to his torch I wil yet vse a more familiar conparison whereby the Reader shall see how absurdly my aduersary holds the Church to be more euident then the Scriptures and to giue them authoritie which they haue not of themselues because it propounds and perswades them vnto vs. Seius owes Caius mony vpon a bond that vpon trust and for the better keeping thereof is put into the hands of Titius For the proofe of this debt it is necessary that Titius bring forth the bond but when he hath done I demand whence hath the bond his credit How is it proued to be Seius his true deed rather then a counterfet Not by Titius his authoritie because he brings it forth but by it self in that the hand and seale thereof manifest themselues to be Seius his Titius that keeps it is but a means to bring it forth But what if Seius denie the debt that Caius be enforced to sue him and by law to cast him who giue Caius the right and makes Seius his debtor and who makes the bond of force doth the Iudge before whom the cause is tried The simplest man in the countrey will not say so for the bond both proues it self and giues Caius his right and make Seius a debtor when the Iudge onely giues it execution and declares no more but that which was in the bond before Let the Scripture be compared to this bond and let my aduersary put me to proue that it is the word of God as Caius is put to proue his bond and it wil manifestly appeare that though the Church haue some ministery in propounding it yet that ministery or authoritie call it what you will doth no more then the Iudge in this case doth It is not a principle aboue the Scripture or more euident whereby the truth thereof is proued as the Iudges authoritie proues not the bond 6 Our aduersaries when they haue wrangled what they can are inforced to confesse thus much in that they grant the last and highest resolution of our faith to be into the authoritie of the Scripture And let the Reader diligently obserue how it comes about In euery controuersie and article of faith they say they are moued by the authoritie of the Church they beleeue the Trinitie the Incarnation the Scripture to be Gods true word because God hath so reuealed by the infallible authoritie of the Church But how come they to know this authority to be infallible by what motiue doth the spirit of God induce them to beleeue it l Can loc p 48. Stapl princip doctr pag. 318. Tripl aduer Whica pag. 184 188. Greg. Val. tom 3. pag 31. Rodeâ— Delgad de auth Script pag. 51. Pezant comm in Tho. pag. 479. They confesse expresly it is the reuelation of the Scripture giuing testimonie to the Church which reuelation is beleeued for it selfe and for no other therfore the highest and last reason light authoritie mouing a man to beleeue the things of faith the sence of the Scripture the authority of the Church and al is contained in the Scripture it selfe For thus I reason The reuelation of the Scripture is beleeued for it selfe therefore the Scripture is a principle indemonstrable by any other and euident in it selfe therefore it is not beleeued by Tradition vpon the authoritie of the Church but for it selfe therfore this point that the Scripture is Gods word is contained in the scripture therfore the Scripture is al-sufficieÌ„t wants nothing that is needful to be beleeued 7 Hitherto I haue expounded the maner how the Scriptures are said to be Principles that are to be admitted immediatly without discourse of other arguments and how this their authoritie is not founded vpon nor demonstrated by the authoritie of the Church and how Church-authoritie is onely a condition and ministery to offer them vnto vs. Now I come to answer his argument wherby he would proue them not to be euident to vs the which is but a poore one For S. Paul doth not say Faith is the argument of things not euident as the vulgar Latin cited in the margent translates but of things that are not seene Now things may be euident and appeare manifestly to the vnderstanding though they be not seene when they are euident otherwise by any light or discourse to the vnderstanding The which kind of euidence and that also which is by sence may stand with faith for the declaration whereof note first that a thing is euident m Jn assensis principiorum scientiae humanitus inuentae est coactio propter euidentiam speculationis quia in eu intellectus euidenter conclusionem intuetur speculatur August Anconit q. â—9 arâ— 4. ad 1. when it moues the vnderstanding so sufficiently that it cannot chuse but assent vnto it note secondly that a thing may be euident three wayes first when it is sensible as that which we apprehend by our outward sense secondly when by the light of nature it is manifest by it selfe as two equall numbers put together make an equall Thus the first principles and notions of nature are euident Thirdly when it
his faith of the Scripture resteth 5 Let our aduersaries therefore leaue this custome of forging and misreporting and let them acknowledge the truth No matter to this point whether Protestants or Papists be the elect that haue this spirit but say directly and shrinke not is there not a Spirit euen the Spirit of God enlightning the conscience whereby euery one that beleeues is assured without which the authoritie and perswasion of the Church can do no good Then if there be such a Spirit why may it not be called the voice of Christ the light that shines in the Scriptures themselues and what defect is there in saying that by this Spirit true Scripture and true doctrine too is discerned o The soule hath it taste it feeling it smelling sayes Gers serm de Bern. tom 2. pag 750. edit Paris 1606. as the taste discernes sweet from sower such as know not the Scripture haue not this Spirit The word of God speakes in the Scripture openly though none but Gods children beleeue it Here I challenge my aduersarie and all his sect let them denie this if they can I would not haue them with gesture to out-stare it but as Christian men ought to do shew some reason if it be false which they cannot do D. Stapleton that laboured in this matter beyond all others yet p Triplicat in admonit confesses the internall perswasion of the Spirit to be so necessarie and so effectuall for the beleeuing of euery obiect of faith that neither without it can any thing of any man be beleeued though the church should beare witnesse a thousand times and by it ALONE any thing that should be may be beleeued THOVGH THE CHVRCH ALTOGETHER BE SILENT OR BE NOT HEARD q Princip l. 8. c. 3. Let our aduersaries know we do no way so extoll the outward voice of the Church that we should teach * There can be no faith absolutely without it sine ea nullam fidei rationem posse absolutè consistere Here we see D. Stapleton grants that by the Spirit of God inwardly perswading we may be and are and without it are not assured of any thing to be beleeued and that such as haue this Spirit doe by IT discerne which is the true Scripture and the true sense thereof and which is not as our taste discernes sweet from sower as our eyes light from darknesse doth euidently follow of his words And to let the Reader see how this ignorant Iesuite censures that he vnderstands not his owne Canus r Loc. l. 2 c. 8. pag. 43. edit Colon. an 1605 sayes that as the taste well affected easily discernes the difference of tastes so the good affection of the minde makes that a man can discerne the doctrine of God from error It is therefore true that the beleeuer in himselfe doth taste and see by it owne maiestie the Scripture to be Gods word when the Church hath testified it a thousand times and this taste and light of the Spirit in the heart is a thing distinct from the Churches authoritie and aboue it though ordinarily this Church-authoritie in ministring leade vs to the attaining it and help to open our eyes that we might see it 6 And the reason why some do not thus discerne the true Scripture or any truth is not because the Scripture is not euident enough of it selfe but because such as discerne it not want their taste and such as see or heare it not want their senses in the same maner that they do which cā neither taste the sweetnesse of hony nor heare the sound of a bell nor see the light of the Sunne because they are senslesse for the Sunne hath light in it selfe and honey sweetnesse in it selfe which are discerned by the sense it selfe but some haue no such sense and therefore Saint Austin ſ Prolo de doctr Christia sayes They which vnderstand not the things I write must not reprehend me because they vnderstand not like as if I should shew them with my finger the Moone or a starre which were not very bright and they had not eye-sight enough to see my finger wherewith I point they ought not therefore to be incensed at me So they who vnderstand ng these precepts that I giue cannot yet perceiue the obscure things which are in the sacred bookes must not blame me but pray that some light may be giuen to their eyes from God aboue For though I can with my finger point at a thing yet I can kindle light in no mans eyes to make them see that I point at And againe t Tract 35. in Ioh. in another place he sayes that as our eyes though whole and open yet need the helpe of outward light to see so our minde which is the eye of the soule vnlesse by the light of truth which illuminates other things but it selfe is not illuminated it be enlightned can come neither to wisedome nor righteousnesse In which words Saint Austin affirmes all this that we say that the Scripture and euery truth therein contained shines as a light and by proportion tastes of it selfe and speakes publickly to all as the Sunne shines openly to all and the reason why men discerne it not is not any defect in themselues which must be supplied by Church-authoritie and tradition but onely the def ct of disposition in themselues whereof the want of Church-ministery may be one cause And a little more to shew my aduersaries presumption in denying this let the words of u Ad Antolych l 1 pag 285. 289 edit Basil Henrico Petr. an 1555. Theophilus Antiochenus that liued two hundred yeares afore Austin be obserued If thou who art a Gentile say to me that am a Christian shew me thy God I will bid thee againe shew me that thou art a man and then I will shew thee my God Let me see the eyes of thy soule and the eares of thy heart open For as with carnall eyes we see the things belonging to this life so * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the eyes and eares of the soule onely it is possible to behold God who is not seene of all but of such onely as can behold him hauing the eyes of their soule opened All haue eyes yet some are so dimme sighted that they see not the Sunne * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet the Sunne hath neuerthelesse light albeit the blinde see it not who must accuse themselues for their owne blindnesse In like manner O man are the eyes of thy soule possessed with blindnesse c. This therefore which our aduersaries so scurrilously call bold presumption of hauing and being taught by the Spirit was beleeued in the Church from the beginning and it was neuer called either audacious or impudent till this Romane Church and her creatures most audaciously and impudently renounced the authoritie maiestie and euidence of Gods blessed Spirit to aduance the tyrannie heresie and pride of Antichrist For the intended drift
all points contained in Scripture all which are points of faith and consequently are points necessary to be beleeued either expressely and in particular or implicitely and in generall vnder paine of damnation Indeed I do grant and neuer did deny but that there are some points necessary to be particularly knowne of all sorts necessitate medij and some necessary to be known necessitate praecepti In which points implicite beleefe doth not suffice but expresse particular knowledge is required by Catholicke Diuines to be ioyned to the assent of our faith Whereby appeareth that M. White doth vtter two grosse vntruthes 2 White p. 5. 7. when he saies that we vtterly refuse knowledge and that the Colliars faith is canonized for our Creed In other points so farre as we neither know nor haue sufficient meanes to know them we may well commend the Colliars faith in beleeuing in generall as the Church beleeueth For in this generall act is infolded a vertuall or implicite beleefe of all points both in regard a generall includeth all particulars contained in it as also for that this particular act of beleeuing the Church eo ipso in that we are moued vnto it by the authority of diuine reuelation as the primary or formall cause and by the authoritie of the Church it selfe as a necessary condition or the secondary cause doth so dispose the minde of the beleeuer that he is ready to beleeue euerie other point reuealed by God and propounded by the Church Againe * Pag. 140. Thirdly whereas M. White 3 White p. 5. requireth particular knowledge to be ioyned with the assent of faith as though he meant that one could not beleeue any point of faith which he did not first expressely and in particular know this his assertion is not onely contrarie to his fellow M. Wotton Wotton p. 46. who admitteth a generall or implicite beleefe of some points which we do not in particular know 1. Cor. 13. v. 2. but it is also against the Scriptures Fathers and naturall reason it selfe In the Scriptures we haue that not onely Faith and knowledge Heb. 11. v. 1. are 2. distinct things but also that faith is of things not apparant or not knowne and that faith doth captiuate the vnderstanding for the seruice of Christ 2. Cor. 10 v. 5. Rom. 10. v. 16. requiring an obedience in the beleeuer all which were not verified if expresse particular distinct knowledge were presupposed before beleefe or if beleefe and such knowledge were all one thing The Fathers do not onely distinguish faith and knowledge but do also affirme Faith to be without knowledge of things beleeued Iren. l. 2. c. 45. It is better saith Irenaeus that one that knoweth nothing beleeue God and perseuere in his loue which doth quicken a man then by subtilties of questions and by much speech to fall into impietie Not to know saith S. Hilary that which thou must beleeue Hilar. l. 5. de Trin. ante medium Aug. Ep. 102. ad Euodium doth not so much require pardon as reward because it is the greatest stipend of faith to hope for those things which thou knowest not If saith Saint Augustine Christ was borne onely for those that can discerne these things with certaine knowledge in vaine almost do we labour in the Church which he saith in regard the common sort cannot with all the preaching in the world discerne with certaine knowledge the high and hard Mysteries of the blessed Trinitie Incarnation and other such mysteries of faith and therefore not the viuacitie or quickenesse of vnderstanding saith the same Saint Augustine but the simplicitie of beleeuing Aug. cont Fund c. 4. Tract 40. in Ioan. doth make the common sort of people most safe And againe he saith of some they did not beleeue because they knew but they beleeued that they might know And in the same place he asketh what is faith but to beleeue that thou seest not Conformable to which also he saith Serm. 120. de tempore After we haue receiued Baptisme we say I am a faithfull man I beleeue that which I know not Reason also and experience it selfe teacheth that beleefe and knowledge are distinct and that beleefe doth not necessarily presuppose knowledge but is rather sometimes an antecedent to it Insomuch that euen in naturall things the Philosopher acknowledgeth that one that learneth must beleeue before he come to knowledge M. White may aske how one can assent to the veritie which he doth not first apprehend or know I answer that some apprehension at least confuse rude and generall I do not deny to be requisite in the assent of faith but expresse particular distinct or cleare apprehension or knowledge is not necessary otherwise not onely the common sort but the learnedest in the world might despaire of saluationâ— in regard they could not beleeue the mysterie of the blessed Trinity which no man in this life can distinctly and clearely vnderstand and know and yet all sorts of men are bound to beleeue it explicite and much lesse could they beleeue both it and all other mysteries contained in the whole corps of the holy Scripture all which are necessary to be beleeued in one sort or other explicite or implicite as hath bene proued and yet no one learned man hath particular distinct knowledge of euerie truth contained in the Scriptures Quis enim est hic laudabimus eum 1 FOr the reducing of this wilde discourse into some order and the better discerning of the controuersie you are to note that the Iesuite in the beginning of his Treatise laied downe 4. propositions touching faith out of the which he would spin his motiues to Papistry the first is that Faith is necessary to saluation The second that this faith is but only one The third that it must be infallible The fourth that it must be entire extending it selfe to all points vniuersally This conclusion I graunted in one sense and denied in another That our beleefe must be entire whole and sound in all points by obtaining a particular distinct knowledge of the same in our selues that so our faith might include an apprehension and knowledge of that we beleeue as well as an assent in the will I granted but if his meaning were that which then I suspected and now he bewraies that the implicite faith taught by the Iesuites and schoolemen destitute of knowledge and onely beleeuing as the Church beleeues were this entire faith so necessary and infallible then I denied it and gaue my reasons and a Dig. 2. in a speciall Digress shewed and confuted it All which he passes by and onely mentions as you see my bare assertion against his implicite faith but what I said in describing it confuting it and shewing the drift and purpose of it he touches not though it concerned his cause more then that which he replies to This is his method whereto he cleaues in all his booke to reply entirely to
