Church performe not For first themselues are declared and proued by another thing as the Iesuit himselfe vnawares granteth in that he saith they are gathered out of the Scripture and articles of our faith which is all one as if he freely confessed the word of God when all is done is the thing whereby the Church must be found and the true faith contained therein is knowne sooner and better then the Church which is not assured to vs till those things be found therein which agree with the Scripture and articles of faith This must be noted because hauing in the eight former sections wearied himselfe with striuing against vs and vsed much diligence to perswade that the true faith is no competent marke to discerne the Church by yet now of his owne accord he cometh home to vs and in his first words submitteth himself to that which before he gainsaid and so freely reuoketh all his former arguments 2 Next they are not so much as properties of the Church neither and therefore the vnlikeliest of a thousand to be marks thereof For a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phauoâ—in leâ—ic they are not alwayes inseparably and incommunicably found therein that is such as at all times remaine in the Church alone and in euery part thereof For in the beginning it wanted antiquitie and succession and in the progresse it hath sometime bene without vnitie and vniuersalitie and at all times the false Church hath made so faire shew of all foure that no man could distinguish them but by retiring to the doctrine For Chrysostome b Hom. 49. in Math. op imperf writeth thus All those things which belong to the Church of Christ in truth the heresies may also haue in schisme they haue Churches and the * The booke not the doctrine sacred Scriptures yea Bishops and other degrees of Clergie baptisme the Eucharist and all other things yea * A pretence of Christ as Math. 24.5.23 Christ himself So that if any one will know which is Christs true Church he shal not be able in such a confusion to do it but onely by the Scriptures And of vnitie S. Basil c Aschet prooem de iudicio Dei saith He found much vnitie among all other professions onely in the Church of God he obserued great strife and vehemâ—nt dissention and the Pastors themselues distracted with all contrarietie of mindes and opinions Of succession Nazianzen d De laude Athan saith This is properly succession to succeed in godlinesse for he that professeth the same faith is also partaker of the same succession and he that holdeth a contrary faith must be reputed contrary to the successioÌ„ And e D. 40. Non est facile the Canon law They are not the children of the Saints which occupie their roomes but which do their works Of holinesse f Vbi supra Chrysostome saith In former times one might haue knowne Christs Church by her manners when the conuersation of the Christians either all or many was holy but now Christians are either as bad or worse then hereticks or Gentiles and there is more continency found among them though it be in schisme then among Christians And againe g Hom. 4. in Math. Whatsoeuer kind of holinesse the seruants of God haue in truth the seruants of Satan may haue in likenes for the diuel hath his that be meeke and huÌ„ble that be chast and giue almes that fast and do euery good deed which God hath appointed for the saluation of mankind and these formes of godlines hath the diuell brought in to seduce vs that a confusion being made betweene good and counterfet simple men which know not the difference betweene goodnes in deed and goodnes in shew while they seeke the goods seruants of God might light vpon the diuels seducements 3 And therefore allowing the Iesuite what leisure he will though otherwise any reader may perceiue he tooke himself leisure enough that penned this discourse and though briefly in shew yet in summe and effect hath couched whatsoeuer is extant in any Papist written concerning the matters questioned but yet giuing him a longer day he cannot by these markes make it infallibly sure that his Romane Catholicke is the Church of God and this himselfe knoweth in his owne conscience For Bellarmine h De not Eccl. cap. 3. speaking of these very markes confesseth They make it not euidently true that it is the Church but euidently probable whereby it appeareth that the Iesuite for all his set countenance yet knoweth well enough these his markes bring probabilitie but no certaintie And I am sure all Papists of learning will grant they are no markes at all but when they concurre with true faith whereas they say expresly i Greg. de Valent comment Theol. tom 3. disp 1. qu. 1. punct 7. §. 18. that among whomsoeuer the truth of doctrine and Sacraments are holden * Ex ijs constare veram Ecclesiam thereby it is knowne the Church is there And therefore the Iesuite may shew his skill in fitting his fowre markes to his Romane Church and remouing them from ours but he shall neuer come directly to the point vntill he try vs by the Scriptures and thereby sufficiently proue that which is easilie said we are not the Church of God but a company standing in oppositioÌ„ since Luthers time diuided into particular sects § 33. First the Protestants Church is not perfectly one or vniforme in dogmaticall points of faith but varieth according to the varietie of times and persons now holding one thing then another the learned men thereof are so much at iarre in matters of faith that it is hard to find three in all points of one opinion The Answer 1 The Papists themselues acknowledge a Luc. Pinel Thes Vademont Thes 83. that the vnity of the Church consisteth in this that the members thereof beleeue the same things vse the same worship of God and retaine the same sacraments but the Scriptures more fully teach vs how it is one First because b Ephes 4.4 it is from one beginning which is the holy Ghost who as one soule quickeneth and moueth all the members Next c Eph. 4.15 it hath but one head which is Christ And thirdly d Eph. 4.5 Rom. 12.5 it is but one body and one societie partaking the same doctrine sacraments worship of God The which vnitie if the Iesuit can shew to be waÌ„ting among vs good reason the game be his but for the doing herof it is not enough to say we varie vnlesse he can make true demonstration that the variance is in faith and this faith is changed with times and persons the which according to the custome of his sect he saith confidently but sheweth not whereas we for our purgation name e A booke so called to be bought in euery shop and containing the confessions of all the seuerall Protestant Churches in Europe the Harmony of confessions wherin
thought this a fit course Dionysius Alexandrinus h Niceph. l. 6. c. 8. said of himselfe that he vsed somtime to be occupied in reading the writings and treatises of heretickes though it something polluted his mind with touching their vncleane opinions because he reaped this profit therby that he might the easilier refell them and the more execrate detest them If any will take vpon him to confute me the lawes of Christian conference specially in the points of faith bind him 1. to do it temperately abstaining from railing and reproaching 2. perspicuously that I may certainly know his meaning 3. honestly that what I say be faithfully set downe and what I proue my sayings by be not dissembled For I affirm nothing that concerneth the cause but I proue it either in the text by reason or in the margent by authoritie which I would not haue dissembled or according to an vsuall trade taken vp of late among them traduced with taunts and outcries as if it were false alledged vntill it appeare to be so indeed Which if he performe I shall thinke my lot the better to haue met with so profitable an aduersarie And so wishing the good Reader that with loue to all men and reuerence to Gods truth and care to leade a sanctified life he would pursue the cause of religion I take my leaue beseeching our Lord Christ by the power of his spirit to make way for the truth in all our hearts Amen A Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the Section noted with this marke §. The other following the first signifieth the numbers of that Section VVhere the number is but one there the whole Section is meant THe true faith is absolutely necessarie to saluation 1. 1. No part of our faith stands vpon tradition 1. 2. Infolded faith is not sufficient without knowledge 2. 1. 7. There is a Rule whereby the true faith may be knowne 3. 1. This Rule is not visible and knowne to all men without exception 3. 2. The properties belonging to the rule of faith 4. The Scriptures translated into English are the rule of faith and how 5. The true reason why Papists deny the Scriptures to be the rule 5. 7. 8. The Scripture ought to be translated into the mother tongue that the people may reade it 5. 9. Touching the certaintie and truth of our translations and how we know it 6. The last resolution of our faith is into the authoritie of the Scripture 6. 9. 10. Our English translation is purer then that which the Papists vse 6. 11. The obscuritie of the Scripture disableth it not from being the rule 7. 1. All matters needfull are plainly laid downe in the Scripture 7. 3. Why the Papists pretend the obscuritie of the Scripture 7. 7. Whence it is that the Scripture is obscure 8. 1. The Scripture is vnderstood by it selfe and how 8. 1 2 3. How we are assured of the true sence of the Scripture which is it among many sences 8. 7 8. The true cause why men erre in expounding the Scripture 8. 13. Our faith is built on the Scripture not on the Church 8. 17. The Scripture is perfect containing all things 9. How I know this Scripture to be the very word of God 9. 5. All things needfull are fully comprehended in the Scripture 9. 9. The Papists hold that the sence of the Scripture varieth with the time 9. 11. Againe touching the errors of men in expounding the Scripture 10. The place of 2. Tim. 3.16 proueth the all-sufficiencie of the Scripture 11. How priuat men priuat cōpanies may see the truth against a multitude 12. By the Church the Papists meane nothing but the Pope 13. 2. Whether and how the Church of God may erre 14. 1. Tim. 3.15 expounded how the Church is the pillar of truth 15. The Protestants do not say that the true Church at any time failed was not 17. 1. The state of the question touching the visiblenesse of the Church 17. 2. The Protestants say no more touching the inuisiblenesse of the Church then the Papists themselues in effect do 17. 3. The arguments are answered whereby the Church is proued to be alway visible 18. inde The true faith is a sufficient marke of the Church 24. 2. The arguments against this are answered 26. to 31. 1. Ioh. 4.1 proueth that it is lawfull to examine the teaching of the Church 31. One Holy Catholicke and Apostolicke are not the marks of the Church 32. What the vnitie of the Church properly is 33. 1. The Protestant Churches want not true vnitie 33. 2. Gods true Church in all ages hath had some contentions 33. 4. inde The Protestant Churches haue the true meanes of vnitie 34. 1. What kind of vnitie the Papists haue 34. 1. 2. The Church of Rome vseth the Scriptures most despitefully fiue wayes 35. 3. The present Roman Church is departed frō the ancient primitiue faith 35. 9. The Church of Rome wanteth vnitie and liueth in manifest contention demonstrated 35. 16. The Popes authority was not receiued of old as the foundation of vnity 36. 2. The very Papists themselues do not yeeld to the Popes determinations 36. 5. The Popes supremacie is no sufficient meanes to preserue vnitie 36. 10. The places of Mat. 16.18 Luk. 22.32 Ioh. 21.15 handled at large shewed to make nothing toward the Popes authoritie ouer the Church 36. 11. inde The Primitiue Church acknowledged not the Popes supremacy foure experiences 36. 26. The Pope may erre euen iudicially and be an hereticke 36. 32. It is vnpossible to proue that the hope is S. Peters true successor 36. 36. No certainty among the Papists how the Popes supremacy is proued 36. 39. A place of Cyprian alledged for the supremacie answered 37. 1 2. The Protestants Church is truly holy and how 38. 1. Certaine words of M. Luther expounded 38. 2. Outward holinesse no proper and essentiall marke of the Church 38. 3. The vnholines wickednes of the Roman Church demōstrated 38. 4. inde What Saints the Protestants haue in their Church 39. 1. Canonization of Saints by the Pope a ridiculous conceit 39. 2. 3. The doctrine of the Protestants induceth not to libertie 40. 1. inde Fasting how the Protestants and how the Papists vse it 40. 2. Auricular confession or shrift iustly reiected 40. 6. Necessitie of good workes taught and defended by the Protestants 40. 11. Touching the merit of workes 40. 12. Touching mans power in keeping the commandements 40. 18. Whether all the good workes we do be sinne 40. 22. The distinction of sinne into mortall and veniall 40. 26. Satisfaction how taught by the Protestants and how by the Papists 40. 28. A short view of long Pardons 40. 35. The doctrine of Iustification by Faith only expounded and defended 40. 37. Predestination how holden by the Protestants 40. 43. What is the roote of Contingencie 40. 44. Freewill and Gods
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
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
meant by those importunate bragges of the Catholicke Church and why the Papists rely so much vpon it x Audito Ecclesiae nominâ— hostis expalluit Campian tat 3. apud Posseu bibl select lib. 7. c. 19. they make their vaunts that the very name of the Church appalleth vs and good reason if the Pope be it Gods enemie and ours But in the meane time themselues might blush thus to tell the ignorant a tale of the Church and will the foolish Protestants be wiser then the Catholicke Church y Nomen callide retinuit tem ipsam funditus desiniâ—ndo fustulit Camp vbi supra and yet this Church when things come to the reckoning is nothing else but the Pope § 14. And first that the doctrine of the vniuersall Church in all points is infallible thus I reason If our Sauiour Christ haue promised to any company of men the assistance of himselfe and of his holy Spirit for this speciall purpose to teach and instruct them in euery truth giuing withall peculiar commission to them to teach all nations and warrant and commandement to all to heare them and to do in all things according to their saying and further threatning that he that will not heare them and do in all things according to their saying should be accounted as an Ethnicke and Publican then certainly the doctrine and the teaching of this companie of men is in all points infallible and most true For looke what he promiseth must needs be performed and whatsoeuer he warranteth or commandeth to be done may safely and without danger of error be done nay must of necessitie be done especially when he threateneth those that will not do it and consequently if he promise to send his holy Spirit to teach anie companie of men all truth it is not to be doubted but that he sendeth this his Spirit and by him teacheth them all truth And since the teaching of this Spirit is infallible we haue not to doubt but that this companie to which this promise should be made should in all points be infallibly taught the truth If also the same our Sauior gaue warrant and commandement that we should heare and do in all points according to the saying of this companie of men being thus infallibly taught and hauing commission to teach we may not likewise doubt but that they shall infallibly teach vs the truth in all points For otherwise by this his commandement we should sometimes be bound to heare and beleeue that which were not true and to do that which were not right and good which without blasphemie to Christs veritie and goodnesse can no way be taught But so it is that Christ our Sauiour hath in holy Scripture promised giuen commission warranted commanded and threatened in maner aforesaid therefore we haue not to doubt but that a certaine companie of men there be to wit that companie which is called the true catholike Church which both is in all points taught infallibly by the holy Spirit and is in like maner to teach vs all truth The promise we haue Mat. vltim Ego vobiscum sum omnibus diebus vsque ad consummationem seculi I am with you all the dayes vnto the end of the world In which words is promised the continuall presence of Christ himselfe the maister of truth with his holy Church not for a while then nor for a while now but all the dayes vnto the end of the world Also we haue another promise Ioh. 14. Ego rogabo Patrem meum alium paracletum dabit vobis Spiritum veritatis vt maneat vobiscum in aeternum I will aske my Father and he will giue you another paraclete that he may remaine with you not onely for sixe hundred yeares but for euer And to shew vs for what purpose he would haue his holy Spirit to remaine with vs for euer he saith againe Cum autem venerit ille Spiritus veritatis docebit vos omnem veritatem Iob. 16. And when the Spirit of truth shall come he shall teach you all truth The commission we haue Mat. vltim Euntes docete omnes gentes The warrant also we haue Luc. 10. Qui vos audit me audit By which words appeareth plainely that our Sauiour Christ would haue vs to heare and giue credit to his Church no lesse then to himselfe The commandement we haue Mat. 23. Super cathedram Mosis sedent Scribae Pharisaei omnia ergo quaecunque dixerint vobis seruate facite Out of which words we may gather that we are commanded in all points to do according to the doctrine of the Prelates of the catholike Church though it should happen that their liues should not be coÌ„mendable or good For though in this place our Sauiour do onely speake of the chaire of Moses in which the priests of the old law did sit yet it must be vnderstood à fortiori of the chaire of S. Peter in which the Priests of the new law do succeed So did the ancient Fathers vnderstand and especially S Austin Epist 165. who saith thus In illum ordinem Episcoporum qui ducitur ab ipso Petro ad Anastasium qui nunc in eadem cathedra sedet etiamsi quisquam traditor per illa tempora subrepsisset nihil praeiudicaret Ecclesiae innocentibus Christianis quibus Dominus prouidens ait de praepositis malis quae dicunt facite quae faciunt facere nolite Into the order of Bishops which is deriued from S. Peter himself vnto Anastasius who now sitteth vpon the same chaire although some traitor had crept in for the time he should nothing hurt or preiudice the Church of the innocent Christians vnto whom our Lord prouiding saith of euill Prelates what they say do what they do do not The threats we may gather out of Luc. 10. where our Sauiour saith Qui vos spernit me spernit He that despiseth you despiseth me signifying what sinne it were not to heare but to despise the preaching of our Sauiour Christ himselfe that we should account it the same sinne to despise and not to giue heed and credite to his catholike Church insinuating thereby a threat of like punishment for the said contempt Also Mat. 18. the same our Sauiour saith Si Ecclesiam non audierit sit tibi sicut Ethnicus Publicanus Thus you see our Sauiour Christ hath promised vnto his Church the continuall assistance of himselfe and of his holy Spirit to teach vs all truth Moreouer that he hath giuen commission to it to teach vs yea and hath warranted and commanded vs in all points to heare and to do according to the saying of his Church and hath threatened greatly those that will not heare the Church which proueth that it pertaineth to this Church to instruct vs in all points of faith that we ought to learne of it in all matters of religion the infallible truth The Answer 1 The drift of all this section is to proue that the doctrine of the vniuersal Church in
know which is the true Church of Christ can know it no wayes but onely by the Scriptures because all those things which belong to Christ in truth the heresies also haue in schisme Therefore if any man would know which is the true Church of Christ how shall he know it in so great confusion of likenesse but by the Scriptures onely For this cause the Lord knowing the confusion of things that should happen in the latter dayes commaundeth that such Christians as will receiue assurance of faith shall flie to no other thing but to the Scriptures else if they looke to other matters they shall be offended and they shall perish not knowing which is the true Church Againe vpon these words By their fruits ye shall know them a In c. 7. Math. he saith A mans fruite is the confession of faith and his workes are the conuersation of his life therefore if thou see a Christian man straightway consider that if his confession agree with the Scripture then he is a true Christian but if it be not as Christ commanded then is he a false Christian for Christ hath referred the triall of a Christian not to the name but to the confession c. Saint Austin hath left written an excellent booke against the Donatists who pretended as the Papists now do that the Church was onely among them wherein he handleth this question at large how the true Church may be knowne and by what markes Thus he writeth in b Liber con tâ— PetilianuÌ„ Donatist Epistol seu de vnitate Ecclesiae c. 2. that booke The question betweene vs and the Donatists is where is the Church What therfore shall we do shall we seeke it in our owne words or in the words of her head our Lord Iesu Christ I thinke we ought to seeke it rather in his words who is the truth and best knoweth his owne body c Cap. 3. Let not these speeches be heard among vs This I say and this thou saiest but let vs heare These things saith the Lord. There are certaine bookes of God vnto whose authoritie we both consent we both beleeue we both stand there let vs seeke the Church there let vs trie our cause Let those things therefore be remoued from vs which we bring one against another not out of the holy Canonicall bookes but aliunde Because I will not haue the holy Church demonstrated by mans teaching but by the holy oracles of God d Cap. 16. therefore setting aside all such matters let them shew foorth the Church if they can not by the speeches and rumors of the Africans not in the Councels of their Bishops not in the writings of euery disputer not in signes and false miracles because Gods word hath prepared and made vs readie against these things but let them declare it out of the prescript of the law the prediction of the Prophets the songs of the Psalmes the words of the Pastor himselfe I enquire the Church it selfe where it should be which hearing the words of Christ and doing them buildeth vpon the rocke let him then shew me the Church and let him so shew it that he say not this is true because I say it or because my fellowes haue said it or those our Bishops or this is true because Donatus or Pontius or some other hath done such or such miracles or because men pray and are heard at the monuments of our dead or because such and such things haue happened there or because such a brother or such a sister of ours hath seene such a vision or had such a dreame let these things be remoued either as the deuices of lyers or as no better then the miracles of deceitfull spirits for either they are not true which are reported or if heretickes haue any wonders done among them it standeth vs in hand to beware the more But whether they haue the Church or not let them declare onely by the Canonicall bookes of the holy Scriptures These be the instructions these be the foundations these be the supporters of our cause By all which discourse it appeareth that Austin thought the true faith was the note of the true Church or else to what purpose should he so earnestly reuoke the Donatists froÌ„ all other courses to the tryall of the canonicall Scriptures if he had not bene of mind that the faith alone consenting with them had bene the infallible signe of the Church as he speaketh also in e Epist 166. another place In the Scriptures haue we learned Christ in the Scriptures haue we learned the Church § 25. I proue it because by true faith either is meant true faith onely in some points or in all it is not a good marke to say that is the true Church which teacheth the true faith in some points onely for all heretickes teach truth in some points and though it be proper to the true Church to be so guided by the holy Ghost that it teach the infallible truth in all points as before hath bene proued yet this is not a good marke whereby all sorts of men may and ought to come to know which is the true Church of which if they will be saued they must needs learne an infallible faith The Answer 1 We do not think euery company to be the true Church that holdeth onely some points of the true faith for all heretickes teach the truth in some things and yet we deny them to be the Church of God but f Act. 4.12 1. Cor. 3.11 Eph. 2.19 it is requisite that the foundation be holden that is to say all such truths deliuered as are necessary for all mens saluation and such heresies auoyded as destroy the foundation which kind of teaching is an infallible note whereby all Churches and professions may be tryed and we meane it when we say the faith is a marke of the Church 2 Neither yet do we thinke as the Iesuite speaketh that any visible church teacheth this truth so infallibly that it erreth in nothing we thinke and g §. 14. 15. I haue shewed the contrary for this befalleth the Church that it may be ignorant of many truthes for a time it may hold the faith sometime more sometime lesse purely it may build hay and wood vpon the foundation it may be infected with the errors and heresies of some therein and some articles lying in the very foundation may be beleeued not so clearely as h Mark 16 14. Luc. 24 5.11.12.21.25.37 Ioh. 20.25 the resurrection of Christ was for a time not well vnderstood which things though they befall the Church the holy Ghost teaching it but by degrees yet is not the faith thereby taken from it but abideth â—ufficient to giue testimony of saluation to all that will follow it And this is confirmed by the confession of our aduersaries themselues who say i Bell. de Not. Eccl. c. 2. that to erre and yet to be ready to learne and when you haue learned to
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
certaine order and respect either to other as a school-master and his teaching so that the one proueth and declareth the other as causes and effects vse to do In which kind of prouing the order is that first the effect sheweth the cause it being ordinarie that a cause cannot be assured so to be but by the effect which it produceth and offereth vnto vs as a schoole-master is not knowne certainly so to be but by his teaching And if among many bad you would find a good one to whom you might commit your children this cannot be done but by hearing and examining his maner of teaching in which case though the man be a necessarie meanes whereby you learne his teaching yet the teaching it selfe is the marke whereby you know him to be such a man and distinguish him frâ—m all others And euen as the tree beareth his fruite and we seeke the tree principally for this end that by it as by a necessary meanes we may find the fruite and yet the fruite it sheweth vs is the onely marke that it is such a tree and if it be denied or doubted the tasting of the fruite wil proue it and distinguish it from all the trees in the ground beside So likewise as he saith the Church expoundeth the faith vnto vs and we seeke the Church principally for this end that by it as by the meanes we may learne the truth and yet this truth which it sheweth vs may be the marke to assure vs it is such a Church and to distinguish it from all other Churches in the world Therefore for the Church to teach the faith and the faith to be a note of the Church are not opposite but onely diuers and so may both be true as a light vpon a watch-tower in the darke night may be the onely marke whereby to find the tower and yet the tower it self holdeth out the light and sheweth it and is the meanes that the traueller seeth it § 28. Thirdly true faith is a thing included in the true Church and as it were inclosed in her bellie as S. August speakâ—th Psal 57. vpon these words Errauerunt ab vtero loquuti sunt falsa In ventre Ecclesiae saith he veritas manet quisquis ab hoc ventre separatus fuerit necesse est vt falsa loquatur Therefore like as if a man had gold in his bellie we must first find the man before we can come to the gold it selfe so we must first by other markes find out the true Church which hath this gold of true faith hidden in her bellie before we come to see this gold in it selfe since especially we cannot see it vnlesse she open her mouth and deliuer it neither can we being borne spiritually blind certâ—nly know it to be true and not counterfetted gold but by giuing credite to her testimonie of it according as S. Augustine saith Euangelio non crederem nisi me Ecclesiae authoritas commoueret lib. 9. Epist cap. 3. For if we had not the testimonie of the Church hâ—w should we be infallibly sure that there were any Gospell at all or how could we know that those bookes which beare title of the Gospell according to S Matthew Marke Luke Iohn were true canonicall Scriptures rather then those of Nicodemus and S. Thomas bearing the same name and title of the Gospell The Answer 1 This is his third reason and may be concluded thus That which is included in the Church is no mark of the Church But the true faith is included in the Church Ergo. The second proposition whereof that faith is a thing included in the Church and as it were inclosed in her belly is true and he hath well affirmed it out of Austine but yet it is worth the enquiring to demand how he wil reconcile himself herein with his fellowes For a Bellar. de not â—ccl c 2. a Iesuite writeth that true doctrine and pure from all error may be in the false Church for if this be so then is he not certaine that the true faith is inclosed in the true Church and he must needs speake vntruths which is deuided from the belly of the Church For mine owne part I think that Bellarmine lieth but yet it becomes not the Iesuit thus to crosse him and then in b §. 35. the next discourse so highly to extoll their vnitie 2 But the first proposition that because it is included in the Church and the Church teacheth it therefore it can be no marke of the Church is denied because true faith is inclosed in the Church not obscurely as gold is in a mans belly so as c Ioseph de bello Iud. l. 6. c. 15. we reade the Iewes vsed to swallow it thereby to hide it from their enemies but as a candle in a lanterne or a light in his watch-tower discouering both it selfe and the place that holdeth it which gold in a mans belly cannot do And therefore as a light standing in the window in a darke night is a good mark to find the house though otherwise it be included in the houâ—â— so the true faith being included in the bosome of the Church not as gold that is buried in a mans bowels but as a candle standing in a lanterne by it owne light can guide vs infallibly to the Church d 1. Tim. 3.15 Apoc. 1.20 Pro. 6.23 which is Gods house enlightened by his truth Neither did S. Austine in the words alledged thinke the contrary as may appeare by that which followeth within twentie lines after By the face of truth I know Christ the truth it selfe by the face of truth I know the Church partaker of the truth Which words shew plainly that S. Austine thought the Church was to be knowne by the truth which it contained as by it owne fauour and proper countenance as children are knowne one from another by their owne countenance and complexion which shineth in their faces And though the Church by opening her mouth deliuer vs this truth yet is she found by no marke but by this truth it selfe as a darke house is found by no meanes but by the light contained therein though it selfe by opening the window deliuer vs this light and the firmament is seene by the light of the Sunne though it selfe hold out the Sunne vnto vs. 3 Thus far then we agree that the Church containeth the light of the truth in her bosome and that she openeth her mouth and deliuereth this truth vnto vs but that by other markes we must find out the Church afore we can see this truth is the Iesuites conceit And so is the rest that followeth concerning our knowledge of the Gospell vpon the Churches testimonie for I haue shewed e §. 9. Digr 12. before that the Scriptures and the Sunne are both knowne by their owne light and the Church teacheth the Gospel by her ministery but proueth it not by her authoritie Neither did S. Austine meane otherwise f Lib. contra epist fundam c.
