THE TRYING OVT OF THE TRVTH BEGVNN AND PROSEQVVTED IN CERTAYN Letters or Passages between Iohn Aynsworth and Henry Aynsworth the one pleading for the other against the present religion of the Church of Rome The chief things here handled are 1. Of Gods word and scriptures whither they be a sufficient rule of our faith 2. Of the Scriptures expounded by the Church and of unwritten traditions 3. Of the Church of Rome whither it be the true Catholike Church and her sentence to be received as the certayn truth Published for the good of others by E. P. in the yeare 1615. E. P. to the Christian reader CHristian reader I having had some interest in the conveyance of the passages here following and with the coÌ„sent of both the writers taken knowledge of the matter in controversie was moved and did resolve to publish it to the view of others Considering that the subiect and question handled is very profitable and the truth therein necessary to be knowen And whereas the controverters are so different in iudgment and yet both of them for conscience sake suffer afflictioÌ„ being separated froÌ„ the Ch of Engl the one to the practise of a Romane Catholik the other to a way thereunto most opposite and both of them being leaders men of note in their so much different religions it may move a desire to see the thing further prosecuted between them and provoke a going forward where the stay is I have without prejudice but not as I hope without the good liking of both parties who ech of them seemed unto me very willing that any should read their writings put forth these things hoping that some benefit may come to the readers hereby whom I wish all of them to follow the Apostles counsel to try the spirits whether they be of God His grace be with us all to guide us in the truth Amen E. P. The occasion and beginning of the passages following MR. Iohn Aynsworth whiles he was prisoner in London had conference with some other prisoners that differed in religion from him about the right way of mans justification before God c which things he after answered in writing also with this challenge at the end Let who will answer it I could wish for name sake Mr Henry Aynsworth might see it If any answer it let him set to his name as I set down mine to stand to all and then I will deal with him Iohn Aynsworth This writing was as he wished sent to the party by him nominated who upon the receipt thereof wrote as foloweth To Mr Iohn Aynsworth prisoner in London Mercy from God our Father and the Lord Iesus Christ our hope MR Aynsworth I received a writing under your hand and name touching some controversie in religioÌ„ you defeÌ„ding the faith of the church of Rome that now is against such as haue forsaken her for departing from the ancient faith of the church that was in Rome when Paul wrote thereunto among whom we are the witnesses of Iesus Christ. You provoke in the end who will to answer your writing but wish for names sake my self mought see it promising if any answer it affixing his name you then will deal with him Though I have at this tyme other opposites to answer and affayres important lying upon me yet vvould I not altogither let passe this occasion offred by your self whom for nation and name I knovv not vvhither also for neerer alliance I regard as is meet greeving for your estate who are in captivity not so much in body as in soul from vvhich if I could procure your release I should be glad The vvay to doe you good or any that is in like error I take to be this that vve begin at the root and ground vvork of our religions in vvhich if vve can accord there vvilâ—e more hope of other things As first hovv our differences shal be tried and composed vvhether by the verdict of God or of man If of God as I hold then vvhere this is to be found vvhâ—ther in the scriptures of the old and nevv testament or in the vvritings and mouthes of other men If in holy scriptures vvhich is my faith then commeth to be considered vvhat they are and hovv to be used My self doe imbrace the vvritings of all the Prophets novv extant from Moses to Malâ—chie vvho vvrote all in Hebrue the Chaldee in Ezra and Daniel counted therevvith of all the Apostles and Evangelists vvhich vvrote in Greek as is novv generally received By all and every of these I offer my faith to be tried and to make tâ—yall of other faith offred The use of these to be vvith all care and reverence sobriety sanctitie and vvisdome ministred by the holy Ghost And here may be questioned in vvhom the faith of a ChristiaÌ„ should rest vvhither on the Churches sentence vvithout doubt or contradiction or vvhither he should also have assurance in his owne hart by Gods vvord and spirit If the Church be our stay then are vve to inquire vvhere and vvhich it is and so to consider the doctrines that it teacheth Among vvhich this is one principal vvhich you treat of in your vvriting hovv our synns shal be forgiven and vve justified in the sight of God Thus may vve proceed in order if you please to begin vvith these grounds I am vvilling as my leysure shal serve me not only to hear vvhat you can say for your religioÌ„ but also to inform you vvhere I see you err If you like not thus to deal but vvill insist on the question in hand I shall not be unvvilling to defeÌ„d my Saviours suffrings as alsufficient for my salvation and of all that trust in him That vvhich shal be prosecuted betvveen us if ought be I desire may be doon in love and meeknes in simplicitie and sincerity vvith brevity and perspicuitie all vvhich I shall labour for through the grace of God and exhort you to doe the like Othervveise from fruitlesse quarrels I shall furcease folovv more comfortable meditations Thus vvish I your farevvell in soule and body From Amsterdam this 4. of September 1609. Your freind to use in all Christian dutie Henry Ainsworth Vnto this letter Mr Iohn Aynsworth returned this answer I Accept with all willingnes Mr Aynsworth of your ready offer viz. that we should draw our disputations and controversies to a maine and principall point and foundation of our religion For as in the spiritual building faith is a foundation and main pillar so also in the mysteries and principalls of our faith there be some that as it were transcend through the whole body of controversies and serve therein as Maister-springes by whose motion and proof all things rest sufficiently satisfyed and proved to any indifferent judgement Amongst others this question by you propounded hath no meane place For if I square out all the beleife I mainteyn onely by approved and vnfallible rule my affertioÌ„s must needs be as
invincible as my rule is uncorrigible Now vnto the point to be decided I breifly answer That a man may eliciâ—t a supâ—rnaturall act of faith many things are required first there must be motiva evidentis credibilitatis prudential motives of evident credibilitie viz. that all nations and men of principall giftes zeal and sanctity and â—â—dowments have beleeved so that it hath stood inviolable against so many and infinite heresies and persecutioÌ„s that it is so ancient so visible so constant and vniforme in all essentiall poincts of doctrine That it hath been sealed and confirmed with the blood of so many glorious Martyrs c. Secondly There must be Ecclesia proponens the Church propounding what is scripture and what is not scripture what is unwritten word viz. tradition and what is not Thirdly there must be prima veritas the first verity â—r Gods veracity that must be ratio formalis the formal reasoÌ„ why we doe beleeve Fourthly There must be a supernatural judgment dictâ—ting that now it is good at least generally to beleeve Fiftly there must be a supernaturall concourâ—â— of Gods holy illumination and a concourse of his infused habit of faith to determinate the indifferent power of our understanding to beleeve or not to beleeve Out of the progresse of which act an answer to your question may easily be deduced For when you ask whither our faith shal be tryed by the verdict of God or of man I answer you directly enough though with a â—â—stinction viz. That if you vnderstand by what formall motive we shall be tryed in our beleefe I answer by the verdict of Gods written and unwritten word But if you aske who shall determine our faith after a propounding manner so we say the Church concurreth after the maner of an applying conditioÌ„ teaching what is Canonicall and that which is not autentike And therefore I will prove first That onely the bare text of the scripture is not a sufficient rule of our faith 2. I will prove that the scriptures expounded by the Catholike Church is a true and indeficient rule of our faith 3. That this rule is onely found in the Romane Catholike church sentence and not in private mens illuminations and motions of a private and unseen spirit First then to prove that the bare scripture is not a sufficient rule of our beleife and that many mysteries and points are to be beleeved that are not expressely taught or evidently deduced out of the holy scriptures I frame this Argument Nothing is to be beleeved that is not taught or gathered out of the written word but that the Bible is Canonicall is neyther directly taught nor by evident consequence deduced out of the same therefore it is not to be beleeved that the Bible is Canonicall scripture The Major is the coÌ„mon assertion of protestants but especially I take it a cheife ground and principle of your sect vide Calvi de vera Ecclesia reformata pag. 473. and the Apologie of the Church of England pag 58. The Minor is approved by Hooker a principall protestaÌ„t in his treatise of Ecclesiast lawes lib. 1. pag. 84. lib. 2. S. 4. pag. 100. 102 who there writeth thus Of things necessary the very cheifest thing is to know what bookes wee are bound to beleive holy which thing is confessed as a thing impossible for the scriptures to teach And afterwardes he confirmeth thus For saith he if any one book did give testimony of all the rest yet the scripture that gives credit to all the rest would require another scripture to be credited neyther could we come to any pause whereon to rest our assurance this way So that we see eyther that he holds scripture is not to be beleived and authenticke or else he requireth the authority of somthing besides scripture to make it authentical The force of this Argument did drive Hooker lib. 3. paragraph the 8. pag. 1â—6 Zanchius in his confess â— â— Brentius in prologo Kemnitij in examine Conc. Trident Doct. Whitak contra Stapletonum lib. 2. cap. 4. pag. 298 30â— to flie unto the authority of traditions to prove scripture to be scripture Which if once they graunt that traditions are sufficient to prove and try the groundwork of our beleife viz. scripture to be scripture why can they not ground other poâ—its of faith of lesser consequence 2. I prove that the bare and naked word of God cannot be an infallible rule or square of truth I prove it thus That which is difficult and includeth many senses at least to the ignoraÌ„t cannot be a certayne rule of faith But the scriptures are thus My Anteced Luther in his preface to the Psalmes acknowledgeth Tertull. in lib. De praescripti sayth Nec periclitor dicere ipsas quoque scripturas esse et voluntate dei dispositas ut haereticis materias subministrarunt cum legaÌ„ opportet haereses esse quae sine scripturis esse non possunt Where he confesseth that misinterpreting of scripture set the doore open to heresies S. Peter also sayeth that in S. Pauls Epistles there be many things hard to be vnderstood which the unlearned and unstable deprave as al the rest of the scriptures to their own perdition And the difficultie thereof made S. Augustin though a Doctor of incomparable wit and learning in his 12. conf c. 14. break out in the height of adâ—iâ—ation and say oh wonderfull profoundness of thy words c. Idem to 3. lib. 2. De doctrina Christ c. 6. confess that there was more in the scriptures that he understood not then of that which he understood The â—unuch of the Queen of Aâ—thiopia was dayly conversâ—â—t in the scriptures yet he confesseth that he could not vnderstand them without a master The second part of my Antecedent viz. that the scripture hath many senses litterall many senses spirituall of whose manifold deepe and mysticall sense the ignorant reader cannot be possest And therefore since in the old law when any difficulty happened the Preist was to decyde it and therefore with a farre greater interest is the Preist of the new law that hath that spirit of interpretation redoubled and ratification of his doctrine assigned and confirmed by Christ Jesus himselfe is to expound the hidden senses of scripture And therefore S. John vltim◠〈◊〉 bids S. Peter and his successors feed his flock with the spirit of interpretation which is the food to a reasonable flock and fold This made the Apostles when they were to decyde the controversies about the cessatioÌ„ of the ceremonies of the old law not to repaire vnto their private spirits interpretation but to a counsell gathered in Hierusalem where S. Peter was head where all was concluded with Visum est Spiritui sancto et nobis It seemes good vnto the holy ghost and vnto vs. And therefore let S. Peter himself conclude That no propheâ—iâ— of scripture that is no interpretation
is against S. Joh. the 17. 11. Vt sint vâ—um St. et nos 213. I prove this in that the Romaine church is the onely true and Catholicke church this you sate if you should admit of yet it proves nothing in that the voice of the bridegroome and not of the bride is that you say wee must beleeve Joh. 3. 29. 36. Ephes. 2. 24. 4. 5 16. As though that were false of Christ he that heared you heares me Luc. 10. 16. 18. Mat. 17. S. Joh. 14. 16. 26. Joh. 16. 19. 1 Tun. 3. 15 The church of the living God is said to bee the pillar and sir â—amâ—t of truth 214. I am gladd to heare you dente your selfe as in truth you are knowen to bee no Catholicke That you will not challenge your Mothers name showes your degenerating spirit For well might you bee a Catholicke member of a Catholike church but as others have been ashamed of that name so also you but the truth is your church is not Catholicke in that it hath neyther vniversallitie of time place or person 215. That the whole world is replenished with our doctrine you slight over with most impertinent places of scripture to inferr the Pope to bee Antichrist and you graunt that the synagogue of the Jewes in her flourishing â— visibilitie hath excelled Christs church which is contrarie to the predictions of the Prophets and Apostles 216. To the motives of evident credibilitie that maie induce any man to beleeve as the Romaine church teacheth I proposed many motives as her antiquitie vnitie vniversallitie visibilitie that her doctrine was confirmed by the doctors by the institution and institutors of most holie orders by the conversion of nations by the power of myracles infinit number of Martyrs All which notes and motives the ancient Doctors have taken out of scripture to distinguish the true church most of which you graunt we have Onely with your wrested places paralleld herevnto you seâ—k to coÌ„fute theÌ„ but so lamely that any maÌ„ may see your answers are suddaine snatches then true bitings or wounds according to the nature of a madd dogge that runne headlonge and immediately snatcheth at any thing that opposeth him 217. That which you bring else where is to small purpose or abundantly satisfied elsewhere 218. Now to conclude I prove by a common Argument in refuting your answer in calling our motives carnall that wee maie bringe to prove the Catholicke church the true church 219. If our faith bee so ancient as you confess and allowed so long of all sorts and conditions if it bee not from God it must bee grounded on carnall motives viz. the profitt of the spiritual or temporall But it smoothes neither And that it is not grounded on the inventioÌ„ of the clergie for there profitt or pleasure is plaine since they so strictly binde themselves to chastitie vowes fasting praying so longe everie daie and all these vnder mortall sinne with all which burdeÌ„s they would not have loaden themselves if onely pollicie had beene their loadstone Neither is it governed by the pollicie of temporall Princes For it cannot bee immagined howe â—o many Empeperors Kings Queenes Princes would have teddered themselves vnder mortal sinne as to confesse their sinns to fast to restore etc. go the religion warranted by all the foresaid notes and so against the haire of humane affection must needes bee true that hath 〈…〉 inviolable so long against so many assaultes of enimies and heresies For according to that before cited of Gamaliel if it bee not of God it will bee dissolved 220. Thus having proved and confirmed my doctrine and refuted your grounds and sacked the castel builded and raised by your owne phancie and having destroied the golden caife of your selfe liking conceipt to which you sacrifize I am to conclude admiring any one can bee so fonde as to follow you against the course of all tymes the recordes of Historie consent of Fathers etc. And I bewaile the fearfull resolution you shal make to Christ Jesus when he shal aske you whie you beleeve against the holie scriptures explicated and warranted by all the motives and onely because you perswade your selfe so 221 Whereas our resolution at the eternall tribunall shall bee full of comfort since wee beleeve Gods word allowed by all those notes and warrants â— by the interpretation of the holie Fathers Your plea shall not bee like the plea of that sonne that pretendes to bee heire of all saving of one pennie In that his father made his brother haeredem ex asse heire of one penie as he interpretts When as the grave tribunal judge learned Doctors lawes showes against him that to bee made haeredem ex asse is to bee possessed and invested in all and not to have one penie and no more 222. So you saie the sense of this or that parcell of scripture is as you conceive though against the letter as Hoc est corpus meum etc. and against all Doctors and expositors and records of tyme shâ—wing the practise of the church As that Clients cause shall bee full of feare his plea ridiculous the sentence sure to passe against him with a hisse and contempt of the whole bench So shall that irrevocable sentence of God passe against you in following your owne phancie against his word the holie Catholicke church the expounder thereof I praie God to averte his judgment and to wipe of the scailes of your eies that you maie see and imbrace the true church that with the blasphemous breath of your nostrilles you have persecuted From Justice hall in Newgate the 13. of September siple veteri 1613. 3 Esdrae 4. Magna est veritas et praevalet Great is truth and prevaileth Iohn Aynsworth Ad post script What I have said before or heare have delivered I have brought out of the scriptures and their interpretation and not against the scriptures as you object except you would have that onely to bee scriptures that in sense fittes the last of your owne phancie To conunence new disputes you know would be endless If you have nothing more to object against this maine truth begin what you will and I shal answer but onely be advertised here that I make a great impression of those wordes of S. John 2. x. 10. Si quis venit ad vos et hanc doctrinam non affert nolite recipere eum in domum nec Ave dixeritis Quie dixerit illi Ave communicat operibus ejus malignis ercuse me then if in salutation or freindly complement of grace mercie 〈◊〉 I doe not comply with you it proceeds not froÌ„ the hatred of your person whose conversion and salvation I desire but of your heresies and error but to answer your grounds and Argumâ—â—â—â— I shall ever be readie The answer to I. A. his third large writing To Mr Iohn Aynsworth prisoner in Iustice hall in Newgate grace mercie from God to find repentance unto salvation TWo things
1. S. Paul was caled to his office not by S. Peter but by Iesus Christ Gal. 1. 1. 2. S. Paul received the doctrine vvhich he preached not from S. Peter but by revelation froÌ„ Iesus Christ Gal. 1. 12. 3. S. Paul laboured in preaching the gospell more then S. Peter did 1. Cor. 15. 10. 4. S. Paul went and preached vvithout so much as conferring vvith S. Peter or the rest Gal. 1. 16. 17. 5. The gospel over the vncircumcision that is the Gentils among vvhom Rome vvas cheif was committed to S. Paul Gal. 2. 7. 6. S. Paul had upon him the care of all churches 2 Cor. 11. 28. 7. S. Paul hath vvritten and opened clearly the great mysteries of Christ in his Epistles more then S. Peter or any Apostle 8. S. Pauls vvritings are by S. Peter himself reckned among the holy scriptures 2 Pet. 3. 15. 16. 9. S. Paul rather then any other Apostle vvas caled of God to preach at Rome Act. 23. 11. 10. In his voyage to Rome he vvas marvelously saved from shipwrack and very memorable accidents fel out besides in that journey Act. 27. and 28. 11. S. Paul preached the gospel and suffered persecution in Rome and stood for the truth vvhen no man there assisted him Act. 28. 30. 31. 2 Tim. 4. 16. 12. S. Paul preached at Antioch where the name Christians vvas first given Act. 11. 26. 13. S. Paul vvithstood S. Peter to his face and blamed him vvhen he did amyss Gal 2. 11. c. 14. S. Paul first casteth out the Divil of divination Act. 16. 16. 15. He striketh Elymas the forcerer vvith blindnes Act. 13. 8. 11. 16. S. Paul in visions vvas taken up into the third heaven into paradise 2. Cor. 12. 2. 4. 17. S. Paul in nothing vvas inferior to the very cheif Apostles 2 Cor. 12. 11. 18. He vvas of that tribe vvhose precious stone is the first foundation of the heavenly Ierusalem Rom. 11. 1. Rev. 21. 19. Exod. 2â— 10. 20. 21. Therefore for all those reasons S. Paul vvas head of the Catholick Roman Church Here I appele unto any unpartial reader vvhither my proofs for S. Paul be not stronger then yours for S. Peter and vvhither the Pope vvas not overseen to choose S. Peter for his patron vvhom he cannot prove by any one title of Gods vvord that ever he set foot in Rome gates to leave S. Paul vvho vvas caled of God to preach there and did so a long time as the scriptures doo confirm Yet for all this you vvil not graunt that S. Paul vvas head of the church therefore say I neyther S. Peter and as for your Pope he hath no more â—ight to shew for the same then Mahomet We have seen your proofs from scripture you add unto them Doctors And here as before you bring in your forgeries of Clemens and Dioâ—ysius c vvith other vvrested testimonies of the Fathers Who al of them if they sayd as much as you vvould have them had no authority to make an head for the church Secondly vvhatsoever they sayd for Peter it proveth nothing for your Pope He must therefore shew better evidence for his usurped prelacy or els he must stil be reputed the adversary that exalteth himself 2 Thes. 2. 4. You proceed and say that S. Peters authority must be derived to his successors lawfully elected and governing at Rome This is the mayn point vvhich I vvould fayn see proved You could prove it by expresse authority of all the fathers cited but let reason you say suffice me Behold here and let all that have eyes behold the desperatenes of your cause vvho for the mayn ground of your religion church vvhereof you so boast cannot allege any one word or title of holy scripture but leave those true and ancient infallible records and betake you to the latter forged erroneous humane testimonies traditions of men I deny that Peter left any such successor in his office as you dream of and for the Pope to chaleng it is to folow the violencie of his private spirit as you sayd of Pope Stephen Now let us hear your reasoÌ„ Christ gave the power of preaching c. you say for the good of others to the worlds end This I graunt So Christ nstituting S. Peter the head you say would have that prehemineÌ„ce derived to his lawful successors All this I deny 1. He made not Peter head much less his successors â— He appointed no such successors after Peter in his office 3. If Peter vvere to have successors the Bishop of Rome hath no more to say for it by vvarrant from Christ then all other Bishops in the vvorld vvho for preaching ministring sacraments and governing their flocks have and ever had equal power with the Bishop of Rome vvhen he was at the best Thus after your long and tedious dispute you coÌ„clude vvith a fayr begging of the question not being able to produce one line of the bible which speaketh for your Pope nor any sufficient ground of reason How soundly now you have proved your sixth part viz. That the Popes definitive sentence at least with a general council â—t is a sufficient groundwork of fayth let any indifferent reasonable man give sentence Here I did not dare you as you say to bring in the arrowes of the fathers c in an other place it vvas that I gave you leave to use their reasons if you pleased but not to press me vvith their bare names as your manner is to doo And in all your long discourse let the reader mind vvhat any one scripture or reason you have had by the help of Doctor Father Council or Pope to prove your assertion that the Popes definitive sentence is to be a ground of our faith You object and that often that unless I wil eat my word you must preferr the uniform consent of the Fathers before me I answer to your often repetitions this First I spake of moe and others then you account holy Fathers yea I included such as I doubt not but you vvould burne for hereticks Secondly I spake and agayn speak it unfeighnedly as is in my hart being privy to my own manifold ignorances and infirmities and esteming of others better then of my self Thirdly therefore I say beleeve not me but beleeve the word of God which I shew vnto you If I speak of my selfe tread it vnder your foot but if I speak the words of God in despising theÌ„ you despise the Lord sinning against your sowl And if you depend on the sentences of Fathers Councils Popes not confirmed by the scriptures you make idols of them and heap up wrath upon your head Leave therefore your disdayning of me and leave your extolling of other men for all flesh is grass and all the glory of man is as the flower of grass which withereth away but the word of the Lord endureth for ever and that is the word which the Apostles preached to the churches 1.
