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
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
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.
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
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
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
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
of them Thomas of Aquin e Lect. 1. in 1. Tim. 6. saith The doctrine of the Apostles and Prophets is called canonicall because it is the rule of our vnderstanding And againe f 1. qu. art 8. Our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the canonicall bookes and not vpon reuelation if any such haue bene made to other Doctors Antoninus the Archbishop of Florence g Sum. part 3. tit 18. c. 3. §. 3. writeth expresly that God hath spoken but once that in the holy Scripture that so plentifully to meet with all temptations and all cases that may fall out and all good works that as Gregory in the two and twentieth booke of his Morals expounds it he needs no more speake vnto vs concerning any necessary matter seeing all things are found in the Scripture Gerson h Trithem catal Script eccl the great man of the Councell of Constance i De Commun sub vtraque specie saith the Scripture is the rule of our faith which being well vnderstood no authority of men is to be admitted against it Durand k Praefat. in Sentent saith that generally in the things that touch our faith we must speake to that which the scripture deliuereth lest any maÌ„ fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet he knoweth nothing as he ought to know for the maner of our knowledge l Sacra Scriptura mensuram fidei exprimit must be not to exceed the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinal m 1. Sent. q. 1. art 3.1 Coroll lit H. quoniam ad ipsas fit vltimata resolutio theologici discursus saith The verities themselues of the sacred Canon be the principles of Diuinitie the finall resolution of Theologicall discourse is made into theÌ„ and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius n Locorum l. 3. cap. 29. pag. 298. Norma vlna Index saith The Scripture is the infallible rule of truth yea the measure and iudge of the truth o Iac. Peres à valdiu de ratio Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain saith The authoritie of no Saint is of infallible truth for Saint Austin giues that honor onely to the sacred Scriptures That onely is the rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the rule Finally Bellarmine himselfe one of the two that haue wonne the garland saith p Biblioth select lib. 7. cap. 2 pag. 458. q De Verb. Dei l. 1. c. 2 Posseuinus acknowledgeth as much as I say against the Iesuites conclusion let his words be excused how they can for thus he q De verb. Dei lib. 1. cap. 2. writeth The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing is more certaine nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles * Sacr. Scriptura regula credeÌ„di certissima tutissimaque per corporales literas quas cerneremus legeremus erudire nos voluit Deus Wherefore the sacred Scripture is the rule of faith most certain and most safe and God hath taught vs by corporall letters which we might see and reade what he would haue vs beleeue concerning him This he writeth against Swinkfield and the Libertines relying vpon reuelations whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion Shall the Libertines be recalled from their blind reuelations to the written text and shal not the Papists be reuoked from their vncertaine traditions to the same rule Is nothing more knowne nothing more infallible then the Scripture by the Iesuites owne confession and yet shall our Priests reiect it from being the rule as not sufficient to preserue from error not vniuersall enough not knowne enough not infallible enough I pray you consider well how far our aduersaries deale against their owne conscience in this point the same Iesuite saith r De notis Eccl. c. 2. in another place The Scripture is better knowne then the Church in some cases as namely where it is receiued and speaketh plainly and the question is of the Church Now we admit the Scriptures on all hands and all the questioÌ„ betweene vs is about the Church and therefore let them do vs iustice and allow vs the Scripture to be rule and iudge because it is better knowne then the Church let the Iesuit recant his conclusions and yeeld either to the euident testimonies of the text against him or to the iudgement of the Fathers or at the least to the confession of his owne Doctors whose testimonie he may not by Å¿ 2. q. 7. c. Si haereticus Sin auteÌ„ orthodoxus contra haereticum litiget pro orthodoxo quidem haeretici testimonium valeat contra orthodoxum autem solius orthodoxi testimonium valeat the law refuse because they are of his owne church or if he will not then the next booke that he