therein and you shall find rest to your soules 3 The which thing when Martin Luther and our fathers did they found out no new way of their owne but opened the old which the Papacy had forsaken Neither do we thinke they onely were wise and they onely found the true faith but acknowledge the same wisedome and the same faith to haue bene in all ages before them as I haue shewed Onely as that company how great or how small soeuer which embraced our religion is distinguished against the other which liued and died in the practise of Papistry so we say confidently it onely was wise and in the right way and it onely had the true faith and pleased God leauing the other side to his iudgement that best knew what they were 4 And whereas the Iesuit vrgeth the matter touching our forefathers so importunately Were so many millions of our ancestors many whereof were innocent and vertuous liuers and some whereof shed their blood for Christs sake were all these hated of God did all these perish were all these damned I answer not one of them perished that was thus qualified but they were vndoubtedly saued euery mothers sonne of them that liued thus vertuously and innocently shedding their blood for Christs sake But is the Iesuite or any man so fantasticall as to thinke these millions were Papists what Tridentine and Iesuited Papists when the moderne Papacy complete as it is is not yet an hundred yeares old but yonger then Martin Luther himselfe But whosoeuer they were that so followed the corruptions of the Church of Rome that they liued and died in the practise of all the points thereof and hated and persecuted the faith contrary thereunto we say as Saint Paul doth h 2. Th. 2.10 They perished because they receiued not the loue of the truth that they might be saued and therefore God sent them strong delusions to beleeue lies that they might all be damned which beleeued not the truth but had pleasure in vnrighteousnesse and forsomuch as the State of the Papacy the Pope and his religion is Antichrist we say all that obeyed the same are eternally damned For the Scripture teacheth i Apoc. 14 9. That if any man worship the Beast and his image and receiue his marke in his forehead or in his hand the same shall drinke of the wine of the wrath of God and shall be tormented in fire and brimstone And this assertiō is neither impious cruell nor incredible because God hath spoken it whose iust iudgement regardeth not multitudes if they liue in heresie and idolatrie refusing and persecuting the truth offered them be they neuer so great and frequent as it spared not the old world or Sodom or the Iewes in the wildernes or the Gentiles that knew not God whose number farre exceeded those of the Romane Church 5 Againe for a further answer to this question Were all our forefathers liuing vnder the Papacy damned we must distinguish For the errors of the Church of Rome are of two sorts Some capitall and substantiall not onely contrary to the fundamentall articles of our faith needfull to saluation but also hindring the meanes and way which God hath appointed partly without partly within our selues for the bringing vs thereunto Of which sort are the giuing Gods honor to images iustification by workes merits the abolishing of the Scriptures and preaching and such like Some are not so principal but consist onely in the deniall of smaller truths like the hay and stubble which Saint Paul k 1. Cor. 3.12 mentioneth that is built vpon the foundation and of their owne nature other circumstances remoued destroy no article of faith as praier for the dead pilgrimages fasting daies vowes and all those customes that stood onely in rites and ceremonies Againe it is one thing to hold an error wilfully and obstinately ioyning the profession thereof with the hatred and persecution of the truth and another thing to erre ignorantly being seduced by such as teach him with a mind notwithstanding alway ready to embrace the truth whensoeuer he shall be further enlightened These distinctions being premised I answer that in all the time of the Papacy the most people erred in the later kind the greater errors being either not generally receiued or not distinctly knowne by the people As for example in the daies of king Henry the fift f Sacramental tit 1. c. 7. Waldensis noteth that the merit of workes was little knowne And although by reason they wanted teaching they erred in many things followed the custom of the times yet again they saw misliked many things whē they died because they mistrusted the present courses they wold renounce all confidence in Saints crosses images merits such like confesse they looked to be saued by Christ alone which is a signe that they held the foundation Besides they saw into many things that were then done and in their iudgment condemned them carrying a mind alway ready to be taught though the streame of time carried them away m Illyric catal tom 2. p. 867. Thus Domitius Calderinus a learned man when he went to Masse had an vsuall saying Let vs go to the common error and all stories are full of things shewing this to be true They saw the Popes tyranny noted the couetousnesse pride and ambition of the Clergy they espyed the packing of their Priests and Friers they groned vnder innumerable grieuances which they could not redresse and very few among them all held Papistry in forme Whereupon neither hath the Iesuite any reason to say all were Papists such as himselfe neither are we bound to condemne them all but as Saint Cyprian n Epist 3. saith in a certaine Epistle If any that went b fore vs either of ignorance or simplicitie hath not obserued that which the Lord commanded his simplicity through the Lords indulgence may be pardoned But we whom the Lord hath taught instructed cannot be pardoned Out of which words we see what to iudge of such multitudes as erred of ignorance and went after the the Pope o 2. Sam. 15.11 as Dauids subiects did after Absolō in his rebellion in their simplicitie knowing nothing As for the rest that both erred in the foundation and hated the truth as our aduersaries in our countrey this day do blaspheming the way of God hating instruction stopping their eares against the word that we offer them and carrying themselues obstinately and maliciously against vs and so dying in the armes of the whore of Babylon we say without impiety they are gone to eternall fire according to that which God in his word hath reuealed § 62. Nay surely I am rather to thinke that you are vnwise who pretending to trauell toward the happy kingdome of heauen and to go to that glorious Citie the heauenly Ierusalem will leaue the beaten street in which all those haue walked that euer heretofore went thither who by miracles as it were by letters sent from
Bishops except the Apostles being wholly rapt out of himselfe In which words he mentioneth no more but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE BEHOLDING OF THE BODY WHICH THE AVTHOR OF LIFE WAS IN AND WHICH RECEIEVED GOD and the PRAISING OF CHRISTS GOODNES which speech is so obscure and vncertaine that Baronius b An. 48. n. 6. 3. obserueth some haue expounded it of the Sepulcher which receiued the body of Christ and some of Iohn the Euangelists house which entertained the holy Virgin and some of the flesh of Christ wherin the Diuinitie dwelt But supposing the body of the virgine Mary be meant which they came to see yet how followeth it that this was at her death and funerall and assumption all the rest that the Rhemists tell where is the learning that should proue this Moreouer we shew them how vaine and vncertaine all things touching this matter are The Authors are vnsufficient No man can tell either when she died or where the sepulcher should be or when she was assumed Touching her age when she died whereupon dependeth the credit of Dionysius c Suar. tom 2. p. 197. Baro. an 48. n. 24. they say it is vncertaine and vnknowne The time of her assumption is noted by d Suar. p. 200. some to haue bin the same day she died by e Rhem. act 1.14 others 3 daies by f Beleth explic diuin offic pag. 559. Durand rational p. 447. others 40. daies after Baron g Nu. 4. saith there is monstrous diuersity among writers touching these things And concerning the sepulcher you see the Rhemists say confidently it was in Gethsemani but the counterfet h Ep. ad Paul Eustoch Ierom saith in the vally of Iehosaphat Baronius thinks it is vnknowne But how is the matter then defended after they haue so grauely related it and so reuiled the Protestants for not beleeuing it as in many more questions so in this when they haue florished awhile and spent a few vaine brags their blood cooleth and the swelling swageth i Durand vbi supra One saith The truth is she was taken vp in soule but whether her body remained on the earth it is vncertaine And better it is piously to doubt then rashly to define any thing touching the matter Yet it is piously to be thought she was totally assumed k Suar. vbi supra Another saith the opinion is now so generally receiued that it cannot without rashnesse be denied yet there is neither Scripture nor sufficient tradition to make the faith hereof infallible Baronius saith l Nu. 9. the things pertaining to this historie are strengthened neither by the Scriptures nor the testimonies of the auncient fathers If their learning could haue iustified their fable they would not first raile at the Protestants for refusing it and then in the end themselues hâ—lfe mistrust it laying it vpon bare tradition and intreating the world to receiue it as a godly opinion though there be no testimonie in antiquitie to proue it 9 Another example to shew what little cause we haue to feare or regard their learning shall be this that followeth When the second Nicene Councel had brought in the worship of images the Emperour Charles assembled another Councell at Frankford and condemned it againe and reiected the Nicene whereby it appeareth that images were brought in at that time and that the Church of Rome in confirming the said Nicene Councel changed the ancient faith Our aduersaries haue had time enough to thinke vpon this and to frame their answer But they know not what to say the best learned among them confuting one another in the point First m Suar tom 1. p. 800. c. Vazq adorat p. 303. Bin. tom 3. concil p. 427. they endeuour to proue that this of Frankford was but a prouinciall Councell and faine they would haue it so that they might say it erred and must giue place to the Nicene which was generall But we shew this to be false for n Visperg pag. 187. Rhegin p. 30. the stories report it to haue bene a generall Councell of three hundred Bishops assembled out of all the prouinces of the Empire the Popes owne Legates also being present and therefore o Ouand breuiloq in 4 sent pag 52 Baron an 794. nu 1. other Papists let go this answer graunting it was a full Councell and cannot be reiected as a prouinciall and that it did condemne the Nicene Councell but this they say was erroneously being deceiued by those that penned the booke of Charles against Images and thinking it had decreed they should be worshipped with Latria diuine honor which was the reason why they reiected the Nicene Councell p Bozi de Sign eccl tom 2. pag 270. Genebrard chron an 794. Bellar. de imag c. 14 Baron an 794. n. 31. inde Many of the learnedest flie to this answer but we reply that besides that it is against q Concil Basil epist Synod Râ—spons de authorit Concil a principle of their owne that a generall Councell cannot erre it is manifestly against the truth For the mind of the Nicene Councell was well enough knowne and the same Popes Legats that were at the one were at the other and the contrary cannot be shewed out of Charles his booke whereupon other Papists perceiuing this answer cannot be defended giue it ouer and confute it and betake themselues to a worse r Alan Cope p. 570. Sand. visib monarc p. 480. Sur. comment p. 445. concil tom 3. p. 428. Alpâ—on contra haer p. 139. Catharin de sanct glor p. 67. Suar. tom 1. p. 802. Vazq adorat p. 302. Binn concil tom 3. pag. 429. They say that in the Synod of Frankford the Nicene Councel was not condemned not any thing attempted against it but the Councell of Constantinople vnder Constantinus Copronymus which had condemned Images yea it ratified and confirmed the Nicene Councell and decreed the worship of Images as it had done A strange assertion yet Baronius Å¿ An. 794 n. 26. saith It is the answer of very many good Catholickes as it is indeed but note what t De imag c 14. Bellarmine saith of it I wish this were true but I doubt it is false For marke into what desperate straits they haue brought themselues that hold it First they of the former opinion confute them Next we produce the vniuersall consent of the Church stories against them The booke of Charles the great u Praefat. circa med saith There was brought forth the question touching the late Synod of the Grecians which they made at Conâ—â—â—â—tinople concerning the adoring of Images wherein it was written that they should be cursed which did not giue the same seruice and adoration to the images of Saints which is giuen to the diuine Trinitie This our most holy Fathers of Frankford despised and with one consent condemned To this agree diuers other authors Hincmarus Ado