Peter the office of an vniversall Pastor saying pasce ovâ—s meas feed my flock which sounds as much as have care of my sold. But in S. John the 10. it is sayd that there is but one flock and one shepheard and therefore since he bids him thrise feed his flock he honors him thrise with the stile of an universall pastor And therefore all the fathers joyntly interpret this place of an especiall charge and dominion assigned unto S. Peter investing him thereby in the supreame seat and government of his church and by him he is installed that had all power given him in heaven above and in earth beneath Now lastly and breifly to showe that our Romane Church is the true and onely Catholike Church of God that it is that holy citie Apocal 21. v. 20. that fruitful vine Psa. 79. v. 9. that high mountayne that direct path Isâ— 35. vers 8. that onely Dove Cant 6. v. 8. that kingdome of heaven Mat. 13. v. 24. that onely spouse Cant. 4. v. 8. that mysticall body of Christ Jesu Ephes. 5. v. 23. 1 Cor. 12 v 12. that foundation and rock of the truth 1 Tim. 3. v. 15 that holy multitude to whom such speciall directions of the Holy Ghost is promised Ioh. 14. 26. that Church against which hell gates shall not prevayle Mat 16. v. 18. the which Church was prefigured by the Arlie of Noe out of which none were saved from the all drowning deluge that is that tabernacle posuit tabernaculum suum in sole a tabernacle placed in the sunne conspicuous of all to be seene It is that citie that cannot be hidd S. Math. 8. All which properties belong onely unto our Romaine Catholike Church First our church is Catholik For in my memorie first we onely are catholiks in so much that the name Catholick was hatefull to a Puritaine or a Protestant And therefore Beza in his preface novi testamenti 1565. calls the name Catholicke a vaine word D. Humfrey in vita Iuelli pag. 113. calls it a vain term Sutliff in his challenge a fruitlesse name not unlike GaudeÌ„tius the hereticke who termed the word catholick a humane fiction Vt D. Aug contra Gaudentium lib 2 c. 25 though it be against the article of our beleefe whereas S. Hier Apol. 1. adversus Ruff sayth if we agree with the Bishop of Rome go Catholici sumus â— where S. Hier makes an vnfallible note of a catholicke man to agree with the sea of Rome 2. Our Church is an auncient church and God is more auncient then the Divill truth then falshood the good seed theÌ„ the bad cockle Christs seamless coate then his rent peeces that is Christs Church concording then the division into schismes And if you graunt that once our Church was the true Church but since it hath swarved from her auncient purity and incorruption shewe I praye you which Pope first gave place to the defects by what doctrine first in what age of our Lord on what motive and occasion who openly repugned it how that defect increased But all these points we can prove on your religions and sects Wee can shewe that there was neyther Wicliff Nuss Zuther Calvin of your religion Zuther and Calvin seeme first to have broached it though with in this hundred yeares we can trace theÌ„ forth the yeares motives places increase of their religion as you may read in hystories Wee are not ignorant of the motives that made King Henry the 8. first oppose himself to the Romane church though notwithstanding in his â—ir articles he held and ratified seven sacraments of the Church and conformed himself to al points of the Romane Catholick church onely excepting the point of supremacie Wee can show so that lawful in his dayes and sworne to which of some was held blasyliemy in the latter end of King Edward the 6 dayes That also which was allowed of in his dayes in his coÌ„munion book was defâ—ed in Queen Elizabeths dayes And that in her daies that is rejected in K. James And that in his Majesties dayes now whose Highness offers his religion to be tried by the united consent of the Fathers and the 4. or 5. generall Councells whose triall both his Bishops and you we are assured dare not stand to That which the Protestants now held to be a true lanterne and touchstone of the truth you repute oâ—â—iy as a stumblinâ— block and a stincking snuffâ— We can show that interrupted duration of the Romane catholick church according to that in Daniel the 9. Regnum quod in aeternum non dissipabitur and 5. of the Arts si ex hominibus consilium hoc aut opus dissolvetur si vero ex Dâ—o non potest dissolvi Wee can show the propheâ—y of the psalmist fulfilled Dabo tibi gentes hereditatem tuam et possessionâ—m tuam tâ—minos terrae Psal 2. Et dominabitur a mariusque ad mare Wee can show multitudes of people converted to our religion in the East and west Indies in Iaponia and China by men of our religion and sent by an Apostolicall mission Wee can show how that S. Peter about the 63 year of Christ came hither into EnglaÌ„d Camden in sua descriptione Brâ—tanniae pag. 52. et Nicephorus ut pse refert We read how Pope Eleutherius sent hither anno 156. S Fugatium et Damianum who baptized King Lucius and lastly S. Augustin and his companions Moncks were sent into England and wrought the conversion thereof and that S. Gregorie whom D. HuÌ„frey so farre extolleth p. 2. â—eâ—uitis rat 5. pag. 624. Gregorius nomine quidem magnus revera magnus vir magnus et multis divinae gratiae dotibus exornatus was with his followers of our religion shall moninifestly be proved by D. Humfreys owne assertion p. 2. ratione 5. p. 626. In ecclesiam vero quid induxerunt Gregorius et Augustinus nisi onus caeremoniarum Missarum solennia et Purgatorium so that we see they held those opinions of Masse and Purgatory that of ProtestaÌ„ts is so extreamly condemned Now if we should urge you to showe the succession of your interpreters and teachers from S. Peter you will be mute but we can shewe who succeeded each Pope how long he lived what doctrines he established Lastly we can â—now all sanctity vnitie and conformity of doctrine Out of all which notes we caÌ„ gather our church to be Vnam Sanctam et Apostolicam But you can prove no one of these notes in your church And when you shal be demanded at the tribunall of Almighty God why you hold this faith you now profess you can onely answer the holy and your privat spirit told you it was so though against all antiguitie of â—yme just interpretation of scripture consent of Fathers Greek and Latin But when we shal be demanded why we beleeve in the Romane catholick church we shall answer by reason Christ himselfe teacheth vs so He that heareth you heareth me and he that contemneth you contâ—netâ— me the
therfore unlesse you vvil renounce Christ and make Peter your Rock your God your Saviour that layd down his life for you to give you eternal life you cannot make him that one Pastor over the one fold of Iewes and Gentiles Wherfore neyther thrise nor yet once is Peter honoured with the stile of universal Pastor but onely is charged to feed Christs sheep as other Pastors also are required our Lord Iesus the great Pastor of the sheep hath given not one but many Pastors for this work Ephe. 4. 11. Having heard your reasons for Peters headship I exspected somewhat for your Popes pretended primacie but for this you shew no evidence froÌ„ Gods book you have none I trow so ancient Wherfore your position That the Popes definitive sentence as he is head of the church is an indeficient rule in matters of faith is farr as yet froÌ„ being proved And though this preeminence were yeilded for Cephas yet would I not grant the like for Caiaphas though Peter vvere the Rock on which Christs Church is builded yet your house may be situate on the sands for ought you have sayd to perswade the contrarie But let us see what the 3. point in your letter wil afford which now next foloweth Lastly and breifly you take upon you to shew that your Romane church is the true and onely catholik church of God that holy citie Apoc. 21. c. And first your church you say is catholik for in your memory you onely are catholiks in so much that the name catholik was hateful to a puritan or a protestant citing Beza D. Humfrie Sutcliff c. Your reason hath no weight What if others should say your church is the whore of Babylon Apoc. 17. because in their memory you only are lovers of that whore in so much that the name whore is hateful to a puritan or protestant Would you approve of this argumeÌ„t Yea but it is you say against the article of our beleef to deney the catholik church I answer we beleeve ther is a catholik that is an universal church no puritan or protestant I think denyes it But that your church of Rome or any other particular church in the world should be the universal or catholik church neyther faith nor reason dooth perswade Wherfore the auctors whom you cite mought vvel blame you for taking to your selves that ambitious title which never was given you of God If therfore you speak let it be as the words of God and if by his word you can say any thing to help you shâ—w it and by his grace I will hear Otherwise your assumed name Catholik moves me no more then the name Apostolik Prâ—â—tegiani corruptly called Prester John among the Ethâ—â—pians I know the Apostle Paul gave the church in Rome no such swelling title when he wrote therunto and if you would have your church called by a new name you should let the mouth of the Lord name it as sayth the Prophet Isa 62 2. except you would have it noted to be none of his Secondly you say your church is an ancient church and God is more ancient then the Divil truth then falshood c I grant your church is ancient but I deney it to be the most ancient Seing then the most ancient by your own grant is the most true bring â—orth the testimonies of your antiquitie and if in the particulars I shew more ancient testimonie then yow I will yeild But you procedâ— say If yow grant that once our church was the true church but stâ—ce it hath swarved from her ancient purity shew which Pope first gave place to the dâ—fects c. I grant there was a true church in Rome in tâ— Apostles dayes so was there in Ierusalem in Ephesus Corinth Colosse other cities many What their faith estate vvas I see in the most ancient records the Apostles aâ—s letters unto them What yowr faith estate is I see also by your late council of Trident other bâ—oks of yours maynteyning a religion unheard of in â—h Apostles dayes as in the particulars vvhen they come to be scanned after vve have ended these general grounds in hand I doubt not but to manifest Hovv Rome is come to be Lady mistresse of al churches I knovv not by any ancient record of the Apostles save by that mysterie opened unto Iohn in the vvildernes Apoc. 17. And if your Popes lives vvere in Gods record as were the Kings of Israel I could easily thevv which Pope first gave place to the defects c. but seing they are not recorded by him I vvil not preâ—ume above that vvhich is vvritten If upon mens report I should centure them I mought doo many good men vvrong They that are dead are gone to thâ—ir judgmeÌ„t have stood or fallen unto the Lord you that are livâ—ng must ansvvâ—r for your selves and your present state vvhich if you can not vvarrant by the vvord of God vvho liveth indu â—eth for ever your dead mens bones vvil be but slender pillars co underprop your church This I am sure of and testify unto you Our Saviour and his Apostles forecold of false prophets and of greivous vvolves that should come soon after and not spare the flock Who vvas the first vvolf in Ephesus vvho the first in Rome c I can not tel out if our Lord have given vs a true rule ye shall knovv them by their fruits vve may knovv your Pope not to be head of the Church unlesse of Antichrists your church it self to be Cos bi-bath tsur Falsitie daughter of a rock but not of Christ. Be not offended at my plain dealing vvith you it is a case of conscience and concerneth your salvation and my ovvn and I vvish your vvelfare as my ovvn Your conclusion neaping many praises upon your church many dispraises upon oâ—ns others that have forsaken her remayns hereafter unto due trial vvhen having finished these first questions begun you shall set dovvn arguments from Gods vvord eyther for your selves or against us In the mean time I obsâ—rve your dispute against us to have no more vveight or colour then as if the AEdomites or Ismaelites elder brethren to tâ—â— Israelites should have alleged their outvvard carnal privileges possessions against their poor brother Iaakob in AEgyptian bondage and after a pilgrim in the vvildernes or as if the Scribes and Pharisees should have pleaded for Annas and Caiaphas and their proceedings from Deut. 33 8 11. and other scriptures many against Iesus of Nazareth and his disciples I knovv he magnificence and pomp of the false church dazeleth the eyes of many her sorceries bevvitch many her fornications destroy many but her cup is ful of the vvine of vvrath and her lovers shal be cormented vvith her but those vvhom God loveth shal be delivered from her Wherefore serch in the book of God and read let his law be your light and make
speak playn to simple mens understanding but al the holy Prophets and Apostles could not or would not speak to the capacitie of the simple so you make them the greatest deceivers of soules in the world a pagan mought justly scorn our heavenly law if it be a leaden rule a nos◠of wax◠as some have blasphemed it But hogs esteme draffe better then pearls though the wisdom of God powreth out her minde unto them yet in them is fulfilled the true proverb wherfore is ther a price in the hand of the fool to get wisdom he hath none hart Prov 17. 16. But where may we think to find the place of wisdom if it be not in the Prophets Apostles writings For touching these points you speak of if a man read the late Fathers Augustine Ambrose the rest he shall find them often dark difficult intricate contradicting themselves sometimes and one another And if he compare your Popes determinations with the holy scriptures he shall find as good agreement as between harp and harrow For example Gods plain law sayth Thou shalt not make to thy self a graven thing or any similitude of things that are in heaven above or in earth beneath c. thou shalt not bow down to them neyther serv them and agayn Cursed be the man that shal make a graven or a molten thing the abomination of the Lord the work of the hands of the artificer and shal set it in a secret place al the people shal answer and say Amen These evident scriptures may perswade every simple hart that it is a fearful syn to make worship similitudes of God of Christ and of Saincts departed or any the like Now let him come to your catholik churches interpretation and read your Cardinals glosse that such scriptures reprechend idolatrie that is to say the worshiping of images which are esteemed for Gods or by which they are worshiped for Gods which indeed are not but as for the Images of Christ of saincts they are to be worshiped and not onely by accident unproperly but also by themselves and properly so as they doe terminate or end the worship as in themselves they are considered and not onely as they bear the part of the exemplar or person represented and let him read your learned distinctions of the worship latria the worship dulia and hyperdulia and other like schole points digged out of the abisme of the rock of Rome the man wil be amazed to find such comments upō such a text and make him ween his witts be not his own But I make no doubt ther be thowsands and ten thowsands upon earth that if they read Moses law and your churches comments upō this point they wil say Moses is surer and playner easier to understand then your Cardinal a great deal And as of this so of other things many that to leav the scriptures and rely upon your church determinations were to blow out the candle that men may see by the snuff Moreover if that cannot be an indeficient rule of faith wherin some things ar hard to be understood then doubtlesse your ◠assertion is overthrown which sayth that the scriptures expounded by the catholik church is a true indeficient rule of our faith For by the catholik church you mean the Roman Ch◠and in the Roman church you restreyn al to the Pope now his expositiō dooth often times as wel clear the truth as a cloud before the sun Yea even the playnest places which in holy writ are as bright as noon day your church hath enveloped with AEgyptian darknes as Mariage honorable among al and the bed undefiled sayth the text Heb. 13. 4. If among all sayth * your glosse comprehendeth al men wholly then mariage shal be honorable also between father and daughter betweē mother and son between brother and sister c. Drink ye al of this sayth our saviour Let a man examine himself sayth the Apostle and so let him eat of this bread drink of this cup. We yet see not sayth your quick eyed Cardinal that place of the gospel wher we be taught that both parts of the sacrament of our Lords supper are to be ministred to al Christians For our Lord sayth not Drink ye al Christians of this but drink ye al of this c. Such catholik expositiōs doe illustrate the scriptures as the smoke of the pit did the sun aier Apoc. 9. 2. But me thinks you deney that the Pope hath dominion over your faith neyther can make what he wil as a matter of faith or tradition He dooth not make a matter of faith you say but beelareth onely that such and such a thing is to be beleeved It is wel if you can keep you here for if he be but a declarer of the faith he is by office but as al other Bishops and ministers of the Gospel and Peters primacie wil be no more then Pauls who sayd Let a man so think of us as of the ministers of Christ disposers or stewards of the mysteries of God But if the Pope have not indeed dominion over your faith then I trow men may trie his declarations by Christs word who hath dominion over our faith and sowles Then are not the Popes declarations authentik canonical of necessitie to be beleeved unlesse he prove them by the scriptures which himself acknowledgeth to be divine and canonical And thus the scriptures wil be found a sufficient rule of the Churches faith men must by the word and spirit trye the spirits of the Popes as wel as of other Bishops Otherweise when Pope Stephen the 6. repealed the decrees of P. Formosus and condemned his acts and contrariweise P. Romanus and other his successors justified Formosus and condemned Stephen and yet after that agayn P. Sergius the 3. allowed Stephen and cōdemned Formosus as your own records doo report how should men know what Popes decrees to follow if they may not examine them by the book of God nor have better stay for their faith then the wethercock of the Vatican And wheras you speak of all humane helps that the Pope useth of counsel and consultation with the learned they be fayr shewes but your Cardinal tels us that the catholik church hath alwayes beleeved that he is a true ecclesiastical Prince in the whol church who can of his own auctoritie vvithout consent of the people or counsel of Preists make lavves vvhich bind the conscience can judge in causes ecclesiastical c. and that vvhen he teacheth the vvhol church in things perteyning to faith he can not err by any hap or chance and not onely in matters of faith but in preceps of manners also prescribed to the vvhol church he cannot err What marvel is it then though your Lavvyers say His bare vvill must be holden as a lavv and that whatsoever he dooth no man
it my child my childes child that it mought never be forgotten But yet for a ground of faith unto life I would vvarn my children to hold to the scriptures as the instrument of God able to make them vvise unto salvation through the faith vvhich is in Christ Iesus as Paul sayd to his son Timothee You say it is playn that the Apostle 2. Thes. 2. speaks of such traditions as I cal humane in you I deney it have plainly disproved it in my former vvriting by the same Apostles ovvn testimonie Act. 26. 22 1. Co. 14. 37. and you have not a vvord to say against it but shun those ancient Apostolik records and betake you to later humane writers as Chrysostome But remember your ovvn vvords God is more ancient then the Divil truth then falshood The Apostle shevved his ovvn meaning long before Chrysostome had a mouth to speak But if you can better see by Chrysostoms candle then by Pauls bright sun behold vvhat the Doctor sayth Whatsoever is sought unto salvatioÌ„ all novv is fulfilled in the scriptures He that is ignorant may find there vvhat to learn he that is stubborn synful may find the scourges of the judgmeÌ„t to come vvhereof he may be afrayd he that laboureth may there find glorie and promises of eternal life This speech dooth farr better become his golden mouth then your plea for humane traditions The 2. thing vvhich you took upon you to prove or as novv you faintly say intended rather to propound then prove vvas That the scripture expounded by the catholik church is a true and indeficient rule of our faith I vvil ease you if I may of this labour if you understaÌ„d the position vvell I grant it to be true By the catholik church I trovv yovv mean not the multitude al beleevers but the head of the church So I vvillingly yield that the scriptures expounded by Christ the head of the catholik church are a true and indeficient rule of our faith But when you came to make proof of your positioÌ„ you set it dovvn thus that the Popes definitive sentence as he is head of the church is an indeficient rule in matters of faith Where all men may see your lode starr You pretend the scriptures and word of God but if a man deale vvith you by them as I novv have experience you flee to later humane vvriters If you be followed in them you retire to your Catholik church ask your meaning by the catholik church and it is the Pope with his definitive sentence as your self have expounded it to me He virtualiter as one of your side sayth is the whole church Al the other are but stales he alone is the man that must strike the stroke And if he give sentence against you I shal never trust him so you deal on the surest side for your selves You intended rather to propound then to prove this point as you say that we haue not at one time diverse proâ—s togither in the fyre and now agayn you handle it by way of velitation you say not of purpose to prove Wheras it is the mayn ground of al controversie between us For question being whither Gods written word or the Popes definitive sentence must judge rule our faith I cleav to the scriptures you to the Pope Now my ground is in part granted by your selves for the scriptures which I build upon your council of Trent hath allowed for canonical and come from God and whither you granted it or not I have given you reasons that are unanswered But your ground I utter ly deney and grant not your Popes definitive sentences to be canonical but haeretical and would have proof of that you say You lyst not yet to have this yron in the fyre belike least it burn your fingers Yet in this your velitation you bring most of your valiant men into the feild leaving out some few casshierd soldjers and brave me with a great many of S. Peters prerogatives which are indeed but a cold yron for the Pope For though al you say for Peter were granted yet nothing at al is sayd for the Bishop of Rome more then for the Bishop of Babylon You would hav men think that if you have so many men in a skirmish or velitation you have many moe against a day of battel But if these your velitaries be discomfited as some of them are already I suppose your armado wil never enter this feild Let us therfore try their strength 1. S. Peter you say is named first among the Apostles True he is so usually except in 3. or 4. places This may argue a primacie of order but of no auctoritie over his brethren The first foundation of the wall of the heavenly Ierusalem was a Iasper the stone of Benjamin th' Apostle Pauls tribe wil you grant me hence to conclude that S. Paul was head of the catholik church 2. S. Peter alone walked you say with our Saviour on the water True and there he shewed his weaknes more then others was reproved by our Saviour for his little faith Doth this deserve the headship of the church Elias and Eliseus walked through the water and Shadrach Meshach and Abednego-walked in the mids of the fyre and herein shewed their great faith yet vvere they not therfore heads of the catholik church 3. Our Saviour promised you say that hell gates should not prevail against him Our Saviour dooth say not against it that is the church of vvhich Peter vvas a principall member Hell gates shall not prevail against any true Christian are they all therfore headeâ— But hell gates if horrible synns be part of their strength have prevayled against sundry of your Popes by testimonie of your own records such I trow were not heads unlesse of the beast Apoc. 14. 17. 3. 4. He was to confirm his brethren So were all the other Apostles and Ministers as I proved at large in my former writing and marvel you bring this argumeÌ„t now again bleeding into the skirmish before you had cured any of his vvounds If you cannot heal him you should let him rest 5. Our Saviour you say washed S. Peters feet first It may be so though some Doctors doubt of it It is sure some was first for they could not all be at once It is sure also that Peter shewed then more weaknes then his brethren for which he mought well have need to be washed but not deserve to wear a triple crown as your Pope 6. S. Peter onely received a reveled promise of his particular martyrdom of the crosse Performance is more then promise Iames and Stephen suffred martyrdom before Peter And if the crosse be that vvhich must prove the headship the penitent theef may lay claim to the crown 7. He after infusion of the holy ghost first you say premulgates the gospel I would the Pope were his successor in
