euident that hel gates doe preuaile against the Church if either she decay or teach false doctrine who then can say that either the hath perished or erred except he wil accuse Christ of falshood in not performing his promise and make him a liar Verily * Chrisost hom 4. de verbis Isaiae vidi Dominum Epiph. in Ancorato S. Iohn Chrisostome affirmeth that heauen and earth shal faile before those wordes of Christ thou art Peter and vpon this rocke I wil build my Church S. Epiphanius also alluding to this promise telleth vs that our Lord appointed Peter the first or cheefest Apostle a firme rocke vpon which the Church of God was built and the gates of hel saith he shal not preuaile against it for the gates of hel are Heretikes and Arch-heretikes c. the like sentences I could alleage out of the rest of the ancient Fathers And vnto this testimonie of our Sauiour I could likewise adde that he hath warranted the faith of S. Peter and in him the faith of his successor the Bishop of Rome who is ministerial head of Christes Church on earth Luc. 22. vers 31. that it shal not faile and consequently that the body ruled by the head shal enjoy the same prerogatiue but of this hereafter Moreouer our Sauiour made his Church the supreame judge on earth of al controuersies touching matters of religion for it is manifest that from her judgement he graunteth no appeale and that he vvil haue her definitiue sentence so firme and inuiolable among Christians that he vvil not haue him accounted one of that number who shal preuaricate or despise the same This is signified vnto vs in these his wordes Math. 18. vers 17. If he wil not heare the Church let him be to thee as the Heathen and the Publican In which sentence he biddeth vs esteeme no more of our brother or neighbour that contemneth or disobeieth the censure of the Church then of a Heathen and Publican of which I gather that the Church in her censure cannot erre For if this might be then vve being bound to condemne whome she condemneth or to condemne him that vvil not listen and obey her counsaile and precepts might together with the Church condemne a man without just cause and that according to Christes commandement It appeareth likewise out of the said vvordes of our Sauiour that he vvil haue the sentence of the Church obeied wherefore he ought in reason to prouide that the said sentence be not erroneous But for the truth of these wordes of our Lord and also for the constant verity of the censure of the Church it maketh first that diuers falshoodes which before her said censure might in times past haue bin beleeued and defended yea were defended beleeued by the members of the true Church without incurring the crime of heresie afterwardes could not be so beleeued and defended as I could exemplifie in the Milinary heresie the opinion of such as held the baptisme of Heretikes to be of no force of others that denied the authority of some Canonical bookes and such like Secondly it maketh also for these her prerogatiues that al such as haue obstinately maintained any opinions condemned by the Church for heresies and consequently haue disobeied her authority decrees and beene by her adjudged Heretikes haue euer by al antiquity beene so accounted August in Enchirid. ad Laurēt cap. 5. Tertul. de pudicitia item li. de praescript Math. 5. v. 13.15 Luc. 10. vers 16. and therefore haue not beene numbred by the ancient Fathers among Christians whose opinions notvvithstanding if vve reject her infallible judgement by vvhich they were condemned and make it subject to errour may be reuiued and called againe in question either as wrongfully and injustly censured or at the least as condemned by a judge whose judgement is subject to errour and falshood The priuileges and prerogatiues graunted by our Sauiour to his Apostles and Disciples confirme the same for they are by him called the salt of the earth and the light of the world and being sent to preach they receaued from him this commission and approbation of their doctrine He that heareth you heareth me and he that dispiseth you dispiseth me Which wordes argue an infallible truth although not in the doctrine of euery particuler Bishop and Prelate of the Church yet in them altogether when they represent the whole Church in a Councel or in the whole number of them although diuided seperated in place For in these like as in Christes Apostles and Disciples as I haue aboue declared the wordes alleaged must be verified which cannot be done if they al in euery sense may erre For how can they then truly be tearmed the salt of the earth and the light of the world and how can it be true that he that heareth them heareth Christ But if we had no other testimony of holy Scripture for this matter fiue or six wordes of the Apostle vsed by him to Timothie in his first epistle 1. Tim. 3. v. 15. c. vvere sufficient to conuince our vnderstanding and make vs yeeld to this truth For in his said Epistle he tearmeth the Church the piller and ground of truth These thinges I write to thee saith he hoping that I shal come to thee quickly but if I tarie long that thou maist knowe howe thou oughtest to conuerse in the house of God which is the Church of the liuing God the piller and ground of truth What could he haue said more euident for the infallible authority of the Church the Church saith he is the piller and ground of truth that is to say the very foundation and establishment of al verity vpon vvhich as vpon a sure foundation and an inuiolable piller a man may securely build the edifice of his faith and religion vvho then vvil say that the Church is subject to errour These considerations moued S. Augustine Aug. lib. 1. cont Cresconium disputing against Cresconius concerning the baptisme of Heretikes to vse this discourse these are his vvordes Although of this that the baptisme of Heretikes is true baptisme there be no certaine example brought forth out of the canonical Scriptures yet also in this we keepe the truth of the said Scriptures when as we doe that which now hath pleased the whole Church which the authority of the Scriptures themselues doth commend That because the Scripture cannot deceaue whosoeuer doth feare least that he be deceaued through the obscurity of this question may aske counsaile touching it of the Church whome without any doubt the Scripture it selfe doth shewe Hitherto S. Augustine Out of which discourse of his we may gather this notable rule that in al thinges doubtful and in al obscure questions concerning faith and religion we ought to enquire and search forth the doctrine and beleefe of the Catholike Church and imbrace the same seeking no further warrant of security because the Scriptures demonstrate her and manifestly declare that
prerogatiues vpon his spiritual Body and Spouse but perhaps these prerogatiues redound greatly to the good and benefite of the members and children of the Church Neither this can be auerred true for vvhat are poore Christians the nearer for it howe can such a Church be the director of their faith howe shal they knowe vvhat faith vvas preached by the Apostles and vvhat part taught true doctrine and vvhen and vvhich erred in subsequent ages howe shal vve vnderstand her judicial sentence vvhen controuersies arise and are to be decided surely they that are past and are departed out of this world can performe these thinges by no other meanes but by their writinges left behind them wherefore we can take no other direction and receiue no other judicial sentence from the Church in the first and second acception but by such monuments and bookes as we haue receiued from the Apostles Euangelistes the ancient Fathers and Doctors and other our predecessours And vvhat is this but to reduce al to the letter of holy Scripture and to the workes of antiquity which as I wil prooue hereafter setting aside the authority of the present Church yeelde vs no certaine and diuine argument and to giue nothing at al to the Church it selfe contrary to al the argumentes before made for her infallible authority Finally some of the places of Scripture before aleadged are expresly spoken of the present Church as that tel the Church If he shal not heare the Church let him he to thee as the Heathen or Publican c. SECTION THE SIXT That the same testimonies and proofes conuince an infallible judgement of the Church concerning euery article of faith not only concerning certaine of the principal SECONDLY that the testimonies of holy Scriptures and Fathers with the reasons brought in this Chapter proue the judgement authority of the Church to be of diuine and infallible truth in al points of faith it is euen as easily shewed For are not the vvordes general Is it not said that the holy Ghost shal teach the Church al truth and that she being the house of God is the piller and ground of truth c. And howe can these promises be verified if in some thinges she be subject to errour Field booke 4. chap. 4. Some say these last vvordes of the Apostle are vnderstood of the particuler Church of the Ephesians but first it is not like that God bestowed such an extraordinary priuiledge vpon that Church as to make it the piller and ground of truth Secondly the Apostle calleth that Church vnto which he here giueth these prerogatiues the house of God by which wordes a Cipr. l. 1. epist 6. S. Ciprian b Aug. l. 7. de baptis cōt Donat. ca. 49. 50. 51. Item in psalm 25. enarrat 2. S. Augustine and al the Fathers commonly vnderstand the whole militant Church yea S. Augustine alluding to this sentence and vsing the very vvordes of the Apostle calleth the whole Church * 2. Tim. 2. vers 20. columnam firmamentum veritatis the piller and ground of truth and in the Scripture it selfe the vvhole militant Church is called a great house as a Field booke 1. chap. 11. Field himselfe cōfesseth And because euery particuler Diocesse is a part of this Church the Apostle might very wel vse this kinde of speach vnto Timothie I write to thee that thou maist knowe howe thou oughtest to conuerse in the house of God although the said Timothie was Bishop only of Ephesus Moreouer are vve not absolutely vnder peril of being accounted Heathens and Publicans bound to obey the Church and what reason had our Lord so to binde vs if in some thinges her judgement may be erroneous for howe shal we discerne which those articles be in which she cannot erre and in which she may erre Further vvhat profit if this vvere so shal vve receaue from her for the preseruation of vnitie and ending of al controuersies verily this assertion is euen as prejuditial to the good of vnitie as that which affirmeth the Church to haue no warrant of truth at al. For what dissention and diuision would arise of this might not euery man contradict the rule of faith in any matter whatsoeuer and affirme his contradiction to be in a matter of smal moment who shal judge which matters be of great and which of smal importance For example diuers sectaries tel vs See Couel in defence of Hooker artic 11. Fox pag. 942. c. that the question concerning the real presence of Christ in the blessed Sacrament whether he be there really and substantially by transubstantiation as the Catholikes affirme or together with bread as the Lutherans say or only figuratiuely as is affirmed by the Sacramentaries is a question of smal importance not any essential point belonging to the substance of Christian religion But howe wil these men refute Castalio who addeth if Beza say true that the controuersies touching the blessed Trinity the estate and office of Christ and howe he is one with his father are concerning no essential points of Christian religion certainely they cannot wel ouerthrowe his opinion And this is that which was in old time and is at this present affirmed by some See Theodoretus lib 2. hist cap. 18. 19. 21. Trip. hist lib. 5. cap. 21. 33. that so that Christ be beleeued to be God it skilleth not whether he be beleeued to be equal or not equal consubstantial or not consubstantial to his father Wherefore this assertion of our aduersaries that the rule of faith may in some points be denied first openeth the gappe to al dissention then to al impiety and ouerthrowe of Christianity which thinges be sufficient to perswade euery Christian to abhorre and detest it SECTION THE SEAVENTH That to saluation it is necessary to beleeue the whole Catholike faith and euery article thereof CONCERNING the third point vvhich I intended to proue I affirme that it is necessary to saluation to beleeue and hold either expresly or virtually euery article of faith which is propounded by the Church to her children to be beleeued I adde those wordes expresly or virtually because I say not that euery man is bound expresly to knowe al the articles of Christian religion For it is held by vs sufficient if the ruder sort knowe expresly certaine of the principal as are they that concerne the Trinity and the incarnation passion resurrection and ascension of Christ c. if they virtually beleeue al the rest that is if they beleeue concerning al such points as they are not bound expresly to know whatsoeuer according to the doctrine of the church ought to be beleeued and be of contrary beleefe in no one point propounded vnto them and knowne to be propounded as an article of faith We differ therefore from our aduersaries in this that some of them hold a man is not bound to belieue any such articles not necessarily to be knowne by al others say a man may erre
his holy spirit it must needes followe that vvhosoeuer is infected with any one such heresie is void of al spiritual life and in state of damnation and can haue no more life then a mans arme cut off from his body or a bough cut from a tree But of this matter I shal entreate more at large Chap. 1. Sect. 4. in my treatise of the definition and notes of the true Church vvhere I shal proue that the members of Christes Church are lincked together by the profession of the same vvhole summe of Christian doctrine and therefore for this present this shal suffice And lesse I thinke would haue satisfied any reasonable man for seing that there is but one true rule of beleefe Ephes 4. vers 4. and one faith according as vve are taught by the Apostle among Christians and this faith is so necessary to saluation as I haue proued before no wise-man wil prescribe himselfe a rule of faith according to his owne erroneous fancy and neglect the judgement of the Church whome truth it selfe hath warranted that she shal not erre from truth Chapter 7. Of the holy Scripture which is the first particuler ground of faith in the Catholike Church SECTION THE FIRST Howe the Scripture is knowne to be Canonical THE supreame authority and infallible judgement of the Church being thus established and proued it may wel in this place be demanded vvhat particuler groundes decrees or principles the Church doth deliuer vnto vs or we finde in the Church whereupon we may securely build our faith For the resolution of this question I haue affirmed in the title of this Chapter that the first such particuler ground is the holy Scripture And although there be no controuersie betweene vs and our aduersaries concerning the authority of diuers bookes of the said holy Scripture for most of them by vs al are confessed to be Canonical yet much difference there is betweene vs concerning the meanes by vvhich vve knowe the holie Scripture and euery parcel thereof to be the true vvord of God and vvho is to be judge of the true sence of these diuine volumes vvherefore these points are briefly to be handled and discussed Howe then doe vve knowe that the old and newe Testament are Canonical howe can vve certainely assure our selues that the Apostles and Disciples vvrote the newe vvhat proofe likevvise haue vve to perswade vs that no part of the holie Scripture hath beene in times past corrupted or depraued I answere in fewe vvordes that al this is infallibly knowne vnto vs by the authority and judgement of the Catholike Church vvho hath adjudged al such bookes to be Canonical and as Canonical receiued them and deliuered them to her children I denie not but the Scriptures before the definition and censure of the Church vvere true and contained the certaine and sincere vvord of God but this only I say that this truth and authority was first infallibly knowne vnto vs by the Church vvho adjudged and censured them to be as they are and as such commanded al Christians to esteeme and reuerence them Neither is this any waies prejudicial to the dignity and authority of the holie Scripture for this notwithstanding vve confesse that the said Scripture is of farre greater authority then the Church or her definitions be vvhich is manifest because although the holie Ghost assist and direct both the vvriters of holie Scripture and the Church yet certaine it is that hee hath assisted and directed the first after a farre more excellent manner then he doth the second because his assistance and direction in penning those sacred bookes vvas such that euery sentence in them contained is of most certaine verity but his assistance vnto the Church vvhether it be in a general Councel or otherwise in the decrees of the Bishop of Rome maketh only that vvhich the said Councel or Bishop intend to define of such an infallible truth Wherefore then doe vve proue the Scripture to be Canonical by the authority of the Church Surely for no other reason then because the Church is better knowne vnto vs then the Scripture For the Church hath alwaies beene as I vvil proue hereafter most visible and apparant to the vvhole vvorld euery man also before that the newe Testament vvas written before that it vvas generally receiued by the Church might haue knowne the Church for she vvas before any part of it was penned and consequently by her infallible judgement euery one might with farre more ease and certainety haue come to the knowledge of such bookes then by any other meanes or industry Wherefore to conclude although the Church maketh not Scripture yet of her we learne most certainely which is Scripture And this is no more disgrace vnto Scripture then it was vnto Christ that the Apostles gaue testimony of him because they were better knowne then he I adde also that euery one of them who aboue al others reprehend this our assertion taketh vpon himselfe as great authority ouer Scriptures as vve giue to the whole Church See part second chap. 5. Sect. 1. For euery newe sectarie out of his owne fancy judgeth this to be Scripture that to be none c. vvhich must needes be in euery mans judgement farre more absurd This assertion being thus explicated let vs nowe briefly proue the same And first because vve can assigne no other meanes by vvhich vve may say that vve certainely knowe the Scripture to be Canonical but the authority of the Church And as concerning the old Testament although vve graunt that the authority thereof vvas first partly approued by miracles partly by the testimony of Prophets and partly by the authority of the Church in those daies yet howe doe vve nowe infallibly knowe that it vvas so approued and that it is the selfe same nowe that vvas then approued but by the relation tradition and censure of the Church But let vs come to the newe Testament and demand vvho hath receiued it into the Canon of holie Scripture vvhat miracles haue beene vvrought to proue it Canonical who doth assure vs that it vvas penned by the Apostles and Disciples of Christ and that since their daies it hath not beene corrupted Verily the Church only resolueth vs of al these questions and telleth vs vvith assurance of truth that the said newe Testament vvas vvritten by the said sacred authours inspired and directed by the holy Ghost and that euer since their daies it hath beene preserued in her sacred bosome vvithout corruption And no other answere hauing any probability of truth and sufficient to satisfie a reasonable mans vnderstanding can be made This may also be confirmed by the continual practise of the Church For no man can deny but it vvas her doing that the foure Gospels of S. Mathewe Marke Luke and Iohn See part 2 chap. 5. Sect. 2. were receiued and the Gospel called of Nicodemus with others rejected She hath likwise now receiued as Canonical diuers bookes in times past of
then before and by which our mindes are so diuinely lifted vp and affected as it were by a diuine testimonie that through it farre more strongly then by any humane motiues we are inclined to beleeue and made most firmly to rest in the diuine reuelation and so by this assistance of God together with the concourse of our vnderstanding an act of supernatural faith is produced by which we firmely beleeue the articles of Christian faith taught and propounded by the Catholike Church not for such and such motiues as before proued them credible but for that they are reuealed by almighty God And because one of these articles is that the Church in propounding particuler misteries of our faith cannot erre this also is beleeued among the rest vpon which as a common rule and guide we ground our beliefe as vpon a sure propounder of such thinges as we are bound to beleeue touching euerie other particuler article Hence ariseth a great difference betweene vs and some of the most learned of our aduersaries touching the decision of this question for although we both seeme to admit some supernatural aide light or habite to this that our vnderstanding produce an act of supernatural faith yet we differ much concerning the object of this act as also in the motiues or arguments of credibility which first induce vs to accept of the same For whereas we include in the first act of faith into which we are induced by the said motiues the beliefe of an infallible guide touching al particuler pointes they include no such matter but for their ground and guide in this act beleeued acknowledge only the letter of holy Scripture which verilie although we also in our aforesaid act include yet we giue it no such sole preheminence as is before declared And of this followeth a farre greater difference couching the arguments and proofes of our propounder and ground for whereas althe argumentes of credibility perswading vs that Christian religion is credible perswade vs also that the authority of the propounder of our faith I meane of the Catholike Church according to prudence may be beleeued infalliblie the said arguments are not sufficient in a wise mans judgement setting aside the said authoritie of the Church to make it credible vnto vs that euerie booke and parcel of holy Scripture commonly admitted is canonicall and diuine much lesse that euerie particuler exposition of Scripture by euerie priuate man accepted is diuine true And of this it proceedeth that they alleage no such forcible arguments of credibility for the proofe of this and that booke of Scripture nor for the truth of their interpretation of this and that sentence but for the first vsually flie to diuine illumination only joyned with the majestie of the letter or some such thing vvhich be no such arguments of credibility as I wil proue hereafter Part. 2. Chap. 5. and for the last some of them assigne certaine rules to be obserued vvhich in verie deede are insufficient as shal likewise hereafter be proued Hence they assigne no prudent motiues Ibid. c. 8. which perswade them to concurre with the supernatural helpe of God to a supernatural act of faith 2. Cor. 10. verse 5. Rom. 12. verse 1. Whereas God although he require of men an humble obsequie or obedience to faith yet propoundeth nothing to be beleeued which in the judgement of wise men is not credible and therefore also requireth a reasonable obsequie Verily if there were no other reason to perswade a man the truth of our doctrine this only would suffice that God doth vsually teach al by some common rule or meane which draweth men to vnity and humility not euerie one by priuate illumination or inspiration which is commonlie a motiue to pride and a fountaine of discord But Field vrgeth Field book 4. cap. 7. that by this doctrine we lastly resolue our faith to humane motiues and inducements I answere that concerning this matter two questions may be demaunded very much diuers First what moueth men to accept of the beliefe of such obscure articles as are those of Christian religion vnto which I make this answere that vnto this they are moued by such prudential or humane motiues as I haue assigned before Secondly it may be asked concerning the formal cause of faith it selfe why men now actually beleeue such obscure misteries And vnto this I say that the cause of their present beliefe is the reuelation of God or vvhich is al one the authority of God reuealing And because they are not sufficient of themselues supernaturally to beleeue such articles as so reuealed their vnderstanding is aided and inclined to this by the diuine gift of supernatural faith like as their wil by charity is aided and inclined to any act of supernatural loue which gift of faith together with their vnderstanding as I haue said produceth a supernatural act of beliefe wherfore we assigne not humane inducements as the formal cause but as the cause of the first acceptaunce of our faith and as into the formal cause we lastly resolue our faith into diuine reuelation And so I thinke this opinion sufficiently explicated But before I passe any further Field ibid. § Surely Stapheton in his Triplic contra Whitaker pag. 188. I cannot there but aduertise my reader that Field discoursing of this point wrongeth D. Stapleton very much For whereas he accuseth him as though in his Triplication against Whitaker he should affirme Other matters to be beleeued because contained in the Scripture and the Scripture because it is the word of God and that it is the word of God because the Church deliuereth it so to be and the Church because it is led by the spirit and that it is led by the spirit because it is so contained in the Scripture and the Creed Stapleton in verie deed in this last place hath no mention of the Scripture but of the Creed only True it is that he proueth against Whitaker out of the Scriprture a certaine internal motion of God by which we are moued to assent to this first proposition as he saith of our faith I beleeue the Catholike Church is infallibly gouerned by the holy Ghost and that she is to be heard and her voice obeyed but this is not to say that we beleeue the Church to be led by the spirit because it is so contained in the Scripture I come now to the second opinion Others therefore besides this diuine affection or inclination proceeding from the peculiar assistance of God in the act of faith being desirous also to assigne some other diuine and infallible reason mouing vs to beleeue affirme both that we beleeue the authority of the Church to be infallible because it is so reuealed in holy Scripture and also that we infalliblie knowe the Scriptures to be canonical because as canonical they are propounded vnto vs by the Church Neither doe they as they say in this kinde of proceeding commit anie absurd or vitious
knowne proued by the authority of the Church as by a diuine propounder Neither doe I imagine that the followers or maintainers of this opinion doe intend to affirme that in euery processe of beliefe touching any article it is necessarie that we resolue it lastly to the holy Scripture for I thinke that notwithstanding that which hath beene said if we be asked why we beleeue the whole summe of Christian doctrine or any point thereof we may wel answere because it is reuealed by God And if further we be demaunded how infallibly and diuinely we knowe it to be so reuealed we may answere because it is propounded by the Church Neuerthelesse the first opinion of it selfe is sufficient although this may seeme more exact especially in Schooles Neither doe I or any Catholike affirme the knowledge of these pointes to be neccessary to euery faithful Christian for it is sufficient that they beleeue al such things as are propounded by the Church because they are reueled by God which is done by the helpe of supernatural faith Nay I doe not think it is needful that they expresly knowe this infallible authority of the Church as propounder of such verities or al such prudential motiues as are before mentioned But I deeme it sufficient that they beleeue such reuealed verities as they are bound to knowe expresly and others virtually moued thereunto by the authority of their predecessors or the asseueration of other faithful people for this is sufficieint in them either for the obtaining or preseruing the gift of supernatural faith Let vs now see in few words what solutions may be giuen to the objection made in the beginning of this Section First therfore according to the doctrine of the first opinion touching the last resolution of our faith I answere that in very deed the canonical Scriptures and their true sense are knowne by the infallible authority of the Church as by the propounder of such particuler matters belonging to our faith and religion as we are bound to beleeue Neuerthelesse it is lawful to proue the authority of the Church out of holy Scripture against such aduersaries of the truth as admit the said authority of holy Scripture but deny the authority of the Church So did S. Augustine against the Manichees Aug. cont epist Mā quā vocāt Fundam ca. 4. et 5. Id. de vnitate Eccle. cap. 19. et tract 13. in Ioānem Field book 4. cap. 7. § There is no questiō who approued the authority of miracles and denied the authority of Scriptures proue by miracles the Church and by the Church the Scriptures Contrariwise against the Donatists who allowed the Scriptures and boasting of their visions rejected miracles by Scriptures he proued the Church and by the Church the truth of miracles but that this manner of proceeding is lawful it is granted by Field therfore I need say no more Secondly I answere according to the other opinion that the canonical Scriptures and their true interpretation are infallibly proued knowne by the authority of the Church as by a condition necessarie propōuding them vnto vs but the authority of the Church is proued knowne to be infallible by the testimony of holy Scriptures as by diuine reuelations approuing the said authority And to affirme this as I haue shewed is no more absurd then to say that two causes may be causes of one another Neither doe I think this manner of proofe more to be blamed then the proofe of a cause by the effect and of the effect by the cause as of fire by smoke and of smoke by fire of the bignesse proportion of a mans foote by his steppe in dust or sand and of this againe by that Thus also the Philosophers proue a man reasonable because he is risible or hath power to laugh and againe demonstrate that he hath power to laugh because he is reasonable which kind of argumentation is not called circulation but a demonstratiue regresse Chapter 8. Concerning the second particuler ground of Catholike religion to wit Apostolike Traditions SECTION THE FIRST Of Apostolike Tradition in general THAT I may the better declare the authority and dignity of Apostolike vnwritten Traditions of which I am principallie to intreate in this chapter I thinke it not amisse to say a worde or two of Apostolike Tradition in general and although though I shal repeate some things which haue been already said yet I hope my reader wil pardon me seing that a just occasion of so doing is offered me I haue aboue affirmed Cap. 6. sect 2. that the whole summe or corps of Christian religion was deliuered by Christ to his Apostles not in writing but by word of mouth and that the principal meane for the entire preseruation of it in the Church without corruption or deprauation ordained by God almighty is the continual assistance and direction of the holy Ghost who alwaies remaineth in the Church and directeth her in al truth Of which I now gather that although neuer any scripture of the newe Testament had been written yet that the doctrine of Christ by Tradition had stil remained the selfe same entire and whole in the Church to the end of the world This is so manifest out of that vvhich hath been already said that it needeth no proofe in this place yet I wil repeate a word or two of that and adde a litle more to make it the more apparant I proue it therefore because our blessed Sauiour neuer penned the summe of his doctrine himselfe neither is it recorded that euer he comaunded any one of his Apostles or Disciples in expresse tearmes to write but only to preach and teach according to his owne and the holy Ghost instructions And hence it is that none of the said Apostles or Disciples wrote any parcel of the newe Testament presently after the ascension of Christ and consequently that the whole summe of Christian doctrine was published some time before any such scripture was penned and that the Church of Christ was some yeares without it S. Mathew the first Euangelist Euseb in Chronic. anno 41. published his Gospel as Eusebius recordeth some six yeres after our Sauiours ascension Hence also it proceeded that neuer any one of the Apostles or Disciples vndertooke the setting downe in writing of the whole sūme of Christian doctrine this is manifest because the three first Euangelists deliuered vnto vs very litle touching the diuinity of Christ one of the chiefe and highest misteries of Christian religion Neither had the fourth which was S. Iohn the Apostle any intention to set downe al that the other three had omitted for he wrote his Gospel directly against certaine Heretikes who denied the diuinity of Christ and that not by the commandement of Christ but by the intreaty of the bishops of Asia as a Atha in sinopsi S. Athanasius S. Hipolitus bishop and martir b Epipha haeres 51. S. Epiphanius and c Hieron praefat in Mat. et
Canonical without his approbation although the number of Bishoppes vvere neuer so great as appeareth by that of Ephesus vnder Theodosius the younger by that of Constantinople vnder Leo Isaurus and diuers others And out of this discourse I gather that this authority of general Councels if we had no other argument were sufficient to perswade vs to detest and abhorre the condemned doctrine of the new Sectaries For the same Church which in the first general Councel of Nice condemned Aâ—ius and the Arians the same which in the second such Councel held at Constantinople condemned Macedonius and the Macedonians vvhich in the third held at Ephesus condemned Nestorius the Nestorians vvhich in the fourth held at Chalcedon condemned Eutiches and the Eutichians vvhich finally in other general Councels hath condemned other Heretiks and heresies The selfe same Church I say directed in al truth by the holy Ghost hath condemned and accursed Luther and the Lutherans Zuinglius and the Zuinglians vvith al their followers togeather vvith their doctrine in the last general Councel held at Trent But they say that this Councel vvas not laweful nor the judges indifferent I reply first that this hath beene an old cauil of al condemned Heretiks wherefore it may lawefully be suspected in these Moreouer it is sufficiently proued by Catholike authors and the matter is euident in it selfe that nothing necessarie to a laweful general Councel vvas vvanting in this vvherefore it is receiued by the vvhole Church as Canonical and therefore no vvise man seing that saluation and damnation vpon this depend vvil reject it vpon these mens reportes They affirme further that the Church hath no authority in a general Councel to make any newe article of faith To this likewise I answere that the Church properly maketh no newe article of faith for euerie decree by her made concerning such matters is either in expresse tearmes contained in the holie scriptures or gathered out of them by infallible deduction through the direction of the holie Ghost or expresly or virtually approued by the vnwritten Tradition of the Church wherefore the Church neither hath euer taught or shal euer teach any truth so newe that it vvas vnknowne to the Apostles For that which by her is defined and propounded was true before and an article of faith although sometimes not certainelie nor generally knowne before to be of such authority or dignity And that this is our doctrine it is graunted by Field vvhose vvords are these Field book 4. cap. 12. § Our aduersaries Our aduersaries confesse that the approbation and determination of the Church can not make that a truth which was not nor that a diuine or Catholike truth which was not so before thus Field Hence the Catholike diuines affirme that Christian faith neuer since Christs ascention hath increased or beene altered in substance but only in explanation or explication because the Church hath euer since only more plainelie and expresly declared her beliefe and authority to doe this vvas needful in her Vinc. Lir. cap. 28. 29. et 30. for preseruing of peace and ending of al controuersies This Vincentius Lirinensis most elegantly declareth by a similitude taken from the body of man vvhich hath the same members in his infancie youth vvhen he is at mans estate and in his old age and although for the diuersitie of time they are lesse and greater vveaker and stronger yet the body it selfe is not chaunged but augmented so saith he it falleth out in our faith c. They object also the authority of some Fathers but principally those vvordes of S. Gregorie Nazianzene vvho saith as he is alleaged by Whitaker * Whit. in his ans to Camp 4. reasoÌ„ Abbot in his answere to Hils 9 reasoÌ„ Nazianz epist 55. or 42. alias 102. ad Procop. Hist tri part li 9. cap. 9. That he had deliberated with himselfe and fully resolued to auoid Episcopal conuocations because he had neuer seene a good issue of anie Sinode I answere that this holy father doth not deny the authority of lawful general Councels as appeareth by his testimonie before cited and also by this that he vvas a most earnest defender of the Nicene Councel as is testified by Ecclesiastical histories and was himselfe present and subscribed to the second general Councel held at Constantinople He therefore only speaketh of such Sinods as was celebrated in those daies when he wrote that epistle of which fewe were lawful and none had good successe as appeareth by that of Seleucia Ariminum Millan Tirus Sirmium Bilson in his booke of the perpetual gouernment of Christs Church Chap. 16. pag. 396. Athan. li. de sinod et ad Affrican see also S. Ambrose epist 32. c. of vvhich in verie deed he neuer sawe good issue and for that cause he refused to be present to any of them and this solution is approued by M. Bilson a learned Protestant who expresly saith that this Father in these words condemneth not al Councels They bring likewise against vs certaine words of S. Augustine in his booke against Maximinus where he writeth thus as Abbot translateth him But nowe neither should I produce the Nicene Councel nor thou that of Ariminum as meaning to extol it neither am I held with the authority of the one nor thou with the other I answere first that although S. Augustine might haue proued out of S. Athanasius and diuers other authentical authors that the lawful Councel of Ariminum most notably confirmed the Nicene faith and that the Councel alleaged by this Heretike vvas but the supscription of the Bishops to a certaine forme of faith by threatning feare and affliction extorted by Taurus the Emperors officer after that the Councel vvas finished yet in the dispute which he had with Maximinus the said Maximinus opposing the Councel of Ariminum aganst the Councel of Nice he vvould not enter into the proofe of the authority of the one and confutation of the other but hauing most pregnant testimonies of holy scripture he voluntarily in that disputation ceased to vrge the authority of the Councel of Nice and so those his vvordes Neither am I held c. are vnderstood for the sense of them is I vvil not that nowe thou be bound to the one or I to the other Verely that he esteemed highly of the authoritie of general Councels al his workes and proceedings testifie yea his discourse before the vvords alleaged doth proue it as wil appeare to the reader For he saith that in the Councel of Nice the word consubstantial was by the Catholike fathers established by the authority of truth and by the truth of authority And in another place he telleth vs Tom. 7. de baptismo contr Donat li. 7. cap. 53. that we may securely auerre that which is confirmed and roborated by the consent of the vniuersal Church Chapter 10. Of the decrees of the supreame visible Pastour of the Church which make a fourth particuler ground of our faith and of other
of errour in al and consequentlie taketh from her al infallible authority and maketh her a fallible and vncertaine ground Chapter 4. They reject al particuler groundes of faith aboue assigned and proued to be found in the Church of Christ besides the holie Scriptures LET vs now descend to the particuler groundes of faith which we haue aboue proued to be found in the Church of Christ And although our aduersaries denial of the infallible authority of the Church and her assistance by the holy ghost on which the certainty of al such particuler groūds dependeth as I haue shewed before be a sufficient proofe not onlie that they reject them but also that according to their doctrine they haue no infallible meane to know what articles haue beene by God reuealed to his Church yet let vs declare the matter more in particuler and at large But concerning vnwritten traditions the decrees of the Pope the doctrine of the Romane Church yea of the whole Church of Christ I need say nothing because they al with one consent and voice exclaime against these groundes as superstitious friuolous and of no moment The difficulty therefore is onlie concerning holie Scriptures general and prouincial Councels and the vniforme consent of Fathers of vvhich the first is challendged by them al the other two by some of them only I wil beginne with the two last And concerning general Councels a Luther lib. de Concilijs Luther doth not only reprehend the first councel held by the Apostles at Hierusalem of which we read in the b Act. 15. acts of the Apostles and affirme that the decrees thereof bound no man in conscience but also calleth the Fathers which afterwards assembled themselues in Councels sicophants and flatterers of the Pope In particuler he calleth the Canons of the first general Councel of Nice celebrated in the daies of Constantine the great Emperour whom our c Barlow in his relatiō of the conferēce held at Hāpt Court p. 69. King by no meanes wil haue appreached of Poperie bay straw wood stuble and demandeth whether the holy Ghost hath nothing else to doe in Councels but to binde and burden his ministers with impossible daungerous and vnnecessarie lawes such according to him were decreed in that Councel I think he meaneth concerning the chaste and single life of Bishops and ministers The like censure he pronounceth against al other general Councels and concludeth his discourse in that place that more light is brought to Christian doctrine by that Catechisme which children learne then by al the Councels In another place he addeth that d Luth. in prologo li. contra statuta Ecclesiae he wil not haue his doctrine judged by any neither by Bishops nor by al the Angels but that be wil by his doctrine judge the Angels Caluin giueth leaue to euerie priuate man to examine the decrees of Councels by the exact rule of holie scripture e Caluin book 4. Instit cap. 9. § 8. 11. see also § 9. Let no names saith he or authorities of Councels Pastours Bishops hinder vs but that we may examine the spirits of al men by the rule of the word of God He likewise calleth the Fathers of the first general Councel of Nice f Idem lib. de vera ecclesiae reformatione opuscul pag. 480. see him also booke 4. of his Instit chap. 9. § 10. Phanatices that is men phanatical or deluded by the devil g Bez. in praefat noui test anno 1565. Beza telleth vs that in the best times such was partlie the ambition of Bishops partlie their foolishnes and ignorance that the verie blinde may perceiue sathan verilie to haue beene President of their assemblies the like censure is pronounced by Musculus h Vrbā Regi 1. part operū de eccl fo 51. Vrbanus Regius and others The ministers of the church of Scotland in the confession of their faith write thus i Cōfess of the faith of Scotl. prīt at the ēd of the harm of cōfess p. 19. See the said Harmonie of cōfessiōs sect 1. pag. 14. Without just examinatin we doe not receiue whatsoeuer is obtruded vnto men vnder the name of a general Councel for plaine it is that as the men assembled were men so haue some of them manifestlie erred and that in matters of great weight importance So farre then as the Councel proueth the determination and commandement that in giueth by the plaine word of God so soone doe we reuerence and embraces the same hitherto the confession of Scotland Out of which their vvordes as also out of the like assertions of others I gather that our aduersaries commonlie giue no more creditte to general Councels and consequently to the whole church of Christ which they represent then is to be giuen to the worst and meanest man liuing yea then may be giuen to the deuil himselfe For these may also be beleeued if they proue that true which they affirme by the authority of holy scripture which they al require as necessary before the decree of councel be beleeued Secondly I gather that according to their assertions we may likewise lawfully examine these their sentences or decrees whether they be according to the rule of scripture or no for they were also men subject to errour and moreouer because vve finde them not so as appeareth by that which hath beene already said we may also reject them as repugnant to the said scripture The like leaue they giue in like sort to those of their owne company yea to euerie priuate man whatsoeuer concerning al their canons and constitutions wherefore their followers or subjects are not to be reprehended according to these opinions and decrees if they examine their sentences and canons by the word of God and reject them if in their conscience according to their owne judgement they finde them not conformable to the same But what an absurd thing is it that a fewe ministers should presume to pronounce so seuere a censure against such auncient venerable and learned assemblies highly of esteemed by al true Christians in al ages euen since the beginning of Christianity whence wil they haue these errours to haue proceeded Certainly they must needs attribute them either to ignorance or malice of the Bishops and Prelates assembled But are they either for number learning or piety to be compared with them They are not without doubt as wil easily appeare vnto any learned man that shal with any difference read the Ecclesiastical histories and viewe the vvorkes of both sides Neither haue ministers being combred for the most part with wiues children and such other impediments that opportunity of giuing themselues to studie and deuotion as the auncient Bishops had who liued a chast and single life and gaue them selues altogether to spiritual affaires and vvere commonly verie holy men Wherefore seing that they also liued nearer to the Apostles daies it is verie probable yea certaine that they better vnderstood and knewe the