are driuen to yeeld the keyes to all the Apostles as well as to Peter and yet they thinke he alone had the primacie which sheweth clearly that the keyes containe it not Fourthly they which expound the power of the keyes to shew what they containe mention therein no more but as I haue answered The Councell of Colen vnder Hermannus x Bell. de poen l. 1 c. 1. penned by Gropper y Defens of the Cens whom the Papists cal the rare man of our age proceedeth thus z Enchir. concil Colon. de sacr confess But what keyes Christ when he departed hence left the Apostles and their successors in the Church that is to be explicated And truly this is plain that he committed to them his owne keyes and no other euen the keyes of the kingdome of heauen as himselfe said to Peter Whatsoeuer thou shalt bind on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen These keyes the Fathers deuided into the key of order and the key of iurisdiction And againe each key into the key of knowledge and of power The key of order is the power of priestly ministery which containeth power to preach the Gospell consecrate the bodie of Christ remit and retaine sinnes and to minister the sacraments The key of iurisdiction is power to restraine the faultie this is that power of excommunicating such as offend openly and absoluing them againe In which explanation of the power mentioned in the keyes we see nothing touched but onely the ministery of the word and Sacraments and the execution of discipline But Marsilius a Defens part 2 c. 6. speaketh more fully that the authoritie of the keyes according to Saint Austin and Hierom is that iudiciarie power that standeth in dispensing the word sacraments and discipline although the opinion and title of the fulnesse of power which the Bishop of Rome ascribeth to himselfe tooke his beginning from these words Whose sinnes ye remit they are remitted and whatsoeuer you shall bind vpon earth shall be bound in heauen 20 The second text alledged is Luk. 22.32 where Christ saith to Peter I haue praid for thee that thy faith faile not and thou being conuerted strengthen thy brethrē which the Iesuit expoundeth as if our Sauiour had specially prayed for S. Peter and the Pope that their faith should not faile at least so farre as to teach the Church a false faith to the intent they might alway be able to confirme their brethren if at any time they should faile in the doctrine of faith which all Catholicke men knowing do confesse the Popes definitiue sentence to be always an infallible truth and thereupon submit themselues thereunto and so liue in vnitie But this exposition is soone confuted for first here is no mention of the Pope but of Peter onely whereby it is plaine that no certaintie can be concluded out of the words for any but for the Apostles onely or if they reach to any besides Peter then according to the opinion of the most iudicious Papists the Church is it and not the Pope So saith b Qu. Vesper d. 3. art 3. prob 1. lit G. Cameracensis That which in Scripture is promised to the whole must not be attributed to any part but alway to hold the true faith and neuer to erre against it is promised by Christ to the whole company of beleeuers alone It is plaine therefore that Christ promised Peter his faith should not faile vnderstanding it not of his personall faith but of the generall faith of Gods Church committed to his regiment And Frier Walden c Doctr. fid l. ◠c. 19. saith Peter bare the type of the Church not of the particular Romane Church but of the vniuersall Church not gathered together in a generall Councell but dispersed through the world from Christ to our times Of the same mind are d Concord l. ◠c. 11. Cusanus and e Defen part 2. c. 28. Marsilius So that in the iudgement of foure of the learnedst among our aduersaries the purpose of Christ was not by this text to indow Peter or the Pope but the whole Catholick Church and so accordingly the right of gouernment and freedome from erring should remaine not in the Pope but in the vniuersall Church cleane cōtrary to that which the Iesuit here supposeth 21 Secondly the direct and immediate purpose of Christ in these words is to forewarne Peter of the sinne whereinto he fell afterward by denying him and the meaning is that though Satan desired thereby to destroy him yet he had prayed that his faith might not by the temptation be vtterly extinguished admonishing him that as by his fall he would weaken his brethren the members of the Church so by the example of his true conuersion he should strengthen them againe vnderstanding this faith for which he prayed not of Peters teaching or directing the Church in doctrine but of the habit of faith abiding in his heart whereby he beleeued in Christ and confessed his name and f Confirmandi vocabulo authoritatem in docendo significari saith Greg. de Valen. to 3. pag 197. e. by strengthening his brethren not that he should be supreame head ouer his fellow Apostles but that g Esto a his poenitentiae exemplar ne desperent Theophyl Infirmiores fiatres exemplo tuae poenitentiae comforta ne de venia desperēt Gloss by the exāple of his repentance experience of Gods mercy to him in his infirmitie he should encourage all people against temptation This exposition is proued to be true because first there is no word in the text importing either all infalliblenesse of faith or any authoritie ouer the other Apostles See h Comment in Luc. 22. saith Caietan how Christ biddeth Peter account the Apostles not his subiects but his brethren see how he putteth him in office not to rule ouer them but to confirme them in faith hope and charitie Secondly the words going immediatly before forbid all absolute power of one ouer another The Kings of the nations beare rule and exercise authoritie ouer them but it shall not be so among you Thirdly Bellarmine acknowledgeth i Ex quibus priuilegiis primsi fortasse non manauit ad posteros De Rom. Pont. l. 4. c. 3. § Alterum priuilegium Quoad prima non agit Petri successorē Boz de sign eccl tom 2. l. 18. c. vlt. pag. 594. that to persist alway in the faith without falling from it is a prerogatiue that possible is not deriued from Peter to the Pope which being so it followeth that the Iesuites exposition is false and no Papist can be certain that by vertue of this text the Pope can teach no error any more then he is assored he cannot erre himselfe but it is cleare he may erre himselfe and all Papists yeeld it therefore it is also vncertaine whether he be enabled to teach the Church so that in teaching he
farre that when a man is at the perfectest yet can he not be sure he standeth in grace or shall perseuere therein Digression 38. Against the distinction of sin into mortall and veniall 26 The seuenth point of our doctrine condemned as an occasion of libertie is that we hold all sin to be mortall of it selfe and none veniall And we readily confesse indeed that this distinction in that sense is false and being deuised to maintaine the fancie of a mans perfect righteousnesse and power to fulfill the law we refuse it as idle and impious And because they say oâ—r so doing teacheth men to be carelesse in auoiding sin let the Reader iudge whether it restraine more to say as we do All your sinnes though neuer so small are mortall in their owne nature deseruing condemnation or as they do Not all are such but some are b Henriq sunâ— moral l. 4. c. 20. n. 5. veniall neither offering iniury to God nor deseruing hell nor binding vs to be so sory for theÌ„ but they c Tho. part 3. q. 83. 87. ar 3. Ouand 4. d. 16. pr. 77. Linwood l. 3. de celebrat miss c. Linte amina § vlt. may be forgiuen by knocking the brest going into a Church receiuing holy water or the Bishops blessing or crossing ones selfe or by any worke of charitie though we neuer thinke actually of them Let this conceit be well beaten into mens heads and withall define many * As for example Quamius formalis maledictio ex suo geneâ—e sit peccatum mortale vt doâ—et D. Tho. Poteâ—t â—amen et idem tra â—it esse tantum veiâ—le raâ—ioâ—e â—â—liâ—et paâ—â—itaâ—â— maâ—ctâ— it 〈…〉 bâ—â—â—ous qui 〈…〉 in 〈…〉 gâ—â— peccatâ—â— Atqâ—e hinc possunt saepe excusâ—i a mortal pâ—â—eâ—teâ— maledicentes filijs alio qui grauâ—bê° verbis vt commendando illos daemoni Greg. de Valen. tom 3 pag. 1090. B. grosse and vnseemly things very incident to the life of man to be such venials and then see who they be that vntie sinne most 27 And though we thus reiect this distinction yet is not our meaning hereby that all sinnes are equall and of like deformitie or haue the same effects or stand in one degree of contrarietie to grace or that none are veniall through the mercie of God for our trust is that through the bloud of Christ and true repentance d Matth 12.31 1. Iohn 2 1. O â—ee Christe SpeÌ„ capâ—o sore quicquid ago veniab le apud te Quamlibet indignum venia faciamque loquarque Prud. Hâ—mart in sine the mortallest sins that are shall be forgiuen vs. But we thinke it a false and presumptuous opiâ—ion to hold any sinne veniall of it owne kind that is including nothing that offendâ—th God or deserueth his iudgment Wherein we haue many great Papists on our side that our accusers may behold their conscience in smattering against that in vs which is printed for good diuinitie in their owne bookes Almaine e Moral tract 3 c. 20. saith It is a question among the schoole-doctors whether there be any such sin or no and himselfe concludeth out of Gerson that no sin is veniall of it selfe but onely through the mercie of God it being a contradiction that God should forbid an act vnder a penaltie and when he hath done the said act should not be mortall of it owne nature because being thus forbidden it is against his law and that which is against his law is of infinite euill and so mortall Of the same iudgement is f Contra artic Lutheri art 32. Fisher the Bishop of Rochester and g De vit spir lect 1. Gerson the Chancellor of Paris h Vocab Theol verbo PeccatuÌ„ veniale who comparing the rules that are ordinarily giuen to distinguish betweene mortall and veniall concludeth he can find no difference Besides i Opinio est Altisiodorensis celebrata in scholis quòd peccata venialia minuunt charitateÌ„ Haec opinio non tam improbabilis est sicut solet videri Altisiod sum l. 3. tract 6. ca. 5. q. 1. Fr. Victor re l. 8. par 2. n. 21 some schoolemen confesse that which they call venial sinne diminisheth charitie and k Duran 2. d. 42. q. 6. Nauar. manual praelud 7. n. 16. Vega def Trid. l. 11 c. 20. Greg. de ValeÌ„t tom 2. pag. 634. Et Caietan 1. 2. q. 72. ar 5. Azor. instit mor. par 1 l. 4. c. 19. others denie not but it is properly against the law of God whence it followeth that it deserueth the curse and so is mortall because l Deut. 27.26 the law saith Cursed be he that performeth not all the words of this law to do them Yea the very name of sinne attributed to it sheweth it is mortall and partaketh the very nature of sinne the diuision of sin into mortall and veniall being as Durand and Nauar hold * Est diuisio vniuoci quia ratio peccati simpliciter vniuoce saluatur in vtioque Dur. the diuision of that which signifieth the same thing and vpholdeth the selfe same forme of sin in the parts deuided that we may see how they are crossed at home in their owne schooles m Bell. de amis gr l. 1. c. 11. § QuintuÌ„ arguin who say venials are sin by analogie and imperfectly and not vniuocally Thus the Papists themselues haue misliked this distinction as well as we whose discretion should be more commended if they would spare our doctrine and ouersee it at least vntill they haue made sure it finde no secret friends in their owne Church For as long as they that wrangle against it are driuen by the truth thereof to yeeld vnto it the Protestants will take courage thereby and embrace the faith yet more ioyfully which hath aduocates to pleade for it at the Popes owne gates This is not said to condemne the vse of this distinction of sinne by the * Melancthon Remisit P. Martyâ— Vrsinus c. Protestants in another sence not of the different nature of sinne but of the diuers state and condition of the persons that sinne as they sinne either against their knowledge and conscience or of ignorance surreption and such infirmitie in which respect they call the former mortall or raigning sinnes excluding the rule of grace and drawing vpon the sinner the guilt of death the other veniall as consisting with grace and a liuing faith by meanes whereof they are pardoned and not imputed Digression 39. Touching the satisfaction that men are bound vnto for their sinnes 28 Next he accuseth vs for teaching against penance and satisfaction taught by Iohn Baptist and our blessed Sauiour wherin he speaketh vntruly of vs. For touching penance I will answer n §. 58. below in a fitter place And concerning satisfaction we beleeue that although Christ hath satisfied for the fault and punishment both eternall and temporall of our sinnes yet our selues are bound to satisfie the commandements of the Gospel
c Caiet 22. pag 144. Tolet. Sum p. 700. Graff part 1. p. 349. As that prisoners may breake the iayle and vse what meanes they can to escape though they be lawfully committed A point well practised by Priests in England That d Tolet. Sum. pag. 548. children may marry without consent of parents e Greg. à Val. tom 3. p. 1090. That parents cursing or banning their owne children sinne but venially as long as they do it without deliberation f Tolet. p. 583. That women or seruants scolding or rayling one at another sinne not g Tolet. p. 540. That it is lawfull on the Sabboth day to follow fuites trauell hunt dance keepe faires and such like This is it that hath made Papists the most notorious Sabboth breakers that liue Infinite other doctrines of this sort might be added but I will end with that which a h Coâ—nel Agripp de van c. 64. Papist himselfe saith of Shrift because the Iesuite standeth so confidently for the holinesse of it and offereth it for so soueraigne a medicine I could saith he by many examples fresh in memorie shew how fit this shriuing is for baudry for Priests Monkes and Nunnes haue this speciall prerogatiue that vnder pretence of religion they may go vp and downe when and whither they will vnder colour of confession talke with any woman whom they oftentimes entertaine but homely And thus closely they go to the Stewes rauish virgins and widowes yea many times which my selfe haue seene and knowne runne away with mens wiues and carrie them to their fellowes And thus whose soules they should win to God their bodies they sacrifice to the diuell 7 By this you may see what doctrine lieth in the Church of Rome veiled with the title of the Catholicke faith whereby their hypocrisie is noted that so blasphemously haue charged the truth of Christ which we professe with libertie And whosoeuer shall attentiuely consider the whole course of Papistry I meane the doctrine and gouernment both in the Church of Rome with the rising and progresse thereof and the manner of aduancing it forward shall finde it to be nothing else but a very iest wittily deuised to delude the world and in euery point prouiding for the satisfying of the ambition couetousnesse and sensualitie of such as should haue the greatest stroke in that Church And let any man make the triall compare one part of the religion with another marking the coherence and how one point issueth out of another and the policies whereby the world is inhibited to listen to it and they shall easily perceiue it driueth all at this to make the Pope and his clergy absolute Lords of the world and of all the greatnesse and pleasures therein For the effecting whereof it was an easie matter for them to set learned men aworke and with faire rewards to make them shew their wit in perswading men which they haue done in all ages accordingly but neuer better then now of late by the Iesuites Hence it is that in the course of Poperie you see the Pope himselfe Lord of all his clergie aboue the temporalty his Bishops the peers of Princes i See Palmer Floren. Chron. ann 1334. touching the wealth of Iohn 22. his treasurie richer then any in the world beside the consciences of men at his deuotion their substance obedience and very lookes at his command and to effect this first he slideth into the consciences of men vnder the faire pretence of being Saint Peters successor then he blindeth their eyes by taking away the Scriptures and preaching and stoppeth their eares by disswading them from hearing any but himselfe Then he plotteth them a religion fitting mens carnall affection euery way the greatest part whereof standeth in easing them from taking any pains in spiritual things which of all other are most burthensome to flesh and blood They must indeed serue God if they should say otherwise no man would beleeue them but there be wayes to dispense and to turne the spirituall seruice into corporall which is easier And sinners must haue Gods pardon or they cannot be saued but the dispensation thereof is committed with the keyes to Christs vicar who hath power to release them by applying the sacraments of the Altar and Penance to their sinnes Nothing in all the religion but it standeth them in good stead Their Latin seruice and praiers to blindfold men for seeing the fraude The massing pompe and Church musicke to delite the senses the images and relickes and Pilgrimages to bring in their offerings the shrift to discouer the secret inclinations of people which would serue theÌ„ for a thousand purposes whereof this was one that therby the Pope knew the counsels of kings and secrets of euery state and wrought vpon them Their fasting dayes and prohibition of mariage to some persons to draw mony for dispensations Their merits to make men franke toward religious houses their purgatory to supply the Popes kitchin Their holidaies to please youth and renew their offerings their pardons to deliuer men from the feare of sinne and to draw money when they would And the stirre they keepe with writing and pleading in their schooles and abroade about religion is lest the world should thinke they haue no religion § 44. Thirdly the Protestants Church is not Catholicke that is to say vniuersall neither in Time nor in Place for it came vp but of late and is but in few places of Christendome Neither in points of doctrine for it consisteth chiefly of Negatiues that is to say in denying of diuerse points of doctrine which haue bene held for truth in all former ages by the ancient Fathers as appeareth by the Chronicles made by the Magdeburgenses the Protestants owne Doctors who confesse in their Centuries that the Fathers held this and that which they denie The Answer 1 That our Church came vp of late the Iesuite saith but sheweth not as the Iewes a Ioh 8.57 said to Christ Thou art not yet fiftie yeares old and hast thou seene Abraham And b Nunc dogma nobis Christianum nascitur post euolutos mille demum consules Prud. Peristep hym 10. the Gentiles to the Christians that Now after I know not how many thousand yeares their religion was sprong vp But against his speech I reply two things First that our faith is in all points the same that is contained in the Scripture and so consequently of the same antiquitie and therfore all they that say it came vp but of late should first proue it contrary to the word of God or else hold their peace SecoÌ„dly as it agreeth with the Scriptures so hath it had in all ages those which haue professed it as I haue shewed c Sect. 17. digr 17. already and more distinctly will shew in the fiftieth section In the meane time let it suffice for this place which our aduersaries themselues vnawares haue written The first is Bristo who d Mot. pref
mot 45. saith The truth is that some there haue bene in many ages in some points of the Protestants opinion in so much that scarce any peece or article there is of our whole faith but by one or other first or last it hath bene called in question and that with such liking for the time that they haue all in a manner drawne after them great heards of followers I know Bristo meaneth they were hereticks that in all ages did this but that can he neuer proue yet in the meane time belike he saw some that were of the Protestants faith before of late The second is Reynerius that liued three hundred yeares ago who discoursing of the Waldenses a people for substance of the Protestants religion e Refert Illyric catal tom 2. p. 543. saith They are in all the cities of Lombardy and Prouince and other countries and kingdomes They haue many followers and dispute publickely we haue numbred fortie Churches of theirs and ten schooles in Parish No sect hath continued so long some say it hath bene since the time of Syluester some since the Apostles and there is almost no country wherein it spreadeth not They haue great shew of pietie liuing vprightly before men and beleeuing all things aright concerning God and all the articles in the Creed onely they hate and blaspheme the Church of Rome c. In this testimonie of Reynerius you may see our Church was Catholicke both in place and persons and time and doctrine and that the Church of Rome was resisted and the religion thereof refused afore Luther The true cause why it was not so frequent and publicke as now it is either in place or persons was the persecution of the Pope and the generall corruption of the Papacie which as a leprosie infected and as a mist obscured welnigh all places and persons that sometimes not the true beleeuers themselues such I meane as are come to our knowledge were void of error in euery point though they firmly held the foundatiō as these Waldenses did And if it pleased God in processe of time to giue more libertie to the persons and more puritie to the doctrine what iust occasion is this to say we are not all one Church when the true faith of Christ is not alwayes alike visibly and purely professed Minutius Felix f Octau pa. 401. saith Why are we vnthankfull and why enuie we if the truth of God hath grown ripe in our age let vs enioy our good and let superstition be bridled and wickednes expiated and true religion maintained 2 The next point that our Church is but in few places of Christendome is both false and impertinent First impertinent for if it were so yet were it no hindrance to the note of vniuersalitie For Gods Church vnder the law was shut vp within the narrow bounds of Iudaea and g Digr 17. nu 31 the Papists say theirs in the dayes of their supposed Antichrist shall be openly seene but in few places and h Dried dogm eccl l. 4. c. 2 par 2. Bellar. not eccl c. 7. confesse it is not required to the vniuersalitie of the Church that of necessitie there be at all times in euery countrey some beleeuers it sufficeth if there be successiuely Whence it followeth that if only one prouince did retaine the true faith yet should it truly and properly be called the Catholicke Church as long as it might be shewed that it were the same which it was at other times in other places of the world the which we can shew of our Church how small soeuer the compasse thereof may fall out to be at some time Next it is false for there is no place in Christendome but there are some of our religion therein as not onely experience but our aduersaries owne reports beare witnesse wherein they i Boz sign eccl l. 19. c. 1. Bell. de Rom. Pont. praefat li. 3. c. 21. item de verb. Dei praefat habit in Gymn Rom. complaine how our heresie so heretickes style it possesseth many and large prouinces England Scotland Denmark Norwey Sweden Germanie Pole Boheme Hungary Prussia Lituania Liuonia whereto they may adde France and the Low countries yea Italy and Spaine it selfe where the barbarous Inquisition dayly findeth the profession of our religion euen at their doores 3 The third point that our Church is not Catholick in doctrine neither is as ill proued as the former For negatiue doctrine so farre as it is euil standeth not in denying some points which the fathers held but in denying that which they held according to the Scriptures and which they taught and maintained to be certain and necessary matter of faith deliuered in the Scriptures wherein neither we nor the Centuries euer refused them Neither haue we denied any one point which they held in all ages for the truth as our aduersaries haue For though the Centuries reiect this and that which the Father 's held yet they deny neither this nor that which was holden for the truth in all ages as appeareth by their historie wherein they shew the succession of our faith in all ages and note how it was many times corrupted and mistaken euen by some of the ancient Fathers which is all for substance that the Magdeburgenses can be charged with wherein they haue neither denied the doctrine of the Catholicke Church nor offered the Fathers any wrong to say they had some errors as all men haue and themselues confesse which gaue occasion to others to erre likewise which errors the Centuries sometimes more then was cause noting they did not thereby notwithstanding accuse the whole Church of error because euery thing was not the Churches doctrine that some particular men therein held and what they noted of some particular Fathers must not be stretched to be meant against them all as their censuring somtimes ouermuch of many together for some things written against the truth must not be expounded to be the deniall of all they held beside for if it be and the Centuries be thus censured let this Iesuite say directly without shrinking why doth k Cathar tract de concep virg Suar. to 2. disp 3 sect 6. the Church of Rome hold the virgin Marie was conceiued without sinne l Capreol 3. d. 3. Ban. par 1. p. 75. Paul Cortes in sent which all the Fathers with one consent deny Let them looke my demaund in the face that thinke it heresie to deny the Fathers yea all the fathers consenting in one Digression 47. Of the authoritie of the ancient Fathers in matters of our faith and religion Wherein it is shewed what we ascribe to them and how farre forth we depend vpon them And the practise of our aduersaries in contemning eluding and refusing both them and their owne writers is plainly discouered 4 But this is a point that must be further looked into and not suffered to passe away thus Our aduersaries neuer make an end of boasting of the Fathers and by
vniuersall doctrine of God of Angels of all other creatures specially of man of his first framing of his finall end and of all things pertaining to his nature of his fall by sinne of his reparation by grace of lawes prescribed vnto him of vertues which he ought to imbrace of vices which he ought to eschue of Christ our redeemer his incarnation life and passion and his coming to iudgement of the Sacraments and all other points that anie way pertaine to Christian religion The Answer 1 That the Iesuites Romane Church hath continually held the present faith it now professeth is false and confuted a Sect. 35. Digr 22. 23. alreadie And I wonder he might for shame say it For is any so mad as to beleeue his Popes supremacie his Latine seruice his reall presence hath alway bene visible from the beginning when there is not so much as any mention of them in antiquitie All that religion therfore which the Romane Church maintaineth against vs came in by peece-meale through the faction conueyance of certaine persons which in all ages corrupted the truth and increased the corruptions by degrees till at length they obtained the name of the Romane faith 2 Next whereas he saith it is proued Catholicke in place by this that it hath and alway had some in euery coast that communicate in profession with it we must distinguish the times For in the Primitiue Church and long after the Christian world indeed communicated with the faith professed in the Romane Church but then it was not the same it is now and so the present Church of Rome is not iustified by this communion but condemned rather Afterward the nations of the world ioyned in profession with it likewise as it degenerated and grew vp in corruption but marke how One part being the smaller and obscurer liued in the middest thereof and communicated with no more then was the truth excepting some small errors like b 1 Cor. 3.12 hay or stubble builded on the foundation and this is not properly any communion with the Papacie but with the true Church whereto the Papacie in the Church of Rome grew as a scab or as a disease Another part communicated with it in the errors also as they grew and embraced the Papacie c Apo. 17.2.4.15 13.14 18.9 2. Thess 2.11 but this was the seduced world which the whore of Babylon made drunke with the wine of her fornication and deceiued with strong delusions And yet this communion was not so great but that many famous Churches in the world refused it and departed from it as soone as the alteration into the faith it now holdeth began visibly to appeare as the Churches of Greece and Armenia for example which to this day would neuer communicate with it Maginus d Geogr. descr pag. 166. saith The Greekes long since departed from the Church of Rome and appointed themselues Patriarkes whom they acknowledge to be their heads and not onely the Greekes obey them but all the Prouinces also that follow the Greekes religion Circassia Walachia Bulgaria Moscouia Russia the more part of Pole Mingrelia Brosina Albania Illyricum part of Tartarie Seruia Croatia and all the Prouinces lying vpon the Euxin sea Whereby it is plaine that many famous countries and infinite people neuer allowed of the Romane faith but haue kept possession against it to this day though many reâ—eiued it as in times past many communicated with Arius and Mahomet and yet they are not proued Catholicke thereby 3 To the last point concerning the vniuersall doctrine taught in the Romane Church I answer that it is not the holding of certaine heads and articles of religion which maketh a Church Catholicke but the holding them truly according to the Scripture Which truth being remoued the more is holden the worse and lesse Catholick is the Church that holdeth them For as much therefore as the Romane Church by adding and detracting hath corrupted the vniuersall doctrine of Christian religion and especially the points mentioned by the Iesuite and patched thereunto innumerable abuses errors and superstitions to the certaine damnation of all that beleeue them it is not proued Catholicke by teaching all the doctrine of religion but manifestly Antichristian because it teacheth euery point vntruly § 47. Neither doth it at this day denie any one point of doctrine which in former times was vniuersally receiued for verity or the Catholicke Church The which if anie will take vpon him to denie let him shew and proue first what point of doctrine the Catholicke Romane Church doth deny or hold contrarie to that which by the Church hath bene vniuersally held as we can shew the Protestants do The Answer 1 The Iesuit needed not to haue bidden vs shew the points holden in his Church against that which the Church of Christ vniuersally held in former ages for we name and shew euery point of his faith wherein he dissenteth from vs and proue that it came in contrary to the doctrine of the Church through the conueyance of some therein being neuer vniuersally receiued of all but maintained and aduanced by the power and contention of some against the rest which either resisted it or receiued it doubtfully And I VNDERTAKE TO SHEW THIS IN ANIE QVESTION OF HIS RELIGION THAT HE WILL NAME VNTO ME BY PROVING THE SAME TO BE AGAINST THE SCRIPTVRE FIRST AND THEN CONTRARIE TO THE PRIMITIVE CHVRCH AND FINALLY TAVGHT BY THE SHOOL-MEN AND OTHERS IN THE ROMANE CHVRCH IT SELFE OTHERWISE THEN NOW THE IESVITES AND TRENT COVNCELL DELIVER IT This is enough to answer the present chalenge and I haue performed it in euery question handled in this booke and namely Digress 32. to 42. Digression 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgin Marie Latine seruice Reading the Scriptures Priests mariage Images Supremacie Communion in one kind Transubstantiation 1 First touching the conception of the virgin Marie which all the ancient fathers beleeued to be in original sin and the elder Schoolmen vniuersally as I shewed vpon another occasion out of Dominicus a Part. 1. in Tho. q. 1. art 8. dub 5. Bannes and b De consecr d. 4 Firmissime nu 11. Turrecremata contrarie to c Sixt. 4. c. Cum prae excelsa Graue nimis in Extrau commun Concil Trid. sess 5. § Declarat tameÌ„ haec Galatin Arcan l. 3 pag. 490. the present beliefe of the Church of Rome 2 Next touching Latin seruice which is vsed in the Church of Rome against all antiquitie and the iudgement of many d 1. Cor. 14. The Apostle saith If an instrument of musicke make no distinction in the sound how shall it be knowne what is piped So likewise you except by the language you vtter words that haue signification how shall it be vnderstood what is spoken For you shall speake in the ayre I will pray and sing with the
Paule in the foresaid place that those that come to it must not take the honor to themselues but must be called vnto it as Aaron was to wit visibly and by peculiar consecration and must come to it in this ordinarie maner which our Sauiour termed to enter in by the doore Ioh. 10. to wit by Christ who visibly sent his Apostles saying Euntes docete omnes gentes baptizantes eos c. Matth. vlt. and Ioh. 20. vsing a peculiar ceremonie Qui sufflauit in eos he breathed vpon them saying Accipite Spiritum sanctum quorum remiseritis peccata remittuntur eis quorum retinueritis retenta sunt and are not forgiuen them By which words visibly was giuen to the Apostles both power to absolue from sinnes and a vertuall commandement to the people to make confession to them of all their mortall sinne since without this confession they could not tell what to remit and when to retaine sinnes The which Apostles being thus visibly by our Sauiour called consecrated and sent did visibly by imposition of hands ordeine others their successors and these others from time to time without interruption vntill this present men who now are Priests and Pastors in the Catholicke Romane Church These therefore I say enter in by Christ the doore and therefore are true Pastors and whosoeuer entreth in anie other way our Sauiour in the same place hath told vs how to account of them where he saith Qui non intrat per ostium in ouile ouium sed ascendit aliunde fur est latro who cometh not to feed the sheepe but to steale kil and destroy them So that we haue not to expect any to be sent of God to teach and instruct vs in faith but such as come in this ordinary maner as it is certain Luther and Caluin did not come The Answer 1 In this place the Iesuite to shew we haue not the Church excepteth against our Pastors and particularly against Luther and Caluin as if they had no lawfull calling to preach as they did And indeed it is a certaine truth that all true Pastors in the Church of God taking vpon them to instruct his people must haue a calling thereunto and be sent of God as the texts alledged do well proue Heb. 5.4 2. Chron. 26.18 Mat. 28.19 Ioh. 10.1 and 20.22 And if anie man leape out of the Church forsaking that company wherein lawful succession vndoubtedly is and with the succession lawfull sending froÌ„ God he must be reputed a hireling that cometh to destroy For this is the touchstone whereby true teachers are discerned and the contrarie discouered And by this we know the Pastors of our Church against whom the Iesuite excepteth to be legitimate For the God of heauen sent them and when they came they leaped not out of the Church otherwise then the wheate doth out of the chaffe when it is winnowed neither did they teach anie thing that was new or contrarie to the Church but continued and reformed the ancient doctrine which the Papacie in the Church had corrupted And let the reader remember which I haue often answered in this booke that the Popish religion and abuses of all sorts in processe of time grew as a leprosie vpon the Church and as I may say incorporated themselues therewith by reason whereof things good euill were mingled together Gods word with mans traditions the true Sacraments with mans errors and the externall calling of Ministers with foule corruptions in which case Luther and our teachers renouncing the said errors traditions and corruptions and retaining the rest cannot be said to haue gone out of the Church but to remaine perfectly in it still because that which they left was not vniuocally of the church but only in conceit was reputed so In the Church of Rome knowne by that name and in no other in these Westerne parts were the true Scriptures Sacraments Callings and Successions euery part of true faith and necessarie doctrine but these things were not the Papacie against which we go the Papacie was and is that which ouer and besides was by degrees added to them And therefore our Pastors leapt not out of the Church which alwayes goeth with the truth but out of the Papacie and preaching by vertue of that externall mission which they receiued in the Papacie they had the vndoubted commission of Christ whereto they had right And euen as when a faire poole of water becometh in time corrupted weedes grow the mudde increaseth and frogs creepe into it the owner thereof cutteth a channell and leauing the corruption drawes the water to another place and so occupieth it without danger and the frogs remaining must not complaine the water is theirs because the pit wherein they remaine is it that first ingendred it no more may the Papacy accuse vs for going out of the church of Rome as long as we left nothing behind vs but the frogs and weedes and that which was the ancient water before they came we are whose growing vpon vs was the cause that we separated although they succeeded in the Church as the weeds and frogs did in the poole 2 The Iesuite obiecteth that God hath planted a Church to endure in all ages wherein he will haue a visible succession of teachers preserued from failing in the true faith therefore none are sent of God but such as come in this ordinarie maner called and succeeding visibly and with peculiar consecration which Christ termeth entring in by the doore The Antecedent whereof is false For though Gods ordinance be that he haue a Church and teachers therein in all ages succeeding one another and standing in the truth yet he hath made no law that this succession shall be visible or with peculiar consecration as the Iesuite meaneth them For by visible he vnderstandeth conspicuous at al times to all the world which is a foolish assertioÌ„ a § 17. And so forward to the 24. confuted in it owne place where he disputed it It is sufficient that the succession of the Pastors in the Church be visible to the children of the Church And by peculiar consecration b Dom. Bann he meaneth the Popish ceremonie of Orders which is a priuate inuention of the later times and the proper corruption that grew to the outward ordination and calling of Ministers which God appointed Let these false definitioâ—s be remoued and the succession and calling and consecration be expounded as God meant them when he said they should alway be in the Church and our Pastors haue them as I haue answered c §. 52. n. 5. §. 53. and so forward before Yea our verie aduersaries denie not but a man may be a lawfull Minister though a Bishop neuer consecrated him and whereas the common opinion in the Church of Rome is that a Bishop differeth not from a Priest in order but in iurisdiction onely hence it followeth vnauoidably that iure diuino a simple priest in some cases may ordaine because
THE WAY TO THE TRVE CHVRCH wherein The principall Motiues perswading to Romanisme and Questions touching the nature and authoritie of the Church and Scriptures are familiarly disputed and driuen to their issues where this day they sticke betweene the Papists and vs Contriued into an Answer to a Popish Discourse concerning the Rule of Faith and the marks of the Church And published to admonish such as decline to Papistrie of the weake and vncertaine grounds whereupon they haue ventured their soules Directed to all that seeke for resolution and especially to his louing countrimen of Lancashire By IOHN WHITE Minister of Gods word at Eccles. For the finding out of the matter and questions handled there are three Tables two in the beginning and one in the end of the Booke ¶ De hoc inter nos Quaestio versatur vtrum apud Nos an apud Illos vera Ecclesia sit August de vnit Eccles cap. 2. LONDON Printed for IOHN BILL and WILLIAM BARRET 1608. TO THE MOST REVEREND FATHERS IN GOD TOBIE THE LORD ARCHBISHOP OF YORKE HIS GRACE Primate and Metropolitane of England and to GEORGE Lord Bishop of Chester his very good Lords WHen I first peÌ„ned this Treatise which now I offer to your Lordships I did it for mine owne priuate exercise and the satisfying of certaine friends that desired it Afterward seeing some hope that it might doe good abroad principally in the countrey where I dwell and desirous if it were possible to do any thing that might helpe the seduced out of their errors and confirme the rest in the truth I was easily perswaded to put it forth and the rather for that the questions handled touching THE AVTHORITIE AND SENCE OF THE SCRIPTVRE and SIGNES OF THE CHVRCH are the profitablest that can be stood vpon and such as I haue alway obserued our people commonliest vse and most desire to looke into not being able to apprehend the difference or iudge of the reasons in other questions but presuming that if by certain marks they could find which is the true Church there would remaine litle difficultie in the rest forsomuch as therein they should find the truth in euery controuersie 2 The proper cause why our aduersaries put this deuice into the peoples heads was to dazle their eyes and delude their sences with the name of THE CHVRCH that when they should find the word of God and all discourse against their opinions yet that name should amaze them while they might beleeue nothing vntill they were perswaded by other marks that it came from the CHVRCH And no doubt this is the a Apollodor Bibliothec. li. 2. Gorgons head that inchanteth and oppresseth them euen the learnedst of them all and holdeth them in bondage to their errors hauing a conceit that they wil heare nothing against the Church which they presuming to be the Papacy though it be but AN IMPOSTVME BRED IN THE CHVRCH or A DISEASE GROWING TO IT will go no further All their speech is of the Church no mention of the Scriptures or God their Father but their MOTHER THE CHVRCH Much like as b Solin poly hist c. 33. they write of certaine Aethiopians that by reason they vse no mariage but promiscuously companie together it cometh that the children onely follow the mother the fathers name is in no request but the mother goeth away with all the reputation Let their talke be listened and their bookes perused and it will appeare this authoritie of their Church is at the end of euery question and striketh the stroke as c Philostrat in imaginib one saith pleasantly of Aesops Fables that therein the Foxe is the chiefe stickler of all the company The beasts seldom meet but he is among them and beareth his part with the busiest 3 This matter is handled in this Booke betweene my aduersarie and me For though others haue done the same before me yet I haue done it in mine owne method The water is all one but the vessell wherein I haue brought it is my owne And it was the iudgement of d Trinit l. 1. c. 3. de Mendacio c. 6. Saint Austine that In places infected with heresie all men should write that had any facultie therein though it were but the same things in other words that all sorts of people among many bookes might light vpon some and the enemie in all places might find some to encounter him The Iesuites which are the Popes Ianizaries that guard his person and were brought in now at the last cast when the state of the Papacie was at a dead lift to support the waight of the maine battell haue pestered the land with their writings and filled the hands and pockets of all sorts of people with their papers yea fannes and feathers are lapped vp in them wherein it is admirable to see how presumptuously they take vpon them in disgracing our persons belying our doctrine and coining and defending strange opinions of their owne neuer heard of afore as if Chrysippus schoole had bred them e Diog. Laert. in Chrysip who vsed to make his boast that many times he wanted opinions to aduance but if once he had the opinion he neuer wanted arguments to defend it whose writings seeing they cannot be suppressed pitie but they were effectually answered The applause that ignorant and vnsetled minds giue them and the conquest that of late yeares they haue made of a few Libertines and discontented persons hath so fleshed them that it is incredible how they brag and sing like f Auentin Annal lib. 2. the clownes of Germany when they had expelled the Franks Mille Francos mille Sarmatas semel occidimus Mille mille mille mille mille Persas quaerimus But I dare boldly say it that if the maner how they haue preuailed be looked into g Praescript Tertullians speech will fall out to be true It is the weaknesse of some that giueth them the victory being able to do nothing when they encounter an able faith Discontent and vanitie of mind voide of the knowledge and faithfull practise of religion are good dispositions to heresie They liue Gentiles saith Cyprian and die heretickes h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dioâ— Laerâ— in Epicur Epicurus in his time with teaching pleasure and libertie filled the most houses and cities with his friends But if we looke what the motiues were that led them away and what the Iesuites said against vs I presume three verses in i Pâ—â—â—â—ol Plautus will answer them Quid ait quid narrat quaeso quid dicit tibi Nugas theatri verba quae in comoedijs Solent lenoni dici quae pueri sciunt 4 A singular misery no doubt and aboue all other to be lamented that mans mind so free so ready so able with those helpes that God hath left him to search out the truth yet should not be satisfied nor rest contented with heauen and earth or any other thing that God hath reuealed for the finding