Scripture Bellarmine g Bell. de verb. Dei lib. 4. c. 1. The name of tradition is applied by Diuines to signifie onely vnwritten doctrine Alphonsus h Alphons à Castr adu haer lib 1. c. 5. This is to be laid for a most sound foundation that the traditions of the vniuersall Church and the determinations thereof in things concerning faith are of no lesse authority then the sacred Scripture it selfe though there be no Scripture to proue them Hessels of Louan i Hessel expli symb c. 69. p. 38. The Apostles neuer intended by their writing to commit to writing the whole doctrine of faith but as necessity vrged them what in their absence they could not teach that they committed to writing Costerus the Iesuite k Coster enchirid p. 43. It was neuer the mind of Christ either to commit his mysteries to parchment or that his Church should depend on paper writings Lindane l Lind. panopl. pag. 4. We Catholickes teach that Christians are to beleeue many things which are to be acknowledged for Gods word that are not contained in the Scripture and many things finally to be receiued with the same authoritie wherewith those doctrines of faith are receiued which are contained in holy writ Rodericus Delgado m Roderic dosm de autor Script l. vlt. p. 63 Albeit these things are not found written in the Bible yet they must no lesse be obserued by the godly that they may fulfill the precepts and firmely beleeue the mysteries of the heauenly faith Doctor Stapleton n Staplet princip doctr l. 12. cap. 5. There both were among the Iewes and are among vs very many things religiously performed in the worship of God and also necessary to saluation and necessarily to be beleeued which yet are not comprehended in the Scriptures but are approued or commended to vs ONELY by the authority of the Church Gregory of Valentia o Valent. tom 3. p. 258. D. All the controuersie is whether the Apostles by word of mouth WITHOVT WRITING deliuered any such doctrines as now affoord an infallible argument for the determining of the controuersies of faith in the Church These wordes of our aduersaries make it more then plaine that the Church of Rome holds the Scriptures vnsufficient not onely in respect of breeding faith or bringing men to know and beleeue it ordinarily which we grant but also in respect of containing it in themselues which we deny And that my aduersary holds the same thing I will prone directly For ha-laid downe 4. grounds First that true faith is necessary Secondly that this faith is onely one Thirdly that this faith must be certaine Fourthly and entire in all points he addes the fift that it must not be doubted but God hath prouided and left some certaine rule and meanes whereby euery man may in all points and questions be sufficiently and infallibly instructed WHAT is to be holden for true faith and then immediately he puts the question what in particular may be assigned to be this rule wherto he answers in his first conclusion The Scripture alone especially as translated into English cannot be this rule Which I denied Therefore his question was touching the sufficiency of the Scripture as the said sufficiency is opposed to vnwrittē traditiō not as it is distinguished against the requisite condition of the meanes to be vsed for the vnderstanding of the Scripture And this I confirme for my aduersary saies they hold the Scripture to be part of the rule because it is part of the doctrine of the Church immediatly reuealed by God but yet there are many substantiall points of faith not contained in them Yea p Pag. 67. Reply his expresse words are The question is betwixt vs and Protestants whether God did reueale any thing to the Prophets and Apostles necessary to be beleeued which is not now expressed or so contained in the Scripture that by euident and necessary consequence excluding all tradition and Church authority it may be gathered out of some sentence expresly set downe in the Scripture I did not therefore peruert the state of the question but my Aduersary hauing nothing else to say thought good by this shift to rid himselfe from that which he saw could not be answered 4 Neuerthelesse pleasing himselfe with his owne conceite he concludes that conuicted with the euidence of truth I haue yeelded to his conclusion in that sence wherein he meant it That Scripture alone is not the rule of faith And therefore all my discourse is idle and impertinent I answer two things first if his conclusion The Scripture alone is not this rule which almighty God hath prouided whereby euery man may sufficiently be instructed WHAT is to be holden for true faith meane no more but onely to adde the Ministry of the Church and mens owne industry to the Scripture as the meanes for the ordinary vnderstanding and beleeuing that which is written in it in this sence the Scripture alone is the rule whereby to iudge whatsoeuer matter belongs to faith but Scripture alone is not the ordinary rule and meanes by it selfe to kindle in vs the true knowledge and faith of that which it containes without the Ministrie of the Church and other things be ioyned with it for the learning of it then I grant it and require the Iesuite againe in lieu thereof either to renounce his traditions or else confesse they haue no other vse but onely to helpe to expoūd and teach that which is wholly contained in the Scripture without any power to supply any defect of doctrine that may be supposed to be therein And when he hath done the next treatise of faith he writes to distinguish a little better betweene the Rule and the Meanes of applying it and not say that is no sufficient rule whereby to be instructed WHAT is faith and WHAT not which onely is not a sufficient meanes to bring men to faith without the subordinate condition of such meanes as is required in the application of any rule Secondly I answer that his conclusion meanes more viz. That Scripture alone is vnperfect and defectiue 2. waies The first in that without other meanes it doth not ordinarily breed or draw foorth in vs assent to that it reueales nor so much as make vs see the reuelation to be And therefore there needes the Church by her Pastor to teach and perswade vs and there needes the Spirit of God and industrie in our selues This way no Protestant euer denied The second is in that it alone containes not all Gods word or all such truth as he hath reuealed necessarily to be beleeued but onely one small and obscure part thereof the best part or at least some part being by Tradition onely vnwritten This way we deny with open mouth and the Iesuite holds it and in the place now controuerted hugges it in his armes and therefore I discoursed against him as I did and in no other sense and so consequently it is
containeth no materiall error For I would faine know how they who neither haue the authenticall originall or if they had cannot reade and much lesse vnderstand and compare the translation with it neither do admit infallible authoritie in the Church to assure them can be infallibly assured that the translation doth not containe any substantiall error To this M. White answereth White pag. 25. that we know this by the same infallible meanes wherby we know other articles of beliefe namely by the light of the doctrine translated the testimony of the Spirit the ministery of the word the rules of are the knowledge of tongues and such like Here is a faire flourish of words but answer me good M. White directly to the point Are all of these ioyntly or euery one seuerally or onely some of these necessary sufficient to breed in vs infallible assurance of an article of faith All are not necessary For else how shall poore vnlearned men do who want rules of art knowledge of tongues and such like Euery one seuerally is not sufficient For neither knowledge of tongues rules of art nor the Protestant ministery are of themselues infallible and consequently cannot be of themselues sufficient to breed such infallible assurance in vs as is requisite in an article of faith Well then it remaineth that onely some of these to wit the light of doctrine translated and the testimonie of the Spirit are euen according to the ordinary course the only necessary and of themselues the sole sufficient meanes to breed this assurance but this not For then it wold follow that euery one learned and vnlearned that had the Spirit of God by the onely light of the doctrine it self without any other help should infallibly vnderstand the Greeke and Hebrew text either read by themselues or pronounced by a Minister which is most false and yet that it followeth wel is apparent because true doctrine shineth as wel yea better if M. White say true in the Originall White pag. 26. then in the English Translations We saith M. White know the diuine doctrine to be one and the same Pag. 27. immediatly in the Originall more obscurely in the Translations and God as the same M. White saith directeth the children of light by the holy Ghost who openeth their hearts that they know his voice from all others and that the light of his truth may shine vnto them Now if the light of the diuine doctrine do shine as well and better in the Hebrew and Greeke text then in the English translations and that all which be children of light haue the eies of their heart so opened as they can discerne Gods voice froÌ„ all others and that the light of his truth shineth vnto theÌ„ what need is there then of any other either priuate or publick meanes to open their eies to see this light when the holy Ghost doth sufficiently open them Or if he say the holy Ghost doth not open them sufficiently without othâ—r meanes then the light of the doctrine and the testimony of the Spirit are not the onely necessary and alone sufficient meanes to assure vs infallibly of any article of faith namely that this or that means must be assigned sufficient to breed in vs infallible assuraÌ„ce which it self cannot do vnles it selfe be and be knowne or at least may be knowne to be infallible in it selfe and infallibly to open and direct our eyes to the seeing of the infallible truth which fallible ministery of meÌ„ fallible rules of art fallible knowledge of tongs or such like infallibly do not 1 HIs reason why the Scriptures traÌ„slated into English caÌ„not be the rule of faith is because our translations are full of errors Wherby he says his mind is not to deny the true Scripture in the originall or in the translation to be infallible but only the ordinary English translations My a THE WAY §. 5. nu 2 §. 6. nu 2. 4. 8. answer was the same that D. Stapleton b Relect. pag. 525. makes for the vulgar Latin that in respect of the words onely there might be some error but in respect of the sence there is none For if the words of the traÌ„slation be not so perfect as they might yet that hinders not the truth of the matter nor the integritie of the sence For the vulgar Latin canonized by c Sess 4. the Trent Councell and d In those words J do not denie the true Scripture either in the Originall or in the Translation to be infallible granted by the Iesuite himselfe to be infallible is not free from error and corruption in words Mariana e Tract pro edit vulg Multa superius in Hebraicis Graecis codicibus vtti esse ostendimus multae mendacia in rebus minutis eorum pars aliquae non exigua in nostra editione vulgata extat c. 21. pag. 103. says There be many corruptions in the Hebrew and Greeke bookes which are the originall and many lies in small matters no small part whereof is also in the vulgar It may safely therfore be yeelded that our English translations as all other translations in the world whatsoeuer are not infallible nor free from all errors in words and yet the sence and matter of the Scripture translated which is the rule be stil maintained to be infallible This my answer yeelding such a kind of erroniousnes in words my aduersary obiects to M. Wotton who belike in his answer to this argument demanding what English Protestant euer affirmed that our translations were infallible or tooke them for the rule He replies secondly what means M. White then to say the Scripture translated into English is infallibly true in respect of the matter M. White answers that his meaning in so saying was to accord with M. Wotton by distinguishing betweene the words and the contents of the translations M. Wotton denying the words to be the rule and I affirming the matter contained in the words so to be What contradiction is this when he grants our translatioÌ„s as al humane means are to be subiect to error in one sence and I deny them to be subiect in another 2 This my assertion that our English translations as touching the matter contained in them are infallible howsoeuer there be varietie among them in words stile he entertaines after his accustomed maner with some passioÌ„ For expouÌ„ding my self that I wold not maintain this or that mans editioÌ„ but the Scriptures wel and faithfully translated in such maner as our Church allows them he cals this a starting hole neuer remeÌ„bring how himself wil not defend this or that edition in his own Church but wil retire to those editions that are approued as also the primitiue Church permitted varietie of translations and yet followed the purest as neare as it could iudge of theÌ„ for the time being I wil therfore say it again that OVR ENGLISH TRANSLATIONS AS TOVCHING THE MATTER CONTAINED THEREIN ARE INFALLIBLE AND
THE DIVINE INSPIRED WORD OF GOD THAT IS THE RVLE OF FAITH And my aduersary is but a meane disputer if he thinke to disproue this by obiecting some verball errors For either they wil proue no errors at all or if they do D. Stapleton shall tell him they hinder nothing the truth of the matter nor the integritie of the text and I will giue him a whole legion of his owne writers that shall impute as foule errors to his Trent vulgar which yet he thinkes infallible Neuerthelesse his arguments in disproofe of that I say are three First the testimonies of Martin Reynolds and the Grounds of the new religion Secondly the testimonie of M. Broughton and Carlile Thirdly the diuersitie of translations in our Church Wherto I answer first in general that I satisfied these reasons sufficiently in my booke and gaue direct answer to them whereto he hath replied nothing but onely repeates his obiections He was therefore too hastie to call that bold blinde and false which he could not reply to me brazen faced that said no more but what himself giues experience of For I said Martin could not giue one instaÌ„ce of any sence corrupted in our traÌ„slations himself in stead of producing somwhat out of Martin breaks out into railing which is folly For cocks of the game are not allowed to crow til they haue beateÌ„ their mate for he that crowes and yet runnes away is a crauin and shall haue his necke wrung off or be turned to the dunghill to crow among hens Secondly I answer in particular to the first ad 1. it is but a foolish brag to be contemned To the second ad 2. it is reported a Protest apol tract 1. sect 10. subdiuis 4. on Briarlies credit who is an aduersary But allowing they said as much as is alledged the truth must be tried not by the hastie speeches of a discontented man but by the thing it selfe and I shewed in the 7. Digress how diuers Papists haue said worse of the Latin vulgar which yet is holden infallible by the Iesuite Mariana b Tract de vulg edit pag. 103. sayes Diuers learned men of France Italy and Germanie in their writings accuse the corruption of the vulgar edition and the negligence of the interpreter and that it containes many lies in things of smaller moment His third reason is ad 3. if our Translations were not erronious what need were there after so many varieties of translations to coine a new translation of the Bible different from all that haue bene before the which also when it comes will be of infallible authoritie no more then the former c. c Praef. before the new translated Bible The Translators haue answered this themselues so religiously and learnedly that it will content any godly minde onely our Iesuites of Momus race will carpe at any thing d Lucian Hermotim pag. 113 Graec. Aldi de vera hist l. 2. sub init Natal Com. They write of Momus that none of the gods could do any thing but he had a quarrell at it When Neptune had made a bull Vulcan a man and Minerua a house he quarrelled at the bull because the hornes stood on his head the man because he had not a window in his breast the house because it stood not on wheeles to remoue it when it stood not well And e Philocran ep ad vxor when Venus walked by smiling at his conceit he told her she was not well made neither * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 384. and her shooe made too much creaking as she went My aduersary hath a spice of Momus in him His humour affirmes foure things first that the translation is coined This we denie for coining signifies translating otherwise then the originall languages intend which they haue not done for any thing the Iesuite knowes for he had not seene it when he wrote this and whensoeuer he sees it he hath not so much learning as to compare it with Greeke and Hebrew and the Reader may iudge the better of it by this that it agrees throughout with the translations of the learned in the Church of Rome Pagnine Vatablus Munster Erasmus Arias better then the vulgar doth of which translation many Romish Catholicke Doctors report d Refert Azor. part 1. sum mor l. 8. c. 3. pag. 639 §. Quarto that there be some corruptions in it and that things might haue bene translated more clearly significantly properly truly and better and things naughtily translated yea in a contrary sence and nothing to the purpose He that is bound to such a translation with an ill grace tels vs of coining Secondly he affirmes our new translation to be different from all that haue bene before this is stale and I vouchsafe it onely this answer How can he tell that saw it not before he writ this it not being then come forth Thirdly he sayes that with much cost care and scandall to our cause it is set forth For the care and cost he hath nothing to do his Highnesse and the State and learned of our Church he now begins to see will spare neither care nor cost to aduance Gods truth and impart the sacred Scripture to his people which the Pope and his Cleargie with so much care and cost haue laboured to destroy The scandall concernes him nearer but that he is a Pharisee and so can receiue no formall scandall from vs. Or if he will assume to himselfe so tender a conscience as to be afraid of scandall let him speake out and trifle not what scandall is it now when learning and meanes increase to make a new translation ouer it was in the primitiue Church when Lucian Ierom and others made their new translations the Church hauing many translations in it before What scandall is it more then was e See Cassand praef ord Rom. Gregories altering of the Liturgies when euen with generall contradiction increasing to mutinie he abolished the old to make roome for his new or more then is the infinite varietie of Liturgies Breuiaries and Missals in the Church of Rome at this day the varietie whereof is almost reached in the different editions of their translations in so much that THE TRENT COVNCEL HAVING AVTHORISED AND PREFERRED THE LATIN-VVLGAR YET NO PAPIST LIVING CAN TELL WHICH IS CERTAINLY IT whether the edition of the Goths or Complute or Louane or Clement or Sixtus or any other For as there be these and diuers other editions of the vulgar set forâ—h and allowed in the Church of Rome by the Pope so do they neuer a one of them agree with other which fully returnes the scandall into my aduersaries owne bosome and for euer debarres his sectaries from obiecting to vs the varietie of our translations wherein if there be any force it will pinch them as much as vs. 3 Fourthly he affirmes our new translation to be of infallible authoritie no more then the former were that
