which must be acknowledged when tyrants and such as feare not God by their euill gouernement and neglect of religion many times darken the aire and hinder the raine and make the fields barren and riuers empty Pliny enquiring the reason why the fields adioyning to Rome in old time were so fruitfull saies It was because they were tilled by the chiefe gouernours such as Fabritius and Cincinnatus were Ipsorum tunc manibus Imperatorum colebantur agri gaudente terra vomere laureato triumphali aratore Which your Maiesty doing so painefully with your owne hands in a more noble field the Church of God all godly minded shall bid God speed the plow and daily waite till the briars and thornes be rooted out and the dew of Gods grace fall on the barren part that the Plowman may neuer be wearie nor his hand weake nor his workmen vnfaithful to him but all that are about him and his Noble seruants by his example may giue ouer sleeping and put their hand without looking backe to the same worke that the enuious man that soweth tares may be driuen forth and their owne houses may be the greenest and cleanest part of the field till he come that shall giue end and rest to euery labour and recompence beyond all that can be thought the workmans trauell and binding the good corne in sheaues cast the tares into vnquenchable fire God euermore continue and increase his mercies to your Highnesse and lay your enemies at your feete that you may see an end of all dissentions and stablish peace and vnity in the Church Your Maiesties most humble subiect IOHN WHITE To the Reader IT is now fiue yeares since I published a booke called THE WAY TO THE TRVE CHVRCH wherein my purpose was nothing else but onely to shew the weakenesse and insufficiency of those Motiues which leade so many to Papistrie and to bring to triall such reasons as the Iesuites and Seminaries ground themselues vpon in perswading their people against vs making it more then plaine that the corruptions of the Church of Rome are maintained and the communion of our Church in the doctrine preaching and the Sacraments thereof is refused by such as follow the Papacy vpon weake and false grounds that cannot be defended This poore booke it seemes hath not a little incensed my Aduersary and discontented many that yet should follow reason and the truth of things and not be transported with rumor and common impression For man being a noble creature endued with reason and faculty to discourse and hauing a rule left him of God whereby to examine things should not tie his faith and conscience to the authority or person of any more then the truth and the reason and euidence of that be saies will beare him out It was neuer heard of in the world till now of late yeares that the Pope and his definitions were the rule of faith or that men were bound to follow whatsoeuer he should appoint but the Church of God euery where till tyranny oppressed it examined his doctrine accepting and allowing that which agreed with the sacred Scriptures and the first antiquity and reiecting the rest and albeit many errors had long prescription yet the godly still held them to that rule of our Sauiour BVT FROM THE BEGINNING IT WAS NOT SO. Mat. 19.8 Our Aduersaries therefore may in some points possible pretend antiquitie but PRIORITIE which is the first and best antiquitie they cannot in any one thing wherein they refuse vs and whether the zealous and resolued Recusants will beleeue it or no yet it is certainely true there is no one point of Papistry Catholicke that is to say such as hath bene from the beginning generally receiued as an article of faith by the vniuersall Church And though it be granted that many parts of his religion haue long continued in the world yet were they neuer the certaine or generall doctrines of the Church but the corruptions of some therein which in time and by degrees obtained that strength and credit which now they haue it being the easiest thing of a thousand for the Pope and his clergie sitting at the sterne when themselues had once imbraced them with their strength and learning to giue them authority in the world when Mahomet himselfe by policy and tyrannie was able in time to spread abroad and a vniuersally the doctrine of his Alchoran which now is 800 yeare old and is followed by many and great nations as close as Papistrie is either in England or Italy But whē the Scripture makes it plaine that FROM THE BEGINNING IT WAS NOT SO and the Histories and monuments of antiquity and the bookes of the elder Papists and such as were chiefe in the Church of Rome beare witnesse that these things were misliked and in all ages complained of and that which the Church of England now professes was the faith of most godly men and holy Bishops though the power of the gouernors in the Church of Rome increasing they were suppresed they do but deceiue themselues that thinke our faith a new faith or the points of Papistrie the old religion I haue as well as I haue bene able and as diligently as I could with an vnpartiall eie and many teares to God for his direction in the businesse and with a heart hating contention and possessed as much as any mans liuing with desire of peace and vnity whereof my 17 yeares residence in Lancashire can giue plentifull