secreti regula Pastor erit Roma suis magna suis Brittannia normam Pandit in incertum ne rapiare caue Consilium Medici Pastoris consule vocem Iudicium certum PAGINA SACRA dabit Le. Asshaw ar A BRIEFE DISCOVRSE CONCERNING FAITH BY WHICH IS euidently declared how euery one that hath a desire to please God and a care to saue his soule the which should be the chiefe desire and care of euery Christian man ought to resolue and settle himselfe in all points questions and controuersies of faith The Answer IF the Discourse had performed what the Title promiseth you had bene beholding to the man that bestowed it on you the rather because the coÌ„trouersies of the present time haue changed the sweet Spring of our Church into a stormy Winter But seeing the author thereof vnder colour of directing you in the controuersies goeth about to make another Eue of you by seducing your minde from the simplicitie that is in Christ you haue little cause to thanke him and a Deut. 27.18 he lesse to reioyce in his labour For his reasons whereby he thinketh to declare his matter so euidently all tend to perswade you that the Pope of Rome b Gregorius decimus tertius filiorum ecclesiae pater amantissimus Camp rat 5. apud Posseu bibl l. 7. c. 21. his fast frieÌ„d c Nomine Ecclesiae intelligimus eius caput id est Romanum PontificeÌ„ Gregor de Valent. in Thom. tom 3. pag. 24. Venet. is this verie Rule that must resolue you in these points questions and controuersies of faith An vnreasonable position voyd of all indifferencie when common sense teacheth that he which is a partie cannot be iudge and d Niceph. Gregor hist lib 10. cap. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which it selfe is a thing wauering and inconstant cannot be the Rule to discerne the right by What father e Luc. 11.11 saith Christ if his sonne aske him bread will giue him a stone or if he aske a fish will giue him a serpent yet thus the Iesuite hath dealt with you But f Epicharm the heathen mans counsell is good Be sober and suspicious and g 1. Thes 5.21 the Apostles better Trie all things and sticke to that which is good Neither must you hope to learne truth in the schoole of lies for they that seeke Christ among heretickes shall lose him § 1. First it is to be suppoâ—ed and set downe for a certaine ground that there is but one faith which whosoeuer wanteth cannot possibly please God nor consequently be saued since none are saued which do not please God This is proued out of S. Paule who in one place saith Vna fides Ethes 4 and in another Sine fide impossibile est placere Deo Heb 11. The which two places make this sence in English Faith is but one and without faith it is impossible to please God Secondly this one faith without which we cannot please God must be infallible and most certaine because faith is the credite and inward assent of mind which we giue to the word of God the prime and first veritie which neither can deceiue nor be deceiued Fides saith the same S. Paule Rom. 10 ex auditu auditus per verbum Dei The sence of which words be that faith is bred in vs by hearing and yeelding assent to the word of Christ who is of God The Answer 1 Both these conclusions be true and you shall graunt them to be as himselfe calleth them certaine grounds wherein we all agree that there is but one faith wherein we can be saued and this faith must be infallible or certaine that is free from error and such as cannot deceiue vs beleeuing nothing that false is And this later is well proued Because faith is the assent of the mind that we giue to the word of God which word being the first truth neither can deceiue vs nor be deceiued it selfe This confirmation I say will serue meaning by the word of God the holy Scriptures for h Cyrill Hiero. fol. cat 4. the securitie of our faith ariseth from the demonstration of the diuine Scriptures i 1. Cor. 4.6 that no man presume aboue that which is written 2 But if by the word of God which cannot deceiue nor be deceiued he meane also the Constitutions of his Church and the Popes Decrees which they call Traditions then his confirmation is naught and we reiect it because the words thereof will be resolued into this sence That our faith or religion to this end that it may be infallible must be grounded partly on Traditions and partly on the Scriptures and the certaintie thereof dependeth no lesse on the former then on the later a point which no wise man will graunt considering that such Traditions are so farre from securing our faith that directly they leade it into a verie sea of errors and vncertainties and being once admitted euery Friers dreame and base custome of the Romish Church shall be thrust vpon you for an article of religion necessarie to eternall life And I dare vndertake the Iesuit in this place by the word of God of Christ meaneth these verie Traditions so farre that put him to it and before he wil forgo them or hazard the least of his Papall Decrees you shall see him k Vide as quaÌ„ti ponderis sit ipsa traditio vt ex ipsa noui testamenti scripta omnia authoritatem acceperint quam qui non admiâ—tunt ab ipsis etiam canonicis scriptis excidat necesse est Traditio est scripturarum fundamentum In eo scripturas excellunt quod illae nisi traditione firmentur non subsistant hae vero etiam sine scriptis suaÌ„ obtineant firmitatem Caes Baron annal tom 1. an 53. nu 11. verie strangely speake of the Scriptures as the l Demades Eras apop man of Athens that thought his countreymen should not by striuing for heauen in the meane time venter to lose the earth Digression 1. Prouing that the Papists grounding the doctrine of faith on Traditions make them equall to the written word 3 For the Trent Councell m Sess 4. decret 1. decreed they should be receiued with the same reuerence and affection wherewith we receiue the Scripture it selfe Canus n Loc. l. 3. c. 3. saith Many things belong to Christian faith which are contained in the Scripture neither openly nor obscurely o Confess Petric c. 92. Hosius saith the greatest part of the Gospell is come to vs by tradition very little of it is committed to writing p De Purgat cap. 11. Peltanus that many verities lye hidden in the Church which if she would reueale we were bound to beleeue with the same faith wherwith we beleeue the things reuealed in the Scriptures q Vaux Canisius English catech c. 1. The Popish Catechismes teach that Faith is a certaine light wherwith whosoeuer is enlightened he firmely agreeth to all such things as
God hath set forth by his Church to be learnâ—d of vs whether they be written or not written Doctor Standish in r Cap. 6. probat 3. his booke against English Bibles crieth out Take from them the English damnable translations and let them learne the mysteries of God reuerently by heart and learne to giue as much credit to that which is not expressed as to that which is expressed in the Scripture Å¿ D. 40. Si Papa in Annot. margin The Canon law newly set out by Pope Gregorie the thirteenth saith that 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 Scripture and they onely inquire what is his pleasure and according to it they order their life and conuersation So that you see howsoeuer the Iesuite say our faith cannot apprehend a falshood because it assenteth onely to the word of God yet by the word of God he meaneth Romish Traditions as well as the Scripture and so maketh those things of equall truth with it and then beareth you in hand that the certaintie of your faith and religion dependeth on their infallibility as much as on the infallibilitie of the Scripture a point which I would easily graunt him if the question were of the Romish faith for I confesse it dependeth vpon Traditions more then on the written word so farre forth that as t Andrad Orthodox explicat lib. 2. quam traditionum authoritatem si tollas nutare iam vacillare videbuntur pag 80. a Doctor of his owne side speaketh Many points therof would reele and totter if they were not supported with the helpe of Traditions But against this let the iudgement of u Regul contract 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 502. Basil be noted by the way It is necessary and consonant to reason that euery man learne that which is needfull out of the Scriptures both for the fulnesse of godlinesse and lest they inure themselues to humane Traditions § 2. Thirdly the one and infallible faith without which we cannot please God must be also entire whole and sound in all points and it is not sufficient to saluation to beleeue stedfastly some points and not other some So saith Athanasius his Creed receiued of all Quicunque vult saluus esse c. Whosoeuer will be saued before all things it is needful that he hold the catholike faith which vnlesse euery one keepe entire and inuiolate without doubt he shall perish euerlastingly Againe to beleeue some points of faith and to denie others is heresie as not to beleeue anie point of faith at all is absolute infidelitie But it is certain euen out of Scripture that neither infidell nor heretick shall be saued For our Sauiour hath absolutely pronounced Qui non crediderit condemnabitur Marc. 16. And the Apostle S. Paule Gal. 5. putteth heresies among the workes of the flesh saying Manifesta sunt opera carnis quae sunt fornicatio fictae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in English heresies of all which he saith Qui talia agunt regnum Dei non consequentur Moreouer the reason why anie one point of faith is vnder paine of damnation to be beleeued by Christian diuine and infallible faith is because God almightie hath reuealed it and by his Church hath proposed it vnto vs and commanded it to be beleeued for otherwise they be not points of faith but of opinion or of some other kinde of knowledge Therefore all points of faith are vnder paine of damnation to be beleeued The Answer 1 This third conclusion toucheth a second propertie required in sauing faith and it must be granted him with the confirmation thereof in a true sence namely that we are bound to beleeue the points of saluation by obtaining a particular distinct knowledge of the same in our selues and so assenting to them that our faith may include an apprehension also and knowledge of the things beleeued as well as an assent to the proposition thereof If this be the Iesuites meaning in this place then I embrace it as the truth 2 But peraduenture his mind runs vpon a further matter which his Church teacheth about infolded faith and then you may note the grosse heresie that he thrusts vpon you in his smooth words For x Implicita fâ—des est credere secuÌ„dùm quod ecclesia credit Vnde noÌ„ omnis Christianus teneturillos articulos fidei scire explicitè sed tantùm clerici Iacob de Graf decis lib. 2. ca. 8. nu 16. the Iesuites and Schoolemen teach how the lay-people are not bound to know what the matters of their faith be y Fides meliùs per ignorantiaÌ„ quà m per notitiam definitur Bellar. de iust l. 1. c. 7. ignorance is better it sufficeth if they consent to the Churches faith whatsoeuer it be assuring themselues it beleeueth and knoweth all things necessary but what those things are they need not enquire thus excluding knowledge from the nature of religion and placing it in assent onely as sufficient to make it whole and entire This being a sottish conceit deuised for the nonce to suppresse knowledge yet marke how boldly these men presse it on vs with the style of an entire faith which I manifest further in the Digression following Digression 2. Shewing the infolded faith of the Papists and confuting the same as not entire 3 For howsoeuer the Church of Rome pretend this whole complete faith yet when the matter cometh to scanning she vtterly refuseth knowledge sendeth her children to schoole to the Collier of him to learne to beleeue as the Church beleeueth For first whereas z Mat. 22.29 Chrys ho 3. in Laz. prol hom in Rom. the ignorance of the Scriptures is the roote of all error and the cause of vnbeleefe a Index lib. prohib Reg. 4. the Church of Rome forbiddeth the reading of them among the people b Franc. Ouan Mogol breuilo in 4. sent D. 13. prop. 3. pretending the vulgar translations to be one principal cause of heresies and therefore c Linwood in constitut prouinc l. 5. titul de magistris cap. Quia when the law was in their owne hand they vtterly forbad them d Mart. Peres de trad pag. 44. One of them saith he thinketh verily it was the diuels inuention to permit the people to reade the Bible e Thyâ—rae de Demoniac cap. 21. th 257. Another writeth that he knew certaine men to be possessed of a diuell because being but husbandmen they were able to discourse of the Scriptures Thus theeues put out the candle that discouers them 4 Next f Nauarr. Manual cap. 11. nu 16. Iacob de Graff decis l. 4. cap. 24 nu 23. they make it heresie for a lay man to dispute in a point of faith and g Magin Geograph pag. 104. Linwood lib. 5. tit de Magist c. periculosa suffer no