words seeming plaine are to be vnderstood properly as they sound and when they are to be taken in a figuratiue or improper sence This say I is not to be learned sufficiently in the bare letter of Scripture alone but is to be learned of the Church according to that worthy saying of Vincentius Lyrinensis Vincent Lyr. cont haeres c. 2. Because all men do not take the holy Scripture for the height of it in one and the same sence but diuers men interpret the sayings of it diuersly in so much that almost so many different sences may seeme possible to be drawne from it as there are diuers men c. Therefore it is very necessarie that the line of Propheticall and Apostolicall interpretation be directed according to the rule of Ecclesiasticall and Catholicke sence True it is that by other probable meanes viz. rules of art knowledge of tongues obseruation of circumstances conference of places c. one but not euery lay-man woman and childe euen of M Wotton and M. Whites owne parish may probably finde out when the words are and when they are not to be vnderstood properly but infallibly in such sort as to build thereupon infallible assent of faith one cannot without infallible interpretation had either immediatly by reuelation of the Spirit which is not ordinarily to be expected or by infallible authoritie of the Church True it is also that ordinarily Diuines hold it for a certaine rule that words of Scripture are to be vnderstood properly as they sound vnlesse to auoide some absurditie we be compelled to interprete by a figure But when such an absurditie occurreth that ought to compell vs to interprete plaine words of Scripture by a figure and when not although reason it selfe may probably know which probable knowledge may suffice for direction of manners yet infallibly in such sort as is required to the assent of faith reason alone not assisted by Church authoritie cannot at the least alwayes tell sith many things may seeme absurd to our priuate sence and reason which in truth are not absurd as in the mystery of the blessed Trinitie may plainly appeare and contrariwise many things may seeme in reason not absurd which in true Diuinitie are absurd and most false 1 HIs second reason against the Scriptures being the rule of faith was their obscuritie because they faile in the second condition of the rule being of themselues alone so obscure and vnknowne both to the vnlearned and learned that no man can thereby alone be sufficiently directed This reason was handled § 7 and 8. where I answered the argument whereby he prosecuted it and euery word also that he replies here which makes me to wonder with what conscience he followes his cause when that he sayes here being answered he shrinks from replying and onely repeates his old argument againe and yet intitles his booke a Reply when he replies nothing but conceales all from his Reader that I answered neuerthelesse that he sayes I will answer againe 2 First he tels in what sence he holds the Scripture to be obscure and how farre forth Not that it cannot by any meanes be vnderstood or that it is any imperfection in the Scripture to be obscure but the perfection rather the onely thing he goes about to proue being that de facto it is obscure or at the least not so easie as the ordinary rule of faith ought to be which is denied and confuted not denying some parts to be obscure as many prophecies and mysteries therein nor affirming any of it to be so effectuall to our vnderstanding that without the motion of Gods Spirit and vse of the meanes euery man can effectually vse it to his saluation for I neuer denied the requisite condition of Gods grace and the Churches teaching and our owne endeuour to open our vnderstanding euen in the plainest Scripture that is but I onely affirme all things concerning faith and good life needfull to be knowne to be so plainly set downe therein that the vnlearnedst man aliue vsing the meanes which is not the Church-authoritie intended by my aduersary and being enlightned with Gods Spirit may sufficiently vnderstand them to his saluation which is enough to make it a rule perfect entire and as easie as is possible for a rule to be for the finding out and deciding whatsoeuer matter belongs to faith For howsoeuer some things in the Scripture the knowledge whereof is not simply necessary to saluation be very obscure and doubtfull yet the whole rule of our faith needfull to all men is set downe so plainly that it may be vnderstood of all men allowing them some eleuation and onely supposing them to haue the light of grace and to take that paines in searching that is ordinarily required in the vse of any rule and in the execution of any meanes whatsoeuer It seemes my aduersarie would conclude from hence that therefore I grant Scripture alone not to be so easie as the rule of faith ought to be because I require so many euen outward meanes and helpes for the vnderstanding thereof beside the helpe of Gods Spirit within vs. But he is deceiued and deceiues his Reader for I expounded my selfe that it is not necessarie the rule be so easie and effectuall that no helpe shall be needfull for the applying it to our conscience but the perfection and easinesse of it stands in this that a man vsing diligence and eleuated by grace from his naturall ignorance shall finde therein absolutely and plainly all things whatsoeuer he is bound to know and beleeue and needs not that the Church by her authoritie and traditions should adde any thing to it that is not contained in it And that this condition of vsing meanes and outward helpes takes not away the reason of a rule he must confesse by his owne principles for let his Church-teaching and authoritie his owne Helena be the rule yet afore any man can determinately know it or vnderstand and yeeld to it he must I hope haue the grace of the Spirit and seeke it out and diligently attend what it teaches him which is as much as we require for the vnderstanding of the Scriptures This therefore is a vaste partialitie in my Iesuite that he will conclude a thing cannot be a sufficient rule or meanes that requires the helpe of grace and a mans owne industrie in the applying it when themselues holding their Church to be the rule yet confesse that no man can heare the voice thereof not vnderstand nor yeeld assent to it without the very same meanes that we require for the vnderstanding of the Scriptures What voice what complaint what querimonie shall we vtter against this peruersnesse against this spirit of contradiction But my aduersarie sayes that among these outward meanes and helpes which M. White requires to the vnderstanding of the Scripture besides the Spirit of God there must be one an outward meanes which is * There is no such outward infalible means in this life
follow that the Scripture ALONE euen in those plaine places is the rule because no man without some other meanes besides the plainenesse of the words can be infallibly assured that he vnderstands them right the which he proues first because some places seeming plaine are vnderstood otherwise then they seeme Secondly because the plainest places that are may be wrested to a wrong sense as that plaine place This is my body is wrested by the Caluinists to a figuratiue sense I answer his reason why Scripture alone could not be the rule of faith was because it is not plaine the which obscurity I denied to be in that which is necessary to be knowne affirming the Scripture in such places to be plaine now he replies that though such places be plaine yet still it cannot be the rule Thus first he denies the Scripture to be the rule because it is not plaine and then allowing it againe to be plaine yet still he denies it to be the rule What will this man stand to I maruell But they be not plaine enough because without some other infallible meanes besides the seeming plainenes of the words no man can be infallibly assured that he vnderstands aright euen those plaine places This absurd cauill I haue answered twenty times first that the meanes whereby this is done are the helpe of Gods Spirit our owne diligence the Church-teaching the light of nature and these meanes are infallible And these meanes I admit either coniunctim or diuisim to be necessary as a condition and medium for the full assurance of vnderstanding these places but this condition takes not away the true motion and reasons of plainenesse from them for as I answered in my booke to this argument that is not obscure which by ordinary and easie meanes may be vnderstood but which either hath no meanes at all to open it or onely such as are not ordinary to his confirmation d THE WAY p. 36. n. 2. I answered likewise But to his instances of the Caluinists wresting a plaine place This is my body to a figuratiue sense I reply first it is plaine and euident that it is a figure by the circumstances of the place when he that said the words This is my body that is giuen for you at the same instant held nothing but bread in his hand and liued and was neither yet glorified nor crucified and spake of a sacrament wherein it is ordinary to speake figuratiuely Secondly the Papists do the same in the next words This cup is the new Testament and yet they hold them to be plaine words if my aduersary will be smattering about the exposition of these words let him giue a reall answer to the place of my booke e Digr 49. n. 8. where they are handled of purpose for him 6 Next he sayes though the letter of the Scripture be neuer so plaine yet to haue infallible assuraÌ„ce of the sence there is required some other rule and meanes the which rule is not in the bare letter of the Scripture but is to be learned of the Church as Vincentius saith The which being the same he said before without difference or augmentation let it briefly receiue the same answer That the requisite coÌ„dition of vsing ordinary easie meanes wherof the ministry of the Church truly expounded is one I neuer denied but this proues not the Scriptures to be obscure nor remoues infallible assurance froÌ„ the Scripture to the Church but onely shewes that the Scripture infallibly out of it selfe giues vs this assurance by this meanes and VinceÌ„tius his words affirme no more for by the rule of Ecclesiasticall and Catholicke sence according to the which he requires the line of propheticall and apostolicall interpretation to be directed he meanes no vnwritten Church-tradition or doctrine that is wanting in the Scripture for he holds the Scripture it selfe to be sufficient for euery thing but onely that that which is in the Scripture be so vnderstood as agrees with the rule of faith which the true Church hath alwaies holden now that which the Church hath alwaies holden is contained in the Scripture alone that the Reader may see the Iesuites treachery in alledging Vincentius against the sufficiency of the Scripture who in that very place which belike he neuer saw with his owne eyes begins thus Here possible one may demand when the rule of the Scripture is perfect and in it selfe more then enough sufficient vnto all things Note here whether he thinks as the Iesuite doth that many substantiall points of doctrine needfull to saluation are not contained in them and that it is but a part of the rule what need is there to ioyne vnto it the authority of the Churches sence and he answers as the Iesuite hath alledged that this is because all men do not take it in one sence therefore it is necessary that the line of interpretation be directed according to the rule of Ecclesiasticall and Catholicke sence In which manner he speakes also in f Diximus in superioribus hanc suisse semper esse hodie Catholicorum consuetudinem vt fidem veram duoâ—us his modis approbent Primum diuini canonis authoritate Deinde â—cclesiae catholicae traditione Non quia canon solus non sibi ad vniuersa sufficiat sed quia verba diuina pro suo plerique arburatis interpetantur cap. 41. another place not supposing any thing to be wanting in the Scripture so much as to giue infallible assurance of it owne sence much lesse any articles of faith needfull to saluation but onely supposing that some heretikes would not yeeld to that it gaue or possible through their owne default did not see it and thereupon aduises to oppose against them the rule and practise of the Church as a man by witnesses would conuince him that denies the truth the which practise as it hinders not the Scriptures to containe the perfect rule of faith so we will allow it and require no sence or exposition of the Scripture nor no point of religion to be receiued vnles it be thus directed 7 It is therefore vntrue that he concludes with one cannot infallibly be assured when the words of the Scripture are to be vnderstood properly and when not without the authority of the Church vnlesse it be by reuelation I say this is false vpon two points first because this assurance may be had as from the externall meanes by the Scripture it selfe though the Church say nothing Next because this Church authority he vnderstands to be the externall testimony of the Church reuealing if not making the said sence out of tradition which is not written and not out of the Scripture it selfe so that the vnderstanding which I haue of the sence and my perswasion that it is the true sence shall not be founded on the Scripture but on the authority of the Church of Rome that sayes it which g THE WAY §. 8. n. 7. digr 11. I confuted affirming that this
assurance and the assurance of all other things beleeued is wrought and bred in the heart by the Spirit of God principally and then by the alone words of the Scripture ioyned therewith as by the formal beginning of that my assurance and by the ministry of the Church onely as Gods ordinance appointed to helpe me to attaine and recouet that sence and assurance that by meanes of this helpe arises in me from the Scripture it selfe though many times and very ordinarily this is done without all motion of the Church whatsoeuer by onely reading as I haue often said in case when men are either conuerted from Athisme or confirmed in the truth without hearing or knowing of the Church by onely reading CHAP. XXX Touching the Al-sufficiency of the Scripture to the matter of faith 2. It shewes it selfe to be Gods word Luthers denying Saint Iames his Epistle 3. How the Papists expound the light of the Scripture 4. What they and what we hold about the authority of the Church 6. How expresse Scripture is required A. D. § 3. Pag. 187. The Scripture containeth not all points of faith concerning my third reasō I wish the reader to obserue that I do not attribute any imperfection to the Scripture when I proue that it containeth not all points of faith For want of perfection in a thing is not to be accounted an imperfection vnlesse it can be shewed that the perfection which wanteth doth necessarily pertaine to the nature of the thing or at least is due and ought to be in it as my aduersaries will neuer be able to shew that to containe all points of faith doth necessarily pertaine to the nature of Scripture or is due or ought to be in it This being noted I need say little in confirmation of this argument as hauing vrged it sufficiently against M. Wootton and M. White in the introduction in such sort as they will neuer be able sufficiently to answer it Onely here I will aske one question of M. White White p. 48. who telleth vs that the Scripture manifesteth it selfe to be diuine in regard 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 darkenesse c. If this be so how chanceth it that his illuminated Luther whom doubtlesse M. White will account one of the sheepe of Christ could not see that S. Iames his Epistle was diuine Scripture by the vertue and power that sheweth it selfe in euery line and leafe of it no lesse then in other places of Scripture shall he be accounted illuminated or rather starke blinde that could not discerne light from darkenesse And shall not M. White also be accounted not so much blinde as braine-sicke that fancieth to himself such a light to shine in euery leafe and line of the Bible that euery one that is the sheepe of Christ discerneth it no otherwise then he that hath corporall eye-sight discerneth outward light from darkenesse True it is there is the vertue and power of God in the Scripture there is puritie and perfection of matter maiestie of speech power ouer the conscience certaintie of Prophecies c. but these do not shine like light to our vnderstanding till it be illuminated with the light of faith as euery one euen of the elect is not at all times indued with faith nor then neither vnlesse those things be propounded duly mediatè or immediatè by the authoritie of the Church vpon which being like a candlesticke the light of the Scripture must be set or else it will not according to the ordinary course of Gods prouidence sufficiently shine and appeare vnto vs in such sort as to giue infallible assurance Wootton p. 89. White pag. 46. that it is the word of God It troubleth M. wootton M. White both that I say there be diuers substantiall points which are not expressely set nowne and determined in Scripture which they being conuinced with euidence of the matter cannot deny to be so but say they this is not the question But by their leaues this was first the question when their Grandfather Luther was so hoate to haue expresse Scripture See Gretz in defens Bellar. tom 1 in li. 4. de verbo Dei non scripto cap. 3. See introduct q. 2. as that he would haue all expressed euen in wordes Afterwards indeed when his fury cooled a litle he thought it sufficient if all were expressed though not in so many sillables yet in sense And now of late our new Ministers seeing that this also cannot be defended haue made the question whether all be contained in Scripture that is either expressely or so as without Church authoritie or Traditions al necessary points of doctrine may be necessarily euidently or by good consequence deduced out of that which is expressed in Scripture In which sense also they will be neuer able to shew that all points and namely those which I mentioned in my third argument Wootton p. 93. are contained in onely Scripture but must be forced to run to tradition and Church authority if they will haue sufficient assurance of them 1 THe third thing obiected against the Scripture was Imperfection that it containes not the whole matter of faith but many things else are needfull to be knowne and beleeued that are not written therein For though he spake somwhat reseruedly There be diuers questions of faith which are not EXPRESSLY set downe yet his meaning is There be diuers particular points to be beleeued which are contained therein neither expressely nor anyway at all but receiued vpon sole Tradition and Church authoritie as I haue a Ch. 27. n. 2. shewed and his Introduction here mentioned affirmes which being a grosse and blasphemous assertion therefore to couer the odiousnesse of it here in the first place he saies that by affirming the Scripture not to containe all points of faith he doth not attribute any imperfection to it And how I maruell will he perswade vs this when it is impossible it should be perfect that leaues vs vnperfect in the faith and reueals but a portiō of that which yet of necessitie must be known to saluation his reason is because his aduersaries will neuer be able to shew that to containe all points of faith doth belong to the nature and perfection of Scripture But I answer it pertaines to the perfection of the Scripture and is due to the nature thereof to containe all things because it selfe sayes so and there can be no other infallible or conuenient reuelation And b Propounded in the WAY Digr 3. 13. many testimonies and arguments euince it which my aduersary not being able to answer hath well and wisely passed by with silence And therefore denying this they attribute imperfection to it For to deny that which the Scripture is is to make it imperfect Athanasius