judgment I may adde the whole Protestant Church of England who in their sixt article agreed vpon in their conuocations of the yeares 1562. and 1604. affirme that in the name of holy Scripture they vnderstand those Canonical books of the old and newe Testament of whose authority was neuer any doubt in the Church for they seeme to make the authoritie and Tradition of the Church the meane and rule vvhereby to knowe the diuine Scriptures Field booke 4. chap. 14. Yea Field himselfe in another place telleth vs that we cannot knowe the Scriptures to be of God without the knowledge of such principal articles as are contained im the Creed of the Apostles Of vvhich it may seeme laweful to conclude against him that some other thing is necessarie besides diuine inspiration and other motiues aboue by him assigned The Lutherans of Wittenberg confesse the Church to haue authority to judge of doctrines Harmonie of confess sect 10. p. 332. Author of the treatise of the scripture and the church c. 15. p. 72. see also c. 19. p. 74. 75. BulleÌ„ger in the praeface before that booke according to that Try the spirittes whether they be of God Another Protestant in a treatise of the Scripture and the Church highly commended by Bullenger plainely telleth vs that we could not beleeue the Gospel were it not that the Church taught vs and witnessed that this doctrine vvas deliuered by the Apostle and thus much against this opinion But it may be here objected against vs that we also according to the second opinion deliuered in the first part of this treatise concerning the last resolution of our faith allowe a supernatural gift or light by the concourse and help of vvhich vve firmely assent to Christian beliefe as reuealed by God and that therefore there is no cause wherefore we should so earnestly impugne the like assertion in others I answere that there is great difference betweene vs and our aduersaries concerning this point for whereas I haue shewed that they require a particular illumination and immediate instruction from God himselfe concerning euerie particuler booke and sentence of holy Scripture yea touching the exposition of euerie sentence as I vvil declare hereafter and by no prudential groundes or arguments of credibility are ordinarilie induced to this perswasion But seing that diuers of their owne company and those of the principal thinking themselues to be inspired haue erred haue rather according to prudence just cause not to stand vpon such illuminations We assigne the the light of faith for the beliefe of a common guide and general directour and so require not a particuler instruction for the beliefe of this and that particuler matter but hauing beleeued the said general guide of it receiue infallible and diuine instructions what particulerlie is to be beleeued Neither doe vve this vvithout any prudential motiue or credible reason but induced thereunto by most strong arguments of credibility Râ—chardus de S. Victore l. 1. de Trinit cap. 2. insomuch as vve may wel say with Richardus de sansto Victore that If we be deceiued God hath deceiued vs. Neither are vve by this perswaded arrogantlie to followe a priuate rule which is a fountaine of dissention and contrarie to the vsual proceedings of God but humblie to submit our selues and our vnderstanding to the authority of a general guide which is a preseruatiue of vnity and according to the common courses of that heauenlie King But before I passe from this matter I must needes haue a word or two with M. Field in particuler vvho requireth more then humane inducements or motiues as reasons by force whereof we are perswaded first to beleeue Field book 4. chap. 7. 8. and seemeth to require a diuine reason or testimonie conuincing that which is beleeued to be of diuine authoritie and so to impugne the first opinion of Catholikes concerning the last resolution of faith Part 1. chap. 7. sect 6. deliuered in the first part of this treatise For vvhereas the followers of that opinion assigne humane motiues as the first inducements to our beliefe or as causes vvhy we first accept of the same and bring no other external proofe that the misteries of our faith are reuealed by God book 4. chap. 8. § The opinion he exacteth of vs a diuine proofe of this these are his words The opinion of the ordinary Papists is that the things pertaining to our faith are beleeued because God reuealeth and deliuereth them to be so as we are required to beleeue but that we know not that God hath reuealed any such thing but by humane conjecture and probabilities so weake doe they make our faith to be grounded thus Field Concerning which his imputation I must first request my reader if he be any thing moued by these his words to turne to the explication and proofe of the Catholike opinion set downe before in the first part of this treatise Chapt. 7. sect 6. because I thinke it needlesse to repeate one thing twice Secondly I cannot but wish him also to note howe diuersly Field reporteth our opinions for although he plainly here affirme that our ordinary opnion is that the articles of our faith are beleeued because God reuealeth and deliuereth them to be so yet in another place he writeth thus Our aduersaries fal into two dangerous errors the first Booke 4. c. 6. that the authority of the Church is Regula fidei et ratio credendi the rule of our faith and the reason why we beleeue The second is that the Church may make newe articles of faith And like as he himselfe in the words euen now alleaged freeth vs from the first of these dangerous errours Book 4. chap. 12. § Our aduersaries so likewise in another place he freeth vs from the second But as concerning my present purpose out of his aforesaid wordes I gather that if he wil not fal into the same fault for vvhich he blameth vs he must not only assigne such a diuine formal cause of his beliefe concerning euery point as we teach the reuelation of God to be but also adde some diuine proofe prouing this formal reason to be diuine and not only humane probabilities And vvhat such diuine proofe doth he assigne surelie none that I can finde he telleth vs in deed that in some things the euidence of the thinges appearing vnto vs Book 4. chap. 8. § thus theÌ„ and in others the authority of God discerned to speake in the word of faith is the formal cause of their faith or inducing them to beleeue But I finde no diuine proofe no not so much as a wise reason I adde moreouer not so much as a foolish reason brought neither for the one nor for the other nay he expresly telleth vs Book 4. chap. 20. § Much coÌ„tention see also chapt 7. § Thus then Book 4. chap. 7. § Surely See hiÌ„ also § There is c. that The bookes of Scripture winne credit
not only the Epistle of S. Geneuain obseruat vpon harmony of cōfess sect 1. Paul to the Hebrewes the Epistles of S. Iames and S. Iude the second of S. Peter and the second and third of S. Iohn togither with the Apocalipse whose authority as is confessed by the Doctors of Geneua by Brentius and al the Lutherans yea as it is recorded by diuers Fathers as I haue shewed before nay further as it is graunted by Thomas Rogers an English Protestant Thomas Rogers vpon the 6. Artic. Propos 4. pa. 31. See also Whitaker before cited and the disputat had in the Tower with F. Campian in the 4. daies cōferen in his discourse vpon the Articles of Religion of the yeare 1562. and before him by Whitakers and others hath beene sometimes doubtful but also certaine other parcels of Scripture by them likewise receiued as I could declare out of diuers approued Authors The Doctors of Geneua to proue the bookes named to be Canonical flie to the authority of the Church for they wil haue them admitted as such because they were receiued and acknowledged as Canonical by the consent of the whole Catholike Church although some doubt were made of them sometimes by the auncient Doctors but this according to their owne ground is to giue them no diuine authority as I haue already noted And before I end this section I cannot but adde that I vvould wish M. Rogers whome I euen now named to looke a little better into his bookes if hereafter he chaunce to publish any with such approbations as he doth pretend in the beginning of this For I cannot see but writing in defence of the sixt Article he ouerthroweth the same by graunting that which I haue alleaged him confessing To make this a little seene vnto him thus I argue In the name of the holy Scripture we doe vnderstand those Canonical bookes of the old and new Testament of whose authority was neuer doubt in the Church These are the wordes of the Article Page 26. but of some bookes of the new Testament there hath beene doubt in the Church as appeareth by those M. Rogers wordes Some of the auncient Fathers and Doctors accepted not al the bookes Pag. 31. propos 4. contained within the volume of the new Testament for Canonical therefore al the bookes contained in the volume of the new Testament are not vnderstood in the name of holy Scripture This conclusion necessarily followeth of the premisses graunted as euery man seeth and yet is directly contrary to the last wordes of the same Article Page 26. Pag. 31. propos 4. in which they professe themselues to receiue and account as Canonical al the bookes of the new Testament as Rogers himselfe affirmeth SECTION THE THIRD The same is proued because euery Christian is bound to admit and beleeue certaine propositions neither expresly contained nor according to some mens judgements so euidently gathered out of the holy Scripture SECONDLY it is apparant that the bare letter of holy Scripture and conclusions out of it manifestly deduced by euery priuate man setting a side the authority of the Church as aboue are not a sufficient ground or rule of Christian beliefe and religion because euery true Christian is bound to admit and beleeue certaine propositions concerning the misteries and articles of our faith which are not expresly contained in the letter nor as some of them thinke so euidently deduced out of the same especially if we allow of our aduersaries Commentaries The first is easily proued for where doe we finde in the vvhole Bible the wordes Trinity person and consubstantial and yet most of the Professors of the new religion vvil not denie but that euery Christian vnder paine of damnation is bound to beleeue and admit in expresse tearmes these propositions following There is a Trinity there be three persons in the blessed Trinity the Father the Sonne and the holy Ghost are consubstantial the one to the other and such like yea Beza himselfe confesseth that without the vse of these wordes Beza lib. de hereticis a ciuili magistratu puniendis pag. 51. also in Ep. Theol. 81. pag. 334. 335. See part 1. chap. 9. the truth of those misteries cannot be explicated nor the deniers of them confuted And it is manifest that whosoeuer rejecteth these wordes doth open the gappe to Iudaisme Arianisme and Turcisme But some of them flie to deduction out of Scriptures and answere that although the wordes are not expresly found in the Bible yet that the misteries themselues are expresly in it contained and deliuered and conseqnently that the wordes aptly signifying the said misteries and deduced out of the word of God it selfe may very wel and conueniently be vsed I reply that this is not sufficient for euery priuate mans deduction is subject to errour except it be by an infallible argument and euery proposition be most euidently true in that sense in which it is alleaged wherefore such deductions as our aduersaries commonly vse make no articles of faith Secondly the collections themselues of these high misteries by reason of the obscurity and diuersity of senses of the holy Scripture are not seldome obscure and therefore those collections vvhich to some seeme euident by others are judged false Hence the collection of those very misteries which I haue named by diuers of our aduersaries is denied as by Valentinus Gentilis and his followers a Valent. Gentilis in cōfess apud Caluin pag. 930. in Prothes Pastor Bremēsis in hist. Valēt Gentil who affirme the three persons to haue three distinct natures or essences and the Father to haue beene before the Sonne and the Sonne before the holy Ghost Who make also the one inferiour to the other c. The same collection is likewise denied by Seruetus and his disciples b Seruetus li. de erroribus Trinitatis who acknowledged no distinction of persons in God made Christ a pure man and denied him to haue beene before his incarnation Finally by Georgius Blandrata Paulus Alciatus and other Schollers of these men who c Greg. Paul apud Hosium in judicio cēsura de adoranda Trinitate See Hooker booke 5. of eccles policy §. 42. affirmed that Luther beganne to pul downe the roofe they raised the foundations of Popery who condemned al the auncient Councels and Fathers reuerenced by al Christians of d Beza epist Theolog. 81. tritheisme or making of three Gods tearmed S. Athanasius Sathanasius auouched the blessed Trinity vvhich most blasphemously they called Cerberus and the tripartited God to be an inuention of his and called the Fathers of the first Nicene Councel blinde Sophists Ministers of the Beast slaues of Antechrist bewitched with his illusions c. yea some of these newe sectaries vvent so farre in this matter that they forsooke Christ altogither and became Turkes among vvhome were e Simlerus in praefat lib. de aeterno Dei filio Gregor Paulus lib. de Trinitat Volanus in
al points appertaining to faith and religion She is finally the ship and skilful pilot which throughout al the stormes and tempests of Schismes and Heresies vvil guide vs vvithout errour to the porte of euerlasting saluation and make vs fit stones to be placed euerlastingly in the triumphant Church of God in heauen FINIS AN APPENDIX TO THIS TREATISE CONTAINING A BRIEFE CONFVTATION OF A BOOKE PVBLISHED IN THE YEARE M. D.C.VI BY WILLIAM CRASHAW bearing this title Romish forgeries and falfifications c. IF al vvere true which is objected by newe sectaries against the one true Spouse of Christ the Catholike Church al men endued vvith reason might according to reason prudently meruaile that any man of common sense doth follow her doctrine or embrace her communion Luther exclaimeth against her children that they make the Virgin Mary a * Luther ad Euangeliū d◠festo Annunciationis Goddesse giuing her omnipotency both in heauen and earth Caluin a Caluin book 3. Instit c. 20 §. 22. l. de necessit reformand Eccles that they giue the worship of God vnto Saints and honour them and their relikes in place of Christ Luther againe b Luth. ad c. 50. Genes in colloq Germ. c. de Christo that they deny justification and saluation through Christes passion and merits Caluin c Caluin book 3. Instit cap. 20. §. 21. that in their Litanies Hymnes and Proses there is no mention of Christ yea that for the most part Christ being passed ouer God is praied to by the names of Saints Luther moreouer d Luther ad l. Ducis Georgij scripsit an 1533. l. de abrogat Missae priuatae that they hold a man may keepe the Commandements without the grace of God Caluin that they e Caluin booke 1. Instit ch 11. §. 9. and 10. giue Idolatrous worship vnto Images Luther also that f Luther l. de Ecclesia the Pope buried the Scripture in dirt and dust Caluin g Caluin booke 4. Instit ch 9. §. 24. in antid Concil Triden sess 7. Canon 1◠that they make the oracles of God subject vnto men and that they esteeme more in baptisme of chrisme salt and such other thinges then of the washing with water Luther finally h Luther lib. de Concilijs that they giue to Councels authority to make newe articles of faith and change the old Caluin that they giue the Pope authority to institute new Sacraments and that the Popes hold there is no God Caluin alij passim in 2. Thessal 2 4. Caluin Instit booke 4. chap. 7. §. 27. that al thinges written and taught of Christ are lies and deceits that the doctrine concerning the future life and the last resurrection are meere fables These and diuers other such monstrous vntruthes are forged by our aduersaries against vs and this course they are constrained to take that they may haue something to impugne For if they should plainely and sincerely deliuer vvhat we hold the force and brightnesse of truth it selfe would easily at her only sight weaken yea ouerthrowe al their impugnations And like as the first beginners of the new religion ranne these vnconscionable I may say shameful courses so their successors alwaies haue continued in the same and euen those of our daies obstinately refusing to accept of any reasonable answere or to vnderstand the truth insist in the steps of their predecessors For vvhereas if they were but indifferent they might wel perceiue that vve vvhome neither feare of death nor infamy and disgrace nor losse of liberty liuing and worldly goodes can moue to doe one act contrary to our religion wil not for al the world denie any one article of our faith Yet notwithstanding although we denie their false slaunders neuer so much yet they vvil needes haue vs to hold them as they say vvhether vve vvil or no. Diuers impute vnto vs daily strange paradoxes in matters of faith But among others one William Crashaw Anno 1606. In the Epistle Dedicatory hath not long since published a booke accusing vs of an horrible matter of fact to wit of the crime of corruption and forgery in the highest degree so are his wordes His said booke beareth this title Romish forgeries and falsifications together with Catholike restitutions By reading of the contents of it he that is not learned and acquainted with their dealings may easily be drawne and perswaded not only to condemne vs as notable corrupters and forgers but further to imagine that we in former ages haue corrupted al the Fathers workes and consequently inferre that their testimonies can yeeld vs no firme ground vvhereon to build our faith Crash in his preface to the reader §. see what see also § wil these men contrary to that which hath beene said in this Treatise Nay Crashaw himselfe doth not only affirme that they haue cause to suspect that we haue so dealt with the Fathers because we haue not spared as he saith some as ancient as some fathers but also auerreth that it wil be proued to the worlds view that we * §. But whē haue de facto corrupted almost al antiquity in so much that no man can tel what ground to stand vpon either for Councels Fathers decrees or mens writings And he addeth § To end this point that he doth not doubt but ere long God wil raise vp some instruments of his glory who shal fully discouer to the world this treachery of the Romish Church by making it as apparent they haue corrupted the Fathers as I hope saith he to doe in this and the bookes ensuing that they haue corrupted al such late writers as they imagined any way to make against them Thus Crashaw For the resolution of which his false imputation as also for clearing of our present practise which may seeme to some to tend towardes the ouerthrow of the authority of antiquity I thinke it not amisse to spend some fewe lines in prouing these three points First that our practise in correcting of bookes reprehended by Crashaw is prudent and laudable Secondly that our aduersaries if we offend in this are much more to be condemned for the like proceedings in the same kinde Lastly that the Fathers vvorkes are sincere and free from al corruption To declare the first I must first giue my reader to vnderstand that the Church of Christ nowe hath and euer hath had authority to censure and condemne al such bookes as are published and containe thinges any vvaies opposite to the truth of her faith and religion This first appeareth because she is supreame judge on earth of al controuersies arising touching faith and religion and hath jurisdiction ouer euery Christian from which it proceedeth that she condemneth heresies and Heretikes wherefore it cannot be denied but she hath also authority to condemne the works of any Heretike or other person vvhatsoeuer containing heresies or errours opposite to her faith For much more it is to condemne
an Heretike or an heresie then to condemne an heretical or erroneous booke Secondly authority to doe this was needful for the preseruation of one true faith and religion in the Church for vvhat is more daungerous to infect true Christian harts then bad bookes especially if they be not knowne and censured to be such but read by al sorts indifferently as Catholike and Orthodoxal Verily if conference and conuersation vvith Heretikes be so straightly a Rom. 16 17. 2. Tim. 3. v. 5. Titus 3. v. 10 2. Iohn v. 10. Iâ—â—n l. 3. c. 3. Cipr. l. 1. ep 3 Athanas in vita Antonij forbidden vs both by the Scriptures and Fathers as vve finde much more are their bookes to be auoided which diuers times containe poison coloured vvith eloquence vvhich may alwaies be had at hand and are easily dispersed euer in such places vnto which Heretikes cannot haue accesse Hence the very Heathens themselues led by reason and the lawe of nature only b Plato lib. 7. de legibus Valer. Maxi. lib. 1. cap. 1. Cicero l. 1. de natur DeoruÌ„ Lact. l. de ira Dei cap. 9. Sueton. in August cap. 31. Dio Cas l. 54 Titus Liuius lib. 39. condemned bookes hurtful and prejudicial to the religion by them receiued as I could proue out of Plato Valerius Maximus Cicero Lactantius Suetonius Diocassius Titus Liuius and others Fourthly the Church hath in al ages practised such authority as is euident by Ecclesiastical recordes I wil name only a fewe examples because I wil not be ouer long S. Clement telleth vs that the c Clemens lib. 1. Constit Apostol cap. 7. Apostles themselues forbad the faithful to reade the bookes of the Gentiles About the yeare 250. Dionisius Alexandrinus as Eusebius d Euseb lib. 7. hist cap. 6. recordeth vvas reprehended by other faithful people for reading the bookes of Heretikes e Ciril epist Sinod 1. In the yeare 432. the Fathers assembled in the general Councel of Ephesus requested of Theodosius then Emperour that he vvould take order that the bookes of Nestorius vvheresoeuer they vvere found should be burnt and according to their request the said Emperor by his imperial constitution f L. vlt. de haeret Cod. Theodos Laberatus in Breuiar c. 10 willed that al such bookes should be dilligently sought for and publikely committed to the fire g Anast epist ad Ioan. Hierosolim S. Anastasius the Pope at Rome and S. Epiphanius in a Sinod held at Ciprus with diuers others about the yeare 402. h Socrat. li. 6. cap. 9. see S. HieroÌ„ ep 26. condemned the booke of Origines called Periarchon which Ruffinus to the great hurt of the Church had published before in the citty of Rome and Didimus in the East S. Leo the great burnt great store of the Manichees bookes in Rome as i Prosper in Chronic. 443 Prosper writeth in the yeare 443. The fourth Councel of Carthage permitteth only Bishops to reade heretical bookes in time of necessity Gelasius the Pope in a Councel of seauenty Bishops held at Rome in the yeare 494. k Distinct 15. Can. Sancta Romana sentenced diuers books and made a certaine index of them as is to be seene in the decree yet extant The fift general Councel about the yeare 553. condemned certaine thinges written by Theodoretus against S. Ciril and the epistle of Iba And al those bookes except those of Nestorius were thus l Socrates lib. 1. cap. 6. censured long after the death of the authors m See L. Damnato Concil Chalced. act 3. L. Quicunque Cod. de haereticis The like examples I could bring of the proceedinges of Constantine the great against the bookes of Arius L. vlt. tit 16. lib. 9. leg 24. tit 4. l. 16 Cod. Theod. Socrat. lib. 2. histor tripartitae Liberat. in Breuiario cap. 10. who prohibited them vnder paine of death of Valentinian and Martian Christian Emperors against those of Eutiches and Apollinaris of Honorius and Theodosius against bookes of art Magicke Yea Arcadius Honorius and Iustinian by their lawes decreed that al heretical bookes should be burnt publikely And this practise perhaps of burning such books began in the Apostles times vvhen as S. Luke vvriteth in the acts of the Apostles * Act. 19 19. Many of them that followed curious thinges brought together their bookes and burnt them before al. Nowe seing the Church hath authority to condemne or burne heretical bookes or others that containe false doctrine opposite to the rule of faith no man of any judgement wil deny but shee hath also authority to correct them if by that means she can make them profitable for her vse and beneficial to her children For much lesse it is to correct then to condemne and burne and much better it is in such cases to correct then cleane to abolish Hence are these wordes of S. Hierome speaking of the vvorkes of Origen Hieron epist 76. ideÌ„ epist. 64. Apolog 1. aduersus Ruffin Neither are his euil opinions to be receiued for his doctrine neither are his Commentaries if he wrote any vpon the holy Scripture altogether to be rejected for the wickednesse of his opinions thus S. Hierome who vpon this ground newly translated and amended the booke of Origen before mentioned In like sort the collations of Cassian were long after his death corrected by diuers as we gather out of Cassiodorus and Ado. And although this authority of the Church be such Cassiod Institut diuin lect cap. 29. Ado in Chronic an 425. in fine that with discretion and to edification she may execute it against any whatsoeuer yet much more reason right she hath to execute it vpon the workes of her children who are her subjects submit themselues and their workes wholy to her censure Some man perhaps wil say that euery Catholike doth not so submit himselfe and his workes but it is certaine that vvhosoeuer doth not so either expresly or vertually is no Catholike because he preferreth his owne judgement before the censure of the vvhole Church And whosoeuer doth this although through ignorance he erre as euery man may he is no Heretike according to that of S. Augustine I may erre I cannot be an Heretike seing that the one is proper to a man the other to a peruerse and obstinate wil. And out of this discourse I conclude that if our Church be Catholike as it is we are not to be blamed for our proceedinges in forbidding and correcting such bookes as oppose themselues any vvaies against our religion or may seduce the harts of their simple readers or any waies seeme to taste of an heretical kind of speach or phrase although the authors themselues diuers times intended no hurt And this must much more be graunted vnto vs in moderne authours and such as haue written in this last age both because they submitted themselues commonly in expresse tearmes to the censure of the Church and also because by the
written word whereby we are to be directed in faith And this guide is our holy mother the Catholike Church the sacred spouse of Christ and his mistical body Now therefore to proceed in mine intended discourse because it behoueth euery man as appeareth by that which hath bin already said with al speed to order that his beliefe be right and likewise because this may soone be learned of the Catholike Church hence it proceedeth that no treatises touching controuersies of religion are commonly more necessary then such as declare what congregation or company of Christians are the said one holy Catholike and Apostolike Church proue her diuine authority or shew what particuler groundes are found in her by which euery person is to be guided in his beliefe The reason of this is plaine because whosoeuer recurreth to this Church and these groundes may soone and with great ease be resolued concerning al articles vvhatsoeuer to him seeming doubtful whereas if neglecting these he betake him to the study of particular controuersies as of justification free wil merit of good workes the real presence c. he may spend many daies and nights and be nothing the nearer to a setled and sure resolution Nay some of these and other points are so high and difficult that without recourse to some general groundes and the authority of the Church directing al Christians it is impossible that by other meanes a man should euer assure himselfe that he is in the truth Neither is this the opinion only of Catholikes but also of some learned Protestants And among others M. Field esteemed by some one of the greatest schollars of their company Richard Field in the beginning of his Epistle Dedicatory before his fiue bookes of the Church writeth thus The consideration of the vnhappy diuisions of the Christian world and the infinite distractions of mens mindes not knowing in so great variety of opinions what to thinke or to whome to joine themselues euery faction boasting of the pure and sincere profession of heauenly truth challenging to it selfe alone the name of the Church and fastning vpon al that dissent or are otherwise minded the hateful note of schisme and heresie hath made me euer thinke that there is no part of heauenly knowledge more necessary then that which concerneth the Church For seing that controuersies of religion in our time are growen in number so many and in nature so intricate that few haue time and leasure fewer strength and vnderstanding to examine them what remaineth for men desirous of satisfaction in thinges of such consequence but diligently to search out which amongst al the societies of men in the world is that blessed company of holy ones that house-hold of faith that spouse of Christ and Church of the liuing God which is the pillar and ground of truth that so they may embrace her communion followe her directions and rest in her judgement Hence it commeth that al wise and judicious men doe more esteeme bookes of doctrinal principles then those that are written of any other argument and that there was neuer any treasure holden more rich and pretious by al them that knewe howe to price and value thinges aright thou bookes of prescriptions against Heretikes for that thereby men that are not willing or not able to examine the infinite differences that arise among men concerning the faith haue general directions what to followe and what to auoide Hitherto are M. Fields vvordes And like as this Protestant Doctor yeeldeth this reason among others for the publication of his bookes of the Church so in very truth the same motiue hath partly moued me to publish some of my labours to the viewe of the world We Catholikes haue a long time wished and endeauoured to bring the controuersies of these times to certaine general groundes and doctrinal principles and haue fought by al meanes to drawe our aduersaries to this issue to which M. Fields vvordes seeme to tend I meane to perswade them to acknowledge a judicial infallible authority in the Catholike church which euery Christian may securely followe and is bound to obey and then by most sure notes of the same Church deliuered by God in the holy Scripture which be so pregnant in the old testament it selfe August in psalm 30. Conc. 2. that S. Augustine feareth not to affirme that the Prophets haue spoken more plainely of the Church then of Christ to search forth whether ours or any other congregation of them be the Catholike Church but those of our side could neuer hitherto obtaine so much at their handes And although this man doth so gloriously here extol the judgement of the Church as it seemeth touching al controuersies which may arise in so much as he telleth vs that men desirous of satisfaction may followe her directions and rest in her judgement vvhich they could not safely and securely doe if her direction and judgement could be erroneous yet in his fourth booke following he bereaueth her of almost al such prerogatiues for he saith that general Councels which be the highest courts of the Church Field booke 4 chap. 5. §. thus touching may erre in matters of greatest consequence and freeth the Church her selfe from errour * Ibid. and cha 2. before only in certaine principal articles of Christian religion But of these matters more hereafter Only this nowe sufficeth for my purpose that according to his testimony al wise and juditious men doe more esteeme bookes of doctrinal principles then those that are written of any other argument vvhich if it be true I hope the argument both of this my Treatise following and also of an other which I haue lying by me wil not be vngrateful but pleasing and acceptable to al vvise and juditious persons Moreouer an other writer of the English Church auoucheth that in this our last age Parkes in the Preface to the reader before his Apologie of three testimonies of scripture c. printed anno 1607. Heresie and Infidelity joining their desperate forces together labour mightily to subuert and ouerthrowe al the groundes of Christian religion vvhich if it be likewise truly affirmed a discourse discouering the fountaine of this euil and establishing such groundes as Heretikes and Infidels seeke to impugne cannot be thought vnprofitable Only my rashnesse in vndertaking such great matters and my want of wit and learning shewed in performing them may seeme worthy of blame But pardon me gentle Reader it was as I may say by chance both that I entered into discussing such thinges and also that my writings euer came to light Some fewe yeares since a Catholike gentleman being entred into some communication with a Protestant minister requested me to set him downe some briefe reasons for the Catholike part vpon vvhich he might stand I did so and I comprehended some twelue reasons in some three sheets of paper vvhich al vvere drawne from general groundes and doctrinal principles Not very long after I giuing my selfe alwaies to the
goe on in the first place alleaged And therefore for as much as in these controuersies the Papists and the Prelates goe hand in hand the said Ministers doe in like manner make the like offer to the Priestes and Iesuites promising their reconcilement vnto that See of Rome if they can either by arguments pul them from the aforesaid propositions or can answere such arguments as they shal propound in the defence of them in manner and forme before specified in the offer And therefore it both stands the Ministers vpon to make the aforesaid offer and the Prelates except they wil haue al the world to judge them to be friendes in hart to Popery to accept of the same Thus the Puritan Ministers and no such offer that I finde through the whole booke is made to the Protestants This then is affirmed by these men that if the Protestant doctrine mainetained against them be true and their assertions be false the separation of the newe Sectaries Churches from ours cannot be justified yea they auouch that if this be so that their said Churches are schismatical Vnto which if we adde that in very deede the propositions which the Puritans offer to mainetaine against the Prelates are false and erroneous the truth of which assertion is confessed with great vehemency defended by al the English Protestants and further concerning some of the said propositions very vvel proued by Hooker Whitgift Bilson Couel and others of their company we shal haue our desired conclusion that according to the doctrine of the English Sectaries the Puritans and the Protestants our aduersaries Churches are Schismatical and that ours is the true Spouse of Christ But I must not here omitte by the way to aduertise my reader that in the judgement of any wise and judicious person this argument yeelded vs by our aduersaries cannot but also be a very strong proofe of the truth of our Catholike cause For vvhosoeuer maturely considereth the matter shal finde that the Protestants in rejecting the Puritan propositions followe the prescript and rule of holy Scriptures the decrees of Councels and the tradition of the Church and Fathers He shal also perceiue that the Puritans in auouching that which I haue related build vpon very good reasons flowing out of the very nature of the Protestant religion and taken from the proceedings of the vpholders of the same in defending it because out of the doctrine and practise defended by the Protestants against the Puritans as also out of the proofes and reasons alleaged for themselues very strong arguments may be drawne to confirme the truth of our whole Catholike religion as wil sometimes appeare in my treatise following And to giue here one instance the Protestants for the authority of Arch-bishops bring diuers reasons and among others this one that peace and vnity can otherwise hardly be maintained in the Church But vvhat faith Cartwright Suruay of the pretended holy discipline chap. 8. pag. 125. Truly he affirmeth as is reported by the author of the Suruay of the pretended holy discipline that the Popes authority is more necessary ouer al Churches then the authority of an Arch-bishop ouer a prouince And this his assertion is grounded vpon very good reason as I shal more at large declare hereafter Nowe to prosecute mine intended discourse vvhich is to proue some errours in the English sectaries here occurreth another argument like vnto the former not vnfit for my purpose For like as I haue already demonstrated that if they al say true our Church is the true Church of Christ so it is also euident that if it be so that they al say true it is also needful there be one supreame head of the vvhole Church militant Suruay c. chap. 29. pag. 372. for thus I argue Cartwright a principal Puritan esteemed by those of his owne sect as the aforesaid author noteth one of the only worthies of the world telleth vs that the Popes authority is more necessary ouer al Churches then the authority of an Arch-bishop ouer a prouince but the authority of an Arch-bishop as al our Protestants defend is necessary ouer a prouince therefore the Popes authority is necessary ouer al Churches It may be objected that these arguments are taken from persons of sundry sectes of which the one confesseth the other to erre I grant it but this notwithstanding they proue that either some English sectaries erre or otherwise that our religion by them rejected is true which sufficeth my purpose Neuerthelesse the Protestants themselues doe afford vs no such reasons Truly if I were not here restrained to the vvriting only of a preface I could assigne diuers one I wil set downe for an example Field booke 3 chap. 39. pag. 158. 156. 157. 159. M. Field in his third booke of the Church plainly confesseth that in sundry Churches of the world being of the newe religion diuers worthy Ministers of God were ordained by Presbiters or Priestes sometime of our Church and had no ordination from any Bishop Nay he seemeth apparantly to graunt that none but Presbiters did impose handes in ordaining Ministers or Superintendents in many of the pretended reformed Churches as namely in those of France and others Morton in Apolog. Cathol part 1. lib. 1. cap. 21. which is also insinuated by D. Morton And therefore both these Doctors teach that in time of necessity a Priest or Minister may impose handes and consecrate a Priest and consequently also a Bishop or a Superintēdent Out of this their doctrine I frame this argument seing that diuers Superintendents and Ministers of the newe religion I may say al at the least of some Countries for Field himselfe excepteth only those of England Denmarke and of some other places which places he nameth not haue had their ordination or orders only from Priests it followeth that if Priests haue no power of ordination that is of giuing orders that such Ministers and Superintendents are no true Ministers and Superintendents But Priests according to the assertion of a principal English Protestant haue no power of ordination and can giue no orders therefore such Superintendents and Ministers are no true Superintendents and Ministers Of which I also inferre that such Churches are no true Churches for they want a true ministery and clergy without which as * Field ibid. pag. 154. and booke 2. chap. 6. pag. 51. Field confesseth there can be no Church And this English Protestant is a William L. Bishop of Rochester in his sermon cōcerning the antiquity superiority of Bishops preached before the King at Hampton-Court Sep. 21. 1606 William L. B. of Rochester who in his sermon not long since preached before the Kinges Majesty and afterward printed by his Majesties expresse commandement as the same Bishop b In the epist to the King prīted before the sermon auoucheth affirmeth and proueth out of holy Scripture first that the Apostles kept to themselues ordination or authority to giue holy orders til
painted reasons make some doubtful who of al these haue right and a just title to the thing challenged yet certaine it is and most easilie to be proued that the first challengers only who through the whole vvorld are tearmed Catholikes haue justice and right on their side The proofe of this would aske a long discourse of the definition and notes of the Church but in this present treatise I purpose only to declare that we Catholikes only haue true faith and build our said faith and religion vpon most sure and firme groundes Contrariewise that al sectaries are bereaued of this supernatural gift and build their whole beleefe and religion vpon their owne fancies Hereafter if it please God shal followe a more ample discourse of the definition and notes of the true Church One reason which moued me to take this course is that the principal controuersie betweene vs and our aduersaries is concerning matters of faith which is manifest because we condemne them of heresie which proceedeth of mis-beleefe in faith for he that erreth not in faith may be a Schismatike but he cannot be an Heretike wherefore if I proue that we Catholikes haue true faith and that our aduersaries haue no faith the controuersie betweene vs and them is after some sort decided An other reason is because faith doth especially incorporate vs in the Church and make vs members of the same It is the lincke and glewe yea the sinnewe which vniteth and bindeth vs to this body It is the roote and foundation of al true religion and justification a Ioh. 3 18 Marc. 16. vers 16. He that beleeueth not according to the verdict of our Sauiour is already judged and shal be condemned and damned b Hebr. 11. vers 6. without faith saith the Apostle it is impossible to please God Wherefore by S. Iohn Chrisostome c Chrisost in serm de Fide Spe Charit faith is called the of-spring of justice the head of sanctity the beginning of deuotion and the ground of religion By S. Ciril Bishoppe of Hierusalem d Ciril catech 5. and eie lighting euery conscience and causing vnderstanding By the other Ciril Bishop of Alexandria e Ciril l. 4. in Ioā c. 9. the doore and way to life also a certaine leading or bringing home againe from corruption to immortalitie With the like titles it is honoured f Aug. ser 38. de Tēpore by S. Augustine and other holie Fathers Like as therefore no material house or Castle can be erected vvithout a foundation first laid vpon vvhich al the burthen of the vvorke may rest so no spiritual edifice can be built in the soule of man vvithout faith the ground of al spiritual vvorkes Hence S. Athanasius that great piller of Christes Church beginneth his Creede which is receiued by the whole Church with this notable and famous sentence Whosoeuer wil be saued before al thinges it is necessary that he hold the Catholike faith which except euery man shal keepe wholy and not corrupted without doubt he shal perish euerlastingly This is the censure of that holy Father The reason of this is because we cannot attaine to a certaine knowledge of the first groundes and principles of Christian religion they being supernatural by the force of our natural and weake vnderstanding wherefore a supernatural knowledge of them being requisite it is necessary that this be done by supernatural faith which giueth vs power and lifting vp our vnderstanding maketh vs able to beleeue them because they are reuealed by God and of this necessity excellency of faith it followeth that without it there can be no true Church or religion for how can the true Church or true religion be without the ground and foundation of al true vertue and Christianity Contrariwise where true faith is found there is the principal ground of true religion of which I inferre that if I proue the new sectaries to haue no faith I likewise proue them to haue no church nor religion but on the other side if I proue our faith to be true I proue also that the ground of al religion is among vs and consequently that if we build hope and charity vpon this foundation we are members of the true Church trulie religious and in the sure way to euerlasting saluation Let vs therefore briefly behold both our groundes and theirs and according to the strength or weakenesse of them decide the whole controuersie betweene vs. But to proceede the more plainely and distinctly I wil first adde a word or two of the nature and conditions of true faith Chapter 5. Of the definition and conditions of true faith SECTION THE FIRST FAITH is a vertue infused by God into our vnderstanding by the helpe and force of which we giue a most firme assent vnto al those thinges which are reuealed by God to the Church because they are so reuealed Wherefore although a Christian should beleeue neuer so firmely any article of his faith vpon any other ground then the authority of almighty God who hath reuealed it yet he should not haue faith because faith biddeth vs beleeue such articles not because reason or any other such motiue perswadeth vs that they are true but because God who being the first verity and truth it selfe cannot deceiue hath so said and reuealed But for the better declaration of this definition or description the nature it selfe of faith let vs treate of it a litle more at large and first shewe that the act of faith is a most firme and certaine assent of the vnderstanding secondly that it is of thinges surpassing the reach of natural reason and consequently obscure Thirdly that by it we beleeue such misteries as haue bin reuealed vnto the Church by God Fourthly that it must needes be built vpon diuine authority Lastly that it is necessary that the articles of our faith be propounded vnto vs by some infallible authority and that the propounder of them is the holy Catholike Church SECTION THE SECOND That faith is a most firme assent of the vnderstanding TO beginne therefore with the first that the act of faith is a most firme assent of the vnderstanding to the thing beleeued without any doubt or feare of falshood or staggering the Apostle himselfe testifieth in this his description of faith Hebr. 11. vers 1. Faith saith he is the substance of thinges to be hoped for the argument of thinges not appearing That is to say faith is the substance or ground of hope a certaine argument or conuiction and most firme perswasion of the vnderstanding through the authority of God of things not appearing to our senses or not knowne by natural reason Verily that the word argument in this place doth not signifie euery kind of argument but an argument certaine and infallible the greeke word it selfe which is here vsed declareth Wherefore a Aug. tom 9. tract 89 in Ioā tom 7. de peccat merit remiss l. 2. ca. 31. 2. Pet.