writeth let him send vs word by whom he will be tried and he shall be prouided for Digression 4. containing the very cause why the Papists disable the Scripture so from being the rule 7 Secondly the causes why the Papists disable the Scriptures from being the rule and striue so for their Churches authoritie are especially two First that so they may make themselues iudges in their owne cause For who sees not that if the Church be the rule of faith and theirs be the Church which way the verdict wil go chiefly when they shal behold the Pope with his infallâ—ble iudgement mounted vpon the tribunall and made interpreter of all the euidence that shall be brought in when Scriptures Fathers Councels and Church must all be expounded by his iudgement For u Thom. opusc contra error GraecoruÌ„ Turrecre n. Sum. de eccl l. 3. c. 23. Sâ—mm Syluest verb. Fides nu 2. Aluaâ— Pelag. de planct eccl lib. 1. art 6. Bellarm de Christ l. 2. c. 28. Greg. de Valent. analys fidei this they require that so we might returne them Campians conceit x Ratio 2. apud Posseuin biblioth select lib. 7. c. 18. In fine so they order their matters that you shall haue no triall passe vnlesse you be resolued to stand to the award of themselues that are arraigned 8 Next for that they know and confesse the most and greatest points of their religion euen welnigh all wherein they dissent from vs haue no foundation on the Scriptures but as Andradius y Orthod explic l. 2. speaketh would reele and stagger if tradition supported them not whereupon z Can. locorum l. 3. c. 3. they
in Gen. the Fathers then to call vpon the people to get them Bibles to reade them to examine that they heare by theÌ„ and sharply to rebuke the negligence of such as did it not 11 It is a common reproch layd vpon our people that they reade the Scriptures in their houses and the translations thereof be nothing else but profanations of the Bible and this gracelesse conceit like blasphemous Atheists they vrge as z Nunc haec Scripturarum profanatio verius quà m translatio non soluÌ„ zonaâ—ios bouilos pistores saitores sutores verùm etiaÌ„ zonarias bouilas pistrices sattrices sutrices facit nobis apostolas prophetissas doctrices Hos de sacro vernac legend pag. 162. rudely exclaiming withall a Alphons Castrens de punit haeret l. 3. c. 6. Ouand breuil in 4. d. 13. prop. 13. that this is a principall cause to increase heresie and such like all which being compared with the practise of the Primitiue and Apostolicke Church you may freely iudge how truly the Iesuite saith b §. afterward his Romane church neuer altered any one point of religioÌ„ For thus writeth c De curand Graecorum affect l. 5. Theodoret of his times You shall euery where see these points of our faith to be knowne and vnderstood not onely by such as are teachers in the Church but euen of coblers and smithes and websters and all kind of artificers yea all our women not they onely which are booke-learned but they also that get their liuing with their needle yea maidseruants and waiting women and not citizens onely but husbandmen of the countrey are very skilfull in these things yea you may heare among vs ditchers and neat-heards and woodsetters discoursing of the Trinitie and the creation c. The like is reported by others And what maruell for the laitie was accustomed to the text of the Bible as wel as the learned yong children and women as well as others and d Hosius de expres Dei verbo his doctrine that was president in the Trent conspiracie that a distaffe was fitter for women then the Bible was not yet hatched e Socrat. l. 5. c. 8 Nicep l. 12. c. 12. Nectarius of a Iudge was made Bishop of Constantinople and f Socrat. l. 4. c. 30. Nicep l. 11. c. 32. Ambrose of a Deputie Bishop of Millan g Photius epist ad Nicol. Pap. apud Baron to 10. an 862. nu 47. Gregorie the father of Nazianzene and Thalassius the Bishop of Caesarea of lay men were made Bishops which shewes how diligent lay men were in the word of God that they could be able to sustaine the office of a Bishop h Euseb lib. 6. c. 3. Origen from his childhood was taught the Scriptures and gat them without booke and questioned with his father Leonides a holy martyr who reioyced in it about the difficult sences thereof So i Basil epist 74. Macrina Basils nurse taught him the Scripture of a child after the example of Timothy and k Georg. Laodic apud Sozom l. 3. c. 6. Emesenus from his infancy was vsed to the word of God l Niceph. Callist l. 8. c. 14. Many lay men among whom was the famous Paphnutius being very learned came to the Nicene councell m Nazianz. orat funeb in Gorgon Gorgonia the sister of Nazianzene was well learned Hierom n Epitaph Paulae writes of Paula a gentlewoman how she set her maides to learne the Scripture and many of his writings are directed to women commending their labour in the Scripture and encouraging them thereto as to Paula Eustochium Saluina Celantia