repugnance although that which he saith seeme absurd to our sence and thought This I proue For vnlesse there were such an infallible rule prouided it were impossible for anie man especially for anie vnlearned man in all points infallibly to learne and hold the true faith and since it is impossible it is no way to be thought but that almighty God who is so desirous that all men should come to the knowledge of the truth consequently to saluation did prouide that infallible rule or meanes sufficient to instruct euery one in all points by which it might be possible for thē to attaine to the true knowledge of infallible faith by that to saluation The Answer 1 This fourth conclusion conteineth two members First that God hath left in the world some certen rule and meanes wherby we may infallibly be instructed what is to be holden for true faith this you may freely grant him with that which he inferreth thereupon that the onely cause why a man misseth the truth is either because he doth not find this rule or hauing found it he will not obey it The second is that this rule is left to all men indifferently so that euery man without exception of what estate or faculty soeuer may haue accesse vnto it be instructed This mēber includes 2. sences First that the rule is of that nature that it is able to direct any man be he neuer so simple yea the most vnlearned aliue may conceiue vnderstand it sufficiently for his saluation This you shall also yeeld him as an vndoubted truth Next that all men at all times may haue accesse vnto it as being a thing concealed from none but visible and reuealed to all places ages and persons And this to be a part of the Iesuits meaning I gather by the words of his eighteenth section where he concludeth the Church to be the rule alway visible Because otherwise men sometimes viz. when it were inuisible should want a rule to instruct them contrary to that of Paul that God would haue all men to be saued and come to the knowledge of his truth this he could not haue said if his meaning in this place the ground of his speech there were not that the rule of faith is euermore and in all places visible and manifested to all men indifferently a point meerely false and smelling of Pelagianisme 2 For before Christ it was reuealed only to the Iewes and not to the Gentiles except some particular persons as appeareth plainly both by obseruation g Psal 76.1 103.7 147.19 Mat. 10.5 Act. 14 16. 16.6 Rom. 3.2 the text And experience sheweth how at this day the Lord hath concealed the meanes of saluation from the Turke and infinite other barbarous gentiles of whom it cannot be said that he hath left vnto them this entire rule but that in his iudgement many times secret but alway iust he hath denied it them seeing as h Rom. 1.16 the Apostle speaketh the Gospell of Christ is the power of God vnto saluation both to Iew and Gentile i 1. Cor. 1.21 and when the world by wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue thē that beleeue And k Epist 107. ad Vital circa med Austin saith It is a most manifest truth that many cannot be saued not because themselues will not but because God will not and the contrary he confuteth as Pelagianisme But if I mistake the Iesuite and he meane the words in the first sence it is well and we both agree To the place of Timothy concerning Gods willing all men to be saued l Deus vult omnes homines saluos fieri id est omnes homines qui saluātur saluos sieri nullus enim nisi eo volente saluatur Vel sit distributio non pro singulis generum sed pro generibus singulorū quia de quolibet genere statu hominum vult aliquos saluos fieri Greg. Arimin pag. 165. l. 1. I shall answer in the 18. section nu 6. § 4. Fiftly this infallible rule prouided by almightie God as sufficient to instruct euery one aswell learned as vnlearned in all points of faith must haue three properties or conditions First it must be infallible most vndoubted sure For otherwise faith grounded and built vpon it cannot be infallible certaine and sure Secondly it must be such as may be easily and plainly knowne to all sorts learned and vnlearned For otherwise be it neuer so certaine and sure in it selfe yet if it be vnknowne or vncertainely knowne vnto them it cannot be to them a rule or infallible meane whereby they may attaine to the infallible knowledge of the true faith Thirdly it must be most vniuersall that it may not onely make vs know certainly what is the true faith in some one or two or more points but absolutely in all points of faith For otherwise it is not a sufficient rule whereby we may attaine to an entire faith which integritie of faith is necessarie to saluation as hath bene proued The Answer 1 To these three properties of the rule of faith we must adde two more if we will shew all the nature thereof First that it be not partiall addicted more to one side then another Secondly that it be of power and authority able to conuince the conscience of such as vse it and from the which there can be no appeale For neither can it be a rule of the truth which it selfe is crooked with affection neither may we safely rely vpon it if either it dismisse our consciēce wauering or admit a superior rule whereto we may appeale And the reason is because our faith and knowledge must be m Col. 2.2 Basil Reg. contract qu. 95. with full assurance and perswasion the which we cannot obtaine vnlesse the rule giue it vs and nothing can giue it but that which hath a coactiue power to bind the conscience and to stay it at his owne tribunal 2 Next the second property must be expoūnded that the rule be easie and plaine to all sorts of men learned and vnlearned to wit which vse the means and are diligent in attending it be enlightned by the spirit of God To all such it is plaine be they neuer so vnlearned to the rest it is not neither is it a necessary condition of the rule so to be Not because it selfe is obscure at any time but for that sometimes men haue not eyes to see into it For all meanes and rules are vaine vnlesse God giue eyes to see as n Gen. 21.19 he opened Hagars eyes to see the well of water according to that of Dauid o Psal 119.18 open mine eyes that I may see the wonders of thy law and p Esa 29.10 Pro. 14 6. Luc. 8.10 Ioh. 8.43.47 1. Cor. 2.14 2. Cor. 3.14 4.3 the Scripture teacheth the point manifestly So saith q In. Ioh. lib. 1.
cap. 4. Cyril that euen those things which are very easie yet to heretickes be hard to vnderstand And r In Anchor Epiphanius If a man be not taught of God to beleeue the truth all things to him are vneuen crooked which yet are straite and not to be excepted against to such as haue obteyned learning vnderstanding Austin hauing in his books of Christan doctrine propounded the rule of faith whereby all matters of faith must be determined yet notwithstanding thus concludes Å¿ Prolog in lib. de doctrin Christ To such as vnderstand not what I write I answer they must not blame me if they conceiue not these things as if I shewed them with my finger the moone or a star which they would see being not very cleare and they haue not eyes to see my finger much lesse a star they must not be offended at me if they see it not so they who vnderstanding these my precepts cannot yet see the things which in the Scripture be darke let them cease to blame me and rather pray God to giue them eye sight For I may point with my finger but I cannot giue them eyes to see the things I point to § 5. All these being set downe for certaine grounds the question is what in particular may be assigned as an infallible rule sufficient in it selfe to instruct all sorts of men in all points of faith This question I resolue by putting downe and prouing these foure conclusions * Diligens attenta frequensque lectio tum meditatio collatio â—cripturarum omnium summa regula ad intelligendum mihi semper est visa Acosta apud Possen l. 2. c. 15. The first conclusion is that the Scriptures alone especially as translated into the English tongue cannot be this rule This I proue The Answer 1 This conclusion hath two parts First that the Scripture is not the rule which God hath left to instruct vs in the points of faith Next that if possible it were yet as we haue it traÌ„slated into English it cannot Whereto I answer that the doctrine of our Church is t Artic. 6. cap. The doctrine of holy Scripture Iewel apol part 2. cap 9. diuis 1. that the Scriptures comprehended in the canonical books of the old and new Testament is the rule of faith so far that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed but by it all doctrines taught and the Churches practise must be examined and that reiected which is contrary to it vnder what title or pretence soeuer it come vnto vs. 2 And as for translations we say that the diuine truth which is the infallible word of God is alike conteined in all translations as the meanes to shew it vs and the vessels wherein it is presented to vs yet with this difference that the same is perfectly immediatly most absolutely in the originall Hebrew and Greeke all other translations being to be tryed by them And therefore * Sacrae Scripturae infallibilis per omnia authoritas integerrima in omnibus veritas non pendet ex omnimoda incorruptibilitate alicuius editionis sed eius incorruptibilitas omnimoda in corde Ecclesiae ita conseruatur vt cum opus suerit opportunè prouideat ipsosque codices corrigat emendet Dom. Bann in 1. part Tho. pag 72. we relie vpon translations but in a certaine manner and degree namely with this caution that we trie them by the originall and finding them to agree in the matter we hold the translation to be the same canonicall Scripture that the Greek and Hebrew is Thus we say that euery translation consenting with the originall is canonicall Scripture because the matter of it is the pure doctrine of the holy Ghost and this doctrine conteined in it is the rule we seeke for Otherwise in the rigor of speech we cannot call the English translation the rule no not yet the Greeke and Hebrew because all language and writing is but a symbole or declaration of the rule and a certaine forme or manner or meanes whereby it cometh to vs as things are conteyned in their words And so to conclude because the doctrine matter of the text is not made knowne to me but by the words language therefore I say the scripture translated into English is the rule of faith whereupon I relying haue not a humane but a diuine authoritie For euen as I beleeue a diuine truth although by humane voice in preaching it be conueyed to me so I enioy the infallible doctrine of the Scriptures immediatly inspired by the holy Ghost though by a humane translation it be manifested to me And this is our meaning when we call the Scriptures translated into English the rule Which being explaned I will put the Reader in mind of three points to be noted about this conclusion which I will handle in the three next Digressions one after another Digression 3. Wherein by the Scriptures Fathers Reason and the Papists owne confessions it is shewed that the Scripture is the rule of faith 3 And first let any man iudge by that which followeth if this conclusion be not contrary to the cleare euidence of truth and Diuinitie For the text in plaine words free from ambiguitie saith u 2. Tim. 3.15 The Scriptures are able to make vs wise to saluation through the faith that is in Christ Iesus and are profitable to teach to improue to correct to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke or as Salomon x Pro. 2.1.9 speaketh They will make a man vnderstand righteousnesse and iudgement and equity and euery good path y Esa 8.20 We must repaire to the law to the testimonie if any speak not according to that word there is no light in them z Mal. 4.4 Lu. 16.29 Remember the law of Moses my seruant which I commanded him in Horeb for all Israel with the statutes and iudgements a 2. Pet 1.19 We haue a more sure word of the Prophets whereunto we must take heede as to a light that shineth in a darke place till the day starre arise in our hearts b Luc. 1.4 Ioh. 5.39 20.31 These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall c 1. Cor. 4 6. We may not presume aboue that which is written d Luc. 10.26 And when one asked Christ what he might do to be saued he referred him to the Scripture for his direction And so e Luc. 16 29. did Abraham answer the rich glutton They haue Moses and the Prophets And f Deut. 12.8.32 Pro. 30.5 Mat. 22.29 Gal. 1.8 Eph 2.20 Heb. 4.12 Ap. 22.18 infinite more testimonies be there to the same effect Now shall the Scripture be able to