most firme and certaine assent of the vnderstanding to thinges aboue the reach of reason and the object of it be the misteries of our beleefe it must needes follow that the authority of almighty God whose knowledge and wisdome are infinite and whose sayinges are of infallible truth must cause vs to beleeue the said misteries If any wil denie this I wil demand of him howe we can possibly attaine to a certaine knowledge of so high misteries but by the reuelation of God and this is that which al Christians commonly professe when as being demanded why they beleeue this and that they answere because God hath reuealed such doctrine I confesse that men are commonly first induced to faith by certaine reasons which the Diuines cal arguments of credibility such are miracles vvhich proceeding from God can giue no testimony to falshood the authority wisedome learning and consent of the professors of our religion in al ages since it beganne the strange manner of the propagation of our said religion being so strict throughout the vvhole vvorld by a fewe fisher-men the miraculous preseruation of our Church oppugned by so diuers and mighty enemies the constancy of our Martirs the great change to the better vvhich our religion causeth in those that embrace it the purity of doctrine and sanctity of life shining in the Prelates and Children of our Church the conformity of our faith vvith natural reason in not being contrary to it although aboue it and other motiues which I haue related in the third Chapter of this treatise which make the object of faith in the judgement of any prudent man credible and of which either one some or al induce men first to beleeue But al these arguments are only inducements to the true act of supernatural faith by vvhich the misteries of our beleefe are afterwardes beleeued not for any such reasons but only because they are reuealed by God This moued Saint Basil to describe faith after this sort Basilius in ser de fidei cōfess siue de vera pia fide in Asceticis Faith saith he is an assenting approbation of those thinges which through the benefit of God haue beene preached thus Saint Basil Hence I inferre that although faith and also other arguments haue the same effect in our vnderstanding vvhich is to make it giue a firme assent to some verity which is done by sundry arguments especially by such as are called demonstrations yet there is this difference betweene such arguments and faith that they doe this through euidence of the matter faith doth it through the authority of the reuealer leauing stil the matter obscure And this doctrine is consonant to that of Diuines who hold the first and supreame verity of God to be the formal object of our faith the sence of which their assertion is that the chiefe reason or cause on which as on a foundation the habit of our faith relieth and resteth and into which both it and the assent of it proceeding is lastly resolued is the diuine and infallible reuelation of God or which is al one God infallibly reuealing some truth by some Canonical writer or other lawful definer of faith of which it followeth that faith of his owne nature doth assent to no proposition which is not propounded by diuine reuelation SECTION THE SIXT Besides the reuelation of God some infallible propounder of the articles of our faith is necessary and that they are propounded vnto vs by the Catholike Church IN the precedent sections of this Chapter I haue declared that faith is a most firme assent of the vnderstanding to such misteries as God hath reuealed to al Christians to be beleeued Nowe I must further lay this most certaine and vndoubted ground to this that according to the ordinary proceedings of God besides the reuelation by him heretofore made of the misteries of Christian beleefe by the habit of faith we giue assent to the articles reuealed it is also necessary that the said articles be propounded vnto vs by some infallible authority assuring vs that they are so deliuered This reason it selfe teacheth vs for seing that Christ hath with-drawne his visible presence from vs and he himselfe immediately after a sensible manner instructeth no man but al by some common rule or meanes seing also that the reuelation of such misteries is obscure and no man by the strength and force of natural reason can assure himselfe that such and such articles haue beene reuealed it was necessary that God should ordaine some infallible authority to be the Mistris of faith which might infallibly teach the truth in al such matters doubtful neither had he otherwise sufficiently prouided vs meanes necessary for our euerlasting saluation I adde also that although it were so that we were certaine at the beginning of our beleefe of such a reuelation yet that the weakenesse inconstancy of our vnderstanding is such that without a sure guide and directour it easily erreth and straieth from the truth receiued This notwithstanding we make not this proposition or propounding of such verities as are reuealed by God any essential part of the formal object of faith of which I haue spoken before for we affirme such misteries in themselues before any such proposition to be credible and worthy of beleefe but because this is vnknowne to vs we require such a proposition only as a necessary condition to this that we infallibly knowe that they are so reuealed which must of necessity be knowne before that we can actually assent vnto them by supernatural faith What infallible authority then haue we without al feare and doubt of falshood assuring vs that al the articles of our faith haue beene thus reuealed by God Verily no other but the Spouse of Christ our Mother the Church vvhome our Lord hath made our Mistris and guide in such matters And trulie that we are to learne our beleefe of the Prelates and Pastors of the Church we are aboundantly taught by the sacred word of God For first the Apostle S. Paul in his Epistle to the Romans discoursing of this point vseth these wordes Rom. 10. vers 14. Howe shal they beleeue whome they haue not heard and howe shal they heare without a preacher as though he should say No man can attaine to the knowledge and beleefe of the articles of faith except by some preacher they be propounded vnto him And that these preachers are the Prelates and Pastors of the Church it is manifest because they are the true successors of the Apostles who in the beginning of Christianity from Christ receiued authority commandement Mar. 16. vers 15. Iere. 3. vers 15. to teach al nations through out the whole world For the proofe likewise of this truth it maketh that in the old Testament God promised that in the newe he would giue vs Pastors according to his owne hart vvho should feed vs in knowledge and doctrine Moreouer like as in the old lawe he pronounced this sentence of
the sonnes of Aaron Malac. 2. vers 7. The lippes of the Priest shal keepe knowledge and they shal require the lawe of his mouth so of the Bishops and Priestes of the newe who are to enjoy as great if not a greater prerogatiue the Apostle telleth vs Ephes 4. vers 11. that our Lord hath giuen and euer wil giue as long as the world shal stand some Pastors and Doctors in his Church to direct vs that we be not carried away with euery winde of doctrine And hence proceedeth this notable sentence of the holy Father S. Ireneus vvho for Christian religion suffered Martirdome about the yeare of Christ two hundred and fiue Iren. li. 3. cap. 4. We ought not saith he to seeke among others the truth which we may easilie take and receaue from the Church seing that the Apostles haue most fully laid vp in her as into a rich treasure house or place where the Depositum of the Church is kept of which hereafter al thinges which are of truth that euery man that wil may take out of her the drinke of life For this is the entrance of life but al the rest are theeues and robbers for which cause they are verily to be auoided But those thinges which are of the Church are with great diligence to be loued and the tradition of truth is to be receaued Hitherto S. Ireneus We say therefore that by the Church we learne as certainely what misteries haue beene reuealed by Christ as we should doe by our Lord himselfe if he were conuersant with vs on earth and the truth of this wil be made most apparant by the discourse of the next Chapter following Chapter 6. Of the supreame and infallible authority of the Catholike Church SECTION THE FIRST MY principall intent in this treatise is as I haue before declared to proue that vve Catholikes only haue true faith and that al Sectaries are bereaued of this supernatural vertue vvherefore hauing set downe and made euident in the Chapter next before the nature and conditions of true faith it remaineth that I now beginne in particuler to discourse of these points And seing that it is of the essence of faith that it be most assuredly built vpon diuine authority let vs first behold the groundes of the Catholike Roman beleefe and see whether they are able to make a sufficient foundation for such a faith in the followers of that religion then let vs doe the like concerning the groundes of the newe Sectaries But first I must note that although as I haue proued before we must trulie say that we knowe infallibly the misteries of our faith to be reuealed by God because we are so taught by the Church yet that her authority is not limited to the decision of this matter only for it extendeth it selfe also to the definition of al particuler matters of faith and may haue for her object the verities themselues reuealed It also condemneth heresies and prescribeth general preceptes of manners touching good and il wherefore the ancient Catholike buildeth vpon her authority not only his faith touching the point mentioned but also in some sort his whole beleefe and consequently al his internal vertues grounded vpon the same He relieth likewise on her doctrine for his externall carriage concerning vertue and vice and finally accepteth al her faith as infallibly reuealed by God himselfe who hath made her supreame judge of al controuersies touching matters of religion and assured vs that her judgement is not only certaine and infallible but also through the perpetual assistance and direction of the holy Ghost diuine so that God directeth her in al truth and by her as a sensible guide he bestoweth the same benefit vpon vs in al thinges necessary to saluation wherefore our whole beleefe and religion in such sort dependeth of her infallible authority that if this be proued it conuinceth that to be true sincere and diuine For no man can denie but in building vpon the tradition decision or definition of the Church we ground our faith and religion vpon diuine authority if her decrees be Gods and her doctrine warranted to be his Let vs therefore endeauour to shewe this that so with fewe wordes we may decide the whole question and to auoide confusion let vs diuide the whole discourse of this Chapter into the proofe of some three or foure assertions SECTION THE SECOND The whole summe of Christian doctrine by word of mouth not by writing was committed by Christ to his Apostles FIRST therefore I affirme that Christ cōmitted the whole summe of Christian doctrine by word of mouth not by writing to his Apostles ordained that they should deliuer the same to their successors the Bishops and Pastors of the Church This is manifest both because diuers points of Christian doctrine which the Apostles receaued from Christ are not recorded by the Euangelists in their Gospels and also because S. Luke witnesseth Act. 1. v. 3. that Christ after his passion and resurrection shewed himselfe aliue to his Apostles in many arguments for fortie dayes appearing to them and speaking of the kingdome of God of which his speach litle or nothing is recorded I adde moreouer that not long before his ascention he gaue his Apostles this commission Going said he teach ye al nations Mat. 28. v. 19.20 baptising them in the name of the Father and of the Sonne and of the holy Ghost teaching them to obserue al thinges whatsoeuer I haue commanded you These places I say manifestly proue that Christ by word of mouth instructed his Apostles concerning the misteries and articles of Christian religion and according to his instruction commanded them to teach the whole world Neither is there any record extant that Christ gaue them these instructions in writing or that he commanded them to set them downe and publish them after that sort yea if we wil not say that the Apostles transgressed Christes commandement we must absolutely say that he neuer bid them doe any such thing because neuer any one of them as I wil declare hereafter set downe in writing the whole summe of Christian doctrine No man likewise wil or can deny but that it was the ordination of Christ that the Apostles should deliuer this whole summe of Christian doctrine to their successors for otherwise Christ should haue instituted a Church only for the Apostles daies not to continue to the end of the world according to the predictions of the Prophets And hence this summe of Christian doctrine by the Apostle S. Paul was most earnestly commended to Timothie 1. Tim. vlt vers 20. O Timothie saith he keepe the depositum that is the pledge or pawne left with thee auoiding the prophane nouelties of voices and oppositions of falsly called knowledge He calleth it depositum or a pledge or pawne because it is as it were a thing laid into the Apostles and Bishops handes and committed vnto them to keepe which euery one of them with great
forced to acknowledge that the Church hath authority to prescribe orders for her gouernement vvhich euery one is bound to obey Yea Field Hutton and Gabriel Powel seeme to make the constitutions of the Church equal vvith those of the Apostles For the first of them auoucheth that both thinges which c Field booke 4. chap. 20. § that the Apostles the Apostles themselues deliuered by tradition and also such thinges as were deliuered by their next after-commers are dispensable by the authority of the Church And howe so if the Church hath not Apostolike authority surely his reason assigned is because the Apostles and Apostolike men did not deliuer them as reporting the immediate preceptes of Christ himselfe but by vertue of their Pastoral power and office of vvhich it seemeth plainely to followe that he yeelding the Church authority to dispense in them giueth her equal Apostolike power Hutton in his answ to a treatise of the Crosse in baptisme pag. 3. and 59. see also pag. 9. Hutton affirmeth Ecclesiastical constitutions made by the Church of Christ not to be meerely humane but in part diuine And the reason is saith he because the Church is ruled by the spirit of Christ who is the truth Againe if you make your comparison betweene that which God hath commanded and that which the Church of God hath ordained the difference is not so great as you would haue it Let Gods commandement haue worthily the first place and preheminence in al thinges as is meete but let the ordinances of the Church be immediately subordinate vnto Gods commandement and ranged in a second place not only because the Church of God heareth his voice but also because she is ruled by his spirit and by the great and pretious promises of God is made partaker of the diuine nature which no doubt doth assist them euen in the lawes also and constitutions which are made for order and decency in the Church Hitherto are Huttons vvordes Powels wordes are these Those Adiophora or thinges indifferent Gabriel Powellus in the sibus de Adiaphoris ca. 2. §. 7. 8 which are wel and lawfully instituted and approued by the Church are after such sort humane as they are also diuine and therefore they haue authority more then only humane yea they haue authority altogether diuine The reason is because the Church is gouerned by the spirit of Christ who is truth Againe * Ibid. cap. 3. §. 6. 7 God left it in the power and wil of the Chruch to dispose and ordaine for her owne conseruation profit comlinesse order and discipline al thinges indifferent ceremonies and external rites which manifestly appeareth out of the holy Scriptures themselues to haue beene true of the primatiue Church in the Apostles daies neither can any man denie it to be true of the present Church For seing that it is the same spirit gouerning the Church of al times why may it not likewise be lawful for the Church to institute lawes concerning external rites in times ensuing Thus Powel And out of these assertions of our aduersaries I thinke a prudent man wil wel inferre that our doctrine concerning the infallible judgement of the Church in matters of faith euen according to their proceedinges is very reasonable and consonant to holy Scripture For seing that vnitie and consent in faith is farre more necessary then vnity and consent in ceremonies and positiue ordinances for gouernement vve may truly affirme that Christ vvas more careful for the preseruation of the first then of the second Seing further that the reasons and authorities of holy Scripture by them brought and generally al the promises of our Lord concerning the direction of the Church make as much nay commonly more for the first then for the second for they are principally concerning direction in truth we doe followe reason and the holy Scripture in maintaining the first if they are not to be blamed for their maintenance of the second Seing moreouer that Field and Powel giue the present Church in al ages as great authority as it had the Apostles yet liuing and they vvere then not only ordainers of positiue lawes and orders but also infallible propounders of true doctrine and directors in matters of beleefe we haue no reason according to their ground to denie this prerogatiue to the same Church in al future times Seing finally that the Puritans denie the collection or deduction of either of these prerogatiues out of the Scripture and the Protestants auerre the plaine deduction of one and for this the Puritans condemne the Protestants we may wel imagine that the Puritans may erre in denying both and that the Protestants are to graunt the one as wel as the other and consequently that the Catholike truth should be imbraced by al. SECTION THE FIFT That the testimonies of holy Scripture and other proofes brought for the infallible and diuine authority of the Church cannot be applied to the Church considered as it comprehendeth al faithful Christians that are and haue beene since Christes ascension or since the Apostles daies but vnto the present Church of al ages BEFORE I end this chapter I thinke it not amisse to confute two or three opinions of our aduersaries of which al seeme in some sort to derogate from the truth of those thinges which I haue here auerred and to weaken their principal proofes Booke 4. chap. 1. 2. 3. 5. 13. The one is of M. Field who telleth vs that we may speake of the Church three manner of waies First as it comprehendeth al the faithful that are and haue beene since Christ appeared in flesh including also the Apostles Secondly as it comprehendeth al that are and haue beene since the Apostles time Lastly as it comprehendeth those only that are liuing at one present time in the world In the first signification he freeth it from ignorance and errour concerning matters of faith in the second from errour only and in the third not from errour in al articles of beleefe but in such only as euery man is bound expresly to knowe and beleeue wherefore Chap. 5. he applieth that promise of Christ aboue mentioned that the holy Ghost should teach the Church al truth to the Church in the first and second signification Another assertion is that the present Church may be said at al times to be the piller of truth and not to erre because it retaineth alwaies as Field speaketh a sauing profession of heauenly truth that is Chap. 4. §. the Church Field booke 3. chap. 4. and 3. true doctrine concerning al such principal pointes as are the substance of faith and needful to be knowne beleeued expresly by euery man Hence they assigne some such principal points and articles which they binde euery person to knowe and beleeue vnder peril of eternal damnation and deny asmuch as the virtual beleefe of others to be necessary which I place as a third absurd opinion To confute these assertions and to cleere the truth
before proued from al cloudes of falsehood which may seeme to obscure it I thinke it not amisse in this place to proue these three propositions First that no testimonies or reasons before brought can be applied to the Church in those two first acceptions of the Church expressed by Field secondly that the same testimonies and reasons proue an infallible judgement of the Church concerning euery article of faith in general not touching some principal only lastly that to saluation it is necessary to beleeue either expresly or virtually the whole summe of Christian doctrine And to performe this concerning the first in the first place I demand whether there be or no any such Churches nowe extant in the world of which the one includeth al faithful Christians that are and haue beene since the ascension of Christ the other al those that are and haue beene since the Apostles daies if there be not then the promises of Christ cannot be verified of them if there be then I aske further vvhere they are to be found Is the Church now in the world that hath beene in former ages Are they that in times past flourished nowe members of the Church militant They are not vvithout doubt Wherefore although these two diuers considerations of the Church may be in our vnderstanding yet there is no real object of them nowe hauing any real being in the world nor euer vvas at any one time and seing that it is euident that the promises of Christ are concerning the prerogatiues of some real body or common wealth hauing real being in the vvorld and not only in our conceit it is also manifest that they were not spoken of the Church in any one of those two acceptions Besides this howe shal vve seuer or distinguish these three considerations of the Church really from one another doth not the Church in the first acception comprehend the same Church as it is taken in the second and third signification doth it not as Field saith comprehend al that are and euer haue beene since Christ appeared in the flesh if so then without doubt also that Church which hath bin in al particuler ages and at al particuler times and instances and is euen at this present We must imagine if I be not deceaued the better to vnderstand M. Field his meaning Vincent Liren aduersus haeres ca. 28. 29. as Vincentius Lirenensis seemeth to insinuate that the beginning and progresse of the Church since her first planting hath beene not much vnlike to the augmentation or growing of a child from his first birth to his perfect state or old age And who can make any question but in the time of a mans being from his birth vntil his old age that time also is included which was from the day in which he was weaned from his nurses milke vntil his said old age but if we admit this howe can we choose but confesse that the Church in the first acception includeth also the same in the second and third and so I say that the last is comprehended in the second howe then can he make the Church in the first signification free from errour and ignorance and not in the second and third or howe can he make it in the second signification free from errour and not in the third and to make the matter a litle more euident I demand of M. Field whether a man might truly haue said at al times since the Apostles daies the Church in the first and second signification is absolutely free from al errour in diuine thinges if he might not then nothing more is attributed to the Church in these acceptions then to the same in the last if he might then was the present Church in euery instant free from such errours ignorance For to insist in the similitude already made to this that a man be said to be sound and in health it is not sufficient that in his childhood or at some other time he was so affected but it is also necessary that he be sound at that very time when the sentence is pronounced and if the sentence be pronounced of al his whole life it cannot be true if once he were sicke In like sort to this that the Church as it includeth al times since the Ascention of Christ or from the Apostles be said to be free from al errour it is not sufficient that in the first yeares or at some time or other it was so but it is also requisite that she be so nowe and euer haue beene so otherwise if she haue beene infected vvith errour at some one time the said errour maketh the proposition false And in very deed I cannot see first for what other reason he freeth the Church in the first signification from ignorance and errour but in respect of the Apostles daies when it enjoied only as he saith such priueledges in like sort I can see no other reason why he freeth it in the second acception from errour but this that at some time or other in some place or other true doctrine hath beene or is taught in her concerning euery article of faith For he maketh the present Church at al times subject to errour and consequently he wil not giue this priueledge to the present Church of al times And this he semeth to confesse in those his vvords of the eleauenth chapter where he saith that the Church in the second acception is infallibly true Not in respect of the condition of the men of whome it consisteth Booke 4. chap. 11. §. that the authority or the manner of the guiding of the spirit each particuler man being subject to errour but in respect of the generality and vniuersality of it in euery part wherof in euery time no errour could possibly be found that is if I wel vnderstand him that some part or other at some time or other was free from euery errour not al nor perhappes any part from al errours at the same time Marke well what a proper prerogatiue is finally giuen to the Church in those acceptions in vvhich he doth so highly exalt it to vvit that it vvas free from errour and ignorance in the Apostles daies and free from errour in respect of the generality and vniuersality of it because no errour could possibly be found in it in euery part in euery time What improper kinde of speeches be these can a sicke man be said to be sound because he vvas found in his childe-hood or can he be saide to haue beene euer sound if once he vvere sicke or can he be called a sound man that hath had at one time his head sound at another time his armes and at other times other members although he neuer had his vvhole body at one time sound together Besides vvhat vveake priueledges are here giuen to the Church are they ansvverable to the promises of Christ and other testimonies and reasons aboue recited for her infallible and diuine authority hath he bestovved no greater
doubtful authority For it is recorded by Ecclesiastical vvriters and also confessed by our aduersaries that there hath beene controuersie and doubt in the Church concerning the authority of the b Euseb li. 3. hist ca. 3. 25. 28. Hier. de viris illust in Paulo Petro c. Hāmer in his notes vpon Eusebius lib. 2. cap. 23. epistle of S. Paul to the Hebrues the epistles of S. Iames S. Iude the second of S. Peter and the second of S. Iohn Howe doubtful the authority of the c Euse l. 3. cap. 28. Hier. epist 129. ad Dardarā Apocalipse was among many euery man may see in S. Hierome and Eusebius and in the Councel of Laodicea which numbred it not among other Canonical bookes And who hath taken vp and ended these controuersies by declaring these parcels of Scripture to be Canonical but our holy mother the Church Verily this is so true and euident that it is confessed euen by some of our d Obseruations vpon the Harmonie of cōfessions vppon the 1. Section aduersaries themselues Thus she receiued in the first general councel of Nice the booke of Iudith about the yeare of our Lord 325. if we beleeue e Hier. praefat in Iud. Idē in prolo Galeato in prol Prouer. in praefat in Iudith S. Hierome who before he heard of this decree of the said Councel rejected the said booke but vnderstanding of it admitted it forthwith as Canonical Let vs confirme al this with the testimony of S. Augustine whome f Caluin li. 4. Instit c. 14. sess 25 Caluin acknowledgeth to be the most faithful witnes of al antiquity g Beza in cap. 3. ad Rom. v. 12. Beza calleth him the prince of al ancient Diuines both Greeke and Latin as concerning dogmatical pointes of religion h Gomarus in speculo verae Ecclesiae pag. 96. Gomarus saith that according to the common opinion he is accounted most pure This then is one of his notable sentences touching this matter i Aug. contra epistol Manichaei quam vocant fundamentum cap. 5. I would not beleeue the Gospel saith he except the authority of the Catholike Church did moue me thereunto Those therefore whome I obeied saying Beleeue ye the Gospel why shal I not obey them saying vnto me Beleeue thou not Manichaeus Choose which thou wilt If thou shalt say beleeue the Catholikes they admonish me that I beleeue not you If thou shalt say beleeue not the Catholikes thou shalt not doe wel to constraine me by the Gospel to beleeue Manichaeus because I haue beleeued the Gospel it selfe through the preaching of the Catholikes Thus S. Augustine But here k Field booke 4. chap. 4. M. Field in his fourth booke of the Church occurreth and saith that the sense and meaning of S. Augustine in those his wordes I would not beleeue the Gospel except the authority of the Church did moue me thereunto is that he had neuer beleeued the Gospel if the authority of the Church had not beene an introduction vnto him I reply that he vvresteth this holy Fathers vvordes to a vvrong sense yea to such a sense as his discourse it selfe wil not beare and for proofe of this I desire no more of my reader but to marke the force of the reason vsed by S. Augustine which is this Manichaeus in the beginning of his epistle which this most learned Doctor confuteth called himselfe an Apostle of Iesus Christ S. Augustine requireth a proofe of his Apostleship and vrgeth if perhaps he alleage some authority out of the Gospel what he would doe to him that should deny the Gospel whereunto he adjoineth the wordes rehearsed I trulie would not beleeue the Gospel c. if the authority of the Church did not moue me thereunto And out of this that the Gospel is beleeued by the authoritie of the Church he proueth that Manichaeus is not to be beleeued because the same authoritie which commaundeth to doe the one forbiddeth to doe the other Of which it followeth that if it erre in the last it may also erre in the first and so no firme argument can be brought out of it for the proofe of the Apostleship of Manichaeus Hence S. Augustine doth not say I had not beleued the Gospel except the authority of the Church had moued me thereunto as he should haue said if he had meant as Field pretendeth but I would not beleeue the Gospel c. taking his argument from the motiue of his present beliefe of the Gospel and in this sence his reason is of great force and not otherwise But that which I say is yet more confirmed by that which followeth For S. Augustine addeth But if peraduenture thou canst finde something in the Gospel most apparant for the Apostleship of Manichaeus thou shalt weaken vnto me the authority of the Catholikes who commaund me that I shal not beleeue thee which being weakned now neither can I beleeue the Gospel because through them I beleeued it So whatsoeuer thou shalt bring me from thence shal be with me of no force wherefore if nothing manifest be found in the Gospel for the Apostleship of Manichaeus I wil beleeue the Catholikes rather then thee But if thou bring any thing from thence manifest for the Apostleship of Manichaeus I wil neither beleeue them nor thee not them because they haue lied to me concerning thee not thee also because thou bringest me forth that Scripture which I beleeued through them whome I haue found liars But God forbid that I should not beleeue the Gospel Hitherto are S. Augustines words by which I thinke euerie man may perceiue how greatly M. Field doth wrong him For we see plainly that he confesseth the authority of the Church to haue beene the cause of his present beliefe of Scripture yet not the formal cause but the conditional as is declared before And al that I haue here related out of this holy Father Aug. tom 6. li. cont Epist quā vocāt fundamenti cap. 5. may be as wel vrged against any Sectarie whatsoeuer of our time as against Manichaeus for whosoeuer affirmeth the Church to haue erred in condemning any one of their Heresies by weakning and ouerthrowing her authoritie weakeneth also and ouerthroweth the authoritie of the whole Bible Neither doth that which he alleageth out of Waldensis make any waies for him for as this learned man plainely in that very place declareth he vnderstandeth S. Augustine as I haue deliuered These are his wordes Waldensis lib. 2. doctrinalis fidei artic 2. ca. 21. Without the authority of the vniuersal Church no scripture can be read or bad for certaine And this S. Augustine vnderstood when he said I would not beleeue the Gospel did not the authority of the Church moue me thereunto Thus Waldensis The point which Field toucheth is in his discourse following but it maketh nothing against vs for he only saith that which I haue before deliuered to wit that by the proposition of
the Church we first come to a certaine and supernatural knowledge of such bookes as are Canonical and then beleeue the verities in them contained because they are reuealed by God like as the Samaritans first beleeued through the relation of the woman with whom our Sauiour talked Iob. ca. 4. ver 39. c. as the propounder of such things as she had heard of our Lord afterward through the diuine speeches which he vsed to them himself That which Field saith before that S. Augustine according to the opinion of some Diuines speaketh here of the church taken for the whole number of beleeuers that are and haue beene since Christ appeared in the flesh so including the Apostles is friuolous both because S. Augustine neuer vsed the wordes Catholike Church after this sort in that sense and also because the argument had beene of no force See S. August in li. 23. cōtra Faustum cap. 9. vnto which I adde further that S. Augustine speaketh of that Church which commaunded him then not to beleeue Manichaeus which was the presēt Church as appeareth Neither can he as I think alleage any Diuine that euer so interpreted it For that which he citeth in the margent out of Occam is very impertinent and thus much of this testimony of S. Augustine Hieron in simbolo ad Damasum S. Hierome likewise auoucheth himselfe to receiue the old and new Testament in that number of books which the authority of the holie Catholike Church doth deliuer And this reason so infallibly proueth that these diuine bookes containe the true word of God that euery one may most assuredly beleeue it For her censure and declaration cannot be false who by God himselfe is warranted from errour Finally vnto this principal and inuincible argument I might also adde the tradition of the Church and one consent of holy Fathers who haue deliuered to their successors and confirmed by their testimony that these holy bookes were penned by the instinct of the holy Ghost which argument of tradition for the proofe of Canonical bookes was vsed by Serapion Clemens Alexandrinus and Origenes as Eusebius recordeth Eusebius li. 6. hist cap. 10. 11. 18. But this argument is almost the same with the former for the certainty of the tradition of the Church and of the testimony of the ancient fathers dependeth of this that the Church cannot erre For if we make her judgement subject to errour her tradition and the whole consent of fathers may likewise be erroneous but supposing the Church cannot erre this argument is of as great force but almost the same with the first And hence I inferre against our aduersaries that no bookes of the old and newe Testament receiued by the Church as canonical are to be rejected for seing that the same authority hath approued them al they are al with like reason to be admitted neither hath any man more reason to reject one then another And thus much of the letter of holy Scripture SECTION THE SECOND Concerning the sense or exposition of holy Scriptures and first that the Scriptures are hard and receiue diuers interpretations BVT a farre greater controuersie there is betweene vs and the new Sectaries concerning the true sence and interpretation of holie Scripture vvho is the judge thereof and of vvhome vve are to receiue it For the decision of vvhich difficultie before I deliuer the Catholike opinion I must briefly proue two or three conclusions auerred also by vs Catholikes And first that the Scriptures are hard and admit diuers interpretations This is insinuated vnto vs in sundry places of the sacred bookes but for breuities sake 2. Pet. 3. vers 16. Aug tom 2. epistola 119. ad Ia nu ca. vlt. I wil content my selfe with one testimony of S. Peter who telleth vs that in S. Paules epistles There are certaine thinges hard to be vnderstood which the vnlearned saith he and vnstable depraue as also the rest of the Scriptures to their owne perdition The holy Fathers plainly affirme the same Among the rest S. Augustine although a man of rare wit and great learning affirmed that there were far more things in the Scriptures of which he was ignorant then there were that he knewe Idem tom 3. li. 2. de doctrina Christiana cap. 6. Idē epist 3. see him also epist 1. ad Volusium He telleth vs also that they that read the Scriptures rashly are deceiued through many and diuers obscurities and doubtes That through the prouidence of God the Scripture is hard to tame with labour our pride and to recal our vnderstanding from irksomnes vnto which those thinges which are easily found our seeme base and of no moment He affirmeth moreouer in an other place that the depth and profundity of wisedome contained not only in the words of holy Scripture but also in the matter and sense is so wonderful that liue a man neuer so long be he neuer of so great wit neuer so studious and neuer so feruent and desirous to attaine to the knowledge thereof yet that when he endeth he shal confesse that he doth but beginne This moued him in the books of his confessions to crie out vnto God after this sort Aug. lib. 12. confes cap. 14. O wonderful profoundnesse of thy wordes wonderful profoundnesse my God wonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and tremble for the loue thereof Hitherto S. Augustine S. Hierome likewise a man most expert in those tongues the knowledge of which maketh most for the vnderstanding of these sacred bookes and experienced in the translation and interpretation of them aboue others Hieron in cap. 5. ad Galatas witnesseth that the fruite of the spirit is found in the holy Scripture by much labour and industrie and in another place he saith that the Apocalipse of S. Iohn containeth as many misteries as wordes The like sentences are found in the rest of the Fathers And this obscurity of holy Scripture is a thing so euident that diuers euen of our aduersaries themselues although others wil haue them easie are forced in expresse and plaine termes to confesse it Among the rest the translator or corrector of the English bible published in the yeare one thousand six hundred in his preface auoucheth that it is a very hard thing to vnderstand the holy Scriptures and that diuers errours sects and heresies growe daily for lacke of the true knowledge thereof Diuers others haue the like sentences some of which I shal recite in the second part of this Treatise See part 2. cap. 5. sect 4. yea almost al the newe sectaries by their proceedinges seeme to acknowledge this truth for otherwise what meane they to write such great and huge volumes or commentaries vpon the holy Scripture But whence ariseth this difficulty and obscurity surelie of diuers causes First because sundrie wordes of Scriptures admit many senses and the very phrase it selfe is obscure and doubtful Secondly many
circle because these two thinges are not motiues or reasons of the beliefe of one another after the selfe same manner but in two sundrie respects being so that we yeeld the reason why the Church cannot erre by the Scriptures as by a diuine reuelation approuing it For although we formally beleeue this because it is reuealed by God yet this reuelation vve proue by other reuelations contained in holy Scripture but that the Scripture is canonical although we formallie beleeue because God hath so reuealed yet this reuelation we proue not by any other reuelation but by the authority of the Church as a condition only requisite propounding it infallibly vnto vs. To make this assertion a little more plaine we must presuppose the truth of two propositions commonly held certaine in Philosophy the one is that two causes may for diuers respects be causes of one another so say the Philosophers the efficient cause is the cause of the being or existence the final cause and the final cause of the causality of the efficient For example when a Phisition doth administer phisicke to one that is sicke the final cause or end why he administreth phisicke is the health of the patient and the administring of the phisicke is the efficient cause of the sicke-mans health In like sort when the winde openeth a window it openeth it by entring in and entereth in by opening it so that the efficient cause of the opening the window is the motion of the entrance of the winde and the material cause and meane by which the winde entreth is the opening of the window because vnlesse the window be opened the winde cannot enter in Secondly it is also certaine that a meere condition necessarily requisite is no cause for example wood cannot be burned except it be put neare or in the fire and yet this approximation as I may cal it is not the cause to speake properly why the wood is burnt but a condition necessarie In like sort a lawe doth not binde except it be promulgated and yet the promulgation is not the cause why the law doth binde but a condition c. Now to come to the matter If two causes in some sort may be causes of one another wherefore may not we proue two propositions for diuers respects by one another That these respects be diuers in the proofe of the infallible authority of the Church by Scripture and of Scripture by the infallible authority of the Church it is manifest because the infallible authority of the Church is proued by Scripture as by a diuine reuelation the Scripture by the infallible authority of the church as by a condition requisite and that a cause and a condition be different I haue shewed We say therefore that Christ departing out of this vvorld left the whole summe of Christian doctrine with his holy spouse the Church and made her the infallible propounder of the same And being so that among other articles left this was one that she should not erre in executing her office this also she was to propound and her children by the diuine precept of God were bound to beleeue it Wherefore if in those daies before any Scripture of the new Testament was written a man had asked a Christian why he beleeued the misteries of Christian religion he might truly haue answered because they were reuealed by God If he had beene further demaunded how he knew such and such articles to be reuealed he might haue answered because the Church propounded them to be beleeued so that the cause why he beleeued such misteries was the reuelation of God the meane whereby he knew them infallibly to be reuealed was the propounding of the Church If he had bin vrged further why he beleeued that the Church in propounding such matters could not erre Surely he might haue said that this was before included in the beliefe of the misteries of Christian religion in general and consequently was beleeue because God so reuealed but let vs come to the succeeding ages The Apostles disciples of Christ whiles they liued wrote the holy Scriptures of the new Testament and left them to the Church in which among other misteries they confirmed vnto vs the authority of the Church and the Church propounded the said Scriptures vnto her children as Canonical Now then wherefore beleeue we or how doe we proue the Church cannot erre I answere by the reuelation of God contained in holy Scripture If it be demaunded further howe vve knowe such a reuelation to be diuine I answere not by any other diuine reuelation because this is the last and beleeued for it selfe but by the proposition or propounding of the Church which is only a condition requisite for the beliefe of it and yet a diuine proofe So that the reason or cause why we beleeue the Church cannot erre is the reuelation of God contained in holy Scripture the cause vvhy vve beleeue such a reuelation is no other reuelation but it selfe the meane whereby vve come to knowe that this reuelation is from God is the proposition of the Church wherefore the respects are diuers and also the objects of these assertions The respects because when we assigne the diuine reuelations contained in holy Scripture as the reason of our beliefe concerning the infallible authority of the Church we assigne a reason as it were by the cause of our said beliefe which is diuine reuelation But when assigne the propounding of the Church as that which moueth vs to beleeue the Scripture we assigne not a reason by the cause of this our beliefe which is diuine reuelation but by a conditon infallibly guiding vs as is aforesaide The objects also of these two reasons yeelded of our beliefe are diuers For the object of the diuine reuelations contained in holy Scripture assigned as the reason of our beliefe of the Church are the verities or thinges themselues reuealed and beleeued but the object of the propounding or proposition of the Church requisite for our beliefe of Scripture are the reuelations themselues contained in the saide Scripture For by it we are taught that the Scripture containeth diuine reuelations and is the true word of God And thus much of the second opinion concerning the solution of the question propounded which in truth giueth vs a very good method how to answere the cauils our aduersaries and rather addeth something to the former then is otherwise different from it For the authors following this opinion to this that we beleeue or accept of Christian faith as true require also the aforesaide inducements or arguments of credibility but moreouer they assigne a diuine proofe or reason built vpon diuine authority which moueth vs to the saide act of beliefe For as I haue declared they affirme that the infallible authority of the Church which is the general propounder of al particuler articles of faith is knowne and proued by holy Scripture as by a diuine reuelation they adde also that the truth of holy Scripture is as certainly
Diosinius the Patriark of Alexandria men of great estimation in their daies with diuers other Bishops in sundry prouincial Councels decreed the baptisme of Heretiks to be of no force therefore to be reiterated They confirmed this their definition or sentence with many testimonies of holy scripture seeming at the first sight of no smal force and moment for their purpose but al these their decrees were ouerthrowne And how surely by the contrary Tradition of the Church for b see Vinc. Lir. ca. 9. Cipr. ab epist 70. ad 77. Aug de bapt cont Donat. et cōt Cresc Hierō cōtra Lucif S. Steuen Pope of Rome pleading Tradition against them condemned their doctrine as heretical and pronounced this renowmed sentence Let no newe thing be brought into the Church let nothing be done but that which was deliuered vnto vs thinking it altogether vnlawful to transgresse the rule of faith by succession and Tradition receiued from the Apostles This is recorded by diuers authors of great fame and antiquity By Tradition the Pelagian heresie vvas confuted as is affirmed by S. c Caelesti epist 8. Caelestinus Pope and S. Augustine By Tradition only the same d Aug. de bapt li. 2. cap 7. S. Augustine and others condemned Heluidius the heretike for denying the perpetual virginity of our blessed Ladie Yea e Basil de spir sācto ca. 27. See Aug. epist 118. ad Iā Leo ser 2. de jeiunio S. Basil telleth vs that if we reject Tradition we shal endomage the whole principal parts of our faith and without it bring the preaching of the Gospel to a naked name I could bring forth diuers other such like examples and testimonies were it not that I should be ouer long But how shal we come to the knowledge of these Traditions S. Augustine giueth vs this most certaine rule f Aug. to 7. de bapt cōt Dona. l. 4. c. 24. see ibi c. 6 That saith he which the whole Church holdeth and hath not beene instituted by any Councel but alwaies hath beene obserued is most truly beleeued to haue beene deliuered by no other but Apostolike authority Such a Tradition saith the same g Aug de Genes ad lit c. 23. et con Dona. l. 4. c. 24. Orig. in c. 6. ad Rom. S. Augustine and Origenes is the baptisme of infants Such Traditions according to h Ba. de spi sāct c. 27. S. Basil are the signe of the Crosse praying towards the East the words spoken at the eleuation of the Eucharist with diuers ceremonies vsed before and after consecration the hallowing of the font before baptisme the blessing of the oile or chrisme the annointing of the baptized with the said oile the three immersions into the font the words of abrenuntiation and exorcismes of the partie which is to be baptized c. What scripture saith he taught these and such like thinges none truly al comming of secrete and hidden Tradition wherewith our fore-fathers thought it meete to couer such misteries Hitherto S. Basil It is an Apostolical Tradition as we are taught by a Dionis de Eccles hierarc cap. 7. S. Dionisius of Areopagus b Tertul. in exhort ad castita tem c. 11. et de corona militis cap. 3. Tertullian c Chrisos homi 69. ad populum S. Iohn Chrisostome and S. Augustine to pray and make a memory of the soules departed in the Masse It is an Apostolical Tradition saith d Hieron epist 54. ad Marc. S. Hierome and e Epiphā haeres 75. Aerij S. Epiphanius to keepe certaine appointed fasting-daies especially the Lent the same is affirmed by f Aug. epi. 118. ad Ia nu cap. 1. S. Augustine concerning the obseruation of certaine holy-daies and by g Damas li. 4. de ortho fide c. 17. et l. de Imagini See Ter. de coron mil. S. Iohn Damascene concerning the adoration of Images These and diuers other such like Apostolike Traditions are sette downe by the auncient Fathers and are to be found in the Church of Christ And vpon these if they bee of matters of faith seeing that they haue diuine authority both from Christ and the Apostles vvho deliuered them to the Church and from the Church it selfe which being the piller of truth hath accepted and approued them euerie Christian may securelie build his faith and beliefe If they be concerning preceptes of moral actions vve are bound to obey them and may doe it with like security wherefore h Origen tract 29. in Math. Origen giueth vs this learned counsaile As often saith he as Heretiks alleage Canonical scriptures in which al Christians consent and beleeue they seeme to say * Mat 24. verse 26. Behold in houses is the word of truth but we ought not to beleeue them nor to goe forth from the first Ecclesiastical Tradition nor beleeue otherwise but as the Church of God by succession hath deliuered vnto vs. Thus farre Origen wishing euery one in the interpretation and sense of holy scripture to follow the Tradition of the Church as also in the beliefe of al such matters as are called in question by Heretikes Vnto these proofes I adde that i Barlow B. of Rochester in his sermon preached at Hampton Court Sept. 21. 1606. Barlowe and Field two famous English Protestants admit of certaine Apostolike Traditions k Field booke 4. cap. 20. § Much contention Field telleth vs that they reject not al vnwritten Traditions yea he alloweth of the rule of * Chap. 21. S. Augustine before mentioned for decerning Apostolical Traditions from others as also doth l Whitgift in his defence pag. 351. 352. Whitgift But Field addeth moreouer this other that whatsoeuer al or the most famous and renowmed in al ages or at the least in diuers ages haue constantly deliuered as receiued from them that went before them no man contradicting or doubting of it may be thought to be an Apostolical Tradition thus Field I confesse that this notwithstanding he affirmeth Ibid. cap. 20. § Out of this No matter of faith to be deliuered by bare and onlie Tradition But why not such as wel as those which concerne the manners conuersation of men and are by him allowed as for example Why may we not as assuredly receiue by Tradition our beliefe concerning some article of faith as to vse his owne words concerning the obseruation of the Lordes day Ibid. That the Apostles Field book 4. ca. 20. § Much confession Ibidem § The secōd kinde Doth not the allowance of these also according to their common doctrine prejudice the sufficiencie of holy scripture But he graunteth further that They receiue the number names of the Authours and integrity of the parts of bookes diuine and Canonical as deliuered by Tradition He admitteth as a second Tradition That summary comprehension of the chiefe heads of Christian doctrine contained in the Creed of the Apostles which was deliuered to the Church
him vpon his holy spouse our mother the Church Nowe what Court in the world representeth the whole Church if not a general Councel in which her visible head either in person or by his Legates with a great part of her chiefe Pastors and Prelates who represent not only al the particuler Churches of which they haue charge but also the whole body are assembled What assembly is aboue this What decree is so firme and of such eminent authority as is the definition of such a Councel Verily seeing that the authority of the Church is infallible and shee doth in no superiour Court pronounce her sentence it is manifest that this is the Court in which al controuersies touching matters of faith with warrant of infallible and diuine truth are finally decided and ended Furthermore if Christs Vicar on earth cannot erre in matters of faith or general precepts of manners when he teacheth the whole Church as shal be proued in the next chapter when if not in a general Councel doth he enjoy this priueledge If hel-gates cannot preuaile against the Church vvhen if not in a general Councel shal vve thinke her so inuincible If the Prelates of the Church are to be obeyed as Christ When if not in a general Councel shal vve hearken vnto them Math. 18. verse 20. See before chap. 6. section 2. and yeelde them such obedience If vvhen two or three are gathered together in the name of Christ he is in the midst of them according to his owne promise how shal we thinke him absent from a general Councel If the holie Ghost doth teach the Church al truth vvhen if not in a general Councel doth he so instruct and direct her Finally if the Bishops Prelates of the Church in a general Councel may erre themselues how can they as vve are taught by the Apostle they should according to the ordination of Christ Ephes 4. vers 11. c. keepe al the whole Church from wauering and errour in faith Hence the decision of a general Councel hath euer had three principal prerogatiues giuen it by al allowed monuments of antiquity which may also manifestly be deduced out of holy scripture it selfe First that it is as is aforesaid the supreame and last judicial sentence of the Church from which there can be no appeale and vvhich by no meanes can be made void or recalled This we gather out of a Athā epist ad Epictetum S. Athanasius the greatest scholler and the most principal champion of his age against the Arians who in an epistle recited also by b Epiphā haeres 77. See also Hierō epist 57. ad Damasunt S. Epiphanius wondred how certaine durst moue any question concerning things defined in the Nicene Councel Much more would he haue wondred if in his daies any man had writen as Field now hath done that c Field booke 4. c. 12. and 5. after the decrees of a Councel hath passed a man may stil doubt and refuse to beleeue without Heretical pertinacy yea he auoucheth that Councels may erre in matters of greatest consequence But the same holy Father addeth this reason vvhy he thus meruailed to wit because the decrees of such Councels cannot be altered without error S. Augustine saith d Aug. epist 162. A general Councel is the last judgement of the Church e Leo episto 50. ad Martianū S. Leo requesteth of Martianus the Emperour that those thinges which are defined in general Councels may not be reuersed or recalled which also the said f L. Nemo cap. de sū Trinit et fide catho Martianus ratefied by his Imperial constitution The same is decreed in the general Councels of g Conciliū Ephesinū circa finē Ephesus and h Conciliū Chalcedō act 5. can vlt. Chalcedon Secondly those are censured by the Fathers and Councels to be Heretiks who disobey the decrees of such Councels And first al generall Councels denounce Anathema to them and accurse those that shal contradict their definitions which they could not doe without errour vpon a meere perswation without infallible assurance of diuine truth in their said definitions That the Fathers of the Councel of Nice did so it is recorded by i Athanas epistol ad Episcopos Affricae S. Athanasius and the actes of other such Councels euidentlie proue the same proceedings in them The judgment of k Leo epi. 78. ad Leonem Imp. see bī also ī epist 77. ad Anatho S. Leo was that they could not be numbred among Catholikes that resisted the Councels of Nice and Chalcedon l Basil epist 87. S. Basil willed Catholikes to propound the decrees of the Councel of Nice to those that vvere suspected of heresie because by this it vvould haue appeared whether they vvere Heretikes or Catholikes m August de baptismo cap. 18. S. Augustine excuseth S. Ciprian from heresie only for this reason that his opinion touching the baptisme of Heretikes vvas not condemned by any general Councel n Greg. lib. 1. epist 24. S. Gregorie denounceth Anathema to those that receiue not the fiue general Councles which only vvere celebrated before his daies Vnto this I adde that al Christian Catholike Emperors by their constitutions adjudged such as Heretikes and made them subject to the punishment of such miscreants that opposed themselues against the definitions of general Councels He is wicked and sacralegeous say a Martiā et Valē in edicto ad Paladium praefectū praetorio edicto quod extat act 3. sinodi Chalced. Martianus and Valentinianus who after the sentence of so many bishops doth say any thing according to his owne opinion yea at al times such as were condemned by such Councels as Heretikes haue beene so esteemed by al sorts although not so censured before and not only in that age in which they were so condemned but in al ages following And both these assertions may be proued by that sentence of our Lord b Math. 10 7. He that shal not heare the Church let him be to thee as the Heathen and the publican For he that disobeyeth the Church assembled in this supreame Court is no longer to be thought a Christian or to be admitted to any other trial but to be esteemed an Heretike and an Infidel Thirdly by the same Councels and Fathers the decrees of general Councels are said to be diuine and from the holy Ghost of which it followeth that they are of infallible truth and not subject to errour The Fathers assembled in the most auncient Councels auouch the said Councels to be gathered together by the holy Ghost c Epist ad Ecclesiam apud Eusebium li. 3. de vita Constātini Constantine the great calleth the decrees of the Councel of Nice heauenly precepts d Athā epistola ad episcopos Affricae S. Athanasius writeth that the word of our Lord by the general Councel of Nice remaineth for euer e Naziā orat in Athanas S. Gregory Nazianzene telleth
things which were determined out of the scriptures in the Councel at Nice at Ephesus Constantinople Chalcedon adde also the fift and sixt by the godlie Fathers against Arius Samosatenus Apollinaris Nestorius Eutiches the Monotholites Whosoeuer therefore teacheth concerning Christs person against the determinations of those Councels certainelie they doe not rightly hold this principal foundation of Christian religion These are the discourses of Zauchius The like he hath in another place Zauchius in his obseruations vpon his confession vpon the 25. chap. pag. 330 where he expresly saith that The decrees of such Councels come from the holy Ghost and that he cannot disproue them with a good conscience Further if we weaken the authority of such Councels we must needs also make weake the authority of some books of holy scripture as of the a See part 1. chap. 7. sect 1. part 2. chap. 5. sect 2. epistle to the Hebrewes the Apocalipse and other such parcels of the written word of God of which there was some doubt in the Church whether they were Canonical or no vntil the matter was defined by general Councel Finally let vs confirme al that I haue here said by the testimony of b Hooker in the preface to his book of ecclesiastical policy pa. 24. 25. 26. 27. Hooker whom our English sectaries commonly esteeme as highly as any other He then first telleth vs that there are but two certaine waies of peaceable conclusion the one a sentence of judicial decision giuen among our selues the other the like kinde of sentence giuen by a more vniuersal authority and he meaneth by Councels The former of which two waies saith he God in the law prescribeth and his spirit it was which directed the very first Christian Churches to vse the second This he proueth by the proceedings of the Church touching the controuersie about the necessity of circumcision mentioned in the c Act. 15. Acts of the Apostles vvhich after great contention vvas ended by a Councel and he demaundeth of the Puritans whether they are able to alleage any just cause wherefore they should not condescend absolutely in the matter controuersed to haue their judgements ouer-ruled by some such definitiue sentence whether it fal out with them or against them that so saith he these tedious contentions may cease He addeth that without some definitiue sentence it is almost impossible that either confusion should be avoided or hope be had to attaine to peace Againe To smal purpose had the Councel of Hierusalem beene assembled if once their determination being set downe men might afterwards haue defended their former opinions when therefore they had giuen their definitiue sentence al controuersies was at end thinges were disputed before they came to be determined men afterwards were not to dispute any longer but to obey the sentence of judgement finished their strife which their disputers before judgement could not doe This was ground sufficiēt for any reasonable mans conscience to build the duty of obedience vpon whatsoeuer his owne opinion were as touching the matter before in question So ful of wilfulnes selfe-liking is our nature that without some defititiue sentence which being giuen may stand and a necessity of silence on both sides afterwards imposed smal hope there is that strifes thus farre prosecuted wil in short time quietly end thus he And to make this his discourse the stronger he likewise alleageth the authority of Beza Beza praefat tract de excom et presbit who saith he in his last booke saue one written about these matters professeth himselfe to be nowe weary of such combats and encounters whether by word or writing in asmuch as he findeth that controuersies thereby are made brawles and therefore he wisheth that in some common lawful assembly of Churches al these strifes may at once be decided Hitherto Hooker To the same effect he might also Luther li. cōt Zuīg et Oecolā haue alleaged the testimonie of Luther vvho considering the wonderful multitude of dissentions about religion among his sectaries themselues auouched that for the ending of them if the world long indure he saw no other meanes but that they should be forced to haue recourse to general Councels I could alleage the like sentences out of Couel Couel in his defēce of Hooker See before chap. 6. section 4. 50. 51. who wisheth that some general Councel might be assembled for the final end of al controuersies And hither also tend the discourses of those Protestants who as I haue aboue related make the constitutions of the Church diuine But it may perhaps be answered by some man to these testimonies of our aduersaries that notwithstanding al these their assertions they make general Councels absolutely subject to errour I answere and confesse that in very deede they doe so yet I affirme that any wise and discreete man may wel gather out of their sayinges alleaged not only that general Councels are needful in the Church and that al their deuision and dissention proceedeth of their denial of the authority of such Councels But also that it was requisite and necessary that Christ who is neuer wanting to his Church in thinges needful should make the authority of general Councels concerning matters of faith infallible For otherwise if they were subject to errour what reason hath man to obey them in matters of such consequence especially considering that diuers such assemblies vnlaweful consisting of a greater multitude of Bishoppes then some lawful general Councels haue erred and straied from the truth Finally they confesse that the first such Councels assembled in the first ages of Christianity erred not And thus much for the proofe of this matter It may perhaps be here further demaunded what conditions we require to a lawful and authentical general Councel I answere briefly first that such a Councel must either be called expresly by the ministerial head of the Church or at the least with his assent Secōdly the summon must be general of al Bishops throughout the world Thirdly although it be not needeful that al be personallie and reallie present yet a competent number must appeare that is to say some at the least out of the greater part of Christian Catholike prouinces yet if it be assembled in the East a smal number of the West sent to supply the place of al the rest are judged to suffice Contrariwise if in the West a smal number in such sort is sufficient out of the East Fourthly the ministerial head or vicegerent of Christ must either be present in person or by his Legates And finally the decrees of the said Councel must be by him confirmed and this both because the head is chiefe ruler of the body and consequently the body is to doe nothing without the assent of the head and also because he hath singuler priuileges granted him by Christ of not erring as shal be declared in the next chapter Hence it proceedeth that no general Councel hath euer in the Church beene held
Constantinople and Asclepas Bishop of Gaza in like sort to their Churches who being wrongfully depriued appealed to his supreme authority S. Damasus the Pope about the yere three hundre seauenty seauen restored in like sort Peter Patriarcke of Alexandria to his seate from which he was likewise vnjustly expelled by the Arians as witnesses are Zozomenus and * Socrates li. 4 c. 30. Socrates a Chrisos ep ad Inno. Theodorus Rom. diac apud Pallad ī dial Inno. Papa ī literis ad Archad apud Gena Nicepho et Glica S. Iohn Chrisostome Bishop of Constantinople in the yeare foure hundred and foure being by Theophilus Patriarke of Alexandria and other Bishops in a Councel deposed appealed to S. Innocentius Pope who not only made voide the sentence pronounced against him but also excommunicated and deposed the said Theophilus b Calest epi ad Nestor et ad Ciril ep 3. Pope Caelestinus not long after in a Councel held at Rome first of al condemned the Nestorian heresie allotting Nestorius him selfe then Bishop of Constantinople only ten daies within which if he did not repent he should receiue the same censure from S. Ciril Bishop of Alexandria his Legate c Liberatus ca. 12. S. Flauianus Bishop of Constantinople condemned in the Pseudosinod of Ephesus by Dioscorus Patriarke of Alexandria and others appealed to S. Leo the great Bishop of Rome So did also d Theodor. epist 113. Theodoretus Bishop of Cirus at the same time And diuers other such like examples might be alleaged The testimonies of the auncient Fathers approuing the same superiority of the Pope are almost infinite but I can not stand to recite them only this I note that almost the same titles of primacie and dignity vvere giuen in auncient ages to S. Peter and the Bishop of Rome For like as S. Peter by e Euseb in Chronic. an 44. et lib. 2. hist cap. 14. Eusebius is called The first Bishoppe of the Christians the greatest of the Apostles the prince and captaine of the chiefest and the master of the warfare of God by f Orig. homil 2. in diuersos Euangel Origenes The top of the Apostles by g Epiphā haeres 51. S. Epiphanius Captaine of Christes disciples by h Cir. hierosol catech 2. S. Ciril Bishop of Hierusalem Most excellent prince of the Apostles by i Ciril Alex. l. 12. in Ioā S. Ciril Bishop of Alexandria Prince and head of the rest by k Chrisos in 1. Cor. 15. et hom 11. in Mat. S. Crisostome Prince of the Apostles pastor and head of the Church by l Cipr. l. de vnit Eccles S. Ciprian The head fountaine and roote of the whole Church c. So the Bishop of Rome by a See Cip. epi. 46. ad Cornel. et li. de vnit Eccle. l. 1. epist 3. ad Corn. et ep 8. ad plebē et l. 2. epi. 10. ad eun dē Corne. S. Ciprian is tearmed Bishoppe of the most holie Catholike Church by b Amb. in c. 3. 1. Tim. et epi. 81. ad Siriciū S. Ambrose Rector of the Church of God by c Steph. episco Carthag epist ad Dama Steuen Bishop of Carthage Father of Fathers and chiefe or highest priest by d Hieron praefat Euangel ad Damasum S. Hierome highest or chiefest priest by the general Councel of e Conciliū Chalced. epi ad Leō Chalcedon head of the Bishops of the Church and the keeper of our Lords vineyard and by f Aug. epist 157. S. Augustine Bishop of the Apostolike See c. Finally our aduersaries themselues seeme to grant that al antiquity acknowledge this superiority Bucer writeth thus * Bucerus in praeparatorijs ad Cōcilium We plainly confesse that among the ancient Fathers of the Church the Roman Church obtained the primacie aboue others as that which hath the Chaire of S. Peter and whose Bishops almost alwaies haue beene accounted the successors of Peter g Cētur 2. c. 4. col 63. Cēt. 3. c. 4. col 8. Cent. 5. c. 4. col 512. 520. The Centurie writers who are commonly accounted the most diligent and learned Protestant historians censure S. Irenaeus S. Ignatius Tertullian S. Ciprian Origenes S. Leo and S. Ciril as maintainers of this supreamacie h Cent. 4. c. 10. col 1010. 1249. 1074. 1100. They note S. Ephrem and S. Hierome for affirming the Church to be built vpon S. Peter i Cēt. 5. c. 6. col 728. Arnobius for calling S. Peter the Bishop of Bishops Optatus for extolling ouermuch the chaire of Peter Gelasius the Pope for excommunicating the Bishops of Alexandria and Constantinople c. Besides this diuers of the Sectaries and among the rest k Beza cited in the suruey of the pretēded holy disci c. 27. p. 343. Beza l Cartw. l. 2. p. 507. 508. l. 1. p. 97. Cartwrighte and m Fulk against Saūd. Rock p. 248. 271. vpō the Rhems test in 2. Thes 2 9. See also Dan. in respō ad Bell. disp part 1. p. 275. 276. Fulk confesse that the Fathers in the first Councel of Nice began the foundation of the Popes primacy yea some of them say it was begun long before Their discord concerning the time of the beginning of this superioritie doth also testifie this as I could easile shewe if it were not that I haue already beene ouer-long in this section Lastly I adde that neither n Wicl in ep ad Vrbā 6. Wickclif nor o Luth. in resollut priorū disput ad Leon. 10. in declarat quorūd artic Luther who in sundry ages vvere the first raisers of rebellion against the See of Rome denied the Popes superiority before that he condemned their doctrine For the vvorkes of them both are yet extant written after their fal to preach nouelties in which they most apparantly and plainely submit themselues and their doctrine to his censure and acknowledge his primacy Of Luther diuers p Sleid. l. 1. fol. 10. Fox act mon. p. 404. Osiander in epist Cent. 16. p. 61. 62. 68. Cowper in his Chronic. fol. 278. Protestants testifie the same and this is a manifest signe that they opposed themselues against him for no other cause then that he condemned their opinions and proceedings SECTION THE THIRD That the decrees of the Bishop of Rome when he teacheth the Church as supreame Pastour are of diuine and infallible authority and of some other groundes of faith flowing out of these HAVING already proued that the Bishop of Rome is the true successour of S. Peter and ministerial head of Christs Church it remaineth that now we see what authority and credit is to be giuen to his decrees I affirme therefore that the Pope when teaching the vvhole Church as ministerial head of the same he defineth anie matter concerning faith and general preceptes of vice or vertue cannot erre I adde those vvords when teaching the whole Church as ministerial head c.