vnrighteousnesse what communion hath light with darknesse or what concord hath Christ with Belial or the temple of God with idols It is in vaine therefore to hope for reconciliation of things so farre vnlike vnlesse our aduersaries would wholly renounce their parts and embrace the truth which n 2. Thess 2.11 they will neuer do Many meanes haue bene vsed but neuer anie could preuaile The Emperours Ferdinand and Maximilian trauelled painfully herein and by their appointment Cassander a great learned Papist drew o Consult de Artic. controu ad Iâ—app a proiect to shew his iudgement And in the time of Charles the fift it was much laboured in Germanie to accord the sides both by Papists and Protestants And it is p Act colloqu Ratisbon an 2â—41 Lindan L de querela pacis Praefat. reported that at a meeting at Regenspurge there was an agreement made of many weighty points touching Free will Originall sinne Iustification Faith Merits Traditions the Masse c. but this held not neither indeed can the wit of man auoide that q 1. Cor. 11.19 2. Thess 2.8 inde which God will haue for the triall of his Church and manifesting of his truth There is in our aduersaries that refractarie frowardnesse that they seeke nothing but to be contrarie vnto vs and euen hate the name of peace This opinion r De Grat. lib. Arb l 5. c. 1. saith Bellarmine we imbrace and defend so much the more willingly by how much it displeaseth our aduersaries and especially Caluin Å¿ Maldon comment in Ioh. 6. Another expounding a place of Scripture saith Though I haue no author for my exposition yet I allow it rather then that of Austin and others though it be most probable because this of mine more crosseth the sence of the Caluinists 4 Hauing therefore to do with aduersaries so contentious with doctrine so pernicious with a Church so diseased it is a better way to examine the questions and betake our selues to the true part then to hope for that which will not be And this was the course that the Christians tooke when the Church in ancient times was vexed with Arianisme and Pelagianisme They were not indifferent which side preuailed but they claue fast to the truth they did not neutralize betweene both they did not idly sit and deride those that contended for the truth they made not the questions of religion the matter of their quarrels and rude discourse in Tauernes and streetes and euery base companie but with godly affection they lamented the Churches trouble and with zealous consciences and earnest prayer and religious endeuour they sought the faith This is the way that all men should take now when the rumor of the contention groweth so great 1. with HVMILITIE to craue at Gods hand the direction of his Spirit 2. then with DILIGENCE to reade and learne the Scripture whereby to iudge 3. and so with LOVE to the persons of the men and with a mind prepared to yeeld to the truth to trauell through the questions The want of which no doubt is the true cause why contentions grow and questions multiply and all things are vncertain For the preachings and writings of learned men are licentiously censured afore they be vnderstood the most people making the same onely a matter to cauill at neuer considering with what religious hands they ought to touch the questions of faith wherin whosoeuer erreth loseth no lesse then his soule thereby The questions of faith and all matters of religion require in such as will profitably exercise themselues therein three things Humilitie of mind because they concern the holy things of God Diligence in attending because they are spiritually discerned and strength of iudgement because enemies and seducers are exceeding cunning to beguile a slothfull examiner and deceiue him that considereth not attentiuely 5 Our aduersaries that manage the Papacie if euer any haue expressed this cunning and skill in perswading and setting forth their heresie so farre that it cannot be denied they haue omitted no art that might set it forth nor no diligence that might adorne it We reade strange things of certaine painters how admirably they cast and shadowed their workes but the skilfullest painters that euer were are our Iesuits and Schoolmen and others the workmen for the Church of Rome Not the famous Zeuxis t Plin. l. 35 c. 9. who wrote vnder his table when he had drawne it that men should sooner enuy then imitate him was to be compared to these painters not the ancient Polignotus nor Parrhasius not Mycon Timanthes Bularchus Phidias did euer bestow such pains on their images as these haue done on their idol the Papacie specially the Iesuite who as Plinie u Lib. 35. c. 10. noteth of Parthasius is soecundus artifex sed quo nemo insolentius arrogantius sit vsus gloria artis a workman full of deuice but no man vseth the reputation of his skil more proudly and arrogantly then he Zeuxis being to make the image of Iuno to hang vp in her temple chose out certain virgins to put the seuerall beautie of them all into his picture so haue these painters made choise of the exquisitest deuices that all the heresy in the world could yeeld to put the same into their religion no policie in Machiauell nor Sophistry in Aristotle nor eloquence in Rhetorick but they haue contriued it into their Image that saue truth and sinceritie there is nothing wanting Tertullian saith As the Gentiles with their hands so heretickes with their words are the makers of idols for euery lie that they speake of God is a kind of idolatry The Prophet Esay x C. 44. v. 12. setteth downe a liuely description of this matter The Smith taketh an instrument and worketh in the coles and fasteneth it with hammers and worketh it with the strength of his armes the Carpenter stretcheth out a line he fashioneeh it with a thred and plaineth it and pourtrayeth it with the compasse and maketh it after the figure of a man and according to the beauty of a man that it may remaine in a house He heweth him downe Cedars and Pine trees and Okes and he taketh thereof and burneth it and warmeth himselfe and baketh his bread yet he maketh a god and worshippeth it an idol and boweth downe before it he burneth the halfe of it in the fire and vpon the half of it he eateth his meate he rosteth it and is satisfied also he warmeth himselfe and saith Aha I am warm I haue bin at the fire and the residue therof he maketh a god euen his idol wherto he boweth yea he worshippeth and prayeth vnto it saying Deliuer me for thou art my god In which words the God of heauen deriding the Gentile doth very fitly shew vs the idolatry of Rome and the maner how the idol religion therof was framed and set on foote At the first it was but a rude block and ragged trunk rough hewne by
bungling workmen that were not their crafts masters till the Smith the Carpenter and the painter came euery one in his place and shewed his skill First the Canonists like blacksmiths blew with the bellowes of their Decrees and hammered and heat it in the coles of the Popes Constitutions these smithes were Gratian Pope Iohn Gregory and Boniface with their prentises that serued them Hostiensis Innocent Panormitane and the rest of that profession Next the Carpenters that tooke it in hand were the Friers and Schoolmen which stretched their line ouer it and brought it into better shape Thomas and Scot and Alexander fashioned it with line and leuel they stretched out the line of Method ouer it and with the thred of a Distinction they plained it where it was rough and with the compasses of their Logick and Philosophy made it in the fashion of a man After that the great Lateran Councell about the yeare 1215. had polished it and giuen it strong ioynts to stand vpon not long after the Councels of Constance Basil and another Lateran hewed it ouer again and altered the fashion in certain points touching the Popes authoritie There some Cardinals Senensis and Cusanus thought the head stood too high aboue the shoulders and would haue had it bowed downe a little lower At last they brought it to Trent into the hands of their best workmen as y Absolutissima Trident. Synod Posseuin biblioth select pag. 18. A. they say who mended it from top to toe and set it vp againe when the wormes had welnigh consumed it since which time the third sort of workmen the Painters haue taken it in hand the Iesuits and their fellowes who neuer cease to paint it day and night There is no colour but they haue tried it to make it beautifull Some with varnish and plaister stop vp the crackes which the Sunne shining vpon it hath made that they might not be seene Bellarmine and his associates in that kind stirre all colours together and varnish ouer the smokie and dustie places so skilfully that a man can scarce tell what the colour is Surius and Baronius with other colours ground by Legendaries cast a shadow ouer it for seeming too youthfull but they haue painted a gray beard to a greene head the rest stand by such as are Sixtus Senensis Lindan Staphylus Posseuine like Censors commending the workmanship and flattering the workmen and extolling the idoll against them they call Lutherans and Caluinists Thus at the last haue they polished their Dagon and set it vp before the Lords Arke saue that it may not be forgotten that with some of it they warme themselues and rost their meate as Pardons the Masse and Purgatorie and laugh in their sleeues at such as turne the spit Ah I am warme I haue bin at the fire 6 This is the labor and workmanship that our aduersaries haue bestowed on their religion to set it forth whereby they haue made their Church so seeming Catholicke And indeed we haue alwayes obserued that there be two principall things which draw mens conceits to Papistrie The first is the Name and report that goeth of the Church of Rome while men perswade themselues that a Church so ancient and renowmed in all ages cannot but be the true Church of God The second is the rumour and opinion of our aduersaries learning as if it were vnpossible so learned men should be deceiued and their writings could be answered Neuerthelesse it is easie enough to see the truth through all this if men will consider of things attentiuely For touching the name and shew of the ROMANE CHVRCH it is but an empty sound of words and titles this present Romane being wholly departed in the questions controuerted from the ancient and retaining nothing but the title This should deceiue no man For the true ancient and Apostolicke Church of Rome so much commended by the Fathers and sought to by the world professed another kind of faith then this doth and the same that now we defend against them whereas this is fallen from it and yet skilfully retaining still the same Seate and Title imposeth maruellously vpon the world hereby Isidorus Pelusiota b L. 3. Epist 408. hath a saying that sheweth the likelihood of this In the daies of the Apostles and afterward when the Church florished and laboured as yet of no disease the diuine graces of God went as it were in a ring round about it the holy Ghost administring all things and all the Bishops thereof inciting and turning it towards heauen afterwards it grew diseased and was troubled with faction and then all those things flew away Thus the Church is like a woman fallen from her ancient happinesse and retaining onely some signes thereof She hath the sheathes and caskets where her ornaments lay but the goods themselues she is spoiled of Not through his carelesnesse and negligence that first enriched her but through their naughtinesse that gouerned not things as they should haue done This Doctor well perceiued that a Church may lose the faith and yet retaine her name still and he saw that in his time things fell to decay and the faith of Christ began to be altered To what purpose then should any man respect the name of the Romane Church when the true faith is changed or what do the prerogatiues and royalties of the ancient Church concerne this that is turned to another religion or who regardeth a house of stately building and honorable title or anticke memory since Iohn of Gaunt when the plague hath infected it and theeues possesse it Besides when it was at the best in the Apostles time and after yet other Churches were commended as well and counted as good as it c Meditat. Respons in iute Graecoroman tom 1. p. 449. These are the words of Balsamon The fiue Patriarkes of Rome Alexandria Constantinople Ierusalem and Antioch had identitie of honour d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obtained the roome of one head ouer the body that is the holy Churches of God And Nicephorus the Patriarke of Constantinople e Concil Ephesin pag. 307. in an Epistle to Leo the Bishop of Rome saith And we also who haue obtained the name of new Rome being built vpon one and the same foundation of faith the Prophets and Apostles where Christ our Sauiour and God is the corner stone f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the matter of faith are nothing behinde the elder Romanes For in the Church of God there is nothing to be reckoned before the rest Wherefore let Saint Paul glory and reioyce in vs also and ioyning new things with old and comparing vs in doctrines and preaching let him glory in vs both alike For we as well as they following his doctrines and institutions wherein we are rooted are confirmed in the confession of our faith wherein we stand and reioice c. So that the Greeke Churches in the East thought themselues equall with Rome and the commendations of the
that it should be the Popes right to Lord it thus ouer the Scriptures Fathers Councels Church and all the world What possibility is there that the kingdomes of the world should be subiect to him What likelyhood is there that Images should be worshipped our workes should merit heauen the cup should not be allowed to the people the Seruice should be in a language vnknowne the Body of Christ should be in ten thousand places at once the Priest should haue iudiciall power to forgiue sinnes the Saints in heauen should be made mediators for vs to God He that will indifferently compare these and many points more shall finde them manifestly against the principles of religion and the light of nature What man can thinke it to be the true Church that teacheth to equiuocate to murther the King to pay no debts to BLOW VP THE PARLIAMENT to dispense with murther and whoredome The fift is their intemperate and vnchristian proceeding against vs. For if they were of the truth they would not defend themselues and confute vs with grosse lying vncharitable railing and irreconcileable malice which are the weapons of darkenesse but with grauitie and sinceritie as becometh Christs Gospell Who will beleeue that any can be so impious that holdeth there is a God as to make him the author of sinne and yet n Posseuin bibl select p. 533. they shame not to say we do it Who can thinke that any man is so absurd as to deny the necessitie of good workes and a godly life and yet they say our Church doth it There is very little of our doctrine but maliciously they traduce and misreport it That we haue neede to put them in minde of Philoxenus the Poet o Hesych Illust vit philosoph in Arcesilao who hearing certaine Potters singing his verses vndecently brake their pots For saith he I breake your pots and you marre my verses What truth or sinceritie is it to publish abrode to the world that in England Catholickes so they call themselues vntruly are so cruelly persecuted p Nonnullae de castissimis virginib vestris in Lupanaria aliaque loca inhonesta praeclarissima in hoc Agnetis Luciaeque virginum exempla secutae protrusae sunt Alan consolat pag. 159. That young women which are found to be of that religion are put into the stewes and such like vntruthes mentioned thicke and threefold in their q Concert eccl Cathol writings r Aquiponta de Antichristo p. 110. post Sander visib monarch l. 7. p. 664 That ten thousand Churches and aboue are ouerthrowne more then two hundred Martyrs slaine an infinite multitude of all sorts and sexes imprisoned banished and bereaued of their goods One Cardinall three Archbishops eighteene Bishops one Abbot foure Priours foure whose Couents thirteene Deanes foureteene Archdeacons six hundred Priests seuentie seuen Doctors one Queene eight Earles ten Barons sixe and twentie Knights foure hundred Gentlemen What could they haue said more if Queene Elizabeth had bene as cruell as Queene Marie was against vs in her time Yea their hatred against vs is such that they hold vs to be ſ See Lindan de suga idol possesse◠not simply seduced but euen possessed by the diuell and thereupon when any of vs reuolteth to the Papacie and is reconciled to them they haue an order to exorcize the party t Pontifical Rom. pag. 206. who kneeling vpon his knees the Bishop saith I coniure thee vncleane spirit by the name of God that thou depart out of this seruant of God whō he hath vouchsafed to deliuer frō thy errors and to bring backe to his holy Church he cōmandeth thee thou cursed and damned spirit who suffered for the saluation of man c. Besides their malicious u Staplet promptuar moral aestiu pag. 493. Answer to the libel of Engl. Iust pag. 170. inde threatning of the peace of our Land euen then when it had the happiest time and vnnaturall treasons against vs shew the true sanctification of Gods spirit not to be among them which teacheth meekenesse and forbearance not rankor and impatience and rebellion Saue that hauing said x Id. They were but thriftlesse yonkers vulgar readers common persons that would not be perswaded our countrey and state to be in the greatest and most daungerous termes in the Queenes time that euer it was since or before the conquest and in far worse then any countrey in Christendome it pleased God by the coming of his Maiestie to deride these their Prophecies and in scorne thereof at this day we enjoy the very same peace and libertie that we then had 13 The sixt is the prodigious ignorance whereinto they fall that liue in Papistry For as their Church commendeth it so their people follow it most desperatly euen in the chiefest things touching their saluation I will not speake how vnable they are to render account of the faith to vnderstand the points of the Catechisme to iudge of things lawfull and vnlawfull and such like I will only mention what I saw and learned dwelling among them concerning the saying of their prayers for what man is he whose heart trembleth not to see simple people so farre seduced that they know not how to pronounce or say their daily prayers or so to pray as all that heare them shall be filled with laughter And while superstitiously they refuse to pray in their owne language with vnderstanding they speake that which their leaders may blush to heare These examples I haue obserued from the common people * The maner how the vulgar sort of people addicted to Papistry say their praiers the which I haue obserued by liuing and conuersing with them and set downe for no other purpose but to note the pitiful ignorance and confusion whereinto the Church of Rome plungeth her children Non verenda reteg◠sed inuerecūda resuto vtinam nobis reliquerint moderni Noc vnde à nobis possent aliquaten operiti Bern. ep 42. The Creed Creezum zuum patrum onitentem creatorum eius anicum Dominum nostrum qui cum sops virigini Mariae crixus fixus Ponchi Pilati audubitiers morti by sonday father a fernes sclerest vn iudicarum finis a mortibus Creezum spirituum santum ecli Cathóli remissurum peccaturum communiorum obliutorum hitam turnam again The little Creed Little Creed can I need Kneele before our Ladies knee Candle light candles burne Our Ladie prayed to her deare Sonne That we might all to heauen come Little Creed Amen This that followeth they call the White Pater noster White Pater noster Saint Peters brother What hast i' th t 'one hand white booke leaues What hast i' th t'other hand heauen yate keyes Open heauen yates and * Shut steike hell yates And let euery crysom child creepe to it owne mother White Pater noster Amen Another Prayer I blesse me with God and the rood With his sweet flesh and precious blood With his Crosse and his
so strange First their custome and long continuance in blindnesse bindeth them in there being nothing harder then to breake an ignorant man of his custome b De Doctrin Christ l. 4. c. 24. Saint Austin coming to Caesarea where the people had an ancient custome once a yeare for certaine daies together to diuide themselues into parts and throw stones one at another whereby many were slaine found it an exceeding hard matter to disswade them from it Then the societie and alliance whereby they are linked one to another restraineth them being ashamed to depart with their acquaintaince and the things which long continuance of friends hath inured them to This is noted by S. Basil in the vulgar of his time seduced by Arius There is c Ep. 70. saith he small hope of reducing them to the truth who are linked to heretickes with the band of long amitie And Saint Austin yeeldeth the same reason why the Donatists could so hardly be reclaimed How many d Ep. 48. ad Vincent saith he being moued with the truth would euen presently haue bene good Catholickes and yet deferred it daily fearing the offence of their friends How many did not the truth but the heauy band of obdurate custome hold together who thought thâ— Church to be with Donatus because their security made them slouthfull and lazie in searching the truth How many were hindred by the rumours and slanders that went of vs How many stucke to Donatus because there they were borne and no man constrained them to depart thence and go to the Catholicke Church Finally they are in the hands of skilfull workemen and wary leaders that know how to entertaine and hold them and with faire words to deceiue the simple whos 's first worke when they seaze vpon a Proselite alway is to teach him foure conclusions before he go any further and I wonder their drift therein is not espied First that the Protestants are heretickes and their Church come vp but lately and therfore he must neuer heare any Protestant or regard what he saith in the matter of religion Next that the Romane Church is the true Church wherein onely saluation is to be found and this Church can erre and teach false in nothing Thirdly that the Scriptures are obscure imperfect troublesome and therefore it is not for simple men to meddle with them or once to hope that they caÌ„ therby come to any certain resolutioÌ„ And then lastly that in all things he must referre himselfe to his mother the Church and his ghostly father to whose cure God hath committed him whose directions if he will follow resolutely he may be carelesse in all the rest When silly creatures haue drunke in these principles which a wise man will examine before he beleeue what maruell is it if they be hardly conuerted and when their teachers haue thus hedged them in and taken away their eyes their eares their vnderstanding it is no wonder if they be easily trained into any thing 17 Who are againe and againe to be admonished that they looke into these things because no lesse then the saluation of their soules lieth vpon it and it is the foolishest thing in world in matters of such consequence to rely on the persons of men or our owne affection For which cause and for whose sakes I have penned this booke to shew the full triall of such motiues as they seeme to stand vpon And whosoeuer will reade it attentiuely shall finde therein a iust and complete answer to the principallest things that are obiected against our Church Yea he shal reape this benefit by reading it that he shall see the very point where diuers questions sticke that are much talked of but little vnderstood by many I haue done it moderately and with all the respect of my aduersary that I could I haue meddled with the persons of no man but onely debated the cause and followed the argument as it led me And I will freely confesse that my aduersaries kinde of writing which I much liked allured me to answer him because as it is schollerlike performed so it bringeth aboord the best questions reasons that are ordinarily discoursed His writing is borrowed wholly froÌ„ Gregory of Valentia his Analysis fidei tract de obiecto fidei who is as acute an aduersarie as any this day disputeth against vs. In my answer I hold this course throughout to lay the argument or question plainly downe and then to answer it directly and perspicuously that the reader may vnderstand what is said And because the iudgement of the ancient Church is much obiected against vs I haue indeuoured to cleare that point also by shewing in euery question as the cause requireth the practise of the Primitiue Church and the opinions of the fathers concer-cerning the points And although in their time they knew not of our questions the Papacy being risen since their dayes whereby they might speake directly as witnesses betweene vs yet teaching the truth of the Gospell which the Papists haue corrupted they shew who be the innouators and to this day strike the Church of Rome as if they liued and saw it wherein we are so well assured that we embrace that kind of triall which is by antiquity most contentedly and daily finde our aduersaries to be galled thereby e Sim. Metaphrast vit Epiphan The Legend telleth that Epiphanius being dead as he lay on the ground and one looking curiously at him gaue him such a blow with his foote that he strooke the winde out of his belly Thus the Fathers dead in their graues yet strike our aduersaries to the ground with their feete that if the Pope were not made interpreter to helpe at a dead lift they could not stand an houre Which is such a iest that no doubt themselues smile at it For if the Fathers rule the questions of faith and the Pope rule the Fathers and the Church of Rome the Pope this wil be like f Plutarck the merry conceite of a little boy in Athens the sonne of Themistocles that plâ—ying among his companions would tel them he could rule all Athens For saith he my father can rule Athens and my mother can rule my father and I can rule my mother 18. Againe in all the questions handled I haue confirmed our owne doctrine and expositions and confuted our aduersaries by the authoritie and testimonies of the Papists themselues which course I dare vndertake may be maintained in all the questions betweene vs and I haue obserued it principally to make it appeare that the Romish faith came in by the faction of some particular persons and was alway resisted as it grew and contradicted by learned men and that our aduersaries mouths may be stopped when they shall see some learned man or other in their owne Church to hold the same things that we do g Refert sed ipsa nosse quae messemnecant Zizaniorum se mina Prud. apotheos The Church of God hath alway
decree how reconciled together 40. 45. Touching Freewil and the determination thâ—reof by Gods prouidence 40. 46 Predestination not for works foreseene 40. 49. God is not the author of sinne The Papists in this point go as far as the Protestants 40. 50. Againe touching Freewil at large shewing all the questions in that point 40. 52. inde Wherein true holinesse standeth 41. 1. How good works become an infallible signe of true holinesse 41. Touching the certaintie of grace and saluation the point explicated 41. 5. The miracles of the ancient Church do the Papists at this day no good 42. 1. The ancient Monks were not like the moderne 42. 3. Touching miracles obiected by the Papists an answer 42. 4. inde Incredible miracles and ridiculous reported 42. 8. The abuses of Monks and Monasteries detected 42. 10. A proofe that the Protestants doctrine excludeth libertie of the flesh 43. 2. The Roman doctrine is an occasion of their sinfull liues 43. 3. Some points of Papistry named that inuite men to libertie 43. 5. inde The Roman faith a meere deuice inuented to maintaine ambition and couetousnesse 43. 7. The vniuersalitie of the Protestants Church is shewed and expounded 44. 1. inde Touching the ancient Fathers their authoritie and vsage with vs and the Papists compared 44. 4. inde Who are Fathers with the Papists and who All the Fathers 44. 9. The Pope vshers the Fathers 44. 11. The Papists are notorious for contemning all the ancient writers exemplified 44. 12. inde The Protestants answer to them that bid them shew their Church in all ages 45. 1. inde The Papists haue not the Church Catholicke either in time or place 46. The Romane Church hath forsaken her ancient faith 47. inde Transubstantiation a late deuice 47. 8. 9. The present Romane Church hath conuerted no countries to the true faith 48. 1. inde The Indies knew the true faith afore the Papists came there 48. 3. Touching the conuersion of England by Austin the Monke 49. How the Roman Church hath conuerted the Indies Spanish massacres 49. 5. inde The question When did the faith faile in the Roman Church answered and disputed 50. 4. inde The time maner of the coming in of some points in Papistry 50. 8. inde The resistance made in former times against the Papacy with a catalogue 50 18. inde An answer to some things obiected against the former catalogue 50. 40. Papistry came in secretly and by little and little expounded 51. 2. 3. Images notoriously resisted when they came in 51. 5. The Papists worship stocks and stones as well as the Gentiles 51. 6. inde Touching adoration of the Sacrament 51. 9. The maner of Christs presence in the Sacrament explicated as we hold it 51. 10. The Papists haue written most spitefully against the honour of the blessed Sacrament 51. 11. Succession is in our Church and of what kind it is 52. 1. The callings of Luther and our Bishops iustified and declared 52. 5. The Fathers commending the succession of the Roman church in their time doth not helpe it now 53. The places produced out of them are answered 53. 5. Ephes 4.11 alledged to proue outward succession answered 54. 2. 3. Externall succession of persons in one place is neither onely in the Romane Church nor there at all 55. 2. Seuen things obiected against the succession of Popes to shew it hath bene grosly interrupted 55. 4. inde Touching the credit of Anastasius booke of the Popes liues 55. 7. It is not knowne who succeeded Peter 55. 5. The sea of Rome hath bene long voide 55. 6. A woman was Pope 55. 7. Hereticks haue bene Popes and intruders and boyes 55. 8. 9. Popes haue bin made and cast out again at the willl of famous whores 55. 9. Popes for wickednesse more then monstrous 55. 9. Many Popes at one time and the right Pope not knowne 55. 10. The Fathers commendation of the Romane Church expounded 56. Imputations layd vpon the Protestants as if they had forsaken the Church answered 57. 1 2. Luther defended touching his departure from the Pope his writings his life his mariage and his death 57. 3. inde Monsters of lies deuised against Luther 57. 7. Luther an honester man then any Pope in his time and many more 57. 9. Againe the calling of our Ministers is defended 58. Touching the power of a Priest in remitting sinne and the sacrament of Penance 58. 4. inde Miracles not concurring with all extraordinary calling 59. 1. Extraordinary callings distinguished 59. 2. Luther needed no miracles and why 59. 3. All men haue not bene in loue with Papistry 60. The obiection that Luther made to himselfe when he departed from the Pope 61. 1. The Protestants haue not forsaken the high-beaten-way of the Catholicke Church 61. 2. Touching the saluation of our ancestors vnder the Papacie 61. 4. The Scriptuies are surer tokens of the truth then the Popish miracles 62. A briefe exhortation of the Author to his countrimen 63. A Table of the Digressions contained in this Booke with their Titles The number set before signifieth the number of the Digression The number following signifieth the §. vnder which it standeth 1. PRouing that the Papists grounding the doctrine of faith on traditions make them equall to the written word 1. 2. Shewing the infolded faith of the Papists and confuting the same as not entire 2. 3. Wherein by the Scriptures Fathers and reason and the Papists owne confession it is shewed that the Scripture is the rule of faith 5. 4. Containing the very cause why the Papists disable the Scripture so from being the rule 5. 5. Wherein against the Iesuits conceit secretly implied in his first conclusion it is shewed that the Scriptures ought to be translated into the mother tong and so read indifferently by the lay people of all sorts 5. 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods Spirit shining in the Scripture it selfe 6. 7. Wherein the Trent-vulgar-Latine and our English translation are briefly compared together 6. 8. Shewing that the Scriptures are not so obscure but that they plainly determine all appoints of faith 7. 9. Declaring that the Papists haue reason to hold the Scriptures be obscure because the articles of their religion be hardly or not at all to be found therein 7. 10. Assigning the true cause of mens errors in expounding the Scriptures 8. 11. Prouing that the Scripture it selfe hath that outward authoritie wherupon our faith is built and not the Church 8. 12. Wherein it is shewed that the Scripture proueth it self to be the very word of God and receiueth not authoritie from the Church 9. 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scriptures and the reason why the Papist call so fast for the authoritie of the Church 9. 14.
Containing a discourse of Saint Austins about mens errors against the Scriptures 10. 15. Shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholick company 12. 16. Shewing how the Papists pretending at euery word the Catholick Church yet meane nothing thereby but the Popes determination 13. 17. Wherein it is shewed is what maner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 17. 18. Prouing the true faith or doctrine contained in the Scripture to be a good marke to know the Church by 24. 19. Touching the place of Saint Austin contra Epist Fundam cap. 5. and the matter which the Papists gather from it 28. 20. Concerning the proceeding of the Trent Councell in determining the matters of faith 31. 21. Shewing that Gods true Church in all ages hath now and then bin troubled with contentions as great as are now among vs. 33. 22. Obiecting the behauiour of Papists toward the diuine Scriptures thereby to shew their varying frō that which in former times the primitiue Church of Rome beleeued 35. 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time also that it began to be the seate of Antichrist 35. 24. Touching the contentions among the learned Papists of the Church of Rome and how the Papists liue not in that vnitie that is pretended 35. 25. Whererein it is shewed that in the Primitiue Church the Popes determination was not thought an infallible truth neither did the Christians for the maintenance of vnitie submit themselues thereunto 36. 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement nor beleeue his infallible authoritie as is pretended 36. 27. Shewing that the Primitiue Church acknowledged not the Popes supremacy 36. 28. Shewing that the Pope is not of infallible iudgement but may erre and fall into heresie as any other man may 36. 29. Declaring the Pope not to be Saint Peters successor 36. 30. Wherein it is shewed that the Papists are not agreed among themselues to this day how Peters supposed primacie is proued or what it containeth but they are altogether vncertaine in expounding the maine texts of Scripture whereupon they build it 36. 31. Containing many complaints made by the Papists themselues against their owne Church and people whereby it appeareth their liues are worse then can be said of the Protestants 38. 32. Touching fasting and how we differ from the Papists therein and whether the doctrine of our Church be against it as the Papists charge vs. 40. 33. Concerning Auricular confession or Shrift to a Priest shewing the needlesnesse thereof and how it is an occasion rather then a remedy of sin 40. 34. Concerning the necessitie or requisite condition of good works for our saluation shewing that the Protestants hold it 40. 35. Touching the merit of our works and what is to be holden thereof 40. 36. Answering those that accuse the Protestants for holding that no man can keepe Gods commaundements and shewing what is to be holden concerning that matter 40. 37. Whether the Protestants thinke whatsoeuer we do is sinne 40. 38. Against the distinction of sinne into Mortall and Veniall 40. 39. Touching the satisfaction that men are bound vnto for their sinnes 40. 40. Wherein the doctrine of Iustification by faith onely is expounded and defended 40. 41 Intreating of Predestination and Freewill as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of there liues nor inferre any absolute necessity constraining vs that we cannot do otherwise then we do 40. 42. Againe touching Freewill wherein the doctrine of our Church is methodically propounded and in euery point compared with that which the Papists hold that the seuerall questions betweene them and vs and the maner how and where they rise may be seene distinctly set downe 40. 43. Prouing that Gods children without miracles or extraordinary reuelation may be and are infallibly assured that they haue grace and shall be saued 41. 44. Answering that which the Papists obiect touching the miracles of their Church and Saints therein 42. 45. Touching Monkes and religious orders holden among the Papists which they say we haue reiected and forsaken 42. 46. Naming certaine points of the Papists faith which directly tend to the maintenance of open sinne and liberty of life 43. 47. Of the authoritie of the ancient Fathers in matters of our faith and religion wherein it is shewed what we ascribe vnto them and how farforth we depend vpon them and the practise of our aduersaries in contemning cluding and refusing both them and their owne writers is plainely discouered 44. 48 Containing a briefe and direct answer to our aduersaries when they say we cannot assigne a visible company professing the same faith in euery point that we do euer since Christ till now without intterruption 45. 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgine Mary Latin Seruice Reading the Scriptures Priests mariage Images Supremacy Communion in one kind Transubstantion 47. 50. Of the conuersion of the Indies to the Romane faith by the Iesuites 49. 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the nouelty of the present Romane faith 50. 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages as it came in and increased naming withall the persons that made the resistance and the points wherein and the time when from fiftie yeares to fiftie throughout all ages since Christ compendiously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry and thinke it was neuer controlled til Luthers time 50. 53. Obiecting seuen things against the outward succession of Popes in the Sea of Rome Whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 55. 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports therof made by his aduersaries shewing how sundry Popes in the Church of Rome haue liued and died worse then he though it were granted all reports made of him were true 57 55. Shewing how vncertaine and contrary the Papists are among themselues touching the power of their Priesthood in remitting sins and concerning the first institution of Shrift where it began De Iudice fidei admonitio Catholica ad Lectorem PVrus ab impuro num differt sanguine sanguis Differt iudicium laudo Galene tuum Ritibus in sacris secernitur hoedus ab agno Vox tua
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.
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
integritie of the text This distinction is a Relect. princip doctrin contriou 5. q. 3. art 3. pag. 525. D. Stapletons and therefore the Iesuite must admit it and it is the truth for no translation can fully expresse the idiom or propertie of the originall language and words and phrases may be defectiue and all secondary causes haue their impediments all which may in their kind be truly called errors and we deny not but our English translation and the Latin vulgar too is subiect to them but this hindereth not the truth of the matter nor the perfection of the text saith D. Stapleton 3 And therefore that which the Iesuite vrgeth against our translations is of no force because it proueth no error in matter but inwards onely as I haue said before for we graunt as he saith the Scripture was not written immediatly in English neither was the translator assisted by the holy Ghost in such sort that he could not erre in any point but being a man be might erre for he might erre in his owne worke which he did himselfe viz. in words and proprieties but in the matter contained which is Gods work he could not holding him to the originall Hebrew and Greeke which our translator did or at the least it was not vnpossible but he might truly and faithfully translate without any new inspiration though he were a man otherwise subiect to error because the originall might leade him and many other meanes might direct and admonish him and discouer his error else what will the Iesuit say when an ordinarie Pastor preacheth Gods word to the people For that which he deliuereth may be free from error and yet his voice is a humane worke and himselfe hath no immediate or infallible inspiration The very same reason is there of translations for a diuine work propounded by a humane meanes may be free from error which I further proue by Bellarmines owne confession who speaking of the vulgar Latin b Admittimus enim interpretem non esse prophetam errare potuisse tamen dicimus eum noÌ„ errasse in illa versione quam ecclesia probaâ—it De verbo Dei l. 2. c. 11. saith He admitteth the translator was no Prophet but subiect to error yet he could not erre in that translation which the Church allowed where he granteth that some translatioÌ„s done by a man subiect to error may yet be free if the Church allow it Now the Church hath allowed our English and we say ours is the true Church and therefore the translator though he were but a man did not erre Againe thus I reason if the Latin translator were freed from erring that is to say might erre but yet did not then our English translator may be freed likewise because he hath the same meanes for if the approbatioÌ„ of the church exempted him ours also hath the same approbation but that could not exempt him for it was extant and therefore was free from error if euer it were so at al c It began to be receiued about the time of Gregory the great who entred his Papacy in the yeare 590 saith Baron annal toÌ„ 2. an 231. nu 47. but was neuer declared to be authenticall till the Councell of Trent Sess 4. anno 1546. a thousand yeares or at the least some time afore the Church either allowed it for authenticall or could take notice of it And when the Councel of Trent did approue it it put no other truth into it then was there before but onely declared it to be true It followeth therefore that the translator was preserued from error by no other meanes and why might not the same direct ours also as namely the infallible and perpetuall veritie of the doctrine it selfe translated the direction of Gods spirit his owne diligence meanes skill faithfulnesse and the Churches carefull ouersight 4 The summe of all is this that our English Bible containeth two things the Doctrine and the Translation d 1. Tim 3.16 2. Pet. 2.20 The Doctrine was inspired of God written by men infallibly assisted by the holy Ghost and therefore is free from error and so coÌ„sequently the Scripture translated into English in respect of the matter is infallibly true because it was done by the immediate inspiration of the spirit of God The translation was done by the ministerie of the Church and industrie of certaine men who though they had no supernaturall inspiration or priuiledge from error yet we know infallibly they haue not erred in the matter by the same meanes whereby we know other truths and discerne other articles of Christian faith namely by the light of the doctrine translated the testimony of the spirit the ministery of the word the rules of art the knowledge of the tongues and such like 5 To that which the Iesuite faith out of Gregory Martin I answer that Martin hath said something against our translations but proued nothing Doctor Fulkes confutation of his discouery lieth yet vnanswered and long must do Martin cannot giue one instance of the sence corrupted his exceptions are childish if you reade his booke But as e De opt gen interpret ad Pammach Ierome said of some that vnskillfully reproued his translations so I may answer Martin and the Iesuite These and such like toyes are scored vp for our hainous faults Martin missed it farre as f Treatise of Renuntiat p. 156. some of his fellowes charge him producing the Councell of Trent against him when he allowed Recusants to go to Church with a Protestation He that was so short in his proofes at home might be as wide in his discoueries abroad And if the g Palaephat de Fabul non credent Lamia would haue pluckt his eyes out of his boxe and vsed them at home as well as he did abroad he might haue seene some errors also in his owne vulgar Latin whereof I will say something in the seuenth digression 6 His next reason is that the often change and variable translations do shew that some haue erred Whereto I answer two things First though it be granted that some haue erred yet hence it followeth not that all haue which is the point he must proue else he were as gond say nothing For we defend the Scriptures well and faithfully translated not this or that mans edition whereof our Church taketh no notice whether it be pure or no. It is sufficient for the veritie of our assertion that in the Church there be some translations faithfull and agreeing with the originall 7 Secondly we do not deny but our translations varie and haue bene altered according to h Posseuin biblioth select l. 2. cap. 8. inde Sixt. Senens biblioth Sanct. lib. 8. haeres 13. Bellar. de verb. Dei l. 2. cap. 8. Caesar Baron tom 2. an 231. Aug. de doctr Christ lib. 2. cap. 11. the example of the primitiue Church before vs. But this variety hath bin in the words and style and not in any materiall