a view how you mainteyn your proofs First you say I fayn would challenge the name catholik unto my self I answer this is not so The catholik church is the mother of al Christians of which I am an unworthy child but were not worthy to be named her child if I would challenge her title which belongs not to me nor to any her daughters the particular churches on earth Secondly you say that after I seem to refuse it because it is not warranted by the written word asking why I doo not as wel reject the name Trinitie aâ— I answer agayn the contrary to that you say is true for I proved and that by the written word which it seems you could not doo that ther is a catholik or vniversal church and if need were could bring many moe proofs Why then doe you injurie me so openly before the sun and then run on to dilate upon your own wilfull mistaking such dealing dooth not become any true member of the catholik church But you can shew us you say the prophesie of Isaiah fulfilled that the gospel is preached to all nations But we need not be shewed that by you for it is shewed us by the Ap ostle almost 16. hundred yeres agoe Rom. 10. 18. 16 26. The whole world you say is replenished with the fruit of your doctrine The more is the pitty if it pleased God for your doctrine is not the gospel but the Popes definitive sentences But this also we have been taught many yeres agoe As al the world wondred and folowed the first beast so the second did all that the first beast could doe before him and made all both small and great rich and poor free and bond to receive the mark The waters where the whore fitteth are people and multitudes nations tongues All nations have drunk of the vvine of the vvrath of her fornication Papisme is large Mahometisme larger Paganisme largest dispred in these our last and most dangerous days But our invisible churches you think are excelled farr by the Jewes visible meetings in sundry places But the woman that fled into the vvildernes vvas seen of God and dear unto him though she vvere hid from the visible Dragon and his persecuting Angels Esau had much more visible glorie then his poor brother Iaakob vvhen so many kings reigned in AEdom before any King reigned over Israel Fevv soules vvere saved in the Ark vvhen many perished in the syn-floud And this maketh many George Davids to deney the verity of the Bible beleeve the traditions of Babel because the promised visible destruction of the church of Antichrist is not yet performed But you Roman catholiks have all motives as you say of evident credibilitie as 1. all antiquitie Nay stay there the most antique records of the holy Prophets and Apostles you dare not stand to be tried by but shun them and flee to your late traditions and Popes definitive sentences So your church vvil be her ovvn judge vvhether she be a vvhore or no vvheras neyther Aholah nor Aholibah vvould give that sentence against themselves though men vvent unto them as to a common harlot but the righteous men judged them after the manner of harlots 2. Unitie not in the truth but in haeresie for your church hath by degrees from age to age so declined from the lavves of God that she is one vvith her self but become an alien from Christ. For proof vvheof let the ancient faith of the church in Rome vvheÌ„ Paul vvrot therto the nevv faith of the church of Rome decreed in the Council of TreÌ„t be compared togither and vve shall find as good unity betvveen them in many things as betvveen light darknes Besides vvhat unitie is in your religion the late broiles in England betvveen the Iesuites and the seculars to omit all former schismes that have been in Rome it sâ—lf may shevv Though by the Popes povvrfull hand they are novv tyed togither at least by thâ— tayles like the foxes in Palestina 3. Universalitie even as it vvas in the dayes of Noe vvhen the â—â—ood came and destroyd them all for so shall it be in the day vvhen the son of man shal be reveled Vniversalitie of abomination shal procure from God univorsal desolation for with her inchantments vvere deceived all nations 4. Disibilitie Even notorious to all that have eyes to see For if a citie can not be hid that is situate upon a mountayn hovv should not that citie be seen vvhich is set upon 7. mountayns on vvhose top your vvoman sayleth 5. Confirmed by the consent of Doctors for her merchants are the great men of the earth 6. By the institution of most holy religious orders for the vvomaÌ„ is arrayed in purple and scarlet and guilded vvith gold and precious stones and pearles in her house are peace offrings and the payeth her vovves and perfumeth her bed vvith myrrh aâ—oes and cinamon because Christs institutions and most holy orders are too mean and base for her royaltie 7. The conversion of nations for the inhabitants of the earth are drunken vvith th vvine of her fornication she hath caused many to fall dovvn vvounded and great is the number of all that are slayn by her 8. The power of miracles shewing great signes and vvonders that if it vvere possible the very elect mought be deceived but that all they may be damned vvhich beleeve not the truth but have pleasure in unrighteousnes 9. Infinite number almost of martyrs that have sealed her doctrine with their bloods c. for among her other merchandise are also the soules or lives of men vvhom she exposeth by sending into the nations to sovv her darnel and to sel her vvares till the kingdomes of the earth revvarding her as she hath revvarded them doo cut off these chapmen from land of the living Hovv be it she her self hath made many moe martyrs by killing Christs vvitnesses that have spoken against her as England France Germanie and many other nations testify for in her must be found the blood of the prophets and of the saincts Thus have I confirmed your notes by the scriptures vvhich you did set dovvn barely without proof that all men may see your markes may be shewed by the vvord of God Other apples there are vvhich your soules lust after all vvhich shall depart from you as God raiseth vp the vvitnesses of his truth against you But you proceed and say 2. You have a certaine visible and infallible way to decide all controversies which is the catholik church that propoundeth what is to be beleeved and what is not A sure vvay in deed vvherein you may vvalk safely till God rise up to judgement against you You boast to be the onely catholik church and to have the onely true beleef vve except against you by the vvord of God your church vvhich
sufficient rule of our faith 2. That the scriptures expounded by the catholik church is a true and indeficient rule of our faith or as you set it dovvn vvhen you come to make proofe That the Popes definitive sentence as he is head of the church is an indeficient rule in matters of faith 3. That this rule is onely found in the Romane Catholik church sentence and not in private mens illuminations and motions of a private unseen spirit Or as after you expresse it vvhen you labour to prove it That your Romane Church is the true onely catholik church of God Your arguments for these vvere long discourses I could not therfore ansvver but by refelling your treatises In these I folovv your footing still in my last vvriting novv againe sent unto you Hold I pray you to the points in hand and be as breif as you can I vvil labour to satisfy you in fevv vvords But if you make outrodes to long narrations blame not the length of my ansvvers vvhich are but according to your ovvn size eeke your arguments no more with humane testimonies til you have disproved the certainty and sufficiencie of the Divine oracles which if it were possible for you to doo you might colourably perswade fools unto Atheisme but no wife man would ever suffer affliction for your traditional and humane religion Be you warned yea intreated to save your sowl from eternal flames God hath offred more meanes of mercy unto yow then to many others if yow shut your eyes against the light which shineth in darknes though the darknes comprehends it not yow wil but heap up unto your self wrath against the day wrath but my prayer unto God is for your salvation in Christ to whose grace I coÌ„mend yow From Amsterdam this 28. of May 1613. Henr Ainsworth I. A. his answer to the former letter To his loving freind Mr Henry Aynsworth at Amsterdam deliver this SOme week agoe Mr Henry Aynsworth I received your letter and your last reply coppied out againe as you say to give me satisfaction An answer whereof some three yeres agoe I had returned if the papers then and I had not been severed And long ere this since the intended deliverie therof I had fully satisfied each point thereof if some three weekes after the notified aryvall thereof the deliverie had not been delayed For your paynes and good will I thank you But I wonder that through private affectation so much payns and good wil should be so far from being secundam scientiam that a man might doubt rather whether you writ not contra conscientiam since to any indiffereÌ„t judgement the motives for our catholik religion and for her doctrinal assertions are so cleare and therfore doubt not but that I shall answer you although her well grounded truth would defend it selfe though I were silent But God willing I wil shortly send you the answer to your large biscourse and to give you taâ—t of that which I wil prove in fully answering your replication though to write so large a coppie forth is more tedious theÌ„ difficult I wil prove these seven points at least First I will show the weaknes of your reasons 2. I will prove that not onely the written word of God but the unwritten word of God tradition and the authoritie of the Church is the rule of our faith 3. I wil show how my five Arguments for all your pretended answers remaine in ful force 4. I will prove how you walk in a circle proving the word of God by your private spirit and your privat spirit by the word of Gods 5. I wil defend our catholick opinion to be free from any circular or ridiculous proofe 6. I wil show the Popes definitive Sentence togither with a generall Councell at least to be an assured groundwork of faith 7. I will show to you or any indifferent judgment that your building is on sand and the resolution of your faith at the last day of judgement groundless and full of feare But now to show that you have in nothing answered my last letter I propounded certaine necessary questions breifly for the more clearing of this or any other disputation to be had between us of which though there were twelve in number yet you have not answered one word to any which eyther showes you glosed before wheÌ„ you sayd you writ all before for my good or else rather that you could not answer one which you might have doone in foure or 5. lines denying or granting So that I must needes inferr that you cannot show which of the Apostles did teach your doctrine that you now hold 2. that you can not show which are the essentiall poincts of your religion 3. that no ancient Doctor did maintayn the doctrine you now held 4. that you can not show who in what tyme and on what occasion did suppress that doctrine 5. that you can not show your church to have begun to be invisible in the time of persecution or in the time of peace 6 that S. Laurence nor any of the primitive martyrs were of your religion 7. that you approve of no ancient historie and that you must graunt Constantine our first Christian Emperour not to be of your religion 8 that no one of the 3. conversions of England was to your religion 9. that you must graunt the church of Christ to be more subject to invisibilitie ruin subversion then the synagogue of the Jewes 10. that you have no Bible or writen word of God that you allow of in all and so that you have no rule of faith for all To all these you answer with silence in your hart calling them carnall motives no doubt 3. I answer you that in putting downe breifly my 5. argumeÌ„ts in forme I show you have not answered But you in your silence to them showes that your answers consists onely in multiplicity of words that admitts no abbreviation 4. You then set downe your 2 conclusions and my 3. contrary assertions â—ou blame my tediousnes but I answer my outroades are to trace onely your wildgoose chase that is bounded in no circuit of a Methedicall discourse I shall be the longer in this present discourse to come so to avoide proliritie hereafter still referring my selfe to this to come how long so ever you shall dispute Desist then Mr Henry Ainsworth to follow your private spirits phancie hold your self by that three fold chaine â—inâ—â—ntius Lyrinensis prescribes that is antiquitie vniversalitie and consent so should you save your self froÌ„ that headlong precipitium that the authour of evil the Divil tempts you to when by the privat interpretation of scriptures he instâ—uates to a man Mitte deorsum S. Math â— for it is written Psal. 90. cast thy self from the rock of the church scriptum est froÌ„ the trabition and authoritie of the church from the consent of holy Councels and fathers for scriptum est your private spirit must be your tower God send you
may recover your self from your imnâ—nent precipitium that dying out of the church of God you doe not eternally burne in the quenchless flames from Justice hall Julie 24 1613. Iohn Aynsworth To this letter H. A. gave no answer but exspected the promised large reply from I. A. which now followeth as the third in defense of the Church of Rome To Mr Henry Aynsworth at Amsterdam 6. 16. Ierem. State super vias et videte et interrogate de semitis antiquis quae sit via bona et ambulate in eâ et invenietis refrigerium animabus vestris ALthough your replie was slight and wilie rather seeking to transfer the questioÌ„ then to examin it to the true ground bespangling the rough rugge of your doctrine with multiplicitie of wrested places of holy scripture which makes me fitly resemble you to some AEthiopian behanged all over eares â—yes nose lippes and armes with Jewels and pearles that by their lustre beautie and misplacing makes the Nigroes fowllness the uglier Yet of such importance is the decision of this question being the keye and Master-spring to all the other doctrinall and controversall questions of religioÌ„ That howsoever your exploded doctrine and shuffling replication needes no answer being like a Comet that consumeth it self yet to complie with the worth of the question and to satisfy your followers desires I have once agayne returned you an answer In which I will showe that your reasons being rather seming reflections then true beames as you say of the word of God doe vanish of themselves 2. I wil prove that the true indeficient rule of our faith is not onely the written word of God but also the unwritten word of God traditioÌ„ the authoritie of the church of God in Councels â— Fathers is the ultimate decyder of all matters of controversie 3. I will show how my reasons for all your pretended answers remaine in full force 4 I wil prove that in your opinion you walk in a virious circle proâ—â— iâ— the self same by the 〈◊〉 the word of God by the privat spirit and the private spirit by the word of God 5 I wilâ— defend our Catholick opinion to be free from any such circular and râ—diculous proof 6 I 〈◊〉 show the Popes definitive sentence togither with a generall Court 〈◊〉 atleast to be a firme and an assured groundwork rock 〈◊〉 〈◊〉 7 And lastly I wil demonstrate to you or to any indifferent judgment that your building is on sands or spâ—ders â—â—ks your arcâ—uÌ„â—â— and resâ—â—uâ—â—oÌ„ of your faith at the last day of judgment to be groundless and fuâ—l of feare 8 First then to begin with your reasons which 〈◊〉 I maintâ—yne to be nothing els but aâ—â—er aâ—â—ous of scripture fâ—â—sty applyed I do think it 〈◊〉 before I answere your reasons grounded on the bareterts of scripture to signifie what a worthy most reverend esâ—eme we have of the scriptures and of each part of them We reverence them as Gods holy word derived from the fulness of truth â—â—e hold this volume worâ—â—â— to be meditated on day and night Jos. 1 8 Psalm 1 2 〈◊〉 hold it as seven times refined sâ—â—ver Psal. 11 7. A most cleare light illuminating our eyes Psal. 8 8 that it is a light 〈◊〉 our steppes Psal. 1. 8. â—2 v 105 130. 140. Wee hold all the holy scriptures to be most just 8. 8. Prov. to be a frerie speech and buckler of defense We also defend that the holy scriptures are diligently to be searched unto Joh. 5 39. â—â—om 1. 1. â—â—om 15 4. that whatsoever is writt in them is writ to our edificatioÌ„ that all the scriptures are profitable unto us 2 â—un 3 16 2. Pet. 1 21. that men delivered this scripture inspired by the holy Ghost Yet wee hold also though we worthâ—ly esteeme of them yet wee can not â—â—clude the eâ—plications of the holy church in the holy Fathers and Councels guided and directed by the self same truth And S. Augustin did oppose by the authoritie of the holy fathers his predecessors against Pe lagius and other â—ereticks saying â—ragâ—lis â—t arguta eorum novitas eâ—c The weake and wâ—â—â— noveltiâ— of hereticks is to be coâ—fâ—nÌ„ded by the authoritie of holy Fathers and a little after this great Doctor and holy Fatherâ— acknowledged by Calvin himself to be the faithful wriness of antiquitiâ— 4. 〈◊〉 stitut â— 14 sess 25 and Bâ—za calls him the Prince of aâ— Divines concerning dogmaticall poâ—â—cis in c. 3. â—â—om v. 12 as if on purpose he did answer your barbarous contempt of them calling them dust and athes â—et onely in regard of their mortaliâ—e as the scriptures calles them but when the vniforme consent of the Fathers Greek and Latin was objected against â—â—u What saâ—es D. Augustin shall light be darkness and darkness light that 〈◊〉 aclestius Julia should on ly see and that Hyllarie Greg. Ambâ—â—se â—ier August should bâ— blyndâ— So wee see how two worthy champions of yours hath raised S. August a Samnâ—l 〈◊〉 confound a 〈◊〉 not at Endor but at Amsterdam â— But wheras by your submission you would seemâ— to 〈◊〉 amâ—nd 〈◊〉 your 〈◊〉 that you 〈◊〉 thâ—re be a thoâ—â—aâ—d of theÌ„ that I sa◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you preâ—â—â— for 〈◊〉 trutâ— and holyness before 〈◊〉 For if you understand this of the 〈◊〉 fathers before 〈◊〉 I proâ—â— that you cannot 〈◊〉 that without â— visard to 〈◊〉 your 〈◊〉 since I wil prove that in 〈◊〉 〈◊〉 dogmatical 〈◊〉 they differ from you and so by your 〈◊〉 〈◊〉 â—inpeere except you will be wilfully blind they 〈…〉 before you If you understand Jewel 〈◊〉 〈◊〉 c. the Protestant Doctors these in truth by your 〈◊〉 〈◊〉 neyther doe or can prefer before your self since by your 〈…〉 have no true church as I heare you teach against Mr. 〈◊〉 and so there difference must rather be hereticall then 〈◊〉 and if it be a true church why make you a schâ—mâ— in dâ—parting from them Now to come to the solution of your arguments if there were any There be 4 â—n number cited as you saye grounded on the holy scriptures but not one appearing in substance or in the true sense of the scriptures First you object out of Deut. â— 32. Keep and doe that 〈…〉 God commanded you â—e shall neyther 〈◊〉 to the 〈◊〉 〈◊〉 to the 〈◊〉 but by that our Lord God commaunded you 〈◊〉 you 〈…〉 What can you inferr hence but that the lawe ought strictly to be kept and that we â—ught neyther to adde or to take from the 10 commandements that is to make the 10. commandements 〈◊〉 oâ— superaâ—undant what is this to your purpose to prove that the written word alone is sufficient to decyde all controversâ—es For as here 〈◊〉 testification of the law or â—rpâ—icatiâ—n of the law was 〈◊〉 And that it was the office of the Preists to explicate the 〈◊〉 of the law appâ—ares Deut. 1â— v. 8 2 Paral. 19 1â— 2
the signes which Iesus did which signes are written that we may beleeve And the 1. of Timothie â— 16. 17 Where all scripture is inspired of God etc. is said to be profitable for doctrine for reprehension for correction for instruction c. These places prove nothing for your purpose The first proves not that all things or sayings of our Saviour that he did or said are written though those signes were for all the signes the whole world could not contayn see a little after S. John 21. v. 25. 31. And the second place proves no more but that the scripture is good for these ends but it proves not that scripture is sufficient without tradition etc. and ecclesiastical lawes to all these ends And one might deduce out of these wordes to better reason then you each parcel of scripture in the old and new testament were sufficient for al this without any other So that you see I doe not fight with the holie ghost but with the perverter of the holy ghost 32. 3. You desire me to deale distinctly and plainly with your words I answer I hope I doe Then you beginne to answere distinctly to my wordes vidz the written word is not proved by another written word You answer first that the scriptures of God doe approve and confirme one another and his spirit that is in them and in all people doth seale that they are true For proof wherof you cite the first of S. John 5 9. The witness of God is greater and John 8 13. 14 I answer that Christ needed no testimonie for himself John 5 33. But I receive no testimonie of man meaning that he is greater then man that his divinitie doth not depend of mans witness yet for the benefit of others S. John is sayd to give testimonie of him 1. John through the whole chapter almost Acts 1 8. Christ say unto his Apostles that they shall be witness unto him in Jerusalem and in all Jewrie and in Samaria also Martyrs are sayd to be witnesses But now we doe not say that scriptures in themselves needs any witness for in actu 1. and in regard of themselves they are scripture by themselves proceeding from God but as they be in act 1 secundo and to be beleeved of others so they need testimonie of others 33. After he sees this dâ—fective he flies unto the privat spirit though he sayes it is in all people to unseale the authoritie of his word For if he understand by that spirit in all people that is of all ages times persons then must he accept of those bookes of holie scripture and of that sense and explication that by consent of holie Councills Fathers Doctors and expositors haith bene received 34. If he vnderstand this spirit in all people virtuallie and actuallie if they doe applie themselves to the right vnderstanding thereof This spirit by just reason they can not vnderstand since then wee must rather beleive St. Hierome that spent all his tyme and labor retyring himself to the desert for the vnderstaÌ„ding of the scriptures 35. What must Mr. H. A. understand else then that this spirit is in all the illuminated brethren of the church of Amsterdamâ— and yet this can not bee well understood since I heare Mr. H. A. stiffly maintains by the word of God with his coÌ„panie against Mr. Johnson there and his that this present church of England is not a scismaticall but an haeretical church What is then one of these cleare Eagle sight teachers blinded so in spirit that he can not discerne by the word of God what makes a church or a man haereticall 36. But now to prove that the comparing of one place with another which is your other refuge is not sufficient to distinguish what is true scripture or the true sence therof For if it bee so to bee vnderstood that after the collation of one place to another that by the nature of the scripture compared so the true sence shall bee vnderstood I inferr no but rather by this comparison the difficultie is often increased by a seeming contradiction If it bee vnderstood that by comparing of one that by a little and a little If it bee vnderstood that vy comparing one place with another by a little discourse the true sence and the scripture will be discerned I saie mens discourses are verie erroneous without the especiall assistance of gods holie grace which the church of God hath promised in her defining yea the verie selfe same man in divers times out of the self same confereÌ„ces of places of scripture hath inferred divers conclusions If you say the spirit to distinguish this is to be had by prayer I demand where these infallible promises are to be had for these infallible illuminations and what more certaine whether wee praie as wee ought And since Novatus Donatus Sabellius Arrius Cunomius Macedo Jovinianus Pelag Caelest Nestorius have had for their heresies diverse texts and coÌ„ferences with others to grownde heresies how should one vnfallibly to their judgments overthrow them in this For if you obiect to the Arian I and my Father am one he will object out of the selfe same St. John My father is greater then I If you saiâ— this by â—â—llation of scripture is to be vnderstood in regard of his humanâ—â—â—â— and not of his divinitâ—e He will 〈◊〉 likewise that vnitie signified in the other place is to bee vnderstood by references of other places of scripture in regard of consent and vniâ—y of wilâ— and not of nature 37. 2 And that the seale of your spirit can not distinguish this truth 〈◊〉 yea not so much as probablie I move For frist I aske what this seale of the spirit is Doth iâ— coâ—â—â—st onely of Gods perticular illumination that yee should have this touchstone to discerne scripture If so you contradict your selfe Mr. H A for so you grant that a man hath a divine faith and the spirit of discerning all before he readâ—s the scriptures for this spirit must distinguish them and so you have built without your grounde and guided your faith without your ruler the written word of God 38. If you answer this spirit consists in the evidence of the thing reaveled as you seeme to graâ—nt When you bidd me aske your proof that ther is a light in the same seeming so with Calvin to graunt that the scriptures are distinguished by themselves as light from darkness sweetness from sowrness this is most false for then everie one that had but natural perfection of the organ and free proposing of the object should distinguish this light and sweetness 39. If yee answer this spirit consists in the authoritie of God how will you prove this in particular to bee revealed of God and not the other part of scripture If you replie you can prove it by the Majestie of the writing How will you answer and show to everie particular mans cie