Doctors who planted ruled and instructed the Church presently after Christs Ascention are to beleeued and obeied but also that the like credit is to be giuen to their successors who in al ages following haue supplied and shal euer vntil the day of judgment supply their places and consequently that they also haue beene and are directed in al truth otherwise they might haue wauered and erred themselues and so haue drawne the vvhole Church to such inconueniences Seing therefore that the fathers of the Church in their ages haue supplied such places it must needs followe that they haue enjoyed the like priuiledges and prerogatiues Moreouer the Iewes were bound to heare and obey the Scribes Pharisees of the old law as we are taught by these wordes of Christ Math. 23. v. 2. 3. Vpon the chaire of Moises haue sitten the Scribes and Pharisees al things therefore whatsoeuer they shal say to you obserue ye and doe ye Who then wil be so impudent as to say that Christians are not bound to heare and obey the prelates of the Church Luke 10. see also Math. 10. Ioh. 13. Iren. li. 4. cap. 4. especially seing that of them Christ hath said He that heareth you heareth me and he that despiseth you despiseth me which wordes argue as great truth in their doctrine as there is in the doctrine of Christ who is truth it selfe Hence S. Irenaeus telleth vs that we ought to obey those who haue succession from the Apostles who together with the succession of their Bishopriks haue receiued the gifts or priuiledges of truth And although these sentences are principallie verified in the prelates of the Church assembled in a general Councel yet they must needs also be confessed true in the whole body of them in al ages dispersed through the vvhole world and in euerie one of them vvhen he teacheth and deliuereth vs the doctrine of the vniuersal Church Finally the ancient Fathers are most pregnant and faithful witnesses of that Depositum or summe of Chistian doctrine which they receiued from their predecessors and deliuered to their successours They are also most indifferent judges of al controuersies after their daies arising in the Church because they liued before euer any such controuersie was moued and therefore are partial of no side Aug. cont Iulianuni li. 2. c. 10. Hence are these vvords of S. Augustine to the Pelagians concerning this matter They he speaketh of the Fathers that liued before him were angry neither with you nor with vs they fauoured neither you nor vs That which they found in the Church they held fast that which they learned they taught that which they receiued of their Fathers they deliuered to their children Hitherto S. Augustine This moued the same holie Father and diuers others to appeale so often to the judgment of their predecessours and to cite their testimonies And these arguments in like manner proue that the truth of faith and religion alwaies and in al ages remaineth among the true Bishops and Pastors of the Church and consequentlie that at al times euen at this present a man may securelie followe their beliefe and doctrine This I say the authorities alleaged testifie for the Church must neuer erre her prelates are alwaies to stay vs from wauering in faith c. 1. Cor. 11. verse 16. August epist 118. cap. 5. Idē epist 86. ad Casulā And it is moreouer insinuated vnto vs by the Apostle in these words But if a man seeme contentious we haue no such custome nor the Church of God for as we see in them he pleadeth the custome of the Church against the contentious And this moued S. Augustine to tearme it most insolent madnes to dispute against that which the whole church holdeth he telleth vs also that the custom of the people of God or the ordināces of our ancestors are to be held as a law in those things in which the diuine scripture prescribeth nothing certaine S. Hierome is of the same opinion for in his dialogue against the Luciferians he bringeth in the Heretike affirming that the consent of the whole world hath the force of a lawe although it be in a matter not to be proued by scripture Epiphani haeres 75. and maketh the Catholike assent to his assertion The like hath S. Epiphanius who disputing against Aerius in defence of certaine fasting-daies obserued in the Church vseth this argument The Church receiued them and the whole world in it consented before Aerius was and they which of him are called Aerians the same is affirmed by the rest of the Fathers In the last place for a ground of our faith I must adde such propositions as are deduced out of these most certaine grounds by an euident and infallible argument For although it is commonly held that in a sillogisme of one proposition of faith and another knowne onlie by the light of natural reason the conclusion is not properly of faith but Theological that is a conclusion in diuinity held most true yet certaine it is See Greg. de Valētia in secūda secūdae disput 1. qu. 1. pūcto 2. that a conclusion following in a silogisme of two propositions of faith is indirectly and as the diuines say immediatelie de fide or of faith as also that proposition is which is inferred by good and euident consequence of a proposition of faith because whosoeuer denieth the proposition inferred wil be constrained to deny the proposition or propositions of which it is inferred But concerning such propositions the vnlearned if occasion be offered must craue instructions of the learned Chapter 12. Containing the conclusion of the first part THESE be the immoueable and most firme grounds which we finde in the Church of Christ whereon vve build our faith and religion Vpon these sure foundations as vpon a firme rock euery Catholike buildeth his beliefe and saluation And although the articles deliuered vnto vs by the Church be not apparant to our senses nor for the most part comprehensible by reason yet in al such matters according to the saying of the Apostle We make our reason and vnderstanding captiue vnto the obedience of Christ 2. Corint 10. vers 5. 1. Corint 2. vers 5. and acknowledge with the same Apostle that our faith is not in the wisedome of men but in the power of God And therefore that in such misteries aboue reason we cannot shew our selues more reasonable then to leaue off reasoning Genes 18. vers 14. Luk. 1 37. Math. 19 26. Mat. 16 17. Verily we are taught by the scripture that nothing is hard much lesse impossible vnto God yea that al things are possible with him although with men impossible And if scripture had not taught vs this reason it selfe would easily perswade vs to assent vnto it because by nature he is omnipotent We know also that it is not flesh and bloud that hath reuealed such things vnto vs but God himselfe who being eternal wisdome truth can
of Christ contained in the new testament but I should be ouer long yet one for an exaÌ„ple of therest I wil not omit which is touching those words of our Lord * Iohn 10. In disp AlbaÌ„ act 2. diâ—i I and the Father are one vpon which Caluin putteth this blasphemous glosse The ancient writers or Fathers abused this place to proue Christ consubstantial to the Father for neither doth Christ dispute of vnity of substance but of the consent which he hath with the Father thus Caluin And this his glosse was alleaged by the newe Arians or Trinitarians in defence of themselues in a disputation had between them and other Sectaries The aforesaid Hunnius answereth also very wel two objections which may be made in defence of the said Caluin the one that he approueth sometimes the Euangelical and Christian sense of such testimonies the other that he impugneth in his workes very earnestly the Trinitarians and enemies of Christes diuinity To the first he saith Caluin Iudaizans cap. 2. p. 112. 113. anno 1604. that Caluin obserueth this order in expounding such prophecies first by his Iewish glosses he weakneth bereaueth them of vvhat force he can and shaketh the very foundation and this done he addeth something concerning the sense assigned by the Euangelists and Apostles yet so saith he that he wil haue the first be thought the principal and the other as it were besides the matter And although in his answere to the second he doth not plainly say that Caluin nourished Arian impiety in his hart and that neuerthelesse he impugned it sometimes in outward shewe that he might the better and with lesse appearance of infidelity sow the seeds of the same heresie vvhich euery man would haue abhorred if they had proceeded from an open enemy of Christ yet he affirmeth al those enemies of Christ before mentioned to haue issued out of caluins schooles and vseth these words Pag. 172. Away also with that brag touching Seruetus Gentilis and the companions of their wicked acts Alciatus Blandrata c. sharply repressed by Caluin for it is likewise long since knowne to the Christian world out of what schooles and Churches those cruel monsters issued neither is it obscure that this kind of mocking and shifting the scriptures which is vsed by Caluin is a grateful and wished helpe to the deuil by which the force of one testimony after another is shaken in the hartes of men vntil he bring them thinking nothing lesse to the butte of Arian heresie thus Hunnius And hence also it is Iacob Andrae iÌ„ praefa refut Apol. Danaei that Iacobus Andraeas aâ—â— â—â—heran of no lesse fame affirmeth that it is not to be marueiled that very many Caluinists in Polonia Transiluania Hungaria other places fel to Arianisme some also to Turcisme vnto whose impietie saith he this Caluinian doctrine prepareth the way I wil adde a vvord or two for the confirmation of this whole discourse out of Hooker vvho discoursing against our English Puritans for their dislike of the Creed of S. Athanasius and the verse Glory be to the Father and to the Sonne c. and hauing affirmed that the weeder of heresie growne ripe doe often in the very cutting downe scatter such seedes as for a while lie vnseene and buried in the earth but afterwards freshly spring vp againe no lesse pernicious then at the first Hook book 5. of Ecclesiastical policie § 42. pag. 89. vseth these wordes Which thing they very wel knowe and I doubt not wil easily confesse who liue to their great both toile and greife where the blaspheamies of Arians Samosatenians Tritheits Eutichians and Macedonians are renewed renewed by them who to hatch their heresie haue chosen those Churches as fittest neasts where Athanasius Creed is not heard By them I say renewed who following the course of extreme reformation were wont in the pride of their owne proceedinges to glory that whereas Luther did but blowe away the roofe and Zuinglius batter but the walles of Popish superstition the last and hardest worke of al remained which was to raze vp the verie ground and foundation of Popery that doctrine concerning the deity of Christ which Satanasius for so it pleased those impious forsaken miscreants to speake hath in this memorable Creed explaned hitherto Hooker And marke vvel those vvords who following the course of extreame reformation and haue chosen those Churches as fittest neasts c. for by these he plainely seemeth to taxe the Caluinists or Puritans who so extreamly seeke reformation and besides dispersed themselues into Polonia and Transiluania where they raised some if not al and maintained other of these Heresies But of Caluin and some Caluinists according to the judgement of learned Protestants I need not say more Only I adde this as a thing most certaine that Caluin wrote farre more plainely of these pointes in his epistles to his disciples of Polonia then he did in other his vvorkes In one of them he saith * CaluiÌ„ epist ad Polonos pag. 946. In epist 2. siue iÌ„aamonit ad Polonos One God that is the Trinitie you beleeue in God that is in the Trinity that they may knowe thee one God that is the Trinitie We reject this not only as vnsauourie but also as prophane Againe Although by the auncient Fathers this sentence of our Lord The Father is greater then I was restrained to the humane nature of Christ yet I doubt not to extend it to the whole complexum or person of God and man And thus much of our aduersaries doctrine touching Christ and Christianisme SECTION THE FOVRTH That in like sort they weaken the principal proofes of the said three groundes BESIDES this the Sectaries by their doctrine diminish and shake the credit of the most forcible reasons which are alleaged for the proofe of the aforesaid groundes And first I haue already shewed howe Caluin by his wicked glosses endeauoreth to ouerthrowe the force euen of those prophecies of the old Testament which are alleaged by Christ his Apostles for the proofe of Christianity to which I adde that they nor only bereaue the Church of al infallible meanes to proue the scriptures to be Canonical as I wil declare hereafter but also Cap. 5. sect 1. by their rejecting of certaine books receiued by vs into the Canon partly vnder pretence that they haue been sometimes among christian Catholiks of doubtful authority partly because as they imagine they containe contradictions they seeme to giue others licence vpon the same pretences to pronounce the same censure against other books which they admit but of their rejecting bookes because their Canonical truth vvas sometimes doubted of Cap. 1. sect 2. I shal else-where in a more conuenient place discourse Let vs therefore here only declare by a fewe examples vvhat may followe of their alleaging of contradiction vvhich is the second pretence And first it is wel knowne that they * Fulke vpon the Rhems testamet
deuised by the said author or done by the power of the deuil or by some natural causes wherfore may not then Atheists say that either it is a fable that e Iohn 11. Act. 9. Math. 9. v. 20. c. Christ raised Lazarus others or S. Peter Tabitha or that our sauiour cast out deuils or that a woman was healed of an issue of bloud by touching the hem of his garmēt or else that these things were done as the Iewes said by the power of Belzebub prīce of the deuils or by the application of some natural causes Surely he wil haue as litle regard of scriptures as they haue of the works of Sulpitius Seuerus and therefore if they grant it of the miracles of S. Martin and others he wil affirme it of al the rest although mentioned in the said scriptures In like sort f August lib. 22. de ciuit cap. 8. S. Augustine in his books de ciuitate Dei which no man wil denie to be of as great authoritie as any other of his vvorks g Sermo de diuersis 31. 32. 33. epist 103. and else where relateth diuers miracles vvrought by the reliques of S. Steeuen the first Martir as that by touching them a blinde vvoman receaued her sight that a Bishop by carying them in procession was cured of a fistula and that two by praying in the place where they were reserued were cured of a palsie And both S. Ambrose and S. Augustine doe the like Ambr. serm 5. de Sāct et l. 7 ep 53. 54. eau Romanae Aug. l. 9. confess c. et l. 22. de ciu c. 8 c. Lib. 4. or 2. Reg. cap. 13. Act. 19. v. 12. concerning the reliques of S. Geruasius and Protasius martirs as that a blind man was cured by touching of the beire or coffin wheron the reliques were caried vvhich miracles with the same answere are rejected by our aduersaries But who seeth not that an Atheist may with the like reason reject the miracle which was done by the reliques or dead body of Elisaeus by the touching of which as we reade in the bookes of the Kinges a dead man was raised to life and others wrought by napkins and handkerchers which had touched the body of S. Paul which are said to haue done miracles in the acts of Apostles The like discourse might be made concerning the cure of Naaman Sirus by washing himselfe seauen times in the riuer of Iordan at the commandment of Elizeus the prophet 4. Reg. 6. the said Prophets making of the iron of an hatchet to swimme vpon the vvater of the said riuer and diuers other miracles recorded both by holy writ the monuments of ecclesiastical writers of al ages against al which our aduersaries offer an occasion to Atheists to pronounce the selfe same censure Moreouer whereas the apparitions of soules departed according to the judgement of al the learned both auncient and moderne yeeldeth a most strong proofe of our soules immortallitie these Sectaries deny that euer there haue beene any such apparitions and consequently seeke to bereaue vs of this important argumēt their words are so plaine that this cannot be denied Luther himselfe writeth thus Luth. in explicat Euangelij de Diuite et Lazaro Idem in Euā dominicae 24. a Trinitate No mans soule euer since the beginning of the world hath appeared for neither doth God permit it Againe There is no doubt but it is wholy the Deuils worke or doing Quic quid vspiam est spirituum apparentium whatsoeuer is any where of soules or spirits appearing Zuinglius is of the same mind for these words he hath in his answere to one Valentinus a zuing resp ad Valentinū comparem Those things which thou babblest of the apparitions of soules are vaine and idle for the soules which are seperated from their bodies are in heauen or in hel Those which dwel in heauen neuer come downe those which are in hel cannot be deliuered the like hath b Bullīger decad 4. ser 10. Bullinger and others Finally their denial of freewil the merit of good works doe weaken the proofe of the immortallity of the soule the doctrine of the Apostle that god is a rewarder of our actions consequētly of the proofe also of heauen hel as euery man wil confes therefore I cōclude the whole discourse of this chapter that these Sectaries Church is a seminarie of Atheisme and that by their doctrine they shake and euen ouerthrowe the verie groundes of al religion vvhich their assertions being supposed as true they can neither proue nor defend against Atheists and enemies of Christianitie Chapter 2. The newe Sectaries debase the true Christian faith and in place of it extol a presumptuous faith by themselues inuented OVR aduersaries doe not only as I haue nowe shewed ouerthrowe or at the least weaken the principal grounds of al religion but also in some sort destroy the verie nature of faith it selfe by which we first come to a supernatural knowledge of God Chap. 5. For wheras in the first part of this treatise I haue proued that faith which concurreth to our justification and saluation and is the ground of religion and the foundation of spiritual life in this world to be a vertue infused by God into our vnderstanding by the helpe and force of which we giue a most firme assent vnto al those thinges vvhich are reuealed by God to his Church because they are so reuealed the followers of the newe religion I thinke partlie because as I haue noted in the chapter next before they haue weakned the authority of miracles which is the principal supernatural proofe of such misteries debase and as it were despise this faith and in place of it magnifie a newe inuention of man a Chimerical kinde of faith ful of presumption which hath neither ground in holy scripture nor in any approued author but is repugnant both to the vvord of God and the authoritie of al antiquity For they distinguish two especial kindes of faith the one say they is historical See Caluī Institut booke 3 § 9. 10. Calu. l. 3. Instit c. 2. § 7. by vvhich we beleeue the blessed Trinity the incarnation passion death resurrection and ascention of Christ and other articles of the Creed the other is a justifying faith vvhich Caluin defineth to be a stedfast and assured knowledg of Gods kindnesse or beneuolence towards vs which being grounded vpon the truth of the free promise in Christ is both reuealed to our minds sealed in our harts by the holy ghost Caluī ibid. § 16. see Luth. ī serm domī 2. quadrages In explicating this more at large the same Caluin affirmeth that there is none truly faithful but he who being perswaded with a sound assurednes that God is his merciful and louing father doth promise himselfe al things vpon trust of Gods goodnesse but he who leaning vpon the assurednesse of his owne saluation doth
In another place he discourseth thus We are not the seruants of the Fathers but the sonnes When they prescribe vs any thing out of the lawe and diuine authority we obey them as our parents If they enjoyne anything against the voice of the heauenly truth we haue learned not to hearken to them but to God You as vassals and base seruants receiue whatsoeuer the Fathers say without judgement or reason being afraid as I thinke either of the whip or the halter if euerie thing they speake be not Gospel with you thus Whitakers defendeth his rejecting the ancient Fathers and vpbraideth vs for our high estimation of the same But concerning the fathers opinions of particuler points he telleth vs Ibidem in his answer to the 5. reason pag. 129. that Ciprian wrote something of repentance verie vnseasonably and vndiscreetly and not be alone but al the holie Fathers of that time saith he were tainted with that errour That is al the Fathers of the third age after Christ for S. Ciprian suffered martirdome in the yeare two hundred threescore and one Of praier to Saints he hath these wordes Prudentius I graunt Ibidem pag. 140. 141. as a poet sometimes called vpon the Martirs whose actes he describeth in verse and the supertitious custome of praying to Saintes had nowe taken deepe roote in the Church which as a tirant haled sometimes the holie Fathers into the same errour thus he of the beginning of the fift age when Prudentius flourished Lastly Ibid. p. 132. he defendeth the first sentence of Luther before alleaged Abbot in his answ to Hil reason 10. p. 371. Horat. lib. 1. epist 1. see also Morton in Apologia Catholica part 1. lib. 1. cap. 8. With Whitakers agreeth Abbot who touching the Fathers thus deliuereth his opinion vnto vs Where there is just cause we as men Nullius addicti jurare in verba magistri bound to stand to the opinion of none but of the holy Ghost we declining-wise doe leaue them But where they subscribe to the authority of God there we subscribe to them defend them and refuse not to be tried by them so far as we may by any holy and learned men of which sort we hold them but yet stil knowe them to be men hitherto George Abbot And note that these men pretending that they follow the auncient Fathers as farre forth as they followe the lawe or diuine authority or the authority of God endeauour to make shew of an opposition or contrariety betweene the written word of God and the Fathers in al points in which they forsake them whereas in very deed the Fathers vnderstood and followed the scriptures better then they doe and the opposition is not betweene the scriptures and the Fathers but betweeene the Fathers and the Scriptures expounded by these Sectaries vvhich scriptures so expounded they make a rule vvhereby to knowe vvhen the Fathers are to be followed when to be forsaken Our Puritans in this point at the least in wordes got farre beyond our Protestants He who is desirous to vnderstand their opinion may read the seauen and twentith chapter of the Suruay of their pretended holy discipline written by a a Printed anno 1693. Protestant in which he shal finde it set downe at large And among others Cartwright is there accused the places of his bookes being cited for tearming the seeking into the Fathers writings b Pag. 331. 337. See also chap. 4. p. 64. a raking of ditches and the bringing in of their authorities the mouing and summoning of hel c Parks in his preface to his ans of Limbo mastix prīted anno 1607. Henrie Iacob treatise p. 1. 3. 54. 81. 68. cited by him in the margēt see also saith he Bilsons sermons pa. 323. and the answere to M. Broughtons letters p. 17. Parks also a later writer telleth vs that If you alleage the auncient Fathers against them they wil tel you roundly that their opinions are nothing else but the corrupt fancies and vaine imaginations of men toyish fables fond absurd without sense and reason and some saith he sticke not to cal the Fathers of the latine Church the plague of diuinitie Vnto al these proofes I adde likewise that our aduersaries confesse al the auncient Fathers to haue beene of our beliefe touching euery article nowe controuersed betweene vs and them as I vvil proue in my treatise of the definition and notes of the Church and yet reject their doctrine as erroneous and repugnant to the word of God vvherefore they must needes confesse al the Fathers to haue erred and so reject their authority Finally none of them wil graunt that any consent of Fathers whatsoeuer be it neuer so general touching any point is of it selfe a sufficient ground of faith without the testimonie of holy scripture which is enough for my purpose But it may be objected by some that diuers of these sectaries alleage in their vvorkes the holie Councels and Fathers abundantly not only against vs but also against their owne brethren dissenting from them in faith or thinges belonging to religion I answere that true it is that they so doe alleage the holy Councels and Fathers But doe they make their testimonie an infallible ground they doe not certainelie For although they approue their doctrine in some points yet in others they presentlie reject them The Centuriatores being Lutherans Centuriat 4. pag. 242. In euery Centurie cap. 4. alleage the Fathers against the Sacramentaries for proofe of the real presence but they reject their testimonie when they affirme this sacrament to be a Sacrifice In like sort our Protestants against our Puritans alleage the authority of S. Epiphanius and S. Augustine condemning Aerius for an Heretike because he acknowledged no distinction betweene a Bishoppe and a Priest See the Suruey of the pretēded holie discipline Whit gift in his defence and others but they reject the authority of the same Fathers in the selfe same places condemning the same Aerius as an Heretike for denying sacrifice and masse for the dead wherefore it is manifest that they onlie as Caluin saith vse the Councels and Fathers to serue their owne turnes not to be ouer-ruled by them In defence of our English Protestants in particular it may first be said that M. Iewel in his challendge doth challendge to their religion al the Councels and Fathers of the first sixe hundred yeares alloweth of their authoritie and offereth to be tried by their censure I answere first that this challendge made by M. Iewel is not general touching al points controuersed betweene vs but concerning a fewe only and those not of greatest moment Secondly I say that M. Iewel did this only to make a shew among the common people as though his religion had beene auncient not that he intended to doe as he promised to wit to subscribe to our religion if this challendge could be shewed false This appeareth to be true both because he maintained his vaine challendge
life and when he hath done al he is almost neuer the nearer for he cannot deny but he may be deceiued in his judgment and consequently his faith is but an opinion And thus we see that although Field make a great shewe of yeelding great authority to the Fathers yet in very deed he bereaueth them almost of al partly by rejecting their testimonies concerning al other matters but certaine principal and substantial points partlie by requiring such a general consent as can hardly be proued concerning the principal articles themselues partlie by his doctrine concerning the errour of the whole Church and partlie by other meanes Let vs therefore Conclude that al our aduersaries reject al particular groundes of faith which are found in the church of Christ besides the holy scripture and make them al subject to error and falshood And this is almost in flat tearmes confessed by our English Protestants who in the Apologie of the Church affirme Apologie of the church of England part 2. pag. 58. that In the scriptures only mans hart can haue setled rest and that in them be abundantly and fully comprehended al things whatsoeuer be needful for our health The same doctrine vvas established in their conuocations held at London in the yeares 1562. and 1604. vvhere vve finde these wordes Holy scripture containeth althinges necessary for saluation Article 6. so that whatsoeuer is not read therin nor proued thereby is not to be required of any man that it should be beleeued as an article of the faith or be thought necessarily requisite to saluation Hence a Will. in his Sinops p. 38. Willet affirmeth that the scripture is not one of the meanes but the sole whole and only meanes to worke faith And this is the common doctrine of them al as wil appeare in the next chapter But in it as in other points the Sectaries of our daies follow the steps of the auncient Heretikes for they in like sort as it is recorded by auncient b Iren. l. 3. c. 2. Tertull. de praesript Ciprianus de vnit Ecclesiae August l. 32. cōtra Faustū et lib. 2. cōtra Maximinū Hooker ī the praeface to his book of Ecclesiastical policie prīted an 1604. p. 36. authors rejected the authority of Traditions Councels and Fathers and in matters of controuersy appealed to the scriptures only Yea in this they conforme themselues to the Anabaptists whome they censure to be Heretikes of this age for they also as Hooker a Protestant recordeth admit no other disputation against their opinions then onlie by allegation of scripture But they object that euerie one of the Fathers was subject to error I confesse it but yet God according to his promise as I haue aboue declared was so to direct gouerne them that they should not al erre wherefore they vvere not men guided altogether by their owne judgements and hauing no surer rule but men directed by the holie Ghost of which their consent in one true doctrine is a most manifest token And whiles these professors of the new religion contemne and reject these mens authoritie what greater authority doe they bring vs Surelie none so great for they bring vs only their owne opinions and perhaps the testimony of their chief ring-leaders who were and are men directed only by their owne judgments and fantasies of vvhich their dissention and diuersitie of doctrine is euen as an apparant proof They say that they bring vs the authoritie of the worde of God but the Fathers embraced and reuerenced the word of God more then they doe Neither is the controuersie between the word of God and the Fathers for these two were neuer repugnant the one to the other as the newe Sectaries vvould haue it but betweene the newe Sectaries themselues and the Fathers who of them expound the vvord of God more trulie as it vvil appeare by my discourse ensuing Wherefore seing that none of them are to be compared with the Fathers neither for learning sanctity of life nor any other good and vertuous condition but are in euerie wise-mans judgement farre more subject to errour then they of whome they make themselues judges we are not to be blamed if we preferre the translation and interpretation of holie scriptures left vnto vs by the said auncient fathers before theirs Chapter 5. They build not vpon the holy Scripture and first that the bare letter of holy Scripture only is not a sufficient ground of Christian faith and religion SEGTION SHE FIRST In which this is proued because by Scripture the Scripture it selfe cannot be proued Canonical It is also argued that according to the sectaries groundes there is no Canonical Scripture and some principal reasons especially inspiration of the spirit which they alleage for the proofe of such Scripture are refelled OVR aduersaries as I haue shewed haue alreadie bereaued themselues of al Catholike grounder of religion except the holie Scripture And this ground their Captaines euen now cited not only chalenge to themselues as vvholy and properlie theirs but also seeme to make the onlie foundation and piller of their newe beliefe and doctrine But seing that they vvillingly depriue themselues of al other groundes we must of necessity depriue them against their wils of this for it is a thing most manifest and easily to be proued that they build not vpon the Scripture but vpon their owne fancies and judgement And first I must here presuppose as certaine that they deny the Church to haue any extraordinarie authority for the true translation or interpretation of holy Scripture and that they admitte of no Tradition of the true sense thereof preserued alwaies in the same Church together with the letter This is apparant by their making the church subject to error by their denying her authority by their rejecting al vnwritten traditions among which we number the true exposition of the word of God by their daily inuenting of new and strange interpretations in former ages vnheard off by their rejecting the testimonies and expositions of the auncient Fathers and by their alleaging no other authoritie for their owne expositions but their owne judgements Hence it is affirmed Harmony of confes sect 1. in the confession of Heluetia that the interpretation of Scripture is to be taken only from her selfe and that her selfe may be the interpreter of her selfe the rule of charity and faith being her guide And in the confession of Wittenberge that the true meaning of Scripture is to be sought in the Scripture it selfe and among those that being raised vp by the spirit of God expound Scripture by Scripture I adde also that their expositions being diuers and opposite they cannot al descend by Tradition from the Apostles and seing that one of them hath no more reason to challenge this tradition then another vve may in like sort deny it to them al wherefore that which they make the only ground of their faith and religion is the bare word of holie Scripture interpreted by
Testament as it is euident by holy Scriptures and granted by our * Melācht in corpo doctri Germa et in examine ordi nand cap. de definit c. Oecolampad in Isa 23 21. Aug. lib. 1. ad Simplicianū quest 2. Lib. de spirit et litt c. 34. Freder Staphil l. de cōcord disci Luther Petrus Paladius l. de heres Caluin in Inst contr Liberti c. 9. aduersaries the Prophets that were extraodinarily sent confirmed their mission by miracles and why so if not to yeeld men sufficient prudent motiues to beleeue them Hence are these vvords of S. Augustine It is commaunded that we beleeue to this that hauing receiued the gift of the holy Ghost we may be able to worke wel by loue but who can beleeue except he be touched by some vocation that is by some testification or testimony of thinges Againe A reasonable soule cannot beleeue by her freewil if there be no vocation or perswation vnto which it may beleeue hitherto Saint Augustine Finally the truth of this appeareth by the ordinarie manner of proceeding of God with mortal men vvhich is not altogether by internal illuminations as the Swencfeldians Libertines and some Anabaptists dreame but by some common and external rule and seing that according to the Apostle he requireth of vs only * Rom. 12 1. Field booke 4. chapt 7. § Thus then a reasonable obsequy seruice or obedience it can not be said that he commaundeth vs to beleeue any thing which is not propounded vnto vs and made credible by prudential motiues In this sense I take Field who telleth vs as I haue partly set downe before that three thinges concurre to make vs beleeue that whereof we are doubtful the light of diuine vnderstanding as that whereby we apprehend the things of God the spirit as the authour of this illumination and the reasons and motiues by force whereof the spirit induceth moueth and perswadeth vs. And in particular he affirmeth that it is not sufficient for Stapleton to say that he beleeueth the Church to be guided by the spirit because the spirit moueth him so to beleeue but saith it is moreouer necessary that he declare those reasons or motiues by force whereof the spirit setleth his minde in the perswasion of the truth of those thinges he formerly doubted of Some man perhaps wil object that no miracles or at the least very fewe are nowe wrought in the vvorld vvherevpon it may seeme to followe according to this discourse that Christian Catholike religion is not nowe sufficiently propounded as credible I answere that although God doth alwaies cause his true religion to be sufficiently propounded in such sort that any vvise man may prudently embrace it and beleeue it true yet as is aboue insinuated he doth not in euerie respect make it so credible as is in his power to doe and that for our greater merit humiliation And from this it proceedeth that among Christians miracles are not nowe so frequent as they were in the primatiue Church because they haue nowe not only other sufficient motiues which may perswade al men of the truth of their religion but also sufficient prudential reasons and marks by which they may discerne the true Church from al false sinagogues as I haue partly declared before and wil declare at large in my treatise of the definition and notes of the Church This then being thus proued let vs behold what prudential arguments our aduersaries bring to proue the Scriptures to be canonical by force of vvhich the spirit induceth moueth and perswadeth them to beleeue them Field as I euen nowe related assigneth two motiues of our beliefe vvhich are causes of it in two distinct sorts of things the one the euidence of the things appearing vnto vs the other the authoritie of God himselfe vvhome we doe most certainly discerne to speake in the vvord of faith vvhich is preached vnto vs. Caluin seemeth to assigne the majesty of God which presenteth it selfe vnto vs in the diuine Scriptures Rogers saith The Scriptures cary a diuine and sacred authority with them and agree in al points with other bookes of the old Testament But that none of these motiues are sufficiēt to perswade a prudent man that these books are according to the rules of wisedome most certainely to be accounted diuine and canonical it is easily proued For first if they were so it vvould followe that euerie prudent man reading these books by this only according to prudence should be moued to giue euery one of them this prerogatiue but this experience among our aduersaries themselues vvho are at variance touching some books whether they be canonical or no proueth false therefore these motiues are not sufficient Field booke 4. chapt 7. § There is Moreouer No man as Field telleth vs proueth a thing doubtful by that which is as much doubted of as it selfe For this saith he is as if one taking vpon him to be a law-giuer whose authority is doubted of should first make a law and publish his proclamation and by vertue thereof giue himselfe power to make lawes his authority of making the first lawe being as much doubted of as the second Wel then this being supposed true let vs see whether the truth of al such motiues as are assigned by our aduersaries mouing them as they say to beleeue the holy scripture be not as obscure as the diuine truth of the Scripture it selfe And first this appeareth in those which are brought by Rogers for it is euen as obscure a matter and as hardly to be proued that generally al the bookes of Scripture and euery sentence of them cary an extraordinary or diuine authority with them aboue al others as it is that they are Canonical so is likewise their agreement with the books of the old testament wherefore letting them passe let vs behold whether this be not also true in such formal reasons of our faith as according to Caluin and Field moue vs to beleeue And first vvhence proceedeth that euidence vvhich Field vvil haue in some thinges beleeued to appeare vnto vs Are the articles of our faith euident in them selues this he denieth of some for Field book 4. Chapter 8. § The opinion We confesse saith he that faith may rightly be said to be a firme assent without euidence of many of the things beleeued in themselues but the medium by force whereof we are to beleeue must be euident vnto vs as Durandus doth rightly demonstrate thus Field But can he make it good that any such articles are in themselues euident vnto vs as they are the object of our faith It is plaine that most of them yea almost al considered howsoeuer haue not so much of themselues in respect of our vnderstanding as euidence and certainety of credibility that is they appeare not so certaine and credible vnto vs as a prudent man would beleeue them setting aside the medium or meane supernatural by vvhich they are propounded But if vve consider them
precisely as they are the object of our faith they al haue no other euidence then diuine reuelation as is proued before which is alwaies obscure What then is this medium or meane according to Field Is it any humane conjecture motiue or probability This cannot be according to his owne doctrine as appeareth in the same place and the chapter before Nay in another place he telleth vs Book 4. chap. 20. § Much contention that the books of Scripture winne credite of themselues and yeeld sufficient satisfaction to al men of their diuine truth and therefore he seemeth to exclude al external proofe Is it then any thing contained in the things themselues Neither can this be said for euery thing contained in the thinges themselues belonging to their essence is as obscure as the things themselues be and consequently no such thing contained in the things themselues can be such a meane to manifest themselues vnto vs. And vvhat accident he vvil assigne in the articles of our faith making them manifest vnto vs I cannot imagine Secondly I cannot see how this assertion of Field doth agree with that his common principle Field book 4. chap. 13.8 book 3. chap. 42. auouching that the Scripture is the Canon and ground of their beliefe and that they rest in the determination of the word of God as in the rule of their faith For how can this be if the euidence of the things appearing vnto vs be sometimes the formal reason of our faith as is in like sort by him auerred But to make this discourse a litle more manifest let vs demaund a question or two in particuler of M. Field and see howe he vvil resolue them according to his doctrine deliuered I aske therefore of him why he beleeueth there be three persons and one God two natures in Christ and one person and the resurrection of our bodies Wil he answere that the euidence of the thinges appearing vnto him is the formal cause of his faith or inducing him to beleeue these misteries If he doe not he contradicteth his own doctrine If he doe he contradicteth both al sense and reason and also himselfe making the Scripture the ground of faith except he affirme these misteries to be euident not in themselues but in the medium or meane by force whereof they are beleeued For which medium if he wil be constant to himselfe he must assigne the holie Scripture vvhich Scripture he must say is beleeued through the authority of God himselfe whome vve doe most certainly discerne to speake in the word of faith which is another cause of beliefe assigned by him for such thinges as we beleeue and doe not knowe so that this authority of God is the last motiue not the holy Scripture and what other processe he wil make I cannot perceiue But what doth he and Caluin vnderstand by that other reason which he tearmeth The authority of God himselfe whome we doe certainly discerne to speake in the word of faith which is preached vnto vs and Caluin The majesty of God which doth present it selfe vnto vs What is this authority and majesty of God and how doe we so certainly discerne it Verily for my part I am so farre from knowing how to discerne it as I cannot vvel imagine vvhat they meane by it yet if I be not deceiued they affirme that the authority of God or his majestie is seene in the letter of holie Scripture vvhich moueth vs by a supernatural and most infallible assent to acknowledge it to be his holy word But first this is said gratis and vvithout any ground or reason for what authority or majesty can a man discerne in such bookes as our aduersaries receiue as Canonical more then in those which they reject For example what appeareth to vs more diuine in the bookes of Ecclesiastes then in the bookes of Ecclesiasticus surely nothing much lesse so much as may be an infallible and knowne meane to moue vs to beleeue the one as diuine and to reject the other as Apocriphal Moreouer howe doe vve knowe that this representation of diuine majestie or this diuine authoritie vvhich as vve conceaue doth represent it selfe vnto vs is not either some illusion of the Deuil or some strong imagination of our owne proceeding onlie from some affection which vpon some other motiues we beare to such and such bookes of Scripture Trulie we haue great cause to feare that it may proceed from some such affection seeing that Luther and most of al his Lutherans confesse al the Sacramentaries generallie to be deceaued in such their apprehensions concerning the epistle to the Hebrewes the epistle of Saint Iames the Apocalipse of S. Iohn and other parcels of Scripture And why not concerning others as vvel as these Vnto vvhich I adde that they commonly make their doctrine a rule whereby to try which is Scripture and vvhich is not as I vvil demonstrate hereafter and appeareth by the causes assigned by Luther vvhich moued him to reject the epistle of Saint Iames. It may also be objected against this their doctrine that of it it seemeth to followe that no man can be assured of the diuine authority of any other bookes of Scripture then of those which he hath read himselfe or heard others read For first no man can possibly proue to another that in reading such and such books he did discerne in then the authority of God himselfe speaking or that the diuine majesty did in them present it selfe vnto him vvherefore vnto this that a man may judg of holy Scripture he must himselfe read or heare the words and sentences read and this he must doe before he can haue any faith For seeing that they make the Scripture the rule and ground of their beliefe the Scripture must first be knowne before they can beleeue and seeing that no one booke containeth al things necessary to be beleeued but such things are dispersed through al it is necessarie that he know the whole Canon of Scripture and consequentlie that he reade or heare it al rehearsed sentence by sentence And what a Laborinth is this how can the vnlearned that cannot reade doe it Nay how many Protestants in the world haue euer performed it Wherefore I conclude that this rule or meane how to know holy Scripture is neither easie plaine certaine nOr vniuersal Perhaps it may be thought by some that Field assigneth the euidence of the thinges appearing vnto vs in holy Scriptures as the formal cause of our beleefe concerning their authority but this cannot be both because our beleefe concerning their Canonical authority seemeth to be concerning a matter of fact to wit vvhether they vvere penned by the instinct of the holie Ghost or no as also because a great part of them rehearseth matters of fact which Field denieth to be knowne by the authority of God himselfe whome we doe certainly discerne to speake in the word of faith Field book 4. chapt 15. Adde likewise that by his confession
the newe religion prefer the Hebrew of the old Testament and the Greeke of the new farre before it And as concerning the Greeke translation of the old by the 70. Interpreters Luther in ca. 40. Genesis Mūst in bibl Hebraicis Act. 7. v. 14. Caluī in Antid Sinodus Trident. sess 4. pag. 372. Luther and Munster plainely condemne it of errour and the first of them in particuler affirmeth the text alleaged of it by S. Steuen in the seauenth chapter of the acts of the Apostles as he citeth it to be erroneous our Latin bibles are also censured by Caluin to be most corrupt vvherefore they alwaies where they can translate the Hebrew of the old and the Greek of the new rejecting as it were the Greek of the old and the Latin of the newe but that both the Hebrewe of the old and Greeke of the newe be corrupted it is manifest by their owne confession And first it cannot be denied but that they some times correct both the Hebrewe and Greeke text as for example in the Hebrewe psalme 22. vvhereas the Hebrewe word for word ought thus to be translated As a lion my hands my feete they translate according to the Greek and vulgar Latin thus They haue peirced my hands and feete The examples of the Greeke in the newe which principally pertaineth vnto Christians are almost infinite I wil only set downe a fewe out of Beza and our English translatours If then the Greeke text be not corrupted wherefore doe these translatours whereas Hebrewes 9. verse 1. the Greeke text hath the first tabernacle reade the first couenant Againe Rom. 11. ver 21. they translate not according to the Greeke text eruing the time but according to our vulgare Latin seruing our Lord. Apoc. 11. vers 2. their translation is not according to the Greeke The court which is within the temple but according to the Latin The court which is without the temple 2. Tim. 1. vers 14. they adde the word but out of the Latin Iames 5. vers 12. they forsake the Greeke and follow our Latin reading Least you fal into condemnation In these and other places they correct the Greeke text and consequently confesse it to be corrupted But as touching Beza in particular I should make a long discourse if I should recite al such places as in the Greeke he accuseth of corruption Act. 13. vers 20. He calleth it a manifest errour that in the Greeke we reade foure hundred yeares as he saith for three hundred Act. 7. vers 18. He maketh a whole Catalogue of corruptions In S. Matthewes Gospel as he confesseth in his Preface to the newe Testament he corrected diuers errours and sundry other such testimonies he giueth of the corruption of the Greeke text of the new Testament But doth not he moreouer besides these his general corruptions vvhich he thinketh perhaps not done of malice also suspect that we haue euen of malice willingly and wittingly falsified the Scriptures verily he doth And to bring fourth three or foure examples to proue this his assertion Beza in annotat noui Testament an 1556. Math. 10. vers 2. the Greeke text hath The first Simon who is called Peter But what saith Beza he telleth vs that he thinketh the word first to haue beene added to the text by some that sought to establish Peters primacy Againe Luke 22. vers 20. according to the Greeke text we read This is the Chalice the new Testament in my bloud which shal be shedde for you In which sentence the Relatiue which according to the Greeke is not gouerned by the Noune bloud but by the word Chalice to signifie vnto vs that the bloud of Christ as the contents of the Chalice or as in the Chalice was shedde for vs. But what saith Beza he affirmeth it to be most probable that the vvordes which is shedde for you being sometime but a marginal note came by corruption out of the margent into the text Act. 7. vers 43. the Greeke hath Figures which you made to adore them It may be suspected saith Beza that these wordes to adore them as many others haue crept by corruption out of the margent into the Text. 1. Cor. 15. vers 57. He thinketh that the Apostle said not Victorie as it is in al Greeke copies but Contention And thus much concerning the corruption of the text of holy Scripture And out of this discourse it is euident first that our aduersaries cannot proue by Canonical Scripture that the Scripture it selfe is Canonical secondly that they cannot proue that the newe Testament was written by the Apostles and Disciples of Christ thirdly that although this be admitted yet that they cannot proue that the said Apostles and Disciples in penning it did not erre lastly that they cannot proue the Scriptures to remaine sincere and not corrupted yea I haue declared that they confesse that the Apostles and Disciples were subject to errour and that the Hebrewe and Greeke text which they esteeme aboue al others is corrupted Out of al vvhich positions so manifestly proued I conclude that the bare vvordes of Scriptures are not a sufficient ground of Christian faith and religion And although this argument concerning the vvhole Bible and in particular touching the new Testament be inuincible and insoluble yet a farre greater difficulty there is according to their ground mentioned that nothing is to be beleeued but that which is expresly contained in the Scripture or gathered out of the same concerning those bookes of Scripture which haue long after the Apostles daies beene in the Church of doubtfull authority of which before and yet are now receiued by our aduersaries into the Canon For vvhat one sentence of the vvord of God remouing al doubt declared their authority to be diuine Surely after the doubt had of them there was no Scripture written and before the matter in the said Scripture was not decided wherefore if we allowe the Scriptures only to be a sufficient judge of such controuersies our aduersaries themselues contrary to their owne proceedings must of necessity be forced to confesse such parcels of Scripture to be as yet of doubtful authority And this is not only graunted by a Brentius in confess Wittenberg cap. de sacra Scriptura anno 1552. Brentius and certaine other Lutherans who acknowledge those bookes of Scripture only to be Canonical of whose authority there was neuer any doubt made in the Church but also may seeme to be confessed by our countriman M. Whitaker vvho touching the Epistle of S. Iames receiued telleth vs that he doth b Whitaker against Campian reason the first p. 28. not enquire howe justly that might be receiued in a succeeding age which once was rejected yea our vvhole Church of c Conuocat Lon. an 1562. 1604. ar 6 England alloweth of the position of d Brentius in Apolog. confess Wittenb Brentius euen nowe mentioned Wherefore these sectaries must reject out of the Canon if they vvil be constant to themselues
