she confesseth to be set downe in dumbe words obscure ambiguous applyable to every sense and which may be produced and vrged against her selfe How will the Atheists laugh at this how alas will the consciences of them bee shaken that beleeue and receiue this opinion of the obscurity ambiguity and insufficiencie of the Scriptures Let vs consider in the second place that their ayme is to cast all Christians into incertainty striuing to proue by these allegations that a man in what concernes Religion ought to mistrust his owne judgement which being once granted how shall a man know whether hee deceiues not himselfe in beleeving that there is a Church Here the Scripture cannot succour or helpe for it is presupposed that it cannot afford any certainty It is laid for a foundation that a Christian hearing reading meditating on the Scripture may coozen and deceiue himselfe Neither can a man in this straight haue recourse to the testimony of the holy Ghost for the allegation presupposeth that it cannot be knowne neither who hath neither whether a man himselfe hath the holy spirit or no. And as for the authority of the Church it cannot bee alleaged for question may bee made whether there be any Church at all As then to him who should doubt whether there ought to be a Pope in the world it would seeme strange far frō the purpose to alleage the testimony of the Pope for to perswade him that there ought to bee one Even so when we are to proue that there is a Church it is in vaine to alleage the testimony of the Church If then Christian Religion hath no foundation either in the Scripture or in the testimony of the holy Ghost or in the authority of the Church as it followeth from the allegation where shall shee seeke where shall shee finde where-vpon to vphold her selfe shall it bee in Philosophie there much lesse for if a Christian man cannot judge whether there be a Church by the spirit as not being able to assure himselfe whether hee hath the spirit much lesse able shall hee be to do it by his reason which without the spirit is starke blinde in spirituall things Let vs in the third place consider that in the disputes touching the markes and notes of the Church it is questioned what they are one is of one opinion another of another whence may a certaine knowledge of them bee had shall it bee from the Scripture but the allegation presupposeth that it is impossible shall it bee from the Church never the nearer for it so litle appeares which is the Church that it is controversed what are her markes by which she is knowne Let vs in the fourth place consider that grant wee had found the markes of the Church according to the allegation which casts men into incertitude it could not be discerned to what congregation to apply them amongst so many and divers assemblies who challenge them for it is supposed as granted according to the allegation that the Scripture cannot here guide vs that wee may deceiue our selues in making the choyce and the testimony of the Church can as little helpe vs if first of all it bee not presupposed that it hath the markes of the Church which is the point in question for wee seeke in what Church the markes of the Church are to bee found and to rely herein vpon the testimony of the Church doth presuppose that wee know already in what Church the markes of the Church are found Let vs in the fift place consider that according to the allegations there is no meanes how a man converted to the Church canne bee assured of his Religion For if hee hath not beene convinced by lawfull arguments neither his profession which followed the conviction of his conscience shall be lawfull It is very certaine that if the foundation of his faith who hath beene converted bee the authority of the Church the foundation of his conuersion hath not beene lawfull for there was no meanes to perswade him that the Church hath any such authority in alleadging to him the testimony of the Church And the allegation of Scripture and of reason according to their supposition is not a lawful meanes to resolue the conscience Having bin then brought to acknowledge the authority of the Church founded vpon these arguments it cannot be but weake and vnlawfull and consequently the beleefe of all that hee hath beleeued as depending vpon the authority which hee giveth vnto the Church And indeede if such a one whom wee would convert doth question the authority of the Church shall we proue vnto him that whereof he doubteth by alleaging vnto him that whereof hee maketh likewise doubt the argument then of his conuersion to the acknowledgment of the Church cannot haue beene the authority of the Church If then no man can bee assured of the foundation of his conversion no more neither can hee bee which is builded vpon the foundation In the sixt place let vs obserue that the Church which is called Catholique never speaketh by word of mouth they are the particulars that are her Heralds It may bee demanded then by what meanes a man may bee assured that they discharge their place faithfully since they may erre in proposing doctrine contrary to the meaning of the Church This cannot bee by the Scripture for according to the allegation truth and falsehood cannot be discerned by it no nor by the testimony of the Church for he speaketh not but by particular men of whom it is doubted whether they haue faithfully reported the determination of the Church In the Seaventh place let vs consider that if the authority of the Church bee the foundation of faith every one shall beleeue because his companion hath beleeued and so christian religion shall bee made ridiculous for seeing the Church is a congregation of persons in which every one grounds his faith vpon the authority of the whole congregation of which they are Members it will necessarily follow that every one of them shall beleeue apart because all haue beleeued together In the eight place let vs weigh this horrible inconvenience that we shall not beleeue the mysteries of the Trinit of the incarnation of the redemption of mankinde but by heare-say because our Ancestours our Parents our fellow burgesses haue beleeued so and shall not beleeue that they haue beene the Church of God but because they haue left this testimony of themselues which the Iewes may vsurpe with the like appearance of right if we renounce the authority of Scriptures Now haue wee verified this last meanes of Nullity not to incense any God is our witnesse but to shew if it bee possible into what and how many execrable absurdities some amongst them vnadvisedly precipitate themselues who by the meanes of these allegations endeavour to draw vs from the judgement of God speaking in the Scripture to the judgement of men pretending the title of the Church being most certaine that he who vrged principally this