informe vs to euerie good work to teach vs Christ crucified g 1. Cor. 2.2 and Paul desired to know no more to giue vs light in darknesse to beget our faith Shall we be reuoked from al other teachers to theÌ„ and finally is there no councell no comfort no doctrine no resolution needfull for vs but there it may be found and yet it cannot be the rule it is impious to thinke it blasphemous to say it The primitiue Church spake farre otherwise 4 And consider how the Iesuit can answer the places without tergiuersatioÌ„ h Ep. 80. â—d Eustat medicuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 334 Basil saith Let the holy Scripture be arbitrator betweene vs and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side Optatus disputing against a Donatist thus presseth him i Cont. ParmeÌ„ lib 5. We are saith he to enquire out some to be iudges betweene vs in these controuersies the Christians cannot because both sides cannot yeeld them and by parts taking the truth shal be hindred The iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to baptisme therefore vpon the earth no iudgement concerning this matter can be found * De coelo quaerendus est iudex et qui in tumulo quiescit tacitis de tabulis loquitur viuus voluÌ„tas eius velut in testamento sic in Euangelio inquiratur the iudge must be had from heauen but to what end should we knocke at heauen when here we haue one in the Gospell k Contra Hermog TertulliaÌ„ calleth the Scriptures the rule of faith And l Hom. 13. in 2. Cor. Chrysostome a most exquisite rule and exact squire and ballance to try all things by And m Orat. de iis qui adeuÌ„t Hicrosol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregory Nyssen a straite and inflexible rule Austin n De bono viduit c. 1. tom 4. saith the Scripture pitcheth downe the rule of our faith And againe he o De. Nupt. concup ad Valer l 2. c. 33. saith This controuersie depending betweene vs requires a iudge let Christ therefore iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle And p Ep. 112. ad Paulin. againe If a matter be grounded on the cleare authority of the holy Scripture such I meane as the Church calleth canoniall it is to be beleeued without all doubt but as for other witnesses and testimonies vpoÌ„ whose credit any thing may be vrged vnto vs to beleeue it it is lawfull for thee either to credit or not to credit them according as thou shalt perceiue them of weight to deserue or not to deserue credit q De Error profan relig Arcana ProphetaruÌ„ veneranda paÌ„dantur ad sistat nobis sanctorum oraculorum fides pag. 61 Iulius Firmicus Let the mysteries of the Prophets be opened let the credit of the holy oracles stand by vs. r Ho. 1. in Ier. Origen We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Å¿ De doctr Christ lib. 2. c. 9 Austin All points which concerne faith and good life are found in those things which are plainly set downe in Scripture t Ibid. c. 42. And whatsoeuer thing it be that a man learne out of the Scripture if it be hurtfull there it is condemned if it be profitable there it is found u Catech. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag 15. Cyril the Bishop of Ierusalem Concerning the holy and heauenly mysteries of faith we must not deliuer any thing though neuer so small without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also receiue the demonstration thereof from the Scripture For the security of our faith ariseth from the demostration of the holy Scripture x Theod. â—â—it lib. 1. c. 7. pag. 2â—4 The Empereur Constantine in his speech to the Bishops of the Nicen Councel hath this memorable saying y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We haue the teaching of the holy Ghost written For the Euangelicall and Apostolicke bookes and the decrees of the old Prophets do euidently teach vs the things that are needfull to be knowne concerning God Therefore lâ—ying aside all contention let vs out of the diuine-inspired Scripture take the resolution of those things we seeke for Thus the ancient Church would neuer haue spoken if it had bene of the Iesuites mind that the Scriptures alone cannot be the rule to direct our faith 5 And very common sense may confirme their iudgement For if the written word be granted to be the rule in one point as z August de Trinit lib. 15. cap. vltim in the Trinitie for example who may deny it to be the rule in another seeing the rule is but one for all and the nature thereof is to be perfect as the Iesuit himselfe requireth Again what father what councell or Churches iudgement is so absolute what doctrine or exposition so likely a Act 17.11 Ioh. 5.39 but it is examined by the Scriptures And when the Papists haue said what they can they are constrayned to grant that all other authority is finally resolued into the authoritie of the Scripture these are the words of Gregory of Valence b Comment Theolog. in Thom. tom 3. disp 1 qu. 1. punct 1. pag. 31. If a man be asked why he beleeues for example that God is one in nature and three in person let him answer because God hath reuealed it If againe he be demanded how he knoweth that God hath reuealed it let him answer that indeed he knoweth it not euideÌ„tly but beleeueth it infallibly by faith and that vpon no other reuelatioÌ„ c bene tamen ob insallibâ—lem propositionem Ecclesiae tanquam conditionem but yet the infallible proposition of the Church as a condition requisite for the beleeuing it doth wel moue him theruÌ„to d Sirursus vnde cognoscat propositionem Ecclesiae esse infallibilems fimiliter dicat se clarè noÌ„ nosse credere tamen fide infallibili ob reuelationeÌ„ Scripturae testimonio perhibentis Ecclesiae cui reuelationi noÌ„ credit ob aliam reuelationem sed ob seipsam If again you aske And how doth he know the proposition of the Church to be infallible let him likewise say he knoweth it not euidently but beleeueth it infallibly because the Scripture hath reuealed it giuing testimony to the Church which reuelation he beleeues not vpon the credit of any other reuelation but for it selfe though hereunto the proposition of the Church as a requisite condition be needfull Let this speech of the Iesuite be well noted 6 Finally the euidence of this truth is such that it conuinceth the Papists themselues many
of them Thomas of Aquin e Lect. 1. in 1. Tim. 6. saith The doctrine of the Apostles and Prophets is called canonicall because it is the rule of our vnderstanding And againe f 1. qu. art 8. Our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the canonicall bookes and not vpon reuelation if any such haue bene made to other Doctors Antoninus the Archbishop of Florence g Sum. part 3. tit 18. c. 3. §. 3. writeth expresly that God hath spoken but once that in the holy Scripture that so plentifully to meet with all temptations and all cases that may fall out and all good works that as Gregory in the two and twentieth booke of his Morals expounds it he needs no more speake vnto vs concerning any necessary matter seeing all things are found in the Scripture Gerson h Trithem catal Script eccl the great man of the Councell of Constance i De Commun sub vtraque specie saith the Scripture is the rule of our faith which being well vnderstood no authority of men is to be admitted against it Durand k Praefat. in Sentent saith that generally in the things that touch our faith we must speake to that which the scripture deliuereth lest any maÌ„ fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet he knoweth nothing as he ought to know for the maner of our knowledge l Sacra Scriptura mensuram fidei exprimit must be not to exceed the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinal m 1. Sent. q. 1. art 3.1 Coroll lit H. quoniam ad ipsas fit vltimata resolutio theologici discursus saith The verities themselues of the sacred Canon be the principles of Diuinitie the finall resolution of Theologicall discourse is made into theÌ„ and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius n Locorum l. 3. cap. 29. pag. 298. Norma vlna Index saith The Scripture is the infallible rule of truth yea the measure and iudge of the truth o Iac. Peres à valdiu de ratio Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain saith The authoritie of no Saint is of infallible truth for Saint Austin giues that honor onely to the sacred Scriptures That onely is the rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the rule Finally Bellarmine himselfe one of the two that haue wonne the garland saith p Biblioth select lib. 7. cap. 2 pag. 458. q De Verb. Dei l. 1. c. 2 Posseuinus acknowledgeth as much as I say against the Iesuites conclusion let his words be excused how they can for thus he q De verb. Dei lib. 1. cap. 2. writeth The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing is more certaine nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles * Sacr. Scriptura regula credeÌ„di certissima tutissimaque per corporales literas quas cerneremus legeremus erudire nos voluit Deus Wherefore the sacred Scripture is the rule of faith most certain and most safe and God hath taught vs by corporall letters which we might see and reade what he would haue vs beleeue concerning him This he writeth against Swinkfield and the Libertines relying vpon reuelations whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion Shall the Libertines be recalled from their blind reuelations to the written text and shal not the Papists be reuoked from their vncertaine traditions to the same rule Is nothing more knowne nothing more infallible then the Scripture by the Iesuites owne confession and yet shall our Priests reiect it from being the rule as not sufficient to preserue from error not vniuersall enough not knowne enough not infallible enough I pray you consider well how far our aduersaries deale against their owne conscience in this point the same Iesuite saith r De notis Eccl. c. 2. in another place The Scripture is better knowne then the Church in some cases as namely where it is receiued and speaketh plainly and the question is of the Church Now we admit the Scriptures on all hands and all the questioÌ„ betweene vs is about the Church and therefore let them do vs iustice and allow vs the Scripture to be rule and iudge because it is better knowne then the Church let the Iesuit recant his conclusions and yeeld either to the euident testimonies of the text against him or to the iudgement of the Fathers or at the least to the confession of his owne Doctors whose testimonie he may not by Å¿ 2. q. 7. c. Si haereticus Sin auteÌ„ orthodoxus contra haereticum litiget pro orthodoxo quidem haeretici testimonium valeat contra orthodoxum autem solius orthodoxi testimonium valeat the law refuse because they are of his owne church or if he will not then the next booke that he writeth let him send vs word by whom he will be tried and he shall be prouided for Digression 4. containing the very cause why the Papists disable the Scripture so from being the rule 7 Secondly the causes why the Papists disable the Scriptures from being the rule and striue so for their Churches authoritie are especially two First that so they may make themselues iudges in their owne cause For who sees not that if the Church be the rule of faith and theirs be the Church which way the verdict wil go chiefly when they shal behold the Pope with his infallâ—ble iudgement mounted vpon the tribunall and made interpreter of all the euidence that shall be brought in when Scriptures Fathers Councels and Church must all be expounded by his iudgement For u Thom. opusc contra error GraecoruÌ„ Turrecre n. Sum. de eccl l. 3. c. 23. Sâ—mm Syluest verb. Fides nu 2. Aluaâ— Pelag. de planct eccl lib. 1. art 6. Bellarm de Christ l. 2. c. 28. Greg. de Valent. analys fidei this they require that so we might returne them Campians conceit x Ratio 2. apud Posseuin biblioth select lib. 7. c. 18. In fine so they order their matters that you shall haue no triall passe vnlesse you be resolued to stand to the award of themselues that are arraigned 8 Next for that they know and confesse the most and greatest points of their religion euen welnigh all wherein they dissent from vs haue no foundation on the Scriptures but as Andradius y Orthod explic l. 2. speaketh would reele and stagger if tradition supported them not whereupon z Can. locorum l. 3. c. 3. they