For first and formost you doe not distinguish what are scriptures and what are not by the authoritie of the church For so you should admit of all that she dooth receive and if ye reject any thing that she hath doubted of you should as well as yow refuse those bookes called Deutrocanonici of the old Testament you should as well reject those Deutrocanonici of the new testament as the epistle to the Hebrewes Judas epistle and the Apocalyps but the touch of your triall is the private spirit and the unction not of the holy Ghost but of an addle head and a self conceipted phancie 100. And that you like a blind baiard walk in this round though you may apprehend you have gone many a mile and to show that you have confined your selfe in the selfe same circle I prove 101. For first I aske how you know the scripture of the Prophets and Apostles is Gods word you answer the spirit of God the testification and witness of the spirit the annointing of the spirit doe testifie to you that they are written by God But then againe I demaund how you prove that you have that spirit of God this spirituall annointing You answ what maÌ„ knoweth what is in him but the spirit of God that is in him 1. Cor. 2. He answers again that he can make no proof of that to another that is onely knowen to himself againe no man knoweth how the wind bloweth or knowes how the bones do grow in the wombe of a woman Eccles. 11 5. it is the spirit that testifies 1. Joh. 5 6. So that we see you prove the scripture by your private spirit and your spirituall annointing and you prove you have this spirit by the scripture As if a child should prove he were no bastard in that his mother sayes so and she likewise prove that she her selfe were honest in that he saies so Or prove the Church of Amsterdam to be a true church in that the Amsterdamian spirit interpreting the scripture saies so And that the Amsterdamian spirit is a true spirit in that the AmsterdamiaÌ„ spirit sayes so So I demand of you how you doe know the scripture to be Gods word you answer out of the testificatioÌ„ of the holy ghost And how you know the internal testificatioÌ„ is froÌ„ God you answer likewise out of the scripture interpreted by the Spirit My sheep heares my voice and how doe you know how it is the scripture You answer by the testification of the inward spirit so that we see your discourses like puppets have their motioÌ„ froÌ„ one string speak by the mouth of the same interpreter 102. But now to show the falshood and unprofitablenes of your circular discourse I demand what you hold the testification of the inward spirit to be For you must hold that it proceeds from God as wel as your inward habit or act of faith and then againe I aske whether you be certaine by the certaintie of faith that you have this inward act of faith that you have the testification of the spirit Then I argue this certitude must proceed from an other testification and that from another and the other from another so wee shall runne headless in infinitum 103. Besides I ask whether that testification of the spirit since it can not have his residence in the will being a certaine perswasion or speech of God belonging to the understanding and so it must be a certain notice or cognitioÌ„ If it be obscure I aske how it is distinguished froÌ„ faith if it be clear evident how is it to be distinguished froÌ„ the knowledg or vision of a thing so that wee see you affirme a thing that indeed you doe not understand what it is 104. But before I gathered your mind when you said the scriptures of themselves are so cleare that by themselves they appeare for scriptures so that you seeme to resolve that which you beleeve in to the holie scriptures and the formal reason why you beleeve it into the testification or perswasion of the spirit yet this also you doe not hold to alwayes For other times you resolve both the one and the other into the testification of the inward spirit with you most often which showes your great inconstancie grounded on seare 105. But admitting that you had onely sayd the things to bee beleeved or fides externa were to be resolved into the holy scripture onely Yet so you should admit of as great an absurditie For so you should say the gospel of S. Mathew or the whole scripture taken totally togither are not canonical and authentick nor that Mr. H. Aynsw is predestinated or that his sinns are remitted All which Aprove For nothing he is to beleeve for which he hath not the expresse word of God But none of these are expressed in the word of God If he will say he will gather these by necessarie consequence his adversaries may oppose him and he can show no certaintie If he flie unto the inward testification of the spirit theÌ„ I inferr that the things to be beleeved ar not to be resolved into the scriptures alone So Mr H. A. eates his own word though without one graine of salt or pretence of reason Yet to show this a little more plaine I reason thus Is the scripture the word of God you answer it is and that without all question But I demaund how you know it is the word of God if you answer by the testification of your inward spirit you ride your first circuit If you say it appeares by it self this is not so plaine since most parts and parcels of scripture have bene doubted of and that by schollers Yet admit scripture were so cleare a light by it self yet you cannot avoid as great a difficultie For I aske whether you will prove the whole scripture by the whole and then every one will see you â—â—ie for refuge thether which you ought to defend If you say that the whole scripture is proved by some particular parcell of scripture you are bound to show me that which you can never performe viz. that any part of scripture dooth affirme the whole scripture and every part and parcel thereof to be scripture 106. And if I should graunt you this yet another absurditie at the suit of reason hath arrested you For by what will you trie that particular parcel of scripture that so authoriseth al the rest to be scripture Thus you see in defending your private spirit you have undergone the labours of Hercules the difficulties arising as Hydraes heades two for one as one is dissolved 107. Besides this opinion of theirs doth not onely lead a man into these endlesse windings but it makes against coÌ„mon sense that God should leave his holte scriptures so carelesse at six and sevens unsettled that every hereticli might challenge to himself to be taught from God so that he might reject the
Now to folow your waÌ„dringes What dooth Gal 1. 8. say against that I set down The word besides meaneth as you think contrary to and not more then they had receaved because he forbidds not any explication or true gloss c. I answer you weary your selfe and others to prove that which none denyeth Explications of Gods law by the mouth of his ministers are allowed of God Nehem. 8. 8. these are not additions such as God forbiddes Galat. 3. 15. Our question is of other or moe lawes or doctrines then God hath taught And vnto those which the Prophets had writteÌ„ and Paul with the other Apostles taught none might be added For he kept back nothing that was profitable but taught the whole counsel of God Act. 20. 20. 27. so then whatsoever men could add more or besides was not profitable neyther any of Gods counsel therefore it was contrary and so may be put among Popes traditions For their doctrines and traditions are as evidently contrary to Gods word as darknes is to light Such be your image worship contrary to Exo. 20. 4. your praying to creatures contrary to Mat 4. 10. Rom. 1. 25. service in a barbarous vnknowen tongue contrary to 1 Cor. 14. 11 16. 28. robbing the people of the chalice in the sacrament contrary to Mat. 26. 27. justification by mens works contrary to Rom. 3. 20. 22. 24. and 4. 2 3 c. and many other idolatrous observations as plainly contrary to Gods law ever vvere the abominations of the heathen Finally Chrysostome a Doctor whome you rely vpon sayth that Paul preferreth the scriptures before Angels from heaven Here then if you wil beleeve him is no place at al for vnwritteÌ„ traditions Whereas you bring Rom. 16. 17. to shew that para meaneth contrary no man denyeth it but that it signifieth no more then contrary in your sense you prove not In Rom. 1. 25. you may see parâ— ton ktisantâ— meaneth any thing â—â—sides the creator onely But our strife was not about para or Gal. â— You 〈◊〉 as the Prophets additions to Moses law were Gods so the churches definitions are Gods not mans I deny your 〈◊〉 the churches additionâ— which you call definitions are not Gods as the Prophets writings 〈◊〉 were added to Moses books you are not farr froÌ„ blasphemie in making such a comparison If that were true you might read and expound as authentick scriptures your churches additions and Popes traditions as Christ read Esaias the Prophet and expounded hiâ— in the synagogue Luk. 4. 1â— 21. The proofs you would bring are Luk. 10. 16. he that heareth you heareth me c. Mat. 18. 1â— 18. tel the church c. Deut. â—9 15. or 〈◊〉 they shall stand before the Lord before the Preists c. I answer these scriptures shewe not that they might add any thing to the word of God but they prove the coÌ„trary For they were sent to preach the Gospel Mark 16. 15. that was Gods word not any creatures Thes 2 2. 4. 13. So they were not additions not definitions of their own such as your church makes Also the Preists were bound to teach Gods lawes not their owne Ezek. 44. 24. And so the hearing of them that teach Gods word is the hearing of God himself in his ministers But the contrary to hear the churches traditions is not to hear God for they were many against God as you may see Mark â— 3. 4. 9. 10. c. For els behold what strange doctrine you wil bring in viz. that everie church yea every preist and minister may make additions to Gods law and the people must be bound so to receive them as Gods word Here to helpe your selfe you retire to your old skonce saying it is true of particular churches but so farr as their doctrine accordeth with the Somane catholick church A meer fiction of your own head what one title of Gods word doo you or can you bring for this stuft did Christin Luk. 10. 16. speak to the church of Rome more then to the Church of Corinch Ephesus or any other you make your Roman Church an idol by putting her in Gods place to give lawes you make her a monster whiles being a particular Church you proclaym her for the catholik that is vniversal Church And her doctrine if it accord not with Christs as it dooth not is with her to be abhorred and accursed Gal. 1. 8. By this which hath bene sayd let the prudent judge how soundly you haue proved that any other word or doctrine then Gods may be brought into the Church for a ground of our faith which was the first thing in controversie The 2. part that you are to prove as you say is that the rule of our faith is not onely the written word but jointly the unwritten word of God tradition and the authority of the Church councils fathers is the ultimate decider of all matters of controversie In this assertion you confasedly shuffle togither for your advantage the church councels fathers By the Church you mean your Romish Church which is none of Christs and therefore can judge no Christian controversie Councils and fathers are named but for a show For â—oâ— regard nothing that Councils or Fathers say vnless your Pope approve it On the contrary I hold that Gods written word is to be the rule of our faith and by it all churches Councils Fathers are to be tried whether they be of God or no. But let us heaâ— your proofe That which was say youâ— the total rule of our faith before the written word of God man be wel the partial rule of our faith after where the written word of God dooth not sufficiently cruâ—â—ss diverse mysteries of us to ve beleeved But tradition was a sufficient and total rule of our faith till Moyses time the first 〈◊〉 of the holy Ghost Therfore traditioÌ„ now together with the written word is a sufficient rule of our faith The firâ— prop. you say 〈◊〉 proved the second you â—aâ— is graunted by me I answer If the writings of God were as dark and deceitfull as is this your writing it were woe with vs all In the first proposition you say it may well be the partiall rule of our faith in the conclusion you say it to so If I should say It may wâ—ll be your argument is deceytfull and conclude therefore it is deceâ—tfull would you graunt the conclusion yet is it truer then yours For that which was a rule before may be a rule still if it please God so to continue it this you need not labour to prove But that which was a râ—â—â— before neyther may nor can be a rule still when God hath taken it away put another in the sted And this is the very truth if you would receive it For before Gods law was written it was spoken and by speech from the mouth of holy persons it was to be learned But now it is written oâ—
he is the eight and is one of the seaven meaning the Popes vvho by an Ecclesiasticall goverment differ from the civil Emperors and so are an eight yet because they reign togither vvith the Emperours they make as it were one regiment and so the eight is one of the seven as the scripture sayth And that the word King dooth signify a kingdome or regiment appeareth by Dan. 7. 17. where the 4. beasts are sayd to be 4. kings meaning kingdomes as is explayned in v. 23. the fourth beast is the fourth kingdome So this exposition is playn and according to truth And thus notwithstanding all that you have brought the Pope remayneth Antichrist And think it not much that Antichrist is so ancient The Iewes look for Christ and he is come 1600. yeres agoe but they know him not You looke for Antichrist and he hath been wel nigh so many yeres in the vvorld and you are not aware If you read the book of the Revelation judicially God opening your hart you may discern that mysterie of Babylon which yet is hidden from your eyes And for preeminence forbidden to Christs ministers see Mat. 20. 25. 26. Luk. 22. 25. 26. That which you allege of Tit. 2. 15. showes the power authoritie of the word duly preached and applyed to mens consciences and is not peculiar to the head of the church the Pope for you see Titus there had it but it is common to all Christs ministers You turne back to your general argument vvhich I had confuted How good a defense you have brought I am content to let the prudent reader judge Onely where you charge me vvith falshood for saying the Pope with you is above the law which you deny in my sense I answer my sense is according to your own explication that extrinsecally and as it is to be knowen of us Gods word depends on the churches that is the Popes authority He putteth Apocryphal lying books in to the holy canon his interpretation though absurd and hereticall must stand for authentick and a definition of his ex cathedra you reverence as an oracle And he dispenseth against Gods law Is not he now above yea he sitteth as God in the Temple of God as Paul prophesied 2 Thes. 2. 4. The third thing which heretofore the seventh thing which now you should prove is that the indeficieÌ„t rule of our fayth is onely to be found in the â—â—man catholick church sentence and not in private mens illuminatioÌ„s c. I hold neyther of these as I told you before You labour agayn to mainteyn the former First you prove this in that the RomaÌ„ church you say is the onely true catholick church I answer You fayrly beg the question and would prove it is so because it is so You speak vntruely in calling her the true church proudly in caling her the onely true church absurdly in caling her the catholick that is the vniversal church None of all these can you make any proof of you referr in the margin to S. 123. and let men look what proof they can find there I for the present referr you and all to your own Cardinal Baronius testimonie of your holy church as he found it in his ancient records and put it in his Chronicles thus What was then the face of the holy Roman church how filthy was it when most mighty and eke most filthy whores ruled at Rome at whose pleasure seats were changed Bishops were given which is horrible and vile to heare false-Popes their paramours were intruded into Peters seat c. Loe here the bewty of that Catholick church whose sentence you say is the indeficient rule of your faith You are glad that I refuse the name Catholik and I am glad of and content me with that ancient name of a Christian given of God Act. 11 26 keep you your new fangled name of your own divising to be called a catholik that is an Universal I envie you not You are very angrie that I proved unto you the marks of your Roman church by the word of God which you had set down without proof You had cause rather to be thankfull But now the reader may see how having nothing soundly to reply you wilfully persist in your error for which I am sory Your reproches I bear with patience Leaving your former reasons helpless you conclude with a coÌ„mon argumeÌ„t for your church religioÌ„ That seing your faith is coÌ„fessed to be so ancient if it be not froÌ„ God it must be grounded on carnal motives viz the profit of the spiritual or the temporall But it is not you say for the profit or pleasure of the clergie as appeares by their cha â—â—ity vowes fasting praying c. Nor of temporal Princes for how should so many Emperors Kings c. be brought to confess their syns fast c. I answer first your religioÌ„ in som points of it is ancient I coÌ„fess eveÌ„ as ancienâ— as the Apostles daies vvhen the mystery of iniquity begaÌ„ to work 2. Thes. 2. 7. men loved preeminence 3. Iohn 9. many Antichrists vvent abroad 1 Ioh. 2. 18. vvhich vvere foretunners of the great Antichrist folowing Who vvas to be reveled vvhen he that theÌ„ letted viz. the heathen Empire vvas taken out of the vvay 2. Thes. 2. 7. 8. But yet the truth of the Gospel preached by the Apostles vvas more ancient 1 Ioh. 2. 24. which therefore is to be our rule and stay not humane doctrines that came up after Secondly I answer the ambition profit and pleasure of the Bishops and Preists vvere the motives unto this height of evil For histories record the contentions that vvere in churches and among Bishops especially of Rome and of Constantinople vvho should be greatest This made P. Gregory to say the King of pride is at haud and quod dici quoque nefas est an arwie of Preists is ready for him I wish you vvould beleeve this Popes tradition here As for Profits and pleasures vvho seeth not that Christ and his Apostles being poor and Peter himself having neyther silver nor gold to give a needy man Act. 3. 6. Your clergy have gotten such patrimonies falsly purloyned in S. Peters name as they are of the richest in the vvorld their treasures infinite their palaces like Kings their apparel prince like their Kitchins ful of the finest fare the plesantest fertilest lands in all countries being ingrossed for the clergie for church livings Their doctrines of Purgatory and pardons being onely to pick mens purfes Their vowes of chastitie being to desile themselves in filthy Sodonne adulterie and fornication vvitness the 6000. childrens heads that vvere found murdered in P. Gregories fishpond which moved him to reverse his own wicked decree that restreyned the Clergie froÌ„ their wives besides infinite other testimonies of these evils in other places Their fasting being a mere mockery to absteyn superstitiously
partu et post partuÌ„ Besides the equallitie of three persons and their processions to Nestorius will not easily be proved or to an Arian if you stand onely to a writteÌ„ word for he will cite scripture for himselfe Pater major est me and if you say that is to be vnderstood onely in regard of his humanity and not in regard of his divinity he will bid you prove that by the written word and what place of scripture soever you shal bring he wil answer it with an other to his own purpose The like will the Annabaâ—tist doe about the baptisting of infants How will you without tradition prove the procession of the holy Ghost from God the Father and the Sonne as from one onely fountayne How wil they justify the not keeping of the Sunday on Saturday with the Jewes the receiving of the sacraments fasting the eating of blood and strangled meat prohibited in the Actes of the Apostles How can they cat a black pudding without the help of tradition since they know it is forbidden by the written word and no writte word found plainely to license it Therefore S. Paul seing how necessarie the vse of traditions were in Gods church so ofteÌ„ coÌ„mendeth it unto vs. Therefore brethren stand and holdthe traditions which you have learnt whether it be by word or by our 〈◊〉 Th'â—fficacy ' and force of which is so necessary by experieÌ„ce and so coÌ„ve nâ—â—t by the judgmeÌ„t of coÌ„moÌ„ sense that I wonder how men should deny the necessary vse therof For I aske if the Apostles were alive and should by word of mouth tel us the contents of many things conteyned in the scripture without all doubt with all readynes we should beleeve them why then will they not beleeve them that lived in the Apostles dayes and such holy Fathers as flourished shortly after Dyâ—â—isnis Areopagita affirmeth the Liturgie of the Masse for the dead to be an Apostolicall tradition in fine eccles Hier. c. 7. parte 3. Tertull. de corona militis S. Aug. De cura pro mortuis c. 1. D Chrvs. homil 3. in epist. ad Philipp in Morali D. Damascen sermone de defunctis initio Also the â—rcede is affirmes to be an Apostolicaâ—l tradition sic Ruffinus in exposit symboli in principio D. Hier. epistol 61. c. 9. D. Ambros. sermone 38. D. Augustinus de Symbolo ad Catech lib. 3. c. 1. Yea that traditions wâ—re of this account we may gather out of the antient Fathers of the Church We may easily gather by the irreverend speaches which Doctor Whitaker vseth against S. Chrysostom for whereas he in the 2 of the Thess. 4 graunts that traditions are as wâ—ll to be beleeved as scripture he sayth his speach was irreverend and vnworthy of a Father And wheras Euseb. lib 1. De demonstrat Euangel c. 8. sayth the Apostles did publish and propagate the fayth of Christ partly by scriptures and partly by tradiâ—iâ—â—s he breifly rejects one of the famousest recorders of antiqâ—â—ty saying his authority is not to be received Raynolds also in his conclusions aâ—â—ered to his conference 1. conclus pag. 689. Cartwr â— 8. in his defense pag. 103. affirmes that the fathers did still allow of vâ—written traditions Wherefore I will breifly conclude this point showing that a man ruled by his private spirites direction can have no faith For since they beleeve scriptures only to be scriptures in that 〈◊〉 are delivered vp by the Church why should not they theÌ„ beleeve any thing that the Church with a generall consent propouâ—â—eth as ◠〈◊〉 of our beleefe For if I beleeve the relation of my freind because my freind tells me I must beleeve all that my freind relates with the like firme assertion and with the like reason or else I doe not beleeve my freind but my owne affection that is thereunto incliâ—ed to beleeve the one and not beleeve the other No more doth no protestaÌ„t or any other sect beleeve with a supernatural act of faith for then would â—e beleeve al that the scripture propoâ—â—â—eth to be beleeved aswell as beleeve the scripture by reason it is of her propounded else they beleeve onely their private spirits dictament and fanâ—ies that hath derived unto the knowledge of many other mysteries as well as of the truth of the scriptures The second thing I am to prove breefly is that the Popes definiâ—ive sentence as he is head of the church is an indeficieÌ„r rule in matters of faith The which is proved out of Luc. 22. Simon ecce Sathan expetivit vos ut cribraret sicut triticuÌ„ ego auteÌ„ rogavi pro te ut â—ides tua non deficiat et tu aliquando conversus confirma fratres tuo Where our Saviour that is the founteyne of all grace and goodnes sayth that he hath prayed for S Peter and so coÌ„sequently for his successors since Christ speaketh of the confirmation of the Church against hell gates not onely for a tyme but for ever promising that S Peter and their faith should not faile commaunding both him and them and therefore bidding theÌ„ coÌ„firm their brethreÌ„ And that this prayer was powred forth for S. Peter and his successors appeareth â—vidâ—tly First iâ— that our Saviour points forth one particular man saying Simon Simon particularizing the speech with a pronowne of the second person saying for thee thy fayth and thy brethren 2. Though our Saviour did begin to speake in the plurall number Sathan expetivit ut cribraret vos Sathan desired to sift you immediately changeth the maÌ„ner of speech I haue prayed for thee and not for yee 3. Our Saviour prayeth for him to whom he bidds thou being converted confirme thy brethren but onely S. Peter and not the Church in generall hath brethren Besides S. Math 16. He sayth he builds his church vpon S. Peter Tues Pâ—trus et super hanc Petram aedificabo ecclesiam meam and therevpon he chaunged his name of Simon he makes him Peter and Petra and Cephas which name in the Spriaâ—k tong signifyes a rock thereby to prevent all fâ—â—volous answers to a point so clearly declared As appeareth first in that first he designes him first out by the name of his father Bar Jonas 2. by his own name Simon then doth he as it were seclude him from the rest saying super hanâ— Petram aedificabo ecclesiam meam then by the authority and preheâ—inence given him showed by the delivery of the kepes All which the auncient Fathers doe affirme with an uniform consent as Tertull lib. dâ— praescript Orig. homil 5. in Exod. Sanctus Cypr de unitate Ecclesiae S. Hyll Cano 16. in Mat. S. Ambros. sermo 47. 68. lib. 6. in cap 9. Luc. D. Hier. lib 1. in lovini S. Epiph. in Anchor S. Chrysost. homil 55. in Mat. etc. every one of them affirming expressly that the Church of God was built on S. Peter as vpon a rock Besides this our Saviour in S. John 21. gives S.