point of the sence For we know the diuine doctrine to be one and the same in all translations immediatly in the originall and more obscurely in the translations and therefore we so vse them as that we examine all by the originall approuing the best and not hindering the mending of it if need require But this change implies no such error in the matter For one true sence may be vttered diuersly and though things be alwayes one and the same yet words be diuers In which sence our translations are of differeÌ„t sort and yet no materiall error As for example some playner or in phrase liker the original then othersome One translation is in verse another in prose one word for word another sence for sence one hath a higher obscurer phrase another a lower and playner yet how can it be inferred hereupon that therfore they be erronious when they all yeeld the same diuine sence Therefore Austins iudgement is more to be preferred who saith i De doctrin Christ lib. 2. c. 12. 14. the variety and multitude of translations doth not hinder vs from vnderstanding the text but very much helpe vs specially if we shall diligently compare them one with another And what shal become of the popish Authenticall vulgar if change and varietie be a signe of error which so often was changed before it came to that it is and since the Trent approbation hath so many different copies Yea what shall become of their Missals Portesses and Seruice bookes that so many times haue bin reformed and more should be but that the Seruice of the Church would be altered so farre that scarce any shew of the ancient Religion would be remaining in it k Loc. lib. 11. cap. 5. saith Canus a Popish Doctor 8 But the Iesuite obiecteth further that seeing the translatour being but a man may erre how shall an vnlearned man be infallibly sure that this or that translation erreth not or if it erre in on point that it doth not in another vnlesse the Churches authoritie be admitted to assure vs Whereto I answer l Psal 119 105. Prou. 6.23 2. Pet. 1.19 that the doctrine conteyned in the Scripture is a light and so abideth into what language soeuer it be translated and therefore the children of light know it and discerne it For m Ioh. 10.4 1. Cor. 2.15 1. Ioh. 2 20. Ioh. 7.17 14.16.17 God directeth them by the holy Ghost who openeth their hearts that they know his voice from all others and that the light of his truth may shine vnto theÌ„ Which light is of this nature that it giueth testimonie to it selfe and receiueth authoritie from no other as the Sunne is not seene by any light but his owne and we discerne sweet from sowre by it owne tast And for the opening of our eyes to see this light whereby our conscience may be assured we haue diuers meanes some priuate as skill in the tongues learning labour prayer conference c. Some publicke as the ministery of the word which is the ordinance of God to beget this assurance which act of the Church is not authoritie to secure me but ministery to shew me that which shall secure me which ministery is founded on the Scripture it selfe in that from thence it fetcheth the reasons that may perswade me and sheweth the light that doth infallibly assure me And thus we know our translations to be true Digression 6. Declaring how the assurance of our faith is not built on the Churches authoritie but on the illumination of Gods spirit shining in the Scripture it selfe 9 So then the vnlearned man is secured not vpon the Churches credit and authoritie but by her ministery which teacheth him he is directed to the light it selfe and this ministery we haue and vse for our translations but they that obey it know the translation and so proportionably all other articles of faith to be infallible because the matter therof appeares vnto them as a candle in a lanterne shewing it selfe in it owne light And that you may see the difference betweene these two the Churches teaching and the illumination of the spirit in assuring vs the spirit of God is an inward meanes the teaching of the Church an outward the spirit secureth vs by his owne authoritie the Church directeth vs by her ministery the spirit hath light in it selfe the Church borroweth hers from the Scriptures the spirit can secure vs alone the Church neuer can without the spirit But nothing can be playner to this purpose then the saying of Constantine the great in his epistle to the Persian n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. hist lib. 1. cap. 25. Marking the diuine faith I obtaine the light of truth and following the light of truth I acknowledge the diuine faith We need then a more certain authoritie then the voyce of the Church that may prostrate our mind with a lightning froÌ„ heauen and stand vpon his owne ground not drawing his resolution from any thing out of it selfe 10 This is not far from that which the learnedst of the Papists be driuen to acknowledge through the necessitie of the truth For thus writeth o Princip doctrinal lib. 8. cap. 22. Stapleton in that booke where he most defends the Churches authoritie The godly are brought to faith by the voyce of the Church but being once brought and enlightened with the light of diuine inspiration then they beleeue no more for the Churches voyce but because of the heauenly light And yet more plainely in p Triplicat inchoata aduers Gulielm Whittak in admonit ad Whitak the last booke that euer he wrote that one would wonder the Iesuite should see no authoritie to secure vs but the Churches The inward perswasioÌ„ of the holy Ghost is so necessary and effectuall for the beleeuing of euery obiect of faith q Nec absque illa quicquam à quoquam credi possit etsi millies Ecclesia attestetur per illam solam persuasiâ—nem quodlibet credenduÌ„ credi queat tâ—cente prorsus vel noÌ„ audita Ecclesia that without it neither can any thing by any man be beleeued though the Church testified with it a thousand times and by it alone any matter may be beleeued though the Church held her peace or neuer were heard Where is he then that saith we cannot be infallibly sure that this or that is doctrine of faith free from error vnlesse we admit an infallible authoritie in the Church to assure vs Digression 7. Wherein the Trent vulgar Latin and our English translation are briefly compared together 11 Which authoritie if we did admit supposing the Church were like theirs might we not speed possible as the Papists haue done in their authenticall vulgar and be assured of that which were starke naught For I thinke the Sun neuer saw any thing more defectiue maimed then the vulgar Latin yet r Concil Trid. sess 4. their Church hath canonized it for good
ye need nothing else but to reade A truth so manifest that the Iesuits themselues are constrayned to yeeld it For e Anal. fid pag. 100. Gregory of Valence writeth that such verities concerning our faith as are absolutely and necessarily to be known beleeued of all men are f Perspicuè ferè plainely taught in the Scriptures themselues And g Dist 37. Relatum the Canon law saith When the law of God is read it must not be read or taught according to the power and knowledge of our owne wit For many words there be in the Scripture which may be drawn to that sense which euery one for the nonce will frame to himselfe But it should not be so For h Non enim sensum extrin secus alienum extraneum sed ex ipsis Scripturis sensum capere veritatis oportet you must not from without them seeke a forren and strange sence that so you may as you can confirme it with the authoritie of the text but we must out of the Scriptures themselues receiue the meaning of the truth For the diuine Scriptures containe i Integram sumam regulā veritatis the whole and firme rule of faith 4 Against this that I haue answered the Iesuite hath couched together diuers obiections And first that learned men many times mistake the sence of places expounding that one way which is meant another as for example that figuratiuely which is meant literally whereto I answer three things First this proueth not the pretended difficulty of the Scripture but only the weaknesse and ignorance or possible the frowardnesse and preiudice of some men And so a wrong cause is assigned for the Scripture is not the cause of these mens erronious expositions as I will shew in the tenth Digression 5 Next this argument conuinceth not all the Scripture of obscuritie but only some of it which we grant But then what gaineth the Iesuite For he must proue that all the Scripture and specially that which containeth the principles of our faith which we call the rule to be obscure and intricate which he can neuer do For k Aug. de doctr Christ li. 2. c. 9. Chrys hom 3. in 2. Thess those things which concerne our faith and conuersation yea all things necessary are plainely and manifestly set downe the which cannot be made vncertaine by the obscuritie of other places Therefore the diuersitie of mens iudgements sheweth the learnedst men that are l 1. Cor. 13.11 to know but in part and the Scripture in some part to be obscure but not that all is obscure or that which is so is too obscure to be the rule See Digression 10. 6 Thirdly though the proper interpretation be sometime mistaken yet the truth is not alway thereby obscured For heare what m De doct l. 2. cap. 36. Austin saith He erres not perniciously neither doth he altogether say vntruly who sometime expoundeth otherwise then the text meaneth if so his exposition further charity the end of the commandement He is indeed deceiued but yet so as when a man losing his way through a by-field cometh whither the way leadeth His meaning is that in many cases wrong expositions hinder not the determinate and plaine iudgement of the text 7 But seeing experience sheweth that diuers expound diuersly yea one contrary to another how may one be infallibly sure that he only expoūdeth right hauing nothing to assure him but the seeming of his owne reason which reason others thinke they haue as well as he Wherto I answer three things First this infallible certaintie befalleth not all men For God in his iudgment leaueth many to be seduced by their own seeming sense and reason and deceiued in their owne opinions as n Psal 119.18 Ioh. 7.17 8.43.47 14 16.17 1. Cor. 2.14 2 Th 2.11 2. Pet. 3.16 the Scripture teacheth manifestly neither is there any externall meanes left by God in the world effectuall to conuince those whom he hath giuen ouer and which want his spirit as already o §. 4. nu 2. I haue shewed For though the Spirit speake euidently in the text and plentifully to meet with all doubts and cases as p Part. 3. Tit. 18. c. 3. §. 3. Antoninus speaketh yet the wicked haue no eares to heare it their owne preiudice hindereth them For what can be playner then this that Iesus is the Messias the sacrifice of Aaron is ceased the blood of Christ doth away our sins yet the Iew beleeueth it not and the reason is giuen by Saint Paul q 2. Cor. 3.14 because the vaile of Moses is laid ouer his heart therefore Austin prayeth r Cons l. 11. c. 3. Thee ô my God I beseech pardon my sinne and which causedst thy seruant Moses to speake the truth cause me also to vnderstand it If this be a defect in our rule they which make the determination of the Roman Church the rule incurre the same inconuenience For ſ Princip Doctrin fid lib. 8. c. 1. 2. Triplic inchoat in admonit ad Guil. Whytak Doctor Stapleton acknowledgeth The inward perswasion of the spirit is so necessary that without it no man can beleeue any thing though the Church giue testimony a thousand times And t Relect. controu 4. again he complaineth This is the beginning of our calamitie that an hereticke heareth not the Churches voyce The same say we this is the spring of an heretickes confusion that he heareth not the voyce and definitiue sentence of the Scripture 8 Secondly to the point of his demand the truth contained in the Scripture is a light and is discerned by the sonnes of light u 1. Ioh. 2.20 Ioh. 8.31.32 the inward witnesse to assure them is the annointing of the holy Ghost x Luc. 1.4 Act. 17.11 2. Pet. 1.19 the outward witnesse is the Scripture it self which by it own light perswadeth vs in all cases doubts questions and controuersies clearly testifieth with vs or against vs. Which light is ordinarily attained to by vsing the meanes some priuate as reading prayer conference of places consent of the godly helps of learning and reason sanctified some publick as the ministery of the Church which ministery as all other meanes is founded on the authoritie of the Scripture it selfe And this is something to assure vs more then the seeming of our owne sense and reason 9 Thirdly the Churches word and authoritie neither doth nor can assure vs that is to say we are not infallibly certaine this or that is the right meaning of the text because the Church hath decreed it so to be but by the Churches ministery ordinarily we are instructed as I shew more at large in the 11. Digression and haue touched already in the sixth 10 But many things are required for the perfect vnderstanding of the Scripture which are but in few they which haue thē be not sure either that they haue them or that they erre not in vsing
l. 11. c. 3. Ecclesiam esse regulam infallibileÌ„ proponendi explican li veritates fidei non potest reduci ad authoritateÌ„ ipsius Ecclesiae Hoc enim esset idem per idem confirmare sed necesse est reducere hunc assensum ad testimonium Spiritus sancti in â—linantis per â—umen fidei â—d â—oc credibile â—ccleâ—ia non â—otest errate Dom. Ban 22. q. 1. art 1 pag. 17. Austin be wel considered Moses that writ these things O God is gone to thee if he were now before me I would desire him to open them to me and I would heare him if he spake Hebrew I could not vnderstand him if he spake Latin I could know what he said but how should I know whether he spake the truth And if I did know it could I know it from him For within me in the inner parlour of my thought there is neither Hebrew nor Latin â—or Barbarian truth that could say Moses saith true that I should presently being certaine and confident say to him thy seruant thou sayest the truth Therefore seeing I cannot aske him I aske thee the truth by whose fulnesse he spake the truth thee O my God I beseech pardon my sin and which gauest him power to speake these things giue me also power to vnderstand them Austine would neuer haue enquired thus how he should know whether Moses spake the truth if he had thought the testimonie of the Church could secure vs he could not beleeue the Scripture vpon Moses word then much lesse could he beleeue it on the Churches Yea his words do wholy exclude the authoritie of Moses both totall and partiall 20 The Papists therefore are the patrons of Atheisme t Bellarm de effect Sacram. l. 2. c. 25. who teach that if we take away the authoritie of the present Church and of the Councell of Trent then the whole Christian faith may be called in question for the truth of all ancient Councels and of all points of faith depend vpon the authoritie of the present Church of Rome How much better said u De doctrin Christian l. 1. c. 37. Austin Our faith shall reele and totter if the authority of the Scriptures stand not fast Let these assertions of Papistry be well noted § 9. Thirdly they erre in the third condition For the Scriptures are not so vniuersall as the rule of faith had need to be For this rule ought to be so vniuersall that it may absolutely resolue and determine all points questions and doubts of faith which either haue bene or may hereafter fall in controuersie But the Scriptures alone are not thus vniuersall * Non inficiamur praecipua illa fidei dogmata ad saluteÌ„ omnibus necessaria perspicuè satis comprehendi in Scriptura Coster ench c. 1. For there be diuerse questions of faith and those also touching verie substantiall points which are not expresly set downe and determined in the Scripture As namely that those books which are generally holden for Scripture are euery one the true word of God For this in particular of euery booke holden for Scripture we shall not find expresly written in anie part of the Scripture This part therefore whereupon dependeth the certaintie of euery other point proued out of Scripture cannot be made infallibly sure vnto our vnderstanding or beliefe vnlesse we put some other infallible rule whereupon we may ground an infallible beliefe which infallible rule if we admit to assure vs that there is at all anie Scripture and that those bookes and no other are canonicall Scripture why should we not aswel admit it to assure vs infallibly which is the true sence and meaning in all points of the same Scripture The Answer 1 The Iesuits first exception against the Scripture was that it was too difficult now followeth his next that it containeth not all things needfull to be knowne Thus his argument may be concluded The rule must be vniuersall containing all points of faith But such is not the Scripture for many substantiall points are not expresly set downe therein Therefore it is not the rule Whereto I answer denying the assumption for euery point of faith and whatsoeuer else is needfull either to be knowne or done is contained in the scripture so far forth that there is no point question or doubt concerning faith but by the scriptures alone it may absolutely be determined For a 2. Tim. 3.15 it is profitable to teach to reproue to correct and to instruct in all righteousnesse that the child of God may be absolute being made perfect to all good workes 2 But the Iesuite saith there be diuers things not expresly set downe or determined reseruing this word expresly for a starting hole to creepe out at because they be not written word for word in so many syllables But I answer him three things first that the Popish diuinitie is that many points are contained in the Scripture neither thus expresly nor yet at all to be concluded thence by collection for else why make they that opposition betweene the scripture and tradition Secondly if this be his mind then he hath put more into the assumption then was in the proposition for the rule is not bound to containe all things thus expresly Thirdly that is expresly in the scripture which is there set downe either plainly in so many words as b De doctrin Christian l. 2. c. 9. Austine saith All things are that concerne our faith and manners or by analogie when it is necessarily implied in the text For c Alliaco 1. sen qu. 1. art 3. euery such conclusion is a theologicall discourse and hath his warrant from the text and so still the scripture containeth all things needfull 3 Against this the Iesuit hath one argument that it is no where written that these bookes of scripture that we haue are the true word of God Wherto I answer first though this were granted yet would it not follow that all points of faith are not contained in the scripture because in euery profession the principles are indemonstrable assented to without discourse and the scriptures are the principles of religion and therefore first we must grant them to be the very word of God and then say they are such as containe all points needfull to be knowne This then which the Iesuite requireth to be shewed out of the text it selfe is first to be supposed yea beleeued that it is the true word of God whereto we are perswaded by the heauenly light it selfe Secondly I wonder at the Iesuites confidence that dareth so boldly say that of euery booke holden for scripture we find it not expresly written that they are the true word of God for Saint Paul d 2. Tim. 3.16 saith expresly All Scripture is giuen by inspiration of God and Saint Peter e 2. Pet 1.20 Luc. 1.70 saith No prophecie in the Scripture is of priuate interpretation but the holy men of God spake as they were moued by
without testimonie of miracle giue assurance to others that he is thus taught especially in such sort to make them forsake the teaching of the catholike Church which by plaine proofes and testimonies of Scripture they do know to be taught of God Nay they ought not in anie sort to beleeue him but rather to esteeme him as one of those of whom it is said Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum nihil vident dicunt ait Dominus cum ego non sum locutus Neither is it sufficient that these men alledge words of Scripture for that which they say because euery sect-maister alledgeth Scripture for his opinion yea the diuell himselfe for his purpose bringeth words of Scripture Math. 4. The Answer 1 These two conclusions might easily be granted without further examinatiō if the Iesuit had not a further reach in them thē the words pretend For what Protestant thinketh that any priuate mā or any company of men how learned soeuer or any mans naturall wit and learning is the rule of faith which honour we giue to the spirit of God in the Scriptures only But the Iesuit aimeth at those which in cōparison of the rest of the world being but priuate men particular Churches haue examined refused the Romane faith as Wicklieffe Hus Luther and the Churches of England Scotland and Germany haue done that so hauing in his former conclusion pluckt the Scriptures from you he might also in these two bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you and when he hath done in his last conclusion obtrude vpon you his Papall consistorie If he meant Priuate men wits learning and companies as they are opposed to diuine and spirituall he said well for no such priuate men wits learning or companies may be heard against the present doctrine and this is well proued in the Iesuits discourse but vsing it in that sence as it is opposed to common and vsuall a Priuatum accipio vt opponitur communi spiritui Mart. Peres de Tradit part 2 assert 4. pag. 48. which the Papists alway do his conclusions are vntrue viz. that nothing may be receiued which priuate men or particular companies teach against that which is surmized to be the Catholicke Church For in matters of religion it maketh no matter whether the teachers be many or few publicke or priuate persons as long as they teach the faith and expound the Scriptures truly For a true exposition is publicke though the companie that giue it be priuate and a false exposition is priuate though the Church that vrge it be neuer so publick yea though it came from a generall Councell And so this is to be holden concerning priuate men and companies that they may sometime be infallibly assured of the truth against a publicke multitude as the Romane Church for example and hauing the Scripture for their foundation may teach and beleeue against it in which case though their persons and wit and naturall learning be not the rule yet as long as they follow the Scripture which is the rule we are bound to heare them This being all that we hold and that which the Iesuite in these conclusions girdeth at now I come to examine his arguments against it 2 First he saith all mens wit and learning is humane natural and fallible therfore no mans wit or learning can be the rule which must sustaine our faith diuine supernaturall and infallible Wherto I answer granting the whole argument for we say not any mans learning is the rule or any companie of men the foundation of our faith but the contrary as I haue said onely we hold they may be so assisted by the holy Ghost that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church And this is a full answer to the second conclusion 3 Next in his third conclusion he saith No priuate man can be this rule at least when he teacheth contrary to the receiued doctrine of the Catholicke Church because Saint Paul saith If any preach any other Gospell then then which we haue preached vnto you let him be accursed This text is b Rhem. vpon Gal. 1.8 commonly vrged against Luther and Caluin for preaching otherwise then the Romish Church beleeueth whereby you may see what the Iesuite driueth at in these two conclusions But I answer though this text proue that no priuate man is the rule of faith and that no teaching may be receiued against the Scriptures yet there is nothing in it against such as resist a false Church though they be men neuer so priuate For Saint Paul speaketh of the doctrine which he had taught not which euery Church calling it selfe Catholicke may possible hold and of it he saith Let him be accursed that preacheth otherwise Now c Phil. 3.1 Iren. l. 3. ca. 1. Niceph. Callist l. 2. c. 34. all that the Apostle preached is written in the Scriptures and so he accurseth none but such as teach against them forbidding all men to preach against the Churches doctrine consenting with the word But when any thing deflecteth from that it may and must be excepted against euen by priuate men else this very text accurseth them for consenting to it Thus d Contra lit Petiliā Donat. l. 3. c. 6. de Vnitate Eccles cap. 11. Austin expoundeth the place If we or an Angell from heauen declare vnto you either concerning Christ or his Church or any other matter belonging to our faith or life any thing but that which you haue receiued in the writings of the Law and the Gospell let him be accursed See Austine preferring the Scripture aboue all things expoundeth the place against such as teach any thing concerning faith and manners let the Iesuit mark this but that which is contained in the Scripture and the Iesuite begging the question talketh idlely of his Romane Church 4 His second argument to proue his third conclusion is that the priuate spirit is not infallible and plainly knowne Whereto I answer that this is false meaning priuate as the Iesuite doth I haue distinguished it for a smal company holding against a multitude as e 1. Reg. 22. 23. Michaiah did against 400. Prophets may be directed by the spirit of God in the Scriptures which are infallible plainly knowne But neither thēselues nor any other can be sure they are thus taught I answer this is vntrue for the Scripture is a light and knowne by the sons of light and by it they may be assured Now they that be thus assured are infallibly sure they are taught by the holy Ghost for f 2. Tim. 3.16 All Scripture is inspired of God and containeth the teaching of the holy Ghost But there is no promise in the Scripture to assure him he is thus taught Yes for the Scripture promiseth that euery doctrine is of God that consenteth with it and
all things is infallible which if it were granted yet were it too short to proue that therefore this Church were the rule of faith For euery infallible thing whose teaching is most true is not yet in the ordinance of God set apart to instruct vs. As the Angels of heauen for example are not the rule of our faith though a Fr. Suarez in Tho. to 1. disp 42. sect 1. they haue all the graces and glorie that a creature can haue and consequently the grace of infallibilitie Let this be noted in the first place 2 But yet the doctrine and teaching of the Church is not in all points infallible and most true neither meaning this doctrine not of the Scriptures but of the Churches ministery in propounding and following the same for in her ministery and manners she may and doth erre as shall appeare in my answer to the Iesuites reasons throughout this section But first the question must be made plaine For to say as he doth here and euery where in this question that the teaching of the vniuersall Catholick Church is infallible not subiect to error is an improper speech not incideÌ„t to the question because that Church comprehendeth all the triumphant Church in heauen which neither can be vsed neither do we charge it with error but confesse it to be b Ephes 5.27 glorious not hauing spot or wrinkle or any such thing All the question is of that part of the Catholick Church which dwelleth here on earth professing the name of Christ and liuing in warfare against the world and Satan called the Church militant Which so distinguished we hold to be subiect to error both in manners and doctrine And the Iesuite of necessitie by the vniuersall Church must vnderstand onely this part thereof because this part onely is apt to teach vs and hath ministerie in her hands or else he disputeth confusedly not distinguishing the termes of the question 3 This being noted now I come to the discourse which may all be concluded in this syllogisme that we may the better iudge of it That 1. vnto which Christ hath promised his owne presence and the presence of his spirit for euer to the worlds end 2. which hath commission from God to teach all nations 3. which all men are commaunded to heare in all things 4. they that heare it are warranted as if they heard Christ himselfe 5. they that heare it not are threatned as if they despised Christ himselfe that is free from error and the doctrine thereof in all things is infallible But such is the Church that concerning it Christ hath 1. promised 2. giuen commission 3. commanded 4. warranted and 5. threatned as is aforesaid Therefore the Church is free from error and the doctrine thereof in all things is infallible This is the summe of all this section whereto I answer by denying both propositions and the reason is for that they consist of Scripture falsly expounded and applyed and this my answer I set downe more particularly in that which followeth wherein I will examine euery text as it is alledged and make it plain that neuer a one of them proueth the conclusion 4 The first place is Mat. 28.20 Lo I am with you alway to the worlds end But I answer 1. this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speake of the words properly according to their immediate sence 2. To whomsoeuer it belongeth the meaning is c Iansen concord Eâ—ang cap. 149. that howsoeuer his bodily presence ceassed yet his prouidence should neuer faile to preserue comfort them in all their troubles and helpe them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection This must needes be granted to be all that is meant First because Christ is not absent from his people euery time they fall into an error but remaineth with them still for all that either forgiuing it or reforming it Secondly this promise notwithstanding yet afterward d Gal 2.11 vide August de Baptism cont Donat. l. 2. c. 1. de agon Christian c. 30. Thom. in ep ad Gal. c. 3. lect 3. Peter one to whom the promise was made erred against the truth of the Gospell and was therefore by Paul rebuked and resisted to his face which thing could not haue fallen out if this promise had exempted the Church from all error Thirdly if it priuiledge the whole Church from error because it is made to it then consequently it priuiledgeth the particular Churches Pastors and beleeuers therein because it is made to them likewise but experience sheweth these latter may erre and therefore the meaning must needs be as I haue said Fourthly e See §. it is a ruled case among the Papists that the Pope may erre which could not be if these words of Christ meant the Church of Rome and that infallible iudgment which the Iesuite talketh of As for his glosse vpon the words that Christ in them should promise his continuall presence not for a while then nor for a while now but for euer it is altogether either idle and inept For he can name no Protestant that euer thought Christ was at any time absent but we all constantly beleeue he alway was is and shall be with his Church to the end 5 The second and third places are much like the first Iohn 14.16 I will pray the Father saith Christ and he shall giue you another comforter that he may abide with you for euer And Iohn 16.13 When he is come which is the Spirit of truth he will leade you into all truth But I answer two things First these words are properly extended to the Apostles promising f Act. 2.4 that which was performed immediatly after Christs ascention and ought not to be stretched any further Which being so they conclude somewhat for them but little for the Church because euerie grace belongeth not to the Church in all ages that was giuen the Apostles Secondly applying them to the Church also the meaning is that the holy Ghost should neuer forsake it but perseuere in teaching it all truh which is simply necessary to saue it according as the Church is able to learne it which he doth by meanes of the Scripture though not at all times alike perfectly but so as he endueth it with all holines and yet many sins are found in it This interpretation must needs be allowed for three causes first the Apostle saith of himselfe and the Church g 1. Cor. 13.9 Now we know but in part and prophesie in part Which were not true if these words of Christ had secured the Church in all things and in euery truth for the part cometh short of the whole Secondly this promise belongeth as well to one Apostle as another yea h 1. Ioh 2.20 to all the faithfull as wel as to the
Apostles if it reach to the Church so that if that be the sence which the Iesuite setteth downe then all the Apostles had equall priuiledges from error with Peter and particular Churches and men should be as infallible as the whole Church it selfe which I am sure the Iesuite will not grant Thirdly Saint Austine i Tract 96. in Ioh. tom 9. expoundeth the words as I do He shall teach or leade you into all truth this I think cannot be fulfilled in any mans mind in this life for who is he liuing in this bodie so corrupt and loading the soule that can know all truth when the Apostle saith we know but in part But forasmuch as by the holy Ghost it cometh to passe whose earnest we haue receiued that hereafter we may come to the fulnesse it self whereof the same Apostle saith then shall we see him face to face and now I know but in part but then I shall know as I am knowne not that which shall be in this lâ—fe onely but all that which shall befall vs till the perfection come the Lord by the loue of his spirit hath promised saying He shall teach you all truth As for the Iesuites exposition that he may remaine with you for euer not onely for sixe hundred yeares it smelleth either of his malice or ignorance For which of vs euer yet said the holy Ghost departed from the Church after sixe hundred yeares Let the Papists deale sincerely and leaue their coyning 6 The fourth place is Math. 28.19 Go teach all nations Whereto I answer first these words were spoken to the Apostles onely and not to that which the Iesuite calleth the Catholike Church Now I grant their teaching was infallible and all men were bound to heare it for they taught that which afterward they writ in the Scripture yet so they taught and with such commission that k Act 17.11 the people are commended which examined their teaching by the Scriptures Secondly we grant the Pastors of the Church in all ages haue commission to teach likewise but that proueth not all their teaching to be alway infallible because naturall corruption hanging on them they may faile in that which is committed to them Neither is this any inconuenience binding vs sometime to beleeue that which is false for the bond hath a limitatioÌ„ that we heare them so farre as they teach agreeable with the scriptures and no further and by those scriptures we may relieue our selues if they chance to teach falsly 7 The fift place is Luk. 10.16 He that heareth you heareth me Which words were spoken to the Apostles all whose teaching and writing was true infallibly and therefore were sufficient warrant to the hearers to accept it But being applied to the Church and ordinary Pastors therein l Ferus lib. 3 in Math. cap. 23. they must be vnderstood with this caution if they hold them to the instructions that Christ giueth them if they come in the name of Christ deliuering his words truly and consonant to the scripture for such are to be heard as Christ himselfe else m 1. Ioh. 4.1 1. Cor. 14.32 we must trie the spirits and iudge of the Prophets This place therefore being to be vnderstood conditionally proueth not that which the Iesuite concludeth absolutely and vniuersally 8 The sixt place is Math. 23.2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Which words I grant must be vnderstood of the Ministers of the Gospel that succeed the Apostles as wel as of the Pharises that sate in Moses chaire therefore I answer three things 1. I mislike it not that he compareth the Priests and Bishops of his Church to the Scribes and Pharises 2. By Moses chaire is meant neither outward succession nor iudiciall authoritie but the profession of Moses law 3. n Si quae cuÌ„que dixerint nobis ea facere iubemur cur alio loco Christus cauere voluit à feâ—mento Pharisaeorum cur rursum eorum traditiones exemplo etiam proprio coÌ„temnere docuit aliquid ergo doctrinae propriae puritati euangelij admiscere possunt in quo non solùm non sunt audiendi sed sunt etiam refutandi Id ergo prae cauit Christus ne plebs malis docentium exemplis ad contemptionem verae doctrinae inducatur Nunc ergo quae dixetint nobis Pharisaei eadem facere iubet Christus cum super Cathediam Mosis federint hoc est legem enarrauerint docucrint proposuerint Can. loc l. 5. c. 4. Our Sauior doth not simply commaund the people to obey the Pharisees in all points of their doctrine or teach them that their locall succession did priuiledge them from error but onely that they should not for their euill life be offended at that which they might at any time teach well because though their life were wicked yet that which they taught out of Moses chaire that is to say according to Moses law must be followed Now this was far from enioyning them in all points to do according to the doctrine of the Scribes and Pharises as I proue by foure reasons first o Iansen concord euang cap. 120. Em. Sa. notat in Math. 23. v. 3. the Popish expositors say this place bindeth vs not to obey them if they teach that which is euill for that is to teach against the chaire Which exposition granteth we are not bound to heare them in all points without limitation as p Ecce sine limitatione aliqua Martin Peres de tradit part 3. pag. 328. a Popish Bishop speaketh with the Iesuite and supposeth they may teach vntruly in some points Secondly if I may refuse them in some points then hence it followeth vnanswerably that there is another rule whereby I may be directed in hearing for else how should a man be able to distinguish those points wherein he must follow his teachers from those wherein he must not Thirdly the Pharisees taught many errors and blasphemies both q Math. 5.20 25.3 23.13 against the law of Moses and r Marc. 14.64 Ioh 7.48 8 13. 9.22.24 19.7.15 against the diuinitie of Christ in which regard our Sauiour bad his disciples Å¿ Mat. 26.6.12 to beware of the leauen of the Pharises which was their doctrine Wherein he had gainsaid himselfe if by Moses chaire he had meant any thing but the prescript of the law or by those words had commaunded vs in all points to do according to the Prelates doctrine for then the Iewes must not haue honored parents nor loued their enemies nor beleeued in Christ because the Pharises taught against these things Lastly t Gloss in Mat. 23.2 Nicol. Gorr ibid. Arias Mâ—ntâ—n elucid ibid. the Papists themselues expounding the place write that to sit in Moses chaire is to teach according to the doctrine and rule of Moses law and to commaund things agreeable thereunto that is to say true doctrine and the same
that Moses taught wherein onely they might be followed and no further u Lib. 3 in Mat. cap. 23. Ferus saith that Christs commandement Obserue and do whatsoeuer they bid you bound them not to obserue all the decrees of the Pharises but so farre forth as they agreed with the law in like sort he said to the Apostles and their successors He that heareth you heareth me and he that despiseth you despiseth me but Matthew had set downe before that he charged them to preach the Gospell whereby it appeareth that the Apostles must be heard but so farre forth as they be Apostles that is as they do Christs message and teach the things which Christ commandeth but if they teach other things or contrary to Christ then are they no more Apostles but seducers and not to be heard Which exposition of Ferus a Papist excludeth you see the Iesuites collection for the infalliblenesse of all the Prelates doctrine and giueth the people libertie to examine it by the Gospell 9 Neither did any of the auncient Fathers vnderstand the place otherwise for Austine in x Ep. 165. ad Generos the place alledged onely affirmeth two things first that in the Church of Rome there had bene a continuall succession of Bishops from Peter to Anastasius who then liued which he saith because the Donatist in his epistle to Generosus had pretended a certaine succession of Bishops from Donatus the beginner of that sect and to satisfie him that if succession were to be stood vpon then there might a succession of better likelihood be brought against him Secondly he affirmeth that in all this Romane succession there had bene neuer a Donatist and though there had yet should the people of God incurre no danger thereby because Christ hath forewarned them of euill ouerseers that they follow their teaching and not their doing In all which discourse what one word is there whereby it may be gathered that Austine thought as the Iesuite doth that in all points we must do according to the doctrine of the Prelates or that the Church and Bishops of Rome can erre in nothing for the succession mentioned implieth no such matter for any thing that Austine saith And the other words Our Lord hath prouided for his Church by saying of euill Prelates Do what they say but not what they do can shew no other meaning in him then was in Christ and how Christ meant them I haue alreadie set downe the summe whereof is that no Christian man forsake the vnitie of the Church for the Pastors euill life but that still they heare them and follow them as long as they teach out of the chaire that is according to the doctrine of Moses and Peter from which the Romish Church is departed long ago So that those words Do what they teach being referred to the former they sit in Moses chaire must be expounded ioyntly with them Do what they teach out of the chaire which being granted how followeth it from hence that therefore the teachers can erre in nothing 10 The last place is Math. 18.17 If he refuse to heare the Church let him be vnto thee as a heathen and a publican Which words the Iesuite saith containe a threatning against such as do not in all things follow the Church y Bellarm. de verbo Dei l. 3. c. 5. Eman. Sa. Not. Mat. 18.17 meaning the Pastors of the Church Whereunto I answer two things first it followeth not that the Church cannot erre because we are bidden to heare it for so we are commaunded to z Rom. 13.1 obey magistrates and yet they may commaund things vnlawfull and a Act. 4.19 Dan. 3.18 6.10 in such a case they must not be obeyed It was a law to the Iewes that b Deut. 17.8 in matters of weight they should repaire to the Priest and do according to that which he should iudge without declining from it yet Vriah and Annas and Caiaphas were not of infallible iudgement Therefore the meaning is that we must obediently heare the Church and yeeld vnto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God as was answered to the former places Secondly the things properly which Christ here mentioneth and wherein he biddeth vs heare the Church are not determinations of faith but Church-censures and admonitions wherein it is cleare the true Church of Christ may sometime misse it and be admonished by her children notwithstanding this threatning of Christ as when c Ioh. 9.3 4. the Iewes excommunicated him that was borne blind and d Niceph. l. 12. c. 33. the East and West Churches censured one another about the keeping of Easter For e Hieron comment in Math. c. 16. ignorant Bishops and Elders sometimes take vp the seueritie of Pharises condemning the innocent and acquiting the guiltie Pope Innocent saith in f Decretal Greg. lib. 5. de sententia excom cap. 28. A nobis est saepe the Canon law Gods iudgement alway leaneth vpon the truth which neither deceiueth vs nor is deceiued it selfe But the Churches iudgement oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Whereby it cometh to passe sometime that he is loosed in the Church who is bound with God and he loosed with God who is wrapt in the Churches censure Vpon which words g Super 5. de sententia excom à Nobis 2. Panormitane writing saith A generall Councell representing the whole Church may very well erre in excommunicating him that should not be excommunicate Whereby we see the Church may erre in her censures notwithstāding these words of Christ And if in censures then let the Iesuit yeeld a sound reason why not as wel in points of faith or else confesse the words of Christ to be meant as I haue said § 15. Worthily therefore doth S. Paul call this Church Columna firmamentum veritatis 1. Tim. 3. the pillar and ground of truth Also S. Austin in lib. contra Cresc giueth this generall aduice Quisquis falli metuit huius obscuritate quaestionis Ecclesiam de illa consulat quam sine vlla ambiguitate Scriptura sancta demonstrat Whosoeuer is afraid to be deceiued with the obscuritie of this question let him require the iudgement of the Church which without ambiguitie the holy Scripture doth demonstrate By which words he sheweth vs that the way not to be deceiued in an obscure question is to aske and follow the iudgement of the Church The Answer 1 There is no man denieth but it is a good way not to be deceiued in an obscure question to aske and follow the iudgement of the Church so it be the true Church which the Romane companie is not But yet neither is it the onely way as I haue touched alreadie nor if it be doth it hence follow that therefore it selfe is the rule and free from all blemish of error because the
ministerie thereof may be a condition subordinate for the obtaining of that which is the rule As a Ioh. 4.29.39 the woman of Samaria was a good meanes to bring her countrimen to Christ that knew him not and yet their beleefe was not built on her b ver 42. but on that which she reuealed to them And c Ier. 6.16 God biddeth vs by his Prophet Stand by the wayes and behold and aske for the old way which is the good way though in the meane time the persons to be asked are our direction no further then while they point to the old way And the Prophet biddeth d Hag. 2.12 Aske the Priests concerning the law and saith e Mal. 2.7 The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the Angell of the Lord of hoasts yet these Priests many times spake vntruly being deceiued themselues and deceiuing others And so may it happen to the Pastors of the Church 2 All which notwithstanding the Church abideth still the same that Saint Paul calleth it the pillar and ground of truth in that the truth is no where else to be found Which that I may shew the beter it is to be noted that f Iul. Pol. Onomast lib. 8. pag. 454. Scol Aristoph Nub. Rosin antiq Rom. l. 8 c. 2. Alex. ab Alexand. genial dierum l. 6. c. 23. in old time the Gentiles vsed to write their lawes in tables and so hang them vp on pillars of stone that the people might reade them as Proclamations are nailed to posts in market townes and somtime g Phauorin Hesych Lexic verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whited the pillar and so wrote the lawes vpon it h Lexic decem Rhet. Harpocration saith they reared vp straight pillars of stone and so wrote their lawes vpon them And it was also an ordinary thing that they had other pillars like the Pasquill in Rome i Eustach Il. λ. Suid. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon whosoeuer listed hung their Epigrams or libels that they would haue knowne Now the Apostle describing the Church likeneth it to one of these pillars whose vse was no more but to shew that which hung thereon it selfe not being the law but that whereupon the law was hung For so the true faith written in the tables of the Scripture whereunto the world will giue no testimonie is fastened to the Church as to a stately pillar and strong supporter that there it may be seene and holden out vnto vs. Hence the Iesuite can challenge no more but that the Church is vnto vs a witnesse and vpholder of the faith and alway preserueth it which we denie not but in the meane time he forgetteth that it is one thing to hold out the rule and another to be the rule it selfe and he that saith the Church is the supporter of truth doth not say withall that the Pastors can neuer erre or faile in deliuering any part thereof The Apostle saith the former but the Iesuite onely beside the text affirmeth the latter 3 This exposition must needs be granted for foure reasons first it is called the pillar of truth in no other sence then k Eph. 5.27 elsewhere it is called glorious without spot or blemish or blame but it is certaine that the puritie there mentioned is mingled with some imperfection therefore it is also certain this vpholding of the truth is not free froÌ„ all error Secondly Paul in this place sendeth not Timothy to learne of the Church which he should do if the Iesuits conceit were sound but l vers 14.15 wisheth him to teach the Church out of the Scriptures that so it might be the pillar of truth Thirdly that which the Apostle saith in these words is true of euery particular Church but of euery particular church it is not true that it caÌ„not erre for we see they may as did m Act. 20.30 Apoc. 2.4 this of Ephesus concerning which the Apostle saith here it is the pillar and ground of truth Fourthly if this place proue that the Church cannot erre in any thing but of it all men must learne the infallible truth then seeing o Bellar. de verbo Dei l. 3. c. 5. Greg. de ValeÌ„t coÌ„ment Theo. tom 3. disp 1. q. 1. assert 3. the Papists hold their Prelates and Pastors to be the Church I demand what is that which must teach them for the Church doth not seeing they are the Church themselues 4 Or if the Iesuite dote vpon his owne exposition then let him cal to mind how other Papists haue expounded before him p Staphyl Apol. part 1. Sâ—apl his translat pag 50. who say The Apostle calleth the Church the pillar and ground of truth signifying by the word ground the largenesse of Christendome by the word pillar the continuall smooth and not interrupted succession of the Apostles and their schollers vpon whoÌ„ all truth is builded Which exposition differing from this of the Iesuites may giue him occasion to looke better into the text and at least mistrust his collections therfrom till he haue conferred with his fellowes For vpon the reckoning it will fall out that vntill the Friers and Iesuites of late began to hammer the Scriptures there was neuer any that out of them would deliuer his conclusion but the contrary The Apostles writings are the pillars and supporters of our faith saith q Lib. 3. c. 1. Irenaeus The Gospell is the gound and stay of the Church saith r Lib. 3 c. 11. the same Irenaeus The truth is the pillar and ground of the Church saith Å¿ Hom. in hunc loc Chrysostome The diuine Scriptures must teach who hath the true Church These are the proofes these are the foundations these are the grounds of our cause saith t De vnit Eccl. cap. 16. Austin 5 The words of Austin alledged by the Iesuite are good but they had bene better if he had not left out the beginning for thus they lie u Contra. Crescon gram lib. 1. cap. 33. For somuch as the holy Scripture cannot deceiue vs let him who feareth lest the obscuritie of this question concerning the baptisme of the Donatists should deceiue him enquire that Churches iudgment of it which the holy Scripture without all doubtfulnes doth demoÌ„strate Wherin Aust saith not the church is the rule or the Church cannot erre but onely as the Iesuite himselfe noteth that the iudgement therof should be inquired His meaning is that in the question of rebaptizing because in Cresconius his suppositioÌ„ the Scripture said nothing of it such as were doubtful might ask the iudgmeÌ„t of the true Church there they should learn Cresconius to be in an error Wherein the Iesuit shal find vs to consent with Austin for doth he think we allow not the Church her ministery or that we silence her from bearing witnesse to the truth or that we turne away the people