intricate ought rather oblige him to produce them then oppose or hinder that hee should make vse of them For hee that accuseth and for proofe of his accusation alleageth reasoÌ„s too hard to be vnvnderstood that hee may seeme to speake Welch or Irish both iustifies the party accused and makes himselfe worthy to be laughed at CHAP. 6. The verification of the first meanes of Nullitie against the third and fourth allegation 3 BVt if as by the third allegation it seemes the Scripture bee ambiguous and capable of divers interpretations wherefore and with what reason is it that the Doctors that terme themselues Catholickes doe make more account of one expression of Scripture then of another grounding themselues either vpon the circumstances of the very text which is expounded or vpon some other passage of the Scripture the sense whereof is cleare manifest and certaine and not simply vpon the authority of the Church If the Scripture be as they say a nose of waxe Theramenes buskin a shoe for both feete a wethercock which turnes with the winde wherefore do they refute by Scripture the interpretations nay rather the false glosses of heretiques Wherefore do they not barely alleage vnto them the authority of the Church Verily according to their reckoning for the prooueing of transubstantiation they neede no more vrge the words of the Scripture hoc est corpus meum neither to say that they must be taken as they sound as being words of a last will and testament seing that this passage being a part of the Scripture is according to the nature of the Scripture if their allegation be true ambiguous and capable of divers interpretations and therefore they ought not to beleiue transubstantiation by reason of this place of Scripture but because it hath pleased the Church so to interpret it and so the beliefe of the Church of Rome will not bee grounded vpon the Scripture nor ruled according to it but quite contrary the sence of the Scripture is ruled and grounded vpon the knowledge of the Church so that the foundation is builded vpon the house and the building is the levell and the square And to conclude how commeth it to passe that they say that the Scripture proueth so distinctly so clearely so evidently the pretended authority of the Church that they wonder how those that do but read the Scripture can admit it if so bee that the Scripture bee ambiguous and of a double meaning as hath beene pretended by the third allegation 4 Touching the fourth defect objected against the Scripture to wit that it is imperfect and doth not sufficiently furnish vs with reasons for to proue or refute what is to be beleeued in matters of controversie betwixt vs. If this objection bee received how haue the Doctors of the Church which is called Catholique vndertaken to proue all the points of the Romish Religion by the Scripture Haue they taken vpon them rashly a thing impossible would they shew themselues in this sophisters and cavilling disputers seeking in the Scripture that which is not there to be found and prouing a truth by a lye or are there some points of doctrine beleeued in the Church termed Catholique which are not contained in the Scripture who amongst them all dare vndertake to make a catalogue of any such points what may those points of doctrine be that are not handled in the Scripture for being silent in which the Scripture is termed imperfect They are not points touching the Trinity the incarnation of the Sonne of God the redemption of mankind or of faith in Iesus Christ of hope charity and repentance of the necessity and practise of good workes of life eternall of Baptisme of the preaching of the word of the holy supper these points and those that depend on them are without doubt retained in the Scripture What then can these articles of faith bee of which the Prophets the Apostles nay God himselfe hath spoken in the Scripture Is it the article of the popes authority not only now to excommunitate but also to depose Kings his authority of dispeÌ„cing with mariages with which God dispenceth not in his word to make eating of flesh in Lent a thing of it selfe indifferent to bee a sinne and that an incestious mariage be not incestious or else the article of his imperiall dominion so soveraigne and supreme that although hee should lead whole troupes of silly soules into hell none may presume to say vnto him my Lord why do you so and of so large extent that it reacheth vnto the soules both of the liuing and the dead Or are they the articles of worshipping of Images of invocation of Saints of the fier of purgatory as hote as that of hell of workes of supererogation of merit ex congruo ex coÌ„digno that Iesus Christ hath sacrificed himselfe vpon earth twice to wit when he celebrated the holy Supper with his disciples and not once alone vpon the crosse that divine service ought to be sayd in an vnknowne tongue that Christ hath not saued by his death the litle children which dye without baptisme And if there be any other article of this sort of which the holy Ghost hath made no mention and the Prophets and Apostles haue written nothing No the holy Ghost hath dictated the Prophets and Apostles haue written the cleane contrary That the temporall authority of Kings is immediatly from God That every man is subiect to and not aboue the law of God That the very Apostles are the servants but not the lords of the Church That the soules of them which dye in Christ rest from their labours That wee must not call on him in whom we have not beleeued That wee must not bowe downe to images That when we haue done all wee can wee are vnprofitable servants That Christ hath not offered himselfe oftentimes but once That the vse of an vnknowne tongue in the Church is a curse That Christ receiued the litle Children yea before baptisme CHAP. 7. A verifying of the first meanes of nullity against the fift and sixt â—llegation AND for the fifth reproach cast vpon the Scripture to wit that those who make profession to end their controversies by its determination are disagreeing in opinion if this consideration should make that God speaking in the Scripture or by the Scriptures were not a competent Iudge to determine our controversies it would follow also from thence that neither the Church should be our Iudge since in this respect there is no difference For in the times of the Primitiue Church both Arrians and Orthodoxes Donatistes Catholiques did pretend to follow the judgement of the Church The Arrians did reject the Councell of Nice required a new Councell yea many Arrians in effect protested that they would hold themselues to the Councell of Nice so that by this account the Church it selfe shall not be the Iudge if from the discord of them who professe to referre themselues to the decision of a