affirming it to be only an argument of a fable or tale whereby to set forth an example of patience He affirmeth that the booke of a Luth. in cōuiual ser tit de libris noui veter test Rabenstocke l. 2. colloquior Latin Luther cap. de veter test Ecclesiastes hath neuer a perfect sentence that the authour of it had neither bootes nor spurs but rid vpon a long sticke or in begging shooes as he did when he was a Frier He vvil haue b Luth. in exordio suarum Annotat. in Cantica Cantica Canticorum which some c Bible 1595 English Sectaries tearme the Ballet of Ballets of Salomon to be nothing else but a familiar speach or communication betweene Salomon and the common wealth of the Iewes d Castalio in trāslat Latin suorum Bibliorum see Beza praefat in Iosuae Castalio goeth further and judgeth it to be a communication betweene Salomon and a certaine friend or mistresse he had called Sulamitha The Epistle to the e Luther in 1. edit noui test Germ. praefat in epistol ad Hebr. in posterior edit eiusdem Hebrewes if we beleeue Luther was written by none of the Apostles and containeth thinges contrary to the Apostolike doctrine The like is affirmed by the f Centur. 1. lib. 2. cap. 4. Century writers The same Luther calleth the Epistle of S. Iames truly a g Luth. in praefat in nouum test Germ. edit 1. in Ienens edit noui test praefat in Iacob strawen Epistle in comparison of those of S. Peter and S. Paul saith that it is h In captiuit Babilon cap. de extrema vnctione probably auerred to be none of his nor worthy of an Apostolike spirit i Ad cap. 22. Genes in colloquijs cōuiual lat tom 2. de lib. noui test reprehendeth the doctrine of it as false and contrary to that of Genesis and of S. Paul the Apostle saith the authour doth delirare that is dote c. It is likewise judged not Canonical by k Muscul in locis comunibus c. de Iustific Brent in Apol. Illiric praef in Iacob Musculus Brentius Illiricus Kemnitius and others The second epistle of S. Peter saith l Luth. in suis Germ. Biblijs Brentius in Apolog. ca. de Scripturis Luther is none of his but is of some vncertaine authour who was desirous to giue credit to his worke by the glory of an other mans name Brentius plainely rejecteth it as Apocryphal The like is said by these and others of the Epistle of m Luther praef in epist Iacob lib. cont Amb. Catharinum Magdeburg Cent. 1. lib. 2. ca. 4. Brent in Apolog. S. Iude. Finally Luther censureth the n Luther praefat in Apocal. prioris edit lib. de abroganda missa priuata Brent in Apol. Apocalipse of S. Iohn to be neither Apostolike nor Prophetical but I thinke it is saith he like the fourth of Esdras a booke rejected by vs al neither can I any waies finde that it was made by the holy Ghost Let euery man thinke of it as he please my spirit cannot accommodate it selfe to it And this cause is sufficient to me not greatly to esteeme it that in it Christ is neither taught nor knowne Thus Luther Brentius hauing recited it among other bookes by him censured Apocryphal concludeth that some of the bookes rejected are called dreames others fables And this is the judgement of these Protestants concerning these bookes Notwithstanding our o See the Bible of the yeare 1595. authorized to be read in Churches Articles of the yeare 1562. 1604. Articul 6. Caluin in his Institut in argum epist. Iacobi Church of England with Caluin diuers other of their bretheren receiue al these bookes as Canonical And seing that both these opinions cannot haue an infallible ground and one according to their owne proceedings hath no greater reason for it selfe then the other I inferre that they both haue no other rule vvhereby to receiue and reject bookes of Scripture but their owne judgement and fancy from which principally this difference among them ariseth It may be said that some Sacramentaries and among the rest p Whitaker in his answere to Campians 1. reason Whitaker and q Rogers pag. 30. vpon the Articles of faith of the yeare 1562. 1604. Rogers denie Luther and the Lutherans to reject the bookes mentioned I confesse it but in very truth whosoeuer readeth the authours and places alleaged wil finde that I doe them no wrong And this he may partly gather out of Rogers himselfe who although he r Pag. 30. affirme al reformed Churches to be of the same judgement with the Church of England concerning the Canonical bookes Yet in the next leafe ſ Pag. 32. alleageth two principal Lutherans Wigandus and Heshusius and accuseth them both of errour the one for refusing the first and second epistles of S. Iohns with the epistle of S. Iude the other for rejecting the booke of S. Iohns Reuelation or the Apocalipse I adde also that t Whitaker de sacris Script controuers 1. quaest 1. c. 6. Whitakers himselfe discoursing of this matter in an other place hauing set downe their doctrine concerning the authority of al the bookes of the newe testament addeth these vvordes If Luther or some that haue followed Luther haue taught or written otherwise let them answere for themselues this is nothing to vs who in this matter neither followe Luther nor defend him but are led by a better reason Thus Whitakers But Caluin directly telleth vs u Caluin in argumento epistol Iacobi that in his time there were some that judged the epistle of S. Iames not Canonical Oecolampadius testifieth the same touching the Apocalipse and affirmeth himselfe to x Oecolampadius lib. 2. ad cap. 12. Danielis wonder that some with rash judgement rejected S. Iohn in this booke as a dreamer a mad or braine-sicke man and a writer improfitable to the Church That Luther in particular with a hard censure bereaued this booke of al authority it is recorded by y Bullinger in Apocalip cap. 1. ser 1. Bullinger Yea * Field booke 4. chap. 24. §. wherefore Field condemning the inconsiderate rashnesse of such as in our time make question of any of the bookes of the newe testament c. nameth Luther in the margent It may perhaps be said by some man that al the Sacramentaries accord together concerning the bookes of Canonical Scripture and therefore that they haue some certaine and diuine rule whereby to discerne such bookes from others But this is easily refelled because there is no such consent or agreement among them For doth not Wolfangus Musculus a Zwinglian of great fame with Luther and the Lutherans reject the epistle of Iames out of the Canon Verily either this must be granted or else it must be confessed that he affirmeth one Scripture to contradict an other and false doctrine to be
contained in the diuine bookes These are his words They object vnto vs the place of Iames Wolfangus Musculus in locis communibus cap. de Iustificat num 5. pag. 271. but he whatsoeuer he was though he speake otherwise then S. Paul yet may he not prejudice the truth And after the disagreement betweene these two Apostles according to his imagination shewed at large he thus breaketh forth into open reproch of S. Iames Wherefore he Iames alleageth the example of Abraham nothing to the purpose where he saith wilt thou knowe O vaine man that faith without workes is dead Abraham our father was he not justified by workes when he offered his sonne Isaac He confoundeth the word faith Howe much better had it beene for him diligently and plainely to haue distinguished the true and properly Christian faith which the Apostle euer preached from that which is common to Iewes and Christians Turkes and Diuels then to confound them both and set downe his sentence so different from the Apostolical doctrine whereby as concluding he saith You see that a man is justified by workes and not by faith alone whereas the Apostle out of the same place disputeth thus c. And hauing made S. Paul to speake as hee thinketh best afterwardes he inferreth Thus saith the Apostle of whose doctrine we doubt not Compare me nowe with this argument of the Apostle the conclusion of this Iames A man therefore is justified by workes and not by faith only and see howe much it differeth whereas he should more rightly haue concluded thus c. This and other more such stuffe hath this Sacramentary Doctor against S. Iames and his Epistle in which he dissenteth from most of his owne company Doth not also Beza reject or at the least doubt of the truth of the whole history of the adoulterous woman recorded by S. Iohn in the eight Chapter of his Gospel vvhich notwithstanding other Sacramentaries admit as Canonical Scripture This cannot be denied and I haue before related his wordes Part. 2. ch 1. sect 4. Bible 1592. c. Doth not our English Church Mathewe 6. receiue as Canonical Scripture those wordes For thine is the kingdome the power and the glory which they adde at the end of our Lords praier and yet of them Bullinger a Zwinglian writeth thus There is no reason why Laurentius Valla should take the matter so hotely as though a great part of the Lords praier were cut away Rather their rashnesse was to be reproued who durst presume to peece on their owne to the Lords praier Thus Bullinger Nay further some times the same Sacramentary receiueth vvordes into the Canon vvhich before he had rejected For example Beza in one edition of his new Testament in the end of the eight chapter of S. Iohns Gospel putteth in these wordes See the newe Testaments translated by Beza of the yeares 1556. and 1565. And his Testament translated into English by L. T. printed anno 1580. Iesus passing through the midst of them c. vvhich in another edition with great vehemency he rejecteth wherefore although Beza in his edition of the yeare 1556. leaue the said vvordes out yet in Bezaes englished Testament of the yeare 1580. they are admitted And these thinges in like sort manifestly conuince that the Sacramentaries in admitting and rejecting bookes of Scripture are led by their owne judgement and fancy not by any diuine or infallible rule Moreouer diuers parcels of holy Scripture as I haue declared aboue haue bin in times past of doubtful authority of which most of our aduersaries haue receiued some into the Canon and rejected others For example our English Protestants haue receiued the Epistle to the Hebrewes and the Apocalipse and rejected the books of the Machabees of Iudith Tobias c. because the authority of these in the primatiue Church was called in question But what reason haue they for this fact haue they had any diuine testimony or reuelation commanding them to admit the first Surely none seing that they contemne the authority of the Church And wherefore receiued they not the last aswel as the first They vvil say perhaps that the first vvere admitted by diuers euen in the primatiue Church and doubted off only by some I reply that Brentius hauing named and numbred al of both sorts of them in general writeth thus Brentius in Apolog. confess Wittenb There are some of the auncient Fathers who receiue these Apocriphal bookes into the number of Canonical Scriptures and in like sort some Councels command them to be acknowledge as Canonical I am non ignorant what was done but I demand whether it were rightly and Canonically done Thus Brentius who reiecteth them al alike And that vvhich he saith may be proued true by the testimony of the third Councel of Carthage and S. Augustine as Field confesseth Concil Cartag 3. ca. 47. Augustin de doctrina Christiana lib. 2. cap. 8. Field booke 4. chap. 23. §. hence and of diuers others who receiued the bookes of Tobias Iudith and the Machabees wherefore it seemeth that not only in the judgement of Brentius but also in very deede the doubt of al was almost alike It is euident therefor◠in my judgement that the reason vvhy they rejected and reject those of the old Testament is because in some points they contrary their newe doctrine which they made and make a rule whereby to discerne which bookes are Canonical Hence they receiued those which they could make in outward shewe seeme to fauour their opinion and rejected others and this is the cause why Luther rejecteth more bookes then the later Sectaries For he being the first that beganne to preach this newe Gospel could not presently forge and inuent newe glosses and interpretations vpon al the bookes of Scripture that opposed themselues against the same vvherefore he rejected sundry such bookes vvhich afterwardes his followers hauing inuented such glosses and interpretations receiued This also moued the same Luther to affirme those to be the best Euangelists Luther tom 5. praefat in epist. Petri. fol. 439. Centuriat 2. ca. 4. p. 260. who most especially and most earnestly teach that only faith without workes doth justifie and saue vs of which he inferreth that S. Paules epistles may more properly be called the Gospel then either the Gospel of S. Mathewe S. Marke or S. Luke His disciples the Centuriatores likewise yeeld this reason vvherefore the epistle of S. Iames is to be rejected that in the second chapter he affirmeth that Abraham vvas not justified by faith only Zwinglius in explanat art 57. tom 2. fol. 100. but by workes Zwinglius also affirmeth that although the second booke of the Machabees were in the Canon yet that the authour of it maketh himselfe suspected by this that writing an history he doth set downe a point of doctrine concerning praier for the dead By which it is manifest that they measure Canonical Scripture by their faith not their faith by
no part of this assertion is true The first is shewed false in my discourse of some particular rules especially by this that no man can assure himselfe that the hath an illumination of the vnderstanding vnto vvhich I here adde that he cannot likewise assure himselfe that he hath exactly obserued such rules and that he is euery way sufficiently disposed in minde and furnished with learning according as they require neither can he lastly proue the sufficiency of them as I haue also shewed The second part of his assertion is much lesse true for no man can proue the truth of that to an other of which he cannot be assured himselfe Fourthly I may inferre that no man who obserueth not these rules hath true faith and the reason is manifest because the Scripture thus interpreted as Field saith is the ground of their faith Field booke 3 chap. 42. §. if this kinde wherefore whosoeuer expoundeth it otherwise is not faithful By which I exclude from the number of the faithful according to this rule not only such men as are carnal not spiritual and such as are not disposed in minde according to the second rule but also al persons vnlearned vvho haue not the knowledge of such histories arts and sciences as may helpe nor of the original tongues according to the two last rules Neither can it be said that such are to learne of others for as I haue proued in my second illation or collection no man can infallibly assure himselfe that another doth interpret truly And this maketh the matter the more doubtful that commonly what exposition soeuer he followe he hath more euen of the newe religion it selfe against him then vvith him yea he may finde the best of them erroneous in some points and consequently hath cause to distrust their judgement in others Fiftly out of this discourse it is euident that although we should grant this to M. Field that the bare letter of holy Scripture is sufficiently knowne by such meanes as I haue before related out of him confuted yet the true interpretation being so obscure and not certainely to be knowne by these his rules it is euident I say that whosoeuer grounding vpon these only embraceth any interpretation as diuine buildeth vpon his owne judgement and fancy not vpon diuine authority And of this and that vvhich hath already beene said in this chapter and before I finally inferre that the vvhole faith of the newe sectaries is vncertaine and lastly resolued to their owne judgement and fancy It is vncertaine because they assigne no certaine and infallible rule by vvhich they can assuredly knowe the letter or true sense of holie Scripture which they make the only ground of their faith of which accorning to the judgement of M. Whitaker in the like case Whitaker de Eccles contra Bellar. cōtrouers 2. quaest 4. cap. 3. pag. 278. as also according to al reason must needes followe an vncertainety of truth in their whole beliefe that their faith is likewise lastly resolued to their owne judgement and fancy it is apparant For although Field tel vs that * Field booke 4. chap. 13. the judgement of God the Father as supreame the judgement of the Sonne as the eternal word of God of the spirit as the fountaine of al illumination making them discerne what is true is that in which they finally rest And that the judgement or determination of the word of God is that wherein they rest as the rule of their faith and the light of diuine vnderstanding as that whereby they judge of al thinges And both he and the rest seeme to resolue al to the bare letter of holy Scripture yet it is euident that their last resolution is not the letter both because al Christians as wel as they commonly receiue the letter and consequently if the last difficulty vvere touching the letter al vvould easily be brought to an agreement And also because as Field very vvel noteth out of S. Hierome Cha. 18. ibid. Hieron in epist ad Galat cap. 1. The Gospel consisteth not in the wordes of Scripture but in the sense and meaning not in the outward rinde and skinne but in the inward path and marrowe not in the leaues of the wordes but in the roote and ground of reason of which it appeareth that the last resolution is to the sense Seing therefore that al our aduersaries in translating and expounding the Scripture build vpon their owne judgement it is euident that in their owne judgement not in the holy Scripture they set vp their last resolution in matters of faith Neither would they obtaine any other more sound foundation and stronger stay if we should grant that they remit al thinges finally to the letter of holy Scripture for this also they receiue and reject according to their owne fancies as I haue proued And in very truth I cannot sufficiently meruaile that M. Field or any other man of judgement and learning doth run these courses I meane impugne our doctrine concerning these points as absurd and in some sort impossible vvhich in deede is most prudent and diuine and fal into most grosse absurdities and inconueniences themselues For vvhereas according to the first opinion aboue related vve lastly resolue our faith into diuine reuelation vvhereunto we are aided and inclined to giue assent by the supernatural light of faith vvhich vvith vs concurreth to euery supernatural act of beliefe vnto vvhich we are prepared and disposed by most prudential motiues and arguments of credibility And vvhereas in the first act of faith we include the beliefe of a general rule by vvhich we are to be directed and which we are bound humbly to followe in al particular points of beliefe and consequently for the preseruation of vnity and deciding of controuersies acknowledge one supreame diuine and definitiue authority on earth They impugne our assertions and obtrude vnto vs for an only ground of our faith and a directour of our beliefe the holy Scripture and giue vs no prudential rules which may giue a prudent man any assured meanes how to knowe vvhich is the true letter or which is the true sense of the same Yea assigne such meanes and rules which are proued insufficient by their owne dissention concerning these very points And besides this that vvhich we vpon such prudential motiues giue to a general authority Field booke 4 cap. 13. they rejecting with Field al such general authority must needes giue without al reason to euery particular man which is the roote of al pride and a fountaine of discord and diuision contrary to experience and not warranted by Scripture or else grant themselues to haue no faith And this is true whether they vvil haue themselues secured of the truth of their judgement by particular and extraordinary inspirations of the spirit or by the light of diuine vnderstanding or grace as Field calleth it ordinarily found in euery spiritual person See Aberus contra Carolostadian c. 7. And in
authority of him that teacheth it or some discourse of their owne vnderstanding Lastly it is also apparant that in so doing they make themselues judges ouer their Masters for vnderstanding of diuers opinions among them they choose and imbrace one as true and condemne al others as false But if their learned doctors themselues in their interpretations build vpon their owne fancies much more the vnlearned vvherefore I need not vse any long discourse of this matter Only I wil adde that it seemeth likewise necessary that he that vvil build his faith vpon the holy Scriptures should finde his whole beliefe in the said Scriptures and knowe perfectly by his owne studie what articles of faith by them are approued and consequently that he should reade ouer the vvhole Bible and conferre one place vvith another least that he be deceiued Otherwise if he beleeue others concerning these points he seemeth to build vpon their vvordes more then vpon the word of God and to fal into that which by his bretheren and him is commonly reprehended as a fault in vs. For they reprehend the vnlearned Catholikes that they rely so much vpon the authority of the Church and reade not the Scripture themselues to knowe what they ought to beleeue vvhereas if they doe not as I haue said they build themselues vpon the authority of a fewe Ministers And these reasons haue more force concerning the ignorant sectaries that cannot reade then the vnlearned that can reade especially this last for the ignorant sort cannot finde their beliefe by their owne study in the Bible and therefore must needes rely wholy vpon other mens reports But our English vnlearned and ignorant Protestants yea some of the learned sort also recurre to the statutes of the Parliament and make it as it vvere an infallible judge of al matters of religion Against these I reply that the Parliament hath no such prerogatiue See Bilson in his treatise of the perpetual gouernement of the church cha 16. pag. 371. 388. 389. seing it hath neither authority from God after such sort to enter-meddle in matters of faith for this belongeth to the Bishops and Prelates of the Church nor a vvarrant from him of not erring Yea seing that it hath erred diuers times as our Protestants themselues cannot denie the judgement of it must needes be very insufficient That they must needes grant it to haue erred I proue because it hath now approued some articles of faith which in former times it condemned This is euident because some of the articles of their beliefe nowe approued vvere censured to be heretical by a Parliament held in the first yeare of King Richard the second against the Wiccliffians in the yeare of our Lord 1380. Also by another act of Parliament in the second yeare of King Henry the fourth Further their vvhole religion vvas condemned by act of Parliament in Queene Maries daies Yea they cannot deny but some of the chiefe articles of their newe beliefe were adjudged heresies by a Parliament held in the latter daies of King Henry the eight euen when he vsed the title of supreame head of the Church of England by the statute of six articles vpon vvhich diuers of their bretheren were burned as Fox their martir-maker recordeth Wherefore I may vvel say that their religion hath beene condemned as authentically by act of Parliament as it hath beene approued And what reason haue they to beleeue more such Parliaments as haue made for them then those that make against them Moreouer it is a most absurd thing to condemne the auncient Councels of the Church of errour and yet to make the judgement of an English Parliament consisting principally of temporal men of an infallible truth Field booke 4 chap. 7. pag. 209. Finally M. Field affirmeth that we can neuer be so wel perswaded of any man or multitude of men but that we may justly feare either they are deceiued or wil deceiue and therefore saith he if our faith depend vpon such groundes we cannot firmely and vndoubtedly beleeue Which his assertion if vve apply to the English Parliament it must needes be confessed that according to his judgement vve may justly feare that either it is deceiued or wil deceiue and that vvho builds his faith on that cannot firmely and vndoubtedly beleeue and consequently it followeth he hath no faith SECTION THE SEAVENTH Of the miserable estate of the vnlearned and ignorant Sectaries HAVING proued that the vnlearned and ignorant Sectaries build their faith and religion vpon their owne fancies I thinke it not amisse to gather out of that which hath beene already said howe miserable their estate is and vpon what weake ground they stand and venture the euerlasting estate of their soules For the declaration of this let vs suppose that an vnlearned sectary being doubtful of his faith commeth to be resolued to his learned masters and let vs behold vvhat groundes of faith are deliuered vnto him by which he may make a stedfast and assured resolution vvhat then is this man perplexed in his beliefe according to our aduersaries ordinary manner of proceeding first vvished to doe verily first according to their aduise he must take the Bible into his handes and diligently viewe what faith is there deliuered and prescribed But vvhat Bible must he take into his handes no other certainely if he follow their counsaile but that vvhich is translated and corrupted by those of their owne sect not the vvord of God but the vvord of men as I haue proued before and this is the first ground which he receiueth from them Suppose this be done and that he being doubtful of this article among others whither Christ be equal and consubstantial to his Father or no turne ouer his Bible and finde those vvordes of Christ The father is greater then I Iohn 14 29. But yet finding two natures in Christ the one of God the other of man and not able to judge of vvhich these vvordes were spoken is not yet satisfied vvhat more is to be done He must conferre say they this place of Scripture vvith other such like Suppose then further that he turneth to that sentence of our Sauiour Iohn 10 30 I and the father are one and pondering vpon it findeth that the Father and the Sonne may be one diuers waies vvherefore not vnderstanding of vvhat vnity the said sentence is meant suppose that he remaine yet doubtful and cannot resolue himselfe by his Bible vvhat must he doe more He must then say the learned betake himselfe to his praiers and pray vnto God that his spirit may by his diuine inspiration teach him the true sense of the aforesaid places of scripture and resolue him of the truth Wel he doth so After his praiers either he findeth his minde inclined to one certaine interpretation and opinion or no If not then he is yet doubtful But if he doth finde his minde so inclined is he consequently sure that he hath attained to the truth Howe knoweth
that Peter Lombardes doctrine is truly golden their 's dirty and filthy Thus discourseth Stancarus one of their owne company Yet who knoweth not that Peter Lombard by the Catholikes is accounted but among the middle sort of diuines and who is so bold as to compare him to S. Hierome especially in translating and expounding the Scriptures But the more to weaken the credit of their translated Bibles vvhich they boast to be drawne and featched from the very fountaines themselues to wit from the Hebrewe Greeke text in which tongues the scriptures were first penned let vs here adde not only that they are not sincerely featched from thence as hath beene sufficiently proued before euen by the testimonies of Protestants themselues but also that the said fountaines and that likewise according to the judgement of Protestants are not now pure and sincere but in some places haue beene corrupted I haue in like sort proued before this last point as farre forth as it concerneth the Greeke text of the new testament And although something hath beene said of the Hebrew text of the old yet in this place I wil relate for further proofe of the same certaine sentences of Castalio Conradus Pellicanus and D. Humfrey in vvhich this is plainely auouched For the first of these writing in defence of himself against one that maintained the sincerity and purity of the Hebrewe text hath these wordes Castalio in defens suae translat pag. 227. This good fellowe seemeth to be of that opinion as in manner al the Iewes are and some Christians drawing neare to Iudaisme or Iudaizing in this respect that he thinketh no errour euer to haue crept into the Hebrew Bibles that God would neuer suffer that any word should be corrupted in those sacred bookes as though the bookes of the old testament were more holy then those of the newe in the which newe so many diuers readings are found in so many places or as though it were credible that God had more regard of one or other litle word or sillable then he had of whole bookes whereof he hath suffered many I say not to be depraued but to be vtterly lost Thus Castalio And in his discourse following he calleth this high opinion of the Hebrewe text a Iewish superstition Conrad Pellic tom 4. in Psal 85. v. 9. alias 8. Conradus Pellicanus expounding these wordes of the 84. Psalme vers 9. Qui conuertuntur ad cor which in one of our English Bibles are thus translated * Bibl. 1592. Bible read in Churches That they turne not againe to folly and an other That they turne not againe writeth after this sort The old interpreter seemeth to haue read one way whereas the Iewes nowe reade another which I say because I would not haue men thinke this to haue proceeded from the ignorance or slouthfulnesse of the old interpreter Rather we haue cause to finde fault for want of diligence in the Antiquaries and faith in the Iewes who both before Christs comming since seeme to haue beene lesse careful of the Psalmes then of their Talmudical songes Hitherto are his wordes Humfred lib. 1. de rat interpret pa. 178. Idem ibid. lib. 2. pag. 219. In like sort D. Humfrey telleth vs that the reader may easily finde out and judge howe many places the Iewish superstition hath corrupted And againe I like not saith he that men should to much followe the Rabbins as many doe for those places which promise and declare Christ the true Messias are most filthily corrupted by them Such is the judgement of these sectaries Perhaps some man vvil deeme these to be men of no account among Protestants but it is not so D. Humfrey is wel knowne Humfre ibid. lib. 1. pag. 62. 63. 189. and he matcheth Castalio with the best and affirmeth the Bible by him translated to be most paineful most diligent most throughly conferred examined sifted and polished Gesnerus also a sectary of no smal fame giueth him this commendation Castalio hath translated the Bible so diligently Gesnerus in Bibliotheca and with so singular fidelity according to the Hebrewe and Greeke that he seemeth farre to haue surpassed al translations of al men whatsoeuer haue hitherto beene set forth Finally Conradus Pellicanus vvas Professor of the Hebrewe tongue in Zuricke And out of this vvhole discourse it is euident that although vvee should suppose the authority of the Church not to be infallible and that both vve and our aduersaries build only vpon the bare letter of holy Scripture yet that the said letter is a farre more sound and firme ground as it is translated and expounded by vs then it is as it is translated and expounded by our aduersaries For although vve both challenge to our selues the holy Scriptures yet our translation and interpretation is of greater authority then theirs We also for the proofe of the sense by vs receiued offer to be tried by the censure of al our auncestors from vvhome together with the letter we haue receiued also that sense which vve embrace Contrariwise they both in their translation and exposition build onlie vpon their owne judgement and haue no further proof or authority And this I say is true although we should make the Church subject to errour and grant the bare letter of Scripture to be the ground of our aduersaries beliefe But as I haue proued the authority of the Church is infallible and diuine and besides this the newe sectaries build not vpon the letter of holy Scripture Secondly I inferre of that which hath beene said that our aduersaries according to their doctrine haue no infallible meane whereby to knowe what articles of faith haue beene reuealed by God to his Church and consequently that they want a condition necessary to true faith And this is manifest both because they make the Church which God as I haue shewed hath ordained to be the ordinary meane for vs to come to the knowledge of such thinges subject to error and also because the bare letter of Scripture vvhich they ordinarily pretend in this case is insufficient neither doe they build vpon it as I haue proued Thirdly I conclude that absolutely al the professors of the newe Gospel ground their faith and religion vpon the judgement and fancy of man not vpon any diuine authority Hence they measure the omnipotent power of God by their owne weake vnderstanding and in those misteries vvhich being aboue the reach of reason cannot be by it comprehended they cry out vvith the Iewes howe can this be Iohn 6. v. 52. Ciril lib. 4. in Ioan. cap. 13. which word howe saith S. Ciril Bishop of Alexandria is a Iewish word and worthy of al punishment This also vvas in some sort confessed by king Henry the eight the first head of our English Church For being desirous after his denial of the Popes supreamacy to make some innouation of religion within his dominions he published as Hal Hollinshed and Stowe
Cipriā epist 40. 70. 55. 69. 71. 73. see him also in exhortat ad Martirium cap. 11. the Century writers who are esteemed very diligent searchers of antiquity taxe S. Ciprian for his doctrine touching the Popes supreamacy Secondly the doctrine of S. Ciprian taught in this booke agreeth exceeding wel with that which is found throughout al his epistles in vvhich vve finde the same sentences almost in the very same wordes which Iames denieth to be in his manuscript copies of the booke of the vnity of the church as that there is one God one Church and one Chaire founded vpon Peter that the Church was built vpon S. Peter that our Lord chose him the first or chiefest that he instituted the origen of vnity from him c. Peraduenture some man wil say these epistles are also corrupted but first I thinke they are not found otherwise in the Manuscript copies mentioned by Master Iames then they are in the printed bookes For vvere they it is like he vvould not haue passed it vvith silence as he doth Secondly neither Perkins nor any other affirmeth these epistles to be corrupted Thirdlie one of these Epistles in vvhich it is said that our Lord did choose S. Peter the first or chiefest and that vpon him he built his Church is cited by S. Augustine August to 7. de bapt cont Donat. cap. 1. Cipr. ep 72. ad Quintum vvho also alleageth those very vvordes as S. Ciprians which are in the printed copies to vvit Nam nec Petrus quem primum Dominus elegit super quem edificauit Ecclesiam suam c. For neither S. Peter whome our Lord chose the first or chiefest and vpon whome he built his Church c. And moreouer after S. Ciprians vvordes he addeth himselfe Behold where Ciprian rehearseth which also we haue learned in holy Scriptures that the Apostle Peter in whome the Primacy of the Apostles through so excellent grace is higher then others c. Thus S. Augustine of which it is most euident that this Epistle among al the rest is not corrupted and yet here is almost said as much in substance of this matter as is in his booke de vnitate Ecclesiae Finally the vvordes vvhich Iames vvil haue excluded from S. Ciprians booke de vnitate Ecclesiae are so agreeable to this holy Fathers stile and phrase and so fitting his discourse that no man can almost suspect them to be added But it may be demanded howe it falleth out that they are wanting in the Manu-script copies mentioned by M. Iames In very truth if there be such auncient copies and there be nothing razed out of them I cannot but thinke that they were written out before the art of printing was inuented by some Wicliffian Heretike or if they came out of some forraine country by some Schismatike or other that held with some German Emperor against the Pope That the Wicliffians vvere very potent and preuailed much in our Country we may gather out of that vvhich is said by Stowe in his Chronicle and in the yeares 1414. and 1377. And Walsingham vvriteth Walsingham anno vlt. Edward 3. that the Vniuersity of Oxford in particular vvas cold in resisting him Walsingham in vita Richardi 2. anno 1378. Nay their coldnesse vvas such that Gregory XI Pope in the yeare 1378. vvrote his Breue to it and reprehended them of the said Vniuersity for their coldnesse and slacknesse AN INDEX OR TABLE OF AL THE CHAPTERS AND SECTIONS OF THIS TREATISE The first part of the groundes of the old religion CHAPTER 1. Of the first ground of Catholike religion to wit that there is a God and that God by his prouidence gouerneth al thinges page 1. Section 1. That there is a God page 2. Sect. 2. Almighty God hath care of worldly affaires and ruleth al things by his diuine prouidence page 10. Chap. 2. Of the second ground of our religion to wit that the soule of man is immortal and that it shal either be rewarded euerlastingly in heauen or punished euerlastingly in hel page 12. Chap. 3. Of a third principal ground of our faith to wit that Christian religion only is the true worship of God page 16. Chap. 4. That among Christians they only that professe and embrace the Catholike faith and religion are in state of saluation and doe truly worship God page 24. Chap. 5. Sect. 1. Of the definition and conditions of true faith p. 28. Sect. 2. That faith is a most firme assent of the vnderstanding page 29. Sect. 3. Faith is of thinges incomprehensible by natural reason and consequently obscure page 30. Sect. 4. By true Christian faith we beleeue such misteries as God hath reuealed to his Church page 32. Sect. 5. That true faith is built vpon diuine authority page 34. Sect. 6. Besides the reuelation of God some infallible propounder of the articles of our faith is necessary and that they are propounded vnto vs by the Catholike Church page 36. Chap. 6. Sect. 1. Of the supreame and infallible authority of the Catholike Church page 38. Sect. 2. The whole summe of Christian doctrine by word of mouth not by writing was committed by Christ to his Apostles page 39. Sect. 3. The Church cannot stray from the rule of faith receaued nor erre in matter of faith or general precepts of manners which is proued first because the holy Ghost directeth her in al truth page 42. Sect. 4. The same is proued by other arguments page 44. Sect. 5. That the testimonies of holy Scripture and other proofes brought for the infallible and diuine authority of the Church cannot be applied to the Church considered as it comprehendeth al faithful Christians that are and haue beene since Christes ascention or since the Apostles daies but vnto the present Church of al ages page 52. Sect. 6. That the same testimonies and proofes conuince an infallible judgement of the Church concerning euery article of faith not only concerning certaine of the principal page 56. Sect. 7. That to saluation it is necessary to beleeue the whole Catholike faith and euery article thereof page 58. Chap. 7. Of the holy Scripture which is the first particular ground of faith in the Catholike Church page 61. Sect. 1. Howe the Scripture is knowne to be Canonical page 61. Sect. 2. Concerning the sense or exposition of holy Scriptures and first that the Scriptures are hard and receiue diuers interpretations p. 67. Sect. 3. The Scriptures may be falsly vnderstood and that euery priuate man may erre in the vnderstanding of them page 69. Sect. 4. That the letter of holy Scripture falsly interpreted is not the word of God page 72. Sect. 5. The true sense of the holy Scripture is to be learned of the Catholike Church who is the true judge thereof page 75. Sect. 6. An objection against the premises is answered and the question concerning the last resolution of our faith is discussed page 78. Chap. 8. Concerning the second particular ground of Catholike
religion to wit Apostolike Traditions page 86. Sect. 1. Of Apostolike Tradition in general page 86. Sect. 2. Of vnwritten Traditions in particular page 91. Chap. 9. Of general Councels which make the third particular ground of Catholike religion page 97. Chap. 10. Of the decrees of the supreame visible Pastour of the Church which make a fourth particular ground of our faith and of other grounds hence proceeding page 108. Sect. 1. Containing a briefe explication or rehearsal of the Catholike doctrine concerning the Popes supreamacy page 108. Sect. 2. The aforesaid doctrine is proued page 113. Sect. 3. That the decrees of the Bishop of Rome when he teacheth the Church as supreame Pastour are of diuine and infallible authority and of some other groundes of faith flowing out of these page 127. Sect. 4. The opinion of some sectaries that the Pope is Antechist is briefly confuted and two objections against the premises are answered p. 133. Chap. 11. Of the consent of the auncient Fathers and the general doctrine of the Catholike Church in al ages page 140. Chap. 12. Containing the conclusion of the first part page 144. THE SECOND PART In which is proued that the newe sectaries build their faith vpon no diuine authority but that the ground of al their beliefe and religion is their owne judgement and consequently that they haue neither true faith nor religion CHAPTER 1. That by their doctrine they deny or at the least weaken the three principal and general groundes of Christian religion set downe in the three first chapters of the first part page 1. Section 1. The number of Atheists among them is great and of the causes by them giuen of this impiety page 1. Sect. 2. Of our aduersaries doctrine concerning the immortality of the soule heauen and hel page 8. Sect. 3. Of our aduersaries impious assertions concerning Christ and Christian religion page 12. Sect. 4. That in like sort they weaken the principal proofes of the said three groundes page 19. Chap. 2. The newe Sectaries debase the true Christian faith and in place of it extol a presumptuous faith by themselues inuented page 26. Chap. 3. That our aduersaries deny the infallible authority of the Church and affirme it to haue erred and perished page 30. Chap. 4. They reject al particular groundes of faith aboue assigned and proued to bee found in the Church of Christ besides the holy Scriptures page 32. Chap. 5. They build not vpon the holy Scripture and first that the bare letter of holy Scripture only is not a sufficient ground of Christian faith and religion page 47. Sect. 1. In which this is proued because by Scripture the Scripture it selfe cannot be proued Canonical It is also argued that according to the sectaries groundes there is no Canonical Scripture and some principal reasons especially inspiration of the spirit which they alleage for the proofe of such Scripture are refelled page 47. Sect. 2. In which the same argument is prosecuted and two things principally are proued First that the newe Testament receiueth smal authority if we beleeue our aduersaries by this that it was written by the Apostles and Disciples because they accuse them of errour Secondly because they confesse the text of Scripture to be corrupted p. 67. Sect. 3. The same is proued because euery Christian is bound to admit and beleeue certaine propositions neither expresly contained nor according to some mens judgements so euidently gathered out of the holy Scripture page 75. Sect. 4. The insufficiency of the bare letter of holy Scripture is proued by other arguments especially by this that the true interpretation cannot be infallibly gathered out of the letter page 78. Chap. 6. The newe Sectaries Bibles containe not the true word of God page 83. Sect. 1. In which this is first proued concerning al their Bibles in general page 83. Sect. 2. That Luther Zwinglius Caluin and Beza in particular haue corruptly translated the Scriptures page 84. Sect. 3. Our English sectaries also haue falsly and corruptly translated the Scriptures page 90. Sect. 4. Containing false translations against the authority of the Church Traditions honour of Images Purgatory and the honour of Saints page 92. Sect. 5. Of their corruptions against inherent Iustice Iustification by good workes Merit of good workes and keeping the Commandements and in defence of their special â—aith vaine Security c. and against Freewil and Merits page 94. Sect. 6. Of their false translations against the Real presence Priest-hood election of Bishops single life of Priests Penance and satisfaction for Sinne the Sacrament of Matrimony and some other points p. 96. Sect. 7. That the Professors of the newe religion in corrupting the Scriptures followe the steps of the auncient Heretikes and what followeth of this discourse page 101. Chap. 7. That they build not vpon the letter of holy Scripture contained as they say in their owne Bibles page 103. Sect. 1. In which this is proued first because the propositions which they tearme of their faith are not in expresse tearmes contained in the Scripture page 103. Sect. 2. The same argument is confirmed by the testimonie of some Protestants concerning the true sense of some wordes of Scripture alleaged for our Catholike doctrine touching justification in the Section before page 106. Sect. 3. The like discourse is made concerning a place of Scripture alleaged for the real presence page 114. Sect. 4. The followers of the newe religion in diuers matters obserue not the letter of their owne Bibles page 130. Chap. 8. In receiuing translating and expounding the holy Scriptures they only build vpon their owne fancies and judgement and that they haue no other ground page 134. Sect. 1. In which this is proued by their doctrine and dissention concerning the bookes of Canonical Scripture and their altering of the text of the same page 134. Sect. 2. The same is confirmed by their translations and expositions of holy Scripture page 141. Sect. 3. Concerning the newe exposition of those wordes This is my body in particular page 146. Sect. 4. That certaine rules prescribed by Field for the true vnderstanding of Scripture of themselues alone without the censure of the Church are insufficient to assure vs that our exposition made is of diuine truth page 149. Sect. 5. Concerning their deductions out of holy Scripture that they likewise are framed by them according to their owne fancies and of their accusations of one another touching these matters page 157. Sect. 6. The vnlearned and ignorant sectaries in receiuing and expounding the holy Scriptures likewise build vpon their owne fancies and judgements and haue no other ground of their faith and religion p. 161. Sect. 7. Of the miserable estate of the vnlearned and ignorant Sectaries page 166. Sect. 8. That the newe sectaries alleage Scriptures to confirme their new doctrine it is no certaine argument that they build their faith and religion vpon the said Scriptures page 172. Chap. 9. In which is proued by the newe Sectaries