from going and enquiring to her Nay rather we aduise all people desirous of the truth to follow Austins counsell howsoeuer such as the Iesuite is to make vs odious giue out the contrary For Austin first attributeth the perfection of truth to the Scripture onely Secondly then he alloweth vs to go to no Church but that which from the Scripture is demonstrated to be a true Church Thirdly he saith neuer a word that the Church should be the rule or free from all error but onely that they should enquire her iudgement which in that questioÌ„ at that time he knew to be sound though possible he were not ignorant that x Euseb hist l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. many famous Churches formerly had not bene so but had decreed the very error that he now confuted Lastly y Aduer Cresc l. 2. c. 21. within fiue leaues of the place alledged he hath these words The Church is subiect to Christ and therefore may not preferre her selfe before him for he alway iudgeth rightly but Ecclesiasticall iudges being but men for the most part are deceiued Let the Iesuit yeeld vs thus much and he shall find himselfe a great deale short of that he reckoneth for the certaintie of his Churches teaching and that Austin maketh not the Church the rule as he would haue it but a meanes to direct vs in things obscure by the Scriptures whose iudgement is to be followed vpon their authoritie and onely so long as she determineth according to them Which point I feare the Iesuite will mislike 6 Yet thus the Church it selfe teacheth vs. For what Bishops what Pastors what Councels what men what Churches haue not erred though z Mal. 2.7 Eph. 4 11. Heb. 13.17 God haue bidden vs enquire their iudgement and seek vnto them The Papists will say particular Churches may erre but how did the Councels of Ephesus Seleucia and Remino misse it a The Bishops at Ephesus were 132. at Selculeucia 16â— at Ariminum 400 whereof aboue 300. were Catholicke Bishops where the flower of all the Christian Pastours of the world were assembled whereof b Dial. aduer Lucifer Ierome complained The whole world groned and wondred to see it selfe Arrian Which imperfection hath hung so fast vpon all Councels and Churches that c Ep. ad Proco Nazianzen writing to a friend of his saith He neuer saw any councel haue a good end And d Adu profanâ— nou c. 4. Vincentius confesseth that not onely some portion of the Church but the whole Church it selfe is blotted with some new contagion So that the very Papists themselues some of them conuinced by experience and the Churches owne confession are driuen in the point to come home vnto vs. For thus writeth e Turrecrem sum de Eccl l. 2 c. 91. l. 3. c. 60 a learned Cardinall That which we say the Church cannot erre in faith or manners must thus be taken according to the doctrine of the fathers that God doth so assist his Church to the end of the world that the true faith shall neuer faile out of the same For to the worlds end there shall be no time wherein some though not all shall not haue true faith working by loue Doth not the Iesuite see here that though all of them lay downe the conclusion that the Church cannot erre yet some of them expound it so that they come roundly home to vs and do as good as deny it againe Therefore let the Iesuite iarre no more about this matter but submit himselfe to the Cardinals exposition and so we will both sit down friendly together at his feete awaiting till either he or some other speake Protestant againe and so agree vs in the rest of the questions that are depending § 16. The first condition therefore of the rule of faith to wit to be infallible agreeth to the teaching of the Church Now that the doctrine and teaching of the Church hath the other conditions to wit that it is such as may be easily knowne to all sorts of men and such as may vniuersally teach them in all points will easily be seene after I shall set downe and proue that this Church is alway visible and further what particular companie of men be those which be this true Church For hauing by this meanes assigned a particular companie of men who according as I haue proued are in all points taught by the holy Ghost and are by God his appointment in stead of Christ in all points to teach vs the infallible truth there will no doubt remaine but that their teaching is such as may be vnderstood of all since they are liuing men that can conforme their teaching to the capacitie of all sorts and such as may sufficiently in all points instruct vs in the right faith that the appointment and ordinance of God by which as I haue proued they are ordained to teach vs in all points may not be in vaine and frustrate of the effect intended by him Let vs therefore first see whether the Church or companie of faithfull men of which I haue alreadie spoken be alway visible or not The Answer 1 The first condition of the rule of faith to be infallible agreeeth not to the teaching of the Church because the Iesuite by the Church meaneth a See Digress 16. nu 4 onely the Pope and all Papists hold b Propterea enim sedes Apostolica seu Romana Ecclesia infallibilis dicitur quia is qui prae est illi authoritateÌ„ habet per se infallibilem Gr. de Val. comment Theol tom 3. p. 247. D. the infalliblnes therof consists in his authority that caÌ„not erre and nothing else Neither can he assigne any company or state of men whereby she may be supposed to manifest her teaching but the same may be subiect to error and in experience hath erred as we see in Councels and Doctors and all other meanes which she hath vsed in teaching vs except that of the Scriptures onely as I haue shewed 2 Next though it were granted to be infallible and the next also yeelded which the Iesuite now beginneth to take so much paines to proue that it were both easie to be knowne and could teach vs vniuersally in all points yet were it not proued thereby to be the rule because there is more required to the rule then this as I haue shewed and this it borroweth from the Scripture as the Moone doth her light from the Sun which sheweth against all exception that the Scripture it selfe is the rule and of greater authoritie then the Church in that these things are originally in the Scripture from whence the Church but borroweth whatsoeuer she partaketh thereof though c Igitur quicquid habet boni aâ— perficit Scriptura quicquid pleni ac solidi id habet ab Ecclesia quae implet eum qui implet omnia pag. 434. Ecclesia aâ—unt coÌ„stituta est vt tertimonium exhibeat diuinis libris quis
hoc feratâ— pag 440. Tho. Bozius de signis Ecc. tom 2. l. 16. c. vlt. such as the Iesuite is can ill digest this saying 3 And to set on foote the question of the visiblenesse of the Church for the prouing hereof me thinketh is game faire and farre off For when he hath assigned a state of the Church perpetuall visible which he can neuer do yet will there remaine a doubt whether all the teaching thereof haue the conditions mentioned For this visible coÌ„pany though liuing men that can conforme their teaching to the capacity of al sorts may yet be subiect to error or want immediate authority to assure mens consciences but what it borroweth froÌ„ the Scriptures or may haue commssion to teach no further then is written or may ouer see now and then some points of faith which the holy Ghost teacheth as well as it doth some points of manners in which cases who seeth not that it may both faile in teaching some truths sometime and the best teaching will not be so easie or certaine to vnderstand and beleeue as the Iesuite pretendeth So that the visibilitie of the Church argueth the easinesse and vniuersalitie thereof in teaching but sortly and were a question not greatly needfull for this place but that Papists haue a humor to be discoursing thereof and loue to make their people beleeue it troubleth vs ill as d Vpon 1. Tom. 3 15. the Rhemists say This place pincheth all heretickes wonderfully and e Gregory of Valence f Comment Theolog. Tom. 3. pag. 142. The propertie of the Church to be alway visible maketh heretickes in ill case And therefore let him go on and see what he will make of it and alway marke his reach that still he pleadeth for the Romane Church shewing hereby the vnhappie condition wherin it standeth that at euerie triall passing betweene vs her miserable children are enforced to beg from doore to doore Of your charitie giue our mother leaue to be iudge herselfe in the triall that she be not ouerthrowne § 17. This question I decide by this onely conclusion that the Church of Christ must needs alwayes be from Christ his time to the end of the world and being it must needs be alwayes visible This conclusion hath two parts The first whereof to wit that Christ his true Church must be alwayes without interruption to the end of the world needeth no other proofe then those promises of our Sauiour before mentioned wherein is declared that Christ and his holy Spirit shall be with his Church continually vnto the worlds end Matth. vlt. Omnibus diebus vsque ad consummationem seculi which promise is not fulfilled vnlesse the Church without interruption be continually all the dayes vntill the end of the world For if the Church for anie time dayes or moneths or yeares do ceasse to be for those yeares moneths and dayes Christ cannot be said to be with the Church consequently cannot be truly said to haue fulfilled the promise wherein he said he will be with the Church all the dayes vnto the end of the world The Answer 1 The first part of this conclusion with the confirmation thereof might well haue bene spared For we confesse the Church neuer ceasseth to be but continueth alwayes without interruption to the worlds end and against all Papists whatsoeuer we make it good that the very faith we now professe hath successiuely continued in all ages since Christ and was neuer interrupted so much as one yeare moneth or day and confesse a Dan. 7.27 Psal 102.26 Mat. 16.18 Luc. 1.33 the contrary were sufficient to proue vs no part of the Church of God yet the Iesuite you see very soberly standeth vpon the matter shewing that the Church cannot be extinguished which is a tricke of his owne thereby to make his friend beleeue that we thinke it may So b Ann. vpon 1. Tim. 3 15. Ap. 12 6. the Rhemists write as if we held it is fallen from Christ these many ages being knowne neither to friend nor foe And Reinolds c Caluinoture l. 1. c. 10. p. 106. 107 Lutheranide toto orbe terrarum EcclesiaÌ„ periisse mentiuntur Posseu bibl select l. 6. c. 4. p. 445. reports we should say The Church of Christ was vtterly fallen for a thousand yeares together yea all that time there was no Church at all whereas we hold the very contrary And if our testy aduersaries will not be satisfied with this our profession but continue their ordinarie practise in charging vs with opinions which we neuer held then let them hearken what d Bellarmin de Eccl. mil. lib. 3. cap. 13. a friend of their own telleth them They do but trifle away the time which stand prouing that the Church cannot absolutely faile because the Protestants grant it cannot The question therefore is onely of the outward state of the Church whether it be alway visible to the world or not that in euery age those congregations may euidently be discerned and pointed to which are the true Church for we say not Wherein though the Iesuite will reason against vs in the sections following and the Papists generally censure vs yet the truth is themselues when the matter cometh to a iust triall in effect say as much as we and the very same of their Church that we do of ours but that of verie frowardnesse they will not receiue the word inuisible Digression 17. Wherein it is shewed in what manner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 2 Indeed they set downe enough in the question e Bellar. de Eccl l. 3. c. 13. that God hath at all times a Church consisting not of a few people but a great multitude as conspicuous as any earthly kingdome f Idem de Ro. Pout l. 4. c. 4. part whereof and alwaies the head shall be visible at Rome and the rest of it wheresoeuer is visibly subiect to the Bishop of Rome and g Greg. de Valent tom 3. p. 142. Câ—ster Enchitid c. 2. Bell. de Eccl. l. 3 c. 2. § Atque hoc interest that this company perpetually holdeth a visible succession of Pastors and people as sensibly as any other societie of men so that at any time one may point with his finger and say this is the Church h Rhem. vpon Act. 11.24 of the Protestants inuisible Church they heare not one word Thus they enlarge their sence when they will set forth their wealth to beguile the poore widow whereas at other times they are content to let downe a great deale of this reckoning and to confesse as much of their owne Church as we say of ours 3 For when we say the Church is sometime inuisible the meaning is not that it is extinguished or that it is alway inuisible or that none of the faithfull can see any part thereof or that it is as much hidden from the faithfull as
say that sometime it could neither it selfe be knowne nor be a meanes by which the true faith might be made knowne then since as I proued it is a necessarie meanes and so necessarie that without it according to the ordinarie course there is not sufficient meanes to instruct all men infallibly in al points of faith then I say men that liued at that time wanted necessarie meanes whereby they might attaine to the knowledge of true faith and consequently whereby they might come to saluation Which if it were so how is it vniuersally true that Deus vult omnes homines saluos fieri ad agnitionem veritatis venire 1. Tim. 2. God would haue all men saued and to come to the knowledge of true faith and thereby by degrees to saluation For without these meanes prouided he knoweth it impossible for them to attaine to saluation and knowing it impossible he cannot be said to will it since no wise man willeth that which he knoweth impossible and much lesse almightie God whose wisedome is infinite whose will is alway ioyfully ioyned with some worke or effect by which that which he willeth at least is made possible to be done The Answer 1 Here the Iesuit hath laid downe two arguments to proue the Church to be alwayes visible the first is because our Sauiour ordained it to be the light of the world and nothing can be such a light which it selfe is inuisible Thus it must be concluded That which Christ ordained to be the light of the world is alway visible But Christ ordained the Church to be the light of the world Math. 5.14 Ergo the Church is alway visible In which argument neither of the parts are true For first it is not true that euery light is alway visible so that granting the Church to be the light of the world which it is yet is it not proued thereby to be alway visible for two causes First because a Gen. 1.16 Psal 136.8 the Sunne and Moone were ordained to be great lights for the gouerning of day and night and yet we see them darkened and suffer strange eclipses So the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures sometime may faile out of mens sight as b 1. Reg. 19.10 in the dayes of Elias Therefore c Apo. 12.1.5.6 it is compared to a woman which one while is as visible as any thing can be clothed with the Sunne the Moone vnder her feete and vpon her head a crowne of twelue starres and yet at another time she is driuen into the wildernesse out of the sight of men yea taken vp as it were into heauen there to abide 1260. dayes And concerning the Pastors d Micah 3.6 the Prophet threatneth that Night shall be to the people for a vision and darknesse for a diuination the Sunne shall go downe vpon the Prophets and the day shall be darke ouer them Secondly though it be a light yet such as walk in darknes and loue it better then the light because their deeds are euill and know not the seruants of the light do not alwayes see it but want either will or eyes thereto as e 2. Reg. 6 16. the king of Arams souldiers saw not the mountaine full of horses and chariots of fire that were round about Elisha nor knew that they were in the middest of Samaria till their eyes were opened or possible with the mist of their owne errors or smoke of persecution they may obscure it according to that of the Reuelation f Apoc. 9.1 where it is shewed that a starre falling from heauen the bottomlesse pit was opened and there arose out of it a smoke wherewith the Sunne and the aire was darkened So Saint Austine g Ep. 80. ad Hesych prope fin epist 48. ad Vincent speaketh When the Sunne shall he darkened and the Moone shal not giue her light and the starres shall fall from heauen then the Church shall not appeare by reason vngodly persecutors shall rage out of measure 2 So then where the Church is called a light the meaning is not that it is alway visible or that the externall appearance thereof is plaine to euery eye and at all times for thus the Papists grant their owne Church is not visible but that as the Sunne so it hath in it selfe all light of truth and glorie whereby the children of God are enlightned and the darke wayes of the vngodly detected and except heresies or persecutions come betweene this inward light doth also shew it selfe forth to the world by outward profession and gouernment so as no temporall state is more glorious or conspicuous Which difference betweene the inward and outward light being rightly expounded and obserued the Iesuite may find how it may be the light of the world though sometime by eclipse it become inuisible for at all times and to all men and of it owne nature it is not so 3 Next the other proposition faileth likewise for though the light of the Church be graunted yet it is not true that Christ our Sauiour ordained it to be alwayes the light of the world according to these words Math. 5. Vos estis lux mundi You are the light of the world for those words were spoken by Christ to his disciples and his purpose therein was not to teach what the state of the Church should alway be but to prouoke them to constancie and holinesse forsomuch as they should be in euery mans eye and therefore if they chanced to do otherwise then well it could be concealed no more then the light of the Sunne Now this is nothing to the Churches visiblenesse For the Apostles being set ouer all the world to enlighten it with their teaching as it were Sunne might be in the view thereof and yet the Church afterward with the Pastors therein be suppressed from the sight of her enemies This therefore is a common error of the Papists that whatsoeuer things in the Scriptures are personally affirmed of some particular times and persons they will stretch generally to all 4 His second argument to proue the Church alway visible is because Christ ordained it to be a rule or meanes by which men may come to knowledge of the faith wherein he beggeth the question or as h Rat. 9. Campian the Iesuite telleth vs i Eccum quos gyros quas rotas fabricat Turneth the wheele For being to proue that the Church is the rule of faith k § 16. he said he would do it by shewing the teaching thereof to be infallibly easie and vniuersall and this he would do by prouing it to be alway visible and now he saith it is visible because it is the rule or meanes whereby to finde the truth which is the question and would not haue bin assumed but proued Neuerthelesse his reason shal be examined and considered of for thus it standeth That which Christ appointed to be the rule
companies in the world professing Christ were neuer assembled into one place so that they might all of them be seene Fourthly we vse this reason also that in the visible assemblies many badde are mingled with the good and therefore of necessitie we must allow another Church whereto they properly belong which can be none but an inuisible Church But the Iesuite auouching the mixture of good and badde in the militant Church which we grant to proue the Catholicke Church consisteth of all sorts reasoneth to no purpose For the militant and Catholicke Churches are not all one by reason whereof that may be in one which is not in another Neither can any thing be concluded for the later out of those Scriptures which speake onely of the former And let him know that this ground of ours is so true which he calleth a false ground that many learned Papists confesse it with vs. Many grant c de Eccl. mild 3. c. 9. saith Bellarmine that euill men are no true members neither simply of the body of the Church but onely * Secundum quid aequiuoceÌ„ in some respect and equiuocally So saith Ioannes de Turcremata prouing it out of Alexander Hales Hugh and Saint Thomas The same also is taught by Petrus à Soto Canus and others Now that which is so equiuocally d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Categ c. 1. Phauorin Lexic is not so in deed but in name or likenesse onely As a painted man is called a man § 23. Lastly the testimonie of the Fathers proueth the same Origenes homilia 30. in Mat Ecclesia saith he plena â—st fulgore ab Oriente vsque ad Occidentem Cyprian lib. de Vnitate Ecclesiae Ecclesia inquit Domini luce perfusae radios suos per orbem terrarum spargit Chrysost hom 4. in cap 6. Esaiae Facilius est inquit Solem extingui quam Ecclesiam obscurari August lib. 3. contra Epist Parmeniani cap. 5. Nulla inquit est securitas vnitatis nisi ex promissiâ— Dei Ecclesiae declaratis quae supra montem vt dictum est constituta abscondi non potest Tract 1. in Epist Ioan. Nunquid digito ostendemus Ecclesiam fratres mei nonne aperta est Et tract 2. Quid amplius dicturus sum quà m caecoâ— qui tam magnum montem non vident qui contra lucernam in candelabro positam oculos claudunt By which places of the Fathers doth euidently appeare how that they did suppose as certaine that the Church was visible such as might be cleerely seene and could not be hidden The Answer 1 The iudgement teaching of the fathers we acknowledg a Eph. 4 1â— must reuerently be accounted of and followed as they follow the truth froÌ„ which as other later Pastors in Gods Church so they haue swarued somtime so manifestly that Canus a Papist himselfe whose iudgement is commended by b Qua de rectuâ—â—tè mihi scripâ—iâ—ie videtur Canus lib. â— de locis Theologicis c 3. tom 3 cap. 239. Gregory of Valence c Loc. Theolâ— 7. c. 3. concl 2. writeth The Canonicall authors indeed as being from aboue heauenly diâ—â—â—e do alwayes hold a perpetuall and stable constancie in their writings but other holy writers are inferiour and humane failing sometimes and now and then contrary to the course of nature they bring foorth a monster Which being granted then their testimonie proueth not alwayes but only sheweth what they supposed And the common distinction of the Papists here applyed that d Greg Valent. tom 3. p. 290. it is infallibly true which they deliuer with one consent though it seeme reasonable yet sometime it is but a stale to deceiue For this consent cannot euer be knowne and they that keepe such a stirre with it e Quod si per sententiam doctoruÌ„ aliqua fidei controuersia non satis commode coÌ„poni posset eo quod illorum consensu â—on aperte constaret sua tunc constâ—â— authoritas pon â—fici pag 293. lit B. themselues place it at the length in the Popes sole authoritie More shall be said of this matter f § Digress 47. nu 5. ad 12. hereafter but here I touch it that it might appeare the Scripture onely is iudge 2 But allow them what authoritie you will yet by the places alledged it appeareth neither euidently nor at all that they thought any thing against our assertion but they speake either of the inward light of the Church consisting in truth and obedience or of the outward estate as it was in their time or as the godly that liue therein at all times see it as will appeare by examining their particular words 3 Origen whom yet I maruell that he would alledge seeing they g Baron An. 232. nu 10. tom 3. count him an hereticke and h An. 256. nu 40 ibid reproue all that speake for him saith The Church is full of brightnesse from the East to the West But this brightnesse was not meant of the outward estate or appearance thereof but of the truth professed which we say may be done in secret as his words in the beginning of that homily declare We must vnderstand that the brightnesse of truth appeareth out of euerie place of Scripture and going out from the East that is from the birth of Christ it appeareth vntill the accomplishment of his passion wherein is his Sun-setting And though this brightnesse were cleare to the world also when Origen wrote this yet hence it followeth not that it should alway be so a cloud of Apostasie might after his time come and obscure it Cyprian saith The Lords Church being enuironed with his light reacheth his beames ouer all the world Which words being in all points like Origens receiue the same answer For by this light he meaneth the vnitie of the Church as appeareth by his next words This light is one which is spred euery where and the vnitie of the bodie is not separated now this vnitie as all other inward graces and ornaments of the Church may with her selfe be spred all ouer the world and yet not visibly to the view of all therein but by being retained in the hearts of her children scattered all ouer the world Yet I deny not but the Church was openly knowne in Cyprians time though very poore and persecuted but that proueth not it should alway be so Chrysostome saith The Sunne shall sooner be put out then the Church obscured but by obscuring he meaneth not the hiding of it for a time out of the sight of her enemies but the totall extinguishing and vtter abolishing of it Which will easily appeare if the greeke word vsed for obscuring be looked now that may be hidden for a time which is not extinguished as we see in the Sun wherwith Chrysostome compareth the Church Againe it is neuer obscured from those that liue in it which professe the faith and yet the world may be ignorant of it as a blind man seeth not the
doth it is no good marke they say the contrary it is a marke indeed a chiefe marke a proper and very cleare note of the Church a note ingrauen and perpetually cleauing to it Let him therefore be well aduised how he crosse his fellowes lest his so doing impaire the credit of his Churches vnitie and make his reader suspect that he is labouring to confute a matter which his owne conscience telleth him is most true 3 For our Sauiour saith in the g Ioh. 10.27 Gospel My sheepe heare my voyce Which teacheth vs euen by h Bellarm. de not Eccl. c. 2. the confession of our aduersaries that wheresoeuer the voyce of Christ which is the true faith soundeth there consequently are the elect his sheepe that heare it And if his sheepe be knowne to be there by this then is the Church also knowne hereby for wheresoeuer the sheep of Christ liue there is the Church in as much as these two are neuer diuided The true faith and doctrine of the Scriptures then being notes to teach vs where the elect be are proued hereby to be a sufficient marke of the Church because wheresoeuer the elect liue there is the Church of God Again Christ i mat 18.20 saith Where two or three are gathered together in my name there am I in the midst of them This teacheth vs two things by k Bellarm. de notis Eccl. c. 2. the Papists owne confession First that the true faith is a signe where Christ is which is all one as if they had said it is a signe where Christs church is for Christ his church are neuer asunder but l Mat. 28.20 he abideth with it for euer Next that it is a note of the Church if such teach it as are gathered together by lawfull ordination and successiō which is as much as we desire for it is neuer taught by any other and it quite ouerthroweth the Iesuites conceit for he thinketh his Romane Church-men to haue lawful ordination and succession and yet denyeth the faith they preach to be a marke of the Church wherin he cannot reconcile himselfe with his fellowes The same is further confirmed by diuers other places of m Deut 4.6 Psal 147.19 Esa 2.2.3 Act. 2.42 Ioh. 8.31 Rom. 10.14 2. pet 1.19 Scripture whither I referre the reader 4 And surely plaine reason sheweth it For it must needs be granted to be an vndoubted note of the Church which maketh vs know it when we seeke it and distinguisheth it from the false Churches of the heretickes Now this the true faith which is according to the Scriptures doth in that euery church pretending it selfe to be the Church of Christ is examined thereby and that allowed to be the true Church indeed which agreeth therewith according to that of Saint Paul n Gal. 6.26 As many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God And our Sauiour in the Gospell o Mat. 7 16. saith Ye shal know the false Prophets by their fruits p Iansen harm cap. 43. Rhem. annot in cū loc Stapl. princip doctr l. 10. c. 1. that is by their doctrine So that if the men which professe themselues to be the Church are first to be tried by the Scriptures it followeth necessarily that the doctrine contained in the Scriptures is the note of the Church In which regard the Apostle q Ephes 2.19 saith of the Church that it is the houshold of God built vpon the foundation of the Apostles and Prophets And Epiphanius speaking of an hereticke r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1 l. 2. haer 4◠saith This man is found altogether differing from the holy Scriptures as it will appeare to all them that reade attentiuely if then he be dissenting from them he is altogether an alien from the holy Catholicke Church And me thinkes if we said no more to this point the very confession of our aduersaries might put it out of doubt who say expresly ſ Reynol Caluinoturc l. 4. c. 9 pag. 859. These two the true Church and the true faith are so knit and infolded together that the one inferreth and concludeth the other frō the true Church is concluded the true faith and from the true faith the true Church is inferred And t Bellar. de not eccl c. 2. when the question is concerning the Church then the Scripture is better knowne then the Church Now betweene vs and the Papists the question is concerning the Church and therefore the Scriptures are the best marke to know it by Moreouer the doctrine of the Scripture declareth what be the notes of the Church as the Iesuite himselfe speaketh and all Papists are constrained by the Scriptures to proue those marks which they assigne and who then seeth not that the doctrine it selfe must needs be the best note of al when it is first and best knowne This is his owne reason who in his discourse following hereby would proue the Church to be better knowne then the doctrine because it sheweth the doctrine and bringeth it to our view Againe u Canis catec magn pag. 131. Reynol Caluinoturc pa. 860. Staplet princip doctrin l. 4. prooem the learned among them maintaine sundry of their notes of the Church to be true notes because as they say the Church is defined by them and why then shall true doctrine and faith be debarred which are the efficient cause very difference of the Church wherein it differeth principally from all false assemblies and therfore to be put in the definition thereof Finally x 2. Pet. 1.19 Apoc. 2.5 the Scripture calleth it self and the faith thereof a light shining in the Church as in a candlestick or lanterne which proueth it sufficient to shew vs where the Church is as a light in a dark night directs the sayler to his hauen And whereas the Iesuits marks vnitie antiquitie and vniuersalitie agree to other assemblies as well as to the Church of God and by y Bellar. de not eccl c. 3. their owne confession are no proofes of euident truth this of the True faith can be found in none but the Church of Christ whereunto it is proper euery way euen to all the Church at all times and to it alone and so cannot deceiue such as follow it 5 In the last place I desire the Reader to marke the iudgement of two ancient fathers Chrysostome and Augustine and to compare the same with the Iesuites conclusion and then freely to say whether the Church of Rome haue all antiquitie on her side or not In this time z Op. imperf hom 49. saith Chrysostome since heresie hath taken hold of the Church there can be no triall of true Christianitie nor any other refuge for Christians desirous to know the true faith but the holy Scriptures formerly it might many wayes be shewed which was the Church of Christ and which Gentilisme but now they that will
the Iesuite so confidently beareth his friend in hand that the Gospels of the foure Euangelists cannot be knowne to be true Scripture more then those of Thomas and Nicodemus but by the authoritie of his Church Wherein possible he hath also the same meaning that Doctor Standish vttereth in the place alledged x In the letter b. a little before that those counterfeit Gospels bearing the titles of Thomas Nicodemus and Bartholomew were written by them in deed but his Church to shew her authoritie that this she can do hath repealed them A fat conceit yet some mens stomackes belike can digest it But if the Iesuite cannot conceiue how the Scripture may be discerned from other writings vnlesse we allow him the Churches authoritie let him hearken and learne of a rare man of his owne side Picus of Mirandula who speaking of the Scriptures y Refert Posseu bibl in Cicero c. 11. hath this memorable saying They do not moue they do not perswade but they enforce vs they driue vs forward they violently constraine vs. Thou readest words rude and homely but such as are quicke liuely flaming stinging piercing to the bottome of the spirit and by their admirable power transforming the whole man This admirable light shining in the Scripture it selfe shall assure vs it is the word of God better I hope then that Church whose tongue is sold to speake nothing but the Popes will § 29. Fourthly if to haue an entire faith in all particular points must be foreknowne as a marke whereby to know the true Church then contrary to that which hath bene alreadie proued the authoritie of the Church should not be a necessarie meanes whereby men must come to the infallible knowledge of true faith for if before we come to know which is the true Church we might by other meanes haue knowne which is the true faith in all points what need then is there for getting the true faith alreadie had to vse or bring the authoritie of the Church The Answer 1 Because this reason is the same with that which goeth before therefore it shall receiue the same answer That although we need the ministerie of the Church to teach vs the faith and this faith is not ordinarily knowne till the Church or some member thereof reueale it to vs yet may it be a marke whereby to know the Church as the effect is a marke of the cause that produceth it the fruite of the tree the teaching of the schoolemaister In which case the reuelation of the true faith whereby we come to know it is an effect or worke of the Church and so able and fit to assure vs that it is the Church Neither doth this suppose or imply that the faith is already had and knowne by other meanes before we vse the Church but onely that when the Church teacheth the faith thereof in the order of my vnderstanding is first knowne that is to say the Church and the faith being inseparably ioyned together yet the faith first cometh to my knowledge This I further explicate by a similitude For musick is the marke of a Musitian whereby to know him and to distinguish him from all other professions And though I must first be assured it is good musicke that he sheweth before I can be certaine he is a Musitian yet were it folly to reason as the Iesuite doth what need then is there for the getting of the musicke already had to vse the ministerie of the Musitian for the musicke is not already had but onely by his playing it cometh in order before himselfe into my vnderstanding and then I know him thereby So a 1. Reg. 3.16 two women laid claime both to one child and both pretended themselues to be true mother thereunto as the Church of Rome this day striueth with vs pleading for her selfe that she is our holy mother the Church and the child is hers in this contention we must find out the Church by the same markes that Salomon found out the true mother which was her tender compassion inclosed in her bowels and discouered by her words that she had rather part with her child then haue it cut in sunder And if the Iesuite should reason against Salomons iudgement that he had followed a wrong marke which was inclosed in the woman heart and needed great iudgement yea diuine illumination to find it the woman her selfe by her speech and behauiour made it knowne to him and if pietie and pitie were the note of a true mother whereby to know her then contrary to that which hath bene already proued the speech and behauiour of the mother should not be a necessary meanes whereby Salomon must come to the knowledge of this pietie c. If I say he should thus argue against Salomon he might do it with the same reason that he vseth against vs and possible with as good successe * V. vltim the spirit of God and the iudgement of all Israel in both alike equally condemning his sophistry For was not the womans pitie toward the child knowne to Salomons wisedome before he knew her to be the mother and yet her selfe was the instrument that made it knowne So true faith is the mark of the Church and known to me before the Church but yet by no other meanes but by the Church whose ministery is needful for the getting it as the cause is needfull for the obtaining of the effect and afterward it selfe is proued by the same effect Now the teaching of the truth is an effect of the true Church § 30. Fiftly if before we giue absolute infallible and vndoubted credit to the true Church we must examine and iudge whether euery particular point which it teacheth be the truth with authoritie to accept that which we like or which in our conceit seemeth right and conformable to Gods word and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not so right or conformable then we make our selues examiners and iudges ouer the Church and consequently preferre our liking or disliking our iudgement and censure of the sence of Scripture before the iudgement definition and censure of the true Church But it is absurd both in reason and religion to preferre the iudgement of anie priuate man be he neuer so wittie or learned or neuer so strongly perswaded in his owne conceit that he is taught by the Spirit before the sentence of Gods Catholike Church which is a companie of men many of which both are and haue bin most vertuous wise and learned and which is chiefe is such a companie as according to the absolute and infallible promises of Scripture hath Christ himselfe and his holy Spirit continually among them guiding them and teaching them all truth and not permitting them to erre Matth. vlt. 10.14 16. vt supra The Answer 1 This is his last argument wherein he reasoneth thus that if the faith be a note of the Church then it must first be examined
whether it be true or no. But to examine the Churches faith he saith is absurd and thus he proueth it They which examine the particulars taught by the Church whether they be the truth or not with authority to accept or reiect make themselues examiners and iudges ouer the Church and preferre their owne liking and censure before the iudgement definition and censure of the Church But this later is absurd considering the Catholicke Church is a company of men wise learned and free from error Mat. 28.20 Iohn 14.16 16.13 Ergo the former is also For answer to this argument we do not hold that we haue authoritie to accept that which we like or which in our conceit seemeth right and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not conformable neither do we admit any priuate conceit of any man as the Iesuite vntruly suggesteth but all authoritie thus expounded we disclaime and renounce And here I affirme against his odious suggestion that not we but himselfe and his Pope are guiltie of this presumption of whom they write a Sacr. Cerem lib. 1. tit 7. that all power is giuen him in heauen and earth b Innocent 3. de Concess praebendae c. proposuit And of the fulnesse of this power he may by right dispence beyond all right c Gloss ibid. §. supra ius Euen against the Apostles and their Canons and the old Testament and in vowes and othes d Sum. Angel voce Papa nu 1 And against all the commandements of the old Testament and the new For otherwise it might seeme that God had not bene a prouident father in his familie neither could it be said that the Pope is Gods generall Commissary assumed vnto him into the fulnesse of power Finally e De translatione Episc c. quanto in gl He is said to haue a heauenly iudgement that can make somthing of nothing and that to be the sence which is no sence because in such things as he will his will is insteed of a law Whence it cometh to passe that f Cusan ep 2. pag. 833. the Scripture is fitted to the time and the sence thereof altered as the time altereth g Id. ep 7. pag. 857. so that sometime it is expounded one way and sometime another h Alu. Pelag. de planct Eccles l. 1. art 6. ex Hostieni Neither may any Councell iudge the Pope for that if in any matter the whole world should iudge against him yet his opinion were to be receiued They that attribute all this and a great deale more to their Pope whom alone they make iudge of all in my minde may very ill vpbraid others with assuming authoritie to iudge c. 2 But this we say that it is lawfull and necessary for euery particular man i 1. Thess 5.21 to trie all things and hold that which is good and by the Scriptures to examine and iudge of the things which the Church teacheth him k Luc. 1.4 Col. 2.2 that he may haue the full knowledge and assurance of the things wherein he is taught The which triall because it is made by the Scriptures is no priuate iudgement but the publicke censure of Gods spirit that speaketh openly in the Scripture to all men And when a man in this manner reiecteth the teaching of a Church as great and good as the Romane Catholicke his conceit herein is not priuate as priuate is opposed to spirituall but onely as it is opposed against that which is common among others and so a priuate man may iudge For our Sauiour saith l Ioh. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man will do the will of God he shall know of the doctrine whether it be of God or whether I speake of my selfe m Act. 17.11 And the men of Beroea when they receiued the word of Paul and Silas searched the Scriptures daily whether those things were so And yet the teaching of the Apostles was more certaine and infallible then the doctrine of any Church since and their persons more holy and wise then any that haue liued after them 3 Therefore the true manner how the Churches teaching may be examined being thus expounded the proposition of the Iesuites argument is false wherein he saith They which examine whether the particular points which the Church teacheth be true make themselues iudges ouer the Church preferring their priuate conceits before the definitions of the Church c. For they examine and iudge not by their owne priuate humors but by the publicke word of God n Ioh. 12 48. which in the Scripture speaketh openly to all the world though the children of God onely know and beleeue it by reason o Ioh. 12 40. the vnbeleeuers haue their eyes and hearts blinded that they should not vnderstand And thus it is lawfull for all men to iudge the Churches teaching because else they cannot be certaine they liue in the true Church or haue true faith p Col. 2.2 which is ioyned with the full assurance of vnderstanding to know the mystery of God Chrysostome answering the obiection of such as pretended they could not tell what religion to be of there were so many opinions q In Act. hom 33. saith That seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not a mans part barely to receiue whatsoeuer he heareth Say not I am a scholler and may be no iudge I can condemne no opinion for this is but a shift c. Basil saith r Ethic. definit 72. pag. 432. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoueth the hearers that are learned in the Scriptures to trie those things which are said by their teachers and receiuing that which agreeth with the Scriptures to reiect the contrary And Gerson one of his owne side Å¿ De exam doctr part 1. conâ—ess 5. writeth The examination and triall of doctrines concerning faith belongeth not onely to the Councell and Pope but also to eueryone that is sufficiently learned in the Scriptures because euery man is a sufficient iudge of that he knoweth 4 And in all this hitherto there is no wrong offered to the Church but onely that put in practise which was neuer misliked till a Church arose whose siluer being drosse and milke poyson might not endure the triall And whereas he saith it is a great absurditie to preferre a priuate mans iudgement be he neuer so witty or strongly conceited of himselfe before the iudgement of Gods Church herein he saith excellent well but will he expound the light and euidence of the Scripture to be nothing else but wit and conceit and will he leaue no roome for the full assurance of vnderstanding in the heart of man or is it absurd for a priuate man to preferre the truth of Gods word before the teaching of all the world I would not