no longer in vse no not in the Romish Church which notwithstanding doth glory so much for keeping observing of traditions approued by antiquity receiued for Apostolicall CHAP. 12. The verification of the second meanes of nullity against the fift allegation TOuching the fift allegation that the Scripture cannot be the rule seeing it cannot put an end to the dissentions of them who make profession to keepe themselues strictly vnto it is also wonderfully perverse For question is not made of such a rule as vnto which all those should truly and indeed conforme themselues who make a shew so to do neither of finding such a Iudge as all they who professe to yeeld referre themselues to his judgement should in effect performe it so long as the Church shall be militant here on earth such a rule such a Iudge will not be foūd But the question is of finding a rule of finding a Iudge to whom whosoever shall submit himselfe to which whosoever shall conforme himselfe shall not disagree frō those who do the like Otherwise albeit that passion and malice hinder not that men may seeme to hold themselues to one certaine rule of which the doctrine is evident and playne for to disguise the businesse and colour over a bad cause these vices notwithstanding will not suffer vs in truth to conforme our selues thereunto as is seene in the example of the heretiques aboue alleaged who did protest to keepe themselues to the Councell of Nice and to the traditions of the Fathers Moreover we do not seeke a rule to which whosoever conformeth himselfe doth it wholy in all points For it is well knowne that the Fathers did conforme themselues to the patterne of the Scripture to the consent of the Church and yet which of them hath done it so exactly all of them by reason of humaine infirmity disagreing one with another and oftentimes from themselues He that shall say that therefore God speaking in the scripture is not Iudge by the same reason should bee forced to conclude that neither the Church it selfe is Iudge But the question is of finding a Iudge a rule which might cause agrement at least in the Principall points amongst all those who sincerely desire the knowledge of truth There were betwixt the Christians and the Iewes great controversies they protested both the one and the other that the Scripture was the rule And S t Paul that hee taught nothing but what the Prophets had foretold And the Iewes would receiue no other doctrine but that of Moses and the Prophets ceased he therefore to convince the Iewes by the Scriptures and apply them as the rule against them And vnder colour that the Iewes boasting themselues in Moses writings agreed not with the Lords who made as much or more reckoning of them did he forbeare to tel them had yee beleeued Moses yee would haue beleeued mee for hee wrote of mee but if yee beleeue not his writings how shall ye beleeue my words and in the verse immediately going before Do not thinke that I will accuse you to the Father there is one that will accuse you euen Moses in whom you trust CHAP. 13. The verifying of the second meanes of Nullity against the sixt allegation BVT if hereticks for answere vnto the sixt accusation lay claime to the Scripture it is not in effect and indeede but only in shew and therefore as those who make some false Demonstrations in the Mathematicks although they make vse of principles of the science are notwithstanding refuted and convinced by the same principles and therefore their errour is no ways preiudicious to the authority and certainty of the Mathematicks even so the hereticks albeit for to cloake their heresie they teere in peeces the Scripture and wrest it to their sence ought neverthelesse to bee convinced no otherwise then by the same Scriptures of which the Lord hath left vnto vs a notable example in his person when being tempted by Satan who applyed and vsed against him the scripture he repelled the temptation by the same scripture the holy Fathers also did they leaue of to beate downe heresie even so farre as to put it to death by this sword of the spirit albeit that heresie also in shew made vse of it Truly the hereticks forge their heresie first in their heads and then afterwards seeke it in the Scripture which favoureth them so little that if their controversies were to be determined by it they would not subsist as very well said Tertullian who had never suffered himselfe to be carried away to the vaine fancies of Montanus if he had firmely held this his Maxime CHAP. 14. The verifying of the second meanes of Nullity against the seaventh allegation AS for the Councels if wee liued in the times of the Apostles wee should thinke it very expedient to intreate them to assemble themselves in a Councell to determine our controversies Their quality the authority of their charge or rather the extraordinary gifts and the particular assistance of the holy Ghost giuing them this advantage of being both able and willing to judge infalliblie humaine ignorance would not blinde their eies that they could not see the truth and the feare of a Pope of an Emperour of Kings would not hinder them to vtter it But we stand not now at this day on such termes this infallibility is no where to bee found there are no more Prophets no Evangelists but only as they exhibite thēselues to vs in their writings every leader of the Church taken a part is subiect to erre all vnited together in one body bring with them their portion of infirmity the weaknesse of humane nature passion particular interest may intermingle themselues into their consultations and so hoodwinke their eyes that they cannot see the truth or so tye their tongues that they cannot vtter it Witnesse the trueth of this the history of the Councel of Trent * set forth by those who were engaged more then ordinary to couer its shame avowed and evidently receiued in this Kingdome of France to strengthen the opposition which hath bin alwayes framed against it to vphold the liberty of the French Church a history which none hath beene able to disproue to this day But here it may be sayd hath not then the Lord in vaine promised his assistance if wee should yet doubt of the infallibility of the determinations of the Councels God forbid for is it not doubted nay is it not formally denyed that particular Synodes are infallible Is it not avouched that they haue erred and yet the promise of the Lord remaineth still true And it will availe nothing to reply here that the promise was not made to particular Councels but to the generall which are called Oecumenicall For the Lord hath promised to be as wel in themid'st of two or three gathered together in his name as of a whole multitude If this promise hindreth not but two or three may erre how shall