degree and I shewed before that Peter had no privilege in these things above the other Apostles Isâ—ariot onely excepted You next allege from Mat. 16. how Christ sayth he builds his church vpon S. Peter adding moreover that he changed his name and of Simon he makes him Peter and Petra and â—â—phas which name in the Syriah tongue signifies a Rock therby to prevent all frivolous answers c. I wish you more wary in alleging of scriptures Christ sayd he would build his church upon that Rock petra and had changed before Simons name not into that but into Petros And wheras CEPHAS the Syriak name is ambiguous to signifie in Greek both PETRON and PETRAN the ambiguitie is cleared by the holy Ghost in Ioh 1. 43. where Cephas the mans name is interpreted Petros that is in English a stone Moreover that Simons name was not Petra Rock is playn by Mat. 16. wher the Apostle distinguisheth the terms adding also a pronoune demonstrative of the feminine sex which agreeth not with a mans propre name the Syriak also by the demonstrative hada distinguisheth the propre name Cipha from the appellative cipha which otherwise by termination had no difference As it standeth not with the grammatical construction that Simon should have the name of the Rock so neyther standeth it with the theological explication For the Rock signified Christ himself who was figured out to his Church by a Rock 1. Cor. 10. 4. which is a title that Moses and the prophets after him give unto God as perfect is the work of the Rock and the Rock of his salvation and many the like and that he onely is the true and proper Rock of the church we are taught by this and the like speeches vvho is a Rock save our God meaning none ells So Christ is called the head of the church and not any Apostle and he is the onely foundation upon which the church is builded as it is written Other foundation can no man lay then that which is layd which is Iesus Christ. And Peter himself telleth us that Christ is the Rock and living stone unto vvhich all Christians as living stones doe come and are builded to a spiritual house And Simon being a principal stone in this house had therfore the name Peter Stone of Petra as we all of Christ haue the name Christians and as touching faith are living stones that is Peters having obteyned isotimon pistin a like precious faith with Simon Peter himself and the other Apostles though as touching order they were principal next unto Christ as it is written first Apostles secondly Prophets c and then other officers and brethren in their due places Moreover were it granted that Christ meant to build his church upon S. Peter yet was it not upon him onely for it is written Ye are built upon the foundation of th'Apostles and Prophets and agayn the wall of the citie had twelve foundations and in them the nâ—mes of the lambs twelve Apostles Wherfore Christ builded the Church upon the 12. not upon one alone it resteth upon you to prove that by saying super hanc Petram Christ secluded Peter from the rest for the rest had the rock and belonged therto aswel as Simon though he were foremost in the râ—w And though he onely had the name of Peter a stone that exempteth not others from this grace for the two that were next unto him Iames and Iohn onely had the name of Boanerges that is Sonns of thonder yet did not they onely thonder out the gospel or understand as Iob speaketh the thonder of God's power but the other Apostles also had the same office by preaching of the gospel though perhaps not in like manner or mesure of graces The like answer I make for the delivery of keyes to Peter a thing which you barely mention they were not given to him alone For as Christ asked his disciples joyntly and not Peter onely whom say ye that I am so Simon answered not for himself alone but for them all Wherupon Christ pronounced a blessing and annexed promises not for him alone but as you grant for his successors also as I defend for the other Apostles also This may be coÌ„firmed by other like testimonies as Iohn 6 67. where Christ saying to the 12. will ye also goe away then Simon Peter answered Master to whom shal we goe wherby it is playn that Christ asking all when one answered he answered for all therfore also the blessing upon the answer must concern all and so the promises not peculiar to Peter but coÌ„mune with the rest So also in this particular of the keyes for further proof wherof set you down by the scriptures what is meant by keyes and I will shew you by scriptures also that the 12. Apostles had equal power in using them Your supply of proof from testimonie of later doctors I leave as insufficient their writings neyther being authentik nor any thing so ancieÌ„t as the Apostles writings and the most ancient records I stand to be tried by Yet if I lysted to fight with such weapons I could cite Doctors against Doctors and many against you Augustine most plainly contrarying your opinion and saying that the Rock was that vvhich Peter confessed knew when he sayd that Christ was the son of the living God and that the Rock was Christ not Peter but I will not presse you with mans auctoritie the book of God shal be my panoplie and sufficient artillerie Your last proof is from Iohn 21. Where Christ sayd to Peter Feed my sheep which sounds as much you say as have care of my fold but in S. John 10. it is sayd there is but one flock and one shepheard c. and therfore he honours Peter thrise with the stile of an Universal Pastor This reason hath like frayltie as the former I deney that Peter alone was to feed Christs sheep for he sent al his Apostles with that charge Mat. 28. 19 20. and before this speech to him he had sayd to them all As my father sent me so send I you Ioh. 20 21. Peter therfore as he was sympresbyteros joint elder with the rest not archipresbyteros cheif elder so was he also sympoimen a joynt Pastor with the rest and not archipoimen Cheif pastor as you would have him for himself telleth us that Christ is he 1. Pet 5. 4. The same Christ also confirmeth in the place you allege Iohn 10. for there he sayth I am the good Pastor and I lay down my life for the sheep and I have power to lay down my life and have povver to take it again this commandement have I received of my father and I give unto my sheep eternal life and they shall never perish With many like speeches vvhich cannot vvithout blasphemie be applied to any mere man but to him vvhich is one vvith the Father And
to prove as you would hence inferr But you so mangle in propounding the reasons that I do onely point out that they might seeme not to prove that which they intend For you leave out the force of the argument as the circumstances of the promise vnto S. Peter by our Saviour and the prerogatives and priviledge given vnto S. Peter that he is named first amongst the Apostles That he alone walked with our Saviour on the water Of the sundry promises of our Saviour made unto him that hell gates should not prevayle against him that he being confirmed should confirme his brethren that our Saviour washed S. Peters feet first that S. Peter onely of all the rest should receive a reveled promise of his particular Martyrdom of the cross That he after infusion of the holy ghost first promi◠〈…〉 the Gospell That the first miracle in confirmation of our faith is made by S. Peter That he as a supreame judge did condemne the hypocrisie of Ananias and Saphiras that he first discovered Symon Magus and condemned him All which and other circumstances concurring onely in S. Peter showes manifestly that S. Peter had preeminence above all the other Apostles that he is the rock and head of the Church that Cephas so particularly pointed out by the holy Ghost calling him first by the name given him at his nativitie Simon by the name of his father Bar Ionae and by his new imposed name Cephas that no cavil might be took at a legacie so strongly and particularly confirmed unto S. Peter Now all that you bring or can alleage against this belike is that the name Cephas was interpreted Petros which in Greek eyther signifies a rock or a stone I answer it avayleth nothing since Petros signifyes eyther a rock or a stone now if you ask why he is called Petros and not Petra I answer in that the masculine gender best fitted the name of a man And that S. Peter is the rock plainely appeareth out of the very text For it is sayd in the Caldei tongue super hoc Cepha and in the vulgar super hanc Petram where our Saviour signifies the rock of which he had spoken of before the which according to your graÌ„maticall construction you seeme not much to deny since you confess that Cephas signifies indifferently a rocke or a stone now your private spirits interpretatioÌ„ would onely limit it vnto a stone though against S. Hier most slitâ—full in languages and tongues in c. 2. epist. ad Gal. where he sayes it signifies a rocke Optatus lib. 2. contra Parmen sayes that in Greek it signifies a head As Christ is called the head Isa. 8 28. Daniel 2. Psal. 117. Math. 21. Rom. 9 1. Cor. 10. Ephes. 2 â— so after a kind of a measured proportion S. Peter by the delegatioÌ„ of our Saviour is his Vicegerent in earth a visible head of a visible Church But to that which you object that S. Peter answered as the mouth of the Apostles and therfore had not these promises made unto him alone makes much against you for to be the spokesman of all the rest the Masterspring of all their judgments seemes to graunt him superioritie and preeminence And though S. Peter was the mouth of the rest I graunt all but not onely the mouth but also the head And if S. Peter could not have the prerogative of place given unto him in that he represented the Church No more could the sonnes of Abraham be two sonnes in that they represented two nations And whereas you object that all the other Apostles were foundations Aâ—oc 21. 14. I graunt they were but not the principall Neyther both the headship of S. Peter derogate from Christ Jesus our head since S. Peter is but subordinated to Christ Jesus and onely of his free institution and if that place 1. Cor. 3. be understood absolutely Other foundation can no man lay then that which is layd which is Jesus Christ then is that of S. Pa 2. Ephes. false where he bidds us build upoÌ„ the foundatioÌ„ of the Apostles so that you see a less principall foundation or roch may wel agree with the absolute most perfect rock and foundation Christ Jesus and that the Apostles may be a foundation though S. Peter be chiefe And that no man might reply that this doctrine of the Popes supremacie is but a late doctrine see Carthw lib. 2 pag. 507. 50. lib. 2 pag. 97. Fullie against Saunders rocke pag. 248. 271. vpon the â—hemisâ— restament where he affirming that the fathers of the councell of Nice began the foundation of the Popes supremacie which was one of the first 4. generall counsells so many yeares agoe And that this poinet of the Popes supremacie doth not lack force of reason to confirme it I will onely alleage one generall reason is prove it The ecclesiasticall Hierarchie is no worse governed then any temporall regiment and government And therefore Math. 25. It to compared unto a kingdome that is governed by one King and Heb. 3. to a familie well governed Caut. 6. to a Campe well ordered But in all wel ordered common wealthes there is ever required some visible judge besides the written law since there must be a supreme judge to know and take notice of the coÌ„troversies when they arise and to ponder well and examine the reasons of both 2. there must be one to erplicate the sense of the law to pronounce sentence in the behalf of one partie when it shal be necessary And lastly there must be one to compell those that refuse to due observation thereof Now since the church of God is as wel ordered as any other goverment and that there ariseth the like difficults in her lawes explication as can happen in any temporall and politicall government It is against the providence of God and love to his spouse the church to denie her those helpes which necessarily must be graunted to all well governed common wealthes Therefore as the sentence of a supreme judge in explicating the sence of the low is to be followed so by a greater reason S. Peters successor guided by the holy Ghost in all difficults of momeÌ„t is to be sought vnto for counsel is to be heard with obedience when he counselleth is to be obeyed wheÌ„ he proceeds with his powrfull jurisdiction Now when you are come to my supplie of later Doctors branding the most ancient and venerable Fathers of the Church with noveltie and onely you please your self with this answer that you account them all as insufficient I wonder how any man can say or think this but I wonder more how you can averr that you could cite in this point Father for Father Doctor for Doctor with vs although you cite S. August 11. de verbo Dei sec. 12. where he sayes that Christ was the roche and not S. Peter I answer first he doth not manifestly contrary vs. For though 1. lib. retract c. 23. he doth approve rather of that opinion
Gods divine veracitie speaking by the mouth of the Church which formally makes vs to beleeve 4. wee have a supernaturall judgment to beleeve in common at least in that all people all nations have so beleeved And lastly through all these we have a pious affection through the working of Gods holy grace to beleeve hic et nunc hoc et illud and that without any difficult since we first beleeve there is but one true Church and that Church cannot err and so with great facilitie we beleeve ought that the Church shal propound unto vs to be beleeved But you have none of these but onely a prejudicated opinion not to beleeve ought wee say and a presumptuous spiritt to preferr pour interpretations before all the Doctors of the Church And if you would indeavour to convert any Turke Jew or Atheist you could not make him of your opinion till you had convinced him in each particular and severall poinct But when we shall come to deale with an Atheist or an infidell wee can give him such evident motives such profoundnes of reasons that even by the light of nature he may think almost that our articles of faith are worthy of beleefe and after we have perswaded him to beleeve that there is but one true church one meanes of saluation and that this Church is guided in all truth by the holy Ghost with great facilitie I can induce him to beleeve any one article of our beleef that this onely true and most firm church teacheth Let therefore any one judge whose foundation is grounded on sand who is seated on earth and ashes And as for the rellicks of the poisoned cupp they are all too blasphemonsly false if you would poure them upon us and I think they might be applied to your congregation if I would descend downe into particulars Wherefore that pour understanding may be inlightned and judgment corrected read the Bible but not onely with the scholiast of your private spirit but with the holy fathers and learned Doctors expositions Therefore I will conclude with that short exhortation S. Augustin sent unto his freind Honoratus lib De unitate Cred. c. 8. You see you have bene loue troubled with these broiles of parties in the world and now if you think your self to have bene tossed and turmoiled enough and would at length have an end of these verations folow the way of the Catholick discipline in which the prophesie of Isoia the third is fulfilled And there shal be in it a path and a way and a holy way it shal be called the befiled shall not passe by it but this to you shal be a direct way so that fooles can not nuffe if they follow it And thus Mr Ainsworth I have mainteyned my arguments answered your objections though not so spedily as I could have wished having other busynesse And now here I could wish you doe not secare lignum eadem lineà that you would when you answer me examin â— Bellarmins groundes reasons doctrine and authorities as they lie that so you may the better give your self and others satisfaction and the more worthily deserve an answer And thus with harty prayers for your conversioÌ„ I leav you the fourth of March 1610. from Justice Hall stilo veteri Your freind to give your vnderstanding the best satisfaction he can Iohn Aynsworth The answer to the former reply To Mr Iohn Aynsworth prisoner in justice hal in London Grace and mercy from our Lo. Jesus Christ. WHeras my first writing gave yow to understand that I held all differences in religion were to be tried coÌ„posed by the verdict of God wherunto I humbly submit the triall of my faith actions alwayes in my secoÌ„d because I did not see yow condescend hereunto I shewed reasons of such my perswasion yow Mr Aynsworth in your replie first taxe me with unreadynes to answer all the the grounds of your discourse secondly entwite me as one that chargeth with error them that lived in the Apostles times â— were their scholars the most ancient record of historyes the whole body of councils and holy fathers the whole schole of Doctors c. yea as one that hath implicitly condeÌ„ned for heretiks Luther Calvin Beza Jewel Whitaker Humfrey c. The first I leav to the indifferent readers judgment whither I have omitted any ground of your discourse pertinent to our present cause or yow rather have omitted of mine in your replie If yow blame me for omitting discourses impertinent I must bear it stil for still I mean so to folow the matter in hand The second I leav to your ovvn secoÌ„d consideratioÌ„ all unpartial judgment what cause yow have so to accuse me Doe I otherwise debase meÌ„ then by comparison with the most high God doe I speak of the fathers worse then the scriptures which I alledged speak of al men And wil yow match earth with heaven frayl man with God as joynt umpiers in religions controversies If not why are yow offended that I cleay to God alone that I would leav the farhers to sleep in peace which yow out of charitie doo interpret a dead sleep of errors whom yow it seems would rouse out of their graves as if yow thought to find a Samuel at Endor when the Lord himself answereth yow not by Vrim nor by Prophets And much yow mistake me if not purposely as if I thought my self not dust and ashes as they or any more priviledged froÌ„ errors then they There be thowsands of them whom yow implie as taxed of me with error whom I preferr for wisdom truth holines before my self yea I match not my self with the least of Gods servants but by the grace of God I am that I am his word not my own is that I stâ—d upon doe oppose unto all the world but I judge no man neyther wil I be judged in cases of conscience by mans day Cease yow therefore from the man whose breath is in his nosthrels for wherein is he to be estemed Or if you will not cease the truth it self out of the mouth of God and man shal force yow hereunto For in my former answer I set down fowr reasons fortified with many scriptures to prove this position That God onely is to be umpier and arbyter of all questions and controversies about religion which was the first point to be accorded between us You after you had generally censured them to be nothing but allegations of scripture falsly applied answer to the first confirmed by Deut. 5. 32. 12. 32. by denying that hence can be gathered that the holy scripture should be the onely rule or umpier of faith For say you as it dooth not follow nothing is to be added to the 4. commandement and the 4. commaund is to be observed therefore there is onely the 4. command and it is therfore the rule of all the rest The reddition of this your similitude shewes not his face perhaps least it
should blush but lyes hid in silence First you gather a consequence which here I strowed not I spake of God and of his verdict and authoritie not of the scriptures as yet For whither it be by writing or by speaking or any other way that God manifesteth his will unto us it is to me all one and the authority of the scripture is a second point Thus your answer is not here to the purpose Your reason annexed is a fallacie concluding from a part against the whole unequally The scriptures cited speak of Gods commands in generall you take one in particular and because one is not all therfore all must not be all but more then all must be observed which what they wil be I cannot tel unlesse the commandements of men Mat. 15. 9. 2. You answer that all additions whatsoever are not here prohibited but onely such as ar contrary to the word of God for many other prophets as the penmen of the holy Ghost did add divers pea most part of the holy scriptures c. In deed this answer is your own none of Gods you shew no tittle of his word for that you speak But I will shew you the contrary Prov. 30 ◠Adde not unto his words least he reprehend thee and thou be a lyar Lo here all additions and not onely things contrary are forbidden Againe though it be but a mans testament sayth our Apostle when it is confirmed no man dooth abrogate it or addeth therto If you add to your naturall fathers testament civill lawes would count you an unnaturall son your distinction would not help yow much lesse can it help yow for doing such wrong to the will of our father which is in heaven Your reason is direct against yow for the Prophets being penmen of the holy ghost added nothing of their own the additions were Gods own If the Prophets Apostles mought add nothing of themselves much lesse may we Thus God yet reigneth alone And if yow vvould have mans oil to lighten your lamp hear what Chrisostom sayth for this point Every Doctor is a servāt of the law for neyther may he add unto the law any thing of his own sense neyther may he withdraw any thing according to his own understanding but preach that onely which is found in the law Whereas yow add that your traditions are also from the holy ghost for Luk. 10. it is sayd he that heareth yow heareth me and Mat. 18. If he hear not the church let him be to thee as an ethnik and a publican First these are spoken to all Christs ministers of al his churches and therefore make no more for Rome then for Corinth or Ephesus But yow stil keep from the point yeild the cause unawares For be it tradition definition or whatsoever by whomsoever if it be Gods not mans it is yenough al that I would prove in this first particular After it shal be scanned whither your traditions be of God or no. Wheras therfore in answering my secōd agrument yow wonder how I should be so deceived as to think the places that I cite make for me and against yow yow may wonder rather at your own mistakeing that I say no more who when I plead for God onely his alsufficiency by opposing as the scripture teacheth mans corruption folly yow will not yeild though yow have nothing to contradict And even thus yow turn over the 3. 4. reason by denying them to prove that thing which I there did not cite them for Such oversight hereafter I hope yow will amend that yow weary not both me your reader Now to your former ansvver which was with a distinctiō in this plain point whither God onely or some other should be judge lawgiver to his people for their religion controversies therabout the same distinction yow urge here agayn which whither it be a meet distinct answer or argues not rather fear let the prudent judge For yow yeild not plainly to the thing by me propounded which neyther religion nor reason vvould stick at onely atheisme vvil deny For if ther be a God he of man to be served man knovves not the things of God til by himself they be reveled neyther may doe more or lesse then by the Lord is cōmaunded as I have before proved hereupon it vvil folovv undenyably that in al doubts controversies of religion Gods voice verdict must decide vvhat is truth and vvhat pleaseth him Whither he show it by himself from heaven by Angels or by churches or by particular men by writing or by speaking it is ought to be all one to us But the more to convince yovv yovv shal have humane testimonie as of Ambrose vvho sayth The mysterie of heaven let God himself teach me which made heaven not man which knew not himself Whom should I rather beleev concerning God then God himself Or if yow be not moved by this Fathers judgment the hethen shal rise up and condemn yow vvho esteemed true lavv apt to command and to forbid to be the right reason of the great God that the divine mind to be the cheiflavv Cicero de Legib. lib. 2. The second point novv is Wher this verdict of God is to be found whither in the scriptures of the old and new Testamēt as I beleev or in the writings and mouthes of other men To this I had not before neyther yet have your dir 〈◊〉 answer What makes yow shun the light herein is easy to discern To confirm my faith that the verdict and wil of God is to be foūd in holy writt I alledged divine testimonies many to them yow answer not one word neyther yet doo yow yeild to the truth Beware yow wink not vvith your eyes that yow may not see But seeing the holy scriptures move yow not yow shal have candle light to see the sun shine C. Bellarmine to whom yow referr me twise in your last writing to whose learning yow acknowledge yourself a scholar ingeniously cōfesseth saying Neq n distputari potest c. Ther can be no disputing sayth he except we and our adversaries first doo agree in some cōmune principle now we al hereticks agree in this that the word of God is the rule of faith wherby men are to judge of points of doctrine is a commune principle granted of al men from whence arguments may be drawen is the spiritual sword which in this battel may not be refused Behold here the first point plainly yeilded by your champion vvhich you vvithout dark distinction could not be drawn unto The second concerning the scriptures is in effect also yeilded when he sayth That the Prophetical and Apostolical book◠according to the catholik churches mind explaned both by the 3. council of Carthage c. 47. and late council of Trent sess 4. is the true word of God and the certayn and stable rule of faith
bare witnes of him so the Father which hath sent uâ— the scriptures beareth witnes of them Ye have not heard his voice at any time sayth Christ neyther have ye seen his shape his word ye have not abiding in you for whom he hath sent him ye beleev not So say I to you if ye beleev not the scriptures it is because the word of God abides not in you if you hear not them neyther wil you be perswaded though one rise from the dead agayn Luk. 16 31. But loe how you require proof of a received principle for which by lawes of right reasoning you deserv not to be reasoned with as a Christian It is the speech of an atheist to cal for proof that ther is a God of a Turk oâ— pâ—ynim to cal for proof that our divine scriptures are of God Professed Christians grant this why should we then warr one with an other about our own received grounds The books that I hold to be inspired of God authentik canonical your selves grant â—o to be Cease therfore I pray you to â—ight against God least by your own mouthes you â—s condemned But as yet you cease not for demanding how I prove without tradition the scripture to be inspired of God and my interpretation to be onely true you say I have my answer ready coyned viz. the things of God no man knoweth but the spirit of God It is wel my answer hath been coyned in the Lords mint and it shal be wel with you if you receiv your money from no worse coyners But what fault find you with this coyn you ask how I do proov that I have the spirit of God For my self first I answer with th'Apostle what man knoweth the things of man but the spirit of man which is in him I cannot make proof of that to an other which can be known but to my self onely as the tree is known by the fruits so may my spirit by the fruits thereof be discerned whither it be of God or no. For my interpretatioÌ„ I answer it may be truth it may be error let it be tried by the scripture it self of them that have the spirit of God Further proof ther is none on earth till the great day come when all secrets shal be made manifest But for the scripture vvhich is the thing you should keep unto it needs not my proof that it is inspired of God it hath proof in it self of God then vvhich can be no greater It is as if you should ask me proof that there is light in the sun my ansvver vvould be all vvhose eyes have the spirit of life and sight in theÌ„ doo see it the blind and senselesse can never discern it So is it much more in the things of God Learn it I pray you of our Saviour vvho saith that the vvorld cannot receive the spirit of truth because it seeth him not neyther knovveth him but yee my disciples knovv him for he dvvelleth vvith you and shall be in you and he shall teach you all things and he shall testify of me he shall glorifie me for he shall receive of mine and shall shew it unto you Now this Anointing or holy spirit all that are Christs have none other in the world and it dvvelleth in them and they need not that any man teach them but as the same Anoynting teacheth them all things and it is true and is not lying If you say with Nicodemus how can these things be I answer with Christ Verily verily we speak that we know and testify that vve have seen but ye receive not our vvitnesse If ye cannot perceive the vvind that blovveth nor knovv hovv the bones doe grovv in the vvomb of a woman with child how should ye know the work of God that worketh all If you see not Gods spirit in the script â—res it is because the eyes of your hart are blinded yet the light shines in darknes though the darknes comprehends it not If you still call for testimonie and proof of the spirit you have been answered it is the spirit which testifieth that the spirit is truth and if you refuse to walk in this light you must grope in darknes till you lye down in sorow But you still object as having a mist before your eyes that the Manichie Montanist Arian and all other haeretiks will vâ—aâ—â— of this private spirit c. be â—t â—o and cannot you trie the spirits as the Apostle biddeth whither they â—e of God doubtlesse if you were of God you should not onely trie and find out but overcome them for greater is he that is in the Saincts then he that is in the world this promise have we received from the Father 1 Ioh. 4 4. Againe you consider not though you were put in mind that Ievves Turks and Ethniks vvill beat you with your ovvn vveapons For the Iâ—vv resteth upon the books of Moses and the Prophets vvhich are the ground of our Christian religion and from them he reasoneth against â—esus of Nazareth our hope To allege novv against Ievves the authoritie of your catholik church or Pope is no more then for them to allege against youth authoritie of Annas and Caiaphas and the church of Israel If you confound not the Ievv by scriptures as did the first Christians by demonstration of the spirit and of power your self vvil turn back and be ashamed for no other weapons vvill vvin the victorie in this feild And the same vvill foile all Antichristians and heretiks vvhosoever for though they take up the sword of the spirit which is the word of God yet the true spirituall man vvhose eyes are in his head vvill return that svvord into their ovvn harts and slay them thervvith For the vveapons of our vvarfare are mighty through God to cast dovvn holds and a vvise man goeth up into the citie of the mighty and casteth dovvn the strength of the confidence thereof Prov. 21. 22. I but the Romane catholik church you say can shew Turks their beginner beginning increase and declyning estate And vvil not the Ievv say as much against us Christians that they can shevv our beginner beginning increase c. If this be your best defense the Turk vvill laugh you to scorn And IVLIAN the Apostata vvould not have his mouth stopped by your slight answer because he himself went out of the catholik Ch which was more ancient then he for then if a Ievv should novv come to your catholik church his brethren Ievves might stop his mouth by your yeason because he goeth out of a church more ancient then himself Iulian pleaded not for his own person but for Paganisme as much more ancient and universal then Christianisme vvhich if they be unfallible demonstrations of the truth our faith vvill perish unlesse vve deduce our antiquitie from paradise vvhere in deed Christianitie did beginn And so