c Orat. cont Gent. sub init saies The holy Scriptures are * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient by themselues to shew the truth Isiodore Pelusiota d L. 2. Epist 369. The sacred volumes hauing the testimony of the diuine Scriptures are the stayres whereby we ascend to God All therefore brought out of them in the Church of God receiue as proued gold tried in the fire of the Spirit of Gods truth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whatsoeuer things without these volumes are carried about though they haue shew of probability leaue to those that plot the fables of heresies S. Basil e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de fid pag. 394. edit Basil an 1551. It is manifest presumption and apostasie from the faith either to abrogate any of the things that are written or bring in any thing that is not written And Vincent Lirin f Monito c. 2. 41. The rule of the Scripture is perfect and in it selfe sufficient and more then sufficient vnto all things And g 3. d. 25. qu. vnic a. Gab. Biell his owne Schoolman All things necessary to be beleeued are contained in the Canonicall Scripture it belonges therefore to the perfection of the Scripture to containe all things 2. Against this he obiected the stale and threadbare argument it is not contained in the Scripture that it selfe is the word of God My answer was that the vertue and power that shewes it selfe in euery line and leafe of the Bible proclaimes it to be the word of God and the sheepe of Christ discerne the voice and light of it as men discerne sweete from sowre light from darkenesse Now he demandes in this Reply How then it chances that our illuminated Luther could not see the Epistle of S. Iames to be diuine Scripture I answer readily to the point if the Scripture be so easily and infallibly knowne to be Gods word by the authority of the Church how chances it that his illuminated Caietan h Catharin cont Nov. dog Caiet S xt Senens Biblio l. 6. annot 337. denied the same Epistle of S. Iames to be diuine Scripture how chances i Noted afore so many Papists deny the Apocrypha to be Canonicall as well as we how comes it about that Genebrard k Genebrard chronol p. 181. Posseuin appar verb. Gilb. Genebrard affirmes the third fourth Bookes of Esdras to be Canonicall Scripture which the Chuch denies Thus my Iesuit is fallen vnawares into the same pit he made for me Secondly my aduersarie l Verum est doctorem quidem Lutherū quosdam alios exemplum veteris Ecclesiae imitatos de libris modo dictis non ita praeclare sensisse sed tamen jidē postea re diligentius perpensa priorem sententiam mutare non dubitarunt Eckhard fascic pag. 21. cannot proue that M. Luther perseuered to the end in the deniall of this Epistle The iudgement of m Nonnul i antiquitus de epistolae huius authoritate dubitarunt Passeuin appar v. Iacob Apost see Euseb hist. Eccle l. 3 c. 25. Ieron Doroth de viris illust v. Iacobus so many in the Primitiue Church refusing it dazeled Luthers eyes and made him to doubt for a time but that he neuer saw and beleeued it to be Scripture to the end my aduersary will scarse be able to shew Thirdly Luthers not seeing this light proues not that there is no such light or voice in the Scripture for all faith thereof is not in an instant but successiuely and by degrees and all men at all times haue not eyes and disposition alike to see it as the Apostles at the first saw not Christ to be that he was though he were the light that came into the world Saint Austine n Tract 35. Ioh. sayes The Scriptures are lighted vp to be our Candle in this world that we walke not in darknesse Therefore they are seene by their owne light For the same Saint Austine n saies will you light a Candle to see a burning Candle for a burning Candle is able both to make manifest other things that are hidden in darkenesse and to shew it selfe to thy eyes The Scripture therefore by it owne light shewes it selfe as I said to be the word of God and if any see not this light the defect is in themselues and is remoued by no other light added but by the same light at such time as pleases God to open the eyes Theophilus Antiochenus o Orat. 1. ad Antolych sayes we must not say there is no light because the blind see it not but let them that see it not accuse their owne eyes For as in all other matters of faith it falls out among the children of God that p 1. Cor. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibi hom 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scol graec ibi some see and know more and some vnderstand and beleeue lesse then othersome yet the matters of faith themselues are one and the same and the beleeuers are inlightened with Gods Spirit though not all in the same measure so may it fall out about this obiect that some particular men may not at the first or alway perfitly see the light of euery part of Scripture or perfitly heare the voice of Christ founding therein for here in this life we know but in part and prophecy but in part though the light of the Scripture shine fully forth vnto all 3 This light of the Scripture my aduersary grants but yet to bring in his traditions and Church-authority marke how he replyes What light soeuer there be in the Scripture yet it shines not to our vnderstanding till it be illuminated with faith which the elect themselues at all times are not the which I grant and thereupon inferre that this light was neuerthelesse in the Scripture though Luther saw it not in one place thereof and the reason why he saw it not was because euery one of the elect is not at all times indued with all faith but my Iesuite addes that this light whereby the Scriptures shew themselues to be the word of God shines not to the vnderstanding illuminated with faith neither vnlesse it be propounded by the authority of the Church vpon which as vpon a Candlesticke the light of the Scripture must be set or else it will not sufficiently shine vnto vs to giue vs of it selfe infallible assurance that it is the word of God q Concedimus igitur sacras liteteras quae diuinae doctrinae continent lumen tanquam lucernam esse per seipsam splendidissimam atque fulgentissimam sed nobis tamen non in se lucidam sed quatenus est diuinitus in Ecclesiae Catholicae authoritate tanquam in candelabro positum vt luceat omnibus qui in domo sunt Errant igitur aduersarij cum scripturam esse lucernam ac illuminare nos idem esse existimant quod eam non egere Ecclesiae infallibili authoritate vt
saluation Therefore it is sufficient How doth it now appeare so plainely that it proues nothing the first proposition is manifest of it selfe the second is as manifest for all that the Apostle affirmes is of the Scripture alone and of nothing else for of Scripture alone he saies it is able to make wise to saluation it is profitable to teach to reproue to instruct to correct that the man of God may be perfect the conclusion therfore must needs be true Secondly he saies the Apostle speakes of the old Testament yea of euery parcell of Scripture yet M. White will not say that now specially the old Testament without the New or euery parcell of the old it selfe is alone sufficient for all the said purposes whereto M. White answers that he neither speakes of the old Testament alone nor of any one parcell either of old or new separated from the rest but of the whole in this sense all the whole Scripture taken together is able c. And if the Iesuits and D. Stapleton whom this man traces had not renounced all truth they would not say it when that which the Apostle auouches of the Scripture cannot agree to euery parcel alone but to all together for what one parcell performes all these effects to make wise to saluation to teach to reproue to instruct to correct to make perfect the Scripture is so vnderstood as that all these things may truly be affirmed of it but these things cannot truely be affirmed of the parcels alone Ergo. 4 Thirdly he saies the word PROFITABLE must not expound the word ABLE or if it be the word ABLE doth not signifie that the Scripture is so able as to worke that effect without any other meanes or helpes concurring with it but at the most it imports a great degree of profitablenesse This is no answer to this argument But to another that he hath not expressed I said therefore thirdly though very briefly By the word able the other word profitable must be expounded Which I thus put into forme that which is PROFITABLE by being ABLE is sufficient the Scripture is so PROFITABLE that it is ABLE to make vs wise to saluation Ergo it is sufficient He first denies the Minor and saies the word profitable is not to be expounded by the word Able but he seemes to be dazeled For that which is able to make wise to saluation must needes be able to make absolute and perfect because perfection consists in being wife to saluation but the Scripture alone is able to make wise to saluation Ergo. Next he saies that supposing the word PROFITABLE be expounded by the word ABLE thus Scripture is able to make one absolute and perfect yet the meaning is not that it is able without other helpes and meanes concurring with it but at the most that it is very profitable and if it be sufficient yet this sufficiency is not that whereof our question is but in a certaine limited kinde to wit of written Scripture That is to say if by able to make vs wise to saluation be meant that the Scriptures are sufficient yet it is not meant that alone they are sufficient as the Protestants hold but with a limitation so far as Scripture can be sufficient In which his answer he plainely discouers himselfe to be foundred and spent For our question is not whether the Scripture alone without vsing the Ministery of the Church or our owne industry or such meanes as God hath appointed for the finding our and vnderstanding of that which is contained in it be sufficient for Bread and Drinke and all manner of food is not sufficient to sustaine mans life if he take no paines to get it or if he be not able to swallow and digest it and my aduersaries owne Church and traditions with all their royalties are not sufficient vnlesse men take paines to finde them and be so mad as to beleeue them and so blinde as to let them downe but the question is of their latitude and extent viz. whether the written Scripture containe in expresse words or sense the whole and entire doctrine of faith and good life so that the Church by her authoritie and traditions may adde no point of faith that is wanting in the Scripture This appeares to be the question by my aduersaries own words and the words of the Diuines in his Church Now the Apostle saying the Scripture is able to make one wise to saluation affirmes the sufficiency of it alone without any other helpe or meanes to supply any doctrine or matter of faith not contained therein because there is no more needfull but to be wise to saluation and that wisdome the Scripture is able to instruct vs in Which ability is not limited to certaine points but extended to all the whole obiect of faith by the word For thus I reason He speakes of the Scripture alone and nothing else therefore the Scripture alone is able to make wise to saluation therefore it is so profitable and in such sort to make absolute and perfect to euery good worke that it can do it For it is able Therefore it alone is sufficient Therefore this sufficiency is so limited to written Scripture that it is perfectly and wholy contained in it 5 The second part of my aduersaries answer in his discourse to the text alleadged was that the Scripture is said to be profitable because it commendes to vs the authority of the Church This his answer I opposed with 7. arguments But when I repeated it I put in the word sufficient thus He saies they be profitable and SVFFICIENT because they commend vnto vs the Churches authority the addition of which word you see he distasts and makes a vantage of thereby to put off the answer to sixe of my arguments That the Prouerbe might be true it s an ill winde but blowes some men profite for vnder that pretence he takes occasion to cauill and put off that he could not answer For first the word might well be put in without any preiudice to his sense For if their profitablenesse lie in commending to vs the Church authoritie then their sufficiency lyes there too and so I might well make him say they be profitable and sufficient because they cōmend vnto vs the Churches authority Secondly it is idle that he saies my obiections are ouerthrown Only by reading his words aright leauing out the word sufficient For let him looke vpon them againe and he shall finde they ourthrow his exposition of profitable as well as if he had expounded sufficient in the same manner But my aduersary will take a small occasion to shun an argument 6 Onely to the sixth he replies for whereas I said the meaning cannot be that they are profitable because they commend vnto vs the Churches authority because the Apostle saies they are able to make the man of God perfect that is the Pastor himselfe the Pope the Councell and all and it were absurd to say that the
of faith contained and reuealed in Scripture it selfe 5 The difficultie is when I vpon the authoritie of the Scripture as I verily perswade my selfe beleeue contrary to the Church of Rome or any other presumed to be the true Church how it shall appeare to my selfe and others that I expound and vnderstand the Scriptures aright and not according to my own priuate spirit For answer whereto note first that this demand lies as well against the Beraeans and the rest of Gods people mentioned by Luke and Paul in the texts alledged as against the Protestants For they reiecting something that they were perswaded was not in the Scripture or receiuing that which they saw agreeable to the Scripture might be demanded how they were infallibly assured they had the true sence of the Scripture And a false Apostle when they should by the Scripture examine and reiect his doctrine might cauill as A.D. here doth and say they expounded it after their owne priuate spirit In which case the godly beleeuers could refer themselues to no other rule but onely leaue the truth still to be iudged by the Scripture by all such as would examine it Note secondly that the same difficultie presses our aduersaries For when they haue shewed and vrged the authoritie of the Church and their chiefe Pastor therin what they can yet this authoritie they cannot maintaine to be such as they hold but by the Scripture k Vbi sup liâ— b. Pezantius and k Vbi sup liâ— b. Greg. of Valence You wil ask how the proposition of the Church is known to be infallible Let him that is thus demanded answer He beleeues it by an infallible faith for the authoritie of the Scripture giuing witnesse to the Church which authoritie and reuelation he beleeues for it selfe albeit the proposition of the Church as a requisite condition be needfull thereunto I know not many of our aduersaries some l Durand 3 d 24. qu. 1. d. 25 q. 3. ibi Scot. Alm. Gabr. few Schoolmen excepted that hold the authoritie of the Church to be the formall reason of faith or the first and last cause of beleeuing but the authoritie of God himselfe reuealing these things which authoritie being something distinguished from the Church and aboue it can be no where manifested but in the Scripture Now when they alledge Scripture we may tell them againe they alledge it after their owne spirit which obiection may be multiplied as often as they multiply their discourses out of Scripture Thirdly therefore for satisfaction of the difficultie I beleeue and am assured of that I hold by infused faith God by a supernatural light reuealing and infusing the certaintie of that I beleeue partly by shewing to my vnderstanding out of the Scripture partly by stirring vp and inclining my will to assent vnto it and en brace it The which knowledge and assurance of mind when any man challenges as if it were but a priuate conceit subiect to error I can say no more but that which euery man sayes for his faith that so all true faith may be destroyed in that m For the beleeuer assents not by discourse to the matters of faith reuealed as by the formall reason of beleeuing but by simple cleaning adhering to theÌ„ faith neuer drawing forth her act by meanes of discourse but if discourse be vsed it is rather a conditioÌ„ helping to apply faith to it obiect Mat. 16.17 2. Cor. 10.5 Heb. 11.1 Fides secundùm se coÌ„siderata quod attinet ad causaÌ„ efficientem reuocanda est in motioneÌ„ diuinaeÌ„ lumenque diuinuÌ„ siue in habitum fidei Christiana fides etiam vt est in nobis reuocatur in DeuÌ„ mouentem diuinuÌ„que lumen Lud. Carb sum tom 3. c. 3. l. 1. pag. 6. no mans faith ascends aboue this infused illumination or can be demonstrated to be certaine by euident reasons n Tho. 1. part q 1. art 8 DuraÌ„ prolog sent qu. 1. pag 4. h. that shall conuince all gainsayers but onely there be forcible motiues to induce vnto it though when his reasons that thus beleeues shall be examined and his grounds of Scripture duly weyed by true Christians in a Councell or otherwise all that gainsay him may easily be confuted And this is the thing that we say for Luther and Scripture against the Papacie A. D. Yet saith M. White the Papists cannot denie but there is a heauenly light c. It is true Pag. 201. that Catholicks grant inward testimony of the Spirit to giue infallible assurance But what spirit is that which they thinke giueth this infallible assurance Not priuate spirit but the Spirit which is common to the Church the Spirit which inclineth men to humilâ—tie order and vnitie as in * Qu 6. the Introduction I haue shewed To whom also do they think infallible assurance to be giuen by the Spirit Not to euery one that presuming himselfe to be elect and to haue the Spirit shall rush without reuerence into the sacred text expounding it as he listeth or as it shall be suggested by priuate spirit but to such as with order humilitie and respect of vnitie reade and interprete Scripture as they learne it to be interpreted by the infallible authoritie of the Pastors of Gods Church Those that do otherwise though they may seeme to themselues to be infallibly sure yet indeed they are not as not hauing any substantiall ground to assure them which may not in like maner and with as probable colour be alledged by others whom although perswading themselues to be infallibly sure M. White himselfe wil grant to be deceiued in this their perswasion M. White * White pag. 62. 63. saith that his priuate men be assured by Scripture So say they M. White saith his men haue the witnesse of the holy Ghost So say they M. White saith his men were taught by the Pastors of the true Church This he saith indeed and so if they would be impudent they might say But whereas M White saith that his priuate men let Luther and Caluin be examples were taught by the Pastors if he meane they were taught by the Pastors those speciall points wherein they dissent from vs it is maruell that euen his owne blacke face blusheth not to vtter such a shamelesse vntruth Let M. White name if he can what Pastors those were that taught Luther and Caluin these new doctrines vnlesse he will allow the Diuell to be a Pastor whom Luther * Luth. de miss angul confesseth to haue taught him his doctrine against the Masse 6 If there be as the Replier grants a heauenly light in the things themselues that are beleeued and an inward testimonie of the Spirit that can giue infallible assurance to the beleeuer this is as much as we require for then this light and testimonie wheresoeuer and in whomsoeuer it be is sufficient as I said to assure the conscience of the truth of the things beleeued whosoeuer gainsay them and