they speake not according to this word it is because there is no light in them Truely God revealeth not his will the Prophets the Apostles teach it not but by his word wee haue this word what can wee aske more would wee know what the judgement of God is what the testimony of the Prophets and Apostles are concerning that doctrine ought not God himselfe to declare it should not the Prophets and Apostles Publish it Wee haue this declaration wee haue no Christian doubteth thereof the authentique coppy of this publication haue we not then what wee neede what we seeke and aske so earnestly to wit a sentence and a finall decree on our controversies Truely it is not necessary that the King the Secretary the Court the Register bee all present wheresoever it is requisite that the Kings will be knowne if wee haue the order of the Court wee are assured of the Edict and decree Wee stand at this day on these termes wee haue not to do with the Iewes neither with the Turkes who denie the authority the one of a part the other of the whole Scripture Wee are Christians wee beleeue wee all protest that we haue in the Canonicall booke of the Scripture of the old and new Testament the declaration of the will of God We acknowledge on both sides that whatsoever is there contained is the word of God which is able to make vs wise vnto salvation and throughly furnished vnto all good workes Why do we then so earnestly demand the corporall presence of our judge why do wee desire that he should giue vs a Vicar a substitute since wee haue his decree and acknowledge that hee hath pronounced it CHAP. 2. The demand and proposall of those who desire a holy reformation This is the complaint of them who at this day grieue and sigh lamenting the desolation of Israel and Iuda who wish and demand that as good Iosiah caused the book of the Law to be read before him as Esdras and Nehemiah did the like before the congregation when they endeavoured to reforme the Church and restore it to her first integrity so the like may be practised at this day If in Christendome all things be foūd conformable to this law in matters of Religion there will be no neede of changing any thing therein but to punish rather those vnquiet spirits those troublesome and schismaticall heretickes which trouble and marre by their novelties the peace of the Church and repose of the whole world But if this conformitie be not there to bee found but on the contrary a difference disagreeing why should not Gods truth be preferred before humaine inventions the law before there customes and the kingdome of Iesus Christ before the tyranny and dominion of him who hath vsurped both over the living and the dead over soule and body prince and people an authority in effect wholy soueraigne And here let every soule in which there is left any touch of conscience let every man in whom there is found the least sparke of manhood remaining in such a division of the Church in such a disagreeing especially about things of so great importance judge which of the two doth rather practise the craft of Alcibiades in shunning and declining whether they who demand that their proceedings be examined by the rule of this word which we all avouch to be inspired dictated and registred by the spirit of God or else those who shunne nothing more then the censure of this word of this Scripture so farre as to charge it with defects vnsufferable even in humaine writings accusing it of obscurity ambiguity and imperfections which truly are the proprieties of the Oracles of Apollo of the leaues of Sybil's but little agreeable to the the law of the Almighty the which the kingly Prophet so much magnifieth as beeing perfect pure sure and giving wisdome to the simple CHAP. 3. Wherein the objections against the foresaid demand are set downe and that which is framed against the person of those which require it is refuted Since then wee are brought to this poynt that instead of pleading the cause throughly there is a question made whether wee ought to come so farre they stand much vppon the quality of the accuser they conteste against the sufficiencie of the Iudge to whom hee appeales Wee are constrayned first of all to examine the equity or injustice of this manner of proceeding And first as touching the quality of the accusers they terme them new start-vps they aske them what calling they haue thereunto by what authority they haue made so bold an attempt as to protest they desire the reformation of the Church The thing then objected to them is noveltie and rashnesse But both of these objections are but a recrimination the which cannot be verified but that first their accusation be convinced of vntruth and therefore ought not neither can it be receiued before that point of their accusation be cleared They vndertake to proue that the doctrine of our Lord and of the Apostles hath beene altered and changed in that Church which termeth it selfe Catholique they vrge that every other doctrine is to be rejected no other admitted but that alone They protest then not that they will bring in but that their meaning is to banish novelties for which cause Noveltie cannot bee obiected vnto them so long as it cannot be proved that they are innovatours which is the chiefe point of the controversie the question beeing not here of the Nouelty of the persons but of that of faith and doctrine according to which we ought to iudge of the persons and not of it according to the persons As learnedly Tertullian Seing then that the summe of their accusations consist in this that they accuse the Church falsely called Catholique to haue innovated so long as it doth not appeare whether their accusation be true or no novelty cannot be obiected to them As for the rashnesse of the accusation no more can it be obiected vnto them vntill that the accusation bee retorted by a direct and just defence for even as in an estate and commonwealth every man is admitted to accuse in case of high treason and none is reiected but vpon a manifest falsity of his accusation neither is he accounted to accuse rashly who accuseth truly so in the Church whosoeuer accuseth of high treason against God is to bee heard without objecting vnto him rashnesse vntil it be prooued that his accusation is false In an armie in a besieged towne whē there is questiō of treasō no advise whatsoever is neglected but they rather duly weigh consider not so much from whom it proceedeth as the importance of it the accusers are not punished if their accusation be not found false but if it be true they are applauded rewarded advanced and often promoted in the offices and places of the accused In the Church of God in matter of conscience wee ought not to stoppe any mans mouth but to