haue him say so For t Ioh. 5.39 our Sauiour himselfe refused not to haue his doctrine tried though he were better then the Church neither is it vnpossible for a priuate man to espy an error in the teaching of the best Church that is in which case he may iudge the Church and his iudgement is to be preferred as u Panormit Gerson whose words you haue Digress 15. nu 10. some Papists themselues deny not And out of question I thinke the most learned and discreet Papists to be wholly of this mind in that many of them haue called in question againe things already determined by their Church thinking the same that we do that it is not sufficient to make an end of questiōs vnlesse we be also sure the end is good For it is an ordinarie thing with the Iesuites and schoolemen of these dayes to expound the decrees of their Councels cleane against the originall meaning thereof which sheweth they mislike that which was decreed and helpe themselues with the fauour of the glosse against the text So the Councels of Lateran and Trent haue determined against the communion in both kinds forbidding the cup yet Ouandus a late Frier x Breuiloqu in 4. d. 9. prop. 6. pag. 221. writeth that all things duely considered that may fall out it were better to permit the cup then deny it and more grace is giuen in both kinds then in one And y Refert Bel de iustifica l. 3. c. 3. Catharinus the Bishop of Compsa maintaineth against the Trent Councell that a man by faith may be assured of the pardon of his sinnes whereas that Councell z Sess 6. cap. 9. determined the contrary And Sixtus Senensis a great clearke a Bibl. l. 1. p. 33. hath reiected as Apocrypha the seuen last chapters of Hester b Sess 4. which the Councell of Trent approued for canonicall Which these men would neuer haue done if they had thought it any iniurie to their Church to examine her teaching 5 And whereas he obiecteth further that the Church is a company of men wise learned vertuous and guided by the spirit of God and therefore it is rashnesse to iudge of their teaching I answer that this ill befits him and his cause for c Digress 16. nu 4. I haue shewed that his Church consisteth rather in the Popes sole person thē in any great company and the definitions thereof follow not the learning or vertue of any company but the Popes bare will who by the confession of all learned Papists may both erre and be as vitious foolish and vnlearned as any other And therefore the Church with her prerogatiues can do a Papist no good vntill they be taken from the Pope and giuen the Church againe Next though the company which is the Church be wise and learned c. yet are they no wiser then Christ and his Apostles whose teaching was examined neither can we know them for such till we haue tryed their teaching For d Iob 32 6.9 wise men see not all things at all times and the child with reuerence may admonish euen his father And though our Sauiour haue promised the assistance of his spirit to his Church to leade it into all truth yet in what sence that is e §. 14. nu 4. 5. I haue declared alreadie and the Iesuite may know it is not in his sence by this signe that the very persons and particular Churches to whom Christ meant those words had their errors for all that But supposing the Churches doctrine by vertue of some such promise be indeed absolutely exempted from all error yet may the same be examined and iudged of because till that be done it cannot of vs be knowne to be so For no man saith we must proue things already certaine but that we must not beleeue them to be certaine till we haue proued them And if the true Church cannot erre in any point then it standeth all men in hand to examine which is the true Church that so they may betake themselues vnto it and let him giue you a sound distinction and say directly what presumption it is against the Church and why an iniury to examine her doctrine more then it is to trie her vnitie sanctitie antiquity and succession Or if it be no wrong to make triall of these things which yet she hath by vertue of Christs promises why should it be amisse to make triall of the former which he dareth not for his life say is hers any properlier or fullier then they § 31. But you may perhaps obiect that in Scripture we are willed not to beleeue euery spirit but to examine and trie the spirits whether they be of God or no and that therefore we must examine and trie the spirit of the Church I answer that S. Iohn doth not meane that it appertaineth to euerie man to trie all spirits but in generall would not haue the Church to accept of euery one that boasteth himselfe to haue the Spirit but willeth that they should trie those spirits not that euery simple man should take vpon him thus to trie them but that those of the Church should trie them to whom the office of trying the spirits doth appertaine to wit the Doctors and Pastors of the Church which almightie God hath put of purpose in the Church Vt non circumferamur omni vent◠doctrinae Ephes 4. and that we may not like little ones wauer with euery blast of those that boast they haue the Spirit So that this trying of spirits is onely meant of those spirits which men may doubt whether they be of God or no and then also this triall belongeth to the Pastors of the Church But when it is once certaine that the spirit is of God we neither neede nor ought doubtfully to examine nor presumptuously iudge or it any more but obediently submitting the iudgement of our owne sense and reason we must beleeue the teaching of it in euery point Now it is most certaine that the spirit of the true Church is of God as out of holy Scripture hath bene most euidently declared and therefore our onely care should be to seeke out those markes and properties by which all men may easily know which particular companie of men is the true Church which we ought not to examine and trie but in all points obediently beleeue The Answer 1 The words of the Apostle are Dearly beloued beleeue not euery spirit but try the spirits whether they be of God 1. Ioh. 4.1 Whence we gather that it is the dutie of euery man to examine the doctrine that is taught him But the Iesuite answereth two things first that Saint Iohn biddeth not euery man do this but onely the Pastors Whereto I answer the words are plaine enough that he speaketh indifferently to all men that euery man for himselfe though not by himselfe but by the rule of Gods word should try the spirits For he directeth his Epistle
of England Yet did not Basil therefore thinke it was not the true Church as the Iesuite disputeth against vs much lesse did he separate himselfe from it but acknowledgeth the enuy of Satan who can set brethren at oddes in their fathers owne house who are to be aduised to reconcile themselues and at length to embrace vnitie when they see Papists their enemies scorning them and clapping their hands at the bickering lest all to late when Gods iudgements fall vpon them as they did vpon the primitiue Church for that same sinne they learne by their owne calamitie to professe the faith in vnitie r Philostrat heroic in Protesilao One saith the communion of good things often times begetteth enuy but when men communicate in miseries they begin to loue one another recompencing compassion for compassion § 34. And which chiefly is to be pondered as principally appertaining to this marke of vnitie they haue no meanes to end their controuersies and so to returne to vnitie and to continue therin For while as they admit no rule of faith but onely Scripture which Scripture diuerse men expound diuersly according to the diuerse humours and opinions or fancies of euery one not admitting anie head or chiefe rule infallibly guided by the holy Ghost to whose censure in matters of faith all the rest should submit themselues vt capite constituto schismatis tollatur occasio an head or chiele ruler being ordained occasion of schisme may be taken away whiles they do thus as they all do alwayes thus all proclaiming to be ruled by onely Scripture and yet almost euery one expounding Scripture diuersly and one contrary to another according to the seeming of euery ones sense and neuer a one admitting one superiour infallibly guided by the holy Spirit of God to whose iudgement all the rest should submit themselues whiles I say they do thus it is impossible they should haue the vnitie of faith which is required as a marke whereby to know Christs true Church The Answer 1 The Iesuit hauing obiected that there is no vnity among vs now giueth his reason why there can be none because we make the holy Scripture the rule of our faith and indeed it is true that all Protestants professe the Scriptures to be the rule of faith which the Iesuite may repeate as often as be pleaseth coming ouer with it againe and againe but no Papist can confute it yea many Papists seem in expresse termes themselues to grant it as I haue shewed Digression 3. where the point is handled at large and whither the reader must betake himselfe for the triall Onely I will adde the words of Acosta a Biblio select l. 2 c. 15. reported and allowed by Posseuinus the Iesuite that the diligent attentiue and frequent reading as also the meditation and conference of the Scriptures hath alwayes seemed to them the chiefest rule of all to vnderstand by And I will repeate b De verb. Dei l. 1. c. 2. the words of Bellarmine The sacred Scripture is the rule of faith most certaine and most secure yea God hath taught vs by corporall letters which we might see and reade what his will is we should beleeue concerning him Here are three of our principall aduersaries say as much as we do and yet the Iesuite alloweth it not This his vanitie common with him in euery issue betweene vs must be chastised with those words of Austin c Epist 6. See how they grow worse and worse whose runagate babling restrained neither with feare nor shame wandereth vp and downe without any punishment 2 And though we graunt that diuers men expound the Scripture diuersly according to their fancies yea contrary one to another not submitting the exposition to one chiefe head yet cannot this disable it from being a sufficient rule to keepe vs in vnitie because the men that thus diuersly expound are not as he speaketh All and euery one that professeth our religion but some priuate men erring through ignorance or affection the open ministery of our Church in the meane time cleauing vniformly to one and the same exposition which from the beginning it neuer altered and the points wherein some among vs vary are not the articles of saluation wherein alone the reason of vnitie doth consist but some difficult places the ignorance whereof remoueth not the vnitie of faith all which I haue d § 7. nu 2. § ◠nu 7. inde § 12 nu 2. inde Digress 8. 10. already handled in that which goeth before and therefore referre my selfe to the places if any more be to be said to this matter And whereas he thinketh we should admit one head or chiefe rule to whom we should submit all our faith that a head being ordained the occasion of schisme might be taken away herein he talketh absurdly For first we acknowledge one head and chiefe ruler such as he mentioneth euen the Spirit of God whose office it is to expound the Scripture and this exposition he vttereth in the Scripture it selfe e Digr 11.12 as I haue shewed Next if we would also according to his fancie betake our selues to the externall authoritie of some man or companie of men relying vpon them in matters of faith and exposition yet this would not please him neither vnlesse the Pope were he that you may see the vaine importunitie of the Iesuite Thirdly when such a head as himself meaneth admitting it also to be the Pope were agreed vpon and all power to expound the Scripture put into his hands yet still the same difficulties would remaine that he obiecteth against vs. First that his determination though neuer so plainly published would not satisfie such as are contentious f See Dig◠24. for in the Church of Rome notwithstanding the Popes supremacie there are contentions Next that whatsoeuer he determined if it were the truth he must fetch it and shew it out of the Scripture And so still we haue as competent a iudge for the maintenance of vnitie as the Iesuite can name any and when he hath trauerst ground and fetched a compasse how he can to auoide this iudgement yet the violence of the truth and his owne experience shall tumble him headlong into it againe 3 The phrase borowed out of Ierom vt capite constituto c. meaneth not the Pope or any man else that should be iudge of the Scripture but the Pastors and Bishops ordained in euery Church for preaching and gouernement which we haue and vse according to Ieroms meaning in a course more godly and profitable then that which the Church of Rome vsurpeth § 35. Contrarie the Romane Church is alway one and vniforme in faith neuer varying or holding any dogmaticall points contrarie to that which in former times from the beginning it did hold all the learned men thereof though sometimes differing in matters not defined by the Church yet in matters of faith all conspire in one The Answer 1 That which the
Iesuite now beginneth to auouch concerning the vnitie of his Romane Church is all vntrue as I will sufficiently shew in the three next Digressions and shall haue occasion further to manifest a Digress when I come to handle the note of Vniuersalitie This is the truth and all that can be said for it b Isid Pelus ep 408 lib. 3. which Pelusiota noteth in all heretickes that the name of peace is indeed euery where but the thing it selfe no where and as c Aug. epist 162 contra pertin Donatist it was among the Donatists They sacrifice in schisme and dissention and greet the world with the name of peace whom they driue from the peace of their saluation This their vnitie is of seuen sorts d Illyric de sect Whitak controu 2. de eccle q. 5. c. 8. as some learned men among vs haue sent them word and we thinke our iarres such as they be are better then it 2 The first is the vnitie of darknesse in that they are prouident to maintaine outward peace lest their kingdom should come to nought e Mat. 12.16 such an vnitie there is in hell and one Beare they say will lie with another f Petr. Martyr decad l. 3. c. 5. and the very Cannibals vse not to eate them of their owne countrey The second is a heathenish vnitie when men for their credite wiâ—l not seeme contentious as it is very certaine they see innumerable abuses in their Church and doctrine and yet may be content to agree in all lest the world should despise them The third is brutish vnitie when their people consent because they are beastly ignorant and know not their ownâ— abominations so g Staphyl apol part 1. the Colliar said he was of the same beleefe the Church is and yet he knew neither the Churches nor hâ—s owne beleefe The fourth is Iudas his vnitie who kept companie with the other Apostles because he gained by it as many cleaue to the Romane Church and agree thereiâ— because it enricheth them and now then as a sanctuary freeth them from the danger of their sensualitie The fift is tyrannicall vnitie when men by feare are constrained to agree the Popes Consistory and Spanish Inquisition preuaile more with their people then the conscience of religion as would soone appeare if they were taken away The sixt is Herods vnitie for as he and Pilate which were secretly foes yet agreed together to crucifie Christ so these men consent in one against the truth and conspire together more to suppresse vs then to establish any sinceritie among themselues The last is the vnitie of h Iudg. 15.4 Sampsons foxes which were tied together by the tailes but all their heads were loose and euery one looked a sundry way so these men sticke together by the tailes in their religion all embracing one conceit of Poperie but in the maintenance and exposition of the same looking and thinking as many wayes as there be heads among them onely the Pope and his gouernement they all professe because it is their vantage and in him all their tailes meete together This is the vnitie of the Iesuites Church and the true genealogie thereof which we are content to acknowledge vnto them Digression 22. Obiecting the behauiour of the Papists toward the diuine Scriptures thereby to proue their varying from that which in former times the Primitiue Church of Rome beleeued 3 But whereas he saith the Romane Church hath not swarued from any point which formerly it held this is vntrue because it is declined from the doctrine of the Scriptures which the old Romane Church till Antichrist brake into it held inuiolably and for proofe hereof I will not now stand to compare the present Romane faith with the Scriptures but onely touch certaine practises of the Papists about the Scriptures which are euident signes and cleare demonstrations of that I say And first their canonizing now after 1500. years of the vulgar Latine against the Hebrew and Greeke originals for i Sess 4. the Trent Councell chargeth all men to vse it as the authenticall text in all their readings disputations sermons and expositions and that they do not reiect it vnder any pretence whatsoeuer Yea k Galatin de Arcun l. 1. c. 8. Leo Castrens apologet lib. 2. and others the learned men among them accuse the Hebrew and Greeke of corruptions manifold and their generall opinion thereof may be discouered by the Bishop of â—oledoes conceit l F. Simen bibl Complut in prolog who putting forth the Bible in diuers languages and therein printing his Latine in the middest betweene the Hebrew and Greek saith he hath placed them as the two theeues on either side but the Romane or Latin Church he hath put in the middest betweene them as Iesus Christ And yet this their Latine so swarmeth with monstrous corruptions that m Lin la. de opt gen interp l. 3. ca. 4. Reg. bibl tom 6. in var. lect lat bibl edit vulg themselues complaine of it as well as we and n Molina in 1. Tho. pag. 399. Andrad defens Trid. lib. 4. Alph. Mendoz. controu theol q. 7 pag. 514. diuers of them iustifie with vs against their fellowes the Hebrew and Greek and some that mislike it yet confesse o Posseuin bibl select l. 2. c. 6. Sixt. Sen. bibl sanct l 8. pag. 318. b. the errors supposed to be therein are not of such weight as that they touch the perfection of the Scripture in things pertaining to faith and good manners Now it is vnlikely they would striue thus about an edition against all antiquitie and probabilitie but that they see some euidence in the originals which by their Latin they hope they can auoide 4 Next p See Digr 1.9 they complaine against the Scriptures that they containe not all things needfull to saluation but the best part of true religion is made knowne to vs by vnwritten tradition which if you take away many points of the faith will reele and totter which they might neuer say for shame if they were not declined from the Scripture and had not deuised this shift of tradition to flie vnto when the Scripture is pressed against them 5 Thirdly q See Digr 2. 3. they forbid the people to reade the Scripture and will not haue it translated into the mother tongue which is a signe they mistrust their faith and doubt lest the people by reading should find it departed from the Scripture 6 Fourthly r See Digr 16. they make the Pope iudge ouer the sence of the Scripture Å¿ Concil Trid. sess 4. forbidding all other sences then such as agree with the Church of Rome and that which is prodigious they blush not to say t Cusan ep 2.3.7 The Scripture is fitted to the time and variably vnderstood the sence thereof being one while this and againe another while that according as it pleaseth the Church to change her iudgement
the qq of the Armenians Armachanus against the Friers Marsilius and Occham against the Popes supremacie the Iesuits and Secular priests of late among vs one against another Catharinus against Caietan of whom a Loc. l. 2. c. 11. Canus againe giueth this censure He was a little too busie in carping at others and marked not that himselfe while he reprehended Caietan did many times and fowlly erre This Caietan though he were b Reuerendiss Thomae de Vio Caie S. Ro. Eccl Card. Theol. doctoris absolu tissimi The title set before his comments vpon Tho. reputed the most absolute and profound Doctor of his time c As appeareth by his opusc ad diuersorum quaesita much sought vnto for resolution of difficult questions yet afterward d Andrad defens Trid. l. 2. they suspected him to haue bene a Lutheran e Suaâ— to 3. d. 60 s 1. And this appeareth by coÌ„paring the new print of his commentaries vpon Tho. with the old edition printed at Venice An. 1523. and Pius Quintus caused a number of things to be put out of his bookes in a new impression that a man may know they are not all of one opinion So Catharinus and Soto haue written vehemently against each other and there is not one of the elder Papists such as were Pighius Gropper Bayus Peresius Cassander Hosius Almaine and the rest who in their time some three or foure score yeares since were the best pillars in the Church of Rome and taught the doctrine thereof as it was then held but now the Iesuits scornfully cast them off and confute them Who knoweth not f De grat l. 1. c. 3. saith Bellarmine that Pighius in many points was miserably seduced by reading Caluins bookes And of Gropper and the other Diuines of Collen he g De iustif l. 3. cap. 3. saith Their bookes haue need of the Churches censure in the same manner do they that are yet liuing deale one by another For nothing is more common in the bookes of Stapleton Bellarmine Gregory of Valentia Suarez Vasquez Molina Baronius and other moderne writers then to confute one anothers opinion and to determine in the questions depending as variably as euer did the schoolemen 18 And if any thinke I wrong them by reporting these things vntruly of them I demand why haue they razed purged so many of their books which were their owne Doctors why haue they put out that which they writ and put in what they writ not and so printed their bookes new ouer that now you cannot find in the new print those things which themselues printed in the old Thus they haue serued Caietan Gratian with his glosse Ferus Polydore Ludouicus Vines h See index lib. prohib and the indices expurg of all sorts Iun. Hispan Louan Posseuin apparat sacer tomis 2. and whom not if he had written neuer so little against the streame of the present time The Diuines of the holy inquisition i Biblio l. 2. c. 8. saith Posseuinus a busie meddler in all mens writings haue commanded certaine things to be razed out of Andreas Mazius his comments which sauoured of heresie And of Iansenius his Harmonie vpon the Gospels he k Lib. 2. c. 18. saith Many things are in it not allowed by learned men which with little ado might be supplyed or taken away Therfore it is plaine that among the learned of that side there is some opposition or else they would neuer geld one anothers bookes thus 19 And it is no sufficient answer to say The difference is not in dogmaticall points of faith but onely in matters not defined by the Church for it is in all the points of their religion wherein they differ from vs and wherin Papistry properly consisteth the certaine truth wherof is determined in the Scriptures and therefore it is against vnitie to disagree therein whether the Pope and his Councels determine of them or no. Besides it is a point of Atheism to say l Dico hactenus nihil esse in hac controuersia ab Ecclesia definituÌ„ ideoque sententiam nostrum non esse de side â— Fr. Suar. to 2. d. 3. l. 6. they are not matters of faith vnlesse the Church of Rome haue defined theÌ„ m Occham tract 2. part 2. c. 10 inde Anâ—otâ—ers for what God reuealed in his word and may be knowne thereby bindeth vs of it owne nature and though the Church haue power to propound matter of faith out of the Scripture and for the ending of controuersies to giue testimony with the truth yet hath it no authoritie to change the nature of things or to put any more veritie into them then was before In which regard the contentions of our aduersaries touch the faith in that they striue about things determined by the word of God and agree in nothing wherein they dissent from vs for in the same things wherin they differ from vs they also dissent one from another This I will shew in some few examples such and so many onely as the present opportunitie will permit and is fit for this place 20 First they agree not about the Popes supremacie For Ferus n Sixt. Senens biblioth l. 6. annot 72. taught against his dominion and principality in temporall things o Comment in Mat. l. 3 in c. 16. preaching that Christ gaue him the keyes not of the kingdomes of the earth but of the kingdome of heauen not any earthly power to giue take away or alienate kingdomes but authoritie to bind and loose c. And Marsilius p Defens pac part 2. c. 18. saith That vniustly yea besides and contrary to the demonstration of Diuinitie humanitie he ascribeth to himselfe fulnesse of power ouer Prince community or any singular person And Durand q De modo celeb concil queÌ„ refert Catolog test idem Gerson quem ita refert Fr. Victo relect 4. de pot Pap. Concil pag. 138. holdeth the Supremacie of the Romane Church should be declared and distinguished by the Ecclesiasticall and secular lawes neither ought the Pope to be called the Bishop of the vniuersall Church because Gregory hath forbidden it And it is a common opinion that a Councell is aboue him And Almayn r Qu. in Vesp pag. 133. saith It is not necessary we beleeue things determined by him And Cusanus Å¿ Concord l. 2. c. 12. saith that through vse and custome of his subiects obeying him he hath at this day gotten a great deale beyond the ancient sacred Canons Secondly touching prayer in an vnknowne tongue t Christ instruct pag 212. Contarenus a Cardinall saith The prayers that men vnderstand not want the fruite which they should reape if they vnderstood them for they might both specially intend their mind to God for the obtaining euen in speciall of that which with their mouth they begge and also through the pious sence of their prayer vttered they should
faith The Answer 1 The Iesuite hauing immediatly before propounded the vnitie of his Romane Church affirming that therein onely the vnitie of faith and concord of the learned is to be found now proceedeth to proue it by shewing the meanes which they haue for the preuenting of discord which he thinketh so all-sufficient that it were impossible there should be any dissention among them The summe of that which he saith is briefly this They which acknowledge one chiefe Pastor to wit the Pope to whose definitiue sentence in all matters they submit themselues cannot possibly dissent But all Catholickes acknowledge this chiefe Pastor and submit themselues to his definitiue sentence Therefore how is it possible they should dissent The second proposition he assumeth as granted though indeed it be vntrue as I will shew the first he proueth thus They cannot dissent who submit themselues to him that hath authoritie and infallibilitie of iudgement But the Pope hath this authoritie and infallibilitie Therefore they which submit themselues to the Pope cannot dissent The second proposition he confirmeth thus We know that to S. Peter and his successors Christ promised the keyes and sayd vpon them as vpon a rocke he would build his Church praying for them that their faith should not faile and bidding them strengthen their brethren and feede his sheepe which importeth this authoritie in ruling and infallibilit it in iudging But the Pope is S. Peters successor The Pope therefore hath this authoritie and infallibilitie This being the summe of his discourse I answer first to that which he assumeth so confidently that all Catholicke men submit themselues to the Popes definitions acknowledging the same to be of infallible truth For whatsoeuer his authoritie and iudgement be yet the Catholickes do not so vniformly as the Iesuite pretendeth submit their opinions to him but contrariwise when occasion is offered they vtterly refuse both him and his definitions and this is so true that he which will denie it must be reputed ignorant of all sense and experience the which manifestly shew that not onely the Christian Catholicks of the Primitiue Church but the Popish Catholickes of the Romish Church this day themselues haue reiected his determinations and held opinion against him Digression 25. Wherein it is shewed that in the Primitiue Church the Popes determination was not thought an infallible truth neither did the Christians for the maintenance of vnitie submit themselues thereunto 2 For many Catholicke Bishops in those dayes dissenting from the Bishop of Rome and refusing his decrees were not thought therefore to breake any vnitie in the Church For Aeneas Syluius who was himselfe a Pope about seuen score yeares since a Epist 301. writeth that before the Councell of Nice euery man liued to himselfe and small respect was had to the Church of Rome b Sozom. l. 3. c. 8. The Bishops of the East withstood Iulius in the cause of Athanasius and charged him that he had done against the lawes of the Church c Theod l. 5. c. 23. Sozom l. 7. c. 11. Flauianus the Patriark of Antioch about his succeeding Meletius in that sea against Paulinus resisted foure Popes one after another when they would haue had him giue roome to Paulinus d Epi. ad Vrsac Valent. Germin apud Baron annal to 3. ann 357. nu 44. Liberius who was Pope in the yeare 360. confessed that Athanasius was separated from the communion of the Church of Rome Yea e Baron ibid. nu 43. 46. the Papists themselues acknowledge this Liberius condemned Athanasius and entred communion with the Arrians which sheweth against all exception that in those dayes the godly Christians did not thinke either that the Pope was the head of vnitie or that all were of the true Church that held communion with him for then the Arrians had bene good Catholickes and Athanasius with all that tooke part with him had bene hereticks which no man dareth say About the yeare 450. f Act. 16. the Councel of Chalcedon wherein were 630. Bishops withstood Leo then Pope of Rome in the question of his supremacie Concerning which matter g Concor Cathol l. 2. c. 20. pag 748. Cusanus a Cardinall beareth witnesse It is manifest saith he that Pope Leo would not in certaine points receiue the constitutions of the Chalcedon Councell specially that the Church of Constantinople should go before the Church of Alexandria but alwayes gainsaid them as some other Popes did after him and yet the decree of the Councell alwayes preuailed Which experience proueth that in those times the Bishops ouer all the world would as occasion serued refuse the Popes iudgement and yet they were counted good Catholickes for all that So likewise in the yeare 418. h Cap. 105. the sixt Councell of Carthage hauing in it 217. Bishops resisted three Popes one after another decreeing things contrary to the authoritie of the Church of Rome as i Contaré sum Concil magis illustr pag. 263. the Papists themselues expound the Councell whereof Cusanus k Vbi supra writeth thus The Councell of Affricke withstood Celestin in that he would do against the Councell of Nice and Celestin replied not that he might do it but alledged for himselfe the Councell though corrupted Which opposition made against the Pope is so apparent that many Papists indeed labour to excuse it but none denie it and l Sic vndique CarthagineÌ„ses patres constringuntur vt elabi nullo modo possint quis iam ferat crassissimae ignoâ—antiae illam vocem in tot tantis patribus vbi illa Augustini reliquorum prudentia Alan Cope dial pag 76. 77. the despitefull speeches of some Papists against S. Austine and the Bishops bewray that they discouer the same resistance made by the Councell against the Pope that I mention 3 Againe in the yeare 167. m Euseb hist l. 5. c. 23. inde Niceph. l. 4. c. 37. inde there arose a contention in the Church about the keeping of Easter whereby the Bishops of the East and West were deuided in which contention the Popes definitiue sentence was not receiued but refused without any offence against the vnitie of the Church For first Polycarpe coming to Anicetus that was Bishop of Rome in his time would not yeeld to him neither could Anicetus perswade Polycarpe to lay by his maner of obseruation n Euseb li. 5. c. 26. saith the story and yet both sides retained vnitie About thirtie yeares after the question was renewed o Cap. 25. and Victor the Bishop of Rome being earnest against the Easterne Bishops excommunicated them But this saith Eusebius pleased them not for they wrote vnto him reprouing him sharply and bitterly as namely Polycrates the bishop of Ephesus and Irenaeus the bishop of Lyons here in the West These had many on their side that stood against the Bishop of Rome and that which afterwards tooke vp the controuersie was not his
authoritie but the Councell of Nice Now it is very probable that if these Bishops had thought the subiection mentioned by the Iesuit to the Bishop of Rome were necessarily required to the essence of vnitie they would haue yeelded wheras by their resistance it is plaine they thought themselues bound to his determination no more then he might thinke himselfe bound to theirs 4 About the yeare 258. there arose a question whether they whom heretickes had baptized if they returned to the Catholicke Church should be baptized againe Here no doubt the Popes iudgement was to be followed if it were true that the authoritie and certaintie of iudgement were his and all true Catholicks should yeeld vnto him But mark what fell out p Euseb l. 7. c. 5. Cypr. ep 74. ad Pomp. August de vnic bapt c. 14. Stephen the Bishop of Rome forbad rebaptization and thought them worthy excommunication that vsed it but Cyprian the Bishop of Carthage and a Martyr of the Church withstood him and would neuer accept his decree With him tooke part Firmilianus the Metropolitan of Caesarea confuting the decree that Stephen had made whom q Apud Cypr. ep 75. in a certaine epistle he thus reproueth What can be more base or vaine then to hold contention with so many Bishops throughout the world breaking peace with euery one through diuers kinds of discord sometime with the Easterne people sometime with you of the South not suffering the Bishops sent from them so much as to come to his speech but forbidding the brethren to giue them roome and lodging Is this to hold the vnitie of the spirit in the bond of peace to cut himselfe from the vnitie of loue and in all things to make himself strange vnto his brethren yea and through the fury of contention to rebell against faith and Sacrament See how this man r Menolog Graec. in Octobr 28. whom the Church so honored that they put his name into the Kalender taketh vp the Pope and setteth at nought his definitiue sentence With these tooke part also a Å¿ Concil Carth. apud Cyprian Councell of 87. Bishops yea many great Synodes t Euseb l. 7. c. 5. saith Dionysius Alexandrinus and whole countries who yet were not therefore reputed to liue out of the vnitie of the Church And Dionysius himselfe the Patriark of Alexandria consented herein with Cyprian and the Synods of Affrik as Ierom u De Script eccle in Dionysio testifieth Here theÌ„ we see the Pope at one time resisted by 3. Metropolitans many Councels and by the most Bishops in Affricke Cappadocia Egypt Cilicia Galatia and other countries and yet the Iesuite will needs perswade that all Catholicke men haue acknowledged one chiefe Pastor the Pope and yeelded themselues euermore to his censure when these examples shew the contrary and make it more then plaine that till now of late subiection to the Romish Church was neuer esteemed appertaining to the essence of vnitie nor put into the definition thereof Digression 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement nor beleeue his infallible authoritie as is pretended 5 Indeed the Iesuite reporteth it of the Church of Rome this day that all the learned men and people thereof submit their opinions and iudgement in all things to the Pope and this is generally boasted among them and obiected as a matter fully prouing their vnitie but they onely say it for we know the contrary * A memorable example hereof is the moderne conclusions published by the Venetians against the present Pope Paâ—lus Quintus and his supremacie and discouer dayly as much headinesse among them against their Popes and Councels as euer was in any gouernment Marke else their owne words It were a great matter indeed saith x De certitud gratiae assert 13. Catharinus an Archbishop among them and in verie truth too hard a case to binde the vnderstanding of the wise with euery answer of the Popes that may be produced for the holy Ghost doth not alway and in euery word assist them And y Q. in Vesper pag. 133. printed at the end of his Morals in 8â— Almaine a great Doctor in their schooles It is not necessarie that men beleeue things determined by the Pope although the contrary be not publickly to be taught And Bellarmine though vnaduisedly possible yet saith plainly touching Cyprians withstanding of Pope Stephen that z De Ro. Pont. l. 4 c. 7. after the Popes definition yet it was free to thinke otherwise yea he holdeth that a De Ro. Pont. l. 2. c. 29. arg 7. as it is lawfull to resist the Pope assaulting our bodie so may we resist him when he inuadeth our soule or troubleth the commonweale and much more if he practise the destruction of the Church in this case I say it is lawfull to resist him by not doing what he commaundeth and hindring that his will be not executed Caietan b De authorit Pap. Concil c. 26. holdeth that in case of heresie he may be deposed c Cap. 27. ad 2. and when he rendeth the Church in sunder he may be resisted to his face And Franciscus Victoria d Relect. 4. de potest Pap. Concil pag. 133 saith If a Councell declare a thing to be matter of faith or belonging to diuine right the Pope herein cannot declare otherwise or change any thing specially if such a matter pertaine to faith or the manners of the vniuersall Church See how these men all resolued Papists and the learnedst of that sort yet assume it as out of question that the Popes iudgement is not alwayes of vndoubted truth but he may erre yea be an heretick and make hauocke of the Church and therefore may be resisted And in very deed the conceit of his infallible iudgement being the beginning and foundation of his authoritie it cannot be denied but they which call the former in question must needs doubt of the later 6 And let the most resolute Papist that is but thinke seriously of this point and answer how it is possible they should so willingly obey his decrees and yeeld their opinions to his iudgement when it is a ruled case among them all that the Pope may erre yea as e De sign eccl to 2. l. 18. c. 6. Bozius affirmeth be an hereticke writing teaching and preaching heresie For will they obey him in error and scandall or do they thinke his decree can alter the nature of that which is false and make it true that they might with securitie of conscience entertaine it They dare not say so Franciscus Victoria f Relect. 4. de potest Pap. Concil disputeth at large against his dispensations affirming that a Councell should do well to bridle him and that they which vse such immoderate dispensations as he giueth are not thereby secured in conscience that they may vse them lawfully No doubt they which
cannot erre because the words of the text are no plainer for the one then for the other For as it saith strengthen thy brethren so it saith also thy faith shall not faile yet the Popes faith may faile therefore he may also faile in strengthening his brethren if this faith and strengthening be vnderstood as the Iesuite conceiteth 22 The last place is Ioh. 21.17 where Christ biddeth Peter Feed my sheepe Out of which words the Iesuite concludeth that Christ gaue him and the Pope most ample authoritie ouer the vniuersall Church to rule it as chiefe Pastor vnder him tying himselfe so to assist him that he should neuer teach any thing è cathedra contrary to the truth and binding all the world to obey his iudgement The whâ—ch conclusions how violently they are wrested from the text let any man iudge * Note and sure it is worth the Readers labour and wil recompence any paines he can take herein to make a stand and but view whether the words be able to support so mightie conclusions as are built vpon them For this is the onely foundation that the Papists haue for the supremacie And albeit in their disputations by word and writing they pretend many texts beside as the Iesuite in this discourse doth yet you shall find when they come to canuasing they alway retire to this as to their hold and finding no other able to maintaine them hither they runne for exposition of all the rest and here they insult like souldiers which beaten out of the field come blustering one vpon anothers necke for haste into their castle But what is there here to proue the primacie which is holden to be k Pontifici in persona bâ—ati Petri terreni simul coelestis imperij iura Deus ipse commisit Extrau Ioh. 22. tit 5. c. Si frattum the fulnesse of power ouer all the kingdomes of heauen and earth or as l Greg. Valent. tom 3. pag. 184. a Iesuite describeth it such a commaund as all faithfull men in both courts internall and externall are bound to obey in all things touching manners or faith or the worship of God 23 For first I haue shewed but a little before that whatsoeuer is commaunded in these words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil pag. â—27 belongeth to all the Apostles and confirmed the same with the confession of some learned Papists wherupon it necessarily followeth that Peter hereby had not the supremacie in question giuen him Next supposing our Sauiour had a meaning to giue Peter such a matter yet what word is there that saith as the Iesuite doth he gaue it his successor likewise For Peter might haue that which his successor hath not as the gift of miracles for example Yea I can demonstrate against all exception that although it were graunted Peter had authoritie ouer all the Apostles yet the Pope had not because he is lesse then an Apostle and the case being put m Peter died an 69. S. Iohn an 101. Baron ann 69. nu 1. ann 101. nu 2 that Peter died 32. yeares afore Saint Iohn let the resolutest Papist aline say whether it were likely that Linus or Clemens the Bishops of Rome should be aboue S. Iohn to rule or direct him If he say they were men are in danger to fall into the chincough with laughing if he say they were not then the supremacie fancied died with Peter and Christ gaue his successor none of it when he said to Peter Feed my sheepe Thirdly the words themselues Feed my sheep import no more but that he should be diligent in ouerseeing the flock of Christ committed to the generall care of him and his fellow Apostles as is proued by this that the people to be taught are ordinarily called n Cant 1.7 Iâ—h 10 16. the fold o Ezech 34.2 Act 20 28. the flocke p Psal 77 20. Ioh. 10.11 the sheepe of Christ and q Ier. 3.15 preaching to them is called feeding and r Eph. 4.11 the preachers Pastors The which words if they be racked to signifie ruling as the Pope claimeth with fulnesse of power then others were made Popes as well as Peter For Å¿ Act. 10.18 1. Pet. 5.1 Ezech. 3 4. Ier. 3 15. all pastors are commaunded to feed the stocke whereof the holy Ghost hath made them ouerseers and they reproued that feed not Feeding therefore signifieth no more but to preach the Gospell and to giue good example as Cusanus t Concord l 2. c. 13. expoundeth it and before him u Defens part 2 c 28. Marsilius two learned Papists who vtterly disallow this exposition of the Iesuites and thinke this text proueth not the Supremacy 24 The last part of my answer is that although it were granted the texts alledged pertaine to Peter alone and containe the Primacy in question yet can the Pope reape no benefit thereby because we deny him to be Saint Peters successour the which point seeing the Iesuite hath onely assumed and not proued therefore neither will I touch it any further here but referre my selfe ouer to the 29. Digression where the reader shall plainely see vpon what silly grounds the Popes succession is beleeued the which notwithstanding is a point of such consequence that if it be not throughly proued all Popery will be void and without foundation at the first sight in that all arguments made for it of what sort soeuer are at the last resolued into the Popes authoritie and this authoritie is confessed to depend vpon his succeeding Peter as vpon the beginning and foundation thereof 25 Thus we see the vnitie of Papists is auouched vpon grounds meerely false the Pope neither succeeding Peter nor Peter being aboue the other Apostles in infalliblenesse of faith or power of gouernment All the Iesuites conclusions therefore that the Church hath alway submitted her selfe to the Popes definitiue sentence that the Pope caÌ„not erre that it is his office to direct all good Catholickes that the Church should erre yea be bound to erre if he might fall into error I say these and the like conclusions scattered all ouer his discourse are vanitie for the disproofe whereof the euent of things and experience of all ages is sufficient without any more ado which giue plentifull testimony that he is neither free from error not receiued as supreme iudge nor admitted as the head of vnity but contrariwise in all ages he hath bene detected of error yea resisted iudged condemned and deposed for heresie The discourse whereof I put ouer to the Digressions following that the reader may haue some light concerning this matter Digression 27. Shewing that the Church Primitiue acknowledged not the Popes Primacy 26 This I will demonstrate onely by foure experiences of those times First that whereas there were foure or fiue Patriarks among whoÌ„ for the better gouernment all the Churches of the world were deuided the other three were made equall by the Church-gouernment and practise of
him Secondly Christ saith Simon louest thou me more then these Why doth he examine him of his loue more then the rest but that he intended him more authoritie I answer to make him see his fault who hauing lately vndertooke more then all euen to die with him though all should forsake him yet when it came to triall performed lesse then any denying him thrise which none else did And possible also to let him know his sinne was pardoned x Luc. 7.47 because more is forgiuen to him that loueth more Thirdly he not onely examineth him of his loue but also thereby draweth out of him a feruent confession of it I answer this he did also in regard of his former sinne y Isid Pelusiot l. 1. Ep. 103. by a threefold confession to heale his threefold deniall and to assure his fellow disciples of his repentance and to shew by his example how deare the loue of Christ should be to them that meddle with feeding Christs flocke Fourthly he biddeth him Feed and feeding is Ruling with fulnesse of power I answer he biddeth him feed his sheepe and lambes which are the people and not the Apostles properly which proueth that feeding hath no such meaning Besides feeding signifieth ruling not euery way but in such maner as appertaineth to the persons that do feed And therefore in kings it is to rule with fulnesse of power but in Pastors with the word and discipline onely as appeareth by this that all Bishops and teachers are called z Eph 4.11 Pastors and bidden a Ier. 3.15 Ezec 34 Act. 20.28 1. Pet. 5.1 feede the flocke of Christ and yet no man thinketh they are made Popes thereby Lastly Peter is bidden Feed the sheepe the Apostles are a part of Christs sheep therefore he must feed them I answer this is granted but then feeding signifieth no more but edifying by word and example and so as Peter must feed the Apostles the Apostles must feed him againe by the same commandement of Christ b Marc. 16. that bade them preach the Gospell to euery creature as c Gal. 2. Paul fed him at Antioch by reproofe And whereas some vrge that the sheepe signifie the vniuersall Church because Christ saith not these are those sheepe in particular but my sheeepe in generall and so Peter is set ouer the vniuersall Church this is but a speculation for if the Church be strained into so wide a signification he could not feed it because he could feed no more then that part which was in his time or followed after him wherein the other Apostles fed in community with him and feeding was not Poping Thus we see that vnlesse the Papists may be allowed to racke the words of Scripture beyond all compasse of ordinary vnderstanding and bring to them the sence which they should fetch from them there is nothing in all the Bible sufficient to vphold any part of that wherein they are so confident § 37. So that this difference may be assigned betweene any sort of heretickes and the Romane Church that they are a companie not vnited among themselues by anie linke which is able to containe and continue them in the vnitie of faith whereas the Romane Church is as S. Cyprian speaketh Plebs sacerdoti adunata grex pastori suo adhaerens A people conioyned to their priest and a flocke cleauing to their chiefe Pastor Whom whilest it heareth as it is bound to do it is vnpossible but it should retaine vnitie of faith Like contrarie according to the saying of the same S. Cyprian lib. 1. epist 5. ad Cornel. contra Haeret. Non aliunde haereses obortae sunt aut nata schismata quà m inde quòd Sacerdoti non obtemperatur nec vnus in Ecclesia ad tempus sacerdos vnus iudex vice Christi cogitatur Nor from any other roote haue heresies and schismes sprong vp but from this that men do not obey the priest of God neither do they consider how that in the Church there is one Priest and one iudge for the time in stead of Christ The Answer 1 How well the Romane Church is linked together I haue said in the former section and therefore if the Iesuit will assigne a difference betweene it and heretickes which will be the same that is betweene fish and herrings he must do it by somthing else then by their vnitie wherunto Saint Cyprian giueth no testimony in the words alledged but that it pleased the Iesuite thereby to impose vpon his ignorant reader For first he speaketh not in any of both places concerning the Church of Rome but of euery part of the Church whersoeuer saith It is a company adhering to their Pastour c. Next by this one Pastor and iudge whereto the Church adhereth he meaneth not the Bishop of Rome ouer all the world for himselfe dissented from him in the cause of appeales and rebaptization but euery Bishop in his owne circuit Thirdly supposing he had conceited the Pope and by these words immediatly meant him yet what is that to the Pope now who is degenerate into another creature then at that time he was whereby it cometh to passe that many good things might be said of him then that cannot now and of his Church then which since that time are perished 2 But the truth is that saying the Church is a people cleauing to their Priest he meaneth it not of al Gods Church cleauing to the Pope but of euery particular Church obeying their Pastour according to Saint Pauls admonition a Heb. 13.17 Obey and submit your selues to such as haue the ouersight of you And the want hereof he saith is the roote of schisme not the dissenting from the Pope And this is proued to be his meaning because in b Lib. 4. Ep. 9. ad Florent another Epistle he hath the same words applying them to himselfe and complaining thereby that some had vnderhand refused him and communicated with others For the Nouatians at Carthage in a schisme had made them a Bishop of their owne and written to the Church of Rome falsly that he was lawfully elected the which being against the custome and peace of the Church moued him to vrge as you see the vnitie of one Bishop and to defend the Church-gouernment of that time c Hiero. comment in Tit c. 1. Chrysost hom 1 ad Philipp which was to haue but one Bishop in one citie Hence proceed his words touching euery Bishop in his owne place as the Iesuite hath alledged them Whereby you see how wel he proueth the vnitie of his Church and authoritie of his Pope euen as well as if a man should make that proper to the Bishop of Rome and his Church which appertaineth to euery Bishop and euery Church and expound that of the supremacie which importeth no more but ordinary gouernment vsed by Pastors in their owne charge This kinde of disputing is called inclosing of commons § 38. Secondly the Protestants Church is