A TREATISE OF THE GROVNDES OF THE OLD AND NEWE RELIGION DEVIDED INTO TWO PARTS ¶ Whereunto is added an Appendix containing a briefe confutation of WILLIAM CRASHAW his first Tome of Romish forgeries and falsifications MATH 7. VERS 24. ¶ A wise man buildeth his house vpon a rocke a foolish man vpon the sand ANNO DOMINI M. D.C.VIII THE PRINTER TO THE READER I Desire thy fauourable censure and pardon CVRTEOVâ— READER in regard that diuers faults haue escaped in printing this Treatise of which I may justly excuse and free my selfe from those of greatest moment for that the Authour through most earnest occasions contrary to his expectation could not be neare at hand whereby to haue had such due perusal thereof as was most meete and requisite before it passed through my handes Moreouer concerning the Preface in particular I am to aduertise thee that it is with his direction made more briefe then it was first penned and that thereby through the messengers fault in forgetfulnesse the said Preface performeth not that which is mentioned in the third point of the argument before it which should haue beene left out As thy experience wil I doubt not moue thee to consider with what difficulties our writers as also our selues put any thing to the presse so I hope hereafter their endeauours and mine also shal be in such thinges amended In the meane space referring thee to the Errata I humbly request thee againe not to blame vs altogither but pray for vs. Your poore Catholike Countriman THOM. R. THE PREFACE TO THE READER In which the occasions of the penning and publishing this Treatise as also the argument of the same are briefly deliuered Moreouer to free the Protestant readers minde before hand from obstinacy three points are proued euen out of writers of the newe religion first that more of the said religion condemne euery particular persons beliefe of that profession then approue it secondly that manifest truthes are denied and falshoods mainetained by the chiefe sectaries lastly that according to the confession of the same Authours our religion and faith is true their 's false IF justly he be judged by our Lord and Sauiour vvorthy of reproach CHRISTIAN READER vvho minding to build a towre Luke â—eâ— 28. c. doth not first sit downe and reckon the charges that are necessary whether he haue to finish it but after that he hath laid the foundation for want of ability is constrained to leaue his worke imperfect I knowe not howe diuers of this our vnhappy time can be excused from blame vvho spend al the daies of their liues in laying the foundation of a towre and neuer come so far as to place one stone there-vpon Our principal endeauour in this vvorld ought to be to erect in our soules a towre or spiritual edifice of vertue the ground of vvhich edifice is faith and such is the misery of these our daies 1. Corinth 3. vers 12. that diuers persons are so farre from building vpon this foundation gold siluer or pretious stones that they doe nothing else but alwaies busie themselues about the said foundation my meaning is that they so occupy or rather vexe themselues continually in discussing matters concerning their beliefe that they either remaine alwaies wauering without any sure ground of faith or at the least if not altogether verily for the most part wholy neglect their spiritual progresse in vertues of higher perfection In which their manner of proceeding I say they cannot be censured lesse faulty then he who consumeth the whole course of his life in laying the foundation of a house or sumptuous pallace and neuer goeth or seeketh to goe so farre as to build the walles or any other part of the same Nay the first must needs be deemed much more faulty then this fond builder because their edifice is of greater importance then the setting vp of any such material house or pallace I intend not hereto shew by the authority of the holy Scripture and the testimonies of the auncient Fathers both which yeeld me most plentiful proofes in this matter that faith is only the foundation and not the whole cause of our justification neither is there any great neede in this place of entering into any such discourse For besides that no man according to the rules of reason can esteeme him a perfect Christian vvho doth only beleeue rightly without proceeding any further because certaine it is that faith of it selfe doth only perfect the vnderstanding and not the vvil and that a right vnderstanding profiteth litle except the wil be conformable it is euen as apparant moreouer this assertion as far forth as it conduceth to my purpose seemeth to be granted euen by our aduersaries the followers of the newe religion For they distinguish especially two sorts of faith See part 2. of this Treatise chap. 2. the one they cal a faith historical the other a faith justifying the first they confound vvith that which we hold being joyned with hope and charity to justifie vs and this they deny not to be the ground not the vvhole cause of our justification for this effect and prerogatiue they attribute to the second of vvhich hereafter vvherefore euen according to their doctrine the truth of that vvhich I haue auerred must be admitted Notwithstanding it may be objected against it that the misteries and articles of our faith are diuers aboue the reach of our natural reason and therefore that a great time is requisite to this that the truth of euery one of them be throughly searched a certaine resolution concerning euery point setled I answere that this in very deede if al be true which is taught by the said followers of the new religion cannot be denied for they making the bare letter of holy Scripture the only rule and guide of their faith must consequently in like sort affirme that no man can euer come to a certaine knowledge what is to be beleeued touching the articles of religion except by diligent discussion he plainely and infallibly drawe the truth from the said letter of holy Scripture which if he could by any meanes compasse yet he cannot doe vnlesse among other thinges he reade ouer the whole Bible conferre one place vvith another c. and so in this study consume almost al the daies of his life But according to the truth God who is goodnesse it selfe hath farre otherwise and better prouided for those that are desirous to serue him and more richly to adorne their soules with vertue For he hath ordained a visible guide indued vvith life and reason and therefore apt to instruct and judge vvhose doctrine and judgement he hath warranted from errour and falsehood of whome euery person vvith diuine assurance of truth in a very short time may perfectly be taught what he is to beleeue For the better effecting of this he hath also left in her sacred bosome other more particuler but diuine and infallible grounds besides his holy
study of controuersies and hauing no learned friend at hand with whome I might conferre the more to perfect my selfe in such kinde of arguments vvhich vvithout conference or vvriting can hardly be done it came into my minde to enlarge my selfe much more vpon the said reasons And truly so much matter occurred vnto me being busied in these exercises that I thought it meete to deuide my twelue reasons into two treatises of vvhich the one I called a treatise of the groundes of the old and newe religion the other a treatise of the definition and notes of the Church Hauing finished the first I communicated it to some one or two of my familiar friends who were desirous to see it and so by some meanes it came to the sight of some persons esteemed learned and judicious who thought it might profit many if it were more common and therefore were desirous to haue it printed This was the beginning of my writing in this kinde and thus the one of these treatises besides my first intention or expectation is nowe passed the print I trust without any rash presumption or boldnes in me seing that I rather haue yeelded to the desire and aduise of men thought to be of mature judgement discretion and learning then for any other respect haue followed my owne fancy or inclination Nowe to giue my reader here a certaine taste of the contents of that which I intend here to publish as also of my manner of proceeeding I thinke it meete to aduertise him that in it I haue principally by apparant arguments proued two thinges the one that we Catholikes ground our faith and religion vpon the diuine authority of God the other that our aduersaries I meane the newe sectaries build their faith and religion I take these vvordes in an ample signification vpon their owne judgments The first is performed in the first part in which I haue shewed such groundes as the Catholikes build on to be of diuine authority The second in like sort is conuinced to be true in the second part vvhere I haue declared euen to the eie that the followers of the newe religion reject al other such groundes besides the holy Scripture vvhich also I haue proued them to reject and receiue translate and expound not according to any diuine ground but as it liketh their owne fancies consequently I haue demonstrated that in summe they haue no other foundation whereon they build but this that their beliefes seeme true to their owne natural reason It may be demanded what proofes I vse in these my discourses I answere in fewe vvordes that I bring forth proofes out of the holy Scripture I alleage the auncient Fathers and vvriters such as liued and wrote within the first sixe hundred yeares after Christ which some Protestants challenge to haue beene of their faith and religion and therefore allowe of their testimonies I cite moreouer the sentences of diuers Sectaries of these our daies vvho confesse that to be true which I endeauour to proue not the testimonies of Anabaptists Libertines Tritheists Trinitarians or of any others commonly by Protestants censured to be Heretikes but of such as are vsually by al sorts accknowledged to be writers of their Protestant family and members as they say of their reformed Churches In alleaging of which sentences of our aduersaries for the benefit of those that vnderstand not the Latin tongue I haue obserued this as much as I could that I haue taken them out of bookes either written in English or translated into English that so euery person might easily turne vnto them Neither ought the testimony of such sectaries to be thought by any man a weake argument for what proofe almost being not diuine can be of greater force then the confession of an aduersary or enemy touching the truth of that which is censured false by his doctors and the innocency of him whome he hateth and impugneth or the falsehood of his owne chiefemasters doctrine and the guiltinesse of himselfe or such as he loueth or are of his owne brotherhood And hence it is that M. Whitakers a Protestant of no meane fame Whitaker de Eccles controuers 2. cap. 14. pag. 366. graunteth that argument to be strong which is drawne from the confession of aduersaries Finally sometimes I bring forth some natural reasons and congruences prouing the conueniency of that which is auouched For we may wel assure our selues so if I doe not forget my selfe saith S. Augustine that God hath done vvhatsoeuer in right reason vve shal finde to be best These be the proofes of mine assertions and others then these I seldome or neuer vse But the better to declare my sincere dealing herein and also to shew the force of such testimonies of auncient Authors as I alleage I haue added before this treatise a table of al such Councels extant as I finde celebrated within the said first sixe ages as likewise of al the writers of those times which I finde to haue left any workes commonly alleaged in schooles to their posterity I haue moreouer noted out of good and approued authors the yeare in vvhich such Councels were celebrated and in which such writers either flourished or departed out of this world Al these things I haue performed with as great sincerity as the want of bookes hath suffered me And in very deede I may truly protest that willingly and wittingly I haue wronged no one writer in misalleaging his wordes or meaning be he Catholike or be he Protestant be he Auncient or be he Moderne It may be some faults haue escaped me but against my wil. Neither doth our Catholike cause neede any such jugling or false dealing the truth is so manifest on our side and the proofes of the same so many and pregnant But before my reader enter into the viewing of these my discourses that he may reape the greater profit of his labour I must earnestly craue one thing at his handes to wit that if he be of an other religion then is here defended before hand he doe not harden his hart and vvith obstinacy determine not to change his opinion or practise whatsoeuer he heare reade or vnderstand said against it or in proofe of an other way It behoueth euery Christian to be of a right hart and a good wil. Much is said in the holy Scripture both in commendation of the one and of the other The Prophet Dauid in the Psalmes often commendeth them that are recti corde right in hart and in particular inuiteth them to the praise of almighty God The Angels at the birth of our Lord did sing this Hymne Luke 2. v. 14. Gloria in altissimis Deo in terra pax hominibus bonae voluntatis Glory in the highest to God and in earth peace to men of good wil. And who hath a right hart and is of good wil Verily he that doth not obdurate himselfe against God but is desirous and by al meanes seeketh to conforme his wil to Gods wil
1. vers 19. S. Augustine in place of the word argument vseth the word conuiction affirming faith to be a most firme proofe and demonstration of thinges not appearing Hence S. Peter hauing declared that he sawe with his eies the glory of Christ in his transfiguration and heard with his eares the voice of God the Father addeth these wordes And we haue the prophetical word more sure By which he doth insinuate vnto vs that the knowledge of holie misteries by faith in the Scripture is more certaine then the knowledge which we receiue by the benefit of our senses Basil in ps 115. in moral reg 80. ca. 21. which perhaps moued S. Basil to affirme that no knowledge in vs is so firme and certaine as faith And the reason of this is because as I wil proue in the fift section faith is built vpon the infallible authority of God SECTION THE THIRD Faith is of thinges incomprehensible by natural reason and consequently obscure THE Diuines most trulie affirme that the object or subject of our supernatural faith is God as God because al thinges which by it are knowne and beleeued tend to this that by supernatural and reuealed groundes we attaine to as ful a knowledge of him as can by vs be had in this life Wherefore I may wel say that by faith we beleeue misteries aboue our reason although none cōtrary to our reason for faith only leadeth reason further then of it selfe it can reach and maketh it stoope and submit it selfe to the most certaine reuelation of God notwithstanding that he doth manifest vnto it misteries which in some sort seeme to resist our sense and reason This is signified vnto vs in the description of faith euen nowe alleaged out of the Apostle by those wordes of thinges not appearing for like as a Rom. 8. vers 24. hope according to the same Apostle that is seene is no hope For that which man seeth saith he wherefore doth he hope So faith of thinges seene and most certainely knowne by natural reason is not faith For that which a man seeth knoweth howe can he beleeue Neither doe those wordes of our b Ioh. 20. vers 29. Sauiour to S. Thomas the Apostle because thou hast seene me Thomas thou hast beleeued make against this For S. Thomas c Greg. ho. 26. in Euang as S. Gregory noteth sawe one thing and beleeued an other he sawe Christes humanity and beleeued his diuinity For this cause further the Apostle aboue cited telleth vs d Rom. 10. vers 17. Hebr. 11. vers 3. that faith is by hearing and that by faith we vnderstand that the worldes were framed by the word of God c. S. Augustine also auoucheth that e Aug. tra 79. in Ioā the praise of faith standeth in this that the thing be not seene which is beleeued f Aug. tra 43. in Ioā For what a great thing is it saith he if that be beleeued which is seene Againe faith is to beleeue that which thou seest not truth to see that which thou hast beleeued yea S. Athanasius plainely telleth vs Athanas tract de aduent cont Apol. 1. Cor. 13. vers 12. that faith conceiued of an euident matter cannot be called faith Hence it proceedeth that faith is obscure and cannot be found in heauen where al thinges are seene most clearely We see saith the Apostle nowe by a glasse in darke sort but then face to face nowe I knowe in part but then I shal knowe as also I am knowne And this obscurity of faith proceedeth aswell from the height and sublimitie of the misteries themselues reuealed which are without the compasse of our natural reason as also from the feeblenes and weakenesse of our vnderstanding which in this life being tied to our corporal senses cannot clearely apprehend thinges spiritual but only after a dimme sort by thinges visible commeth to some smal apprehension of thinges inuisible God likewise would haue it so not only to manifest vnto vs his owne Majestie and that he wil be beleeued at his word but also for mans greater humiliation and merit But although the object of faith so farre surpasse our reason and by this meanes cause obscurity in our vnderstanding yet certaine it is that God if he would might haue so declared and apparantly proued the misteries of our faith that the truth of them might haue bin farre more manifest then it is yea he might haue made it so apparant that no man of sense could haue denied them As for example Christ might if it had pleased him haue appeared after his resurrection to the whole Citie of Hierusalem yea to the whole world and by force of miracles perswasions and other such like motiues haue presently made Christian faith seeme euidently true to euery mans eie So likewise at this present it is in his power to doe for the manifestation of the truth of Catholike religion wherefore then did he not in old time and doth he not nowe proceed after this manner wherefore leaueth he the object of faith in this sense also inuironed with some obscurity I answere that most certaine it is that euery man hath or may haue if he please sufficient motiues and reasons to perswade him to imbrace the true religion and beleeue the whole summe of christian doctrine For God requireth only at our handes as the Apostle tearmeth it a reasonable obsequie or obedience Neuerthelesse he hath not vsed Rom. 11. nor doth vse al meanes possible to manifest the truth that man may merit the more by cōcurring by his free wil aided with Gods grace to the beleef of such misteries sufficiētly although not so fully as was possible proued to be reuealed by God himselfe For the more reason and proof that the wil hath to perswade her the lesse thankes she deserueth for obeying and so much the lesse reward shal be reaped by man in heauen by howe much the stronger arguments he hath to moue his vnderstanding to beleeue because one only argument infalliblie prouing any article to be reuealed by God is sufficient to make it the object of faith although the matter seeme neuer so obscure yea although it seeme in some sort repugnant to the ordinary course and nature of sensible creatures and thus much of the second point SECTION THE FOVRTH By true Christian faith we beleeue such misteries as God hath reuealed to his Church THIRDLY I am to proue that by faith we beleeue such misteries as it hath pleased the diuine Majestie of God to reueale vnto his Church and this likewise is easily proued out of the foresaid description of faith deliuered vnto vs by the Apostle For what other thinges are those which not appearing to our senses and vnderstanding faith causeth vs to beleeue but the articles of our faith and what doe these containe but such misteries as God hath reuealed to his Church yet least the peruerse humour of any man might otherwise vnderstand his wordes he hath
added soone after that by the faith by him described we vnderstand that the worldes were framed by the word of God that by this faith Noe built the arke c. which effectes cannot be attributed to any other faith then to that by which we beleeue the articles of Christian religion But because our aduersaries seeme so much to impugne this doctrine let vs proue the same out of other places of the newe Testament and first out of these wordes of our Sauiour to his Apostles Mar. 16. v. 15.16 going into the whole world preach the Gospel to al creatures He that beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned In which as we see commission is giuen to the Apostles to preach the Gospel And what Gospel truly no other but the whole summe of Christian doctrine touching the incarnation life passion resurrection ascension other articles of Christian beleefe This Gospel the Apostles preached and as it was then foretold by Christ in the wordes immediately following confirmed with miracles And whosoeuer beleeueth this Gospel and is baptised if to his faith his actions be agreable shal be saued contrariewise who beleeueth it not shal be damned wherefore this faith concurreth to our justification and consequentlie is that faith which is required in al Christians This faith our Lord and redeemer highly commended and rewarded in the holie Apostle S. Peter Math. 16. vers 16.17 c. when as for confessing him to be Christ the sonne of the liuing God he pronounced him blessed and promised to build the Church vpon him and to giue him the keyes of the kingedome of heauen This faith and no other was in S. Martha when to our Sauiour saying I am the resurrection and the life Ioh. 11. vers 25. he that beleeueth in me although he be dead shal liue euery one that liueth beleeueth in me shall not die for euer beleeuest thou this she said to him yea Lord I haue beleeued that thou art Christ the sonne of God that art come into this world And consequentlie this is the faith which maketh vs liue for euer and preserueth vs from eternal death This faith was in S. Thomas the Apostle when touching the woundes of our Sauiour after his resurrection he cried out my Lord and my God Of which I inferre Ioh. 20. v. 28. c. that they are pronounced by Christ blessed that are indued with this faith when he replied to his said Apostle Blessed are they that haue not seene and haue beleeued Act. 2. v. 4.10.13.17 This faith and no other S. Peter and S. Paul preached to the people as appeareth in their sermons recorded in the acts of the Apostles This faith S. Phillip before baptisme required in the Eunuch saying Loe water who doth let me to be baptised S. Phillip answered Act. 8. vers 36. If thou beleeue with al thy hart thou maiest and the Eunuch replied I beleeue that Iesus Christ is the sonne of God vpon which confession he receaued that holie Sacrament Rom. 4. vers 22. Ibid. v. 19. By this faith Abraham as the Apostle testifieth was justified for it was reputed him to justice that he beleeued God promising him that he should be the father of many nations and that not considering to vse the Apostles wordes his owne bodie nowe quite dead and the dead matrice of Sara he staggered not by distrust but according to the promise of God expected a sonne This word of faith the same Apostle according to his owne testimonie preached to the world Rom. 10. vers 8.9 1. Cor. 15. ver 3. c. 1. Ioh. 5. v. 1.4 5. Ioh. 3. ver 36. that who confesseth with his mouth our Lord Iesus Christ and in his hart beleeueth that God hath raised him vp from the dead shal be saued This Gospel he deliuered that Christ died for our sinnes that he was buried and that he rose againe the third day c. Whosoeuer saith S. Iohn beleueth that Iesus is Christ is borne of God againe this is the victorie which ouercommeth the world our faith who is he that ouercommeth the world but he that beleeueth that Iesus is the sonne of God Hitherto S. Iohn the Euangelist And this is to beleeue in the sonne of God which who doth according vnto Christes wordes hath life euerlasting Ioh. 20. vlt. Finally to cause in our soules this faith S. Iohn as he witnesseth himselfe and consequently also the other three Euangelistes wrote his Gospel These thinges saith he are written that you may beleeue that Iesus is Christ the sonne of God and that beleeuing you may haue life in his name Al which sentences of holy Scripture and diuers others which I could produce most euidently demonstrate that the diuinity incarnation passion and resurrection of Christ and other such articles reuealed by God vnto the Church are the object of that faith which concurreth to our justification and is the roote and foundation of al justice and true religion Hence in the Creede of the Apostles which as a Aug. ser 115. de tempore S. Augustine censureth it is a plaine briefe and ful comprehension of our faith we professe our selues to beleeue these articles Of which Creed mention is not only in the said b Aug. ibi ser 181 S. Augustine but also in c Amb. ep 81. ad Siricium S. Ambrose d Hier. ep ad Pama aduersus Ioan. Hieroso S. Hierome e Leo epi. 13. ad Pultheriam ser 11. de Pass S. Leo and diuers others If I should endeauour to recite al the testimonies of the ancient Fathers to the same effect I should neuer make an end for al of them discourse of no other object of faith then this and require only in Christians the beleefe of the articles of our faith mentioned See Ireneus lib. 1. ca. 2. 3. 4. aduersus haereses Tertul. lib. aduersus Praxeam S. Basil in orat de confes fidei where he telleth vs that the faith necessary to saluation and justification is that by which we beleeue those thinges which God hath reuealed The same is taught by S. Ciril Bishoppe of Hierusalem Cateches 5. 18. By S. Leo serm 4. de Epiphania .. This faith and no other is explicated as necessary to saluation by S. Gregory Nazianzene orat in sanctum lauacrum extrema in tract de fide Nicena By S. Chrisostome in duabus homilijs de simbolo By S. Augustine lib. de fide simbolo in lib. de Genes imperfecto cap. 1. in Enchirid. per multa capita and diuers others but of this matter enough SECTION THE FIFT That true faith is built vpon diuine authority I NEEDE not vse many wordes for the proofe of the fourth point to vvit that true faith ought to be built vpon diuine authority because this is easilie gathered out of that which hath beene already said for if faith be a
her doctrine is true and may securely be followed without any danger of errour Vnto these arguments brought out of the word of God reason it selfe assenteth for seing that for diuers respects it was conuenient that Christ our Lord should not alwaies conuerse on earth among vs and in his owne person manage the affaires of the Church it was necessary that he should leaue among Christians some certaine rule guide whereby they might direct their faith and some judge for the deciding of daylie controuersies which might arise touching matters of religion whose judgement they might securely followe without al danger of being deceaued Neither can we imagine that Gods infinit wisedome foreseing al thinges and times to come or his vnspeakable goodnes and loue to his Church could order thinges otherwise And this infallible guide and supreame judge is the Church including the Pope and other her Bishops and Prelates It was also needfull seing that the Church of Christ was to endure for euer I meane on earth vntil the end of the world and to be to al persons a perfect guide in al ages to saluation that it should be preserued from false doctrine and ruine otherwise it could not at al times haue performed these offices Our aduersaries wil answere that the Church through false doctrine and superstition hath already perished and not appeared in the world for diuers hundreds of yeares but this I shal refute at large * Cap. 5. in my treatise of the definition and notes of the true Church For this present vnto that which hath beene already said in this Chapter concerning the continuall assistance of the holy Ghost in the Church and other arguments prouing that she cannot erre I adde only that according to the censure of S. Augustine a Aug. l. de vnita Eccles c. 6. 7 12. 13. see him also li. 20. de ciuit c. 8. in psal 85. de vtilit credendi c. 8. Whosoeuer affirmeth the Church to haue beene ouerthrowne doth robbe Christ of his glory and inheritance bought with his most pretious bloud yea S. Hierome goeth further and auerreth that he that so saith doth make God subject to the Deuil and a poore miserable Christ Hier. cōt Lucifer cap. 6. The reason is because this assertion doth after a sort bereaue the whole incarnation life and passion of our Sauiour of their effect and end which was principally to found a Church and Kingdome in this world which should endure vntil the day of judgement and direct men in al truth to saluation Wherefore vvhosoeuer affirmeth the Church to haue perished taketh away this effect and prerogatiue from his incarnation life and passion and auoucheth that at sometimes man had no meanes left to attaine to euerlasting blisse which is also repugnant to the mercy and goodnes of God He also maketh God subject to the Diuel in making the Diuel stronger then Christ and affirming him to haue ouerthrowne Christes Church Kingdome which our Lord promised should neuer be conquered as I haue aboue declared I could adde an other reason conuincing the Church not to haue erred taken out of Tertullian Tertul. lib. de praescr cap. 28. who proueth it because errour commonly bringeth forth diuision for it were a very strange matter that diuers nations farre distant from one an other erring from the truth should al fal into the selfe same errour wherefore seing that the Catholike faith and religion in al places is one and the same it is like that it doth proceede of tradition not of errour but this matter is already sufficiently proued I wil therefore conclude that the Church of Christ is not subject to errour touching matters of faith and religion and consequently that euery man may securely followe concerning such matters her sentence and judgement And this is that high beaten and plaine way to saluation which was long since foretold by the Prophet Isaias who prophecying of the Kingdome of Christ vseth these wordes Isa 35. vers 8. And there shal be a path and way and it shal be called the holy way and it shal be so direct that fooles shal not be able to erre therein For no such way can be shewed if this be denied Hence S. Hierome telleth vs Hieron in dialog cōt Lucifer cap. 6. that we ought to remaine in that Church which being founded by the Apostles continueth til this day This also is that which we are taught to beleeue in the Creede of the Apostles vvhen as vve professe our selues to beleeue the Catholike Church For in these wordes we doe not only acknowledge that vve beleeue that Christ hath a Catholike Church on earth but also affirme that we beleeue heare and obey the same wherefore in al doubts and controuersies touching religion let vs listen and giue eare to this our holy Mother and obey her sentence although it seeme neuer so repugnant to our sense and reason For she is the rocke ground and piller of truth let vs beleeue her and euer remaine in her sacred bosome And although vve receaue our faith and are instructed in religion by some particuler men yet let vs not doubt but that we are taught by this vniuersal Church For they who instruct vs and deliuer our faith vnto vs doe this as the officers and members of this Church and by her order and appointment neither doe they deliuer the said doctrine vnto vs as their owne but as the doctrine of the Church and as such we receaue it and haue sufficient motiues to perswade vs that this is true Wherefore like as the action of a member of a mans body is attributed to the vvhole for although the hand strike yet man is said to strike c. so although we be instructed taught by some particuler member of the Church yet vve may vvel say that this is done by the said Catholike and vniuersal Church These considerations vvere so forcible euen in Luthers vnderstanding for a long time after his fal from vs that he found his conscience often troubled for his disobedience to the Church In one place thus he writeth * Luther tom 2. l. de seru arbit During more then tenne yeares I was so moued by authority conscience multitude of Martirs of Bishops of Popes of Councels of Vniuersities that it was incredible that this Troy remaining so long in so many conflicts inuincible could neuer be conquered And in another place a Luther tom 1. in propos suis de viribus hominis When I had saith he ouercome al arguments by the Scriptures this one that the Church is to be heard at length with most great difficulty and perplexitie or anguish by Christes assistance I hardly ouercame Thus Luther I adde also that our b See Hooker in his 3. booke of Eccl. policy §. 2 7. 9 Bel in his treatise of the regiment of the Church pag. 200. Whitgift others English Protestants themselues disputing against the Puritans are
the truth of Christian discipline and faith is there we shal finde also the truth of Scriptures expositions al Christian traditions Vnto these authorities I adde that the obscuritie of the holy Scriptures the danger of misinterpreting them being presupposed it vvas necessarie that God almightie should prescribe some certaine rule which euery man might follow without danger of error in vnderstanding them otherwise dissension might haue risen concerning their true sense and consequently concerning diuers articles of Christian religion and euery man might would haue expounded them according to his owne fancie although neuer so false and erroneous And what judge can we imagine him to haue appointed but the Catholike Church whom as I haue proued aboue he hath warranted from errour whose authority he hath made the rule of our beliefe who hath the custody of holy Scriptures and from whom we receiue them and infallibly know them to containe the true word of God This finally the practise it selfe of the Church hath confirmed for whensoeuer any controuersy hath risen touching the true sense of holy Scriptures she according to the rule of faith in her preserued and the sense of Scripture vnto her deliuered together with the letter hath defined the truth and decided the same as it appeareth by the condemnation al Heretikes together with their false translations and erroneous expositions of the said Scriptures And whosoeuer forsaketh this rule falleth presently into a laborinth vast Sea of difficulties and is alwaies perplexed and inconstant in his beliefe Contrariwise whosoeuer embraceth this rule buildeth vpon a firme rocke wherefore I say with the Apostle Whosoeuer shall followe this rule Galat. 6. vers 16. peace vpon them and mercy Now let vs in the last place confirme the truth of our principal assertions concerning the letter and interpretation of holy Scripture yea concerning the whole sūme of christian doctrine by vnwriten traditiō preserued in the Church by the confession of our Lutheran aduersaries of Wittenberg For they doe not only confesse Harm of cōfes sect 10. pag. 332. 333. Confession Wittenb artic 32. The Church to haue authority to beare witnesse of the holy Scripture and to interprete the same but also affirme that she hath receiued from her husband Christ a certaine rule to wit the Prophetical and Apostolical preaching confirmed by miracles from heauen according vnto the which she is bound to interprete those places of Scripture which seeme to be obscure and to judge of doctrines This may be seene in the Harmony of confessions Field book 4. ca. 19. 20. §. The secōd Field also acknowledgeth in the Church A rule of faith descending by tradition from the Apostles according vnto which he wil haue the Scriptures expounded I conclude therefore that thus the holy Scripture is a most sure and infallible ground of faith for by this meanes I meane by the diuine censure and approbation of the Church vve are assured that both the letter and sense are of diuine authoritie vvhereas the particuler or priuate approbation of the letter or interpretation or it made by any priuate man being subject to errour cannot possiblie yeeld vs any such assurance SECTION THE SIXT An objection against the premises is answered and the question concerning the last resolution of our faith is discussed BVT here occurreth a difficulty of no smal moment to be resolued For in this chapter I haue affirmed the Canonical Scriptures and their true interpretation to he knowne by the infallible authoritie of the Church whereas before I proued the authority of the Church to be infallible by the testimonie of holie Scripture vvherefore Field book 4. cap. 7. it may seeme that I haue made a circle or as M. Field calleth it a circulation The ful solution of this objection dependeth of the resolution of a question vvhich to some appeareth very intricate and hard to wit vnto what vve lastlie resolue our faith vvhether to the authority of the Church or of the Scripture or to some humane motiues and therefore this must first be discussed before the other can be answered And in verie deede although al Catholike Diuines be of one consent and hold that the cause of our beliefe is the authority of God which hath reuealed such misteries as we beleeue yet concerning the last resolution of our faith which is a schoole question and not a matter of faith I finde among them two opinions The followers of the first declare the matter thus Fiist say they euery man is induced to beleeue Christian religion and to accept of it as true by certaine humane and prudent motiues or reasons which perswade him that such doctrine as is taught in the Church according to the rules of wisedome is credible and worthie of beliefe Such motiues among others are these which followe First that almost al Nations and in them an infinite number of men of greatest authority principal wit excellent vertue and profound learning haue so beleeeued Secondly that innumerable multitudes of people of al sortes sexes and ages vvho vvere most desirous to please God and knowe true religion and vvere exemplars or patterns of probity and sanctitie haue so earnestlie embraced it that they doubted not to preferre the profession of it before goodes liberty fame and life it selfe yea that they chose rather to loose al these and endure vvithal most cruel torments then to depart from it Thirdly that it doth as it vvere miraculouslie and by some diuine meanes change men although habituated in vice vpon the sodaine to be vertuous Fourthly that the propagation of it hath beene by diuine power which appeareth by this that a fewe vnlearned and vveake fisher-men teaching such thinges as are contrarie to flesh and bloud and aboue al reason haue ouercome not by force of armes but by preaching and suffering the vvisest most eloquent most noble and most potent men of the vvorld Finally that this religion hath beene confirmed by an infinite multitude of diuine miracles recorded by famous authors of al ages of vvhich if one only be confessed true Christian religion cannot be false By these and other such like reasons and argumentes which I haue rehearsed before according to the Psalme The testimonies of our Lord are first made vnto wel disposed people ouer or exceeding credible But although these of themselues may vvel make vs accept and beleeue the truth of Christian religion by a natural and humane kinde of beliefe such as the Deuil himselfe hath and is also in Heretikes concerning such articles which they truly beleeue yet can they not alone cause in vs an act of supernatural faith For this as I haue proued before being supernatural can not proceed from a natural cause without some supernatural helpe And vvhat then is done after this perswasion Verily God almighty yeeld eth vs his supernatural helpe and imparteth vnto our soule a diuine light of faith by which our vnderstanding is made more capable of things so high
vs that in it the Bishops were assembled by the holy Ghost f Ciril lib. de trinita et dialog cum Hermia et epi. ad Anasta S. Ciril of Alexandria termeth the decree of the same Councel a diuine and most holy oracle also the strong and inuincible foundation of our faith and a faith defined by diuine instinct g Leo epistol 53. ad Anatho et 54. ad Martian et 78 ad Leonem Aug. S. Leo affirmeth that the canons of that Councel and of the Councel of Chalcedon were ordained by the holy Ghost h Constan epist ad EcclesiaÌ„ de habita Nicaenae sinod Receiue saith Constantine the great of the canons of the Councel of Nice with willing mindes this decree as the gift of God and a precept in very deede sent from heauen For whatsoeuer is decreed in the Councels of the Saints must be attributed to the diuine wil. i Gregor li. 1. epist 24. et lib. 2. indict 11 epist 10. S. Gregorie said He honoured the foure first general Councels as the foure Gospels k Iustin authent collat 9. de Ecclesiasticis titulis cap. 1. see Ruffinus in hist lib. 1. cap. 5. We receiue their decrees of faith saith Iustinian the Emperour more auncient then he as the holy scriptures l Caelestinus epist ad sinod Ephesinam Caelestinus the Pope affirmeth that he beleeued the holy Ghost to be present in the Councel of Ephesus And this prerogatiue of the spouse of Christ is also gathered out of those testimonies of the holy scriptures aboue rehearsed prouing that the Church is directed in al truth by the holy Ghost vnto which I joine this taken out of the Acts of the Apostles to wit that the Apostles and auncients assembled together in the first Councel held at Hierusalem in their decision of the matter then in controuersie vsed this stile Act. 15. verse 28. It hath seemed good to the holy Ghost and vs c. giuing vs to vnderstand that in holy Councels the resolution of controuersies and other decrees proceede jointely from the holy Ghost and the Fathers assembled and that he together vvith them propoundeth vnto vs such thinges as are decreed And because al general Councels euer since haue had the same direction and assistance of the holy Ghost they haue likewise euer vsed the same kind of stile Of the authority of the decrees of the said first Councel held by the Apostles at Hierusalem we are sufficiently informed in the said history of the Actes of the Apostles In which S. Luke recordeth Act. 15 41. chap. 16 4. that when S. Paul and Silas passed through the Citties they deliuered vnto the faithful the precepts of the Apostles the ancients that were decreed at Hierusalem and commaunded them to keepe them And like as al faithful Christians embraced those precepts so euer since al Catholikes haue embraced the Creedes and Decrees of general Councels building therein not vpon the authority of men subject to errour but vpon the authority of men directed by the holy Ghost and as I may say vpon the authority of the holy Ghost and men For the holy Ghost is chiefe president in al such general Councels Wherefore although euerie particuler man assembled in the Councel except the Bishop of Rome may erre in his priuate opinion yet certaine it is that in such a Councel confirmed by the Pope they haue not erred and vpon this euery Christian may securely build his faith and saluation Hence the Fathers teach that we ought rather to die then to depart from the decrees of general Councels a Ambros epist 32. I followe saith S. Ambrose the decree of the Nicene Councel from which neither death nor sword shal separate me b Hieron cont Lucif Hilla in fine lib. de sinodis S. Athanasius S. Hillarie and S. Eusebius endured banishment rather then they would contrary the faith of the same Councel c Victor in li. de Vandalica per secutione Victor Affricanus relateth the martirdome of diuers who suffered for the same cause Moreouer if we make the decrees of a general Councel subject to falsehood vve must needes condemne al such Councels euen the most ancient and best of an intollerable errour in this that they propounded thinges to be beleeued as articles of faith of vvhich it is not certaine whether they were true or false and made newe Creeds or formes of faith or at the least added some sentences to the old which they commanded al Christians to embrace as part of their beliefe For how could they doe this if they could haue erred and haue propounded falshood Vnto vvhich I may also adde that if vve bereaue such definitions of diuine truth the condemnation of al heresies condemned in auncient times may be called in question and doubt may be made vvhether they were lawfully and justly condemned or no and so we shal not only open the way to al dissention and deuision in the Church but also bereaue our selues of a principal meane for the condemnation of such newe Trinitarians See Zauchius in the epistle before his confession Beza volumine 3. pa. 190. 195. Hooker booke 5. § 42. Arians Nestorians and Eutichians as haue in this last age sprung vp out of our aduersaries Euangellical or rather Pseudo-euangellical doctrine This forced Beza disputing against such Heretiks to pleade the authority of the Councels of Nice Ephesus and Chalcedon * Beza epist Theâ—log 81 p. 334. 335. Zauchius in his epistle before his confession pag. 12. 13. Then which saith he the Sunne neuer beheld any thing more holy and excellent from the Apostles daies He addeth that Although al vse of newe wordes be diligently to be auoided yet saith he I so define that the difference betweene the essence and hipostasis being taken awaye what wordes soeuer thou vse and the word consubstantial being abrogated which vvords were established in the said Councels the deceits and errours of these Arians and Trinitarians can hardly or not at al be discouered or their errors so clearely confuted I denie also that the words nature propriety hipostatical vnion c. being taken away that the blasphemies of Nestorius and Eutiches can wel be refelled hitherto Beza Hence also Zanchius a Protestant of no smal fame vvriteth thus And because Heretikes when they durst not simply deny these foundations were euer wont to wrest and yet doe wrest and wring the same for the most part by false interpretations to their owne heresies Therefore that the true Churches may be discerned from the conuenticles of Heretikes we must vnderstand and expound those principles and chiefe points of doctrine in no other sense then as the ancient Church agreeably to the scriptures by common consent specially in the best approued Councels expounded them For what to say something for example sake can be more firme certaine and manifestlie spoken for the article in the Creed of the person of Christ then those
define vvithout a general Councel so farre are vve from making al the Popes wordes diuine oracles as some Protestants falslie pretend but neuerthelesse they deeme this opinion to be erronious and most neere vnto heresie Neither doth this their assertion contradict that commonly auerred that the decrees of the Pope without a general Councel in the sense aboue mentioned are a rock or ground of faith for although the vvhole Church hath not yet authentically defined that the Pope after this sort cannot erre yet the scriptures and other arguments brought in this behalfe are so plaine and forcible and the consent of al learned pious men except some fewe is so consonant and strong for this point that euery man may wel admit his definitions as a ground of supernatural faith And so vve maie truly say both it is no matter of faith to acknoweledge or not acknowledge in this sort the infallibility of the Popes judgment in this sense that the whole Church hath not as yet defined either part to be a diuine truth and yet hold the infallibilitie of the Popes judgement to be a Rocke of faith in this sense that euerie man for the authorities and reasons alleaged may prudently build vpon it an act of supernatural faith And thus much of the primacy of the Bishop of Rome and his decrees I haue beene the longer in this discourse Vergerius dialago 1. contra Hosium because some Protestants affirme the denial of this supremacy or superiority to be not only the foundation of their newe religion but also a good part of the edifice built thereupon Chapter 11. Of the consent of the auncient Fathers and the general doctrine of the Catholike Church in al ages CONCERNING the testimonie of antiquitie touching matters of faith and religion found in the works of such ancient doctors as from the Apostles daies haue flourished through al ages in Christs church and haue been are esteemed by her as fathers masters of christian faith learned men giue vs these rules First those things which they say as it were by the way and treating of another thing are to be distinguished from such sentences as they pronounce of such matters as they purposlie handle for their sayings of the first kinde are of smal those of the other of greater authority Secondlie that vvhich is said by anie one of them but once is not so much to be credited as that which is often and constantlie repeated But principally we must make a difference between that which they say in disputation or contention with their aduersaries and that which is affirmed positiuelie as a true conclusion according to the argument of vvhich they treate for an authority of the first sort is litle to be esteemed of the latter greatlie Touching their assertions in general this is to be obserued First when the opinion of any father touching matters of faith is singuler and contradicted by al or most of the rest it is rather to be thought an errour then a truth Secondlie when one or two only affirme a thing of that subject and the rest make no mention of it their testimonies make a probable not a certaine argument Thirdly what doctrine soeuer concerning any point of Christian religion is commonly found in al the auncient Fathers workes where mention is of that point and is held by them as an article of the said religion and contradicted by none of the rest vvithout the note of singularity errour or heresie imposed vpon them by others such doctrine may wel be thought to pertaine to the rule of faith descending by Tradition from the Apostles and is to be embraced as an article of our beliefe The truth of this last rule vvhich toucheth most my purpose is gathered out of that which hath beene already said for I haue declared that neither the Church can erre nor the tradition of Christian faith in it preserued be ouerthrowne or altered but if we admit a possibility of error in al such Fathers workes touching matters of such consequence both of these assertions may be proued false For an errour in faith found in most of the Fathers without contradiction of any other argueth an error in al beleeuers not only of the ages in which those Father 's flourished but also in al times ensuing because that doctrine which is deliuered by most as an article of faith without any opposition of others may wel be demed to be the doctrine of al the faithful who oppose not themselues against it consequently of the whole Church Wherefore if that be proued erroneous of it we may inferre an error in al sorts of christians consequently a change of the rule of faith receiued by tradition Moreouer although we should set aside the warrant of the Church and tradition from errour who wil think it possible that the Fathers should after this sort depart from the truth and conspire in errour without any or at the least without any great contradiction Is not nouelty commonly discouered and oppugned And of this I gather that their agrement semeth an infallible argument of the truth of their doctrine yea that they al held sincerelie the tradition deliuered them by their predecessors And this moued the holie fathers assembled in general Councels as appeareth by the acts of the said councels to make great search into the works of their forefathers and of the ancient doctors as also to vse them as a principal meane to finde out the rule of faith by the said tradition preserued in the church Finally by their testimonies to direct very much their definitions and decrees in particuler S. Athanasius recordeth Athanas epist ad Afros that the Bishoppes who were present in the first Councel of Nice followed the testimonies of the ancient Fathers and that the same was done in those of Ephesus and Chalcedon the bishops themselues assembled also testify who affirme in their definitions yet extant that in them they follow the holy Fathers Ephes 4. v. 11. c. Further we are taught by the Apostle that Christ gaue some Apostles I vse S. Paules vvords and some Prophets and other some Euangelistes and other some Pastors and Doctors to the consummation of the Saints vnto the worke of the ministry vnto the edifying of the body of Christ vntil we meete al into the vnity of faith and knowledge of the Sonne of God into a perfect man into the measure of the age of the fulnesse of Christ that nowe we be not children wauering and caried about with euerie winde of doctrine in the wickednesse of men in craftines to the circumuention of errour Hitherto the Apostle In vvhich his discourse in plaine tearmes he telleth vs that Christ appointed Apostles and other such like officers in his Church vntil the day of judgement for the instruction of his people and to keepe them from wauering in faith and errours in religion Of which I inferre that not only the Apostles Prophets Euangelists Pastours and