arbitrio legentis sic us quam veri ratio postulat deriuatur Vigil l. 2. pag. 553. contr â—utych 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alexan. Strom. l. 7. pag. 322. edit Commelin ann 1592. which no hereticke may do The Papists alledge the Church So do the Greekes theirs the Armenians and Ethiopians theirs The Papists alledge the successions of their Popes so do the Greeks the succession of their Patriarks Chrysostome sayes r Op. imperâ— hom 49. pag 1101. All those things that belong to Christ in truth heresies may haue in schisme and in shew Churches Scriptures Bishops the orders of Cleargie men Baptisme the Eucharist and all things else The diuell also alledged Scripture but did he therefore giue ouer the Scripture No. But as Ierome Å¿ Comment in Math. 4. sayes The false darts of the diuell which he tooke out of the Scripture our Sauiour breakes with the true shield of the Scripture A Scripture ill cited t Concord c. 14 saith Iansenius he beateth backe with another Scripture truly alledged as it were one naile with another The Replier must therefore proue that they which alledge the Scripture or the Church or the Spirit of God against vs do it in like manner with as probable colour as wee alledge it for our selues But this cauill I answered in the WAY on the same page that my aduersarie quotes whereto he replies onely by repeating that I answered and so comes to railing 8 For hauing obiected that it is not Gods manner to teach men immediatly by himselfe but by the meanes of his Church and the Pastors therein I answered that these whom he cals priuate men had their knowledge by meanes of the Scripture truly taught in the Church but the Papacie was not this Church nor the Priests thereof those Pastors whom God had put into his Church To this he replies as you see that I am impudent and it is maruell his owne blacke face blushes not to vtter such a shamelesse vntruth Let him name if he can what Pastors those were that taught Luther and Caluin vnlesse he will allow the Diuell to be a Pastor whom Luther confesses to haue taught him his doctrine against the Masse I answer that the Pastors which taught Luther and Caluin their doctrine were of foure sorts First the blessed Apostles whose ministerie extends it selfe to all ages Next the Doctors and Pastors of the Primitiue Church and long after whose doctrine also in all substantiall points and namely in that wherein they forsooke the Papacie they stedfastly embraced when the Papacie had cast it off Thirdly the learned men whom God in many ages afterward raised vp to preach against the Papacie as it grew Such as were Bernard Wickliffe Husse the Waldenses and diuers others Fourthly many ordinary Pastours of the Church of Rome it selfe who being defiled with much of the Romish corruption yet in many things were sound and taught soundly the truth which truth such as Luther was might learne euen among Heretickes as S. Austin did a good exposition of Tyconius the Hereticke by the Scripture might be able to iudge betweene that they taught truly and that they taught otherwise u Refert Gabr. lect in can 57. h There were in the Church of Rome that taught pardons to be of no force to helpe soules in Purgatory * Durand 4. d. 20. qu 3. Caiet tract de indulg c. 1. p 211. b. that their vse is by no authority of the Scripture or Fathers diuers taught x Occh. Lyr. Hug. Dionys Turrecrem Picus Caietan whom see before the Apocrypha not to be Canonicall Gerson y Declarat compend defect eccl n. 67. complained of the abuse of images The same z Serm. de Natiu Mar. consid 2. Gerson a 3. part q. 68. art 1. 2. 11. Caietan taught that Infants vnbaptised might be saued b Sacramental pag. 30. Waldensis against the merit of workes c 2. d. 26. per tot Ariminensis against the power of nature and freewill d Lect. 4. in rom 3. lect 4. in Gal. 3. Aquinas for iustification by faith onely e De vit spiritual anim concl vnic Coroll 1. in 3. part operum Gers Paris 1606. Gerson that all sinne is against the law of God and none is veniall of it nature f Almain Occh. Gers Maior others to this day famously knowne The Sorbonistes of Paris taught against the Popes Monarchy the Greeke Church also held many things against the Papacy touching Priests mariage Purgatory c. There is no article of Luthers or Caluins doctrine but it was taught in the Church of Rome before them g Praef. in tom 2. operum Luther Melancthon sayes that he often heard Luther make report how an old man among the Austine Friars at Erford confirmed him in that opinion which is so much obiected to him touching speciall faith and he adds that before he stirred there were many in the Church of Rome which did inuocate God aright and held the doctrine of the Gospell some more some lesse such as was that old man who shewed Luther the doctrine of faith 9 That Luther confesses the Diuell to haue taught him the doctrine against the Masse is vntrue He onely reports how the Diuell in a spirituall h That it was no more will appeare to him that reads the whole discourse especially toward the latter end temptation to bring him to despaire accused him for saying Masse and the more to terrifie him layed many true reasons against the Masse before him whereby to let him see the foulenes thereof that so he might driue him to desperation as to bring any man to despaire of Gods mercy he vses ordinarily by true and effectuall reasons to accuse the sinne whereof he is guilty Not to perswade him to hate or leaue the sinne but to bring him to say with Cain My sinne is greater then can be forgiuen i An easie thing it were to obiect as much to the Iesuites touching their fellowes and Ignatius himselfe their founder but let God be iudge of these things Hasenmuller who spent much time among the Iesuites and was of their religion makes this report Turrian the Jesuite hath often told me that Ignatius Loiola both at meat and Masse and in his recreations vsed to be vexed with the Diuel that he should sweate as cold as one that were ready to die Bobadilla told him that he would oftentimes complaine that he could neuer be quiet for the Diuel molesting him Turrian said the Diuel was his daily companion euen to the altar where he vsed to say Masse c. Hasenmull hist Iesuit c. 11 pag. 427. We can giue them a bead-role of Popes that haue had familiarity with the Diuel more then this commed to I know how scurrilously our aduersaries obiect this of Luther but their malice armed with all the wit and skill they haue can neuer euince it to be otherwise then I
Next that the Church of Rome is this vniuersall Church Thirdly that all the authority and efficacy of the Church is in the Pope alone And this to be the meaning I shewed in the 16. Digression whereto the Repiar hath wisely holden his tongue For it is the truth I said though he deny it for the odiousnesse and abhomination thereof For the question being What is the rule whereby all men at all times may be resolued in matters of faith he answers that the Church is it aske him againe what and which Church and he will answer The Romane Church in all ages past present and to come For a The WAY pag. 68. I shewed out of the Rhemists Bristo Posseuin and Baron that they admit no Catholicke Church but the Romane onely then aske him finally how a man may know which is the doctrine and teaching faith and beleefe of the Church and he will say againe as I shewed fully that WHAT THE POPE IVDICIALLY DETERMINES AND PROPOVNDS TO THE CHVRCH is it Did I therefore mistake when he said that by the Church he meant onely the Pope or was not himselfe rather vnable to defend the matter and therefore would auoid the very point of the question Did I not alleadge 9. Papists that all say the whole power and faculty of the Church is in the Pope Are not Gregory of Valenzaes b Pag. 24. tom 3. edit Venet. per Zal er an 1598 words plaine In this question by the Church we meant the Romane Bishops In whom resides the full authoritie of the Church when heple ases to determine matters of faith whether he do it with a Councell er without c Albertine a Iesuite sayes it expressely and in Terminis termâ—nantibus I say that besides the first verity there is an infallible rule liuing and indued with reason such as is the Church and this rule liuing and indued with reason is the chiefe Bishop of Rome this is no place to proue but you may see Valence Bell. Medina I say thirdly all the articles of our faith are lastly resolued into this rule tanquamin formalem rationem qua in proponendo Coral p. 251. edit Lugdun an 1610. apud Horat. Cardon Desiniendo arctat nos ad credendum prout ipse definiuerit Coquae exam p. 305. edit Friburg 1610. I say therefore againe that the Repliars Conclusion hath no other meaning then this The infallible rule which we ought obediently to follow is the doctrine and faith of THE POPE ALONE So himselfe writ in his d In the WAY §. 36. Treatise All Catholicke men must necessarily submit their iudgements 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 Pastors in all things And all the places of Scripture that are vsed for the authoritie of the Church they applie and expound of the Pope To thee I will giue the keyes on this rock I will build Feede my sheepe c. Let vs see therefore in his next Reply how he will releeue himselfe That is meant by the Church whereto the chiefe promises made to the Church belong wherein the whole power of the Church resides whereby the Church it selfe is directed where the Church determinations begin But the Pope is he whereto the chiefe c. Ergo the Pope is meant by the Church 2 Neuerthelesse not answering these things when I obiected them he notes fiue things for the vnderstanding of his conclusion Which I answer in order To the first I grant our aduersaries distinguish the name of the Church into diuers senses by that distinguishing to gull the world but in this question when they say the teaching of the Church is the Rule they alway meane it of the Pope And the Repliar speakes vntruely that in his conclusion be meanes not the Pope but a company of men For either the company must first be taught by the Pope or else the Pope must be the mouth of that company Besides e Pag. 75. in his Introduction whither he referres himselfe hauing said that the name Church may be taken 4 waies either for the whole company of Christian professors consisting of sheepe and Pastors or for the more principall part to wit the whole company of Pastors either gathered together in a Councell or dispersed through the world or for Christs Vicar the Pope as he hath most ample authority either alone or with a Councell to propound the doctrine of faith or for euery particular Pastor as he is authorized vnder the Pope to feede the flocke committed to him he concludes that when he saies Church proposition is necessary it is not needfull for him to distinguish which of these waies he takes it because we the Protestants deny any such infallible authority to be in the Church at all in which sense soeuer he take it whereby it is plaine that he was ashamed to name in which sense he takes the Church For albeit we deny that which he cals the infallible authoritie of his Church all supreme and vnerring authoritie being in the Scripture alone yet the constant and certaine doctrine of the Church taken in the two first senses we allow to be the rule of faith because it is onely the contents of the Scripture as f The WAY § 13. n. 1. I answered to his conclusion but that he means the Church in the third sense alone appeares by this also that it is a principle among the Iesuits that the Church in the first second and fourth sense may erre and if at any time it do not it is through the guiding of the Pope who is the Church in the third sense Gregory of Valenza g In Tho. 22. tom 3. p. 247. d saies we must not distinguish betweene the Romane Church and the Romane Bishop so as if the iudgement of the Roman Church were infallible but not the iudgement of the Romane Bishop but rather these two are one and the same For THEREFORE THE APOSTOLICKE OR ROMANE CHVRCH IS SAID TO BE INFALLIBLE BECAVSE HE IS OVER IT WHO BY HIMSELFE HATH INFALLIBLE AVTHORITY Canus saies h Loc l. 6. c. 8. sub init when we come to the Apostolicke Sea to enquire the oracles of faith we do not enquire of all the faithfull in the Romane Church nor yet of the same Church assembled in a Councell see here the Church reiected in the first second and fourth senses but the Popes iudgement and sentence is it we exspect This is that I said that by the Church they meane THE POPE then he addes a reason which according to their former principles conuinces this that the firmenesse and certainety of truth must be auouched in Peter and his successors and then after in the Church whose head and foundation Peter is and therefore the more do I reprehend those which as the Repliar here by distinguishing the Apostolicke seate from the Pope thinke to ende the controuersie
My aduersarie therefore maintaining the doctrine of the Church to be the rule of faith * Suarez the Iesuit shames not to tell the king of England in his late writing against him that The authoritie of the Trent Councell which all the world knowes was mooued by the Pope in the same manner that Puppet motions are mooued by such as shew them is the authoritie of the vniuersall Catholicke Church Defens fid Cathol adu Angl. sect lib. 1. c. 9. nu 7. meanes nothing by the Church but THE POPE HIMSELFE and they that yeeld themselues to be led by the Romane Church must depend solely vpon his will and word 3 To the second this diuine doctrine of the Church which the Repliar saies is the rule of our faith is by himselfe expounded to include not onely the written Scripture but vnwritten traditions also and such decrees and interpretations both of Scripture and tradition as the Pope shall reueale and propound hence it followes that any Friars dreame may be thrust vpon vs as an article of faith necessary to saluation because these traditions and interpretations and this authoritie of the Pope containe many such dreames that is to say the Pope and his Church vnder pretence that they are diuine traditions and all power to propose matters of faith belongs to him may and doth require vs to beleeue lyes and errors and albeit the Iesuite affirme these traditions and interpretations of his Church to be reuealed by God to the Apostles and their successors the Doctors and Pastors of the Church as part of that diuine and Church doctrine which he would haue receaued o Pari pietatis affectu ac reuerentia suscipit veneratur Conc. Trid. sess 4. with the same obedience and affection wherewith we receaue the Scripture yet this is false For the whole obiect of our faith is contained in the Scripture alone as I shewed in the third Digression and because he denies that any such dreames can be contained in the doctrine of his Church thus I reason For whatsoeuer the Pope shall definitiuely propound to be beleeued that is the doctrine of the Church But he may definitiuely propound the very dreames of a Friar this I proue The bookes of i Baro. an 159. n 4. ind expurg Hispa p. 149. d. 15. Sanct. Romana Hermes and k Phot. Biblioth p. 156. edit Graec. Haschel Balâ—am respon p. 363 in Iure Graeco Rom. tom 1. Zâ—onar in Apost can vlt. Perer. Ioh. 13. disp 30. Clemens Constitutions are Apochryphall counterfet and vnsound writings but D. Stapleton l Hos similes libros in canoneÌ„ sacrae Scripturae si praesens Ecclesia referret nulla ratio obstat quin eos pro Canonicis admittere debeamus Relect. pag. 514. saies he may put these bookes into the Canon of the Bible and so binde men to beleeue them by diuine faith therefore he may define and make to be matter of faith that which is vnsound and no better then a dreame Againe Canus and Caietan m Refert Fra. Suar. tom 2. p. 30. a. affirme the opinion of the virgine Maries conception without sinne to be godly and probable in shew but false and vncertaine indeede Yet n Suar. ibi Vas qu. in 3. part Tho. to 