to enlighten the people so blind and ignorant are their minds But that which Andrew said There is a boy here which hath fiue loaues two fishes must be vnderstood of the rank of Saint Peters successors that which is added make the people sit down signifieth that saluation must be offered them by teaching them the seuen sacraments 16 And whereas the Iesuite vrgeth so diligently that somethings are hard to be vnderstood yet this proueth not that the truth therefore cannot be tryed by onely Scripture because one place thereof expoundeth another which if the Iesuite will deny he must be disputed with as he that holdeth the fire hath no heate in it for against such an absurd assertion we vse no reasons but onely bid the man that holdeth it put his finger into the fire and he shall presently see whether his opinion be true or no. So let triall be made and the Iesuite shall soone see whether the Scripture be so obscure that one place thereof cannot interpret another m De Doctrin Christian lib. 2. c. 6. Austin saith There is almost nothing amoÌ„g these obscurities but in other places one may find it most plainly deliuered n Hom. 9. in 2. Cor. Chrysostom saith The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place o Comment in Esa c. 19. Hierome saith It is the manner of the Scripture after things obscure to set down things manifest that which they haue first spoken in parables to deliuer afterwards in plaine terms p Regul contract qu. 267. Basil saith The things which are doubtfull and in some places of Scripture seeme to be spoken obscurely are made plaine by those things which are euident in other places And finally q In Gen. ca. 2. Steuchius a Popish Bishop confesseth God was neuer so inhumane as to suffer the world in all ages to be tormented with the ignorance of this matter the sence of the Scripture seeing he hath not suffered one place to be in al the Scripture but if we consider it well we may interpret it For as Theodoret saith the Scripture vseth when it teacheth vs any such high matter to expound it selfe and not suffer vs to run into error Digression 11. Prouing that the Scripture it selfe hath that outward authoritie whereupon our faith is built and not the Church 17 The Canon law r Dist 37. c Relatum saith expresly The diuine Scriptures containe the whole and firme rule of the truth and out of themselues the meaning thereof must be taken So that wel may the Church by her ministery commend the rule to vs and instruct vs how to secure our consciences out of the Scripture but by it authoritie it cannot assure vs. Our faith must resolue it selfe into the authoritie of the Scripture For the authoritie of the Church in respect of vs dependeth on the authoritie of the Scriptures and is examined thereby The Church by her authoritie cannot perswade all men which heare it but the spirit of God in the Scriptures alwayes doth The Scriptures alwaies had their authoritie euen before the Churches came to them the words of the Scripture are Å¿ Luc. 8.11 1. Pet. 1.23 an immortall seed t 1. Cor. 2.4 the demonstration of the spirit and power u Heb. 4.12 that which is liuely and powerfull x Luc. 24.32 making our hearts to burne within vs y Ioh. 5.36.39 it giueth greater testimony to Christ then Iohn Baptist could z 2. Pet. 1.18 19 a voice from heauen is not so sure as it a 1. Ioh. 5.6 it is the spirit that beareth witnesse to the truth thereof b 1. Ioh. 5 9. and if we receiue the witnesse of men the witnesse of God is greater Finally our Sauiour c Ioh. 5.47 saith They which beleeue not Moses writings will not beleeue him and is the Churches authoritie greater then Christs d Ioh. 5.39 The Scriptures testifie of Christ e Ioh. 20.31 being written that we might beleeue in him f 1. Ioh. 5.10 and he that beleeueth in him hath a witnesse in himselfe g 2. Cor. 1.22 The earnest of the spirit is in his owne heart wherwith God hath sealed him h Ephes 2.20 We are all built vpoÌ„ the foundation of the Apostles and Prophets Christ himselfe being the head corner stone in whom all the building is coupled together by the spirit i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in psa 1â—5 In all humane arts there be certaine principles which are knowne of themselues and beleeued for themselues without any further demonstration The Scripture containeth the principles of our faith and shall not we beleeue them or cannot we know them infallibly of themselues without we let in the authoritie of the Church 18 Where then is the Iesuites credamus Deo in the captiuating of our iudgement in obsequium Christi Yea the very k Magist 3. dist 23. Scot. 3. dist 23. q vnica Ockâ—â— 3. q. 8. art 3. Gabr 3. d. 23. q 2. lit g. h. schoolemen say that faith is either Acquisita suasa gotten by discourse of reason and testimonie of the Church or Infusa inspirata immediatly put into our hearts by the holy Ghost inforcing the mind without further testimonie to yeeld obedience Now l Deut. 29 4. Mat. 16 17. the faith we haue of the points in Scripture is of the latter kind and so consequently not relying on the testimonie of the Church whose authority is but a created thing distinct from the first veritie m Princip fid doctrin lib. 8. cap. 20. saith D. Stapleton Alexander Hales n Part. 1. q. 1. memb 1. fides suasa inspirata saith Faith perswaded ariseth from the probabilitie of reason and faith inspired beleeueth the first truth for it selfe and this faith is aboue all knowledge * Et ad hanc disponit acceptâ—o doctrinae sacrae and the acceptation of the holy doctrine disposeth vs to it So that our conscience stayeth it selfe o Sed vt verè plenè credat necesse habet soli veritati primae purae nudae penitus inhaerere nullaÌ„ certitudinem extrinsecam requirendo Altisiod Sum. li. 2. pag 71. quem vide latiùs l. 1. praef onely vpon this diuine authoritie being of greater efficacie to perswade and hold vs then either the Church p Gal. 1.8 or an Angell from heauen 19 Let God himselfe q Lib. 5. ep 31. saith Ambrose teach me the mystery of heauen which made it not man who knoweth not himselfe whom may I beleue in the things of God better then God himselfe So also saith Saluianus r De prouid l. 3. All that men say needs reasons and witnesses but Gods word is witnesse to it selfe because it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needs be an incorrupt witnes of it self Finally let these words of Å¿ Confess
be as ready to obey is one thing but neither to be willing to learne nor when you heare the truth to be satisfied therewith is another The first of these may befall the particular Church c. § 26. Because a marke whereby a thing may and must be knowne must be more apparent and easie to be knowne to all those men which should by that marke seeke out and find that thing then the thing it selfe otherwise there should come no helpe by the marke to the knowledge of the thing But to know which is the true faith in all points at least to some sorts of men to wit the vnlearned is more hard then to know and assigne which companie of men be the true Church For to know which is the true faith in all particular points requireth learning whereby one may vnderstand the termes and state of the question besides iudgement to discusse and weigh prudently the sufficiencie of the authorities and reasons oâ— both parts that vpon this pondering of reasons they may prudently conclude which is the better part Moreouer they must haue a supernaturall light of God his Spirit whereby they may discerne and see those things which be aboue all naturall rules and reasons Ad haec quis idoneus Who can say that he is sufficiently furnished with these helpes or who can be infallibly sure that he hath all these in such sort as is requisite for obtaining by his owne industrie an infallible faith in al points And as for the vnlearned they must needes confesse that in diuerse mysteries of faith they do not so much as vnderstand the termes and state of the question and much lesse are they able sufficiently to examine the worth of euery reason neither are all such as can perswade themselues that they are singularly illuminated immediatly taught of God his Spirit neither if they did thus perswade themselues could they be infallibly sure that in this their perswasion they were not deceiued since it is certaine that some that most strongly in their owne conceit perswade themselues to be thus enlightened are in this their perswasion deceiued Now for to know which is the true Church and by giuing credite to it consequently which is the true faith there are not so many things required nor anie great difficultie as shall be declared For this is the direct way which Esay as did foretell cap. 35. should be in the time of Messias which he said should be so direct that euen fooles to wit simple and vnlearned men should not erre in it Haec erit vobis directa via saith he ita vt stulti non errent per eam The Answer 1 This is his first argument the summe whereof is concluded in this Syllogisme That which is the marke whereby to know a thing must be more apparent and easier to be knowne then the thing it selfe otherwise it helpeth vs not in finding out the thing But the true faith is not more apparent or easier to be knowne then the Church but contrary the Church is easier to be knowne then the true faith for to know the true faith there is required learning iudgement and supernaturall illumination which no man sufficiently hath but to know which is the true Church these things are not required for the Church is the direct way Esa 35.8 Therefore the true faith is not the marke of the Church To this I answer denying the second proposition and the confirmation thereof that it is harder to know which is the true faith then to assigne which company of men be the Church For faith is the cause of the Church that is to say this is the thing that maketh a people to be the Church of God when they beleeue the word of God and euery cause as it goeth before his effect so is it more apparent to our vnderstanding and better knowne to our iudgement then the effect Aristotle saith a Analy Poste cap. 2. Causes are both before their effects and better knowne and b Ibid. Metaph l. 1. c. 2. l. 2. c. 2. Plato in Thraet the true knowledge of things ariseth from the knowledge of their causes yea those things are simply first and best knowne which are furthest from our sence and nearest our vnderstanding and so the doctrine and beliefe of the Church must needes be easier to know then the Church it selfe because it cometh first to my vnderstanding and of necessitie I must see it afore I can tell whether the Church be there or not For though that company which is offered to me as the Church be more apparent to my sence yet haue I no certaintie that it is the Church or a companie so qualified vntil I know the faith thereof to be true I see indeed a company of men and heare much of their greatnesse but I am not sure they are the Church vnlesse I know they hold the true faith and so the knowledge of this leadeth me to the knowledge of that and the faith is easilier discerned then the Church 2 The Papists themselues haue a saying which if this Iesuite would receiue might determine this matter We see indeed that companie of men which is the Church c Lib. 3. de eccl c. 15. saith Bellarmine but we do not see that this companie is the true Church of Christ we beleeue it For that is the true Church which prâ—fesseth the faith of Christ but who doth euidently know this faith to be the faith of Christ we rather beleeue this by a firme and most assured faith In which words this Iesuites assumption is thus disproued That whereupon I beleeue the Church so to be is more apparent and easier to be knowne sooner to be seene then the church it selfe But vpon knowledge of the Churches faith I beleeue it to be the Church therefore the Churches faith is more apparent and sooner knowne then the Church it selfe Againe By faith we beleeue this to be the true Church and the profession thereof to be the truth but d Rom. 10.17 all faith cometh by hearing the word of God therefore by the meanes of hearing Gods word I beleeue this to be the true Church and so consequently the knowledge of Gods word cometh sooner and easilier to my vnderstanding then the knowledge of the Church 3 And though it were granted that in some cases the Church were easier to know then the faith yet as things depend betweene the Papists and vs the faith is easier to know then the Church for the question betweene them and vs is who hath the true Church In which triall it is the greatest folly in the world for either of vs to offer our selues to the world as the true Churches of Christ till first we haue proued our selues so to be by the doctrine that we professe and in vaine shall we attempt this if as the case standeth this doctrine be not easier and plainer then the Church This is the confession of the Iesuites