convince or satisfie the heart and conscience such was the practise of the Apostolicall Church The Fathers haue so carried themselues towards Heretiques yea S Austustine himselfe speaking of the Manicheans is of this opinion And if any of the Ancients haue vsed perscription in any such case it hath beene in matters that were not properly of the essence of faith or if the doctrine was quaestioned then haue they to do with them who grounded not themselues especially vpon the Scripture but wrested according as they listed some certaine peeces of it forcing them to their purpose and as it were by torture making them to confesse what they never knew And therefore the same Fathers called theÌ„ Sucifugas Scripturarum men who shunne the light of the Scripture yea in those times prescription became them well It was impossible that then there should bee such a declining and falling from the trueth The mystery of iniquity which had already begunne to be conceiued in the times of the Apostles was yet in the cradle Our condition at this day is otherwise who are come vnto the last times who reckon a thousand and soe many hundred yeares since the flourishing and happy times of the Apostles During which so long space of time this mystery should in probability be well growne Wee see the most flourishing Churches in times past planted by the Apostles now brought into desolation and we cannot now call to witnesse the memory of men CHAP. 4. Wherein are proposed the allegations against the sufficiencie of the Iudge to whom those who desire a reformatioÌ„ do appeale BVT for all this they call in doubt the sufficiencie of the Iudge before whom the accusers commence their suite to wit God speaking in the Scriptures or by the Scriptures 1 They doubt whether hee can be Iudge considered after that manner because say they every Iudge ought to speake now God speaking in the Scripture is as though hee did not speake at all the Scripture having neede it selfe to bee propounded and applyed by some other 2 And besides the words of a Iudge ought to be cleare intelligible this writteÌ„ word is obscure as much as may be 3 Thirdly the Scripture is ambiguous and subject to divers interpretations whereas the decrees of a Iudge ought to be certaine and positiue 4 Fourthly the Scripture is defectiue and imperfect and therefore cannot be extended nor applied to the decision of our controversies 5 Fiftly the resolution of a Iudge ought to make them agree who referre themselues to him whereas it is seene what discord there is even amongst those who would end these variances by the Scriptures 6 Sixtly the Heretiques themselues make vse of the Scriptures whereas the sentence of the Iudge cannot advantage the party condemned by him 7 Seaventhly if God speaking in or by the Scripture were the Iudge to what end then serue the Councels 8 Finally if we had no other determination then that of the Scriptures we must needes alwaies liue in vncertainty for the weaknesse and deceitfulnesse of mans vnderstanding considered who amongst so great a multitude in such a discord of those who take vpon theÌ„ to haue the gift of the holy Ghost could know and discerne who hath it Who amidst such a nuÌ„ber of those who think they haue it are deceiued in their opinion can assure himselfe that hee hath it what then do they refuse to be Iudged by no meanes in apperance but they would haue the Church to be judge the truth is that when that comes to the vpshot wee find that this Church is themselues who would bee both iudges and parties as shall be more plainely showne hereafter CHAP. 5. The proposall of the meanes of nullity against the foresaid allegations and the verifying of the first meanes against the first and second allegation NOW let vs consider their arguments alleadged against the sufficiencie of the judge before whom they are summoned which if they are not 1 Contrary to their owne designe 2. to the truth 3. If they do not tend to the subversion of Christian Religion the accusers refuse not to accept of them But if they be found incompatible 1. with the cause for the defence of which they are alleaged 2. with the truth 3. with the authority of Christian Religion No body will condemne the accusers of false dealing if they keepe themselues to their first citation and appeale But we are confident that all these meanes of nullity may easily be verified and that wee may proceede in order let vs beginne with the first and let vs consider all these reasons one after another if they do not oppose that cause in favour of which they are produced 1 And as for the first if God speaking in the Scriptures or by the Scriptures is as if hee speake not at all vnder a colour that the Scripture is dombe and giuing no sound ought wee not vpon the same reason to say that the Fathers speaking in their writings the Church speaking in the CanoÌ„s of the Councells the Pope in his decrees and decretalls in his breefes and in his bulls and indulgences it were all one as if the Fathers Church and Pope speake not at all And ought not the writings of the Fathers the Canons of the Councels the decrees and decretals the briefes bulls and indulgences bee propounded and applyed nay and that by such who are not qualified for iudges to wit the particular or Ecclesiastical persons who may erre as not hauing the promise of infallibility Every one a part as they are in their pulpitt's in their states or lesse solemne exhortations proposing the traditions of the Fathers the CanoÌ„s of the Councels the decrees constitutions of the Popes their breefes bulls and indulgences This first reason then drawne from the nature of the Scripture that it is dumbe that it hath neede to be propounded and applyed cannot be admitted vnlesse they will vpon the same grounds annihilate the authority of the Fathers Councels Popes in whose words the very pretended defects are to be found as plainly â—ppeareth 2 And for the secoÌ„d allegation touching the obscurity of the Scripture it caÌ„not be maintained but it must be withal averred that all the proofes drawne from this word are likewise obscure and consequently that the Romish Religion cannot be gathered from the Scripture but by guesses and coniectures So that all the proofes drawn from this Scripture to maintaine the Doctrine of the Romish Church shall be meere coniectures and guesses And are they not to blame then vpon this reckoning not to bind those that accuse the Romish Church of reuolt to keepe themselues to the iudge before whom they haue made their appeale seing hee speakes so obscurely on the accusers side that hee will never iustifie his accusation neyther condemne the party accused who being in possession whereas the accuser is the plaintife if the evidences by which hee pretends to verifie his accusation be obscure and