2. p. 45. the Iesuits say the Pope may define it when he will Thirdly o Grego Val. analys fid pag. 325. they hold the authority of the Church in defining to be in the Pope who may determine the things of faith whether he vse care and diligence therin or not but he that defines without any care taking or diligeÌ„ce vsed may chance specially if he be a Friar p To the number of 52. Azor institut moral tom 2. l. 5. c 44. as many Popes are to thrust his Friars dreames vpon the Church Fourthly the Canon law q Gl Marg. c quanto de translatione sayes He may make something of nothing and make that a sentence which is none Lastly r Suar vbi sup the Iesuites hold that a supernaturall truth may be so implicitely contained in tradition or Scripture that * Canisius reports that in Paris in the Vniuersities of Spaine and elsewhere no man is admitted to any degree in diuinitie vnlesse he sweare that he will hold the Immaculate conception of the virgine Marial lib. 1. c. 7. Such trickes as this will make this consent swell and increase as fast as the mountaine the common consent of the Church increasing whereby oftentimes the Holy Ghost expounds traditions and Scriptures the Church may at last bring in her definition which shall haue the force of a reuelation The two doores of sleepe Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odiss Ï„. mentioned so much in the Poets let not in more dreames then this doctrine doth lyes heresies into the world for whensoeuer the Church of Rome will bring in a new doctrine the implicite traditions and the increase of the Churches consent may be pretended 4 * Ad. 3. To the third he notes no more But what he said in his treatise and I granted in such sense as I layed downe in my answer And this noting it againe is needles and impertinent to the matter in hand which is not touching the quality but the quiddity of the rule 5 * Ad. 4. To the fourth we know well enough that the Church and the doctrine go together but it is false that the Church as deliuering doctrine is the rule For the doctrine is the rule and the Church that which teaches both vs and it selfe according to it as the Iudge expounding and executing the law is not the rule together with the law but the law is the rule it selfe and the iudge is the kings officer to apply it but hauing no authority ouer or beside it And yet allowing the contrary and all that the Repliar sayes still in his conceite the Pope with his definitions shall be this Church and this doctrine which he thus conioynes to be the rule 6 To the fift to proue the doctrine of the Church to be the rule of saith in such sort as the Repliar hath said Ad. 5. it is not sufficieÌ„t to shew that at least once or in some one age there hath bene a company of men called the Church in one sense or other ordained by God and furnisht with conditions to teach men the faith for the Repliar hath said that the doctrine of the Church is the rule of faith in such sort as it includes not onely the written Scriptures but vnwritten traditions and the interpretation of them both by Church authority Where two things are affirmed first that vnwritten traditions are part of the doctrine that is the rule Secondly that our faith is built t Non quid dicatur sed quis dicat attendendum Staplet Princ. pag. 364. Relect. p. 429. on the authority of the Church Neither of these is proued by shewing that which is
Gospell where the Pope is ignorant or erres it is manifest whose iudgement is to be preferred and in this case such a learned man if he were present at a generall Councell should oppose himselfe against it if he perceiued the maior part through malice or ignorance to go against the Gospell Occham k Occh. Dial. p 180. affirmes that THE POPE AND CARDINALS ARE NOT THE RVLE OF OVR FAITH because though a Catholicke Pope and Catholicke Cardinals ought to be the teachers of faith so that the faithfull should firmely beleeue whatsoeuer they teach and define according to the rule of faith yet if they presume to teach or dâ—fine any thing contrary to the rule of faith which the holy Scripture teaches then Catholickes are not to follow but reproue them These men affirme all things that I say First that the Scripture is the rule of faith Secondly that the Pope with his Councels and Cardinals may erre Thirdly that they may erre in faith and teach erroniously Fourthly that their teaching may be examined Fifthly that euen by priuate men Sixthly the Scripture being the rule whereby Seuenthly vpon which examination their teaching may be refused This is the limitation that I mentioned Let the Repliar and all of his minde open their eyes and confesse we hold nothing but that which the learnedst in his owne Church allow and teach His second exception How shall they relieue themselues who cannot reade nor vnderstand the Scripture l §. 7. pag. 30. I answered in the WAY whereto my aduersary hauing nothing to reply according to his Methode onely repeates his cauill againe but it doth him no good For such as cannot reade yet may heare them read or preached and propounded by others it being sufficient that they haue the knowledge of the Scriptures any way which are so plaine and easie in all things belonging to the substance of faith that as I haue shewed m Gregory the B. of Rome speaking of an vnlearned man saies Nequaquam literas nouerat sed Scripturae sacrae sibi met codices emerat religioso quosque in hospitalitatem suscipiens hos coraÌ„ se studiose legere faciebat Factum est vt iuxta modum suum plene sacram Scripturum disceret cum siâ—ut dixi literas funditus ignoraret Dial. l. 4. c. 14. ibi Graec. Zachar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the simplest that are hauing the assistance of Gods Spirit to enlighten them which assistance is not tyed to the presense of the Church as my aduersary cauilles may vnderstand them And to omit the words of the Scripture it selfe which the Repliar and his complices despise and reuile let him say directly whether the Ancient Church taught not thus S. Austine n Epist 3. The Scripture like a familiar friend speakes those plaine things which it containes to the heart of learned and vnlearned Chrysostome o Hom. 1 in Matth. The Scriptures are easie to vnderstand and exposed to the capacity of euery seruant Plowman widow boy and him that is most vnwise Cyrill Alexand p Contr. Iulian. pag. 160. The Scripture that it might be knowne to all men as well small as great are profitably commended to vs in a familiar speech so that they exceede the capacity of no man Isidore Pelusiota q l 2. ep 5. Forasmuch as God gaue lawes to weake men and such as need plaine words therefore he tempered his heauenly doctrine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with rude words fit for the simple That euery woman and child and the vnlearnedst among mortall men by THE VERY HEARING IT SELFE might get some good r Sixt. Senens Biblioth l 6. annot 152. §. quod autem Grego Valent. 22. pag. 118. §. iam quae Diuers of the learnedst of our aduersaries grant this to be true in that part of the Scripture which containes the principles of faith and the things that all men generally are bound to beleeue which is sufficient to vphold that I say for I will easily allow great obscurity to be in much of the rest according to that which Å¿ Act. 8.31 2. Pet. 3.16 the Scripture and t Basil de fid p. 394. Iren. l. 2. c. 47. August ep 3. the Fathers oftentimes obserue but the rule of faith contained in euident places will preserue the vnlearned from erring therein perniciously A.D. By which explication is answered that which M. White saith is vnanswerable Pag. 220. White p 76. to wit If we must not accept euery doctrine taught by Pastours then there must be another rule by which we must be directed in hearing For it is not necessary to admit another rule distinct from the doctrine of Pastours but it sufficeth that we can distinguish in this rule two distinct manners of teaching the one priuate and without authoritie which we are not bound to accept the other publike and with authority which we may not reiect in any point 7 To the text of Mathew 23.2 The Scribes and Pharisees sit in Moses chaire c. I answered u The WAY pag. 75. that our Sauiour bindes vs not to heare the Pastours of the Church further then they teach according to the truth This exposition I confirmed by the testimonies of * Fer. in Matth. l. 3 c. 23. Can. Loc. l. 5. c. 4 Iansen concord c. 120. Em. Sa. notat Mat. 23. 4. Papists to whom here I adde a fift Pope Adrian x Hadria quodl 6. art 2. p. 38. we are tyed to obey them in such things as they teach according to Moses chaire Hence I said it followes vnanswerably that there is another rule whereby I may be directed in hearing For else how should a man be able to distinguish those points wherein he must follow his teachers from those wherein he must not And indeed this reason is vnanswerable For if our Sauiour hath bound me to heare them that sit in Moses chaire no further then they teach true doctrine according to the chaire it must necessarily be said that there is some rule distinct from their teaching whereby I may infallibly discerne if they teach falsely against the chaire But the Reply sayes this needs not it being sufficient that we can distinguish two manners of teaching the one Priuate and without authority which we are not bound to accept the other publicke and with authoritie which we may not reiect in any point But for the making of this distinction it needes that there be a rule for though it be sufficient thus to distinguish that is to say by discerning and iudging betweene that which is taught by publicke and that which is taught by priuate authoritie a man may sufficiently guide himselfe in following his Pastors yet how shall I distinguish this which way shall I know the publicke teaching from the priuate without A RVLE Say plainely what is the RVLE to discerne that doctrine which is taught without authority from that which is taught with authoritie and if there be
Prophecies haue bene fulfilled And haue the Prophecies of Scripture touching the amplitude glory and continuance of the true faith bene accomplished in the Roman profession onely that I meane which we haue reiected whose amplitude to this day neuer extended it selfe beyong these neighbour parts of the West k See Magin geograph 166. the most spacious Churches of Greece Armenia Aethiopia diuers other nations neuer since the Apostasie acknowledging the same but abhorring it as much euer any Protestant did whose continuance in some articles is not yet a 100 yeares whose religion by peece-meale crept in successiuely now one peece now another the Christian world complaining of it Is not this the most desperate impudency that euer was to affirme Purgatory Image-worship the sacrifice of the Masse halfe Communion Latin Seruice and the Lateran and Trent doctrine touching the Popes primacy Councels Transubstantiation the single life of votaries Freewill Merits Iustification good workes the Scriptures wherein the best part of the Roman profession stands to haue continued in all ages in that glory splendour and amplitude that is mentioned in the Prophecies when not onely the ancient Church knew them not but the Diuines themselues in the Church of Rome within these 400. yeares haue had no vnitie or certaine assurance of them Away ye * Iosh 9. Gibeonites with your conterfeit antiquity be packing with your old shoes and mouldy bread and musty bottels out of the Lords campe 8 And haue so may learned Protestants turned Atheists and doubted and cast off religion because they haue not seene the amplitude and glory and continuance mentioned in our Church It seemes this conceite is throughly grafted in our Romane Catholickes hearken therfore and refraine a while the Protestants haue seene the continuance of true religion in all ages in the Churches of Greece and Rome its selfe and other Churches and albeit the amplitude and glory thereof haue bene oppressed by the tyranny or Antichrist and his damnable heresies continually multiplying themselues in the Church of Rome yet this experience and the consideration of this oppression which religion sustained in the ages past at the hands of those Roman professors in whom onely the Reply saies the Prophecies of the Scripture haue bene fulfilled is so farre from making Protestants doubt of truth of Christian faith that nothing confirmes them in it more by reason the Prophecies of Scripture which promise such amplitude glory and continuance to the true Church foretell a-againe the decay of the outward state thereof vnder Antichrist for certaine seasons and the glory which that false Church of his shall rise to through the delusions of Satan By which oppression we know it to be the true Church of Christ and by the continuance of the true faith therein men then when it was most oppressed we know it to be the same that the Prophecies mentioned in the Scripture point to and against which the gates of hell shall neuer preuaile and by this very glory amplitude splendor and pompe that the Replyar boastes is to be seene in his Romane profession alone we know assuredly it is the Church of Antichrist the seate of the Beast that pallace of the whore of Babylon l Apo. 13.4.8.12 18.3.9 Telesphorus Vbertin Friars Ioachim Abbas in their writings of Antichrist note many things very remarkeable touching the seducing of the world by apostaticall Popes Clergy men whom they affirme to haue bene the instruments of Antichrist Telesphorus also settes these things downe in pictures It is certainely reported that when the Abby of S. Edm. Bury in Suffolke was standing before the ouerthrow thereof there was of ancient time in a certaine glas-window of the Abby the story of Antichrist pictured like the Pope attended by Monkes Friars Priests and Cardinals stopping their cares against the Preaching of Enoch and Elias and persecuting thâ—m that harkened to their preaching and diuers other things resembling Antichrist and his crew in the habite of the Pope and his Clergy I haue seene the transsumpt of this picture in a Table drawne by the thing it selfe at Sir Iohn Croftes his house at Saxham nere to Bury whom the kings and merchants and multitudes of the earth must follow This is the effect that the consideration of the Prophecies workes in vs. And if the apostasie or relapse of some particular persons falling into despaire atheisme or heresie be receaued as a sufficient argument against vs what Church shall be free or how shall the Church of God be iustified and what will the Papists answer for their owne religion wherein so many haue miscarried The true Church of Christ hath in it hypocrites and reprobates who stumbling sometime at the doctrine sometime at the state in the day of temptation fall away Thus many of Christs owne Disciples went backe m Ioh. 6.66 and walked no more with him Thus n 2. Tim. 4.10 Demas forsooke Paule and S. Iohn o 1. Ioh 2.19 complaines of diuers that in his time went backe from the true Church Tertullian p Baro. an 201. n 13. seduced by a woman or q Pamel vit Tertul. an 211. Baro. an 201. n. 9. vexed with discontent fell into Montanisme r Prateol Elench haeret v Nouatiani Nouatus into such horrible errors that he was called the prince of heresie Lucifer Calaritanus Å¿ Lucif Caralit l. de non conueniend cum haeret telles of the desperate reuolt of many famous Bishops to Arianisme t Ambros de obit Satyr Theodor hist l. 3. c. 5. Ruff. hist l. 1. c. 30. Who himselfe also being one of the most zealous Catholickes in the world afterward fel into a most pestilent scisme and separating himselfe from the rest of the Church became the author of Luciferian heretikes Our aduersaries themselues also haue found in their own Church the same things wherewith the Iesuite vpbraids vs. The case of Fra. Spira is well knowne u See the story in Sleid. an 1548. he was a lawier neare to Padua and renouncing the Protestants religion which he had most zealously imbraced and professed and falling to Papistry through the persuasion of the Popes Legate fell into the most desperate desperation that we haue lightly heard of and refusing all comfort so miserably ended his dayes * Anto. Panorm de dict fact Alphons l. 2. n. 9 edir Basil per Heruag an 1538. Anthony Picent a famous Hermite who hauing filled all Italy Spaine and Sicily with the opinion of his sanctity reported to fast 40. daies and 40. nights together and when he eate to be fed by Angels and generally reputed for the rarest man aliue yet at his death cast forth horrible reproaches and blasphemies against our blessed Sauiour and his blessed mother the virgine Marie It is as easie to say that desperate obstinacy and obstinate desperation bred in these men by their cleauing to the Romish religion brought them to this miserable ende as it is to