Thirdly they haue collations which they hold by prescription that are equall to set feasts For in Spaine on the euen of the Natiuitie for example they haue a bountiful supper exceeding the measure of fasting made of fruites conserues marchpanes and such like x Llam vbi sup pag. 393. which they thinke is lawfull though it hold not the nature of fasting Fourthly they haue customes allowing them on fasting dayes to do as much as we do y Llam vbi sup pag. 369. Ouan 4. d. 16. pro. 52. For in diuers places of Spaine and Castile they vse egges cheese butter yea the lard of swines flesh And generally on saterdayes they eate the inwards of any beast with the head and feete yea any part of a swine the buttock excepted Might it please the Papists now either to giue vs leaue to do what they do themselues or else to inuite vs to their table on fasting dayes that we may haue part with them seeing their hospitalitie is so good when we are bound out from feasting at home This is that which z Ioan. Sarisb Policrat l. 7. c. â—â— a Bishop noted in them long ago and is worth the marking They vndertake strict professions and shew vs difficult things and being more familiarly fauorable to themselues when it cometh to performance they do things gentle and possible Digression 33. Concerning Auricular confession or shrift to a Priest shewing that it is not necessary for the remission of sinne and how it is an occasion rather then a remedie of sinne oftentimes 6 Touching the casting away of necessary shrift we are not to be condemned vnlesse our accusers can name some place of Scripture where Christ or his Apostles hath bound vs to it which they cannot do For their owne Canon law a De Poenit. d. 5 in poenitentia Gloss saith it was taken vp onely by a certaine tradition of the Church and not by any authoritie of the old or new Testament And though the new Iesuites and other Papists begin of late with great passion to denie this affirming that Christ ordained it in the 20. of Iohn yet that is no matter for necessitie and shame hath driuen them to say so and their predecessors as learned as they haue writ the contrary For Panormitan b Super 5. de poenit remis c. omnes vtriusque saith That opinion of the Canon law greatly pleaseth him because he findeth no manifest authoritie that euer God or Christ commaunded vs to confesse our sinnes to a Priest And Peresius a Bishop of the Trent Councell c De tradit par 3. consid 3. saith The cleare and plaine maner of this ordinance both in respect of the substance and circumstance appeareth onely by a tradition And about six score yeares since d Carranz in Sixto 4. Ouand 4. d. 16. pro. 2. Petrus Oxoniensis the Diuinitie reader at Salmanca publickly taught as I say that it had the beginning from a positiue law of the Church and not from the law of God Who though he was made to recant this yet e Ouand ibid. Bonauenture whom the Church of Rome honoreth for a Saint was of his mind long before and f Refert Henri sum pag 206. edit Salamant Medina with others at this day hold it Wherby g Rhem annot Ioh. 20.23 Hopk memor of Christian 225. § 2. their rashnes appeareth that say our Sauiour appointed it so euidently in the Gospell and their miserie that are perswaded by such sayings to beleeue it Yea h Annot. ad Tertul de poenit Rhenanus and i Annot. ad Hiero. de obitu Fabiol Erasmus as learned Papists as euer were affirme that neither Christ ordained it nor the auncient Church vsed it which is the truth For when it began in some sort to creepe in k Socr. l 5. c. 19. Sâ—zo l. 7. c. 16. Tripart histo l. 9. c. 35. Niceph. lib. 12. c. 28 Nectarius the Bishop of Constantinople put it downe in his Church and all the Bishops of the East did the like in theirs which the Papists know well enough and l WaldeÌ„ tom 2. de Sacr c 141. Dom. a Soto 4. d 18 q. 1. Henri sum pag. 325. acknowledge m Impudentissimuâ— illud Nectarij factum Andrâ—d orth expl pag 663. Nectariâ—â— a Noâ—aâ—anis seâ—uctuÌ„ fuisse oportet alâ—imare Nec endaemonem illum qui Nectario â—â—asit quin potiùs cacodaemonem credendum est Baron tom 1. an 56 nu 28. Henriq vbi supra railing vpon Nectarius for so doing which is a signe that the Protestants reiecting shrift breake no commandement of God but follow the example of the Primitiue Church that refused it The which is further proued by the preaching of Chrysostome n Hom. 22 ad pop Antioch saying This is wonderfull in God that he not onely forgiueth vs our sinnes but neither doth he disclose them or make them knowne neither doth he inforce vs to come forth and tell them he requireth no more but that we speake to him alone and to him alone confesse our faults This the godly Bishops would not haue done and taught if the confession had bene receiued in theâ—r time as necessary or if Christ had commanded it or if it had bene so soueraigne a remedie against sinne 7 And touching the necessitie of confession in Lent afore they receiue the SacrameÌ„t o Sum. Armill verbo communio § vlt. Caiet super 1. Cor 11. Paâ—orm dâ—â—clebracâ—missat si 〈◊〉 De homine the learnedst Papists that euer were acknowledge it is a custom but newly brought vp though p Hoâ—â— memor tract of confess pag 255 we be called leud preachers most wickedly deceiuing the people because we say so But marke what Caietan q In 3 â—ho q. 80. art 4. writeth and then iudge what such cause there is why we should thus be censured There appeareth no positiue law enioyning shrift before the receipt of the Communion the law of God hath no such precâ— pt but the contrary is insinuated where the Apostle saith Let a man try himself Wherfore out of this document of the Apostle it seemeth vnto me that he which is contrite for his sinne and receiueth the Communion without shrift sinneth not mortally though he haue a confessor at hand The reason mouing me thus to thinke is because it is plaine that a man hauing contrition for his mortall sinne not confessed and so receiuing doth that which is not sinne of it owne kind Yea to receiue the other Sacraments also with contrition onely seemeth no where to be forbidden And that which is not confirmed by the authoritie of the Fathers must not by a superstitious noueltie be commanded The Papists therefore extolling shrift so fast talke out of their ignorance not thinking that we know how basely they thinke of it themselues 8 For they not onely know it to be as I haue said a later tradition and custome
what say you to forty thousand yeares of pardon Pope Sixtus the fourth granted it to whosoeuer will say a prayer of his making not fiue aboue fortie words long that his Catholickes might not complaine the Protestants satisfaction was easier then theirs And there is another prayer somewhat longer which Saint Bernard vpon a time saying before the Rood so pleased the said Rood that bowing it selfe it embraced him in his armes being belike of the same good nature that the Rood of Naples was f Anton. Chro. part 3. tit 23. c. 7. § 11. p. 206. which spake so kindly to Thomas Aquin or of the same mettal that the crucifixe was of g Sibi or anti crucifixi imaginem inclinare caput aspexit Baron annal to 11. an 1051. nu 1. which nodded his head to the monke Gualbertus Now such a praier as this that like h Dictus Amphion Thebanae conditor vrbis Saxa mouere sono testudinio prece blanda Ducere quò vellet Horat. art Poet. Amphions harpe could make stones moue by all likelihood would pierce further then the straightest satisfaction that could be taught Or if the Protestants haue an easier way yet at last they must giue place to one peculiar kinde of deuotion throughly plied in our country which is to haue the armes of Christs passion the crosse nailes whip lance heart and hands of Christ for example painted and them deuoutly to worship For this kind of satisfaction hath wonderfull priuiledges granted it by one and thirtie Popes and an hundred twentie eight Bishops The first Pope granting three yeares pardon to them that vse it the other thirty adding euery one a hundred dayes more and each Bishop fortie 36 And so I conclude that the premises considered our aduersaries haue no cause to disgrace the Protestants with their penance or any longer to raile vpon them for putting it away for as much as their owne doctors haue spoken so coldly and vncertainly thereof and contrary one to another and allowed such qualifications by contrition pardons as make it a thousand times easier then an hypocrites repentance Which they would neuer haue done being warie and wise but that they thought in their conscience the repentance taught in our Church to be the truth and their penance a discipline of their owne inuentioÌ„ And so froÌ„ henceforward we wil take their angrie words about this matter as spoken in zeale of their cause and iealousie of their pardons but neuer thinke they meane in good earnest to condemne vs thereby though they speake somewhat rigorously for feare of the worst lest their people should suspect them and buy no more pardons Digression 40. Wherein the doctrine of iustification by faith onely is expounded and defended 37 The ninth point whereof he accuseth vs is for teaching that by onely faith our sinnes be not imputed to vs the which we teach indeed or rather haue learned of him that teacheth all truth the Spirit of God who i Psal 32.1 Rom. 4.6 saith Blessed are they whose iniquities are forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth no sinne Now I neuer knew but k Sixt. Senens biblioth l. 6. annot 216. it was alwayes lawfull for Catholick men to vse the Catholicke phrase of the Scripture and speake as it doth For to say they are not imputed and by faith onely they are not imputed is all one because the not imputing of sinne is a mercie of God l Nazian orat in sanct bapt whereby he ascribeth it not to vs nor deputeth it to condemnation but as if we had neuer done it he forgiueth it and esteemeth vs no sinners The which mercy being in God alone supposeth somewhat on our behalfe that may receiue it which can be nothing but faith alone the Scripture saying m Gal 3.14 We receiue the promise of the spirit by faith and n Rom. 4.11 righteousnesse is imputed to all them that beleeue as o V. 3. Gen. 15.6 Abraham beleeued and it was imputed to him for righteousnesse The which our exposition making faith alone the instrument and not penance or workes if our aduersaries mislike then let them hearken what some of the learnedst among themselues haue written Forsomuch p 4. d. 15. q. 1. saith Bonauenture as man was not able to satisfie for so great offence therefore God gaue him a mediator who should satisfie for it whence it cometh to passe that by onely faith in his pâ—ssion all the fault is remitted and without his faith no man is iustified And q In Ioh. 19. â— 30 Ferus Our saluation is consummate not fully but in hope by reason maÌ„ beginneth to be iustified healed so that whilest he is iustified the rest of his sin remaining in his flesh through Christ is not imputed to him And r Antididagm Colonienf tit de Iustif hom pag. 29. Gropper By faith we are iustified as by the apprehensiue cause that faith whereby without doubting we firmly beleeue that hauing true repentance our sins are forgiuen vs for Christ whereof notwithstanding it behoueth vs by faith to haue the inward testimonie of the holy Ghost Whereby we see that iustification or not imputation of sin by faith onely is good diuinitie among our aduersaries themselues 38 But because either through ignorance or malice it is misreported to the people who are made beleeue that thereby we exclude the necessitie of a godly life therefore I will briefly expound the meaning of this proposition By faith onely we are iustified Wherein there are three termes the first is iustification and thereby we meane Gods acceptation of a sinner to grace and glorie For man being guiltie of the breach of Gods law and so subiect to the penaltie thereof which is condemnation cannot be restored againe vnlesse he bring a righteousnesse to satisfie this law againe that is to say which may answer both the obedience that it requireth and the punishment that it inflicteth The reason hereof is because the law being part of Gods will and being giuen to man out of the iustice of God must take his effect else God should leaue his iustice vnsatisfied and depart from his nature Å¿ Mat. 5 18. which is vnpossible This righteousnesse we affirme to be not our owne inherent iustice but the obedience of Christ alone whereby he fulfilled the whole law most perfectly for vs. We denie not but euery seruant of God hath in him true sanctification and holinesse enabling him to repentance satisfaction faith hope and charitie but we denie these or any of them to be the iustice whereby the bond of Gods law is answered and we appeare righteous before Gods iudgement seate partly because they are vnperfect and partly for that we do them not by our owne strength But the very thing that maketh vs accepted as iust is the obedience of Christ whereby he fulfilled the law and satisfied the punishment in his life and
Scriptures and he must no longer say we haue the true faith because it was confirmed by miracles in the Primitiue Church but he must proue the faith of the Primitiue and his present Romane Church all one that afterward he may boast of the miracles This I say touching all those miracles that are true and were done indeed in the Primitiue Church 6 The things therefore whereupon with most probabilitie they can stand and wherein indeed they put most confidence are the miracles of their Legend Saints Anthony Benet Francis Dominicke and such like which thicke threefold they vse to alledge against vs. But we except two things against them First that supposing much thereof were true yet the Romane faith is not necessarily proued thereby to be the truth for heretickes yea pagans may do wonderfull things to confirme their error D. Stapleton f Promptuat moral part aestin pag. 627. saith that for the more triall of the godly not onely Antichrist himselfe and his forerunners but all heretickes also may do true miracles by the permission of God as the sorcerers of Pharaoh did The which is proued to be true by all stories diuine and humane That which Pharaohs sorcerers and Simon Magus did is well knowne g Baro. An. 68. n. 22. The stories adde touching Simon that he made images to walke and would lye in the fire without hurt and flie in the aire and make bread of stones He could open dores fast shut and vnloose bands of iron and had many shadowes following him as it had bene men c. h Tacit. l. 4. The Emperour Vespasian at Alexandria restored a blind man to his sight i Holy â—h in vit Philoâ—oph Empedocles the Philosopher raised vp a dead woman to life k 〈◊〉 ostâ— l. 4. The like did Apollonius Tyaneus of whom l Lib 4 5. Philostratus and m Compend pag. 202. Cedrenus report great things that he could deliuer cities from scorpions serpents and earthquakes and that being dead many miracles were wrought at his graue And Cedrenus addeth that the same time there was one Manetho which in these workes went beyond him and by his verie words could do what he listed These things I grant as the same author affirmeth were done by the efficacie of Satan God permitting him for the triall of mens faith and punishing of their sinnes yet do they well proue that the false Church may haue as strange miracles in it as the Church of Rome hath and therefore such things are but a weake argument to proue the truth by vnlesse the euidence of the Scripture go before 7 Secondly we think the Legends that report these miracles to be lies the meere deuises of mens idle wits the which is proued by this that I cannot remember one writer of that sort whom the Papists themselues do not challenge for a lier And though at the first my speech may seeme hard yet let the reasons be looked into whereupon I say it and it will proue it selfe againe to be the truth Claudius Espencaeus n 2. Tim. 4. digr 21. saith No stable is so full of dung as the legends are full of fables yea very fictions are contained in their portesses o Loc. l. 11 c 6. Canus hath a whole discourse of this matter among other things he writeth as followeth The Pagan Historiographers write more truly then Christians haue done the liues of Saints and Suetonius with farre lesse corruption set forth the liues of the Emperours then Catholicks haue done the facts of Martyrs Virgins and Confessors they either follow their affections so or of set purpose deuise so many fictions that it not onely shameth me but irketh me to see them It is certaine also that all their narration is deuised either for gain or error and it is a iust complaint of Ludouicus Viues touching certaine histories deuised in the Church who wisely grauely reproueth such who thought it a great part of pietie to coine lies for religion and following ouermuch their affection to write things not as the truth but as their fancie told them they present vs now and then with such Saints as the Saints themselues if they might would not be The Church of God therefore is greatly hurt by these men who thinke they cannot sufficiently set forth the liues of Saints vnlesse they decke them vp with fained miracles and reuelations Wherein their impudencie hath spared neither the blessed Virgine nor our Lord himselfe To this day I could neuer yet see one storie that I could allow neither do I sift the author of that storie which is called the Golden legend for in him you may read monsters of miracles rather then true miracles he that writ this was a man of a brasen face and a leaden heart Let it be noted well what this man saith of all the Saint-stories without exception and then see vpon what goodly grounds the reuelations of Francis and the rest are builded that they should be such an infallible testimonie for the Church of Rome And let any Papist shew if he be able that their miracles are written in any better authoritie then this that Canus chargeth with lying falshood Would our aduersaries haue vs such fooles as to beleeue what themselues beleeue not For I make this offer to the Iesuit freely that if he can proue his Saint-miracle by such an author as the learned of his owne side giueth credit to in all things and refuseth in nothing the said miracle shall be admitted and all the consequences thereof but if himselfe thinke his author faultie in some things I may by the same libertie refuse him in others 8 And I adde further that there is nothing more common with our aduersaries then at home among themselues to reiect these verie miracles which abroad in the Faire of fooles they set out to sale so buisily p Opusc de concept virg c. 1. Caietan saith It cannot be knowen infallibly that the miracles whereupon the Church groundeth the canonization of Saints be true by reason the credit thereof dependeth on the report of men who may deceiue others and be deceiued themselues And I haue shewed before that a vision of Bernard and another of Briget being obiected in the question of the virgin Maries conception q Part. 1. tit 8. c. 2. Antoninus the Archbishop of Florence answereth they are fantastike visions and mens dreames And marke what Canus r Loc. l. 11. c. 6. saith of Gregories Dialogues and Bedes Historie reputed to be of the best sorts of stories that they haue The same saith he may I say of Gregorie and Bede truly and rightly they misse it now and then c. who writ miracles talked of and beleeued among the vulgar which the censours of this age will thinke to be vntrue For my owne part I could better allow those stories if the authors with seuerity of iudgement had ioyned more care in choise This censure
Catholicke Church professeth that mortall men are to worship God not by images and Angels but by Christ the Lord. Epiphanius x L. 3. aduerâ—us haeret saith the virgin Mary was a virgin and honorable but not giuen for vs to worship but her selfe worshipped him that tooke flesh of her Finally many learned Papists are of our side in this point For y Peres de trad part 3. some condemne all diuine adoration giuen vnto them z Gers compend Theol. praecep 1. Holk in Sap. lect 157. b. Some condemne all worship whatsoeuer euen the bowing before them a Polyd. inuent l 6. c. 13. Some acknowledge that all the ancient fathers condeÌ„ned theÌ„ b Duran ration l. 1. c. 3. n. 4. Cathar tract de cult imag Polyd ibid. Some thinke their vse to be dangerous And they which haue gone furthest in defending them yet confesse d Can. 6. Nilus primat that they which teach they may be worshipped with diuine honour are constrained to vse such nice distinctions as neither themselues nor the people vnderstand and if they conceiue them yet they cannot but erre in doing it c Peres vbi supra Bell de imag c. 22. 6 Sixtly touching the supremacy For d Can. 6. Nilus primat the Councell of Nice appointed bounds and limits as well for the Popes iurisdiction as for other Bishops and the Councels e Act. 16. of Chalcedon and f Sext. Synod iâ— Tâ—ull can 36. Constantinople make the B. of Constantinople equall in all things that concerne authoritie and iurisdiction with the Bishop of Rome And g Cusan conce l. 2 c 12. Maâ—sil defen pac part 2. c. 18. Duaren de benefic l. 3. c. 2. some Papists do not deny but the Popes Primacy is much larger then it was in the Primitiue Church wherein they say the truth For the Councels of h Cap. 9. Chalcedon i Cap. 105. Affricke k Can. 22 Mileui and l Synod 8. can 26. Constantinople forbid all appeales to him from forren places yea that of Affricke reiected his claime and writ vnto him that he should forbeare the taking vpon him any such preheminence Lest say they the smokie pompe of the world be brought into Christs Church and Gregory who himselfe was Pope of Rome m Regist l. 6. ep 194. writeth that he dares confidently say he is the forerunner of Antichrist in his pride whosoeuer he be that calleth himselfe the vniuersall Bishop or desireth so to be called because he putteth himself before others For at that time n Harmenop epit sacr cano tit 7. de Synod the name of vniuersall was forbidden all the Patriarkes as it signified the chiefe aboue the rest And 1000. yeares after Christ it was thought o Glab Rodolf quem refert taxat Baro. an 996. n. 24. that although the Bishop of the Romane Church for the dignitie of the Apostolicke sea were more reuerenced then the rest yet it was not lawfull for him in any thing to go beyond the tenour of the Canons For as euery Bishop in his owne sea vniformly beareth the image of our Sauiour so generally it befitteth none busily to do any thing in anothers diocesse And when the Pope but 500. yeares since practised against the Emperour as now he doth against kings p Sigeb chron pag. 129. ann 1088. the stories noted it as nouelty and heresie that Priests should teach the people to yeeld no subiection to euill Princes and should absolue them from sinne and periury that practised against them whereas now q Decretal Greg. 9. de Maior obed c. Solitae Extrauag Commun c. Vnam sanctaÌ„ de maior obed the authoritie to depose and molest Princes and absolue subiects from their obedience is made one of the principall parts of the supremacy And touching his temporalties which he now possesseth the stories haue obserued how by fraud and treason he cousened secular Princes of them from time to time as occasion serued And so his whole Primacy gat in by steps into the Church and yet r Turrecrem tract 73. qu. è Tho. q. 5. they would make vs beleeue the deniall thereof were heresie 7 In the seuenth place I name the communion in one kind For the Church of Rome vseth and defendeth it contrary to Å¿ Cyrill catech mystag 5. Liturg Marc pag. 62. Constitur Clement pag. 145. graec ordo Rom. pag. 23. all antiquitie and the very forme of their owne Lyturgies For the most ancient Liturgies that they haue shew how the people receiued the wine as well as bread And Caietan t 3. part Thom. qu 80. art 12. q. 3. faith This custome indured long in the Church and that they had ministring cups for the nonce to serue the people with wine And I thinke no Papist will deny this And some u Ouand 4 p. 221. say It were better if this custome were renewed againe 8 Lastly I name transubstantiation For x Censur Colo. pag. 267. our aduersaries say The true Church hath alway taught that as soone as the Priest hath pronounced the words of consecration the former substance of bread wine is changed into the body blood of Christ so that no other substance remaines but only Christs body and blood the accidents by a supernaturall power abiding without a subiect The which how false it is appeareth by the word of God y Luc. 22.18 1. Cor. 10.16 11.26 calling it bread the fruit of the vine after the blessing and z Luc. â—2 20 saying of the cup in the same forme of words that is vsed of the bread This cup is the new Testament in my blood and teaching that without bread there can be no sacrament and that Christ had a body of the same nature that ours is which cannot be without his dimensions in many places at once And it is plaine that herein they haue altered the faith of the ancient fathers For Saint Austin a De Doctr. Christ l. 3. c. 16. saith These words vnlesse ye eate the flesh of the son of man and drinke his blood are a figure coÌ„manding vs to partake the passion of Christ and profitably to remember that his flesh was crucified for vs. Chrysostom b Ad Caesar Monach. saith The bread before it be sanctified we call bread but when the diuine grace sanctifieth it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Gelasius a Bishop of Rome c De duabus nat Christi saith The bread and wine passe into the substance of the body and blood of Christ yet so as the nature of bread wine ceasseth not they are turned into the diuine substance yet the bread wine remain still in the property of their nature Theodoret saith d Dial. immuta Our Sauior in deliuering the sacrament called his body bread and
might be here in the sacrament yet it was not in the beginning so manifestly beleeued as concerning this conuersion o D. 11. q. 3. §. Quantum ergo ad istum But principally this seemeth to moue vs to hold transubstantiation because concerning the sacramēts we are to hold as the Church of Rome doth where in the margin it is noted that our faith as concerning this sacrament is onely by reason of the Churches determination And he p §. Ad argumenta pro prima addeth We must say the Church in the Creed of the Lateran Councell vnder Innocent the third which beginneth with these words FIRMITER CREDIMVS declared this sence concerning transubstantiation to belong to the veritie of our faith And if you demand why would the Church make choise of so difficult a sence of this article whē the words of the Scripture This is my body might be vpholden after an easie sence and in appearance more true I say the Scriptures were expounded by the same spirit that made them and so it is to be supposed that the Catholicke Church expounded them by the same spirit whereby the faith was deliuered vs namely being taught by the spirit of truth and therefore it chose this sence because it was true q Canon lect 41. Biels words are to the same effect Which sheweth the point was neither holden nor knowne vniuersally in the Church before the Lateran Councell and that then it began to be receiued as a matter of our faith And yet since that time these men enquiring so boldly into the congruēcie of the opinion and casting so many dangers about it they shew plainly that they mistrust the proceeding of the Councell though they may not disclaime it Durand r 4. d. 11. q. 1. saith It is great rashnesse to thinke the body of Christ by his diuine power cannot be in the sacrament vnlesse the bread be conuerted into it But if this way which supposeth the bread to remaine still were true de facto many doubts which meet vs about the sacrament holding that the substance of bread remaineth not were dissolued But forsomuch as this way must not de facto be holden since the Church hath determined the contrary which is presumed not to erre in such matters therefore I answer the arguments made to the contrary holding the other part which saith the bread is changed Would our aduersaries thus backwardly come into the opinion if they had seene it to haue bene holden in all ages before in the Church or is it not rather an infallible signe that it was brought into the Church by the strength of some mens conceits without all warrant either of Scripture or fathers the want whereof so dazled those that imbraced it that they could see no reason for it but are all glad to lay it vpon the necke of a silly Pope in his Lateran Coūcell Besides ſ Scot. 4. d 11. q. 3. Bell Euchar. l. 3. c. 23. they confesse There is no Scriptare to inforce it vnlesse ye bring the Church of Romes exposition that is to say the Popes authoritie in whom t Turrect tract 73. quest q. 49. they thinke the power of the vniuersall Church in determining matters of faith principally resides if not alone u 3. part q. 75. art 1. p. 153. Caietan laieth downe diuers opinions holden among the Schoolemen touching the conuersion neuer a one whereof reacheth the transubstantiation and disallowing such as expounded Christs words This is my body metaphorically he saith his reason is because the Church hath vnderstood them properly I say the Church saith he because in the Gospell there is nothing that compelleth vs to vnderstand them properly headdeth that the conuersion of the bread into Christs body we haue receiued of the Church Now put all this together that we beleeue transubstantiation vpon the authoritie of the Church and this Church was Pope Innocent in the Councell of Lateran before which time there was no certaintie nor necessitie of beleeuing it and the Councell might haue chosen another sence of Christs words more easie and in all appearance more true for there is no Scripture sufficient to conuince it and the contrary were liable to fewer difficulties let this I say be put together and it will plainly shew that this point came in contrary to that which was vniuersally holden in the ancient Church because things vniuersally holden were certainly knowne and expresly beleeued without all this ado § 48. Let him shew also what countrey there is or hath bene where Christian faith either was first planted or continued where some at least haue not holden the Romane faith as we can shew them diuerse places especially in the Indies Iaponia and China countreys where theirs is scarce heard of The Answer 1 This is answered before sect 46. nu 2. where I shewed that when countries were first conuerted frō Paganism which was for the most part in the Primitiue Church the present Romane faith was not knowne but the Church of Rome in those daies professed the same that we do and consequently the nations conuerted by it and professing the faith thereof were conuerted to our religion and professed it For the Iesuite deceiueth himselfe with the name of Romane faith wherewith in the beginning all nations indeed vnder heauen communicated but then it was not the same that now it is as I haue plainly demonstrated in the former sect digress 49. And although since the change many nations haue still retained the same faith with it yet that iustifieth not the faith because the said faith growing on by steps and peecemeale was a generall apostasie and the mysterie of iniquitie working throughout the whole Church so that of necessitie there must be some in all places to follow it As when a generall rebellion groweth throughout a kingdome the rebels haue partakers in euerie towne and yet the possession is not proued theirs by that but onely the greatnesse and strength of the rebelling faction is shewed The Papacy that is to say the Roman faith in as much as it differeth from vs is not imagined by vs to be in another Church distinct in place and countries from the true Church of Christ but we affirme it to be a contagion raigning in the middest of the Church of Christ it self and spreading throughout the parts therof wheresoeuer and annoying the whole body like a leprosie in which disease though all the parts be affected yet the inward and vitall parts retaine their operation and still worke to expell the leprosie which at the length they do In this case the man is possessed indeed with a vile contagion but yet the man remaineth there still though the contagion be not the man And the contagion possesseth euery part of him some more some lesse being vniuersally spread ouer the body and yet hereby it is not proued to be the true nature and sound constitution of the bodie but a preuailing humor and when
of Christs continuall presence no assurance of his holy Spirits infallible assistance yet it is not possible that such a grosse heresie could arise and ouerwhelme the whole world without some resistance The Bishops and Pastors could not be so simple or so vnmindfull of their dutie but they would first note such an euident contrarietie to the ancient and vniuersally receiued faith and noting it would with common consent resist contradict and finally according to S. Paules rule Gal. 1. accurse it If therefore this could not happen nor neuer did at anie time in like case that any such grosse error or heresie did or could arise without noting and resisting what reason can anie one haue to say that this hath happened at Rome and yet can bring no writer that did note the thing the time and person and what opposition was made against it as in all heresies that haue truly sprong vp of new we can do If there could not a little ceremonie be added to the Masse but that it was set downe in historie when and by whom how could the whole substance of the Masse which consisteth in consecration oblation consumption of the sacred hoast be newly inuented and no mention made when where or by whom or that there was such an inuention at all If also historiographers were not afraid to note personall and priuate vices of Popes which they might well thinke those Popes would not willingly haue had published why should they haue feared to haue recorded anie alteration in religion which if it had bin had bene a thing done by themselues publikely in the view of the whole world So that we may well conclude that if Christian religion had since the Apostles time altered in Rome it would haue bene recorded in histories as other such alterations are and if they should now happen would be But no mention being made in anie storie that such an alteration was it is sure no such was at all no such change of religion being at all it is euident that the same faith and religion which was in S Pauls time hath alway continued and is there now that which was there then was the true faith as appeareth by that high commendation which S. Paul hath left written of it therefore that which is there now must needs be the true Catholicke faith and that company which professeth it must needs be the true Catholicke Church The Answer 1 It must be remembred that the point which the Iesuit in this place driueth at is to proue his Romish Church Catholicke that is denying no point of doctrine which in former times was vniuersally receiued of the Catholike Church but holding the very same without any change To proue this he hath here furnished a popular speech well conceited it seemeth by himself and much reported I perceiue by the vulgar of his side and because it fully expresseth the conceit of our countrie Papists touching the antiquitie of their religion and containeth many speeches vsed by them in maintenance of their heresie and omitteth nothing of that which can be said against vs in this point therefore I will answer it from point to point plainly and directly desiring the reader to marke me diligently and intreating my aduersary whosoeuer he be in the cause not to shut his eyes against reason when it is ready to conuince him nor to mistake any thing that I shall say but to apply it and compare it to that which is obiected as all Christian and moderate minded men in pursuite of the truth and peace ought to do 2 The whole is thus contracted There neuer was in times past nor neuer shall be in times present or to come any alteration from the true faith to grosse heresie such as the Roman religion is supposed to be but foure things fall out withall 1. Some space of time may be shewed in which the said heresie was not visibly known 2. The time may be assigned when it began to rise and the truth to faile 3. The persons are recorded that brought it in 4. The Bishops and people are knowne that note it resist lament and curse it But there is no record extant that any of these things happened to the faith of the present Church of Rome Ergo It is the ancient Catholicke faith without any change I answer that both the Propositions are false The first because many times the truth hath bene changed into error where the circumstances mentioned cannot be giuen The second because in many things holden by the Church of Rome at this day we can out of good records assigne the time of the alteration with the circumstances This my answer I will apply particularly to all that the Iesuite saith as it lieth in order and so confirme it reducing euery thing to one of the Propositions whereto it belongeth 3 First he requireth vs to shew some space of time wherein the Romane Church was not visibly knowne euer since Christ as he can shew many hundred yeares wherein our Church was not This demand is satisfied already in the 47. sect and shall be further answered in that which followeth where that which he saith to proue it is disproued And though the Protestants confesse their Church to haue bene inuisible as I haue expounded Digression 17. yet that will do the Iesuite no good because we obiect more against his Church then so which obiection he may easily assaile with bragges and confidence but can neuer answer with truth and good diuinitie as shall appeare 4 Next he biddeth vs shew when the Romane Church failed in the profession of the ancient faith which once it had Rom. 1.8 and who began the new wherto I answer that these two circumstances when and by whom may be shewed in diuers points which is sufficient to disproue all the rest See below nu 8. inde where I name both the time and persons that changed some points which being so there is no reason why the remainder of that religion the authors whereof are vnknowne should be iustified vnder pretence that we shew not the precise circumstances of the alteration for we giue sound and sufficient reason why we need not do it and to prepare the Iesuite and his partakers to the hearing thereof I propound a Plutarch that famous probleme which in times past the Greekes debated so curiously The ship Argos wherein Iason sailed for the golden fleece at his returne the voiage being ended was laid vp in the road for a monument where decaying by little and little they alwaies peeced it anew where it wore away till in the end the whole substance of the old vessell was gone and nothing remained thereof but onely the reparations successiuely made in the roome of the old Now the question was this whether this ship say it were Saint Peters to gratifie the Iesuite were the same that he sailed in when he liued or another new one diuers from it And whether my wise Athenian could precisely tell when
and by what workman euery peece was supplied til the old was wholy gone for if that could not be shewed then by the Iesuites reason it must be reputed for the very Argosme wherein Iason made his voyage without any alteration 5 But he saith it is not possible that so grosse heresie as we account Papistrie to be could arise and ouerwhelme the world without some resistance the Bishops and Pastors of the Church could not be so carelesse but they would note and resist it as the bringing in of any heathen or Iewish rite this day into the Church would be Whereto I answer that the Iesuite mistaketh himselfe grosly if he thinke his faith came in without resistance or imagine that we grant so much For it was gainsaid in the rising with Campians owne circumstances the Pastors of Gods Church opposed themselues the people lamented the writers mentioned it as I plainly shew in that which followeth And although the particular circumstances of Time Place and Persons appertaining to this resistance do not so euidently appeare to vs that now liue so far off from the change yet that is by reason the said change was not made in an instant all at once but came slily and slowly in and we that now liue haue not records of all that fell out so long ago We haue sufficient records of many things but not of all particulars the want whereof arising either from the scarsitie of writers in some ages or the changers tyrannie suppressing all that was written is the cause why the Iesuite may the boldlier insult Was there no historiographer that would mention such a matter It is one thing therefore to thinke there was no resistance at all and another to say the particular circumstances of the resistances made against euery seueral point are not now extant The former we vtterly denie the latter may be granted and of necessity must for these considerations namely that a change may haue bene in many points of the Romish faith though we be not able to yeeld the historie or record of euery particular circumstance that accompanied it for first we haue no meanes to know what hath bene done formerly but by histories and writings which we want or haue in that scarsitie that we may safely resolue our selues many things are wanting that were done Secondly we haue pregnant testimonie of the change of some things and as sufficient as we desire which is an vndoubted reason that all the rest was changed also forasmuch as it standeth all vpon one ground and one part thereof draweth another with it by necessarie consequence Thirdly it is agreed that all error whatsoeuer consisteth in changing frō the truth yet some there be the particular circumstances whereof are vnknowne As for example The Scribes and Pharises caught many things against the law and Christ reproued them yet the time when those corruptions first came in and the persons that deuised them are vnknowne to vs. b Alphons haer l. 4. verb. Christ haeres 4. In the Primitiue Church there were a kind of hereticks called Acephali because no man was found to be their head and maister Our aduersaries suppose the reiecting of Images to be a great heresie yet can they not tell when it began nor who first brought it in c Alphons haer l. 8. verb. imag Some thinke Felix Orgelitanus about the yeare 794. d Sand. de imag l. 1. c. vlt. Vazq adorat l. 2. disp 2. c. 1. Some say the Marcionites and Manichees long before e Niceph. l. 16. c. 27. Some Xenaias a Persian f Bell. de Imag. c. 6. Some thinke the Iewes in their Talmud were the first And our aduersaries cannot deny but themselues practise some things in their Church which were not vsed in ancient times and yet they cannot tell when they began nor who brought them in Touching pardons the case is cleare For Caietan g Tract de Indulg c. 1. saith There is no certaintie when they began And concerning the vse of Organs in Churches h Baron an 60. nu 37. Bella de Missa l. 2. c. 15. it is vnknowne when and by whom it came in saue that i Caiet 22. q 91. Greg. Val to 3. pa. 1427. Nauar. de hotis canon c. 16. the most iudicious Papists thinke that in the dayes of Thomas Aquinas which was 1300. yeares after Christ the Church had them not The which instances make plaine demonstration of that which I haue answered that there maybe a change when the circumstances of time place and persons are vnknowne to vs that liue after 6 The reason of this is yet further to be expounded For the Romish faith came into the Church as sicknesse doth into the body and ruine to a house which appeareth not by and by at the first but then when it is ripened for the children of God abiding still in the communion of the Romane Church which they did not by allowing the materiall corruptions in faith whereinto she fell but by embracing that truth and good which she yet retained and wanting meanes to reforme what was amisse the chāges which successiuely she made in the faith were not so easily discouered by reason there was yet no notable separation which is the onely and most visible resistance that can be made I say Gods children in all ages preserued themselues from consenting to the changes that fell out in the substance of faith but they did not alwayes abandon the communion of the Romane Church which made the change first because she changed not in an instant but by degrees and so consequently still held many good things wherewith they communicated Next because the tyranny of Rome suppressed them so that they could not manifest abroade to the world their mislike whereby it might come to vs but by force and violence were constrained to deuoure their owne sorow in the society of their aduersaries The want of which departure from the Church of Rome giueth great colour to her innouations When Arius and Nestorius and such like hereticks arose they violently and suddenly brake out of the Church and forsooke all communion and when Mahomet came from without he visibly assaulted the whole Church this their sudden violence and separation made them easily knowne to all the world but the Papacie breeding as a gangrene in the Church within and corrupting the pure doctrine but by little and little was not so easily marked and discerned that it could so solemnly be resisted and registred till it were ripened and Gods true Church mingled therewith had meanes to discouer it So we reade in k Mat. 13.25 the parable of our Sauiour how the tares were sowne among the wheate but who the man was that sew them and when did not appeare The partie whosoeuer he were did it when the labourers were asleepe and so went his way the tares he left behind him but himself was not seene and when the husbandman was told of it he