Iudge wee shall conclude the insufficiencie of the Iudge Finally amongst the Doctors who call themselues Catholiques and protest all with one full consent to submit themselues to the judgment of the Church what jarres what contentions are there The Angelicall D S Thomas holds that the Crosse is to be worshiped with a religious worship to this purpose hee brings the authority of the Church and proveth that the image is to bee worshipped with the very same worship which is due to the same thing represented by the Image Bellarmine is not of the same opinion assigning a lower degree of worshippe to the Image then to the thing whereof it is an Image and for strengthening of his opinion hee also alleageth the authority of the Church wherefore then cast they this reproach rather on the sacred word then the Church And whereas in the sixth place they endeavour to prooue that God speaking in the Scripture cannot be judge of our differencies vnder a colour that Hereticks do challenge and attribute to themselues the Scripture by the same reason they conclude also that neither the Church shall bee Iudge for heretiques make vse of the authority of the Church as of a cloake Cite the Fathers the Councels the traditions of the Church But if it bee replyed that this is for shew only and in Sophisticall manner the answer also is easie and at hand to wit they do the like in alleaging the Scripture therefore things stand vpon the very same tearmes were it not that some though they dare not speake yet do thinke that the Scripture indeede favoureth Heretiques which were all one as to imagine that God by his word doth cover as with a cloake the devils lyes which were as impious to thinke as blasphemous to speake CHAP. 8. The verification of the first meanes of Nullity against the 7. and 8. allegation AND concerning that which is demanded in the seauenth place for what serue Councels if Scripture can reconcile vs do not they see they make way to another counterdemaund no lesse vrgent to wit for what serue the Councels if the Church be our Iudge they cannot here replye that the Councels make this Church which is the Iudge that they require for then it may be obiected that the Church is without a judge saue only during the time of a Councell and that once expired or not begunne there shall be no meanes to resolue the doubtes of conscience And who shall call this Councell shall the Emperour and the Kings but their thoughts are otherwise distracted neither do they agree amongst themselues and though they should take the businesse to heart and to that end should agree haue not those of Rome stripped them of their priviledge of calling a Councell as heretofore they haue done Or shall the Pope hee feares too much those assemblies hee knoweth very well what affronts haue been given to his predecessours in them and what hazard they ranne even in the last Councell of Trent notwithstanding all their canvassing and vnderhand dealing and that the holy Ghost was sent thither by post from Rome Furthermore the Councell cannot bee held alwayes neither can every one bee there present to heare it speake viuavoce Amid'st all those difficulties what shall become of doubtes and disputes who shall resolue them who shall determine them in the meane while how shall the conscience by this meanes haue alwaies a Iudge to whom shee may haue recourse to be resolved And now in the Church which tearmeth it selfe Catholique who shall be Iudge in our Controversies shall it bee the Councell of Trent but no Iudge will bee admitted that speakes not viuavoce and henceforth in this respect the Councell of Trent and all other Councels are as dumbe as the Scripture they are cited they are wrested to diverse senses If this question then touching the vse of a Councell to which we shall answere directly hereafter doth force vt to renounce the Iudgment of God speaking in the Scripture it will also force them to renounce the Iudgement of the Church Finally the last allegation touching the vncertainty of humane iudgement when we are to iudge who hath the spirit or whether one hath it himselfe or no amongst so great a number who disagreeing one from another do all notwithstanding equally lay clayme to the gift of the holy spirit If this allegation take place it will also cause that no recourse can bee had to the authority and iudgement of the Church for if it be so that according to the allegation it cannot bee knowne who hath the spirit or who hath it not because of the weakenesse of humaine iudgement and the multitude and discord of pretenders how shall it be known who are those who make the Catholique Church or not Truely every man that cannot assure himselfe that hee hath the spirit which alone inspireth true wisdome ought also to doubt whether he bee not a foole and ignorant when question is made of iudging of such things which belong to the spirit And since it belōgeth not to fooles to iudge who are wise men every one being according to this last allegation bound to doubt that he is a foole as being destitute of the spirit no man by the same reason can iudge which is the assembly of those who are truly wise no man the incertitude of his iudgement considered if this allegation hath place in such a multitude variety and discord of those who vsurpe as propper vnto themselues that title of the Church pretending all that of right it belongs vnto them can make any certaine choyce or cull out those on whom in trueth it is to be conferred CHAP. 9. The verification of the second meanes of nullity against the first allegation IT is then very manyfest that all these allegations are incōpatible with the intent of those who alleaged them but forall this they will darken and weaken the right of the cause against which they are alleaged if wee do not also shew their falsitie and impertinencie which is the second meanes of nullity that wee haue opposed against them To beginne then with the first it is an infinite wrong that the written word of the liuing God is called a dead and dumbe letter that God speaking in this fashion should bee accounted not to speake at all vnder colour that hee vses not a voyce the which cannot be admitted in the diuine nature which is not necessary amongst men but for to carry and conveigh by the eare to the heart the conceptions of the minde and together with them the knowledge of those things whereof they are the image which beeing done by another meanes as by writing the liuely voyce is no word necessary Hee therefore spake very wittily who first called bookes dumbe maisters at once indeavouring to expresse what they were in regard of the sound and what in regard of the vertue and efficacie of expressing and teaching to wit dumbe if wee respect the sound but eloquent and