neither be deceiued nor deceiue wherefore although the misteries be obscure let vs alwaies be mindeful by whom we are informed of their truth and not make the depth of our owne capacity the rule and measure of Gods power and of our faith but beleeue them When either the diuel or his instruments object any thing against our beliefe let vs say with S. Augustine Aug. serm 147. de tempore Ambrose in cap. 5. Lucae Ambr. de Abraham cap. 3. Why doe we wonder why doe we not beleeue it was God that did it and with S. Ambrose If we beleeue not God whom wil we beleeue If a grauâ—â—onourable personage I vse the same holy Doctors comparison in this life especially if he be of high degree and our better would scorne to be asked of vs a proofe for that which he affirmeth how much more ought God to be credited without proofe of humane reason when he propoundeth vnto vs a matter aboue mans reason and capacity thus in effect S. Ambrose And howe weake and feeble our reason and vnderstanding is vve may easilie perceiue by this that it is not able to comprehend the nature or causes of diuers thinges vvhich we daily behold with our eies Hence arise so many intricate difficulties in natural philosophy which the deepest wits and most learned philosophers could neuer hitherto vnfold For example what philosopher hath euer hitherto yeelded a certaine cause without any contradiction of the ebbing and flowing of the Sea Yea howe manie thinges are there in mans bodie it selfe vvhich moue no smal difficulties to philosophers as the forming of it in the mothers vvombe the concoction and distribution of nourishment the growing of it to a due proportion and stature c. What shal we say of the fiue senses by which our vnderstanding cometh to the knowledg of external and corporal thinges howe strange is their operation vvhat great and huge bodies are together truely represented in the litle compasse of the aple of the eie But I can not stand to discourse of them in particuler If we looke vp to the heauens howe can we conceiue the huge bodies of the planets seeming to our senses so smal their certaine and swift motion and their nature it selfe most admirable And if we cannot without great difficulty and discourse comprehend these ordinarie matters how dare we by our weake wit measure the omnipotent power of God and think him able to doe no more then we can conceiue Moreouer if God had not made al thinges of nothing by his onlie word we should hardly imagine such a creation to be possible seing that it is a rule among natural ageÌ„ts that of nothing nothing is made If God himselfe had not reuealed vnto vs that in the most blessed Trinitie the same simple essence or substance is in three persons vvhich therefore make but one God we should hardly haue beleeued it seing that among vs euery person hath a distinct substance or essence If faith did not teach vs that in Christ two natures the one of God the other of man make one person it would seeme incredible seing that among vs eâ—â—â—ie nature maketh a distinct person Come a litle lower if our Sauiour had not told vs Mat. 19. verse 26. Iohn 20 19. 26. that a camel by the power of God may be made to passe through the eie of an needle who would haue beleeued it If Christ had not entred into his disciples the dores being shut vvho would haue thought it possible If then our vnderstanding can not naturally comprehend these misteries which neuerthelesse euery Christian must confesse to be true we may very wel thinke vvith our selues that other such like which Heretiks deny may likewise be euen as certaine although our vnderstanding can not reach to the apprehension of them seing that they are no more repugnant to reason then the former but like as they aboue reason and proceed from the same omnipotent power of God Certainly The workes of God as we are taught by S. Gregory if they were comprehensible by reason Gregor hom 26. in Euan. were not admirable neither hath faith saith he any merit when humane reason yeeldeth an experiment or maketh the thing euident for the lesse euidence that our reason hath in matters of faith so that the things be propounded vnto vs vvith sufficient prudential motiues prouing diuine reuelation the more we merit in beleeuing according to those wordes of our Sauiour Iohn 20. verse 29. Blessed are they who haue not seene and haue beleeued And therefore concerning those workes of God principally which by faith vve are bound to beleeue Chrisost homil 21. in Genes let vs followe the learned aduise of S. Iohn Chrisostome contained in these his words following When God doth any thing saith he doe not thou examine those thinges which are done by human reason for they exceed our vnderstanding and mans thought or imagination can not reach and comprehend the reason of those thinges which are made and done by God Wherefore it is meet that we hearing what God commaunded obey and beleeue those thinges which are said by him for seing that he is the founder of nature he doth order and transforme al thinges as he thinketh good hitherto Saint Iohn Chrisostome FINIS THE SECOND PART OF THIS TREATISE SHEWING THE GROVNDES OF the newe religion In which is proued that the newe Sectaries build their faith vpon no diuine authority but that the ground of al their beliefe and religion is their owne judgement and consequentlie that they haue neither true faith nor religion Chapter 1. That by their doctrine they deny or at the least weaken the three principal and general groundes of Christian religion set downe in the three first chapters of the first part SECTION THE FIRST The number of Atheists among them is great and of the causes by them giuen of this impiety IN the three first chapters of the first part of this treatise I haue proued three principal grounds of our religion to wit the being of God and his diuine prouidence the immortallity of the soule of Man and the truth of Christianity Now perhaps the title of this chapter to some may seeme verie strange and my accusation of our aduersaries that by their doctrine they denie or vveaken these grounds verie slanderous and injurious but I desire no more credit in this matter then the reasons I shal bring wil yeeld which if I obtaine of my reader I doubt not but I shal free my selfe of al suspition of offering them any wrong But first I must declare that in this section I intend not to accuse al the newe Sectaries of Atheisme for I know very wel that they teach commonly beleeue there is a God neither doe I intend to affirme that the same man can properly be termed a newe sectarie and Atheist but mine assertion onlie is that a great number of such as are in outward shewe professours of the newe religion are
Luke Libr. 1. Machab cap. 6. li. 2. c. 1. et 9. item l. 1. c. 4. lib. 2. ca◠impugne the authoritie of the books of the Machabees because as they say they finde in them contractiōs concerning the death of Autiochus Illustris the purgation of the temple made by Iudas Machabeus c. The like arguments they bring against the books of Tobie Iudith and others which if we admit wherefore may not some person of an Atheistical humour by the same manner of arguing deny and reject most of the Canonical books contained in the Bible As for example the booke of Genesis because in the first chapter of it vve reade Gen. 1. v. 14. that the sunne and moone by which daies nights and yeares are also there said to be distinguished were made on the fourth day vvhich seemeth to implie contradiction because if it be so that daies and nightes are diuided by these planets as it is there affirmed and we see by daily experience 2. Reg. 23 11. 1. Par. 11 13. according to the new sect Samuel 2. Chronic. 1.3 Reg. or 1. of Kings 7 15. 2. Par. 3 15. howe could there be three daies and nightes before these planets were made also the second booke of the Kinges or the first of Paralippomenon because that feeld which in the one is said to haue beene ful of lentiles in the other is said to haue beene ful of barley Moreouer the third booke of the Kinges or the second of Paralippomenon because in the first we made that the two great brazen pillers made by Salomon were of thirty eight cubits in length but in the second of Paralippomenon the length of them is said to haue beene thirty fiue cubits yea betweene the newe Tetament and the old and betweene the Euangelistes themselues in the new such contradictions in outward shew may be espied For S. Mathew telleth vs Math. 1 8.4 Reg. 8 24. cap. 11 1. et 2. ca. 12 21. cap. 14 21. that Ioram begat Ozias whereas in the fourth booke of the kings which our aduersaries cal the second it is written that Ioram was father to Ochozias Ochozias to Ioas Ioas to Amasias and Amasias not Ioram to Ozias otherwise called Azarias Luc. 3. v. 36. it is said that Arphaxad was father to Cainan and Cainan to Sale but Genesis 10. vers 34. Arphaxad is said to haue begotten Sale Mathew 1. verse 16. the father of Ioseph our blessed Ladies husband is called Iacob Luke 3.23 Mat. 10 10. Mark 6 8. Mat. 26 34. Luke 22 34. Mat. 26 74. Luke 22 60. Iohn 18 27. Marke 14 30.68 et 71. Mark 15 25. Iohn 19 14. whereas S. Luke nameth him Heli. The same Saint Mathew reporteth that our Sauiour sending his Apostles to preach forbad them to beare a rod or staffe in their hands whereas S. Mark writeth that he bad them take only a rod or staffe Our Sauiour if we beleeue S. Mathew and S. Luke told S. Peter that before the cocke did crowe he should deny him thrice and so it vvas done according to the same Euangelists and S. Iohn But S. Mark reporteth the words of our Sauiour to haue been Before the cock shal crow twice thou shalt thrice deny me and writteh that the cocke did first crowe presently after his first denial and againe after his third The same S. Mark affirmeth that Christ vvas crucified at the third howre but S. Iohn telleth vs that it was about the sixt howre before he was condemned by Pilate Mathew 27. verse 19. Ieremias the prophet is named for Zacharias Adde also that our Sauiour himselfe foretold as S. Mathew writeth that he vvas to be in the hart of the earth three daies and three nights Mat. 12 40. yet euerie man knoweth that he yeelded vp his sacred soule into the hands of his Father about three howres after noone on the friday and rose againe on the sonday morning verie earlie wherefore although we graunt that his soule was in the hart of the earth and his bodie in the graue during part of three daies yet we shal very hardlie finde out three nights Acts 9 7. Neither is S. Luke in the acts of the Apostles altogether free from this shewe of contradiction for albeit in the historie of the conuersion of S. Paul he say that the men that went in company with him to Damascus Act. 20 10. heard the voice of Christ speaking vnto him yet in another place he relateth the wordes of the same Apostle affirming that they heard it not Finally the Apostle S. Paul himselfe whose epistles our aduersaries so highly esteeme seemeth to contradict some parts of the old testament For example he affirmeth Galat. 3. vers 17. that betweene the time of a certaine promise made by God to Abraham Genes 12.13 or 22. and the lawe giuen to Moises there passed foure hundred and thirty yeares whereas it is plainely gathered out of the historie of Genesis that between the time of the said promise and the going of Iacob vvithal his family into Egipt there passed at the least one hundred and threescore of which Iacob not then borne liued about one hundred and thirty Genes 47. vers 9. vnto which if we adde foure hundred and thirty during which the children of Israel remained in Egipt as the expresse word of Exodus chap. 12. vers 40. tel vs and is insinuated Genes 15. vers 23. betweene the aforesaid promise the lawe giuen we shal finde at the least fiue hundred ninetie yeares not only foure hundred and thirty Hebr. 9 4. as S. Paul reckoneth In like sort the same Apostle in his epistle to the Hebrewes seemeth to contradict the third booke of the Kinges vvhich our aduersaries cal the first and the second of Paralippomenon for he affirmeth that in the arke of the old testament was a golden pot hauing Manna the rod of Aaron that had blossomed 3. Reg. 8 9. the tables of the testament But in the books of the old testament alleaged we read that no other thing was in the arke but the tables of the Testament 2. Paral. 5. verse 10. Diuers other such like sentences in words seeming to containe contradictions may be found in these and other bookes of holie scripture which as I haue said may moue Atheists vvith as great reason to impugne the authority of the said bookes as our aduersaries doe by the like arguments the books of Tobie Iudith the Machabees and other by vs receiued and by them rejected Perhaps they wil answere that the seeming cōtradictions which I haue assigned are in very deed no contradictions and that the places in appearance contrarie may verie vvel be reconciled I replie and confesse that in verie truth so it is for al those places by our interpreters are verie wel saued from contrariety and contradiction And it is manifest that the same holy Ghost vvho inspired al the writers of holy scripture cannot contradict himselfe and these
difficulties of holy scriprure are onlie to tame our vnderstanding and increase our merit But like as these places are brought to accord so likewise are those and euen with as great case which they alleage to disproue the authority of those bookes vvhich they reject and vve receiue Neither can an Atheist desirous to impugne both discerne any difference wherefore I conclude that by this manner of proceeding they vveaken the authoritie of the vvhole Bible and offer an occasion to Atheists of rejecting the whole Vnto this I may adjoine that Beza rejecteth or at the least doubteth of the truth of the whole historie of the adulterous woman recorded in the eight chapter of S. Iohns Gospel And why so Beza in cap. 8. Ioan. he yeeldeth these reasons The great variety of reading maketh me doubt of the whole matter To speake opinion I doe not dissemble that to be by me worthily suspected which those auncient writers with so great a consent either rejected or were ignorant off Furthermore that the storie reporteth that Iesus alone was left in the temple with the woman I know not how probable it is and that it writeth that Iesus wrote with his finger in the ground seemeth to me nouum et insolitum a thing strange and not accustome neither can I conjecture howe it can fitly be explicated thus Beza But if these reasons be sound and sufficient the same may justlie be pleaded against diuers other parcels of holie scripture and consequently Beza by this his manner of arguing weakneth the authority of the same Secondly they laugh and scoffe at the ceremonies vsed in the Catholike Church by which they induce their followers to think euen as basely of diuers ceremonies prescribed by God in the old lawe Leuit. 16. vers 21. c. As of that for example that the high Priest should put both his hands vpon the head of a liue goate and confesse ouer him the sinnes of the childeren of Israel and then should send away the said goate into the desert bearing vpon him al their iniquities The like may be said of the water of aspertion vvith vvhich the vncleane vvere sprinckled which was made of running water Numer 19. the ashes of a red cow burned scarlet cedar and bishop and a thousand other ceremonies far more reprehensible in an Atheists judgement then those which in our Church they cal Idolatrous and superstitious I adde also that by the same rule they giue an Atheist licence to scoffe at diuers actions of the old Prophets as of that of Ahias Selonites 3. Reg. 11. verse 29. 1. of Kings who to signifie to Ieroboam that he should be king of ten Tribes of the twelue Cut a newe cloake which he wore into twelue pieces and deliuered him ten of them yea by the same rule he may also laugh at diuers precepts of God himselfe to the said Prophets As for example at that of God to Ezechiel Ezech. 4. when he had him take a bricke and drawe in it the figure of the citty of Ierusalem he commaunded him likewise to sleep on his left side three hundred and ninety daies and and in the meane time to eate daylie a certaine quantitie of bread made of diuers sorts of graine and baked in the dung of buls then to take a rasor and shaue off al the haire of his head and beard Ezech. 5. and by weight to deuide it into three parts of which the first part he willed him to burne in the middest of the citty the second he willed him to choppe with a knife and the last he willed him to scatter in the winde And truly I see no reason in the things themselues why an Atheist should thinke himselfe more vvorthie of reprehension for scoffing at these actions then our aduersaries for running the like course against our ceremonies Nay I adde further that by their scoffing at our ceremonies they offer euil persons an occasion to scoffe at certaine ceremonies vsed euen by our Lord himselfe and recorded by the Euangelistes I wil exemplifie in one particular Caluin calleth our ceremonie of touching vvith spitle the nostrils and eares of one that is to be baptised before baptisme Caluī de Eccle reformat Willet in his āswere to the Apolog. epist sect p. 106. Mark 7 33. Iohn 9 6. absurd and ridiculous and Willet calleth it an interpretiue toy But who doth not see that this may be a motiue to others to pronounce the same censure against certaine like actions of Christ as that when healing a man deafe and dumbe spitting he touched his tongue or that when giuing sight to a blinde man He spit on the ground made clay of spitle and spred the clay vpon his eies I could produce other such examples Thirdly I haue declared aboue that miracles proceeding from God himselfe vvho can neither deceaue nor be deceaued are a principal motiue to induce vs to beleeue the supernatural misteries of our faith But the authority of these also is weakned by our aduersaries for although they cānot deny but that a Iob. 14.12 Mark 16 17 Christ bestowed vpon his Apostles their successors the gift of working miracles yet because such miracles in euery age since the first beginning of christianity haue bin done by those of our church as testimonies of their doctrine sanctity of life they either b See Abbot ī his ans co D. Hils sixt reason Fulk vpō the Rhems testam 2. Thes 2.9 Willet in his Sinop controu 2. qu. 3. deny that such miracles were euer wrought notwithstāding that they are recorded by al historians yea euen by eie witnesses of the same of great credit or else they attribute the working of thē to the deuil or to natural causes The first two shifts are vsed by the c Ceturiat in singulis fere Centurijs Cent. 5. c. 10. col 1393. Ceturiators who among the rest of S. Martins miracles written by S. Sulpitius Seuerus an author of great credit renoune a disciple of the same S. Martin whiles he liued giue this cēsure that either they were false or els that S. Martin was a conjurer The same deuises are approued by d Calu. in prae fat Inst Fox p. 204. col 2. Num. 7. Hastīgs in his Apolog agaīst the Waraw encoūt 2. See also Sutcl in his ans to Kellisons Suruey cap. 11. p. 99. Caluin Fox others The third is added by Sir Francis Hastings But euerie man may easily perceaue that the same shifts may be vsed by an Atheist for the ouerthrow of al miracles whatsoeuer although expressed in the scripture it selfe wrote by Christ his Apostles for exāple in the life of S. Martin mētioned writtē by Sulpitius Seuerus we read that S. Martin raised 3. dead men to life cast deuils out of men possessed that a woman was cured of an issue of bloud by touching of his garment c. These things say the new sectaries are either fables
confidently triumph vpon the deuil and death Hence proceede these vvordes of Luther Luth. in c. 2. ad Galatas See certaine quest ans touching the doctr of predest printed betweene the newe and old testam of the yeares 1593. and 1601. Beleeue that Christ wil be thy saluation mercy and so it wil be vndoubtedly Our aduersaries workes are ful of such sentences And that they prefer this second kind of faith before the first yea that they attribute vnto it our whole justication it is apparant in al a Luc. OsiaÌ„d iÌ„ Enchirid. coÌ„tra Anabaptistas cap. 2. their discourses of this matter Our b Notes vpon the Eng. test priÌ„t an 1592 and 1600 in 1. Cor. 13 2. Willet coÌ„tro 19. pag. 877 English sectaries cal the first an historical faith and make it common to deuils but Caluin discourseth after this sort c Calu. lib. 3. Institut cap. 2.9 and 10. Ibi. l. 39. c. Many indeed saith he beleeue that there is a God and that the history of the Gospel or other parts of scripture are true c. but this image or shadow of faith as it is of no value so it is not worthy of the name of faith Wherefore according to Caluin although we beleeue the Trinity and al other articles of our faith neuer so firmely yet if we beleeue not that vndoubtedly God is our friend and that we shal most certainly be saued it profiteth vs nothing d Yea saith he who impugne this doctrine slanderously speake against the spirit of God horribly rob God foully stumble in the first principles of religion faine a Christianity that needeth not the spirit of Christ and shewe a token of miserable blindnesse hitherto Caluin But if we beleeue this without any other thing we are secure of our saluation wherefore Luther hath this exclamation e Lut. de cap tiu Babi c. de bapt et iÌ„ ser sic deus dilexit mundum Thou seest how rich a Christian man is who although he wil be cannot by neuer so great sinnes loose his saluation except he refuse to beleeue for of this beliefe he speaketh I intend not here to confute the asurd assertion of our aduersaries that faith only doth justifie which they vnderstand of this their presumptuous faith for this controuersie belongeth not to this place only I wil adde a word or two in disproofe of their said faith and so make an end of this chapter First therefore it is apparant that this faith vvas neuer heard of in the vvorld before Luthers daies for there is no description or mention of it in the holy scripture nor in any authour more ancient then himselfe as I could easily demonstrate by yeelding the true sense of al those testimonies vvhich are by them brought forth for the confirmation of this their doctrine Yea Melanchton himself Luthers scholler seemeth to confesse that it was an inuention of that age Melanchton in praefat in 2. tom Luth. for he telleth vs that Luther learned his opnion of an old Frier of his owne order when as yet he liued in his cloister vvho alleaged for it a certaine sentence of S. Bernard nothing indeede to the purpose wherefore it is very probable that this old Frier gathered his opinion out of certaine wordes of S. Bernard by himselfe falsly vnderstood which Luther vpon discontentment taking from him began to confirme by the authority of holy scriptures by himselfe falsified and corrupted or else wrested to a newe and strang sense Secondly it is also manifest that this faith altogether destroieth hope for howe can hope be together vvith an assurance and certainty of saluation It also taketh away al feare of sinne damnation or losse of the fauour of God which is so highly commended in his holy vvord Phil. 2. v. 12. insomuch as the Apostle himselfe biddeth vs worke our saluation with feare and trembling Nay farther vvhosoeuer is indued with this faith cannot say our Lords praier for he that is assured that his sinnes are forgiuen and thinketh this assurance necessarie to his justification cannot in conscience pray for the forgiuenesse of his trespasses or offences as Christ himselfe taught vs to doe Moreouer this faith is a lying and false faith which I proue after this sort The power of justifying which is in this faith according to Caluin and the rest of his bretheren consisteth not in the worthinesse of the worke which is to beleeue as before hath beene signified See Willet in Sinopsis controuers 19. part 2. pag. 827. neither doth it justifie as our worke for so they confesse it to be a sinne but when this worke of faith is in vs then God of his only mercy through the merits of Christ doth justifie vs and Christes justice is made ours so that faith in their opinion is only the instrument by vvhich vve apprehend Christes justice and his justice is made ours Now thus I argue Either before they beleeue themselues to be just and Christes justice to be theirs they are just in very deede and Christ justice is theirs or no If these thinges be true before then they are not justified by this faith If they be not then their faith is false For they beleeue that which is not true because it must needs be granted that this faith being as it were the instrument by vvhich their justification is vvrought is before their justification and consequently they beleeue themselues â—â—st before they are just Moreouer howe doth this doctrine stand with other their positions for doe not they hold that euery one of the elect being predestinate from al eternity is the friend of God just as soone as he hath his being in his mother wombe Doe not they auerre that the children of the faithful are sanctified for diuers generatioÌ„s If they doe not maintaine these propositions as true vvhy deny they the necessity of baptisme affirming that infants may be saued without it Why doe they make it only a seale of justice not the instrument or cause of justification or sanctification Is it not also a coÌ„mon principle among Protestants that God doth neuer hate whom once he loued or loue whom once he hated these thinges truly be so apparant that they cannot be denied But if they be granted it must needs also be confessed that euery one of the elect who only can according to their doctrine haue justice were euer just and neuer can be wicked Of which it consequently followeth that they are just before they can haue actual faith and consequently that by faith they are not justified I adde also that according to their owne ground nothing is to be beleeued but that which is expresly contained in the scripture or manifestlie gathered out of the same And vvhere doth euery man finde in the Bible that most assuredly he is just elect and shal be saued verilie no such thing is found wherefore they doe contrarie to their owne rule in beleeuing it Finally I haue declared
vvith so manie thousand lies and vntruthes set downe by Catholike authors to the view of the whole world as for example doctor * Harding in his Rejoinder to M. Iewels reply touchīg priuate masse printed anno 1566. Harding anoucheth that the number of his lies in fiue of the six and twenty articles of his replie to the said doctor Hardings answere to his Apologie In his epistle to the reader discouered by himselfe and others amounteth to a thousand and odde and also because the falshood of his said challenge being shewed by diuers learned of our side he neuer was so good as his word Humfred in vita Iuelli Hence is this complaint of doctour Humfreis Iewel hath graunted you he speaketh to the Catholikes ouer much and was to sore an enemy to himselfe that rejecting the meane by which he might more firmly easily haue vpholden his cause he spoiled himselfe the Church for what haue we to doe with the Fathers with flesh and bloud Or what doth it appertaine vnto vs what the false sinode of Bishops so he tearmeth the ancient Councels doe ordaine or decree thus much D. Humfrey Secondly it may also be alleaged that Field a late Protestant writer alloweth of diuers other rules or directions of our faith besides the holie scripture Field book 3. chap. 33. § 1. and of the Fathers in particuler he affirmeth that they reuerence and honour them much more then vve doe I answere that in very deede Field maketh a great shew of allowance of the testimonie of antiquity and may perhaps seeme to one that looketh not wel into his wordes to approue the authority of of the auncient Fathers as farre forth as any Catholike whereas in very truth there is no such thing And to make this matter manifest let vs briefly behold his rules assigned whereby as he saith we are to judge of particuler things contained within the compasse of Christian faith Field book 4. chapt 14. which are as followeth First the summary comprehension of such principal articles as are the principles whence al other things are concluded and inferred these are contained in the Creed of the Apostles Secondly al such thinges as euery Christian is bound expresly to beleeue which are rightly said to be the rule of faith Thirdly the Anologie due proportion and correspondence that one thing in this diuine knowledge hath with another Fourthly whatsoeuer books were deliuered vnto vs a written by them to whome the first and immediate reuelation of diuine truth was made Fiftly whatsoeuer haue beene deliuered by al the Saints with one consent which haue left their judgment and opinion in writing book 4. cap. 5. because saith he in another place it is not possible that they should al haue written of any thing but such as touche the very life of Christian faith generally receiued in al their times Sixtly whatsoeuer the most famous haue constantly and vniformly deliuered as a matter of faith no man contradicting though many other Ecclesiastical writers be silent and say nothing of it Seueanthly that which the most and most famous in euery age constantly deliuered as matter of faith and as receiued from them that went before them in such sort that the contradictors and gaine-saiers were in their beginnings noted for singularity noueltie and diuision Ibid. cap. 7. and afterwards in processe of time if they persisted in such contradiction charged with heresie He addeth else where that this consent of the most famous must be touching the substance of Christian faith And vnto these his three last rules I adde that vvhich he hath in the second chapter before in these vvordes Booke 4. c. 2. Though al whose writings remaine haue not written of a thing yet if al that mention it doe constantly consent in it and their consent be strengthned by vniuersal practise we dare not charge them with errour yea though their consent be not strengthned by such practise if it be concerning thinges expressed in the word of truth or by necessary and euident deduction to be demonstrated from thence we thinke that no errour can be found ill al them that speake of thinges of that nature that is of matters of substance as in the fift chapter if in euery age of the Church some be found to haue written of them But in thinges that cannot be clearly deduced from the rule of faith and word of diuine and heauenly truth we thinke it posible that al that haue written might erre and be deceiued hitherto Field And these are the rules which he prescribeth to be followed in our judgment concerning truth falshood in matters of our beleife but that none of these besides the holy scripture of which hereafter according to his owne doctrine are sufficient in al matters of faith to make an infallible or prudential ground of beleife it is easily proued And to begin with his three first how wil he proue that they be infallible how can he shewe them to be of diuine authority if the present church in al ages as he saith may erre and it be true which he affirmeth Field book 4. chapter 20. § Thus hauing Ibidem § The second kinde Caluin booke 2. Instit cap. 16 § 18. Hūn ī theseb de coloq cum pōtis ineūdo thes 54. that it is not safe in things concerning faith to rely vpon traditions are not the two first rules at the least receiued by tradition surely he confesseth it himself Further doe not some of his brethren cal the creed of the Apostles in question and make it a doubtful matter whether it were deliuered to the Church by the said Apostles or no he that knoweth not this let him reade Caluin and Hunnius Is it in like sort agreed vpon among our aduersaties what articles euery Christian is bound expresly to beleeue and which are contained in the rule of faith It is not without doubt and I verily thinke that scarse any one learned Protestant wil admit that euery point vvhich is assigned by M. Field in the fourth chapter of his third booke Moreouer how obscure is the Analogie or proportion which one thing in matters of faith hath with another and generally what man wil admit these three rules or any one of them as sufficient to make an end of al controuersies in the Church In very deede although they were al admitted by al sorts as true yet very fewe articles can be gathered out of them by such euident deduction as is able to conuince the vnderstanding of al men and consequently they are no general and sufficient directions for al points of our faith Neither are the three last rules of themselues at the least as they are deliuered by Field of any greater force or sufficiency First because Field doth not only make the present Church in al ages subject to errour for he freeth it only from damnable and pertinacious errour Field book 4. chap. 13. and book 1. c. 10.
themselues and of this their ground because the matter is of great importaunce I purpose to discourse something at large And first I wil shewe in this chapter that the bare and naked letter onlie of holie Scripture is not a sufficient ground of Christian faith and religion Then in the chapters following I wil proue that although we should grant the letter to be a sufficiēt ground yet that their bibles containe not the true letter Thirdly that although this were also granted yet that they build not vpon the letter contained in their owne Bibles Lastly that in translating and expounding the holie Scriptures they followe their owne fancies and judgement and that they haue no other certaine and infallible ground Caluin de ve ra Eccles reform ratione pag. 473. Apologie of the Church of Englād pag. 58. Articles of faith agrreed vpō the cōuocations of the yeares 1562. 1604. I come to the first It is a common maxime or principle among al newe Sectaries that the scriptures only containe al thinges necessary to our saluation and that nothing is to be beleeued or necessarily to be obserued vvhich is not expresly taught commaunded or allowed in the same or as some of them adde manifestlie gathered out of them * Harmony of confes sect 1. In controuersies of religion saith the confession of Heluetia or matters of faith we cannot admit any other judge then God himselfe pronouncing by the holy scriptures what is true what false what is to be followed or what auoided Al thinges ought to be tried by the rule and square of holy scripture saith the French confession Al things which are needful to be knowne to saluation are contained in the Prophets and Apostles writings saith that of Wittenberg And out of this ground they argue against vnwritten traditiōs ceremonies positiue lawes of the Church c. But that this doctrine is false euen according to their owne proceedings supposing that to be true vvhich they affirme concerning the infallible authority of the Church to wit that it is not expressed in the said scripture nor out of it deduced it is an easie matter to demonstrate to euerie mans eie for first this authority of the Church being set aside by vvhat Scripture can they proue the Scripture it selfe to be Canonical And seing that I am to discourse of this argument and their assertions be intricate I wil not only proue that according to this ground they haue no canonical Scripture but also absolutely that by no other means they giue it any infallible or diuine authority First therefore I may very wel frame this argument against the whole Bible out of their aforesaid ground Nothing is to be beleeued but that which is expresly taught in the written word of god or manifestly gathered out of the same but that the Bible is canonical Scripture it is neither taught in the written word of God nor manifestly gathered out of the same therfore it is not to be beleeued that the bible is canonical Scripture The major or first proposition containeth their aforesaid ground the minor or second is approued by Hooker who writeth thus Of things necessary the very chiefest is to know what books we are bound to esteeme holy which point is confessed impossible for the Scripture it selfe to teach And this afterwards he confirmeth with this reason For saith he if any one book of scripture did giue testimony to al yet stil that Scripture which giueth credit to the rest would require another Scripture to giue credit vnto it neither could we euer come into any pause whereon to rest our assurance this way so that vnlesse besides Scripture there were something which might assure vs that we doe wel we could not thinke we doe wel no not in being assured that Scripture is a sacred and holy rule of wel-doing thus Hooker And this argument is of such force that it hath constrained some of them and among the rest the said a Hooker in his treatis of lawes of ecclesiastical policy booke 1. p. 84. book 2. § 4. p. 100. 102 Zauch in his confessiō c. 1. Brent in prolog Kemn in exam Concil Tridentini Hooker Zauchius Brentius and Kemnitius to flie from Scriptures vnto tradition for the proofe of this matter yea b Hook book 3. § 8. p. 146. See Whitak contr Staple l. 2. c. 4. pag. 298. 300. some of them affirme that this only tradition concerning canonical Scripture is to be rejected c Obseruations vpon the Harmonie of confessiōs published by those of Geneua fol. 593. Others and among them the Geneuian doctors affirme that some books of which there was heretofore some doubt among the ancient doctors of the church were receiued as Canonical by the common consent of the whole Catholike Church and therefore that they are not to be refused But who seeth not First that these men bewray the weaknes of the aforesaid general ground concerning the sufficiency of holy Scripture alone then that if the tradition of the Church yea the Church it selfe in her judicial sentence as they al affirme may erre in one point that it may also erre in al others of the same quality and consequently that the authority or tradition of the Church cannot infallibly argue the Scriptures to be of diuine authority Caluin instit book 1. cap. 7. § 1.2.4 et 5. Caluin answereth that the holy books of Scripture by them that haue the spirit are easily discerned from others by themselues as light from darknesse and sweetnes from sowrenes or bitternes And this his opinion is embraced by diuers and among the rest by Whitakers Thomas Rogers and Field and therefore is with some diligence to be refelled But before I enter into the confutation of it I must affirme as certaine that al these authors require in euery man to this that assuredly he beleeue the holy scriptures to be from God a supernatural inspiration of the holy ghost That Caluin doth so his sentences hereafter alleaged plainly declare * Whit. ī his answ to Campians first reason pag. 47. Whitakers hauing affirmed That it is euen as euidēt the scriptures be from god as that the sunne is the sun or that god is God and also said that there are in the books themselues proofs inough to demonstrate it yet finally concludeth that the inward hidden testimony of the spirit must be bad that men may firmly rest in the scriptures Againe Then only doe we attaine a certaine sauing ful assurance when the same spirit which writ published them doth perswade our harts of the credit of them Rogers writeth thus a Rogers ī his discourse vpō the articles of faith agreed vpon in the conuocations of the years 1562. 1604. art 6. p. 31. 32. printed anno 1607. We judg these books before mentioned Canonical not somuch because learned and godly men in the Church so haue and doe receiue and allow of them as for that the holy spirit in our harts doth
testifie that they are from God they cary a sacred and diuine authority with them and they doe also agree in al points with the other books of god in the old testament hitherto are his words b Field booke 3. cap. 44. §. The errour Field if I doe not mistake him differeth only from others in this that whereas most of them reject al supernatural habits in our soules and attribute our beleeuing to supenatural inspiratiōs of the spirit he acknowledgeth a supernatural habit of faith which he calleth also a potential ability c Book 4. c. 13. § This judgment the light of diuine vnderstanding d Book 4. c. 8. § Thus then and the light of grace And moreouer he doth explicate himselfe a litle more in particuler then others for he distinguisheth two sorts of thinges beleeued e Book 4. c. 8. § The schoole men whereof some saith he are such as are beleeued and neuer knowne as al the matters of fact that are reported in the Scripture which we can neuer know by the immediate euidence of the things themselues but mediatly in that we knowe they are deliuered vnto vs by him that cannot lie Others are first beleeued Ibidem § Thus then and afterwards the vnderstanding being enlightned and the heart clensed they are discerned of vs to be true And he concludeth that in thinges of the first sort the formal reason of our faith or inducing vs to beleeue is the authoritie of God himselfe whome we doe most certainelie discerne to speake in the word of faith which is preached vnto vs. But in thinges of the second kinde he vvil haue the said formal reason to be the euidence of the things appearing vnto vs being enlightened by the light of grace this is the opinion of Field But in which of these two sortes of thinges he placeth the knowledge of the authority of holie Scripture I cannot so plainelie as I vvould discerne by his words this onlie I gather as certaine out of his discourse Book 4. c. 7. § Thus then first that the principal cause of our knowledge and beliefe concerning the Canonical bookes proceedeth from the habite or light of faith For this al his assertions insinuate and principally these The spirit induceth moueth and perswadeth vs to beleeue By the light of diuine vnderstanding Chapt. 13. § This judgement Chap. 7. § Thus then Chapt. 8. § Thus then Chapt. 8. Caluī book 1. of Institut chap. 7. § 4. we judge of al thinges c. Secondlie he affirmeth in plaine vvordes that besides the habit of faith or light of diuine grace are required some reasons or motiues or some reason or motiue by force whereof the spirit setleth the minde in the perswasion of the truth of thinges vvhich were formerly doubted of And this reason as we haue heard him say before in some thinges is the euidence of the thinges appearing vnto vs in others the authority of God He explicateth himselfe more plainely by these sentences of Caluin If we bring pure eies and perfect senses the majesty of God presently presenteth it selfe vnto vs in the diuine Scripture and beating downe al thoughts of contradicting or doubting of thinges so heauenly forceth vs to obey Againe After we are enlightned by the spirit we doe no longer trust either our owne judgement or the judgement of other men that the Scriptures are of God But aboue al certainty of humane judgment we most certainly resolue as if in them we saw the majesty glory of God as Moises saw in the mount that by the ministery of men they came vnto vs from Gods owne most sacred mouth Thirdlie We finde a greater light of vnderstanding shining vnto vs in this doctrine of faith then is found within the compasse of nature a * I finde not these wordes following in Caluin satisfaction touching manie thinges which humane reason could not satisfie vs in a joy and exultation of the heart such and so great as groweth not out of nature hitherto Field out of Caluin He addeth that this maketh vs assure our selues the doctrine which so affecteth vs is reuealed from God That they are the only people of God and haue the means of happinesse where this treasure of heauenly wisdome is found that these books are the richest jewel that the world posesseth and ought to be the Canon of our faith which this people deliuereth vs as receiued from them to whome these thinges were first of al made knowne and reuealed thus Field And this is the common doctrine of diuers of our Sectaries To ouerthrow this opinion I must first lay this ground To moue vs to beleeue any article of Christian religion ordinarily besides the habite of faith or some supernatural illumination of the spirit some other reasons or motiues must of necessity concurre by force of which our vnderstanding may be perswaded that the thinge propounded is credible and according to prudence may be beleeued This may be proued by authoritie of Scriptures for if no such motiues are necessary to what end did our Lord during the time of his being here on earth work such strange miracles Surely of them he saith Iohn 5 36. Iohn 10 25. Iohn 15 24. The very works themselues which I doe giue testimony of me that the Father hath sent me Againe The works that I doe in the name of my Father they giue testimony of me Finally If I had not done among them workes that no other man hath done they should not haue sinne Out of which places I may wel infer both that our Sauiour propounded his doctrine with sufficient arguments of credibility and also that if he had not so done the Iews generally had not offended God in refusing to beleeue it which is expresly affirmed by S. August tract 91. in Ioānē Augustine I adde generally because vnto the learned sort it was otherwise sufficiently proued therefore they had sinned although Christ had done no miracles yet not so grieuously This caused him likewise Mark 3 15. Luk 9 10. Mark 16. v 20. See also v. 17. 18. to giue his Apostles disciples power to doe miracles and they as S. Mark reporteth after his ascētion going forth preached euery where our Lord working withal confirming the word with signes that followed Moreouer commonly al that are said in the Gospels to haue beleeued beleeued vpon some credible motiue as the Centurion Luke 23. the Lord whose sonne was cured at Caphernaum Iohn 4. verse 46.53 and diuers others And so those wordes of S. Rom. 10.14 Paul are vnderstood Howe shal they beleeue him whom they neuer heard and howe shal they heare without a preacher that is without one both expounding the rule of faith vnto them and also propounding such reasons as are sufficient to moue them to beleeue This also al the Apostles practised as appeareth by their sermons recorded in the acts of the Apostles Nay further in the old
of themselues and yeeld sufficient satisfaction to al men of their diuine truth wherefore he seemeth contrary to that which he had said before to require no other reason by force whereof the spirit moueth him to beleeue the Scripture but the Scripture Neither should he only bring a diuine proofe for these matters but also to shewe the certaintie of his supernatural illumination of vvhich al these depend And howe wil he doe this vvil he proue it by Scripture This cannot be done least that he fal into a circle and according as he maketh the Psalme say of the vvicked Runne round til he be giddie and be at the end where he was when he beganne for by this illumination he is come to the knowledg of Scripture and consequently it must not be proued out of Scripture and vvhat other diuine proofe he wil assigne for my part I cannot imagine Neither can he say that this illumination is beleeued for it selfe for then he both graunteth that something must be beleeued without diuine proofe and also that al thinges are not beleeued because they are contained in the Scripture and consequently that the Scripture is not the onlie ground of our faith Many places of Scripture are alleaged out of the vvritten vvord of God by our aduersaries to proue the certainty of priuate illuminations and seing that I can not stand to giue the true sense of them I desire my reader only to consider in general that such sentences as they alleage if they proue any thing for them and are to be vnderstood as they pretend proue the judgement of euerie Christian man or at the least of euery spiritual man to be infallible vvhich being false as appeareth both in the auncient Fathers and also in themselues vve may vvel inferre that they haue some other sense Field affirmeth that Saint Augustine in a certaine place doth fully agree vnto his opinion shewing that the authority of the Church is but an introduction to the spiritual discerning of thinges diuine I answere that Saint Augustine in the chapter by him cited only affirmeth that because al men are not capable at the first to vnderstand the sincere wisedome and truth taught in the Church God hath ordained in it two motiues vvhich may first moue them to seeke it to wit miracles and multitude of beleeuers Aug. de vtilitate credendi cap. 16. Authoritas saith he praesto est quam partim miraculis partim multitudine valere nemo ambigit The authority of the Church is at hand which no man doubteth partly through miracles partly through multitude to be of force viz. to moue men Field to make this sentence seeme the better for his purpose Booke 4. c. 8. translateth the vvord valere standeth vpon and maketh Saint Augustine say that the authority of the Church standeth vpon two thinges c. but howe truly euerie grammer scholler may discerne That vvhich he alleageth out of Hugo de sancto Victore is as litle to the purpose but as I thinke farre more falsly translated for if in the English immediately following the Latin in the same different letter he doth intend a translation of the Latin going before as euerie man vvil judge he doth he dealeth in it most corruptly and vntruely and so I leaue him for this present SECTION THE SECOND In which the same argument is prosecuted and two thinges principallie are proued First that the newe Testament receiueth smal authority if we beleeue our aduersaries by this that it was written by the Apostles and Disciples because they accuse them of errour Secondlie because they confesse the text of Scripture to be corrupted HAVING euidentlie confuted in the section next before the chiefest and most common reasons by which the Sectaries of our daies endeuour to proue the diuine authority of holie Scripture let vs now behold such other reasons as may be brought according to their principles and together insinuate some other their assertioÌ„s which diminish the credit of these holy books And to passe ouer as a thing manifest that the authority of 〈◊〉 newe Testament cannot sufficientlie and infalliblie be proued â—uine by the testimony of the old some perhaps wil say that the authority of the old is confirmed and ratified by the newe But how is the newe it selfe proued to be Canonical which prerogatiue if we deny it the old wil receiue but litle credit from it Peraduenture they wil answere that they knowe the newe to be Canonical because it vvas vvritten by the Apostles and Disciples of Christ inspired by the holy Ghost I reply and demaund first how they can proue this to be true by canonical Scripture What canonical Scripture for example if we deny the said Gospel to be Canonical telleth vs that S. Mathew the Apostle wrote that Gospel which vve terme S. Mathewes Gospel Secondly although we suppose it to be true that the Apostles and Disciples were the authours of the newe Testament yet howe can they proue that in penning it they haue not erred What canonical Scripture haue they for this Certainely our aduersaries make al their successours subject to errour wherefore it seemeth that they wil not be very scrupulous to graunt it of the Apostles and Disciples themselues Luther tom 5. in c. 1. ad Galath fol. 290. Act. 7. v. 14. Luther in cap 46. Genes But doe they not moreouer in expresse tearms condemne them of errour Who can deny this Luther himselfe after that he had affirmed that he would not submitte his doctrine to the censure of the Fathers no not to the censure of S. Peter nor S. Paul nor of any Angel from heauen addeth in defence of this his action that S. Peter did liue and teach besides the word of God In another place in plaine tearmes he accuseth S. Steuen of errour in following the 70. Interpreters vvho as he saith erred concerning the number of those that went downe into Egipt Nay moreouer discoursing of extreame vnction Luth. de captiuita Babil c. de extrema vnctione Luther iÌ„ Isai 64. Martir in 1. Corinth 2. fol. 46. Centur. 1 lib. 2 c. 10. Col. 1600. 180. he telleth vs that Although the epistle said to be of S. Iames were in deed and truly his yet he vvould say that it was not lawful for an Apostle of his owne authority to institute a Sacrament By which he seemeth plainly to confesse that the Apostles in their Apostolike writings were subject to such faults finally he telleth vs that S. Paul 1. Corinth 2. vers 9. doth finely wreth or wrest a certaine sentence of the Prophet Isay but Peter Martir auoucheth that he mistooke the Hebrewe word Hence the Centuriatores his schollers note certaine Naeui or lapsus so they tearme them that is freckles or moles and falles of S. Peter S. Paul and S. Iames Apostles as that of S. Peter at Antioch for vvhich he vvas reprehended by S. Paul of which also a Calu. in ca. 2. ad Galat. et in Mat. 26.