implicitè all points of faith that we hold This will appeare by these ensuing considerations First it is certaine that the Apostles taught the whole corpse of Christian doctrine partly by word partly by writing which as a sacred depositum was commended by S. Paul to S. Timothy and other succeeding Bishops and Pastors of the Church to be maintained alwaies in the Church against all profane innouation of heresies in these words O Timothy keepe the depositum auoiding the profane nouelties of voices oppositions of falsly called knowledge which diuers promising haue erred about the faith The which words * Aduers haer c. 17. Vincentius Lyrinensis expoundeth thus Who saith he at this day hath the place of Timothy but either the whole Church or especially the whole bodie of Prelats who ought themselues to haue the whole knowledge of diuine religion and also to instruct others And a litle after What is meant by this Depositum it is saith he that which is committed to thee not that which is inuented by thee that which thou hast receiued not that which thou hast deuised a thing not of wit but of learning not of priuate vsurpation but of publicke tradition a thing brought to thee not a thing brought forth of thee wherein thou must not be an author but a keeper not an institutor but a secretor not a leader but a follower Keepe the Depositum preserue the talent of the Catholicke faith pure and sincere that which is committed to thee let that remain with thee and that deliuer vnto the people To the same purpose S. Irenaeus saith * l. 3. c. 14. We must not seeke the truth among others which is easie to receiue from the Church when the Apostles haue most fully laid vp all the truth in it as in a rich treasure house Also the same Irenaeus saith * l. 4. c. 43. We must heare and obey those Priests who haue succession from the Apostles who with succession of their Episcopall function haue receiued the Charisma of truth Now supposing that this sacred depositum of the whole corpse of the reuealed truth is preserued in one or other succession of Pastors of one or other companie of Christians called the Church either it must be granted that it was preserued in that succession of Pastors which my catalogue sheweth or else I must require my aduersaries to set forth another catalogue of Pastors vnto whom this sacred depositum was committed and from whom we may receiue it as need shall require For to say that the diuine truth committed to the custody of the Pastors whom God hath appointed to be alwaies in the Church of purpose to preserue men from wauering in faith Eph. 4 v. 13.14 and from being caried about with euery wind of false doctrine did at any time wholy or in part by contrary error faile in them vniuersally in such sort that there should not in all ages be sound one or other company of Pastors and Priests whom we could know still to keep the Depositum inuiolate and entire and whom consequently according to Irenaeus his saying we ought to obey as being men l. 4. ◠4. who with succession of their Episcopall function receiued also the Charisma of truth if I say this were so that Gods truth all or in part had explicitè and implicitè perished from the mouth of all knowne Priests and Pastors Gods ordinance it selfe who for the generall good of the Church appointed these Pastors had bin deficient or had failed of the intended effect Eph. 4. v. 13.14 For how should men be preserued from wauering in faith or from being caried about with euery wind of false doctrine by Pastors appointed to be for that purpose vnto the worlds end if in some ages no such Pastors were or were not to be knowne or being knowne to be the Pastors yet did vniuersally faile to preserue the entire formerly receiued truth by beleeuing and teaching and so making the people beleeue contrary errors If this were so the holy Ghost had failed to teach the Church all truth and consequently Christs promise had not bin performed which said that the Spirit of truth shall teach all truth Ioh. 16. v. 13. Some Pastors therefore alwaies are in the Church who without spot or wrinkle of any error in faith shall preserue the entire truth and by the assistance of Christ and his holy Spirit shall be able as need shall require to vnfold and deliuer to the people the same truth thereby to preserue them from falling into error and from wauering in faith 1 THat the Apostles taught the whole bodie of Christian doctrine and commended the same to the succeeding Pastors of the Church to be alway maintained without innouation and that as Vincentius and Irenaeus speake the faithfull people of the Church were to be taught the truth by these Pastors shall be granted for what the Apostles reuealed and deliuered from Iesus Christ the same they intended should be continued for euer in the Church But this proues not that the ancient Fathers of the Primitiue Church held all things that the Church of Rome now holds vnlesse my aduersarie can shew that euery thing holden in the Church of Rome is part of the Bodie of that Christian doctrine which the Apostles commended to their successors For ouer besides the truth reuealed by the Apostles the church of Rome successiuely by degrees in these last 800 years especially hath brought in diuers pernicious and damnable errors and corruptions touching Traditions Transubstantiation Images Iustification the Masse the Popes primacie the worship of Saints innumerable other points wherin we haue forsaken it the which corruptions not belonging to the bodie of Christian doctrine which the Apostles taught but being a disease that bred in the body of the Church must not be said to haue bin the faith of the Fathers who receiued nothing from the Apostles but that doctrine which is contained in the canon of the Bible besides which doctrine if either the Fathers or Pastors of the Church succeeding taught any thing it must be reiected as no part of the Depositū mentioned Thus my answer is plain that the Apostles deliuered to their successors to be preserued against all innouation the whole Christian doctrine but the seuerall articles of the now Romish faith which we haue cast off are no part of that Christiā doctrine Secondly my aduersarie replies that it was the mind of the Apostles and the ordinance of God not onely that the whole bodie of the truth should be preserued in some successiō or other but also that it should be preserued so inuiolate and entire that no contrary error should be taught with it which being supposed he sayes it must be granted that it hath bin so preserued in that succession of Pastors which his Catalogue sheweth because the Protestāts are able to shew no other Pastors His whole discourse affirmes two things the first that the bodie of Christian
the backe side d In THE WAY §. 38. He said the Protestants were euidently more wicked then in old time e §. 40. And their doctrine such as could not but leade to all loosenesse and liberty all true holinesse was in Rome which was a signe it was the true Church Against this insolency I opposed the digression that seems so much to offend his stomacke against which whatsoeuer he oppose it will be small aduantage to him so long as whatsoeuer he shall say either against our Euangelicall brethren or our primitiue parents will proue but the reports of a Gifford or a Bolseâ—ke or a Cochlaeus that is to say a Knight of the Post one of their one side and our vowed enemie whereas whatsoeuer we produce shall be out of his owne writers and as famous and credible men as any they haue in their Church And the things reported shall touch their crowne and the Top-gallant of their Church 6 M. White therefore grants that he regards not what can be obiected against his brethren vpon this ground because he knowes no more can be obiected then is obiected already and hath so much insight into matters that withouâ— either blind zeale or malice or deuising he can vie turnes and obiect againe to better purpose his knowledge in the historie of Popish times and experience of Romish sanctitie being such that he will not exchange it hastily for twise as much as is writteÌ„ in the Repliars Caluino-Turcismus Briarly against the Protestants And so to come in againe with the Repliar the conclusion shall be the same that is said a THE WAY pag. 347. in my booke quoted in his margent It had not bene possible the Popish D D. should haue spoken so waueringly and vncertainely if that they say in the points of their faith had bene alway vniuersall in the Church when in things alwaies beleeued as the Trinitie and Incarnation they speake resolutely enough And my aduersaries discourse to the contrary is nothing to the purpose For first what varietie of opinions soeuer be among vs and whatsoeuer he can vrge and how little meanes soeuer we haue to take away this varietie that answers not my argument as b THE WAY §. 33. 34. I answered this recrimination to the full in my first writing whither I refer him The second that this varietie of opinions among his D D. is not in matters of faith is denied and answered a little before c N. 1. 4 twise ouer and this is but a tricke put vpon the ignorant that they should not stumble at these innouations and to hide the same from being espied The third that the things wherein their D D. dissent and are not so certaine as they are in the articles of the Trinitie and the Incarnation are not so necessarie to be expresly knowne nor so expresly determined by the Church whereupon men haue not bene so carefull to get this knowledge of them which is the cause why they vary rather in them then in the matter of the Trinitie or Incarnation confesses three things first that the articles of Papistry as Transubstantiation for example is not so necessarie to be knowne as the mysterie of the Trinitie or of the Incarnation Secondly that the Church hath not so expresly determined them Thirdly men are not bound to be so carefull in getting the expresse knowledge of them This is the same that I said They were not therefore so vniuersally receiued in the Church And confirmes my assertion in this place that they are not to be visibly seene and read in the writings of the Doctors of the primitiue Church For being neither necessary to be knowne nor expresly determined nor such as men thought themselues bound to learne how should they write them And if they writ them not it will be but labor lost for the Repliar to go about to proue they beleeued them his implicite beleeuing is too short and then if they beleeued them not downe comes the catalogue and the Church of Rome which I beleeue expresly will proue the seate of Antichrist and mother of heresies thus to maintaine that which the ancient Church neither writ nor read nor yet beleeued CHAP. XLVII 1 Councells haue erred and may erre 2 What manner of Councells they be that the Papists say cannot erre 3 It is confessed that both Councels and Pope may erre A.D. The third obiection Thirdly my Aduersaries may obiect errors to haue bene not onely in priuate Doctors Pag. 277. but also in the decrees of Councells This stale obiection is answered I know not how often by Catholicke authors The summe of the answer is that either the Councels which may be obiected by my Aduersaries were not generall Councels lawfully called continued and confirmed or that which is by my Aduersaries accounted an error either was no error or was not definitiuely concluded the error rather being in my Aduersaries or other whom they haue followed who may either ignorantly account that an error which is none or corruptly cite the words or misinterprete the minde of the Councels alledging that to haue bene defined by this or that Councell which is not So that it pertaineth to my aduersaries if they wil obtaine any thing by this obiectioÌ„ not onely to say this Councell and the other Councell haue erred but they must proue the Councell whose error they shall obiect to haue bene a generall Councell lawfully called continued and confirmed And that the error is an error in faith and that this error was concluded by the definitiue sentence of the Councell truly cited without corruption and truly interpreted according to the minde of the Councell 1 THat Councels of Bishops may erre is a truth as I noted in a §. 15. n. 6. 44 n. 6. the WAY the Replie denies not for Panormitan b Panorm de elect c. Signif saies In things concerning faith a Councell is aboue the Pope and yet a Councell may erre and sometime hath erred Waldensis c Doctr. sid tom 1. l. 2. c. 19. sayes A particular Church though it were the particular Romane Church is not that Church that cannot erre in faith but the vniuersall Church not as it is assembled in a generall Councell which we haue perceiued sometimes to erre but the Catholicke Church of Christ dispersed ouer all the world from the baptisme of Christ by the Apostles and their successors to these daies is it Dominicus Iacobatius d Iacobat de concil l. 10 art 7. ad â— p. 731. sayes A particular Church yea a Councell representing the vniuersall Church may erre But that which we obiect in this place is properly and most especially against the latter Councels holden since the time that the Papacie preuailed in the Church of Rome these last 800 yeares though the same also be true of many holden before For such Councels haue erred and iudged erroniously whose doctrine our Aduersaries ought to giue vs leaue to examine
say the people might not reade that which they had in their owne language b Act 15 21. which they daily heard read in their Synagogues and c Deut. 6.7 which they must rehearse continually to their families d 2. Tim. 3.15 and wherein they brought vp their children from their infancy Secondly he saies either they containe no precept or but a conditional precept or licence that when they would not beleeue Christ himselfe they might search the Scripture Faine he would say absolutely it is no precept because it would serue his turne better But belike he read in his Cyrill e In Ioh. l. 3 c. 4 that the common and receaued expopositionis that with a certen COMMAND our Sauiour stirres them vp to search the Scripture Athanasius f Tom 2 p. 248. Commelin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies He COMMANDED them to search the Scripture g Aschet p. 599. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil wheÌ„ a COMMANDEMENT is giuen vs let vs obey our Lord saying Search the Scripture h Ho 40. 39. in Ioh. Chrysostome he COMMANDS to digge deepe into the Scripture he sends them away to the Scripture i Pag. 343. in Ioh. Euthymius He COMMANDS them to search k Iansen concord c. 36. Peter seleâ—â— disp to 4. in Ioh. 5. d. 20. Our aduersaries confesse this to be the commonest exposition and some of them the best l In Ioh. 5. Maldonat the Iesuite Cyrill thinkes the word SEARCH not to be the imperatiue but the indicatiue mood but Chrysostom Theophylact. Austine I thinke ALL GRAVE AVTHORS except Cyrill do BETTER thinke it to be the imperatiue And this is confirmed by manifest reason For in case of error the Iewes and all men are bound by precept to haue recourse to such meanes as can reforme them But the Repliar is content it be a precept so he may haue the hammering of it First therefore he saies It s but a conditionall precept or rather a licence that seeing they would not beleeue our Sauiour himselfe they might search the Scripture which they did beleeue This is transparently against the Fathers yet it will serue my turne and vtterly destroy his cause For such a licence the Pope and the Inquisitors will neuer grant as Clement 8. hath professed And if our Sauiour when the Iewes beleeued not him permitteâ— them to search the Scripture then by this text when the People beleeue not the Pope but misdoubt his doctrine he must giue licence to them to reade the Scripture which he will neuer do Gretser to helpe the Repliar a little m Tom. 1. pag. 893. c. answers There is not the same reason of Christians that there was of the Iewes and why so the Iewes beleeued not in Christ but opposed both his doctrine and person whereas he that is a true Christian beleeues Christ and honours him This is true that is said both of the Iewes and Christians but this difference is no reason why a beleeuing Christian may not search the Scripture as well as an vnbeleeuing Iew. For the Christian though he beleeue in Christ yet is ignorant of much of his wil or weake in faith or assailed with heresies increasing in the world or desirous to confirme himselfe and others in the truth in which cases let the Iesuite shew why Christ for the curing of the Iew should allow him to reade the Scripture and yet debar the Christian whose state needes the support of the Scripture one way as much as the state of the Iew doth another Nay this is a good argument against himselfe and my Repliar For if the reason why the laity may not reade the Scripture be because our Sauiour hath commanded vs not to giue holy things to dogges nor to cast pearles before hogges and the Iewes not beleeuing Christ but opposing his doctrine and person be more dogges and hogges then Christians hence it will follow roundly that the Scripture is to be permitted to Christians much more then to the Iewes because the Iewes were permitted to reade the Scriptures though they were dogges and hogges 5 Secondly he sayes that allowing it to containe an absolute precept which he doth as a child kisses the rod for he must do it if he wil follow the coÌ„sent of the Doctors yet being an affirmatiue precept it obliges not all meÌ„ nor at all times but may be limited to particular times as to the time of the Primitiue Church to particular persons as now only the Clergy and other circumstances which the Church of Rome shal think meet I answer affirmatiue precepts first binde all persons to whom they are giuen Secondly they binde at all such times as the matter therein contained agrees vnto Thirdly they receiue limitation or restraint from none but from the lawgiuer himselfe in all which properties they agree with negatiue commandemeÌ„ts therefore omitting all intricate discourse touching this matter the precept of searching the Scripture binding in this manner it is sufficient for the allowance thereof to the people For first they that cannot reade may fulfill it by hearing it read Searching being restrained no more to the one then to the other Secondly there is none but by searching that is to say by diligent labour may vnderstand them in their mother tongue better then in Hebrew Because I haue shewed many times ouer that the articles of faith and rules of good life are set downe so plainely that the simplest may vnderstand them vnlesse he will make lay people so sencelesse that they haue not the common light of nature Thirdly we binde not euery man to reade all the Scriptures and at all houres doing nothing else because there is no such thing in the precept Then I haue satisfied his questions and admit a limitation in things wherein the precept limits it selfe but how followes this Affirmatiue precepts haue their limitations therefore the Pope may limit them Or this Circumstances limit precepts therefore the Church of Rome vpon her Antichristian circumstances may restraine the precept of Christ Or this Some lawfull and legitimate circumstances may stay the execution of an affirmatiue precept therefore the malicious and desperate imputations layed vpon the people or some misdemeanors committed by them indeed may lawfully debarre the people from hauing the Scripture any more Away with these circumstances and giue vs substance CHAP. LII 1 The mariage of Priests and Bishops lawfull and allowed by Antiquitie 2 Some examples hereof in the ancient Church The restraint hereof is a late corruption Priests were married euen in these Westerne parts a thousand yeares after Christ Pag. 281. A. D. Fourthly touching the mariage of Priests M. White citeth * See Bellar. de cleric c. 19. Prot Apol. tract 1. sect 3. n. 1. sect 7. tract 2. c. 1. sect 3. a mistaken sentence out of the Apostle and boldly affirmeth after his fashion that mariage of Priests was ordinarily in the Primitiue Church But he