powerfull if wee regard what they expresse and teach we heare not at this day the voyce of Demosthenes nor of Cicero neverthelesse when wee read their writings it seemes vnto vs that wee heare them The instructions of an Ambassadour the testament of a Father the sentence of a Iudge the letter of a friend the authentique coppie of a contract do they not expresse the pleasure of the King the will of the Father of the Iudge of a frtend of such as haue made any contract after the same manner as the vocall word and liuely voice And shall not wee make the same account of the instructions of the Testament of the sentence of the letters of the authentique coppie of the contract which our King hath giuen to his Embassadours our heavenly Father hath left to vs his children the Iudge of the whole world hath pronounced the bridegroome hath written to his spouse and which the mediator betweene God and men the Lord Iesus hath sealed with his blood For had yee beleeued Moses sayth the Lord ye would haue beleeued mee and neverthelesse Moses then spake not but in and by his writings They haue Moses and the Prophets sayd Abraham to the rich glutton if they heare not Moses and the Prophets speaking of the rich mans brethren neither will they be perswaded though one rose from the dead And yet who doubteth but that in those dayes Moses and the Prophets were not liuing in the world nor spake vnto the world any other way but in and by their writings so true it is that he who imparts to vs his minde by writing doth speake and converse with vs albeit we heare not his voyce And therefore since we haue as wee acknowledge on both sides the writings not only of Moses and the Prophets but also of the Evangelists and Apostles Why should not we hearken vnto Moses and the Prophets vnto the Evangelists and Apostles why shall wee say vnder a pretext that they are dead that they speake no more Do they not speake all at this day in the same manner as Moses and the Prophets did when Abraham willed that we should giue eare vnto them And since it is most true that the Scripture is giuen by inspiration of God that it is not of private interpretation why should not we receiue it with the the same reverence which wee would yeeld vnto it if wee should heare him delivering it by word of mouth vnto the Prophets and Apostles the letter and the word change not the signification neyther the force and efficacy of it like as the voyce and sound with men of vnderstanding addeth little or nothing vnto it But yet if we so much desire the sound noyse of the voyce let vs heare this word propounded let vs heare it preached let vs heare it red But as we heare the Cryer Sargeants proclaime the ordinances and decrees of the Court when they put them in execution without attributing for all that vnto them the title honour of Iudges yea if we find but the coppie of them fixed in our absence on our doores we read it with reverence and readily obey it so that there is no neede of the personall presence of the Iudge who is sufficiently enough present when he speaketh vnto vs by his decree Let vs then at least beare the same respect towards the coelestiall Iudge and his holy decree which wee do towards an earthly Iudge towards humaine ordinances although we haue but the coppy of it let vs read it with humility let vs obey it with zeale let vs not require that the invisible should make himselfe otherwise visible vnto vs that the dead should rise from the graue yea let vs rather meditate on this trueth wee haue Moses wee haue the Prophets if wee heare not them to wit speaking in their writings wee should not a jot sooner be perswaded if they should rise againe from the dead and speake vnto vs. CHAP. 10. The verification of the second meanes of Nullity against the the second allegation WITH as little reason do they accuse the Scripture of obscurity for if they speake of the matter handled in the Scriptures truly it surmounteth humaine sense and vnderstanding in what manner soever it bee considered either as it is proposed in the Scripture or published in the Church it being altogether impossible to proue it by demonstrations or to sette it downe by way of conclusions and principles as in other sciences But this obscurity is easily resolued by the light of the spirit which wanting in the heart it is no more possible to judge of the truth whether it be considered as written delivered in the Scripture or heard as preached by the Church thē it's possible for a blind man to judge of colours and of the light of the sunne or a foolish and madde man of true wisdome Whence it appeareth that it is not the sentence of an externall Iudge which can order this rebellion of humaine vnderstanding against the trueth of God seing question is made of convincing the conscience which is the proper worke of God leading by the force of his spirit every thought captiue vnder the obedience of Christ. As neither it is the authoritie of the earthly Iudge in civill causes which canne conuince the partie in his conscience but the acknowledgement and feeling that hee hath in his soule of the equity and justice of the sentence of the which as long as it remaineth vnknowne vnto him hee cannot bee satisfied though hee may bee constrained externally to obey it In matter therefore of Religion when men goe not about to constraine but to perswade not to stoppe the mouth by violence but to convince the heart no question is to be made in this case of hauing an externall Iudge determining by definitiue sentence but rather of an internall Doctor perswading the heart For no man comes to mee saith our Saviour except the Father draw him alleaging to this purpose the Scripture speaking of the Prophets and saying that they shall bee all taught of God But if they speake not of the obscurity of the matter which is handled in the Scripture but of that of the phrase and manner of speaking and of that of the wordes vsed by the holy spirit in expressing of it without doubt they accuse the holy spirit eyther of inability or vnwillingnesse to expresse himselfe intelligibly But neither the one nor the other canne bee sayd of him without detracting either from his wisdome or his goodnes Certainly that law of which Dauid speaketh which he magnifieth so much for it's light that he calleth it a lanthorne to his feete and a light vnto his path making wise the simple was a written law was the Scripture which giueth by this reckoning vnderstanding not only to the Prophets and great ones but also to the most simple and ignorant this was the Scripture of which the Apostle speaketh when he sayth that