c. which he would not haue done if he had bene a Papist o Cyril Alexand contra Iulian lib. 6. It was the reproch that Iulian the apostata laid on the Christians that their women were medlers with the Scriptures and from him the Papists haue borrowed it But p Col. 3.16 the Apostles counsell is rather to be followed Let the word of Christ dwell in you plentifully in all wisedome teaching and admonishing your selues Vpon which place saith Hierom Hence we see that lay men must haue the knowledge of the Scriptures and teach one another not onely sufficiently but also abundantly And the Greeke scholiast Christ will haue his doctrine dwell in vs very plentifully and that by searching the Scripture § 6. First because they faile in the first condition which I said before was requisite For thee translations are not infallible as the rule of faith must be For neither were the Scriptures immediatly written by the holy Ghost in this language neither were the translators assisted by the same Spirit infallibly infallibly I say that is in such sort as it were impossible they should erre in any point Since therefore the translator as being but a man may erre to say nothing of that which by Gregorie Martin is proued by the often change and variable translations is shewed that some haue erred how can a man and especially an vnlearned man who hath not sufficient learning meanes nor leisure to compare the translation with the prime authenticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or originall be infallibly sure that this particular translation which I haue or you haue do not erre And if in some places it erre how can I he infallibly sure that in there places which do seeme to fauour your side it doth not erre vnlesse you will admit an infallible authoritie in the Church to assure vs that such or such a translation doth not erre of which authoritie I shall say more hereafter The Answer 1 This section containeth the Iesuites first argument to proue that the Scriptures translated into English cannot be the rule of faith and thus it may be concluded The rule is infallible and free from error But the English translation is not infallible and free froÌ„ error Therfore the English translation is not the rule Whereunto I briefly answer two things the first is that the conclusion may be granted for we do not thinke this or that translation to be the rule and iudge but onely that it is a means whereby the diuine truth which is the rule is made knowne to vs for we put a difference betweene the doctrine taught in the Scripture and the meanes whereby the doctrine is vttered to our capacitie as betweene things and words The former is the rule the latter the vessell wherein the rule is presented to vs which in the originall is perfect but in all translations defectiue more or lesse See my answer to § 5. nu 1. 2. 2 Next to the argument that our translations are not infallible I answer An edition or translâ—tion of the Scripture may be erronious many wayes and one way is in respect of the words onely and not of the sence for so it may be corrupt that is to say not altogether so perfect as it should be Now this doth nothing hinder the truth of the matter or the
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
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
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
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
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
l 1. art 6. One saith We are to stand to the Popes iudgement alone rather then to the iudgement of all the world besides a Greg. à Val. to 3. pag. 293. Another that when the question cannot be fitly decided by the opinion of the Doctors then it is free for the Pope to interpose his authoritie Another b Turrecrem Sum. l 3. c 44. Bell. de conc l. 2 c. 17. that the Pope is aboue all Councels and the vniuersall Church and acknowledgeth no iudge vpon earth ouer him c Quanto de translat Episc in Gloss Another that he hath a heauenly iudgement and maketh that to be the meaning that is not d Caiet 27. q. 1. art 9. Another that the authoritie of the vniuersall Church and of a Councell and of the Pope is reputed to be all one Whereby you may see that whatsoeuer the fathers say or howsoeuer they consent yet it is in the Popes power to assigne the meaning And as if all this were too little e Index expuâ—gat Belg. p. 12. they openly professe that in the ancient Catholicke writers they tollerate many errors they extenuate and excuse them and oftentimes deny them by deuising a shift and faining some handsome sense to giue them when in disputations they are opposed against them and in conflicts with their aduersaries What needed all this if they followed the fathers as they pretend and why vse they this excusing shifting denying eluding them and why are they faine to call in the Pope to charm them if they think they haue their