this Peter was first I confesse in many good things for which he deserveth praise but that he was first in this you prove not When they had the infasion of the holy Ghost they began sayth the scripture to speak It may be Peter was indeed the first for he was first in order among them and as is like in age but not in office above the other Apostles 8. The first miracle in confirmation of our faith is made by S. Peter And you shal work another miracle in confirmation of my saith if from this though it be granted you can by sound argument coÌ„clude him head as your Pope expounds the head ship Howbeit the first miracle was the speaking with strange tongues for that all men admired who was first in that neither I nor you can tell 9. He as supreme judge condemned the hypocrisy of Ananias and Saphira And Paul as supreme judge condemned the blasphemie of Hymenaeus Alexander delivering them to Satan and the forcerie of Elymas striking him with blindnes If miracles prove supremacies the church shall have many supreme heads 10. He first discovered Simon Magus and condemned him If the Pope vvould doe so too Simonie at this day vvould not be so rise When Sergius tertius Benedictus 4. got the Popedome with briberie and Alexander the â— bought the voices of many Cardinals whither was Cephas or Magus their predecessor If the vertue made Peter head the contâ—arie vice made your Popes the taile How be it your Prelates if writers say true have been more ready to receive with with Iudas then to give with Simon All these and other circumstances concurring in S. Peter showes you say manifestly that S. Peter had preeminence above all the other Apostles that he is the rock and head of the churchâ—â— They are showes in deed circumstances standing a farr off but never a one of them have striken a stroke in this your â—â—lâ—tation Peter had for the most part preeminence in order I readily grant but his office and auctoritie was one and the same with the other Apostles Mat. 28. 16. 20. Ioh. 20 21. 22 23. Paul relating the offices ordeyned of God in the church saith first Apostles secondly prophets 〈◊〉 and agayn he gave some Apostles and some Prophets but the scripture no where sayth first Peter the head of the church then Apostles And that Peter was neyther head nor Rock I proved in my former writing if you will admit of proof from Gods book if not then keep your showes and circumstances still but make no such conclusions with a manifest-lye You proceed and say that Peter was particularly pointed out by his ovvn name his fathers name and his new name Cephas that no cavil might be took at a legacie so stronglie particularly firmed unto S. Peter His legacie is no way by me impugned I know it is firme though not so great as you would make it But you impugne the legacie of the other Apostles unto whom in Peter vvas promised and after to them all generally performed whatsoever power Peter had in the ministerie of the gospel Mat. 28. Ioh. 20. Act. 2. yea you impugne the dominion of Christ himself whiles you would make Peter the Rock and Head of the catholik church contrary to the scriptures 2. Sam. 22 32. 1 Cor. 10 4. Ephe. 5 23. And whither you have answered all that I brought to prove Christ onely the Rock let the equall reader of my former writing judge you make bold and bare affirmations without proof of holy scripture or humane learning Petros you say signifies eyther a Rock or a stone but what learned auctor doo you shew for it and he was called Petros you say not Petra because the masculine gender best fitted the name of a man as if Christ were not a man unto whom the title Petra Rock is by Peter himself given 1. Pet. 2 8. But he is unto you the Rock of scandal whiles you stumble at his power and headship and give it to his enemie the Pope vnder the pretence of Peter And that your church hath made shipwrack against this Rock not onely of faith but of learning also appeares in this that you make Cephas upon Optatus credit in Greek to signifie a head as Christ you say is called the head Isa 8 28. Dan. 2. Psal. 117. Mat. 21. Rom. 9. 1. Cor 10. Ephes. 2. What doo all or any of these scriptures shew that Cephas signifies a head nothing lesse You that entwite we with my private spirits interpretation should have been better avized then thus openly and directly to oppugn the publik interpretation of the holy Ghost Ioh. 1. 43. wher Cephas is interpreted Petros a stone not Cephalee a Head Or if you think the Apostle had also a private spirit and knew not Syriak and Greek so well as Optatus yet mought you have preferred the publik approved learning of your owne linguists who interpreting Cephas a Rock shew that Optatus head wanted wit in this that he sayd it signified a head and they want conscience that upon this false ground apply these scriptures that speak of Christ the head unto a mortall creature wheras the Rock is the creator God himself as the Lxxij Greek interpreters if you wil learn of them wil teach you But let me follow your arguments You say my objection that S. Peter answered as the mouth of the Apostles and therfore had not these promises made to himself alone makes much against me for to be spokesman of all the rest the master-spring of all their judgements seems to grant him superioritie If every spokes-man were master-spring of all their judgemeÌ„ts for whoÌ„ he speaks it were something that you say but ask a jurie of any 12 men in England whither this be true in the foreman of the quest The spokesman in a Council the speaker in a parhameÌ„t are they the master-springs of all their judgments with whom they sit When Thomas when Philip when Iude spake unto Christ in the name of the rest were they master-springs of all the others judgements I perceiv your Rock the Pope hath but a weak foundation that is born up by such sandy conclusions If S. Peter could not have the prerogative of place given unto him in that he represented the church no more you say could the sonns of Abraham be two sonns in that they represented two nations You want help to make up your argument thus But Abrahams a sonns were 2. sonns stil though they represented 2. nations therfore S. Peter was S. Peter still though he represented the Church Very true all the Apostles were Apostles still though they represented the Church And so Antichrist shal be Antichrist stil though he take upon him to represent the Church yea and God himself You grant me that all the other Apostles were a foundation Apoc. 21. but not the principal Neyther
would I have you â—o grant for Christ himself is the principal vea the onely foundatioÌ„ properly all the Apostles are foundations figuratively among whom was order first second third c and excellencie in graces but not preeminence of auctoritie for they were all sent of Christ as Christ of the Father Ioh. 20. 21 and the church of Christ is builded upon them all not upon Peter onely Ephes. 2. 20. S. Peters headship you say derogates not from Christ Jesus our head since S. Peter is but subordinated to Christ Jesus and onely of his free institution That institution say I is yet to shew wherby Peter should be head more then the other Apostles The headship which you giue unto Peter dooth derogate from Christ for as the church is but one body and hath but one spirit so hath it but one Lord head Christ who is present with his Church all dayes till the worlds end walking amids the golden candlestiks of his Churches that there needs no universal Vicar but onely the Angels of every particular church as the 7. churches in Asia shew Apoc. 2. 3. But he was a head of your church and therfore I trow could not lye which sayd that Christ placed Peter as it were a certayn head to powr his gifts from him as it were into all the body for having taken him into the fellowship of the indivisible vnitie he would have him named that which himself was And elsewhere the same Pope preacheth that if God would have any thing to be commune unto other Princes with Peter he never gave but by him whatsoever he gave to others Thus rored the Lion of Rome against the Lion of the tribe of Iudah What marvel was it then though an other of your Popes praying to S. Peter as to his God sayd Jurline thine ears o blessed Peter prince of th'Apostles and hear me thy servant c. acknowledging further his faith to be in him If these things derogate not from Christ our head I know not what can doo It is no marvel though one of your Canonists called him Our Lord God the Pope for the Pope is Peter as Father Campian telleth us and Peter as Leo sayth is assumed into the fellowship of the indivisible vnitie that is of God and therfore is made a God and prayed unto as a God and yet you would bear men in hand nothing is derogated froÌ„ God or Christ. Yea your self in your former writing made him the vniversal pastor Ioh. 10 and he I am sure is God for he is one with the Father And if Peter was but subordinate as you say to Christ your Popes I trow be now superordinate for Christs kingdom was not of this world neyther did his servants fight he was no Judge or divider of inheritances but Popes are fighters with the tâ—poral sword and have their kingdome of this world as politik princes and divide not onely private mens inheritances but even whole kingdoms deposing Princes disturbing States as the world hath long felt with greef From Peters primacie you slide along to the Popes supremacie for which having no word of God nor any so ancient testimonie as the Apostles you flee to the name of the council of Nice where some say the foundation began But against such innovation when or whersoever it was hatched I allege the whole new testament of Christ where Angels and Bishops of Churches are found of equal auctoritie not one above an other And me thinks I could fetch your popes supremacie from more ancient ground then the council of Nice even from Dioâ—rephes who loved preeminence in the Apostles time But this ground is slabby and the Pope I know wil be loth to set his foot on it You proceed therfore with a generall reason thus The ecclesiastical hierarchie is no worse governed then any temporal regiment For it is compared to a kingdome governed by one King Mat 25 to a familie wel governed Heb. 3. to a camp wel ordered Caâ—t 6. But in al wel ordered common weales there is ever required some visible iudge besides the written law since there must be a supreme iudge to take notice of controversies when they arise aâ— 2. there must be one to explicate the sense of the law and to pronounce sentence c. and 3. there must be one to compell those that refuse to the due observation thereof Now in the church there arise like difficulties in her lawes explication c. Therfore S Peters successor indued by the holy ghost in all difficulties of moment is to be sought unto for counsell is to be heard with obedience when he counselleth is to be obeyed when he proceeds with his powrful jurisdiction This your reason is faultie from head to foot The first part faileth in comparing togither a visible humane politie and a visible hierarchie Wheras humane polities concerning worldly matters are merely visible earthly temporal but ecclesiastical polities are partly invisible heavenly and eternal Those respecting this world and life onely have worldly dominion and glorie these respecting chiefly the next world life have no worldly dominion or glorie but is for the meek poor persecuted for righteousnes sake c. Mat. 5. My kingdome sayth Christ is not of this world Ioh. 18. 36. Again the rulers of the gentils have domination over them they that are great exercise auctoritie over them but it shal not be so among you c. Mat. 20 25 26. These things being thus minded distinguished I grant that the church is no worse governed considering the nature thereof then any temporall regiment considering the nature of it Secondly you fail in applying to your Pope the scriptures intended of Christ onely For he not the Vicar of Rome is the King of that one kingdom Mat. 25. he is the master of that one familie Heb. 3 1 6. he is the Captayn of that ordered camp Cant. 6. Apoc. 19. 11. 13 14 16 c. So that he that challengeth these titles and honours besides Christ is Antichrist To the second part of your reason I answer 1. that in wel ordered coÌ„mon weales the lawes are above the magistrates according to Tullies saying as lawes are above the magistrates so magistrates are above the people What good order may we then think is in the papacie where Popes are above Gods lavv 2. That for explicating the sense of the law c. in wel ordered common weales it is a ruled case that he who made the law should interpret the law According hereunto in the church the lawes given of God in the scriptures are aboue the Pastors that govern the people by them yea above Kings Gods spirit which gave those lawes is the supreme interpreter of them As for outward order in difficulties the Preists lips should preserve knowledge and the people should seek the law
having fayled in his fidelitie is in special excited unto duty diligence al the other should be excluded Doe you not see hovv after this Paul shevveth Eph. 4. not Peter onely but Apostles Prophets Evangelists Pastors and Teachers to be given of Christ for the building up of his church Your conclusion to be inferred hereupon if you conclude the question wil be much more unreasonable The point you undertook to prove vvas that not Gods vvord in the Bible but the catholik churches yea the Popes definitive sentence as he is head of the church is an indeficient rule in matters of faith To confirm this haeresie you produce here Christs charge to Peter Freed my sheep Behold Novv the strength of your argument If Peter vvas to feed Christs sheep then not Gods vvord in the scriptures but Peters definitive sentence and consequently the Popes is an indeficient rule of faith But Peter vvas to feed Christs sheep Iohn 21. Frgo c. The unreasonablenes of vvhich consequence if the bare rehearsal of it doo not convince may be shewed by the like thus If the Bishops of Ephesus vvere to feed the church of God then not Gods vvord in the scripture but their definitive sentences vvere indeficient rules in matters of faith But the Bishops of Ephesus vvere to feed the church of God Act. 20. 28. Ergo. If the Elders of the churches of Galatia Cappadocia Asia and Bithynia were to feed the flocks of God then not Gods word in the Bible but their definitive sentences were indeficient rules in matters of faith But the Elders of those churches were to feed the flock of God 1 Pet. 5 â— 2. Ergo. Behold what deep waters you have digged out from the Rock of Rome their spring I trow comes from the bottomlesse pitt If you say those Elders were under Peter as a head therfore they were to feed with his definitive sentence not their own First I deny that so they were under him and you shal never prove it whiles Rome gates doo stand though I grant their office was inferiour to the Apostles Secondly if you could prove it yet would it make against you for if because Peter was their head therfore they must feed with his doctrine onely then because Christ was Peters head Peter was to feed with Christs doctrine onely But Christ was Peters head acknowledged by Peter himself to be Arch pastor so taught by Christ himself Iohn 10. Therfore Christ definitive sentence onely not Peters much lesse the Popes is the indeficient rule of our faith And thus my cause is confirmed and yours overturned by your own weapon Yet you procede and say besides Christ speaks to S. Peter that he should feed his general flock though he may speak unto the other Apostles that they should feed their particular charges I would we might once have an end of words of wind You say al things but prove nothing unlesse your definitive sentence also must be taken for a law But then I am sure it is against Christs law for as he neyther used the word general to Peter nor the word particular to the other Apostles so wheÌ„ he sent them with their charge al indifferently it was unto al nations yea into al the world to preach the gospel to every creature and as the Father sent him so sent he them And where now I pray you were their particular charges But let it be as you say let the Apostles and al Christian Bishops their successors have these precincts in al nations in al the world and what place is over and beside let your Peter the Pope have there to menage his supremacie But here you bring your S. Leo to speak for S. Peter and I know he was his freind for I shewed before how he placed Peter in the fellowship of the indivisible unitie so making him a God I know also have shewed that in the same 3. anniversarie sermon which you cite he speaketh more for S. Peter then you bring here how be it though the Lion roreth he hath got no prey For the headship hath been proved to be Christs not Peters the Apostleship to be Peters with the other Apoltles And though you again and again doe barely affirm S. Peter was head of al the rest of the Apostles yet I must tel you again again that I hold not your definitive sentence nor the Popes neyther to be a right rule of faith but if you can bring the word of God for you that thrâ—ugh his grace I wil gladly receive In the end of this your velitation you leav me to impuâ—ne â— B. â—armines doctrine as it heth c. But your captayn comes not into this feild he lyes intrenched within the walls of Rome and triumphes in the Vatican It is you that have bid me battel and as you entred not these lists without an alarme so you wil not depart I trow without an io triumphe Yet to say the truth in answering you I have answered your Cardinal for your reasons be his you have taken them out of his skoncâ— Onely you have culled them out here and there in other order have taken the most pregnant arguments that he hath Which being by him and by you propounded by me now answered you are to look whither the propugning of them shallye upon him or on you against this my impugnation Or if you wil let them dye you may sound the retrait The 3. and last thing which you promised to prove was that this rule the indeficient rule of faith is onely found in the Roman Catholik church sentence and not in privat mens illuminations or motions of a priâ—â—t and unseen spirit Both parts of this your divided proposition I disallow and mainteyn a third viz that this rule is to be found in the writings Prophetical and Apostolical because as your Cardinal hath wel sayd nothing is more known nothing more certeyn then the holy scriptures which are conteyned in them and this is a most certayn and a most safe rule of beleeving Before vvhen you came to shew your proof it was that your Roman church is the true and onely catholik church of God Which though I doo deney yet if I did grant it it would not prove your assertion For it is the voice of the bridegroom not of the bride which is the ground of mens faith the catholik church is to receiv lawes and rules from her head Christ not to prescribe lawes or rules to her members There is one Lawgiver who is able to save and to destroy But because your church must first be proved true catholik before her sentence can be approved therefore I was content to look into this first branch requiring proof that your Roman church is the true then the onely catholik for I deney both What proofs you brought before how I answered them I leav to indifferent consideration and wil now again take
novv stands charged to be a harlot vvilbe her ovvn judge and decide the controversie her self If you grant Mahomet but this one ground for himself I vvarrant you he vvil vvin the feild And if you can prove unto me but this one ground vvhich being the question is here begged by you I vvill soon receive alâ— doctrines traditions ceremonies that your mother church propoun â—eth But I have shevved you a more certaine playn and infallible vvay the old and good vvay vvherein our Fathers* vvalked to decide all controversies by vvhich is the holy oracles of God vvritten by his Prophets and Apostles vvhich if you vvil not yeeld to vvalk in but continue in your catholik aberrations you and your church shall perish in the hovvr appointed and then shal be sayd O heaven rejoyce of her and ye holy Apostles and Prophets for God hath given your judgement not her ovvn upon her 3. You have as you say Gods divine veracitâ—e speaking by the mouth of the church which formally makes you beleeve But vve say I to you have Gods divine veracitie speaking by the mouth of his holy Prophets vvhich have been since the vvorld began and also the comandements of the Apostles of our Lord and saviour vvhich effectually make us beleeve through the spirit God vvhich is given unto us That God speaks in them is pâ—ayn and your selves grant that undoubted veracitie is in his vvords is evident and your selves dare not deney by this divine veracitie vve submitt our selves our churches our faith our actions to be tried of all But your church lifteth up her self to be her ovvn judge and lavvgiver and vvil not suffer her self to be tried by the holy scriptures Thus glorifieth thâ— her self and liveth in pleasure and sayth in her hart I sit a Queen but strong is the Lord God vvhich vvill condemn her 4. You have as you say a supernatural judgement to beleeve in common at least in that all people all nations have so beleeved You need no supernaturall judgement for this for it is a popular carnal reasoÌ„ which the natural man easily receiveth But the spiritual man by supernatural light from the law of God beleeveth in particular though all people all nations should depart from Christ because he hath the sure word of God in the scriptures and the spirit of God by a covenant froÌ„ the Lord. Isa. 59 21. And by this means he discrieth in the wildernes that woman and her mysterie how she sitteth upon many waters or peoples of whose wine the nations having drunk therfore they rage Lastly through all these you have as you say a pious affection through the working of Gods holy grace to beleeve hir et 〈◊〉 hoc et illud and that without any difficultie since you first beleeve there to but one true church and that church cannot err c. I confesse in deed you have the broad and easy vvay wherin yow run on with great facilitie if God of his grace stay you not unto your perdition For by these false grounds your minds are so bewitched that with her great craft she hath caused you to yeild with her flattering lipps hath entised you and ye folow her straightway as oxen that goe to the slaughter and as fools to the stocks for correction til a dart strike through your liveâ— as birds hastâ—â—â— to the snare not knowing that it is for their lives For by beleeving this and that as your catholik mother dooth propound and not trying nor daring to trie her propositions by the book of God you have quite lost the ancient catholik and Apostolik faith vvhich was in the Churches of God in Rome Corinth Galatia throughout all nations as whensoever you bring your opinions to the trial by Gods authentik writings will appear And though you glorie of S. Peter for your Rock as your ancestors gloried of their Father Abraham yet wil you not folow his holy playn Apostolical counsels when he referrs you to the sure word of the Prophets and to the commandements of them the Apostles of the Lord giving you warning of false teachers to come after which privily should bring in heresies of perdition whose damnable wayes many should follow by whom the way of truth should be evil spoken of What remayneth then if you proceed in this evil course but as yow cleave to your late fathers synns so you be partaker of their plagues And if you will not hearken to that voice from heaven Goe out of her my people you shall hear and feel the effect of that voice which the Angel standing in the sun crieth so lowd to al fowles of the heaven to come unto the supper of the great God wher they shall eat the fleshes of Kings and high captayns and of mighty men and of horses and horsmen of freemen and bondmen of small and great when the beast and the false prophet which deceived with miracles them that received his mark shal be cast alive into the lake of fyre burning in brimstone To save you from this perdition loe how large a letter I have written unto you this second time testifying unto you the word of God and against the erroneous grounds or quicksands rather wheron you build your faith God offring me this occasion by your self I have out of the love of my hart endevoured to save your soule froÌ„ death by shewing you the way of life choose life therfore that you may live Look into the book of God wherin you seem to me to be a stranger and pray unto him for understanding in the same so shall you find more light to your eyes more coÌ„fort to your hart then the caâ—t lodes of later Doctors Fathers Councils c. can give unto you And if you will not be warned I shal lament your estate yet whiles I may I will doo you good and as for all reproches taunts vituperies which you hav already uttered or may yet further utter against me I shal willingly bear and bury them and use all good means I can to save you from the damnation of hel God open you eyes and perswade your hart unto the sight obedience of his most holy faith â— once given unto the saincts Amen From Amsterdam this 16. of April 1610. Yours if you wil be Christs Henr Ainsworth If you have sayd what you can against the scriptures of God their alsufficiencie for mans faith you may if you please shew your strongest argumets for your Roman catholik church as you cal her and her definitive sentences Or procede if you think good to some other grounds and mayn controversies between us Onely be advertised to folow the good counsel of him whom you count the Rock of your faith If any man speak let him speak as the words of God 1. Pet. 4. 11. There being no reply