it oblige vs to judge better of a multitude what then the Lord shall not hee keepe his promise and shall not hee bee justified when hee speakes nay let every man be declared a lyer that the Lord may be acknowledged faithfull and true for hee hath promised not to a multitude only but also to two or three the assistance of his spirit in their consultations to wit if they be gathered together in his name if they seeke him in trueth But who canne discerne who are they if not by the holinesse of their constitutions which if it be not found in them wee are not bound to beleeue that they were assembled in the name of Christ nor consequently that they haue beene made pertakers of the benefit of such an excellent promise Saint Augustine well knew this truth when hee affirmed that the Councells even those which are generall may be corrected and reformed To what good then serue the Councels truly oftentimes they are so farre from beeing good that they are pernicious for if the number of those which are good bee the lesse without doubt the multitude will carry it and it will bee as the Councell of the foure hundred Prophets and one holden in the presence of Iehosaphat and Ahab where the 400 evill prophets crushed the one good and carried it notwithstanding all the resistance he could make For which cause the Religious wisdome of holy Athanasius cannot sufficiently be praised opposing himselfe against them who required Synodes vnder pretence of reforming the faith in alleadging vnto them that wee haue the Scripture more proper for this purpose then any other meanes whatsoeuer yea that because hee doubted least the multitude of the worser part might sway the ballance In the time of Gregorie Nazianzen things were come to such a height of corruption that being summoned by Procopius in the Emperours name to come to a Synode hee excused himselfe saying that hee never saw any good issue of a synode But when a Councell may bee held composed of men well red in the Scripture zealous of the glory of God louers of the peace of the Church there is no doubt but such an assembly may bring forth much good because it might cleare that which is difficult not by it's owne authority but by it's sufficiencie Even as when a window is opened by a strong dextrous hand which was shut vp before the more weake and vnable who could not open it do see the sun perceiue the opening not because of any authority of him that opened it but by reason of his strength dexterity manifesting it selfe by a visible and sensible effect But such Councels we may rather wish then looke for The deluge of vices which hath overflowed Christendome having drawne vpon vs this horrible judgement Such was that first Councell of Nice that tooke the Scripture onely for the rule and square of it's judgement and refused not to submit it selfe to the touchstone and triall as S◠Athanasius witnesseth proposing to other Councels or rather conventicles the example of this Councels modesty to make them blush with shame and confound their pride And indeed it was a remarkable thing that the Fathers protested that they would not vse the authority of the Councell of Nice against the Arrians but of the scripture vpon which the Councell of Nice is founded what shall wee then conclude but that wee ought to approue of the good Councells receiue their ordinances with reverence not because they could not erre but if so they haue not erred and argue in this manner against Heretickes when matter of right is called in question The Councell hath so concluded according to the Scripture therefore it is true and not after this manner The Councell hath so concluded therefore it is so But in matter of fact and touching history to judge what is that which is vniversally beleeued and receiued and by the greater part wee may wel conclude from the determination of an Oecumenicall Councell that it is beleeued and receiued generally And therefore the Councells also are good for this purpose to stoppe the mouth of Hereticks who might pretend the consent of the Church and by such a protestation giue some scandall to the weaker which by this meanes may easily be taken away Truly if the Councels had thought that their consultatiōs should be approued because of their authority simply not much more rather for the truth of them and their conformity with the Scriptures they had never inserted in their acts the places of Scripture the reasons on which they grounded themselues they had never framed vs a man may say a verball processe of all that had passed but they would haue contented themselues to haue inserted the Canons only without any further declaration but not proceeding after this manner they would giue vs a reason of their deliberation and recommend themselues famous not by the vsurpation of a soveraigne authority but by a declaration and exposition of the trueth that so our faith might not bee grounded vpon humane authority but vpon that of the living God And truly to what end is the ceremony of laying the bible vpon the table in a Councell is it not to declare that it's authority is ruled by a Law and as a Iudge in a politicke estate who hath the Princes Law for his rule ought to judge according to that law and is accountable for his judgement so are the Councels to determine according to the Scripture and are bound to make apparant vnto the conscience as much as lyes in them that they haue judged according vnto it but some may say Councels at lest are subordinate Iudges Bee it so but wee seeke a Soveraigne Iudge a Iudge from whom it is not lawfull to appeale an infallible Iudge This authority this priviledge cannot bee giuen to Councels Wee seeke a Iudge that is alwaies on bench giving audience a Iudge to whom wee may at all times haue recourse and such Councels cannot bee CHAP. 15. The verifying of the second meanes of Nullity against the eight allegation by declaring the impertinasy thereof THe last point remaineth to be cleared to wit whether the vncertainty of humane iudgement canne cause that God speaking in the Scripture should not bee fit to be our Iudge since a man cannot know neither who hath nor whether he himselfe hath the holy spirit or not And here first of all could wee answere that touching the matter in hand the question is not whether wee canne know immediately or as the Schoole speaketh à priori who hath the holy Ghost but onely who speaketh according to the Scriptures which being resolued by conferring the Scriptures with that which is proposed wee may easily conclude if passion and malice darken not the vnderstanding who proposeth the words of the holy Ghost and by this meanes discerne à posteriori as they say who hath the spirit seeing that in regard of Pastors and Doctors none preach the word of the spirit but