e Bellar. de nâ—â— eccl c. 2. When the question is concerning the Church which it is and the Scripture is admitted on both hands then the Scripture is more apparent and easier to know then the Church So that the Papists do but spend time and mocke the world in obiecting to vs the authoritie and dignitie of their Church they may do it as they list one to another but in their controuersies with vs they may not not onely because we reiect it but principally for as much as the doctrine of the Scripture by their owne verdict is easier and plainer 4 Neither are the Iesuites reasons to the contrary of any value For I grant that to the finding out of the true faith we haue need of learning iudgement and illumination as the meanes Yea the doctrine hereof is so hard to natural men as we are all till God haue regenerate vs f Ioh. 7.17 8.31.43 14 17. 1 Cor. 2.14 2. Cor. 3.14 Mat. 16.17 Iob 32.8 that it goeth beyond the capacity of flesh and bloud But he should haue remembred the ministery of the Church and light of Gods spirit helpeth our infirmities the doctrine it selfe is a light shining through all these incumbrances These meanes are not such but the simple may attaine to a sufficient portion thereof and his Ad haec quis idoneus with that which followeth is denied as an idle conceit and g §. 7. 8. alreadie confuted And let the impediments be what they will yet shall the Iesuite finde them in the way of his owne Church and let him if he can free his owne notes from them For is his Catholicke Romane which so eagerly he putteth to his friend such a Church as needeth neither learning nor iudgement nor the light of heauen to discerne it If it be I am content he enioy it himselfe neither will I euer perswade my friends to communicate with that companie which is so famous that the very wind wil blow a man into it And yet h Staple relect controu 1. q. 3. Greg de ValeÌ„t commen theol tom 3. pag. 145. some of the Iesuites owne side will say sometime that they had need both of wisedome and skill that shall alwayes discerne the Church 5 The text of Esay speaketh of the ministery of the Gospell and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life which it doth by propounding to them the word of God that thereby they may know it to be the true Church and be drawne to walke in the paths thereof And though the Prophet call it a direct way yet I am sure he meaneth not that any can walke in it till he haue found it or any can finde it i Esa 35.5 till his eyes be opened k Ioh. 12.40 Act. 26.18 2. Cor. 4.4 which is done no way but by the doctrine of the Church Or if he think the way of the Church so easie because the holy Prophet calleth it a direct way that fooles may walke in it let him say vnfainedly if his affection to the Romane Helena haue not blinded h s eyes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Bucoliast as louers are blind and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie seeing it is called m Psal 19.8 Pro. 1.4 a sure law giuing wisedome to the simple and light to the eyes sharpening the wit of the simple and giuing knowledge and discretion to children And Austine saith n Enar. in psa 8. The Scripture is bowed downe to the capacitie of babes and sucklings And Chrysostome affirmeth o Hom. 1. in Mat. They are so easie to vnderstand that the capacitie of euery seruant plow-man widow and boy may reach vnto them p Hom. 3. de Laz. yea the most simple that is of himselfe onely by reading may vnderstand them In which sayings we see as much affirmed of the doctrine of the Scripture as the Iesuite can say is affirmed in the place of Esay concerning the Church and yet possible he will turne him in a narrow roome afore he will yeeld and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures § 27. Secondly I proue the same because when we seeke for the true Church we seeke for it principally for this end that by it as a necessarie and infallible meanes we may heare and learne and perfectly know the true faith in all points which otherwise is in it selfe hidden obscure and vnknowne to vs according to that of S. Paul Animalis homo non percipit ea quae sunt Spiriritus Dei 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith so neither doth the Spirit of God who doth as the principall cause infuse this gift of faith into our soules ordinarily instruct anie man in the knowledge of true faith immediatly by himselfe alone but requireth as a necessary condition the preaching and expounding of matters of faith to be made by the true Church according as S. Paul saith Rom. 10. Quomodo credent ei queÌ„ non audierunt quomodo audient sine praedicante quomodo vero praedicabunt nisi mittantur Therefore the true Church is rather a marke whereby we must know the true faith then contrarie the true faith to know the true Church The Answer 1 This is the second argument and is concluded in this Syllogisme That is no marke or meanes to know the Church by which it self is vnknowne to vs till the Church teach it and is learned by the meanes and ministery of the Church But such is the true faith that we cannot know it til the Church teach it vs and it selfe is learned by the meanes and ministerie of the Church for God instructeth no man immediatly but by the preaching of the Church as Saint Paul saith Rom. 10. Therefore the true faith is not a sufficient marke to finde the Church by For answer to this argument it will easily be granted that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ and that no man of himselfe can attaine to the knowledge thereof but as the Church teacheth him This I say is granted so it be well vnderstood For the spirit of God in the Scripture is the principall schoolemaster from whom all truth cometh and which openeth the heart to beleeue and the Church is it which by her ministery holdeth this truth before vs and therefore except in some extraordinary cases the preaching thereof is required as a necessary condition as the text of Saint Paul speaketh 2 But hence it followeth not that therefore the Church is rather a marke of the faith then the faith a marke of the Church for these two the true Church and the true faith are like relatiues inseparably vnited together by a
5 when he said I would not beleeue the Gospell vnlesse the authoritie of the Church did moue me For though the testimonie of the Church by reason of mens infirmitie afore they beleeue be requisite to draw them on to consent to the Scriptures as children afore they can go hold themselues by the side of a stoole and so learne to go yet is not the credite of the Church or authority of men the thing whereby we know and distinguish the Scripture from other writings but the authoritie of Gods spirit is it that by the help of the Church worketh faith in vs. Digression 19. Touching the place of S. August cont epist. fundam cap. 5. and the matter which the Papists gather from it 4 The Papists haue a principle among them that the Scriptures receiue all their authoritie from the Church meaning thereby g Rhem. Gal. 6.2 that they are not knowne to be true neither are Christians bound to receiue them without the attestation of the Church h Ioan. de Turrecr suê‘ dist 9. Noli meis nu 4. Which testimonie declareth vnto vs which be the Scriptures and which not i Baron annal tom 1. an 53. nu 11. so that by the tradition of the Church all the Gospel receiueth his authority and is built therupon as vpon a foundatioÌ„ and cannot subsist without it Yea k Bosius de sign eccl tom 2 pag. 439. some of them write that the Scripture is not to be reckoned among such * Principia principles as before all things are to be credited but it is proued confirmed by the church * Quasi per quoddam principium as by a certain principle which hath autority to reiect allow Scripture And l D. Standish Treat of the Script c. 6. probat 3. a countriman of ours hath left written that in three points the authoritie of the Church is aboue the authoritie of the Scripture The second is for that the Church receiued the Gospel of Luke and Marke and did reiect the Gospels made by his high Apostles Thomas and Bartlemew The which speeches of theirs when the Papists haue expounded how they can yet this will be the vpshot that in all discourses concerning religion the last resolution of our faith shall be into the Churches authoritie 5 For confirmation whereof they bring you see this of Austine I would not haue beleeued the Gospel vnlesse the Churches authority moued me In which words he speaketh of the time past afore he was conuerted and according to the phrase of his countrey putteth the preterimperfect tense for the preterpluperfect tense meaning thus I had not now beleeued the Gospell and bene a Christian but that the Church by her reasons perswaded me thereunto speaking onely of the practise of Christians who by their perswasions conuert many to the Gospell And that he speaketh of the time pâ—st when he was an vnbeleeuer it is plain not onely by viewing the place but by the testimonie of a learned Papist m Can loc l. 2. c. 8. pag. 34. who saith Austine had to do with a Manichee who would haue a certaine Gospell of his owne without controuersie admitted therefore Austine asketh what they will do if they chance to meet with one * Qui ne Euangelio quidem credat which beleeueth not the Gospell and by what arguments they will draw him into their opinion n Certè se affirmat non aliter potuisse adduci vt Euangeliâ—m amplectâ—retâ—â— quà m Ecclesiae authoritate victum Verily he affirmeth that â—e for his part could not otherwise be drawne to embrace the Gospel but being ouercome with the authorie of the Church therefore he doth not teach that the credite of the Gospell is founded on the Churches authoritie Whereby it is plaine that Austine propoundeth himselfe as an instance of one that beleeueth not which he could not be when he wrote this but by speaking of the time past And though it were throughly proued that he spake of himselfe being a Christian and in that estate said he would not beleeue the Gospell vnlesse the authoritie of the Church moued him yet were it not proued hereby that he meant the present Church as it runneth from time to time or the Church of Rome or any other place as it now standeth For if some Papists misse it not he meant the Church which was in the Apostles times which saw Christs miracles and heard his preaching Durand o 3. d. 24. q. 1. in litera o. saith That which is spoken concerning the approbation of the Scripture by the Church is meant onely of that Church which was in the Apostles time Of the same mind are p Dried de var. dogm l. 4. c. 4. Gers de vita anima Occham dial l. 1. part 1. c 4. others whereby he may see that Austine giueth a kind of authoritie to the Church but it is not that Church which should serue his turne Neither is the authoritie giuen large enough to reach the Popish conceit or the Iesuites conclusion if we had not the testimony of the Church we could not be infallibly sure that there were any Gospell at all nor know these bookes to be Scripture for Canus a Doctor of his owne q Vbi supra confesseth I do not beleeue that the Euangelist saith true because the Church telleth me he saith true but because God hath reuealed it And r Triplicat incho 〈◊〉 uers Whitak in Admon Stapleton The inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or be neuer heard And Å¿ Comment theol tom 3. pag. 31 Gregorie of Valence The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe And t qâ—â— Sent. 1 q. 1. art 3. pag 50. liâ—eta C. â—â—ce Greg. Arimin prolog n sent q. 1. art 3. pag. 4. Cardinall Cameracensis The verities contained in the Canon of the Bible onely are the principles and foundation of Diuinitie and receiue not their authority by other things whereby they may be demonstrated And therefore this testimonie of Austine proueth not that he beleeued the Gospel through the Churches authoritie as by a Theologicall principle whereby the Gospel might be proued true but onely as it were by a cause mouing him to credite it as if he should say I would not beleeue the Gospell vnlesse the holinesse of the Church or Christs miracles did moue me In which saying though some cause of his beleeuing the Gosp ll be assigned yet u Compare this wâ—â— the place of Bozius alledged in the beginning of this Digress letter a. no former principle is touched whose credite might be the cause why the Gospell should be beleeued These speeches of our very aduersaries which the truth it selfe hath wroong from them deserue to be obserued the more because