morall law of God indispensable that violence and corruption shall bring none to the altar Secondly de facto it hath not hitherto bene repealed nor k See Cresper sum v. Papa electio the many lawes to the same effect made from the beginning and therefore it and they hold in all the vnlawfull successions that are past nullifying and disabling them Thirdly the Pope thus entring cannot repeale them because by them he is no Pope and none can abrogate a former decree but he that is a lawfull Pope If therefore the Popes owne law or the originall constitution of the vniuersall Church forbidding simoniacall hereticall and violent entrances be of any force to giue being or not being succession or not succession thereunto it is more then manifest that by Simonie and violent intrusions the outward succession of the Bishops of Rome hath notoriously bene interrupted and ouerthrowne To that he supplies touching the vacancie I haue said before 11 But I obiected yet three other things First the wicked and monstrous life of many Popes Secondly the infancie of one and the youth of some other For Bennet was but 10 yeare old when he was chosen Thirdly the vnlearnednesse of many who vnderstood not any part of the word of God by all which I shewed the succession to haue bene ouerthrowne as well as by the former To the first he saies that as the lewd life of the Pharisees was no iust cause to hinder the people from hearing them sitting as they did in Moses chaire no more doth the euil life of the Pope disable him from being the vniuersall Pastor of the Church Yet who sees not that if the Pope were Christs vicar the rule of faith and iudge of religion whom all men must obey in whatsoeuer he teaches touching faith and manners God were bound to guide him from falling into such horrible wickednesse They haue bene heretickes murtherers Sodomites Incestuous Adulterers Traitors Coniurers Nigromancers Drunkards Atheists Diuels incarnate the onely monsters that the Church hath bred and when they are at the best they are commonly worse then the ordinary sort of men all this I haue shewed and proued and is it probable God hath put such persons into such authoritie and committed the whole administration of his Church to them True it is the Pharisees must be obeyed * The text affirmes no more See the WAY §. 14. nu 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact in Matth. 23. p. 97. Maldonate the Iesuite hauing cast off the exposition that said The chaire coÌ„strained them to teach the truth expounds it thus Ergo cum iubet serâ—are ac facere quae Scribae Pharâ—saei dum in Cathedra Mosis sedeâ—t dicunt non de ipsorum sed de legis ac Mâ—sis doctrina loquitur perinde enim est ac si dicat omnia quae lex Moses vobis dixerint Scribis Pharisaeis recitantibus seruare ac facite in that they taught truely notwithstanding their wicked liues and this priuiledge we deny neither the Pope nor any Bishop be he neuer such a monster if he haue a calling to the place he holds and teaches according to the chaire of truth let not his vnholy life discharge the flocke from hearing him But neither hath the Pope any lawfull calling to the office he claimes and exercises nor doth he teach according to the chaire of truth and therefore his wicked life argues Gods curse vpon both his place and his person to occupie such a place as God hath not ordained To the second and third he grants a young child or a wilde youth or an ignorant vnlearned man may well be Pope because our Lord out of the mouth of infants can worke his praise and by the mouth of an Asse instruct a Prophet Hearken then you that are the Popes subiects I will but keepe quarters with his answer you haue often heard of Asinus ad lyram now you may heare Asinum in Cathedra my Aduersarie saies if a golden Asse take holy orders or which God forbid De Asinitate Romani Pontificis Schiopp Ecclesiast should chance to be made Pope of Rome stabled in the Vatican when heresies or controuersies in Religion arise the Cardinals and Bishops adoring him might safely inquire at his mouth what is to be done and what to be holden for the truth In old time a Iud. 10.4 12.14 Princes children had wont to ride vppon Asses now the newes is that Asses may ride vpon Princes and Cardinals and Friars may be his footmen This is the consequence of my Aduersaries Reply for it deserues no better answer that maintaines the sufficiency of a child ten yeares of age and of an ignorant vnlearned man or for need of an Asse for the supporting of the faith and frame of the Catholicke Church of Christ Sidonius b Sidon lib. 1. epist 8. saies merrily of the lake of Rauenna that there as if the world were turned vpside downe the wals flow and the waters stand towers saile and ships stand still sicke men walke and their Physitions lie the liuing suffer thirst and the dead swim theeues wake and powers sleepe Clearks exercise vsury and Iewes sing This peruerse order of things is allowed in the Church of Rome by my Aduersaries conceite of infants and Asses A.D. To the EIGHT I answer Pag. 292. that the Schismes which haue bene in the Papacie do not ouerthrow true succession For in those Schismes vnlesse for a time there were vacancie of the Sea there was alwaies either one who truly was and who was to some certainely knowne to be Pope as for example Vrbanus and his successours were in the time of the great schisme knowne to be true Popes or else if for any short time there was none certainely knowne to be true Pope there wanted not meanes in Gods Church in such a case to cleare the doubt by making a new vndoubtable lawfull election either in an ordinary manner prescribed by some precedent true Pope or in an extraordinary manner prescribed by the Church in a generall Councell or otherwise graue and vrgent circumstances requiring that such extraordinary manner of election should be then vsed As for example when in time of schisme great doubt is who is true Pope in which extraordinary manner Martinus Quintus was lawfull elected true Pope Thus I hope I haue answered the chiefe arguments that my Aduersaries do or can obiect against my Catalogue c. 12 What man would imagine a succession wherein haue bene more schismes then euer was in any one Sea should be offered vs with that confidence that this of Rome is There are assigned not so few as 30 seuerall times wherein there haue bene either foure or three or two Popes at once of which schismes some haue continued a long space together with the greatest violence and outrage of one Pope against another that can be said no man liuing being able to discerne which was the true successor
whereby vnanswerably it followes that there was no visible head of the Church infallibly knowne all that time but according to our Aduersaries owne principles the Church wanted meanes to instruct and confirme her people in the faith yea the liuing rule of faith ceased and was ouerthrowne in these schismes The Iesuite replies that in all these schismes either the true Pope was knowne or if he were not yet there was meanes to cleare the doubt by electing a new The first of these is false that in all the schismes the true Pope was knowne For in some of them there were so many learned men and Princes of the earth following each part deuided one against another that it was impossible there should be any certainety And my Aduersarie could not haue instanced with me in a worse then in Vrbanus whose reputation was so small by reason of a Whereof reade Theodor à Niem de schism l. 1. c. 2. the manner of his entrance and gouernment that he was generally nicknamed Turbanus and so odious to his Cardinals that in reuenge b Ibi. cap. 51. Pandulf Collenut hist Neapolit l. 5. p. 233. some he tormented vpon the racke in base and miserable fashion and afterward tied vp in sackes and so drowned them and others he baked in an ouen and carried them when he had done vpon mules before him when he trauelled with their Cardinal hats vpon them Now it is a rule among our c Petr. Cresper sum Cathol fid verb. Disciplinae pag. 180. Aduersaries themselues that a doubtfull Pope is to be accounted for no Pope The succession therefore failed all the time of these schismes And albeit as the Reply speaketh there was meanes by a Councell to elect a new Pope yet what successe these meanes had he may perceiue by the stories of the Councels of Pisa Constance and Basil whereof this last d Aen. Sylu. comment de Gest Basil Concil lib. 2. deposed Eugenius and elected the Duke of Sauoy calling him Faelix the fift and yet our aduersaries still hold the succession in Eugenius yea the Replier hath put him in his Catalogue and left Faelix out which by this his rule he should not haue done And besides though a Councell may depose the schismatickes and elect a new Pope yet who shall he that is thus elected succeed or how can a Councell or any other meanes that shall be vsed peece together the interruption past that it may truly be said the succession was neuer broken Martin was elected by the Councell of Constance but let the Iesuite and Gregory of Valence his master of whom he hath borrowed all that he sayes answer whom he succeeded whether Vrban and his successors or Clement and his which side soeuer he takes he cannot rid himselfe For Clement and they that followed him in his time are thrust out of the catalogue and Vrbane with those that followed him put in yet the said Vrban in his time was thought no right Pope and Eugenius that immediatly followed this Martin was deposed by the Councell of Basil 13 The Iesuites hope therefore that he hath answered the obiections will faile him things may wittily and cunningly be pretended but let euery man that will stablish his conscience in the truth enquire whether the reason of true succession can hold where such things as these fall out and whether it be possible or can stand with Gods prouidence that a succession planted for such purposes as our aduersaries pretend this of Rome to be shall be furnished and peeced out with boyes women hereticks ignorant and vnlettered dotards simoniacall intruders and so many times diuers of them at once Two things therefore touching this matter of succession are the truth First that the outward and personall succession of Bishops in the Church of Rome is not so entire as is pretended but hath bene defiled and poisoned with so many disorders that it is as lame a succession as any is wheresoeuer in the world Their catalogues assigned and drawne to exhibite to the vulgar people looke smooth on the outside and nothing but well is discerned in them but examine the particulars and enquire into the histories of their succession and there was neuer any thing so patched and peeced together as they Secondly the succession of doctrine is the true succession and is not tied to that which is in place and persons and therefore let not the Iesuites blaze out their catalogues of names vntill they can prooue the corruptions which they haue added to religion wherein onely we forsake the Church of Rome were holden and beleeued by the persons named For what foolery is it to make a catalogue of Iesus Christ Saint Peter all the Apostles and Euangelists the virgin Marie and the whole Church of the first six hundred yeares as if these had professed what the Pope and his rabble now teach did these adore images vse the Communion in one kind beleeue Purgatorie did these teach it lawfull for the Pope to excommunicate depose murder the Kings of the earth Are not all these things against their expresse doctrine Let our aduersaries retire backe to modestie and truth and giue ouer their courses There are two parts of their religion One wherein they and we agree as that there is one God three persons one redeemer Iesus Christ that the Scripture Canonicall is Gods word that the dead shall rise and all the rest wherein we consent Another part of their religion is it which we and all the reformed Churches haue cast off as Images Transubstantiation Purgatorie Traditions and a hundred such like points The Catalogue assigned sufficiently shewes the former part both for them and vs against all Iewes and Gentiles that denie it The latter part they cannot shew to haue bene holden by the persons named vntill many ages after Christ as they came in by degrees in all which time the truth maintained by the Protestants against them was holden still and the Papacie was but a faction in the Church opposing the sounder part thereof And so the visible Church of Rome it selfe is it wherein the Protestants faith in all ages hath bene professed for the substance thereof Vincat veritas I. Wh.
hath made his promises Our answer is we deny not our Church to be visible but thinke it to haue bene the same that in all ages communicated with the Church of Rome in the truth and substance of the ancient faith and we call it sometime inuisible onely in that sense which I haue so often declared against which that which is here propounded concludeth nothing 5 For S. Austin sayes no more in the first place but that the Catholicke Church stretches the boughs and increases abundantly ouer the whole earth which we confesse it doth two waies First in that howsoeuer the growth thereof be sometime hindered yet it cannot at all time be so oppressed but that it hath some time and many a long time liberty enough to dilate it selfe all ouer the world as winter corne that in hard weather is not seene to flourish yet hath season enough beside to grow all ouer the field Secondly in as much as it growes also and increases when it is most obscure as the Sunne retaines and exercises his light when it is most ecclipsed The Iesuites continuall error is that to be obscure and to be vtterly taken away is all one and that the suppressing of the outward liberty state and perfection supposes the extinguishing of the essence and being of the Church That which S. Austin sayes in the second place alledged I also grant answering that it may well stand with our assertion A cleare and manifest authority of the Church it appointed ouer the whole world and yet this authority may be resisted and called in question and abused and vsurped by Heretiques and persecutors and then though it be cleare and manifest in it selfe that the Church hath this authority yet the exercise thereof may be corrupted in such sort that sometime it shall need reformation Schismatickes and Heretiques are not to be beleeued but let the Repliar proue all these in whom our Church was to be such Schisme and Heresie haue their particular places and obscure and secret corners but not alwaies for in the Church of Israel when a 1. Reg. 19.14 the children of Israel forsooke the couenant of God Threw downe his altars slue his Prophets and none but Elias alone was left and when b 2. Cro. 15.3 for along season Israel was without the true God and without a teaching Priest and without the law and c 2. Cro. 28.24 when Ahaz the king of Iudah did cut in peeces the vessels and shut vp the dores of the house of God and made him altars in euery corner of Ierusalem and high places in euery seuerall city of Iudah to burne incense to other Gods It was not so Nor at such time as Ierom d Comment in Psal 33. §. Qui statis tom 8. sayed The Church is where the faith is for 20 yeares since Heretiques possessed all these Churches nor when Hilary e Pag. 316. d. writ One thing I forewarne yee of beware of Antichrist ill doth the loue of walles affect you ill do ye reuerence the Church of God in houses and buildings is there any doubt but Antichrist sits in them to me the mountaines and the woods and lakes of water and prisons and boggs are safer And if for the most part they haue doth it follow thereupon that all religion practised particular places and secret corners is Heresie what then shall become of Gods truth in such times as these are But it is absurd to say God hath possible other sheepe I know not where nor who they be that himselfe lookes to and so say I for he speakes of such as hold there may be some of the faithfull out of the Church or at the least so hidden in the Church that none can see them Neither of which is our doctrine but onely that sometimes they may be so oppressed that no man can see any congregation of them openly professing and exercising the worship of God purely and without corruption but the right faith and gouernment shall be euery where persecuted and kept vnder though many of these sheepe thus corrupted belong to the sheepfold of Christ by reason of the foundation of faith which they hold and their repentance of their errors S. Austin therefore proues not our assertion to be a shift Go we forward and let vs see the rest 6 If it were not a ridiculous shift men of our time would not haue bene moued at the hearing of it to say as one did Spectatum admissi That * Camp rat 3. one belike was one of Penelopees f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odyss ◠wooers or of g Valer. Maxim l. 9. c. 12. Philemons kind that was choaked with laughing at his owne foolish conceite with a iest of his owne making and therefore I will quit them with a story in h Eustath in Hom. odyss p. 659. 22. Eustathius that they may laugh better The Terynthians were a nation generally flowted of their neighbours for their fleering and light countenance they could do nor see nor heare any thing but they would laugh at it Therefore they inquired of Apollo how they might be deliuered from that Passion who answered IF THEY COVLD SACRIFICE A BVLL TO NEPTVNE AND THROW HIM INTO THE SEA WITHOVT LAVGHING whereupon in a speciall consultation they agreed to go forward with the sacrifice but no boyes should be among them least they should laugh at any thing they did but it fortuned that as they were sacrifising a little Boy came in among them and seeing contrary to the custome euery mans countenance so grauely set hee also counterfaited an austeere lookes and carued a face sutable to them which affectation they perceiuing burst all out into laughter and lost their labour and so remained a laughing nation for euer after Their error was to laugh at that in the child which themselues did and with laughing to loose their Bull. It seemes my Repliar and the men that cannot refraine laughter and the man he mentions are of their posterity * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath Iouiall companions that will laugh at that in others that they do themselues and will exchange their sacrifice for a iest let them go to the sea againe with the Bull and trie if they can haue any better lucke then the Terinthians i Barbaricum faciem Romanam sumere vultuni miror Ennod. Pitty Roman heads should haue so graue tongues and so light countenances 7 In the last place he obiects that our doctrine touching the inuisible Church hath made diuers learned Protestants obstinately bent against Papistry desperate for when they haue seene the Prophecies of the Scripture foretelling the amplitude splendor glory and continuance of true Christian Professors neuer to haue bene fullfilled in their inuisible congregation of Protestant Professors they haue either doubted ordenied or vtterly cast off the truth of all Christian Profession the reason is their obstinacy not suffering them to consider that in the Roman Profession onely these