to this second answer of a long time about 3. yeres after H. A. wrote as foloweth To his very loving freind M. John Aâ—nsworth prisoner in Newgate be these in London MR. Aynsworth I vvas glad to hear of your former release ouâ— of bands and exspected your answer to my last letter which you promised but now loe some yeres are past and I hear not from you It is not my desire to contend vvith you but to save your soul from death by converting you from poperie to true Christianity I had not begun this busynes but that I vvas provoked by your self if you mean to give over and so signify I also vvil so rest but vvith pittying your estate and praying for you If you think good to prosequute your vvork begun I also purpose God assisting me eyther to manifest your aberrations or to yeild unto you I am the more occasioned thus to vvrite by reason of an other chalenge lately made by some of your side but reason vvould that the old be mainteyned or let fall before vvay be given to any nevv Thus vvith unfeighned desire of your good I commend you to the mercy of the most high remayning your freind to command in all Christian duty Henr Ainsworth From Amsterdam this 12. of April 1613. I. A. his answer to the former short letter To his loving freind Mr Henry Aynsworth â— Amsterdam deliver these MR. H Aynsworth That you were so kindly gladde for my releasement out of prison I am to thank you but wheras you say you eryâ—cted my answer to the lost of yours as I promised I cannot see how you can take any just erceptions For first my releasement was but rather a chaâ—â—ge of restraint then absolute a freedome being a banishment so that I hav been inforced to coast many parts since and before my banishment immediately all the books and papers I had were taken from me here in prison amongst which I take pours and my â—â—â—ferentes were As for the latter replie I can not tel where it is now though I promise you I had half answered it and had fully satisfied you therein if my papers and I had not suddainly bene severed Although I averr there is no special poinct therein conteyned that I take I have not abundaÌ„tly satisfied in my former That you seeme to say I gave the onset it much imports not whether I did or no I seeking to draw you from the AEgyptian darkness that is so palpable But this I can remember this question now controverted by you was by your self proposed howsoever in your former repâ—â—e you desired to change the thesiâ— or discourse which argued you had litle advantage or hope to prevaile in the former Wee both agree belike in the intention each seeking each others conversion though wee are ex diametro opposed in our assertions I wonder what hope you should have by any thing you writt to pervert my obedience to the Church of God that you so seeffingly terme Poperte but therin you shew your ignorance distinguishing a Romane catholicke and a true Christian although all Papists in your opinion are not true Christians But I could with better reason retort and desire to convert you froÌ„ Deathâ—nisme or Judaisme to true Christianitie For I take according to your grounds a man might prudently doubt whether yow are baptised or not in that your Parents or Ministers might as much slight as your seâ—t doth the necessitie of baptisme If I had your last papers though tedious and long in a few lines I could answer any thing that urgeth me therin and that is not answered in my former replies But this is sufficient you have pâ—â—lded to me onely quotations and that dâ—sparatas hanging togither sine calce in lieu of the reasons antiquitie vniversalitie and consent which I urged against you from Distories the registers of tyme from Holy Fathers and Doctors the interpreters of scripture and from all kind of witnesses All which you call carnal motives the errors of flesh and blood or some such other scorâ—fâ—l terme of the Fathers Doctors reasons I proposed to you as I referr my self to any indifferent judgment are full for all your pretended reasons in full force But â—erein you miâ—â—e for being onely exercised to coape with Protestants against whom your writings ar in ful force in that they urge against you antiquitie visibilitie and consent of Councells and Fathers all which being brought by us against them they flie presently from all these to their private spirit and interpretatioÌ„ yet they are no reasons or urge not against us For we Catholiks have still one rule of faith that must triâ— all Rom. 12. v. 7 for keeping of which rule the Romanes before 6 6 v. 17. were before praised which square S. Paul commendeth into Timetâ—â—e as in s depositum This line of truth and analogie of faith makes us all agree and it makes us not to be vanquiâ—ned of our enemies Therfore 〈◊〉 not 〈◊〉 〈◊〉 Ainsworth â—f â— dâ—e not hear you for I must â—â—t beleeve you against this rule though you were an Angel from heaven in that by private interpretation against the rule of faith you invert the gospel of Christ. As for the beginning of your new subject I know neyther the controversie nor your Antagonist If you be minded to deale further in your question begun answer my argumento and that breifly and in forme For I charge you that by the multiplâ—â—â—tie of quoâ—â—tions you have rather avoided then answered my reasons But if you be wearie of this subject at your pleasure you may begin another provided it bee stil a maine essentiall or substantiall poâ—â—ce But since you seem so willing to give me satisfaction in any thing I desire you breifly and yet distinctly to answer these questioÌ„s I shal propose First I demand how you challenge your faith to be the same of the Apostles I desire to know which of the Apostles sâ—hâ—llâ—rs whether Abdias Bishop of Babylonia whether S. Dyonisâ—â—s â—rcopagita S. Ignatius whether S. Polycarpus aut S. Clemens the schollar of S. Peter or the canons of the holy Apostles did teach this your doctrine if they did teach show how long it did coÌ„tinue in the visible church of Christ what monuments you have to warrant you therein 2. Set down the essential and fundamentall points without which your religion can not stand and which being graunted your religion is graunted 3. Name the authours that successively from thence unto this tyme have mainteyned these poincts you now hold 4. Who and on what occasion did suppresse them Howsoever I desire you to give a direct answer to these 〈◊〉 question 's hers propounded 5. Whether it was in time of persecution or in the tyme of peace that your church begaÌ„ to be invisible In the time of peace there was no adversarie to make it invisible In the tyme of persecution no man can persequâ—te an invisible thing 6. I ask you which of
Pâ—â— 26 16 〈…〉 Deut 32. v. 7. Psal. 43 1. Prov. 3 8 〈◊〉 6 â—6 〈◊〉 8 1◠〈◊〉 4 4 3. 2 Thes. 2 15. 2 〈◊〉 2 1. so we saâ— the proposing of the word of God by the church and the 〈◊〉 of the Church bâ— hâ—r hâ—ad councells and hâ—lfe ancient faâ—â—â—â—◠〈◊〉 not resist but rather help the scriptures And aâ— to â—â—plicate the law 〈◊〉 neither 〈◊〉 deâ—itâ—e to tâ—e right hand or to the lâ—ft no more 〈◊〉 â—â— to 〈◊〉 the scripture according to vâ—â—â—ersalitie antiquitiâ— and consâ—nt And here 〈◊〉 â—â— to be understood that such an addition is prohibited that to 〈◊〉 to the law of God as appeareth vp 〈◊〉 which 〈◊〉 before 〈◊〉 〈◊〉 4 chap. v. 3. where he brings in before 〈◊〉 〈◊〉 how he did 〈◊〉 Bâ—al phâ—gor for 〈◊〉 of 〈◊〉 for adding or 〈◊〉 as the teâ—t â—â—pâ—ies v 2 â— 4 Deut. Againe 〈◊〉 〈◊〉 out of Deut. 12. â—2 That 〈◊〉 I coâ—â—aund thee that 〈◊〉 〈◊〉 to 〈◊〉 Lord thou 〈◊〉 â—â—t adde o◠〈◊〉 〈◊〉 what is here 〈◊〉 but an heath 〈◊〉 and an 〈◊〉 of their children to God as they did to their idols as appeareth out of the 30 verse of the same chapter Is here any prohibition of câ—nsicating the true sense of the law And in the self â—â—me sense â— prohibition of an idolatrous or falâ—â—fying addition is prohibited Deut. 4 v. 2. â—â—u shall not adde unto the word I speak unto you and in this sense that of the â—poâ— the last chap. v. 18 et â—9 and first of S. Paul to the Gal. chap. 1 v 8 as S. Aug teacheth vs in tract 98. in Johannem 10. Now wheras you retort my reasoÌ„ vrged against you showes you have good will to maintayn the tennis plaie how unpractised soever you are therein For as I remember I reasoned thus taking occasion out of Deu. 5 v. 32. no man may ad unto the fourth coÌ„maÌ„demeÌ„t it is to be kept therfore the 4 coÌ„mandemeÌ„t is to be kept onely to be kept As it should follow by the selfe same reason No man may adde in that â—â—â—â—d to any particular scripture and this or each parcel of scripture is the word of God therfore this or each parcell of scripture is onely scripture or the word of God Or thus the scripture is a sufficient rule in that kind for that which it teacheth therfore it is the onely sufficient rule where you may plainly see if you will not blinâ—â— that I conclude sufficiently against you But you complayn that my redditum or conclusion doth not showe his head I answer we doe not use ever in the schooles the premises being presupposed veâ—â—â—lliâ— to inferr the conclusion which followes necessarily As if I should argue thus Whosoever builds his religion onely on the privat spirit is a flat hereriche But Mr. Henry Ayns worth doth this the go without any more I know will excuse me from inferring a lame conclusion in that every one that hath common sense wil see what followes 11. Now to answer to that of the Gal. 1. v. 8. But though we or an Angel from heaven should euangelise to you besides that I have euangelised un to you be he an anathema which text makes much against you dooth nothing prove that which you would inferr viz. that the written word of God is sole sufficient For first there it is sayd besydes that which I euangelize that is eyther in writing or word of mouth so that you see tradition is not obscurely implied 2. we may note out of these words that the text doth not prohibit any explicatioÌ„ or true glosse on the text but onely that which is contrarie for verse 6. he marvails that they should be transported to another gospel So that you see all additions not contrary additions are forbidden in this and the like place But first here your gospelling is against S. August lib. 17. contra FaustuÌ„ where he teacheth that the Apostle saies not more theÌ„ you have received but besides that you have received or else S. Aug saies he should have prejudicated himself that did desire to come to preâ—ch to the Thessalonians and he concludes he that supplies that which was too litle doth not take away that which was too litle or wâ—nting 12. And S. Augustin in his 98 tract notes that the word besides doth not prohibit more or other preaching or teaching as the trabitioâ—â— and explications of the church bee but such as are contrarie or disagreeing to the rule of faith and S. Augustine notes that the Apostle both not say if any doe euangelize to you more theÌ„ you have received but besides For if he had forbidden any more S. John had synned that wrote after the Apocalyps 13. You upbraide me in saying this answ is none of the word of God but my owne saying that I have not a tittle of the word of God to prove it which you have and for to prove pour purpose you â—â—te the 30 of the Proverbs the 6. v adde nothing unto his wordes least he reproove thee which text proves no more theÌ„ the other text explicated that coÌ„rrarie doctrine â— not explicatioÌ„s aâ— here prohibited so that we see our archer hath lost another bolt shot at randâ—Ì„ to seek his brother 14. But wheras you say my answer is not warranted of God is not true For read RoÌ„ the last v. 17. Observe diligeÌ„tly those that cause division and diffention besides the doctrine you have learned where Erasâ—us turnes it in his translation contra against and your Bezaes translation reades so if contrarie S. Ambrose also reades si contra so that we see repugnant and not explicating doctrine contrarie and not more doctrine of the self same kind is prohibited 15. Wheras you say my reasoÌ„ is against myself in that the Prophets did not adde of their own but of Gods no more I say the definitions of the church be mans own but Gods ther being one self samâ—… of Christ and hiâ— Church He that heareth you heareth me and he that contemneth you contemneth me S. Luke 10 16. which is true also of particular churches but so fart forth as their doctrine accordeth with the Romane catholik church 16 But where you say you will inlighten my eyes with the lamp oil that stincketh by your false interpretation of the holy fathers sense I am litle beholden to you For S Chrysost and S. Ambrose in those places cited by you wil have nothing else understood but that the expositors must applie theÌ„selves to the true sense of the scripture the law â— not to corrupt the sense though on good pretences But you 〈◊〉 H. A. if you would haâ— the dust wiped of your spectacles might have seen Dyonisius Areopagita in the yeare of our Lord 100 and the Apostles schollar in his first chapter of his celestial Hierarchie show how the Apostles did declare their doctrin partly by writing partly not by
writing yea you might better have scaÌ„ned first and answered that place cited by me out of hâ—lâ— S. Chrysost on the 2. of the Thess. oratione 4. Stand and keep your traditions where the holy Father sayes it is plain the holie Fathers did not deliver all things vp â—â—istle but many things without writing and those things also are worthâ— of faith and S. Chrysost sayes Est traditio nihil quâ—ras ampâ—ius which wordes are so playn that they made Or Iâ—wâ—l to say they were words unworthy so hâ—lp a father And that S. Ambrose did approve of tradition is plain out of his 34 sermon on Lent where he reproving those that would keep certaine dayes after Lent when this after fâ—st was neither as the feast of Lent neither delivered by the authoritie of our antestors So that we see if wee should but give Mr. H. A. the Sâ—â—cons place but to put oile into our lampes he would adde his dust and askes to quench it rather 〈◊〉 contemning still as he doth the authoritie of the holy Fathers in terming their authoritie produceâ— against him dust and ashes 17. Mr. Henry Aynsworth objects against me that I have turned over his third and fourth Arguments oâ— reasons denying them to prove that which they were cited for I answer I possed them over But see here Mr â— A. hath turned them off the ladder to their last dâ—steniâ— not showing that they proved ought what he intended by them we may suppose his reasons were wounded to death in the answerâ—â— the former oâ— like runaâ—ates have forsaken their armes that of â—â—â—ted barely before but one appeareth in his likeness I hope ouâ— adversarie will acknowledge or amend his slight dealing herein 18. The second part that Iam to prove is that the rule of our faith is not onely the written word but joyntly the unwritteÌ„ word of God tradition and the authoritie of the church councells and Fathers is the ultimate decyder of all matters of controveâ—ste This I prove first thus That which was the totall rule of our faith before the written word of God may be well the partiall rule of our faith after where the written word of God doth not sufficiently eâ—â—ressâ— divers mysteries of us to be beleeved But traditioÌ„ was a sufficient yea and the total rule of our faith til Moses tyme the first 〈◊〉 in of the holy ghost go tradition now togither with the written word is a sufficieÌ„t rule of our faith My major through out this whole tract shal be proved My minor is graunted by Mr H. A. 20. Secondly Not onely before the law of Moses men weâ—â— wholly directed by the month of tradition but after also as it appeares in Deut. 3â— verse 7. Ask thy fatners and they shall annantiate unto thee ask thy auncestors and they shall tell thee showing that of many thinges that were to be beleeved wee should depend of the instruction of our auncestors for in the wordes young 〈◊〉 diatâ—â—y before that is implied coâ—â—ra generationes singulas and Psal. 43 1. Oh Lord we have heard with our eares our fathers have 〈◊〉 unto us that which thou hast wrought in their dayes and in the ancients dayes Prov 8 1. Heare oh sonne the discipline of thy father and doe not leave the law of thy mother Isa. 38 19. The father shall make knowen to his sonne this truth where truth discipline showes rather matters of discipline and doctrine then matters of fact as Mr H. A. would interpret and Jere. 6 16. Stand upon the wayes and see ask of the ancient pathes what is the right way and walk in it and ye shall find rest unto your souls which is playne there that the Prophet doth not onely speak of matter of faith but to prevent error and 〈◊〉 of doctrine also see Eccles 8 11. 4 Esdr. 14 3. 2 Tim. 2 15. 1 Tim. 6 20 2. Tim. 2 1. what can be hence inferrâ—d but that the Israâ—lites and Christians were to be directed by the help of traditions See the holy fathers so firme and so frequent for this great truth that falshood it self of our adversaries cannot tell how to oppose see 〈◊〉 〈◊〉 cited before number 16. 〈◊〉 in the â—ere of our Lord 80 lib. 3. â— 4. calles tradition dives deposicoâ—um a rich treasurie or â—usrodie Eâ—emens 〈◊〉 lib. â— Strema â— 4 in the yeare 200 say is that the knowledge of traditisÌ„ by succession is come from the Apostles et lib. 7 Stromat â— 9. he calls unwritten tradition the 〈◊〉 of truth Origenes in the yeare 240 in his 5. 〈◊〉 in Numeros et trâ—â—t 29 in Math teacheth that wee beleeve and doe many things by tradition S. Athanasius in his epistle ad Epiâ—tâ—te tuâ— sayes That it is sufficient to answer to his adversaries that it is not the doctrine of the Catholick church that the holy fathers have not thought so S. Basil also sayes he can beleeve many things by the unwritten witness of the Apostles the 2. Councel of 〈◊〉 in actione 7. approves the authoritie of unwritten traditions D. â—ier in the yeare 390 in his dialogue contra Lucifer affirmes that for his part if ther were no scripture yet the consent of the whole church were sufficient And S. August De baptismo contra Donatistas lib. 7. c. 53 affirmes that which the universal church holdes neyther is it instituted but was ever reteyned we may judge most rightly to be delivered by the Apostles idem epist. 86. ad â—asul Yea if our adversaries testimonie is availeable in confirming a truth against themselves for us See how Martin Luther in his Lypsick disp submits himself to the judgment and determination of the holy church and in his epist. ad Marchionâ—â— Brandeburg which is to be found in his second in Germane language folio 2 3. He is not ashamed to say it is an horrible thing to heare or say that which is contrarie to the uniforme testimonie of faith and the doctrine of the holy Catholick church that from above a thowsand with uniform consent she had kept John Calvin in his book against Pigâ—â—ius bragâ—ingly but with dissimulation affirms that he would not refuse the triall of the universall Church and warrant of tradition Phil. Melancthon in his epist. ad Frâ—der Myream De locis veteris Theol de caena Domini affirmes that it is not safe to depart from the consent of the ancient church and in his epistle ad Iohannem Cratonem vâ—â—tatista he confesseth that doubt in a mans conscience is a tortuâ—er and that the vniversall consent of doctrine must prevaile for confirming of a truth and he graunts that the best Masters are Irenae us Tertullian and S. Augustin that have left many monuments of truth for us to whom they did adjoyne the rule of faith the suffrages of the learned the consent of the Apostolicall churches and this is that which he affirms they deduced from the
that there is more Majestie in Ecclesiastes then in the Ecclesiasticus How will Luther demonstrate against the whole church that S. James epistle is strawie the epistle to the Hebrewes Apocalyps etc. to be doubted of 40. When I object against you that the Maniâ—hâ—i Montanist Arrian Peâ—agian and all other hereticks will boast of this private spirit Nou answer that I have a mist before my eyes or else I would discerne them I answer I doe distinguish them and leave them 〈◊〉 by the church of God to the pit of hell but not by my private spirit but by the ordinarie meanes the definitions and declarations of the church whose office is to distinguish these spirits infalliblie whose doctrine wee are punctuallie to follow if wee will have in all things this spirit of truth and with one answer I satisfie the multiplicitie of places of scripture he apâ—d vp to no purpose 41. Wheras you would whet the edge of the Jewes sword against mâ— in that they may object against Christians the lawe and the Prophets yea and antiquitie I answer the lawe and Prophets yea antiquitie it self promising our Saviours coÌ„â—ing and fulfilled by his coÌ„ming in each particular cirstumstance prophâ—â—ied and promised doth rebat the edge And I could show out of the 〈◊〉 â—abbines themselves Sâ—hillaes prophecies preaching of S. John Baptist conversion of S Paul the destruction of Jerusalem their â—â—rse and continued dispersion onely to be justly inflicted on them for truâ—â—fying of our Saviour I could shew strange motives of their 〈◊〉 errouâ— Neither can the Jew as you object as we against the â—urk or and Hâ—râ—sie our beginâ—er beginning increase and declyning estate For the Jewes can show our beginner their Messias our beginning he buriall of the cerâ—monial law propheâ—ied and performed by all titles of truth but who can justly shew our declining estate 42. Neyther is the objection of a Jew against a new Christian because he went out of them of such force as our is against Julâ—an or any other Apostata For they cannot defend themselves with any show of truth as we can defend our cause with evident motives of â—râ—dibilitie as I shall hereafter show And Julian might object that Paganismâ— is more ancient then Christianitiâ— but not then the 〈◊〉 law which was compleat and â—erfected as it was prophecied and promised by the coming of the new lawe Where you say Gods word and spirit in the scriptures must be the bulwark I answer a bulwark but not able to defend you from gun shot and a sâ—onse onely for your selves For as yet there was never any of your sects protestant or any other heretitâ— that was able to convert any nation to their religion But men of our religion haue converted all nations doe still convert as well witnesseth both the Judges Japonia yea and Câ—ina it self 43. I showed you one way how the high preisthood did not erre in the condâ—mnation of our Saviour in that the Preisthood was â—â—served in Christ Jesus person True it is the Hipghpreists Scribes Rulers questioned this but their ignorance was most viâ—â—ible by their own lawe and by that lawe he should live since that law declared him to be the sonne of God 44. Against your forced rock and running over many wrâ—sted places of scripture to prove the church of God invisible it were sufficient for me to oppose many evident and clear places of scripture interpreted by the holy fathers Greek and Latin for the pepetuall visibilitie of the church 2. 〈◊〉 â— v 13. 1. Paâ—â—l 22 10. Psal 4â— 17 Psal. 45 5. Psal. 47. 9. Psal. 86. 1. Psal. 88 29 Psal. 101 17. Ps. 128 1. Psal. 131 14. Cant. 3 4. Isa. 9 7. Isa. 33 20. where the perpetual flourishing of the church of God is described Isa. 40 8. Isa. 59 21. Isa. 60 â—9 where it is said the Sun and Moon of the church shall not cease Jer. 6 16. Dan. 2 44. Ose. 2 19. where God is described to espouse eternally his espouse unto him Mich 4 1. wher the church is described to be a high seated mountain to whom all people have recourse Mat. 5 15. where the citie seated on a hil can not be obscured Math 26. 18. where the church is described to be built upon a rock against which hell gates shall not prevaile 28. Math. 2. Our Saviour sayes he will be with his disciples to the end of the world Luâ— 1 32. Luâ— 21. 32. Luk. 22 31. Where Christ sayes he prayed for S Peter that his faith should not fail him Joh. 14. 1â— He sayes the father shall give them another spirit which shall remaine with them eternally John 17 11. Act. 5 38. Ephe. 4 11. yea and the Creed made by the Apostles doth acknowledge the perpetuall flourishing of the church of God I beleeve the catholick church whose generalitie can not stand without visibilitie 45 I answer to your contrarie doctrine that the church of God never since it was a church hath erred If Genes 6. ther was then a church AdaÌ„ the head did err in fact not in doctrine if we should graunt that he did err our adversaries are bound as wel as wee to answer since not onely the visible church then with us but the invisible church with them should have erred But true it is that thers was then no perfect church but onely a materiall and a formall beginning of a church 46. To that of Gen. 6. where all their harts are described to be set on mischeef is not to be understood that all then were naught For not long before Mâ—â—husalem and divers holy men died Sem Jâ—phet also were zealous of Gods honour and their wives also most religious in whom the church of God might be preserved 47. I answer also In the time of Moses Aaron and the people did commit idolatrie in worshipping the golden â—alfe yet Moses the head of all and all the Levites were free from that sinne So that wee read Erod 32. If there be any of God sayes Moses let him joâ—ne with mee and all the sonnes of Levi were gathered vnto him 48. I answer In the time of Judges after Josh. The Israelites are described as though they had sinned al which is an usual figurative speech of Syâ—echdoche of the whole for the part as Exod. 9 6. wher it is sayd all the beasts of Egypt are dead Isa. 2. v. All nations shal flow unto him Phil. 2 21. All men seek their own Ioh. 3. v. 33. And no man did receive his testimonie 49. To that of the Prophet Elias 3. Reg. 19. where Elias complaines that he is left alone I answer that then the people were divided into two kingdomes the one of the Jewes and the other of the Israelites Aâ—hab did govern the Israelites but holy Josaphat did govern the Jewes the one did destroy altars and kill Prophets the other did heare Prophets erect altars And
motives and to see which religion had greater credibilitie 116. 2. This being presupposed I will prove that our Romaine Catholicke church compared with what religions soever of the Heathens ceremontal of the Jewes heresies and sects of Christians is to be preferred in any reasonable mans judgment before any of them Since I will prove that the motives of our religion are of evident credibilitie 117. 3. I am to prove that the motives of our Catholick religion are to be and are of most evident credibilitie whether they be taken by themselves or whether they be parralleld with the doctrine of the Gentile Jewe or heretick and the motives of our religion must be of evident credibilitie appeareth out of the Psal. 9 2. Testimonia tua credibilia facta sunt nimis Heb. 2. the preaching of the Apostles is said to be confirmed by signes and myracles 2. if there were not motives of evideÌ„t credibility no man prudeÌ„tly should be thought to assent vnto faith 118. And that the motives of our religion are of evident credibilitie appeareth in the particular relation of them 119. The first motive of our religion is from the author of our religion who to have been is as certaine as that Alexander or Aristotle was And that our Savieur did not teach false things of ignorance or mallice appeareth by his doctrine preaching and his virtues and power prophecied by the Prophets and by the Sybâ—liacs by the silence of oracles of whom S John Baptist honoured so by the very Jewes for sanctitie of life doth give such testimonie of whoÌ„ the Apostles also did testifie and not of ignorance since they preach those things they sawe nor of mallice or gaine since they preached without any hope of temporal commoditie or preferment they being condemned and despised of all And it appeares out of Josephus lib. 18. Antiquitatum and by Tertullian libro coÌ„tra Celfum and Porphyrius where it is sayd Deos gentium etc. The Gods of the Gentiles pronounced Christ to bee wise and godly 120 The second Argument and motive of edident credibilitie is taken out of particular prophecies concerning our Saviour which motive Justinus in his Qbus Orthodoxos q. 2. et 146. Tertull. in Apoll. c. 20. D. Chrysost 18. in Iohannem D. Aug 1. De consensu Euangelico c. 28. usque ad finem Also the prophesies of our Saviour propagation of the Church conversion of Gentiles persecutions of Christians are daily seen to be fulfilled 121. Hetherto all Christians may vsurpe these motives as then own But when those that they shall seek to perswade shall aske of them what the essentiall pointes of their religion are without which it cannot stand If they be demaunded which of the Apostles schollars did teach these points of doctrine that they boast they teach and say they have received different froÌ„ the Romane Catholiks grounds Where their church hath lurcht this thowsand five hundred yeares Whie none of the auncient Fathers writings are for them no hystories the records of time whether their nation was first converted to their religion here they are gravelld and can vse no other or further motive which hath been the reason why yet never any nation to this day hath been converted to their religion To these and other questions of the self same nature Mr H. A dâ—st not and yet dares not answer I or no though ther be 13 in number and of great moment set downe in my last letter 122. But here our Church can goe forward with her third motive of most evident credibilitie which is â—ercht from the antiquitie of our religion and doctrine Which Argument S. August contra epistolam â—auda Manich. vseth Justinus also in adhortatio ad Gentes Lact. lib. 2. Divinarum institut c. 14. Cyrillus Alexand contra Iul Aug. 18. de civit Deic 18. Iosephus the record of our antiquiâ—ie libio 1. contra Apâ—onem showes that it exceeds all prophane momâ—ments Iustin Apolog 2 Tertull. Apolog. c. 19. eâ—alij And if wee understand of Christ Jesus and the Apostles doctrine it appeares by the perpetual succession of Bishops from S Peters chaire which Argument Irenaeus lib. 3 c. 3. Tertull. De praescript c 6. et Hieron contra Lucifer versus finem vseth to prove our church to be the most aunent true and Apostolical church 123. Which antiquitie also doth appeare out of the name Catholicke which wee have still reteyned though our adversaries have laboured what in them lieth to deface that name so the Montanists called Catholicks Psychias that is animales in that they refused to observe their three fasts and the Calvinists termes vs Papists But al in vaine For no sooner can a man aske where a catholick dwells but presently they will direct them to some of vs which argumeÌ„t S. Aug. vseth 124 Our 4. Argument may be the sanctitie of our doctrine teaching most congruous to reason and so behooful in respect of God our neighbour and our selfs as appeareth by our fasts religious vowes of Preists so that all is conformable to that of the Psal. 18. his law is an immaculate law converting soules 125 The fifâ— motive is out of the admirable and divine manner of promulgating our faith both in the Apostles tymes and in their Apostolicall followers that our faith should be first established by poore fishermeÌ„ 2 in that the things they preached weÌ„t against mens wil and against the haire of humaine inclination 3. In that they did perswade men to this religioÌ„ not with hope of privat lucre or styles of honor but by couÌ„selling of a pecfect resignatioÌ„ of our wils to God in all things 4. In that by the efficacie of this their doctrine most potent eloquent and learned men have been converted according to that the 1 Cor. 2. Se brethren our vocation qua non multi sapientes which Argument Justinus Apolog 2. Christ. homil 34. in Math. Aug. 22. de civit det c. 5. Dainast 4. de fide c. 4 vseth 126. The 6 Motive is that since God and his servants have been ever mamfested from deluders and imposcers by true myracles doon to the proffit of many and not for ostentation as appeareth in the conflict of Moyses and Aaron with Pharoes Magi Exo. â— Elias with Baals Prophets B. S. Peter with Simon Magus as Egisippus relates Of Eugenius the Catholick Byshop with Cittola the AriaÌ„ Byshop as Greg. Turonensis witnesseth lib. 3. â—ist c. 3. The which success hath animated our Catholicks to vrge the Gentlies to the triall of their religion by true myracles as Arnobins lib. 1. et Tertull. apolog lib. 23. And S. Joh. 5. our Saviour affirms that the works he did gave a greater testimonie of him then the testimonie of S. John Baptist and Joh 8. We know that that comes from God And Erodi 4. Whereas Moyses objected that the people would not heare him he gave him the power of myracles And as our Saviour vseth this Argument Joh.