his hand who is the end of the law for righteousnesse to all that beleeue And the Papists teaching the contrary haue filled themselues ful of detestable presumption and hypocrisie and pestilent contempt of that righteousnesse which is through the faith of Christ Seeke not i Marc. Herem de lege spirit saith an old Heremite the perfection of the law in mans vertues for no man is found perfect in it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The perfection thereof is hid in the crosse of Christ I end the point with Saint Austins speech k Retract l. 1. c. 19. All the commandements are holden to be kept when that which is not kept is forgiuen Digression 37. Whether the Protestants thinke whatsoeuer we do is sinne 22 l Answer to the book of Engl. iustice pag. 183. Our aduersaries confesse there is no hatred so capitall and deadly as that which ariseth from the contrarietie of religion This they speake out of their owne practise whose hatred against vs hath deuised and layd to our charge more lies then themselues beleeue truths which trade of lying and coining whensoeuer they lay away that very houre they shall be silent hauing no occasion to speake against vs if they will speake the truth For we do not hold that whatsoeuer we do is sinne as the Iesuite chargeth vs but that we hold is this m Math. 7.17 12 33. 1. Cor. 13 2. Heb. 11.6 first that euery work not directed to the right end which is the glory of God nor arising from the right cause which is faith is sinne and displeasant to God what shew soeuer it make before men as the workes of Gentiles and other vnregenerate men And herein not onely the Fathers hold with vs by n Sic que cleemosynae reiunia operaque pia infidelium peccata esse affirmant quia non sunt ex fide Idque Augustin multis in locis videtur docere ante cum Origenes Tolet. in Rom. 14. annot 15. the Papists owne confession but the Papists themselues Gregorius Ariminensis o 2. d. 38. art 1. d. 36. saith It is truly spoken that a worke is then vertuous or morally good when according to all the circumstances required it is conformed to true reason and euery morall action not so conformed is euill and vitious as if it want the due circumstances of the end c. The like say p 1. d. 1 q. 1. lit h 3. q. 12 lit yy solut 3. Occham and q Moral c. 11. tract 1. Almaine that nothing is a good deede vnlesse it proceed from the loue of God whereupon no worke of infidels is a vertue c. So that hitherto they condemne vs for that which themselues confesse to be the truth 23 Next concerning the workes of the godly done in the state of grace we do not say whatsoeuer they do is sinne but onely that sinne cleaueth to it and in part blemisheth it whatsoeuer it be as water running through a miry channell is mudded and wine put into a fustie vessell is changed thereby The which pollution yet we do not thinke either maketh the work lose the name of a good worke or put the doer into the state of damnation as a work that is formally sinfull wittingly committed doth by reason God for Christs sake forgiueth the imperfection and reputeth it good for that parts sake which himselfe worketh And as water mingled with wine in part delayeth it and yet receiuing the colour and tast by the mixture the whole is called wine so our naturall corruption mingling it self with the good that Gods spirit worketh in vs blemisheth it in part and yet being ouercome thereof the whole is called and reputed a good worke 24 The Scripture teacheth this plainly for r Exod. 28.35 God gaue the high Priest a plate of gold to weare on his forehead with the holinesse of Jehouah grauen in it that he might beare the iniquitie of the offerings the holy offerings of the people to make them acceptable Å¿ Apoc. 8.4 And Iesus Christ is faine to mingle the smoke of sweet odours with the prayers of the Saints when they go vp to God What better workes then the sacrifices of the synagogue and prayers of the Church Yet we see they had need to be purified afore they come into the iudgement of God Yea Chrysostome t Hom. 19. ad pop Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith of our praiers that such negligence and careleâ—â—â—â—esâ— groweth vnto them that we could not liue one day if God should straightly examine them To will is present with me u Rom. 7 18. saith Saint Paul but I find * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no power throughly to perform that which is good And he that beleeued in Christ yet cried Lord helpe my vnbeleefe For as a Scriuener teaching a child to write though he leade his hand yet the writing beareth witnesse of the childs imperfection so God by his spirit writing his law in our heart yet hath not giuen vs so great perfection but that the best workes he teacheth vs beare witnesse of our naturall infirmitie so farre that Saint Austine x Confess l. 9. c. 13. is of minde that wo be to our commendable life if God remouing his mercie should rip into it and y De ciuit Dei l. 19. c. 27. saith All our righteousnesse standeth rather in the remission of our sins then in any perfection of iustice 25 And it is the spirit of contention that chargeth this doctrine with making people carelesse to eschue sinne For what can more encourage vs to weldoing then when we consider the mercie of God that will not impute the imperfection of our obedience to vs but supply what is defectiue out of the treasurie of Christs perfection and as long as out of a good hart and an vnfained purpose we striue without fainting to serue him he is readie not onely to pardon vs but by exercise in sanctification to leade vs to more perfection And if our aduersaries thinke the merite of their workes and integritie of their holinesse be such a spurre to prick them forward z As this Iesuit himselfe disputeth § wherein yet by their owne confession they may be deceiued we are contented to relie on the promises of the Gospell a Rom. 8.1 which assure vs there is no condemnation to them that are in Iesus Christ which walke not after the flesh but after the spirit by reason the law of the spirit of life in Iesus Christ hath freed vs from the law of sin and of death Which hope including Gods acceptation of that we can do his pardoning that we cannot do Christs mediation for that I can and that I cannot do the holy Ghost vniting my worke and his together I hope is more to be trusted to then such a Pharisaicall perfection as may deceiue vs and by their confession that labour in it is subiect to error so
worketh outwardly the things that are good but by a reciprocall aspect it seeth it selfe and yeeldeth assurance to the subiect In which sence Saint Austin o De trinit l. 13 c. 1. saith Euery man if he haue faith seeth it in his heart or seeth it not if he haue none And again p Lib. 8. c. 8. He that loueth his brother knoweth the charitie wherewith he loueth him better then he knoweth his brother whom he loueth 8 This is proued by the saying of Saint Paul q Rom. 8.15 We haue receiued not the spirit of bondage to feare any more but the spirit of adoption whereby we cry Abba Father and the same spirit beareth witnesse with our spirit that we are the sonnes of God Whereunto it is ridiculous to answer that this testimonie which God giueth vnto vs by his spirit is but coniecturall that is to say such as stirreth vp our vnderstanding onely vpon probable coniectures to beleeue which yet are subiect to error For so Gods spirit should manifestly deceiue vs and the spirit of bondage to feare should remaine still and his spirit should teach vs to cry Father when we are not his children and finally in giuing testimony be subiect to the same fallibilitie that ours is The same Apostle r 2. Cor. 13.5 saith Proue your selues whether you are in the faith examine your selues know ye not that Christ is in you except ye be reprobates To what purpose should men examine themselues if they can find no infallible certaintie for they might reply againe we haue tried our selues and find Christ to be in vs by faith and charitie but we are neuer the neare we may be reprobates for all this and thy preaching hath done vs no good for the Papists tell vs our knowledge is but coniecturall and our examination cannot secure vs from feare or error which were absurd Againe he saith Å¿ Eph. 1.13 After ye beleeued the Gospell ye were sealed with the holy spirit of promise and Saint Iohn t 1. Ioh. 3.19 We know that we are of the truth and before him we shal make our hearts confident u 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his spirit x 5.13 I haue written vnto you that beleeue that ye may know ye haue eternal life This sealing sheweth that the elect haue the very marke of God vpon them whereby they are infallibly distinguished from the world and the knowledge thereof which is attributed to them declareth that they see the seale and so consequently cannot be deceiued as he that seeth his seale vpon his goods thereby infallibly and not by coniecture onely knoweth them to be his owne But saying we know we haue the truth we dwell in him we haue eternall life we make our hearts confident he sheweth plainly how false it is that faith and loue cannot be knowne to be present without reuelation For all this he saith we know by that which is written and if we knew it but morally and probably without full assurance then we should be confident euen by Gods owne appointment in that which might deceiue vs. Againe Stapleton y De Iustificat l. 9. c. 13. in marg confesseth that Saint Paul pronounceth the same certaintie of other mens saluation that he doth of his owne and therefore we may haue assurance of grace and perseuerance as well as he had for z 1. Cor. 7.40 Rom. 8.38 2. Tim. 4.8 in diuers places he sheweth that he was assured of Gods spirit and grace and eternall life 9 You shall heare what the ancient Fathers say touching this matter a Hom. 17. pag. 248. Macarius saith Although they are not as yet entred into the whole inheritance prepared for them in the world to come yet through the earnest which they now receiue they are as certaine of it as if they were already crowned and raigning Neither do they thinke it strange that they shal thus raigne together with Christ by reason of the abundance and confidence of the spirit And why so Euen because being yet in the flesh they haue the tast of the sweetnes and the efficacie of the power thereof The diuell couered the soule of man with a darke veile but afterward cometh grace and putteth off that veile wholly whereby hereafter the soule is purified and made able with purenesse to behold the glory of true light and the true Sunne of righteousnesse as it were lightening in his heart Saint Austine b In Psal 149. post med saith There is a kind of glorying in the conscience when thou knowest thy faith is sincere thy hope certaine thy loue without dissembling Saint Austine therefore tooke it for granted that these things might be knowne Hierome not the ordinary doctor of that name but a Greeke writer c De baptism pag. 3. saith that as a woman with child feeleth the springing thereof in her wombe within her so the baptized by the ioy and comfort and reioycing which is wrought in the heart know that the spirit of God dwelleth in them the which they receiued in their baptisme Gregorie the Bishop of Rome d Dial l. 1. c. 1. saith The minde filled with Gods spirit hath her most euident signes euen vertue and humilitie the which if they perfectly meete in the mind then it is plaine they giue testimony that the holy Ghost is present Bernard e Epist 107. saith Who is iust but he that returneth loue to God who hath loued him The which is done when the spirit by faith reuealeth to a man the eternall purpose of God concerning his future saluation Which reuelation is nothing else but the infusion of spirituall grace whereby the deeds of the flesh are mortified and the man prepared to the kingdome of heauen Let these speeches of the ancient be well looked into and it will appeare they contain all that I haue affirmed touching the certainty of grace and saluation 10 And to what purpose do our aduersaries take such paines and deuise such shifts to answer them They say these and such like places proue there is a certaintie on Gods behalfe but not on ours as if God reuealing his certaintie to vs did not thereby create in vs the like as when a man looketh his face in a glasse he imprinteth in the glasse the same forme that is in his face They say we haue an experimentall or morall knowledge but not an infallible certaintie not assurance of faith and such like This they answer and their friends sit down contented with it whereas notwithstanding when they haue wrangled what they can they say the very same that I haue layd downe and if their words shew it not I am content you beleeue me no more For first touching the discerning of our selues whether we be in grace f Altisiod sum l. 3. pag. 165. Alexan. 3. part pag. 254. the eldest and best learned Schoolmen that I