vniuersall consent as they preteÌ„d Nay let them say bona fide why haue they purged and razed and changed the writings of their owne Schoolemen and later Diuines and in later impressions changed them in infinite places from that which the authors writ but that their conscience telleth them they are shrunk from that which the Church of Rome held euen in their daies 12 But all this will not serue their turne neither though men not acquainted with the practise of hereticks would haue little looked for it at their hands that so insolently bragge of the fathers You shall now see in that which followeth that they openly reiect them also and deny their doctrine as ordinarily as euer any did And iudge thereby if it were possible the Centuries should be more negatiue then themselues In the question touching the cause of Predestination f Sixt. Sen. bib l. 6. annot 251. one of them hauing reckoned vp eleuen fathers chargeth them that they held the prescience of merits The which opinion saith he was condemned in Palagius g Mich. Medin Orig. sacr hom l. 1. c. 5. Another saith that Hierome Austin Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius Theophylact which are the chiefest of the fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion that Aërius the Waldenses and Wickliffe did whom he counteth for heretickes and chargeth those fathers with the same heresie In the matter touching the baptisme of Constantine the great h Baron an 324 n. 43. 50. inde they reiect Eusebius Ambrose Hierom Theodoret Socrates Sozomen and the whole Councell of Ariminum and say They deserue no credit because they haue written the truth that he was baptized by Eusebius the Bishop of Nicomedia In the question about the conception of the virgin Mary i Almain potest Eccl. c. 16. Clictou super Damascen l. 3. c. 2. Fra. Titl Ioh. 2. they hold she had no originall sinne and that it is a point of our faith so to beleeue and that it is impietie to think otherwise and yet k Bann part 1. pag 75. they acknowledg all the fathers with one consent held the contrary l An. 395. n. 42. Baronius censureth all the Historiographers of the fourth age both humane diuine He saith Though there were abundance of them yet some were too obscure some too short some wanted order some diligence some pietie and truth and some for priuate affection writ lies Thus they encounter whole troopes of fathers together 13 Now you shall see how they entertaine them at single hand one by one or a few together as they meet them m Stapl. iustif lib. 2. c. vlt. Austin went beyond all good measure in this dispute with the Pelagians n Sixt. Sen. bibl lib. 5. pref he attributeth sometime too little to mans will o Alphons adu haer verb. Episcopus I will beleeue Anacletus a notable counterfet better then either Ierome or Austin No maruell if Ierome were deceiued when good Homer sometime is taken napping p Turrian scol Graec. in const p. 172. Though Chrysostome and Austin and some other fathers say Iudas receiued the sacrament yet the constitution of Clement q Balsam resp apud ius Graecorum tom 1. p. 363. another egregious counterfet is rather to be beleeued r Ban. 22. p. 630 Certaine moderne Diuines haue forsaken Saint Austin and Thomas in a matter of great weight and haue followed their owne false imaginations Å¿ Tolet. Rom. 9 p. 421. I do not in this point allow the doctrine of Austin Ambrose Chrysostome Theodoret and Photius t Maldonat Ioh. 6. Let the reader beware that when he readeth Chrysostome vpon this place he fall not into Pelagianisme u Baro. an 216. n. 16. An euill spirit so caried Tertullian that of euill being made worse and most filthy he spued out most horrible blasphemies x Bellar. Rom. Pont. l. 4. c. 8. Little credit is to be giuen Tertullian in this matter for he was a Montanist And yet y Baron ann 201. n. 7. I would not deny Saint Ieromes authoritie but that Tertullian saith otherwise z Errores articulat à Parrhisiens p 139. Cyprian and Ierome writ erronious and hereticall opinions which we do not reade they euer retracted a Ibid. It is plaine that Ieromes doctrine was erronious in some part and that in things pertaining to the faith and teaching of the Apostles b Can. loc l. 11. c 6. Pope Gregory and Bede the one in his dialogues the other in his English history misse it now and then c Baron ann 433. n. 30. They are deceiued which thinke Cassian was in euerie part a Catholicke And Gennadius was a Pelagian as well as he d Bellar. purg l. 2. c 8. Origen was seene in hell burning with Arrius and Nestorius e Baron ann 256. n. 40. I wonder certaine new writers dare still put forth apologies for him f Posseuin bibl sel l. 1. c 25. Eusebius was an ArriaÌ„ in al his works a man of a double mind g Baron annal tom 1. prefat He lied in many things he was full of Arianisme h Baron ann 324. n. 48. No remedy but we must needes say Eusebius lied falsely i Baron ann 395. n. 41.