be no more but u Bell. de amiss gra l. 5. c. 17. Andrad Ortho. expl l. 3. p. 217. the want of originall iustice and a certaine crookednesse of the will wherein he is borne which maketh him odious to God by nature exempting the concupiscence and corruption of nature that remaineth in the regenerate and all that are baptized as if it were no part of this or any sin Which is but a late deuice set abroach to maintaine the perfection and merit of our workes For the Maister of Sentences in his time x L. 2. d. 30. §. Nunc superest inde held it to be our naturall concupiscence expounding this concupiscence to be a qualitie in the soule arising from our flesh propagated to vs from our parents and stirring vs vp to sinne Thus according to the truth wherein the Iesuits now refuse him teaching originall sinne to be a habit distinguished from the naturall faculties of the soule and coming into them through the fall of Adam and there dwelling positiuely as a corrupt quality This opinion had y Alâ—iâ—â—ou l. 2. tract 2â— c 2. Greg. Arim 2. q. 30 art 2. Hen. Gandau quodl 2. q. 11. diuers partakers and Ariminensis that himselfe held it saith many both of his time and of old fauoured it Whereby it appeareth that the moderne opinion of our aduersaries was not the Catholicke receiued doctrine of that time And because then they were not so confident in their opinions as now they are there were othersome that held originall sinne to be nothing else but the sinne of Adam deriued to vs by the effects whereby we are made culpable by bearing the imputation of that which he did The which opinion is defectiue onely in this that it restraineth the sinne to that which is but one part thereof For it consisteth in this and more Yet it was holden in Lombards time as himselfe reporteth and since by z Pigh contr 1. p. 32 Catharin de casu hom peccat orig p. 182 no small men in the Church of Rome and Occham so liked it that he a 2. qu. vlt. v. professeth he would hold it but for the reuerence of some holy men which seeme to say that originall sinne is the want of that iustice which should be in vs. And Catharinus saith that hauing conferred it with many men exactly learned and good Catholickes they liked it exceedingly Whereby we may see the present opinion offered vs at this day by the Iesuites is not so vniuersall as they say it is when the former ages so litle fauoured it and if Catharinus say true the very age now running may also be iealous of it for any thing we know and remoue it againe when the maisters of their Schooles please as they formerly haue done Digression 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages as it came in and increased naming withall the Persons that made the resistance and the Points wherein and the Time when from fiftie yeares to fiftie throughout all ages since Christ compendiously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry and think it was neuer controlled till Luthers time 18 Againe the Iesuite with much rhetoricke and confidence asketh What voices what stirres what lamentations were heard when Rome brought in a new faith Were all asleep did none resist no Bishop preach no Doctor write against the alteration none to suffer martyrdome neuer a true hearted Christian to lament it no Historiographer neither Greeke nor Latin farre nor neare to make at least some obscure mention of such a matter in his commentaries You see what a face he setteth on the matter and yet all Histories confute him for I neuer saw ancient history Greeke or Latin and yet I haue seene and read those b Camp rat 7. Possen bibliot select l 7. c. 23. which our aduersaries reckon vp for the best most ancient but it containeth some notable memory of alterations made in the Romane Church obserued and lamented by some or other then liuing For which cause our aduersaries at this day haue taken exception against euery one of them and charged each particular author either with falsifying the truth themselues or with being falsified by others which needed not if they contained nothing in disproofe of that which here the Iesuit hath boasted Yea the Iesuite himselfe would lay this very imputation vpon them if he should be driuen to answer that which is produced out of them And then the case would be altered for he might say no more was there no Historiographer t Greek or Latin but you should see he would answer in another tune There are Historiographers Greeke and Latin farre and neare that haue mentioned such a matter but they are all liers For Eusebius Socrates and Sozomen were all 3. of theÌ„ heretickes and liers Nicephorus a lier Benno full of impudent lies Auentine a beastly lier Marianus Scotus a manifest lier Sigebert a lier for the whetstone O the fraud imposture villany of that he hath written And thus they will intertaine whatsoeuer is produced against them as I haue noted Digression 47. nu 12. and for the further manifestation of that I say there is not one of seuenteene histories reckoned vp by Posseuin for the chiefe but Caesar Baronius in his late Annals hath attainted him 19 Againe what need they make the matter so faire and so insolently call vpon vs to shew who resisted them when themselues haue destroied corrupted many authors whereby it should be shewne Auentine b Annal. Beâ—â— l. 5. pag. 455. writeth of Pope Hildebrand that for the cloaking of his ambition he deuised fables corrupted chronicles razed out the things that were done and adulterated the sacred oracles Thus they make away the euidence and then bid vs shew who resisted them Let them restore vs the writings of Wickliffe Dante 's Ockam Marsilius and others out of their ashes and Italian libraries where they lie buried and we will answer them For in the Popes owne Library are bookes both Latin and Greeke written against his primacie as is testified by c Dial. 4. c. 19. Alan Cope which is signe sufficient that the Papacie was resisted before Luther was borne yea Bristo in the preface of his Motiues writeth that scarce any peece or article of the Roman faith but by one or other first or last it hath bene called in question 20 This I will shew particularly in euery age so far as the title of this Digression bindeth me and the Iesuites demaund requireth WAS THERE NONE THAT WOVLD SPEAKE AGAINST IT NONE THAT NOTED IT For in the first 600 yeares there was no substantiall or fundamentall innouation receiued into the Church the present Romane faith touching such points being yet either vnhatched or receiued by knowne hereticks onely the mysterie of iniquitie d 2. Thess 2.7 that began to worke in
erre he sitteth in the temple of God and beareth rule farre and neare 34 After 1250. to 1300 I name Å¿ Magd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses t Crantz Metrop l. 8. c. 16. Refert Illyr Catal. The Preachers in Sweden that publickly taught the Pope and his Bishops to be heretickes u Panor de Iudicijs c. Nouit ille Naucler vol. 2. gen 45. Dante 's the Florentine wrote in a booke that the Empire descended not from the Pope for the which cause after his death they condemned him of heresie About the same time also liued Gulielmus Altisiodorensis an auncient schoolman in whose Summes are found many things confuted that then were coming in and maintained by others the which because I haue partly obserued throughout this my answer by alledging him against the Iesuite I will not now stand to produce 35 After 1300. to 1350 I name Marsilius Patauinus that writ against the Popes supremacie x Defensor pacis in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church I name Occham the school-man y Beside his owne workes see Sleid. comment l. 2. Auent annal l. 7. p. 628 Naucl. vol. 2. gen 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings a great article of the Romane faith this day in England and Councels z Trithem de Scriptor he told the Emperour that if he would defend him with the sword he again would defend him with the word And as he resisted the Primacie so did he confute many errors now holden by the Church of Rome and confirmeth that which is our faith in not a few points as may be seene in his booke vpon the Sentences I name Gregorius Ariminensis who in his booke vpon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination Originall sinne Freewill the merit of workes and other matters a Illyr catal tom 2. pag. 797. The same time the Vniuersitie of Paris condemned the Popes pardons 36 After 1350. to 1400 I name Aluarus Pelagius who wrote a booke b De Planctu ecclesiae of the lamentation of the Church wherein he reproueth diuers abuses of his time c Fox acts and mon. pag. 38â— And Mountziger who in the Vniuersitie of Vlms openly disputed against Transubstantiation and adoration of the Sacrament I name Michael Cesenas d Illyr catal tom 2. who said the Pope was Antichrist and Rome Babylon and held there were two Churches one of the wicked wherein the Pope raigned which was a florishing Church the other of the godly an afflicted Church and he complained that the truth was almost extinguished The same time also liued Iohn Wickliffe and infinite more with him in England whom in that time they called Lolards resisting Papistry to the shedding of their bloud 37 After 1400. to 1450 I name againe the Lolards in England as Puruey Badby Thorp Browne Beuerly and the rest that were persecuted at that time I name Chaucer who expresly e Plowmans tale writ the Pope and his Clergie to be Antichrist The same time Nilus wrote his booke against Purgatory and the Popes supremacie and Iohn Hus Ierome of Prage and the Churches in Bohemia notoriously resisted the Papacie f Naucler vol. 2 gen 47. p. 1033. Their doctrine was the same with that of the Waldenses 38 After 1450. to 1500 I name Sauonarola the Florentine g Bucholch chronol Naucler vol. 2. gen 51. Illyr catal tom 2. p. 890. who preached that the time was come wherein God would renew his Church that the Church needed reformation he affirmed that the Pope taught not the doctrine of Christ he maintained the communion vnder both kinds and held against traditions iustification by workes and the Popes supremacie The same time Wesselus Groningensis and Ioannes de Vesalia were famous for holding against merits freewill traditions pardons shrift fasting dayes pilgrimages extreme vnction confirmation and the primacie In England also and Bohemia liued those which followed the doctrine of Wickliffe and Hus continuing the same till Luther 39 And when 1500. yeares were expired arose Luther Zuinglius Tindall and diuers others whom God raised vp to call his people out of Babylon who you see were not the first that misliked the Papacie many in all ages grudging at it before them and the reformation which they brought in was wished for and desired long before 40 And touching the catalogue that I haue set downe I warne the Reader of two things Note first that I haue not set downe all either that liued or are recorded in the seuerall ages nominated but onely some few for example to answer the Iesuites demaund by which few you may easily gather there were many more when so learned men neuer vse to want partakers howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder Next my meaning is not to iustifie euery one that I haue named to haue bene free from error and a ful Protestant in euery point though many were so in euery point fundamentall but onely to shew that the Papacie in all ages was resisted as it came forward which the Iesuite denieth If it be replied that these persons were hereticks condemned by the Church I answer first the Iesuite biddeth vs name who resisted Rome were all asleepe none to obserue the change c. and I name these whereunto it is no sufficient answer to say they were heretickes because it vpholdeth not the question and one hereticke may be able to detect another and the Iesuite should not make his chalenge so broade as to say No mention is made in any story of such an alteration Next it cannot be proued that these were heretickes For one part of them is the Greeke Church another part is some ancient Diuines of their owne Church a third part is such as the Romane Church persecuted The second are sound and lawfull witnesses being the true Church of God to this day though polluted with some errors The second though Papists in many points yet shew against al exception those points wherein they were no Papists to haue bene no part of the Catholicke faith so called in their time for then they would not haue resisted them but embrace them as they do all the rest The third part I grant the Church of Rome then persecuted and now calleth hereticks but that is the question whether they or their persecutors were the essentiall parts of the Church this must be decided by the Scriptures onely For our aduersaries say they are the true Church and proue it by their antiquitie without resistance both which we deny shewing the contrary in the precedent catologue which catologue when they will disproue againe by replying the men contained therein were condemned for heretickes by the Romane
Church who seeth not this to be a retiring backe againe to the question when that is brought to maintaine the question which is the question it selfe § 51. Neither do I see what answer can with probabilitie be forged against this reason For to say that the errors of the Church of Rome crept in by little and litle and so were not espied for the littlenesse of the thing or for the negligence of the Pastors that liued in those dayes is refuted alreadie For first those matters which the Protestants call errors in the Romane Church be not so little matters but that lesse in the like kind are ordinarily recorded in stories Nay some of them in their conceits and consequently if men of old time had bene Protestants they would haue bene so also in their conceits as grosse superstition as was in paganisme it selfe namely to adore Christ as present in the Eucharist which Protestants hold Really to be but a bare peece of bread also their vse of Images which they account to be idolatrie and say verie ignorantly and maliciously that we adore stockes and stones as the painims did the which things could not haue crept in so by little and little but they must needs be espied Neither could the Pastors of anie time be so simple or ignorant so sleepie or negligent but they must needs haue seene and seeing must needs in some sort haue resisted as before I said For to imagine all the Pastors of anie one age at once to haue bene in such a deepe Lethargicall sleepe that they could not onely not perceiue when the enemie did ouersow the cockle secretly in the hearts of some but also when it grew to outward action and publike practise and so could not be but most apparent as the cockle secretly sowen when it grew and brought forth fruite did appeare and was well knowne and perceiued Matth. 13. I say to imagine all the Pastors to be so simple and sleepie not to marke it then or not to resist it is rather a dreame of a proud man in his sleepe who is apt to thinke all fooles besides himselfe then a iudiciall conceit of a waking man of anie vnderstanding who ought to thinke of things passed either according to the verity recorded in stories or when this faileth by consideration of the likelihood of that which he thinketh was done by men of that time with that which most men would now do in the like case Finally if this were so that the Church did vniuersally erre Neglexerit officium Spiritus sanctus as Tertullian speaketh lib. de praescript refuting the same cauill of heretickes the holy Ghost should haue neglected his office which is as we haue out of Scripture not to permit the vniuersall Church to fall into anie errour but to suggest all things that Christ said vnto it and to teach it all truth The Answer 1 The Iesuite hath said that if religion had altered in Rome since the Apostles time it would haue bene recorded in some story that such an alteration was But there is no mention in any story of any such alteration Therefore it is sure no such was at all In which argument I haue shewed both Propositions to be false in my answer to it in the whole former section But the Iesuite supposeth onely two things can be obiected against it either that the errors as they grew were small coming in by litle and litle and so were not espied for their smalnesse or else that the Pastors which should haue espied them were all asleep which he saith could not be Whereunto I answer 2 And first to his last exception For I grant the Pastors nor people neither were not all asleepe but waking and saw the corruptions at least when they came to publicke practise as I haue shewed by induction of al ages in the former section Onely we say the number both of Pastors and people decaied daily through the Popes tyranny that after eight hundred yeares were expired increased exceedingly and oppressed the true seruants of Christ Which oppression vsed against the Saints ioyned with his strong delusions and the multitude seduced thereby caused that the warning they gaue could not be heard and what was heard could not be credited and what was heard and credited could not the one halfe come to our eares that liue now so long after them It is one thing therfore to say the Pastors were asleepe and saw it not when the enemy first meditated and deuised the point of Papistry that was sowen and another to thinke they were all asleepe when it grew vp and shewed it selfe The former we grant the later we vtterly deny Againe it is one thing to say the world was asleepe when the Pastors gaue warning and another thing to hold the Pastors were all asleep that shold giue warning This later is but the Iesuites conceit for we neuer said it the former is the truth and he cannot disproue it Whence it followeth that still the holy Ghost performed his office and euermore led the Catholicke Church into all truth and gaue it warning of error and suggested the words of Christ vnto it but the Papacy was not that Church whose children had no eares to heare and receiue the warning 3 Next to the first exception I answer the Iesuite hath falsified our saying for we do not say the corruptions were not espied for the littlenesse of the things as if they had bene so small that they could not be seene for by that reason as himselfe well obserueth the worship of the sacrament and images should be no small matter but we affirme that these great corruptions and all the rest whatsoeuer came in first one after another not all at once And secondly were broached not in their full perfection at the first but by degrees as come at the first sight beareth no eare and plants in the first spring shew neither fruite nor blossome in which sence we may say the corne and fruite came in by little and little For who dreamt images should haue bene worshipped when they were first brought in for memory or who suspected the sacrament shold haue bene adored when they first vsed kneeling at the communion Therefore when we say the errors of the Romane Church came in by litle and litle this is our meaning and thus our words must be expounded Which is a sufficient reason why some things thus coming in were at the first the lesse excepted against when no great danger was misdoubted by their entrance 4 But if it were granted that some lesser alteration consisting in ceremonies and Church-canons came in vncontrolled or some points of doctrine hauing at the first no shew of euill yet were it not proued thereby that the godly then liuing allowing them were of another mind then we For if our selues had then liued and seene no more danger ensuing vpon them then they did we would possible haue said as little against them as they did Prayer for the
flesh of Christ § 52. Fourthly the Protestants Church is not Apostolike because they cannot deriue their pedegree lineally without interruption from the Apostles as the Romane Church can from S. Peter but are enforced to acknowledge some other as Luther or Caluin or some such from whom mediatly or immediatly they haue receiued by succession the Preachers of their faith Luther and Caluin themselues being not sent of anie to teach this new faith nor succeeding lawfully to anie Apostolike Bishop or Pastor but being as Optatus Mileuitanus said lib. 2. contra Parmen Victor the Donatist an hereticke was Filij sine patre discipuli sine magistro Children without a father scholers without a maister Or as S. Cyprian lib. 1. Epist writeth of Nouatus Nemini succâ—dentes à seipsis Episcopi ordinati sunt Succeeding to none were ordained Bishops of themselues The Answer 1 Our answer is that the succession required to make a Church Apostolicke must be defined by the doctrine and not by the place or persons that is to say they must be reputed the Apostles successors which beleeue the Apostles doctrine although they haue not this outward succession of Pastors visibly following one another in one place throughout all ages as the Iesuite saith it is in the Romane Church For Saint Paul a Ephes 2.20 telleth the Ephesians they are built vpon the foundation of the Apostles and Prophets in respect of their calling to the knowledge of the Gospel and yet they had not lineally as the Iesuite meaneth it descended from the Prophets And Nazianzene saith b Laud. Athan. Succession in godlinesse is properly to be accounted succession For he that holdeth the same doctrine is also partaker of the same succession as he that is against the doctrine must be reputed to be also out of the succession Which being granted the Iesuites discourse about succession is soone answered To the same effect speaketh his owne c D. 4. Non est facile Canon They are not the children of the Saints that sit in their places but which do their workes Yea the Iesuites confesse this For Posseuine d Not. verbi Dei pag. 328. ad interrog 11. writeth that the true Church is called Apostolicke not onely for the succession of Bishops from the Apostles but also for the consanguinitie of doctrine And Gregory of Valenza e Tom. 3. pag. 141. proprietas 4. telling why the Church is called Apostolicke in the Nicene Creed giueth onely three reasons First because it began in the Apostles next because by them it was spred all ouer the world thirdly because it still followeth their faith and authoritie Waldensis f Tom. 1. doctrinal l. 2. art 2. cap. 18. saith The Apostles filled the whole Church with wholsome doctrine and in that respect the whole Catholicke Church is also called Apostolicke By all which it is plaine that for the being of an Apostolicke Church it is sufficient if it hold the Apostles faith though it want the Iesuites succession mentioned 2 Whence it followeth that although it were granted the Romane Church could shew a perpetual succession of Prelates without interruption from S. Peter which the Iesuit saith may be shewed but g See digress I deny yet were it not thereby proued Apostolike vnlesse these Prelates had also retained S. Peters doctrine that the reader may see all other marks of the Church must be tried by the doctrine and that the Iesuits succession and vnitie and vniuersality proue nothing vnlesse the true faith concurre therewith 3 Whence it followeth again that it is no disaduantage to the Protestant Churches if holding the Apostles doctrine they want externall succession of place persons such as the Iesuite boasteth of because the Apostolicknesse of the Church is not to be defined by it but wheresoeuer the true faith contained in the Scriptures is professed and embraced there is the whole and full nature of an Apostolicke Church 4 And so I answer the Iesuites discourse in particular that we can deriue our faith from the Apostles and that without interruption in that to this day it was neuer interrupted though such as succeeded visibly in bishops thrones did not alway professe it it is sufficient that their malice could neuer extinguish it and the professors and teachers thereof liued in the Romane Church it selfe which beside all other testimonies we know by this that it is the faith of the Scriptures which cannot be extinguished but groweth in the middest of all her enemies 5 And touching Luther and Caluin I answer Touching the calling of Luther that whatsoeuer is said against them dependeth vpon another point which is the faith that they taught For if that were the truth theÌ„ no doubt they were sent of God to teach it we hearing them receiued it of them no otherwise then Gods faithful people are bound to receiue the Gospell of their Pastors And whereas he saith they succeeded no Apostolick Bishop neither had any calling to preach that new faith I answer that for the externall succession whereof I haue spoken we care not it is sufficient that in doctrine they succeeded the Apostles and Primitiue Churches and those faithfull witnesses which in all ages since embraced the same in persecution though they succeeded not in that open manner that was vsed afore heresie and persecution grew And albeit the Romane Church would not heare them yet had they a lawfull calling First inwardly from God who stirred them vp gaue them gifts directed them by his spirit and blessed their labor then outwardly in the Church of Rome it selfe where they were created Doctors of Diuinity and Pastors to teach the people as they were baptized by vertue whereof they might lawfully preach afterward that which by the Scriptures they found to be the truth and did lineally succeed the true Pastors of the Church that liued before them If it be obiected that hauing their calling in the Church of Rome it will follow thereupon that only the Church of Rome is the true Church this is easily answered by denying the consequence For the Church of God and the Papacie were mingled together and were both called by one name the church of Rome by reason that in diuers things that were good and indifferent they communicated So that euen in the Papacie many of the things of Gods Church remained as the Scripture Baptisme and these callings which the Pope and his Clergie occupying did as pirates that occupie another mans ship and his goods therein and therefore conferring baptisme and callings to diuers persons that afterwards forsooke the Pope the said persons notwithstanding rightly inherited them as the true Churches goods which the Papacie vsurped And whereas the Iesuite saith they were not sent to preach this new faith I answer him that this new faith as he styleth it is the true faith therfore euen that sending which they had bound them to preach it though at the first it reuealed it not
could not haue bin without it Now our aduersaries say otherwise 4 Secondly the Fathers insisted on the succession of other Churches as well as the Church of Rome which proueth manifestly that the succession which they assumed proueth not the Church of Rome to be the Church of God because it proueth not other Churches so to be Our aduersaries haue e Posseuin noc verbi Dei pag. 329. written that the ancient Fathers reckoned not vp the successors of other Bishops alike as they did the successors of the Romane chaire but this is an vntruth proceeding of desperation for Irenaeus in the chapter alledged mentioneth the Churches of Smyrna Ephesus Asia and in f L. 1. c. 3. another place the Churches of Germany Spaine France Egypt Lybia and others And Tertullian g Praescript referreth vs to Corinth Philippi Thessalonica Ephesus Rome Whereby it is plaine that if Rome be now the true Church because the Fathers mention the succession thereof then the Churches of Greece must be granted to be the true Church also because the Fathers mention their succession also which in Constantinople and Alexandria is preserued to this day But in that they reckon vp the succession of other Churches as well as of Rome it appeareth that they thought it was tied no more to Rome then to others 5 Out of all this that I haue said I answer to the places alledged And first to Irenaeus that he saith not simply he conuinced heretiks by shewing succession but by shewing the faith which successiuely had continued to his time and we are contented the Iesuite conuince vs so too if he can Tertullian biddeth hereticks if they can deduce the succession of their Churches and sectmasters which he might wel do although it would not follow thereupon that wheresoeuer outward succession were there should be also true doctrine And he had reason to make them this challenge for though euery company be not the true Church that hath outward succession yet they pretend themselues so to be therefore he prouoketh them to put the succession in triall and shew if they can that the first author of their sect was an Apostles successor This was a good trial then but now it is not when not onely new seas are erected but the successors in ancient thrones are corrupted Austine saith the succession of Bishops retained him in the Church of Rome And good reason when they succeded in faith as well as in sea If he were now aliue he would say otherwise when the succession such as it is remaineth without the faith it was not the succession alone that retained him but other motiues ioyned with it and mentioned in the same place which now are wanting So likewise h Ep. 165. in his epistle to Generosus he reckoneth vp the Bishops of Rome that had bin till his time not vsing their succession as an argument to proue it the true Church but naming those that had succeeded therein and perseuered in the truth which he then well might do but the Iesuit now cannot in as much as the Popes following declined from the faith of their ancestors Optatus mentioneth the Romane succession as Austin doth reckoning vp a catalogue of the Bishops that had bin in that sea till Siritius time to shew the Donatists that the Church was in other places as well as in Affrick and to admonish them that their Churches wanted succession also and not the true faith onely This is no aduantage to the Iesuites cause For as some hereticks want succession so all that haue it are not proued thereby to be true Catholicks for any thing that Austin or Optatus say That which Cyprian saith receiueth the same answer that I haue giuen to the rest § 54. The which to be conioyned may euidently be proued out of S. Paul himselfe Ephes 4. who saith that our Sauiour Dedit pastores doctores ad consummationem sanctorum in opus ministerij in edificationem corporis Christi donec occurramus omnes in vnitatem fidei agnitionis filij Dei in virum perfectum in mensuram aetatis plenitudinis Christi c. Signifying that Christ appointed these outward functions of Pastors in the Church to continue for the edification and perfection thereof vntill the worlds end especially for this purpose as is said in the same place vt non simus paruidi fluctuantes non circumferamur omni vento doctrinae that we may not be little ones wauering and caried away with euery wind of doctrine Therefore that this ordinance and intention of our Sauiour might haue the purposed effect he must prouide so to assist and direct these Pastours in teaching the true faith that the people their flocke may alwayes by hearing them be preserued from wauering in the ancient faith and from error of new doctrine the which cannot be vnlesse with succession of the Pastors lawfully succeeding be conioyned true doctrine in such sort that all true Pastors shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine For if they should thus vniuersally erre then all the people who do and ought like sheepe follow the voyce of their Pastors should also generally wauer and erre from true faith and be caried about with the wind of new doctrine contrarie to this purpose of almightie God expressed in this place by S. Paule Yea the whole Church which according to S. Gregorie Nazianzene orat de moderat in disput habend consisteth of sheepe and Pastors should vniuersally erre contrarie to diuerse expresse promises of our Sauiour Christ of which I haue spoken somewhat before Since therefore these promises cannot be false nor the purpose of almightie God faile it followeth that the people hearing their Pastors may also infallibly alway learne and continue in the true Apostolike faith consequently that these ordinary Pastors appointed by almightie God of purpose to instruct and confirme the people in true faith shall neuer at least vniuersally faile to teach the true faith And therefore the succession of this externall function of ordinarie Pastors must needs be conioyned with the succession of one and the same true holy Catholike and Apostolike faith The Answer 1 The Iesuite hauing said immediatly before that with the outward successiō was alway infallibly conioyned the true faith now proceedeth to proue it wherin you may easily conceiue he taketh a hard taske in hand because his owne Bellarmine confesseth the contrary a Not. eccl c. ◠It is not necessarily gathered that there is alway the Church where there is succession and the Greek Church at this day proueth it inuincibly against our aduersaries For they haue the succession as entire as Rome it selfe and yet b Bell. ib. §. Dico secundo argum Can. loc l. 4. c. vlt. the Papists thinke them not the Church of God because among diuerse errors they will not submit themselues to the Popes authoritie The Iesuit therefore hath vndertaken to proue that which the learnedst
of his owne side know and confesse to be false But that is ordinary 2 And as his assertion is insolent so he proueth it as weakly though I must confesse he hath verbatim borrowed his discourse from c Greg. Valent. tom 3 d. 1. q. 1. punct 7. §. 25. as learned a Iesuite as euer Iesuited But I answer two things First that no man denieth but the succession of true doctrine and communication which the true Church of God is vnseparably annexed with the succession of Pastors lawfully succeeding I say not the outward succession of Pastors but the true succession of Pastors lawfully succeeding the which are the Iesuites owne words whereto if our aduersaries will hold them and require no more they shall be yeelded vnto and I wil grant the same to be sufficiently proued by the text of Eph. 4. But this neither confuteth vs nor iustifieth the Church of Rome It confuteth not vs because d §. 52. per totam I haue shewed the teachers of our faith do lawfully succeed so alway haue done though not outwardly and visibly to the world And it iustifieth not the Church of Rome forasmuch as the ordinarie Pastors therein succeed not lawfully They succeed in a sort externally sitting in the seats where sometime the Apostles and their successors did but they succeed not lawfully as I will shew in the next section or any other way then the Greecians now do or then the Pharises high Priests did in our Sauiors time when they refused him denying him to be the Sonne of God requiring a murtherer to be giuen vnto thē the which they could not haue done if the Iesuites assertion were true that the faith of Gods Church is infallibly conioyned with the outward succession For they had the outward succession from Aaron lineally without interruption and yet if the people had obeyed them in all things they had led them into an vniuersall error no lesse then the reiecting of the Sonne of God Now if onely lawfull succession haue the truth abiding with it and that is lawfull which succeedeth principally in doctrine retaining the ancient faith as well as the place and externall shew which our aduersaries dare not deny and Tertullian affirmeth e Praescrip c 32 where he saith the Churches that conspire with the Apostles in the same faith are reputed no lesse Apostolicall for the consanguinitie of the doctrine if I say this lawfull succession onely haue the true faith going with it let them say freely and without collusion to what purpose should they pleade their externall succession to iustifie their faith before they haue pleaded their faith to iustifie their succession which when they haue done and they can do it no way but by the Scripture the Protestants will neuer except against their succession but imbrace it And what vanitie is it to obiect against vs that we want outward succession when that succession which is to be stood vpon consisteth not in the circumstances of place and shew but in the retaining of the true faith which may be done without interruption when the outward shew of places and persons is interrupted 3 Secondly I answer further to the text alledged and to all his discourse thereupon granting first that the ministerie of Pastors is the ordinance of God Secondly to continue in his Church for euer Thirdly for the teaching of his people Fourthly in such sort that they shall neuer vniuersally erre or faile to teach the ancient and Apostolicke doctrine Fiftly whereupon the people are bound to heare them And hence it followeth that sixtly where such Pastors succeede the true faith is alway conioyned This is granted But then our aduerries should consider that such Pastors furnished with these promises do not alway succeed openly or in one place without interruption of the externall succession but they may arise and successiuely continue when the world seeth them not or seeing them driueth them from the Episcopall seas that they shal be constrained to teach the Church in secret S. Paul saith Pastors and Doctors shall succeed and succeeding teach the true faith but he saith not all that haue outward succession hold the true faith neither is there any thing in his words that proueth this succession to be of that nature which our aduersaries require Now the question betweene vs is not whether there be a perpetuall succession of Pastors in the Church of Christ that infallibly teach his truth for we deny not that but whether these Pastors be onely they that continue in one place one after another outwardly and visibly at all times to all the world whether Pastors succeeding in this maner be so priuiledged that they cannot erre which we deny and in al Saint Pauls discourse there is not a word against vs because whatsoeuer he saith may be vpholden in that kind of succession that I haue described Againe our English Bishops this day succeed lineally in their places from the first Apostles of our land will the Iesuit therefore grant we are the true Church he will not though indeed we be because they haue changed that which the precedent Bishops held for the true faith the which being thus obiected ouerthroweth himself for now you see that with Pastors succeeding the true faith is not alway ioyned for one may succeed that will change the ancient doctrine which the Iesuite thinketh our English Bishops haue done though they haue not that which is most ancient but we proue against all exception their Italian Popes haue as I haue shewed Digress 49. 51. 52. § 55. But as I haue said before and by many Catholicke writers hath bene proued at large in the Romane Church onely is this lawfull vninterrupted succession of ordinarie Pastors found therfore the Romane Church and those that communicate agree with it is the true Apostolike Church and hath in it alway taught the true Apostolike faith The Answer 1 Lawfull succession is when the persons succeed in doctrine as well as in place which in the Romane Church at this day they do not inasmuch as they are departed from the ancient faith to their owne heresies And this is the principall cause why we deny that which the Iesuite saith here touching the Romane succession 2 We do not deny but they haue a ranke of Bishops whether interrupted or no I will shew in the Digression following externally sitting in Rome one after another but we deny lawfull succession to stand in this And we deny againe that this is found onely there and no where else for it is found in the Greeke Church also at this day as appeareth by e Legat. eccl Alexand. apud Baron annal tom 6. in fine the letters which the Patriarke of Alexandria sent to the Pope about 15. yeares since wherin he stiles himselfe thus Gabriel by the grace of God the seruant of the seat of Saint Marke in the citie of Alexandria in Aegypt and all other places ioyning to him and bordering
Church though no man deny but that is needfull for the shewing and teaching of the rule to all that shall be saued expounding the said teaching of the ministerie wherby the faithfull are directed in the Church But he hath not proued the Church to be alway visible to the world nor those foure to be the Notes of the Church He hath said it but not proued it as appeareth by my answer 2 All which being considered his demands are soone and shortly answered that the Protestants admit the authority and doctrine of the Church though they thinke not the Papacie to be it nor the authoritie thereof to be aboue the Scripture And the grounds wherupon they perswade themselues to haue the sauing faith are so infallible that all the Papists in the world cannot cōfute them And our title to the true Church is sound when our aduersaries haue smattered and wrangled against it what they can for the doctrine of the Scripture which in all points we professe beleeue proue it And albeit those foure One Holy Catholicke and Apostolicke be not the markes of the Church but certaine qualities therein yet we haue them at least for anie thing the Iesuite hath said to the contrarie all whose discourse against vs pretending the want of these things among vs I haue fully answered in their proper places and retorted vpon himselfe whereby the iudicious reader may be satisfied And therefore when we say ours is the true faith we brag not but maintaine and auouch our lawfull title since as S. Austin saith the same is not to be found but in the bellie of the true Church which we are Whereupon we aduise all Papists whatsoeuer to renounce the Papacie if they will hold the truth and be saued For according to the saying of the same Austin afore-cited whosoeuer is separated from this bellie of the Church must needs speake false because out of the true Church there is neither true preaching nor lawfull sending such as should preach and I haue manifestly shewed that the Papacie is not the true Church but a disease that by the faction of some grew vnto it 3 Thus the whole discourse of this Section is briefly answered But where he saith our religion sprang vp of late the first founder being Martin Luther an apostata Frier a man knowne by his writings words deeds and death to haue bene a notable euill liuer this must be a little more stood vpon because it is the burden of euery song among the Papists And first it is to no purpose to say our religion sprang vp of late in Luther vnlesse our euidence whereby we shew it to agree with the Scripture and to haue bene taught in the Church of Rome it selfe many hundred yeares afore Luther was borne can be disproued Next we graunt Luther was a Frier and obtaining the knowledge of the truth renounced the profession which was no other apostasie or fault in him then it was in S. Paule when he renounced the profession of a Pharisee and became an Apostle both the professions being hypocrisie saue that of the Frier was of a deeper tincture as I haue shewed Digress 45. Then concerning his writings the Iesuite is no competent iudge For woe to him and all his Church if Luthers writings be good And therefore let them be examined by the Scripture the touchstone of all mens writings not by the witles preiudice of idle companions that neuer read them And if they containe some particular things that deserue reproofe yet what disgrace is that to the substance of his writings What fathers writing is so pure but it containeth some error Yea I challenge the Iesuit let him name if he can one writer of his owne side old or new Schooleman or Iesuite but some or other in the Church of Rome will except against something he writ Thomas Caietan Bellarmine and Baronius are controlled yea in the later editions the Councell of Trent hath purged in a manner all writers which maketh it cleare that some errors in Luthers bookes disaduantage vs no more then the errors purged and espied in their owne books disaduantage the Papists And yet the things that are most excepted against are no errors but the ancient truth maintained against Popish innouation And let the words of Erasmus a man able to iudge by a Antididag p. 58. Sur. cōment p. 288. Staplet discours p. 159. the Papists owne confession determine this matter b Epist ad Cardin Mogent He saith It is obserued of a truth that these men the Papists condemne many things in Luthers bookes as hereticall which in Austin and Bernard are read for godly and good Diuinity and he addeth That he seeth this the best men are least offended at his writings The which is most true it being their ordinary practise for the hatred of our persons to raile vpon that which by their owne confession the ancient fathers held before vs. So c Hosiand hist eccl cent 16. p. 837 Andreas Masius in the company of diuers acknowledged there was more Diuinitie in one page of Luther then sometimes in a whole booke of some father Let his writing therefore rest and come to his life and death Digression 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports thereof made by his aduersaries And shewing how sundry Popes in the Church of Rome haue liued and died worse then he supposing all reports were true 4 In speaking of this matter that standeth altogether vpon witnesses I must put the reader in mind of a speech of Bellarmines d Not. eecl c. 14. §. Sed respondeamus That it is the part of a foole rather to beleeue Caluin and Illyricus touching ancient histories whereat they were not present then Bernard Bonauenture and Antonine that were present Let this law be kept then that Surius Lindan Pontacus and other railing Papists that were not present at Luthers life and death be not credited against them that liued with him saw him die and if any will beleeue them let him be the Iesuites foole Now touching his life Melancthon that was his companion and liued with him hath written it and commended it to say no more And Erasmus that was familiar with him e L. 11. Ep. 1. ad Card. Eborac in a certain Epistle to Cardinall Wolsey giueth testimony that his life was approued with great consent of all men And this saith he is no small preiudice that the integritie of his manners is so great that his verie enemies can finde nothing which they may calumniate As indeed to this day nothing can be produced against him that is substantiall They clamour of his doctrine because it was against them and produce some vehement speeches which his aduersaries by their iniuries prouoked him vnto as Saint Hierome often times vseth the like vehemency but what is that to his conuersation Let them shew his life to haue bene led otherwise then became
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
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