p. 413. saith he will receiue whatsoeuer they bring consonant to the Scripture but what they bring dissonant from it he wil reiect with reuerence vpon the authoritie of the Scripture whereto he wil leane Turrecremata saith k In c. Sancta Romana d. 15 n. 12. The writings of the Doctors are to be receiued with reuerence yet they bind vs not to beleeue them in all their opinions but we may lawfully contradict them where by good reason it appeareth they speake against the Scripture or the truth l D. 9. Noli mei◠nu 4. And euen at this day there may some things be found in the Doctors worthy of reproofe and deseruing no credit c. And m Loc. l. 7. c. 3. Canus Euery one of the Saints except the writers of the Scripture spake with a humane spirit and erred sometime in things which afterward haue appeared to appertaine to the faith And n Bibliot select l. 12. c. 23. Posseuine Some things in the Fathers wherein vnwittingly they dissented from the Church are iudged and reiected Whereby we see not onely that the fathers haue their errors but also that we by the Scripture may be able to discerne and iudge of them and many times though vnwittingly they dissented from the doctrine of the Church that it is no such perillous matter if the Centuries denied sometime what they held The fathers themselues allowed vs this libertie Dionysius Alexandrinus o Apud Euseb hist l. 7. c. 24. saith Let it be commended and without enuie assented to which is rightly spoken but if any thing be vnsoundly written let that be looked into and corrected And p Hom. 13. 2. Cor. Chrysostom I pray beseech you all that leauing this and that mans opiniō you wil search all these things out of the Scripture And Saint Austine q Ep. 112. I will not haue you follow my authoritie to thinke it necessary you beleeue any thing therfore because I say it And put the state of this question as the Iesuits themselues do and this will answer it Gregory of Valenza r Tom. 3. p. 291. saith The question is whether at this day in the controuersies of faith the Christian people should assent to Saint Cyprian for example or to Saint Austine iudging their opinion to be agreeable with the Scripture or to Luther and Caluin and the sectaries thinking the same of their opinion notwithstanding that as well Luther and Caluin as Cyprian and Austine might erre and sometime in other things did erre In this case we pronounce that we must rather assent to Cyprian and Austine Wherein he speaketh absurdly and against that which not onely Austine and Cyprian but his owne Doctors also permit For you see it is agreed first that the fathers may erre then that many of them may erre together thirdly that the learned of this present time in many things haue more vnderstanding then they had and lastly that therefore with reuerence they may in some things be refused Which sheweth manifestly that we hold the truth and the same which the Papists themselues practise when we say Luther or Caluine or the Centuries are sometime to be beleeued rather then Cyprian and Austine The reason is because sometime they haue better meanes to see the truth then they had the which if it be denied then all libertie and possibilitie of discerning humane iudgements by the Scripture is taken away euen from our aduersaries and all For if the Papists in expounding the text or determining a question require sometime to be beleeued before a father yea many fathers yea all the fathers which they very ordinarily do as I will plainly demonstrate by and by why may not we take the same libertie 9 This being our iudgement touching the fathers now let vs proceed to see what our aduersaries ascribe vnto them and indeed it cannot be denied but they professe much subiection to them ſ Brist mot 14. They crie What they beleeued I beleeue what they held I hold what they taught I teach what they preached I preach But let vs enquire how they performe this Wherein the first point you haue to obserue is who they meane by the fathers And t Greg. à . Val. tom 3. pag. 29◠the Iesuites answer not onely the ancient Doctors that liued in the Primitiue Church but such also as euery age hath yeelded for the time present who are presumed neuer to haue swarued from the common consent of the auncient fathers And thus the Schoole-men are also to be put in the number And so to begin with you haue the Friers and Schoole-men Thomas Scot Biel Durand and such like that liued but yesterday and were parties which our aduersaries canonized for Saints and made them of the same companie with the auncient fathers that following their late conceits they shall yet be sayd to follow the fathers And indeede u Henriq sum mor. prooem they say Thomas of Aquine is the first Doctor of the Latine Church and the light of all the world who yet liued not foure hundred yeares since and shame not to say x Ban. part 1. pag. 79. the Schoole Doctors are the masters of the Church in things of faith and it is error in matter concerning faith or manners to contradict their sayings yea the matters wherein all of them agree may be defined as points of faith This is more then ridiculous first to talke so grauely of the auncient fathers and then to clap such Nouices into the definition 10 Next you shall obserue what they meane when they say All the Doctors or the fathers consenting in one For y Greg. à Val. vbi supra p. 293 the meaning is not that they know the iudgement at any time vnlesse it be very rare of all but this is it They are to be counted All the Doctors whose authoritie is such that the circumstances of their learning pietie and multitude considered they alone may iustly be regarded and the rest neglected as no body if they be compared with these And thus one or more Doctors erring may be pressed with the authoritie of the rest Thus you see another deuice that although they brag of all the fathers and say they will refuse nothing wherein they all consent yet when it cometh to scanning they haue no hope so much as to finde this consent of all but referre it to their owne discretion wisely to iudge by circumstances who are all and what the consent is that so when the streame of Doctors runneth against them they may turne it aside by this deuice 11 Thirdly you shall obserue that hauing defined their Doctors who they be then in the next place they giue soueraigne authoritie to the Pope ouer them to explane their meaning to allow them dissallow them purge them and fit them to their purpose and by his good permission euery Catholicke man may frame a fit exposition to that they say z Alua. Pelag. planct
thence haue giuen testimony to vs who remain behinde that they are safely arriued there you I say are vnwise that will leaue this way to aduenture the liues not of your bodies but of your soules in a path found out by your selues neuer tracked before In which whosoeuer haue gone yet God knoweth what is become of them since we neuer had letter or miracle or euident token or any word from them to assure vs that they passed safely that way I may account you most vnwise men that will aduenture such a pretious iewell as your soule is to be transported by such an vncertaine and most dangerous way I must needs think that since there is but one way and that the way of the Catholike Church is a sure and approued way you are very vnwise that leaue it The Answer 1 They are vnwise that leaue the way of the Catholicke Church they are no wiser but the very same that follow the way of the Romane Church the reason is because the Roman is not the Catholick Church And therfore we that haue left it and the waies thereof that we might trauell towards the heauenly Ierusalem reioyce in the goodnesse of God that hath called vs to this mercy and daily craue of his heauenly maiestie that he will continue vs therein to our liues end though Papists cal vs to follow them Whose miracles as a Digress 44. I haue shewed giue no testimony that any man in the Popish religion euer came to heauen The miracles of Christ and of his Apostles and of the Primitiue Church belong not to them but vs in that our faith is the same that theirs was that did them The rest contained in the Legends and Indian Newes which are all that Papists can properly challenge are the delusions of Satan and forgeries of men And so the diuell and the Frier playing the Carriers loded their packe-horse with such stuffe and because the Pope paied them well for the deuice they made silly Papists such as the Iesuite is beleeue they came from their friends in heauen This therefore is no sure way to finde the truth vnlesse it be certain that these miracles were sent indeed and then as certaine that they which sent them died in the present Popish religion 2 As for our selues we are not so destitute of letters and tokens as the Iesuite pretendeth sent vs not from men that are departed but from God that gaue them entertainment whose certificate to vs is b 2. Pet. 1 1◠more worth then all the miracles of the world because he sent it vs by his owne Sonne that best could tell who arriued in his fathers house And these letters are the Scriptures God our King c Hom. 39. saith Macarius hath sent the diuine Scriptures as it were letters vnto vs. And Saint Austin saith d Enarr Psal 90. conc 2. These are the letters which are come to vs frō that Citie whither like Pilgrims we are trauelling So that as long as by these Scriptures we can iustifie our faith we haue letters from heauen sufficient to assure vs that all which embrace and obey the faith we professe are safely arriued in the kingdome of heauen This is the reason why the Pope forbiddeth his people the reading of them lest thereby they should know so much and knowing it should forsake him and his lying miracles § 63. I must thinke that since the Catholicke Church is as I haue proued the light of the world and rule of faith the pillar and ground of the truth that you leauing it leaue the light and therefore walke in darkenesse forsaking the true faith and therefore are misled in the mist of incredulity into the wildernesse of misbeliefe Finally hauing lost the sure ground of truth fall into the ditch of many absurdities must needs be drowned in the pit of innumerable errors And erring thus from the way the veritie the life which is Christ residing according to his promise in the Catholicke Church must needs vnlesse you will returne to the secure way of the same Catholicke Church incurre your owne perdition death and endlesse damnation of body and soule from the which sweet Iesus deliuer vs all to the honour and perpetuall praise of his name Amen Laus Deo beatae virgini Mariae The Answer 1 The Church of Rome is not the Catholike Church but the seate of Antichrist and therfore what danger soeuer there be in forsaking the Catholicke yet there is none in refusing the Romane Church Nay t 2. Cor. 6.17 Apoc. 18.4 all such as will be saued must forsake it And they that will abide therein shall find by experience at the last that all the inconueniences which the Iesuite saith belong to such as leaue the Catholicke Church will fall vpon them And therefore blessed be God the Father of lights who hath restored among vs the publicke ministery of the Gospel for the calling of his people out of the damned errors of the Romane Sea into his owne Church And let the earth reioyce and euery child of God therein and giue him thankes who hath made the light of his Church to breake out when the tyranny of the Church of Rome had thought to haue smothered it in eternall darkenesse and with the innumerable errors that it bred to haue seduced misled and drowned it for euer wherby mankinde should haue incurred perdition death and endlesse damnation of body and soule And let my deare countrimen know among whom vnto whom I write these things and for whose sake I will expose my selfe to the vndiscreet fury of seducers and many seduced refusing no paines or dutie that may tend to the enlightning of their conscience and confirming of the vndoubted faith of Iesus Christ wherof I am called to be the meanest preacher that liueth among them LET THEM I SAY AND ALL THE PEOPLE OF OVR LAND WHOM THESE HAPPY DAIES HAVE RECLAIMED FROM THE CHVRCH OF ROME COVNT THIS THEIR CHIEFEST HAPPINES AND WE ARE IT AS THEIR CROWNE that God hath thus made them partakers of his Gospell when the other side euen vnder their eyes lie plunged in ignorance of mind error of faith and vilenesse of conuersation so horrible and prodigious that it needeth teares to bewaile it rather then a pen to report it In recompence wherof let them be CONSTANT AND FAITHFVLL to the end and continue in the things that they haue learned making no question but our faith which could bring so visible a reformation of manners into our countrey so certaine knowledge so vnspeakeable comfort into our minde which could bring the light of Gods owne word the maiesty of elder times the reuerent countenance of the first antiquitie and the perpetuall testimony of our aduersaries themselues for her iustification wil saue their soules if they will obey it For want of which obedience they may and shall perish eternally when the faith it selfe is in no fault And let them LABOVR WITH LOVE AND