hath left y De occult Philosoph l. 3. c. 15. written that certaine I dare scarce report it my aduersaries are so impatient in hearing such things but yet I will say it againe Cornelius Agrippa a great learned Papist hath left it written that certain of the Schoolmen naming Thomas of Aquin and Aureolus defended that the very starres in the firmament might be worshipped and called vpon to helpe vs but onely for doubt of giuing occasion to idolatrie not that it were idolatry in their conceit so to do but it might giue occasion of idolatrie possible as cutting of throates giueth occasion of murther 9 Touching adoration of the sacrament which is the Iesuites other example of things reputed by the Protestants for no small errors in the Church of Rome we count is grosse superstition indeed and shew the time when it came in For it is a late inuention following vpon the conceit of the reall presence and prescribed 1220. yeares after Christ by z C Saâ—e de celebrat missarum Honorius the third and so was resisted by all those that withstood the reall presence And if we cal it heathenish superstition thus to adore bread and wine we are to be borne with For if the oblation of bread and wine a Iul. Firmic de erroâ—e profa relig Iustin Mart. apol 2. vsed by the Gentiles in their sacrifices to Mithra were idolatrie what is the worshipping euen with diuine honour of that which is no other for substance then that which the Gentiles offered Besides the lawfulnesse of adoration dependeth vpon the truth of reall presence which being ouerthrowne the adoration cannot be excused And that which is more supposing there were such a presence in the sacrament yet according to the doctrine of the Church of Rome no man can be certaine when it is that he might adore without error For b Sum. Rosell verbo Euchar. 3. nu 47. they teach that the Priests intention is it that worketh For if he should say the words of consecration without intention to consecrate the bread and wine he should effect nothing c Fr. Ouand 4. or if he intend to consecrate but one hoast and there chance to be two or more theÌ„ nothing is consecrated at al. In which cases and the like there must needs be idolatrie at least somtimes in the adoration because though there be no doubt but Christ is really present vnder the forme rightly consecrated yet it may be doubted whether they be consecrated effectually or no for if they be not theÌ„ nothing is worshipped but the bare bread For remedy wherof d Hâ—lens 8. q. 30 memb 3. art 1. §. 3. Bonaue 3. d. 24. art 1. q. 1 they teach this poore shift to adore vpon condition if the due forme in consecrating be obserued e Panorm c. Sane de celebr missarum And they giue the Priest an Item that if he be called in the night season to houzell the sicke and there spend all his hoasts then as he cometh homeward he must put out the candle and go darklong lest the people adore the emptie tabernacle Againe it is f Omnes enim eodem modo de speciebus sacramenti sicut de imaginibus philosophari debent Vasq adorat l. 2. nu 357. confessed that the supposed formes of bread and wine are adored with the same honor that is giuen to Christ yea g Vasqu ib. nu 359. Resert some thinke without referring that honour to Christ contained vnder them but staying it in the formes The which being so then the adoration of the sacrament is culpable of the same idolatry euery way that the worship of images is which I haue proued to be heathenish 10 That which the Iesuite toucheth by the way how the Protestants hold the Eucharist really to be but a bare peece of bread is a lie because they hold the Eucharist to consist of two parts the outward elements and the inward matter thereby conferred to vs. This last we call neither bare bread nor bread at all but the flesh of Christ that was giuen for vs and it is infallibly conioyned with the bread by a sacramentall relation being as truly present therewith to the worthy receiuer as the bread it selfe though not in the same manner For when land is conueied by writing and seale though it be not really contained in the wax and parchment but lieth peraduenture an hundred miles off yet is it truely present and thereby infallibly giuen to him with whom the couenant is made And he that should account such a conueyance executed but bare parchment would be refuted by euery tenant in the countrey who esteeme their leases to haue the ground so vnited to them by vertue of the bargaine passed betweene their Lord and them that thereby they can occupy it safely and maintaine their right against all intruders that would molest them So is it in the sacrament whose outward element if we call bread so did our Sauiour and his Apostles and the ancient Church before vs. For Saint Paul saith h 2. Cor. 1â— 16 the bread that we breake is the communion of the body of Christ and i 1. Cor. 11. so often as ye eate this bread And Iustin Martyr i Apol. 2. paâ— 76. saith the Ministers deliuer to all that are present of the sanctified bread But bare bread we call it not saue onely in respect of the naturall substance which it retaineth euen after consecration and when it is ministred to persons vnworthy For if a conueyance made to Peter lying vpon the table be giuen to Richard or if Richard fraudulently take it away he receiueth nothing but bare waxe and parchment by reason the couenant was not made with him but Peter He is not the partie that hath the right though to Peter it be a further matter then bare parchment 11 But if the Iesuite would needs haue bene censuring such as speake vndecently of the Eucharist he might haue looked nearer home in his owne Church k Verum esse huiusmodi apparitiones posse saepe fieri virtute daemonis Suar. tom 3. l. 55. sect 1. where it is holden that those very apparitions of flesh and bloud in the Sacrament which they say are sometime seene and are vsed as an argument to proue the reall presence may be done by the power of the diuell And l Caâ—telae Missae where they teach that a man hauing receiued his maker may vomit him vp againe and m Tho. 3. q. 80. art 3. ad 3. Suar. tom 3. d. 62. s 2. where it goeth for currant that a brute beast as a dog may eate the bodie of Christ These speeches are foule and deserue more reproofe then that which saith the externall element in the Eucharist for naturall substance is but bare bread as the water in baptisme for naturall substance is but bare water though by diuine institution they be eleuated to be the sacred misteries of the