Caluin that of S. Iames at Hierusalem in perswading S. Paul to purifie himselfe according to the lawe of Moises in the b See also the same Caluin touching S. Paulin 2. Cor cap. 1. S. Iames in cap. 21. Act. Act. 21. v. 15. c. temple and lastly they accuse S. Paul of errour in yeelding to the perswasion of S. Iames. The same is affirmed by Brentius diuers others concerning S. Peter and Iames and the whole Church of Hierusalem c Brent in Apolog cōfess Wittenberg c. de cōcilijs Both S. Peter Prince of the Apostles saith he and Barnabas also after the holy Ghost receiued and together with them the whole Church of Hierusalem erred Galat. 2. of the same opinion are other sectaries d Bullēger in Apocalip 19. 22. Bullenger hath the like stuffe touching S. Iohn Doe not also Beza and our English Protestants themselues seeme to confesse that * Luc. 3. v. 36 S. Luke in his Gospel erred in making Arphaxad the father of Cainan and Cainan of Sale whereas in the booke of Genesis Arphaxad is said to haue beene the father of Sale For if S. Luke did not erre vvhy doe e Beza in his translat our Protestāts in their Bible printed anno 1595. authorized to bee read in Chur. they notwithstanding that al copies both Latin and Greeke in this accord thrust out of the text these wordes who was of Cainan and make S. Luke say that Arphaxad was the father of Sale Adde vnto this that f Musculus in locis communibus cap. de Iustificat num 5. Musculus no meane Sectary to the Catholikes objecting the authority of S. Iames against justification by faith only maketh this answere that he whosoeuer he was although the brother of Christ and a piller among the Apostles and a great Apostle aboue measure as g Gal. 2. v. 9. 2. Cor. 12 12. S. Paul saith cannot prejudice the truth of only faith h Molinae in vnione quat Euāg par 64 Another of them testifieth that certaine of his learned brethren limit and restraine those wordes of Christ He that heareth you heareth me that Christ only is to be heard that is to say that his word only is to be preached that the Apostles were subject to errour in going beyond their commission and therefore that they are not to be heard but when they relate vnto vs the very wordes of Christ Thus he vvriteth vpon the said sentence These wordes he that heareth you heareth me limit that Christ only be heard that is that his word only be preached as most learned Philip Melancthon expoundeth c. For so expoundeth Iohn Brentius saying That Christ when he saith He that heareth you heareth me speaketh not of al wordes of the Apostles whatsoeuer but of the prescribed cōmandement of their embassage Thus Carolus Molinaeus From this opinion i Cal. l. 4. Inst c. 8. § 4. 7. Caluin himselfe seemeth not much to dissent vvhose wordes are these The Apostles in their very name shewe howe much is permitted them in their office that is if they be Apostles that they should not babble what they please but should deliuer truly his commaundements by whome they were sent and soone after he plainely insinuateth Modrenius lib. 2. de Eccles cap. 2. that he would haue Christ only heard Further one Fricius a very learned Protestant telleth vs that although he should graunt that S. Iames gaue the communion vnder one kinde only yet that his authority is not to be admitted seing that Christ said Eate and drinke Clebetius in victoria veritatis et ruina papatus Saxoni argumēto 5. Clebetius one of the chiefe ministers of the County Palatine of Rhene graunteth to his aduersary that S. Mathewe and S. Marke in their gospels contradict S. Luke but saith that he hath two against one and that S. Luke was not present at the last supper concerning the history of vvhich the controuersie was betweene him his aduersary as S. Mathew was and therefore that he deserued lesse credit Finally Zuinglius being impugned for denying praier for the dead pressed with the authority of Fathers especially of S. Chrisostome S. Augustine who deriue this custome from the Apostles answered thus Zuing. tom 1. Epicherae de can Missae fol. 186. See him also tom 2. in Eleuch cōt Anabap fo 10. If it be so as Augustine Chrisostome report I thinke that the Apostles suffered certaine to pray for the dead for no other cause then to condiscend to their infirmity hitherto Zuinglius in which words he confesseth that the Apostles wilfully suffered some to erre vvhich could not be done without errour in themselues And out of al these assertions of our aduersaries in which they either accuse the vvriters of holy Scripture of errour or make them subject thereunto I inferre that the newe Testament may containe errours although we should graunt it to be written by the Apostles and Disciples of Christ But let vs also adde that although we should graunt them that the Apostles and Disciples could not erre in penning these sacred bookes yet that it is a hard matter for them to proue that the new Testament since their daies hath not either through negligence or malice beene corrupted For had not the Catholiks their enemies by their owne confession the keeping of it for the space of diuers hundreds of yeares how know they then that the said Catholikes to serue their owne turnes haue not corrupted it Surely they confesse their owne bretheren to haue falsified it vvithin fewe yeares in diuers places wherefore one sect rejecteth the translation of another Doe they then thinke vs and our predecessors more sincere then they are themselues Perhaps some ignorant man wil say that it hath beene alwaies in the custody of those of their religion but it is certaine that they cannot possibly assigne any succession of men of their profession that could alwaies keepe it I demaund also if any man wil needes say that there were such men although invisible in the vvorld and mentioned off by no Authour of anie one age since the Apostles dayes vvhether they were Lutherans Zuinglians or Caluinists or of vvhat other sect If they were Lutherans howe doe the Zuinglians Caluinists and other Sectaries knowe that they kept it sincerely and truly if they were Zuinglians howe doe the Lutherans knowe the same The like question I demaund concerning other Sectaries and none of them I thinke wil be so absurd as to say that al these sects haue euer beene in the world But let vs see whether they doe not plainely confesse that the text of Scripture it selfe hath beene corrupted Beza in praefat noui Test anno 1556. et Annota in 1. Luc. v. 1. Although Beza preferre the vulgar Latin edition which we vse before al other translations and confesseth that the old Interpreter translated very religiously yet both he and al the professours of
the neare for attaining to the true sense yea not seldome by such conference the difficulty is increased as appeareth by those places before alleaged Part. 2. chap. 1. sect 4. which seeme to contrary one another Hence our newe sectaries themselues being diuided into diuers sects and hauing conferred a longe time such places together as are controuersed among them cannot as yet agree about the true sense of the said places but remaine stil at mortal jarres And al this which I haue here said may be confirmed by the authority of Field Field booke 3 chap. 42. who affirmeth the ground of their faith to be the vvritten vvord of God interpreted according to the rule of faith the practize of the Saints from the beginning the conference of places and al light of direction that either the knowledge of tongues or any parts of good learning may yeeld Thus Field In an other place he prescribeth seauen rules Booke 4. chap. 19. vvhich he thinketh vve are to followe in the interpretation of Scripture that we may attaine to the certainty of the true sense of it of which diuers are extrinsecal and concerne not the letter it selfe of Scripture Lastly against the sufficiency of conference of places alone he addeth these vvordes Ibidem We confesse that neither conference of places nor consideration of the antecedentia and consequentia nor looking into the originals are of any force vnlesse we finde the thinges which we conceiue to be vnderstood and meant in the places interpreted to be consonant to the rule of faith but of Fields rules for the expounding of Scripture more hereafter Harmony of Confess sect 10. pag. 33. Confess Wittenb art 32. The Lutherans of Wittenberge as I haue before noted acknowledge in the Church a rule of faith according to which she is bound as they say to interpret the obscure places of Scripture by which their assertion they acknowledge also for the exposition of Scripture an other necessary guide besides the letter Let vs therefore conclude that the true sense of the Scripture is not sufficiently gathered out of the bare vvordes and consequently let vs not admit the bare vvordes to be a sufficient ground of Christian religion And hence I gather that our aduersaries haue no certainty of faith and religion which is apparent because they make the naked letter of holy Scripture the only ground of their beliefe the true sense of vvhich vnto them is alwaies very vncertaine for either the assurance vvhich euery one of them hath proceedeth from his owne reading and judgement or from the credit of some other Minister or Ministers vvho interpret the Scriptures in that sense vvhich he embraceth both vvhich meanes be most vncertaine For they depend vpon the judgement of priuate men vvho haue no assurance from the holy Ghost of not erring vvherefore they are subject to errour and consequently none of them haue any further assurance of the truth of their religion then humane judgement Vnto the reasons already brought for the proofe of the title of this Chapter I adde these that followe partly gathered out of that vvhich hath beene already said in this Treatise first that the rule of Christian faith ought to be general and sufficient for al sorts of people vvhich cannot appertaine to the bare letter of holy Scripture because diuers persons cannot reade and consequently to knowe the contents of the Bible they must vse the helpe of some of the learned and vpon their report vvhich may be false and erroneous build their beliefe It is also manifest that Christians had some other rule of faith before the Scriptures of the newe Testament vvere vvritten Finally I haue already proued that together vvith the letter we ought to receiue that sense and interpretation vvhich hath by tradition and succession descended from the Apostles And thus much concerning this matter Chapter 6. The newe Sectaries Bibles containe not the true word of God SECTION THE FIRST In which this is first proued concerning al their Bibles in general IN the Chapter next before I haue demonstrated the bare letter of holy Scripture on vvhich our aduersaries build not to be a sufficient ground of Christian faith and religion in this present Chapter to make their weake foundation the more manifest I intend to proue that although we should yeeld the bare letter to be sufficient yet that in very truth their Bibles containe not truly the said bare letter And first I proue this concerning al their new translated Bibles in general and that by their owne confession Lauatherus in histor Sacramēt fo 32 for Luther the Lutherans condemne the translation of Zwinglius and the Zwinglians Zwing tom 2. in respons ad Luther li. de Sacramēt and of al others besides those which are proper to their owne sect Zwinglius and the Zwinglians pronounce the same censure against the translation of Luther and the Lutherans And in like sort proceede * Beza in annot noui test passim Castalio in defens suae translat Beza and Castalio against one another and al other sectaries for euery particular sect hath his particular Bible which it embraceth rejecting al others vvherefore if we may beleeue al these Professours of the newe religion they haue not among them one true translation of the Bible Moreouer there is but one truth and one true word of God penned by the instinct of the holy Ghost who teacheth not contrary doctrine But our aduersaries translated Bibles be diuers and different one from another and insinuate contrary doctrine wherefore euery Bible is not admitted by euery sectary but that only which fauoureth his owne sect as I haue euen nowe declared It is therefore impossible that they should al containe the true word of God and be penned by the instinct of the holy Ghost And being so that the translator of the one was euen as much subject to errour as the translator of the other and had no surer ground for his translation with like probability and reason they may be al rejected because they haue al receiued the same censure from the Church Whitak controu 1. quest 2. cap. 7. arg 3. cap. 9. arg 4. See also his reprehension of the Rhemes Testament pa. 15. Finally Whitaker seemeth to acknowledge the Scriptures only in those tongues in vvhich they vvere first spoken by God or penned by the holy Ghost to be the true word of God vvherefore he seemeth to exclude from this truth al the translations of Scripture in the world SECTION THE SECOND That Luther Zwinglius Caluin and Beza in particular haue corruptly translated the Scriptures BVT let vs descend to the particular Bibles of some principal sects and for the better declaration of this matter note some corruptions of the principal sectaries and speake a word or two of the corruptions of those translations of the word of God which be most approued and receiued in their congregations And let vs not now stand
of his knowledge faithfully rendred the text and in al hard places most sincerely expounded the same But to make this the more euident I adde further that they make the selfe same vvord sometimes to signifie one thing and at other times another thing as it best serueth their purpose For example our English Protestants whensoeuer the Scripture speaketh of euil traditions as Math. 15. vers 6. and in other places Bible 1595. translate the Greeke vvord vvhich signifieth properly a tradition truly as they ought But when mention is of Apostolike traditions they make the selfe same Greeke vvord signifie ordinances instructions Bible 1595. preachings or institutions as 2. Thess vers 15. c. And this they doe to bring traditions into contempt But of such examples see more in the sixt Chapter before Besides this although they vndertake to translate the Hebrewe text of the old testament and the Greeke of the newe yet vvhen the Hebrewe or Greeke maketh against them or not so much for them as the Latin they forsake the Hebrewe and Greeke and followe the Latin I vvil bring an example of both Hieremy 7. vers 18. and chap. 44. ver 19. the said Prophet inueigheth against those that offer sacrifice to strange Gods especially to the Moone And whereas according to the Hebrew they should read in the first place The women kneade the dowe to make cakes to offer to the heauens or planets they followe the Latin and say thus Bible 1595. The women kneade the dowe to make cakes for the Queene of heauen In like sort they proceede in the second place And by this meanes as they imagine they make a strong argument against vs vvho honour our blessed Lady and cal her Queene of heauen although we offer vp no sacrifice vnto her or any other creature In the newe testament whereas the Apostle according to the Greeke text saith only Rom. 8. v. 38 I am probably perswaded that neither death nor life c. shal be able to seperate vs from the charity of God they reade I am sure that neither death Bible 1595. c. And like as after this sort they serue their owne turnes in their translations so doe they also in their expositions of diuers wordes One example I haue touched aboue concerning the vvord Babilon which in S. Peters epistle to hinder the proofe of the said Apostles being at Rome 1. Pet. 5 13. Euseb lib. 2. histor c. 14. Hieron in li. descript Eccles verbo Marcus contrary to Eusebius and S. Hierome they vvil haue signifie the great City called Babilon in Assiria or Caldea contrariwise to make against the honour and dignity of Rome in the * Apocal. 17. vers 19. Bible 1592. Apocalipse they affirme the City of Rome by it to be vnderstood Let vs also consider that it must needes be granted that some of the learned sectaries haue erred in their translations and interpretations of holy Scripture for this is euident because there is but one true vvord of God which according to truth admitteth not opposite interpretations But our aduersaries translations and interpretations be diuers and much different yea repugnant one to another wherefore as I haue shewed they reject one anothers translation and interpretation and also alleage Scripture for their different doctrine They cannot therefore al be consonant to the true word of God vvhich if it be confessed it must needes follow that some of them in these matters haue erred and if some of them haue erred then some of them without al doubt haue not built vpon diuine authority which cannot be the ground of errour but vpon their owne judgement And seing that the warrant which they claime from God of al of them is the same and their ground alike we may wel inferre that none of them build vpon any other more sure foundation Adde vnto this that the selfe same sectaries oftentimes vpon further reading study and knowledge change their translations and interpretations of holy Scripture vvhich is apparent by the diuers editions of the Bibles and other their workes in which Scripture is alleaged and interpreted and of our English sectaries it is granted by the translatour of the Bible printed in the yeare 1585. 1592. and 1600. in the preface of which he confesseth that the former translations required greatly to be perused and reformed I haue also shewed in the sixt chapter that diuers places haue beene corrected and that as yet by the judgement of the best it is faulty of this followeth not seldome a change of belief and a difference from themselues in religion vvhich in the next chapter I vvil proue to haue fallen out in their first Captaines themselues And this is an inuincible argument seing that the Scriptures remaine alwaies the selfe same to proue that they varying build only vpon their owne fancies and are neuer certaine that they haue attained to the truth But this vvil be most apparent to him that shal set before his eies the manner of proceeding of our said learned sectaries in their discourses or disputations vvith their aduersaries For doe they in such conferences admit the text of holy Scripture as a supreame judge of al controuersies concerning matters of religion Surely no for although they seeme to recurre to the holy Scripture and vehemently pleade the word of God and by the authority thereof shewe themselues desirous to haue al difficulties decided yet in very truth it is not so as euery man may vvel judge because the letter of Scripture oftentimes doth not sufficiently interpret it selfe and they wil admit and allowe of no other translation or interpretation but their owne let vs declare this a litle more at large It is not vnknowne that the Catholikes receiue as Canonical the Hebrewe and Greeke text as wel as they and consequently those very places either in Hebrewe Greeke or both vvhich they alleage to establish their doctrine opposite to the beliefe of the Catholike Church Yea the Catholikes attribute more authority to the places alleaged as they are penned in the said tongues and to al bookes vvhich the newe sectaries receiue then they doe and further receiue fiue whole bookes at the least and diuers other parcels of holy Scripture into the Canon which they al commonly reject Wherefore the controuersie is not concerning the authority of the text either in Hebrewe or Greeke whither it be to be beleeued or no but vvhither the Catholikes building in this vpon the authority of the Church Traditions Councels and Fathers haue the true translation and exposition of the text or the Professours of the newe religion vvho alleage no other testimony for themselues then their owne priuate spirit and fancy To make this more euident by an example let vs suppose that a Catholike and a newe Sectary fal into disputation concerning Christs discent into hel The Catholike vsually for proofe of the affirmatiue part bringeth forth that sentence of holie Scripture Thou wilt not leaue
my judgement it is strange howe they confesse euery man although neuer so much enlightned to be subject to errour and yet euery one assureth himselfe hauing one no more warrant then an other that he is in the truth Finally this doctrine of diuine inspirations and illuminations gaue occasion to * Frederi Staphilus l. de cōcordia discipulorū Lutheri Petrus Palladius l. de haeresibus Caluī in Instructorio cōtra Libert cap. 9. Willet in his Synops controuer 1. q. 1. Muncerus and certaine Anabaptists his followers as also to the Zwenckfeldians and Libertines of their blaspheamous opinions For like as our Protestant aduersaries commonly flie to illuminations for the knowledge of the true text interpretation of holy Scripture so these men either because they found it vvritten that a 2. Cor. 3 6. the letter doth kil or because they thought the Scriptures not necessary seing that the holy Ghost is able to teach mens harts vvithout any vvritten letters rejected the Scriptures altogither and pretended only such illuminations of the spirit Hence also perhaps proceeded the dreames and visions of the Enthusiasts a famous sect of Anabaptists but of this no more SECTION THE FIFT Concerning their deductions out of holy Scripture that they likewise are framed by them according to their owne fancies and of their accusations of one another touching these matters IT is moreouer a thing most euident that in the deductions or collections of the articles of their faith and religion out of holy Scripture they are not only subject to errour but also that they followe their owne judgement and inclinations And this vvil appeare to any man that shal consider the same One deduction I vvil here set downe vvhich I my selfe haue heard some of them make which was this I vrged them to bring forth some authority out of the vvord of God for their keeping of the Sonday in steade of the Saturday and they alleaged as a sufficient proof of this matter those wordes of S. Iohn in the Apocalipse Apocal. 1 10. I was in spirit on the Dominical or as they say on the Lordes day And vvhat an insufficient deduction is this if vve set aside the authority and tradition of the Church vvhich they despise Howe doth this followe S. Iohn vvas in the spirit or had a reuelation on the Sonday therefore al Christians may lawfully worke on the saturday a day commanded by God himselfe both in the old and newe testament Exo. 20. c. Math. 19 17 if we follow the letter to be kept holy and obserue the Sonday I could bring a hundred more such examples and my reader may gather some out of that which hath beene already said in the first section of the seauenth Chapter I adde also for the proofe of this that their deductions out of the selfe same wordes be diuers and opposite for euery sect like as it hath a particular and proper forme of faith so hath it peculiar and proper deductions out of the text of holy Scripture This cannot be denied because the collections of the Lutherans Zwinglians English Protestants Caluinists or Puritans Anabaptists Libertines differ from one another as their beliefe is different And to giue one instance or two but yet to omit the knowne different collections vvhich are found among Lutherans and Sacramentaries Doe not some Lutherans gather out of Scripture a necessity of good vvorkes See colloquiū Altenbergēse others that such vvorkes are not necessary a Bishop Barlow of Rochester in his sermon Whitgift others Doe not also some Sacramentaries as our English Protestants out of scripture deduce their gouernement of the Church by Bishops others as the Puritans their gouernement by Elders Doe not finally b Caluins Institut booke 2 chap. 16. ver 10.11.12 in Math. 26. 27. Willet in his Synopsis controuers 20. Caluin Willet and others gather out of scriptures that Christ suffered in soule the paines of hel which by others is disalowed And doe not the followers of one part of these collections condemne them of the other either as Heretikes or as Schismatikes or as Blaspheamers These thinges are most certaine Of which I inferre that al these sectaries deductions cannot be found but some must needes frame them according to their owne fancies And seing that vve haue no infallible reason according to their groundes to approue the one of them before another vve may vvith like reason condemne them al as hauing no other ground as they are by them maintained then humane judgement and vnderstanding In defence of the Lutherans of Wittenberge both concerning the proofe of the letter and interpretation of holy Scripture and also touching deductions out of the same it may perhaps be said by some man Harmony of cōfess sect 10 pa. 332. 333. Confess Wittenb art 32. that they hold the Church hath authority to beare witnesse off and interpret holy Scripture as likewise to judge of al doctrines according to that Try the spirits whither they be of God and let the other judge Yea they adde that shee hath receiued of her husband Christ a certaine rule to wit the Prophetical and Apostolical preaching confirmed by miracles from heauen according to the which shee is bound to interpret those places of the Scripture which seeme to be obscure and to judge of doctrines I answere and confesse that in very deede this is their doctrine vvhich maketh not a little against the dreames and inspirations of their bretheren but this can make no infallible ground according to their assertions for they make both the Church and tradition subject to errour and consequently if vve beleeue them no man can build vpon their authority an act of diuine and supernatural faith Finally hence it proceedeth that our aduersaries themselues accuse and censure one an other to be corrupters of scripture falsifiers and liers If vve beleeue * Luth. epist ad Ioan. Heruagium typographum Argentinens Luther the Sacramentaries beganne their opinion of the Sacrament with lies and with lies they doe defend it and they broached it abroade by the vvicked fraude of corrupting other mens workes If Caluin Caluin admonit 3. ad Westphalum Caluin in defens de Sacram p. 1085 the Lutherans are nothing else but forgers and falsifiers and of Westphalus in particular he vvriteth thus Westphalus as though he were I knowe not what Comical Iupiter carrying Minerua in his braine putteth boldly vpon al his fictions the visard of the word of God if it had not beene nowe an old thing and commonly knowne that the false Prophets did so much the more gloriously pretend the name of God by howe much the further they were from him by these frights and scar-crowes he would peraduenture doe something The word of God doth confidently sound againe and againe in his mouth but in word only And soone after This prophane man doth filthily abuse at his pleasure the sacred sentences no otherwise then Magitians doe wrest holy
proued before Howe then can the vnlearned knowe that either through ignorance or malice they haue not erred what diuine authority or reuelation haue they to perswade them this or to propound vnto them their translated Bibles as the true vvord of God If the sincerity of the translatour be doubtful and they haue no such authority or reuelation howe can they knowe certainely and infallibly by diuine vvarrant that their Bibles containe the pure and sincere vvord of God And if they knowe not this after this sort howe can they build vpon their Bibles true faith vvhich is a most certaine knowledge through diuine reuelation vvithout al doubt seing that they admit no other infallible rule they must needes confesse that they are alwaies vncertaine vvhether their beliefe be true or no for their beliefe can haue no further assurance of truth then they haue of the truth of the ground thereof vvhich they affirme to be the only word of God contained in their owne books Wherefore seing that the truth of these is vncertaine their faith also must needes be vncertaine And this argument is sufficient to proue that the vnlearned sectaries haue no faith But I adde further that I haue before set downe diuers places of holy Scripture vvhich we affirme in very deede to be corrupted by their translations vvhich our affirmation they may the better beleeue because they may also there see that diuers places in the first editions corrupted are amended in the latter Howe then can the vnlearned being ignorant in the tongues discerne by the Scripture only whether we say true or no or vvhether we or the authours of their translations erre Surely in judging of this controuersie they followe their owne fancies neither haue they any sound reason much lesse diuine authority that can moue them rather to condemne our translation then their owne Hence also I infer that our vnlearned Sectaries are not yet certaine that the English Bibles are the true word of God This I proue because they cannot deny but their said bibles were once falsly translated otherwise vvherefore haue they beene in so many places as I haue noted corrected Doth not euery correction suppose a fault But that they were once false it is granted in the preface to the Bible of the yeare 1589. 1592. and 1600. If they vvere once false howe knowe they that they are nowe true Had the learned Sectary or Sectaries that last amended the Bible any further vvarrant from God that they should not erre then they that erred before vvhat vvarrant had they that erred no other certainely but their owne knowledge And vvhat had they that last of al corrected it but the same and so the translatour of the aforesaid Bible in the preface to the reader protesteth that according to the measure of his knowledge he hath faithfully rendred the text and sincerely expounded al hard places but who knoweth not that al these mens judgements and knowledges be alike subject to errour If therefore the last translators or correctors had no further warrant as they had not then the former howe can it certainely be knowne that they haue not also erred Conference at Hampton-Court c. but this likewise is confessed by the Kings Majestie and D. Reinolds as I haue noted before vvherefore as yet the vnlearned English sectaries neuer had nor haue at this present a true and certaine ground of their faith and consequently they are yet vncertaine vvhither their beliefe be sound or no because their Bible on vvhich only they build containeth not the true vvord of God Neither wil this be remedied by a new edition of the Bible which as it is said is nowe in hand because the newe Translatours vvhich nowe indeauour to correct the old are also subject to errour and therefore the vnlearned sectaries can neuer certainely knowe whither they haue erred or no. Of vvhich I finally inferre that they can neuer haue true faith which is a most certaine and sure knowledge of thinges reuealed by God I vvil adde one other argument most euidently conuincing that none of the vnlearned professours of the newe religion can possibly be certaine that their translated Bibles are the true vvord of God which is this Euery man must needes confesse that there is but one true vvord of God But our aduersaries Bibles be diuers and differ much one from another wherefore as I haue shewed euery man rejecteth al other Bibles but that which is translated and approued by those of his owne sect therefore al of them but one must needes be false vvhich being presupposed I demand of any one vnlearned sectary what reason he hath to preferre one Bible as true before al the rest for example vvherefore doth he reject the Lutheran or Puritan Bible and admit that vvhich is authorized to be read in the Churches of England He cannot say that it is because the one agreeth vvith the Hebrewe and Greeke and the other doe not for this he knoweth not because he is ignorant of those languages Perhaps he wil say that some learned men told him so But this is no sufficient ground both because if he aske a Lutheran or Caluinist although euen as learned as the English Protestant they wil tel him the contrary and also because the judgement of a learned man yea of al the learned sectaries in the world togither is not sufficient to make any thing so certaine that vve may vvithout al doubt admit it as a sufficient ground of an article of faith For be they neuer so learned yet their sentence may be erroneous they themselues being subject to errour vvherefore the vnlearned sectary although he make himselfe judge of al the learned yet he can not possibly most assuredly knowe vvhich of them haue erred in translating the Bible And therefore in accepting and approuing one and rejecting and condemning the rest he buildeth only vpon his owne fancy vvhich moueth him to accept and approue one edition of holy Scripture before another either because it fauoureth his owne opinions or because he hath conceaued a good opinion of the Translatour or because the translation is allowed in the Country vvhere he dwelleth or for some other priuate respect Moreouer although vve should grant to the vnlearned and ignorant sectaries that they most assuredly knowe that their translated Bibles are the true vvord of God yet the interpretations also on which they build yeeld vs euen as forcible an argument as the former For seing that the Scriptures are hard and admit diuers interpretations as I haue already proued yea are so diuersly expounded by their learned Captaines that al their expositions cannot be true who seeth not first that the vnlearned and ignorant haue litle reason to accept more of one interpretation then of an other Secondly that in accepting one and rejecting others they build not vpon any diuine authority but vpon their owne judgement by vvhich they are moued to thinke the doctrine receiued true either through the
stil doubtful in this principal article of Christian religion or else going back to his Bible againe out of his owne judgement he must resolue to followe one of the aforesaid interpretations and to condemne the other as contrary to the vvord of God And vvhat a slender ground of faith is this yea seing that he hath no diuine authority vvhereon he buildeth I may boldly say that he hath no faith at al but only a kinde of opinion And like as I haue exemplified in this particular controuersie so could I doe concerning the real presence and the true sense of those vvordes This is my body or any other matter or place of Scripture in question betweene vs as my reader wil easily graunt for there is the like reason of them al and thus much concerning the vnlearned sectarie that can reade But what shal we say of him that is altogether ignorant and cannot reade The learned sectaries cannot send him to their Bible to search out the truth He cannot likewise conferre one place of scripture vvith another his praiers be of no greater force then his be that can reade wherefore he hath no other meane left but the aduise of the learned and his owne judgement and what wil the aduise of the learned helpe and auaile him if he finde among them possibility of errour and dissention These thinges he cannot but finde yea concerning that very text first alleaged The father is greater then I they are at variance for vvhereas some restraine it only to the humane nature of Christ Caluin saith He doubteth not to extend it to the whole complexum Caluin epist 2. ad Polonos seu in admonitione ad Polonos or person of God and man And certaine it is that if this ignorant person imbrace any one opinion as certaine concerning a matter of which he was before doubtful that he must either build vpon his owne judgement or otherwise he must take the vvorde of some learned man that the opinion which he followeth is true and vpon it ground his faith religion and saluation But vvhat reason hath he to accept rather of the word of one minister then of another For example what reason hath he in the exposition of those wordes This is my body rather to followe the Sacramentaries then the Lutherans are they not al alike subject to errors he cannot say that the scripture moueth him so to doe because he knoweth the Scripture only by the report of others Neither hath he any infallible rule whereby to discerne the true sense wherefore it is his owne fancy which perswadeth him to accept of the one exposition and to reject the other And doth not also this sectary although altogether vnlearned take vpon him to judge the learned Can he possibly beleeue the Sacramentary except he judge his doctrine to be true condemne al the learned Lutherans Can he follow the Protestants and not condemne the Puritans c. verily he cannot And vvhat a simple judge is he being a man ignorant voide of learning and commonly of a slender vvit and judgement And like as euery vnlearned sectary condemneth al the rest that dissent from him in opinion so al the rest condemne him For if he follow the Protestants al the Puritans tel him that he is deceiued if the Puritans the Protestants tel him the like tale If he beleeue Zwinglius Luther condemneth him to the pit of hel if Luther Zwinglius pronounceth the same judgement against him c. And of vvhat opinion soeuer he be certaine it is that more of his owne brethren condemne then approue his beliefe He is therefore in a most miserable and lamentable case both because he hath no ground of his faith but the vvord of a fewe ministers and his owne weake judgement and also because he is condemned of errour euen by those of his owne profession euen as learned and as vvise as they whome he followeth and farre exceeding himselfe in al such qualities And this is the ordinary manner of proceeding of the learned sectaries with the vnlearned and ignorant these grounds of faith and no others they receiue from them If any man doubt of the truth of this discourse let him exactly and strictly examine either the learned what grounds of faith they can afforde the vnlearned and ignorant or these vvhat groundes they receiue and vvhy they beleeue thus and thus touching any article of religion and their owne confession wil teach him that al which hath beene said is true and that the last and chiefest cause of this or that beliefe in the vnlearned and ignorant is their owne judgement or the opinion of the learned liking their owne fancy SECTION THE EIGHT That the newe sectaries alleage Scriptures to confirme their newe doctrine it is no certaine argument that they build their faith and religion vpon the said Scriptures TO proue that the professors of the newe religion ground their faith and religion vpon the holy Scripture some wil say that they alleage sentences of the said Scripture in great abundance in confirmation of their doctrine vnto whome I answere that true it is that so they doe But I adde that this is no sufficient argument to proue that which is intended And first let euery man deluded by such their proceedings consider that al the ancient Heretikes haue done the like Did not Arius Macedonius Nestorius Eutiches and other Arch-heretikes together with their followers for proofe of their heresies bring forth diuers places of holy Scripture Of this Vincentius Lirinensis who flourished almost twelue hundred yeares since Vincent Lirinens aduers prophanas haeresum nouitates c. 35. is a sufficient witnesse for of the ancient Heretikes alleaging of the word of God he writeth thus Here perhaps some man may demand whether Heretikes also doe vse the testimony of holy Scripture To which I say that they doe and that very earnestly for a man may behold them ranging and coursing in euery part of the Bible in Moises in the bookes of the Kinges in the Psalmes in the Apostles in the Gospels in the Prophets For whether they be among their owne brethren or with strangers whether in priuate or in publike whether in talking or in writing whether in the house a feasting or abroade in walking they almost neuer alleage any thing of their owne which they doe not pretend to shadowe with the sacred word of Scripture Reade the pamphlets of Paul as Sumosatenus of Priscillian Eunomius Iouinian and the rest of such like pestilent Heretikes and you shal finde through al their workes an huge heape of examples almost no page omitted which is not coloured and painted with the sayings of the old and new Testament thus farre Vincentius Lirinensis Origen tom 1 homil 7. in Ezechiëlem Of this point also Origenes discourseth after this sort When to defend false opinions we say it is written in the Prophet Moises testifieth this the Apostle speaketh it What other thing doe we but taking the
yeare of his raigne seemeth principally to condemne the Sacramentaries vvho denie the real presence wherefore Lutheranisme then seemed to preuaile Communion also vnder one kind in time of necessity is in it approued By another lawe inacted in the second yeare of the said King Zwinglianisme was set vp An. 2. Edwardi vi cap. 1. and a booke of common praier allowed and established as the said act pretendeth not only according to the most sincere and pure Christian religion taught by the Scriptures but also according to the vsages of the primatiue Church Which booke notwithstanding hath beene thrice reuiewed and altered and stil according to the selfe fame vvord of God once in the same King Edwards daies secondly by the direction of Queene Elizabeth and lastly by his Majesty that nowe raigneth See the booke of coÌ„moÌ„ praier turned into latin by Thomas Vautrollerus printed at LoÌ„don an 1574. cuÌ„ priuilegio Regiae Majestatis touching priuate baptisme administred in houses by lay-meÌ„ or women as also some others printed in English before the last corrected by his Majesty who now raigneth and conferre them with the said last corrected And yet it is much disliked by the Puritans and censured to be contrary to the said word And like as their booke of common praier hath beene altered so also haue their opinions concerning some points of religion as I could easily shewe if time suffered me If any man be desirous to behold the like proceeding among our Puritans let him read the Suruey of their religion If I should descend to the inconstancy of particular men of our English nation I should neuer make an end yet one example I wil not omit which is as followeth During the raigne of Queene Mary a Catholike Prince diuers sectaries from hence fledde to Geneua and there in the yeare 1558. printed sundry bookes in vvhich by diuers testimonies of holy Scripture they endeauoured â—o proue the gouernement of women euen in temporal matters to be monstrous vnnatural against the lawe of God and man and therefore not to be suffered But the next yeare following Queene Elizabeth coÌ„ming to the crowne the same men found it agreeable to al Scripture and al lawes that a vvoman might haue supreame authority in thinges also spiritual and be supreame head of the Church And doe al our aduersaries acknowledge this their leuity as a fault verily no Yea Caluin approueth it and indeauoureth to defend it from al suspition of a vice Thus he discourseth * Caluin de scandalis pag. 135. Many complaine that they are scandalized that they sawe not al thinges together in the same moment that so hard a worke was not throughly and perfectly polished the first day Howe importune and out of season these delicacies are who seeth not for they doe as if a man should accuse vs that at the first breaking of the day we see not as yet the Sunne shining at noone day And soone after There is nothing more common then these complaints wherefore was not that which we ought to followe presently exactly prescribed vnto vs wherefore did this lie hidden more then other thinges wil there be at the length any end if it shal be permitted euer nowe and then to goe further Certainely they that speake after this sort either enuy the profit of the seruants of God or are sorry that the Kingdome of Christ is promoted to the better Hitherto are Caluins wordes Concerning the same matter in another place he hath this censure Caluin admonit 3. ad Westphalum A lawe ouer hard saith he is prescribed to learned men if after a proofe of their wit and learning published it may not be lawful to them to profit any thing during their life Thus Caluin In which his discourses he doth not only confesse himselfe and his bretheren to haue beene inconstant but also seeketh a defence of this inconstancy But howe absurdly he reasoneth euery man of sense may easily perceiue for our Christian faith and religion depend not as he seemeth here to imagine vpon the wit and learning of any man neither is it lawful for any man be he neuer so vvise or learned to cal any one article by any meanes into doubt for al the articles of our faith are reuealed by God who is truth it selfe But Caluin here plainely granteth that he and his fellowes build their beliefe vpon their owne fancies and judgements not vpon any certaine and infallible ground and consequently that they varie and alter the same according to their progresse in learning and other motiues of their vnderstanding like as Philosophers doe their opinions concerning matters of philosophy indifferent and doubtful And this is the principal ground of our aduersaries inconstancy Some other causes there may be assigned why they are inconstant to wit that some of them make their temporal Princes their absolute guides and immediate heades in Ecclesiastical matters wherefore as often as vpon any consideration of pollicy or any other respect the Prince changeth his minde so often also is religion altered But whether this alteration in any man proceedeth from the authority of the Prince or the judgement of the learned or any other such cause certaine it is that it argueth and proueth no certaine foundation of faith to be in him that so changeth And besides this he doth also approue this or that belief or religion because for some one or other respect it pleaseth his owne fancy And like as these sectaries so vvere al the ancient Heretikes inconstant especially the Arians Socrates lib. 2. hist ca. 32. who as Socrates reporteth altered their Creede or forme of beliefe no lesse then tenne times Hence it proceedeth that none of these newe sectaries can euer be certaine that they haue attained to the truth and of this their inconstancy is a most manifest argument For I thinke that euery one of them that haue changed his beliefe vvil easily graunt that once he liued in errour And it must be confessed that euery one altering condemneth his former faith vvhich if it be so howe can such men certainely knowe that they are not in errour stil vvhat warrant haue they after their change more then they had before But besides this reason euery one of them hath other motiues to make him vncertaine of the truth of his owne religion to wit that the most learned of his company Luther Zwinglius Caluin and the rest haue erred and consequently that he also may erre that as wise and as learned men as he is himselfe censure his beliefe to be false and erroneous c. He that is vnlearned may also consider that if he build vpon the judgement of the learned he cannot possibly assure himselfe that they doe not erre yea seing that euery one of them affirmeth his doctrine to be true and yet they disagree in faith he may wel assure himselfe that some of them doe erre for contraries cannot both be true And howe can he certainely judge who
held at Altenburge accuse one another for corrupting and falsifying the Confession of Ausburge which is the very ground next vnto the holy Scripture of their faith and religion Colloquium Altenberg fol. 402. The former copies or examplars say they haue not the true and sincere confession of Ausburge For there is another substituted or put in the place of it which was neither exhibited at Ausburge or euer approued by the states of the Confession of Ausburge Thus they And vpon the corruption of this Confession and of an other booke called Corpus doctrinae containing this and other treatesies arose great discord and dissention among them vvhich is not yet ended for no man almost can tel vvhich be the true bookes But what dissention was there among them in the same conference touching Luthers vvorkes corrupted verily the zealous Lutherans complaine after this sort * See 2. respoÌ„s ad Hipothes fol. 284. 290 353. 355. 441. 442. 443. 526. The Diuines of the Prince Elector who were also Lutherans doe most filthily and beyond al measure depraue Luthers writings so as since Luthers death there haue not beene more foule corrupters of Luthers bookes Thus they and this fault each side doth most often object to the other in most spiteful tearmes a Ibid. Saxon. in respons discessu fol. 539. 540. Last of al a promisse is made that the Duke of Saxony vvil cause Luthers workes to be printed vvithout corruption And thus much of the Lutherans whome M. Crashaw I hope with the Apology of the Church of England wil acknowledge to be his bretheren Nowe let vs behold the dealing of the Sacramentaries vvho are more properly of his faith and religion And first let vs looke towardes Geneua a City most famous for vpholding this sect What then shal vve there finde for our purpose Verily Westphalus a Lutheran accuseth the Caluinists euen of this very place that they haue corrupted Luthers vvorkes for thus he complaineth I maruaile much that Caluin keeping such adoe about this one word could not see the most filthy mutations and corruptions of the diuine commentary of Doctor Luther vpon the Epistle to the Galatians and translated into French and printed at Geneua In one place some wordes are taken away in an other many moe somewhere whole Paragraphs are lopt off in the exposition of the sixt Chapter two pages and a halfe are left out c. at other times they haue put in vvordes such as pleased them And that this was done at Geneua without Caluins knowledge it is not very likely Thus Westphalus But let vs heare an other man of more credit among English Protestants make the like complaint that by the testimony of two witnesses they may be proued falsifiers M. Morton a famous Protestant writer of this realme nowe liuing set forth in London in the yeare 1605. the first part of his vvorke called by him a Catholike Apologie But what did they of Geneua They printed againe the said booke in their City putting the name of London to it as though it had beene there printed and disliking a certaine answere by him made in defence of Beza they put that out and vvithout any more adoe in place of it added an other of their owne This I proue out of M. Mortons owne wordes vvho in certaine animaduersions vpon this first part printed at the end of the second part published at London in the same yeare speaking of the same matter complaineth thus C. 21. in calumnia 5. Noua impressio Londini dicta ver'e Geneuae facta totum responsum meum pro Beza penitus expunxit responsum suum assuit prob hominum fidem doleo equidem tantam cum scriptis meis injuriam factam esse tum etiam proelo Geneuensi tantam corruptelae labem contractam A newe impression said to be at London truly made at Geneua put out altogether my whole answere for Beza and patched in their owne O the faith or falsehood of men verity I am sorry both that such an injury is offered to my workes and also that the print of Geneua is stained with such a blot of corruption or deprauing Thus Morton What wil M. Crashaw say to this vvho are nowe more to be blamed in this kinde vve who correct books by publike authority receiued from a general councel and that publikely making our action knowne to the vvhole world in print or these his bretheren who secretly and as it were in corners get other mens workes corrupt them and then set them forth to the viewe of the world as though nothing had beene altered And this is no old matter but a thing done within these two or three yeares I come nowe nearer home Anno 1606. This last yeare vvas published a booke in our language with this title A Manuel or brief volume of controuersies of religion betweene the Protestants and the Papists written in Latin by Lucas Osiander and nowe Englished with some additions and corrections But howe doth the translator mangle and teare the poore booke Verily whereas the author of it being a Lutheran and a mortal enemie of the Sacramentaries for he hath published the like booke against them speaketh as a Lutheran he maketh him speake like vnto a good Sacramentary Hence whereas he hath these vvordes in Latin Chapt. 15. Alius enim modus a Paulo nobis monstratur nimirum communicationis For an other manner of Christs being in the Eucharist is shewed vs by Paul to wit by communication He meaneth that Christ is there really and substantially together with bread The English man translateth thus Chapt. 15. pag. 265. For it was in the Sacrament by sacramental relation and vnion and receiued of the beleeuers spiritually by faith Againe whereas the Latin is thus Ergo veré est corpus Christi cum pane visibili Therefore there is truly in the supper the body of Christ with visible bread In English he saith thus Ibid. pa. 266. There is Christs body but not after a natural manner of being by transubstantiation but after a spiritual by faith and sacramental vnion Finally Osiander in Latin vseth these wordes Nos quidem ipsum Christum qui est in Eucharistia spiritualiter adorandum non negamus Ipsam vere Eucharistiam adorandam minime concedimus We truly denie not but Christ himselfe who is in the Eucharist is spiritually to be adored But we grant not that the Eucharist it selfe is to be adored The English translator turneth it thus We say the Eucharist is to be reuerenced as an holy mistery but not to be adored or worshipped And diuers other such corrections or rather corruptions occurre euery foote in his English booke Diuers other such like examples there are which conuince the Sacramentaries to be guilty of this crime which for brâ—uities sake I omit Only I adde that this is no newe vice in them but an old and inueterated euil For if vve beleeue Luther such vvere their proceedings euen at their first