of the hethens planting Israel spoken of in Ps. 44. was largely vvritten in the book of Iosua The things rehearsed throughout Psa. 78. are writteÌ„ in Exo. Num. Ios. Sam. c. So the evident scriptures doo coÌ„vince you The old good vvay Ier. 6. 16 vvas the law taught by Moses and the Prophets Psa. 103 7. Deut. 8. 6. 9. 12. and 11. 22. 28 and 31. 29. Iudg. 2. 17. this law vvas vvritten and to this did the Prophets call the people Isa. 8. 20. Mal. 4. 4. and from the other ordinances of their fathers Ezek. 20. 18. And this vvith the accomplishment of the promises vpon them that vvalked therin vvas the truth vvhich the fathers should tel their children Isa. 38. 19. as appeareth Deu. 6 6 7. Ioh. 17 17. And the things vvhich Solomon teacheth as a father Prov. 1. 8. c. are vvritten in that other his books Prov. 22. 20. Eccl. 12. 10. and of other things he vvilleth us to take heed Eccle. 12. 12. That strange it is any man reading the scriptures should plead against them as insufficient to teach us all doctrines needfull for salvation Vnto Ecclus. 8. 11. I think you meane v. 8. 9. I answer the book is not authentik and so proves nothing yet if the author mean the Elders doctrine agreeable to the law his counsel is good If he mean other humane traditions of the Iewes then I answer the vvisdome of Iesus the soon of Sirach herein is proved to be foolishnes by the doctrine of Iesus the Sonn of God Mark 7. 7. 8. 13. Vnto 4. Esdr. 14. 5. 6. I answer the author is a fit man to bolster vp popish traditions by signes and lying vvonders He telleth as you allege of doctrines that Moses vvas not to teach but to hide These then apperteyned neyther to law nor gospel Deu. 32. 4. Rom 10 5. 6. 8. I am content therfore that they go among the Popes decrees He telleth that Gods law vvas burnt and that he vvould vvrite agayn all that had been doon in the vvorld since the beginning This lye is vvorthy to be put into your Legendaurie But what forgeries vvill not you bring to help your Pope withal To this also you may ad if you please your tale fathered vpon Dyonysius Areop with the vvriter thereof as vnlike that Dionyse in Act. 17. as Esâ—ras the 2. vvas to Ezra the first Vnto 2. Thes. 2 15. I answer all Pauls traditions I vvill gladly admitt of but not of the Popes therefore any more then of Mahomets Besides Paul taught nothing but from the vvritteÌ„ law Act. 26. 22. yea that which he taught by word to these Thessalonians was from the scriptures as you may see Act. 17. 1. 2. 3. Vnto 1 Tim. 6. 20 and 2. Tim. 2. 1. I answer as to the former whatsoever doctrine is Apostolik is also authenticall and I imbrace it The thing committed first from God to Paul from Paul to Timothie from Timothie to others vvas the sound doctrine of the Gospel 1. Tim. 1. 11. â— Tim. 1. 10. 11. All vvhich is written in the bible sufficient for faith for all good workes and for vvisdom vnto salvation 2. Tim. 3. 15. 17. So that vnwritten traditions are needless for the gospel of life though necessary I graunt for the stablishment of Poperie Besides you mark not that this committing of the vvord to Timothie and by him to others will cary the crown away froÌ„ Peters feighned successor the Pope That Timothies successors at Ephesus have more â—o shew for themselves theÌ„ the Byshops of Rome for authority of vnwritten traditions if any there be Whereas you say S. Paul spake the hidden mysteries in secret I know not vvhere you learned this vnless by some secret tradition at Rome For if they vvere the hidden mysteries of the Gospell Christ willed them to be preached openly and Paul himselfe testifieth that they vvere published among all nations even to every creature vnder heaven and he vvrote his Epistles which conteyn the hidden mysteries of the wisdome of God to vvhole churches to be read to all the brethren True it is he taught them orderly first the rudiments of religion or doctrines of the beginning of Christ vvhich he calleth milli then the higher mysteries which he caleth strong meat Which order of his all good Byshops and ministers of Christ should follow stil in feeding their flocks But that the mysteries of Christ should be spokeÌ„ by him in secret so as the yonger Christians might not freely hear or read them as you gather is a tradition of your own There is none of his Epistles vvherein you may not find both milk and strong meat and as he vvrote so he spake in his sermons It may be you have reference to 1 Cor. 2. 7. we speak the wisdom of God in a mysterie even the hidden wisdom c. If so then you corrupt both Pauls vvords meaning The mysteries were not hidden or conceled from any Christian but from the princes of the world and naturall man as the words following manifest 1 Cor. 3. 8. 14. and hidden not as vnlawfull for them to heare but as vnpossible for them to vnderstand though they heard because in their vvorldly wisdome they despised God 1 Cor. 1 18 20 21. c. Thus men may see into vvhat strayts you are driven to find out your traditions which cannot be mainteyned but by wresting the texts The 3. thing which you vndertake to shew is that your reasons for all my answers remayn in full force you repete your â— reason thus That which is not known for Gods word cannot be the rule of faith But scriptures by themselves are not knoweÌ„ for Gods word go Scriptures by themselves are not the rule of faith I answer first by imitating your argument thus That vvhich is not knowen for Gods word cannot be the rule of faith But Popes traditions are not knowen for Gods word Therefore Popes traditions are not the rule of faith On the contrary I reason thus That vvhich is known for Gods word is to be the rule of faith The holy scripture is known for Gods word Therefore it is to be the rule of faith The first proposition is by your selfe here proved The second was also by your selfe graunced S. 3. where you said of the scriptures thus we reverence them as Gods holy word derived from the fulnes of truth c. The conclusion must follow of the premisses so the truth hath wonne for the book of God your error for vnwritten traditions must give place or ells your owne mouth shall condemn you Secondly I answer your argument is deceytfull as your former vvas For to omitt that it is all of negatives vvhich in strict reasoning should not be you add a term in the 2. proposition vvhich vvas not in the first viz by themselves vvhich also you put in the conclusion This is no right nor
replie unto Act. 26 22. that in tradition nothing is spoken besides that is contrarie to the Apostles speeches First this is untrue many of your church traditioÌ„s are both besides coÌ„ntrary to the scriptures as when we examine the particulars wil appear and yow dare not subject your church and traditions to the trial by the scriptures but yow wil haue mens fayth extrinsecally to depend upoÌ„ your church Secondly you wind away by terms of your owne besides that is contrary vvhereas the Apostle sayth nothing without or except that vvhich the Prophets and Moses sayd none other thing Your allegation from 2. 2. Thes. 2. is answered in my former vvritings You further allege for traditions Act. 15. 41. 16. 4. I answer all Apostolicall decrees such as are ther mentioned we doo receiv but yours decreed by the Pope are Apostaticall Secondly you may see that those which they delivered vvere vvritten before Act. 15. 23 -25 28. c. You say they are uncertayn let the prudent judge And if so they be then are they not necessary for salvation for all such are vvritten Ioh. 20. 30. 31. 2. Tim. 3. 15. 17. Here you interlace 2. other points compâ—â—ing the grounds that vve and that you doe goe vpon and you handle them largely in 55. sections I vvill first follow on vvith your 6. part at S. 153. both because that vvas the course of our former vvritings and the examining of the things alleged for your Pope vvil give light touching these other points which also I vvill consider of after in his place The second of your assertions vvhich now you make the 6. part of your longsome pamphlet vvas That the Popes definitive sentence as he is head of the church is an indeficient rule in matters of faith To this now as a man fearful of your cause you have added the Popes definitive sentence at least with a generall council And this you say you are to show and vve say I are ready to behold your showes Here I find no argument by you set down to conclude your assertion as vvas in the former points vvhich is an other declaration of the weaknes of your cause Heretofore to help the Pope you fled to S. Peters prerogatives vvhich vvere they as great as you feign them to be yet as I told you there is no more proved for the Bishop of Rome then for the Bishop of Babylon or Patriarch of Constantinople Yet having no better grounds you agayn flee to them and labour to repayr your showes of Peters preeminence vvhich I by the scriptures had pulled down And first you say that out of the whole series of them and the circumstances and not onely out of each particular you draw an infallible argument I answer the particulars I have proved to be by you wrested so the vvhole series and rank of them can conclude not hing soundly for you Your 1 show vvas S. Peters naming first I told you this is usual but not alwayes and to help you because you complaynâ— cited not the 〈…〉 see Ioh. 1. 45. vvhere Andrew is named before him Gal. 2. 9. vvhere Iames is named before him Mar 16. â— vvhere mention is made oâ— the disciples and Peter so 1 Cor. 9. 5. the Apostles brethren of the Lord and Cephas Though if he had been alvvayes first named it proves him not to be the head of the church more then the first foundation Rev. 21. 19. vvill prove Paul as I shewed you Here you boast that Exod. 28. 18. 19. confutes me vvhere the Iasper you think is the sirt stone and so not the 12. for Benjamin I answer an yll translation hath deceived you For Moses there sheweth that the stone Iaspeh whereof the Greek Iaspis Arabik Iasp Latine Iaspis and English Iasper are naturally derived vvas the â—2 and last in the brestplate and so for Benjamin vvho vvas the last born of the patriarchs to be graved vpon Exod. 28. 9. 10. 21. This your own learned Linguists as Arias Montanus and others doo acknowledge and so correct your translation So the best of the Iewish Rabbines as Maimony vvho sayth Benjamin was written on the Iaspeh Misn. lib. 8. Treat of the vessels of the Sanctuary chapt 9 S. â— And thus Paul of Benjamin hath colour to be the head of the church as vvell as Peter You press Mat 10. 2. the first Simon caled Peter Andrew as you think vvas first in yeres first in caling for proof you cite Ambrose on 2. Cor. 12. I answer first Ambroses humane â—uthority is no proof for Peters pretended divine headship Secondly Ambrose saith not that he vvas first in yeres put that therfore amoÌ„g your own traditioÌ„s but ChrysostoÌ„ if you vvil rely upoÌ„ men maketh Peter elder then Andrew That which Ambrose sayth is Andrew folowed our Sav before Peter this I hold true by Ioh. 1. 40. 41. but it is one thing to folow Christ as a disciple an other thing to be chosen an Apostle as reason teacheth and you may read Mar. 3. 13. 14. 16. compared with Mar. 1. 16. Luk. 6. 12. 13. 14. vvith Luk. 5. 8. 10. That Andrew therefore vvas an Apostle before Peter I deny by vvarrant of scripture thus I wink not as you vvrite but vvith Calvin I confess Peter to be first of the Apostles You grant by that I alleged from 2. King 2. Dan. 3. that such miracles as Peters walking on the water prove no headship of the church so then this also you brought but for a show 3 I corrected your error in translating him for it in Mat. 16. 18. restreyning that to Peter vvhich Christ promised to his vvhole church You stand to it stil. But first against humane learning for autes the feminine gender cannot accord with Petros the malculine as it can and dooth vvith Ecclesias the Church You plead also against true religion for I proved by Ioâ— â—0 27. 28. 29. that all true Christians are invincible of hâ—l gâ—â—â—s and not Peter onely Here you burst out and cry that if I vnderstaÌ„d it in the Calvinisticall sense that one once justified can not be again the child of wrath it is you say a most horrible falshood and against the holy scriptures Rom. 11. 20. 21. Rev. 2. 5 I answer I understand plainly as Christ sayth that his sheep shall never pâ—rish neyther shall any pluck them out of his hand but he vvill give them eâ—er â—al life Ioh. 10. 28. that it is not possible the elect should be seduced 〈…〉 Christ Mat. 24 24. for God putteth his fear in their harts that they shall not depart from him Ier. 32. 40 and Gods gifts and caling are without repentance Rom. 11. 29. and they that are born of God cannot syn vnto death 1 Ioh. 3. 9. And these things accord vvell with Rom. 11. 20. 21. c. for by faith we stand but all men have not faith 2 Thes. 3. 2. there is a vayne fayth
4 15. ‡ 2 Sam. 22. 32. Eph. 5. 23. †1. Cor. 3 11. * 1 Pet. 2. †2 Pet. 1. 1. 1 Cor. 12 28. * Eph. 2 20. †Apoc. 21. 14. ‡ Mark 3. 17. Iob. 2â— 14 Mat. 16 15 †The scripture plainly confirmeth this doctâ—ine for where one EvaÌ„gelist writeth Peter sayd unto him Mat. 15 15. another writing of the same sayth His disciples asked him Mark 7. 17. so that Peter spaâ—e in the name of the rest and his words were theirs likeweise ‡ De verb. Dom. Serm 13. 1. Pet. 5 1 vers 11. 14 * vers 15. †vers 18. vers 28. * vers 30. * vers 16. †Ioh. 21. ‡ Heb. 13 20. III. Eph. 3. 15 Gal. 4. 26. †1. 1 Pet. 4 11. * 1. Cor. 4. 6. †1. Pet. 1. 23 ‡ Mat. 7. 15 Act. 20. 29. Mat. 7. 16. Nú. â—5 15 * Euseb c. â— Eccle. hyst †Euseb. l 4. hist c. 8. ‡ Idem l. 2. c. 20. ‖ lib. 3. c. 3. et 4. B. Anth. magnus epist 4. â— D. Hyll 2 lib Trinit I. An ans to his oppugnation of my first argument * 1. Cor. 2. â—1 †Heb. 6. 4 5 ‡ 1. Cor. 2 15. Note here that when I say antitiquity is a note of the church I compare only Iewes with the Heathens and Christians onely with Christians so that it is a true note since those thâ—t are most ancient have the onely true religion so thosâ— Christians that are more ancieÌ„t have the onely true Christia religioÌ„ II. * First we might ansvver that Aaron vvillinglie ex cathedra did not coÌ„mit â—dolatrie but in fragilitie for fear of the peoples displeasure so it vvas an error of fact not of doctrâ—ne Psal. 98 Exod. 29 Levit. 8. Quod Moses erat sacerdos princeps tenent Greg. Nazianz. in creatione de Moyse et Aaron Phylo Iudaeus lib. 3 de vita Mosis Et hoc etiam deducitur ex Exod. 24. et 29 et 35. et Deu. 34. vbi dr quod Iosue erat spiritu plenus quod Moses imposuit illi suam manum Deut. 18. Mat. 16. Luk. 22 v. 31 32. Mat. 13. et Marc. â—â—c Ioh. 14. â—â— 16. 1. Tim. 5. D. August contra ep fund c. 5. Ego verò Euangelio noÌ„ credereÌ„ nisi me Catholicae commoveret authoritas et postea quibus praecipientibus Euangelio credidi et his his jubentibus tibi omnino non credam Mat. 16. 18. D. Aug. lib contra ep fundameÌ„t * Iere. 17 5. †Mat. 15 9. Psal. 73 26. II. 2. Pet. 3. 16 D Hier to 2 epist. 89. ad Aug. c. 2. 2. Pet 1 20 1. Ioh 4. 20 Luk. 24 45. III. Prov. 15. IIII V. vide D. Hier. cont Helvid et D. August haeresi 84. II. Mat. 16. 1â— in praefatione novi testament Historis Georgij Davidis AntverpieÌ„ * 1. Sam. 28 †Isa. 2. 22 The 1. point of controversie * Gal. 3. 15. This I. A. answereth not but Gal. 1. for it : 2. Pet. 1. 21 ‡ In opere imperfect cap. 7. Mat. See also Ambrose 1. de paradiso 5. 12. vvhere he coÌ„deÌ„neth al additioÌ„s concludeth Nihil igitur vel quod bonuÌ„ videtur addeÌ„dum est * Isa. 33. 22. †Epist. l. 5. epis 31 Ser also Hilar. l. 1 de trinitat et l. 4 ratio est â—â—a summi lovis †divina mens summa lex est The 2. point of coÌ„troversie ‖ Heb. 1. 1. Rom. 16 25 29. 10 6. 7. 8. 2. Tim 2. 16 17. Ioh. 20. 31. 1. Ioh. 1 4. 1. Cor. 4. 6. ‡ Preface to the first tome of his vvorks ‖ Bellarm. De verbo Dei l. 1. c. 1. * De verbo Dei l. 1 c. 2. ‡ ibidem †Ioh. 11 51. ‖ Bellarm ibidem ‡ August de doctr Christ l 2 c. 9 In has omnibus libris nempe sacrae scripturae timentes DauÌ„ et pietate mansueti quaeruÌ„t voluÌ„tatem Dei The 1 of your assertions The 1. of your arguments * Rom. 10. 9-17 †2 Pet. 1. 21 Pherómenoi I mought better alledg this against you that your catholik churches setâ—nce is not proved by an other catholik churches sentence ‖ 1 Ioh. 1 9◠‡ Ioh. 8. 13. 14. ‖ vers 15. †Ioh 5 3â—◠†vers 34. * vers 41. vers 36. * vers 37. †verâ— 17. â—◠‡ 1. Cor 2. 11. †1. Cor. 2 11. * Gal. 5. 23 25. ‡ Quo spirituscripturae factae sunt eo spiritu legi desiderant ipsae etiaÌ„ intelli geÌ„dae sunt Bernard ad fratres de monte Dei. Ioh. 14. 17 †vers 26. * Ioh. 15 26 * Ioh. 16. 14. †Rom. 8 9 ‡ 1. Ioh. 2 27. ‡ Ioh. 3 9. vers 11. * vers 8. Eccles 11 5. †Ioh. 1. 5. ‡ 1 Ioh. 5 6 * â— Iohn 4. ◠†Act. 26 22 23. ‡ Act. 17. 2. 3. 18. 28. ‖ 1 Cor 2. 4. †Eph. 6 17. * Ps. 37. 15 †2 Cor. 10 4. Gen. 3. 15 20. * Mat. 16. Ioh 9. 22. †Ioh. 7. 48. 49. ‡ Deu. 17. 9 Heb 7. 14. Deu. 17. 8 * Ioh. 1 46 †Ioh. 7. 41 Ezek. 44. 23 24. Deu 17. 11 †Iohn 19 7 ‡ Mat. 4. 5. Luk. 13. 33 3â— Ezek. 23. 11. 2 Chr. 2â— 6. †vers 7. * 1 king 16. 10. 11 c. 16. †Ier. 20. 1. 2 ‡ vers 6. Ier 32. 32. 33. vers 34. * vers 35. †Mica 3. 11 Maâ— 2. 5. 6 c. * vers 7. †vers 8. ‡ vers 9. Nâ—hem 9. 20. * Lev. 1. 3. vers 22. vers 13. Psal. 12. 6. Iam. 3. 17. †1 Tim. 1. 3. 3. 15. ‡ Rom. 11. 20 2◠‖ vers 22. * 1 Cor. 2. 10. 11. Iob 28. 12. 13 23. c. †Epist. 19 The â— of your arguments ‖ De intelligentia â— haeresis no de scriptura est et sensus non sermo fit crimen Hilarius l. 2. de Trinitat * Exod. 20. †Deu. 27. 15 ‡ Bellarm. de imag sanct l. 2. c. â—3 ibidem c. 〈◊〉 Bellar. de Rom. pont l. 3. c. 23. †Mat. 26. 27 ‡ 1 Cor. 1â— 28. ‖ Bellar. de Rom pont l. 3. c. 23. †1 Cor. 4. ◠‖ Platina in vitâ— Steph. 6. * Plat. in vita Rom. et Theod. 2. c. †Bellar. de Pontif. l. 4. c. 15. ‡ IbideÌ„ c. ◠‖ IbideÌ„ c. 5. †Extrav de traÌ„sâ— episc Quanto 〈◊〉 glossa * Extra de concess Praeb Proposuit In gloss †Dist. 81. Si qui sunt In glossa ‡ 16. q. 1. Quicunque In glossa 15. q. 6. Authoritate In gloss †Dist 34. Lector * Panorm Extra de divort cap sin †Summ. Angel in dict Papa 2 Thess. 2. 4. * 1 Cor. 1 5. †vers 7. ‡ 2 Pet. 1. 20. Eph. 4. 4. †Rom. 12 4. c. * 1. Cor. 12 4. †vers 8 9. c. †Sess. 11. 12. * Ioh. 8. 44. â€