witnesse read the Scriptures and trauelled through the writings of the Fathers and obserued the course of former times and well aduised my selfe of that which the learned of the Church of Rome in later times haue written from the elder Schoolemen to the later Iesuites though with all humility I acknowledge my selfe to be the meanest of any that haue taken this course and much lament my owne weaknesse yet am I readie whensoeuer God the Iudge of all secrets and the terrible reuenger of falsehood and partiality shall call me foorth of this world to testifie that my faith and religion and the points thereof maintained in my writings and preaching is the truth agreeable to the first antiquity and the contrary defended by the Iesuites and followed by Romish Recusants error and vncatholicke And if any persons presumed to be learned on the other side haue either in their life or death shewed extraordinary zeale for their Roman faith I desire I may be allowed my owne knowledge both of some such persons and of their iudgement and outward cariage and not be importuned to follow that which vnskilfull and vnable and partiall friends haue apprehended rather then my owne cleare knowledge both of them and their cause And if the Church of Rome haue in it diuers learned betweene whom and vs my Aduersaries will indure no comparison that write against vs yet my certaine experience of their manner of writing one against another and against knowne antiquitie and their strange maintenance of the foulest and
ordinarily haue to publish the profession of other religions which tend to Gods dishonor And that wheras it was prophecied of the Church that it should be more ample and glorious then the Synagogue of the Iewes was in the most flourishing estate it should be so far from being more ample and glorious that it were sometime more narrow or lesse conspicuous then the Synagogue of the Iewes euer was or now is in her ruinate estate Moreuer it were a notable hinderance to the good of innumerable * Because the knowledge of the Church is necessarie for all those which will be saued therefore our Sauiour said that she could not be hidden Aug. ep 170. soules which by teaching and conuersation of the faithfull might most easily be conuerted to the faith who otherwise for want of hearing or possibility to heare that there were any such religion should through ignorance perish Thirdly the Church is bound by the negatiue precept of profession of faith neuer to deny Christ or the truth of his religion nor to professe outwardly the rites and ceremonies of any contrary religion by which abstaining from Seruice and ceremonies of other Religions the Church could not especially for any long time liue so secret but it should be noted and knowne as we see Catholickes to be at this day detected by their refusal to come to Protestant seruice and sermons and as Protestants in Queene Maries daies were notified by abstaining from Catholicke seruice and Sacraments 4 This which he notes thirdly containes three arguments to shew the nature of the Church to be such that it cannot be secret from the world at least so long a time as the Protestants pleade for an inuisible Church First because it is bound to actuall and outward profession Next it should be lesse conspicuous then the Synagogue of the Iewes which were against the Prophecyes Thirdly innumerable soules should perish for want of Church teaching when they could not see the Church Ad. 3. The last of these reasons I answered in the WAY Ad. 2. whereto because he replies nothing I refer both him and his Reader To the second I answer that the glory and praeminence of the Church aboue the Synagogue prophesied stands not in the perpetuall visiblenes thereof as our aduersaries define visiblenes 1. Esa 60. 11. Act 10.11 but in foure other things First the compasse and limits which was no longer to be confined within Iudaea 2. Ioh. 4.23 but inlarged to all nations Secondly the manner of worship which should not be any longer carnal and typicall 3. Heb. 8.6 but spirituall Thirdly the dignity of the Ghospell and the promises annexed thereunto aboue the law and the promises thereof wherein the Iewes were trained vp Fourthly 4. Heb. 12.28 cum 27. in the continuance thereof which was to be not till a certaine time as the Synagogue was but for euer to the worlds end Thus it was promised that the Church should exceed the Synagogue which promise may well stand with that which we say for the apostasie that preuailed a 2. Th. 2.3 Apoc 9.2 12.6 13.14 17.2 was also prophecied which being at the highest yet the Church lost not these prerogatiues but her faith continued still to be Catholicke in those that vpheld the substantiall articles thereof all ouer the world howsoeuer the apostasie brought in many and dangerous heresies that were holden besides in the Church as the Synagogue also sometimes was ouerwhelmed with the like corruptions 5 His first reason is Ad. 1. because the Church is bound by a negatiue precept neuer to deny Christ or his religion or to abstaine from the seruice and ceremonies thereof but outwardly to professe the faith To this I answered in b §. 19. my Booke that the Church neither failes to professe outwardly the faith which in heart it beleeues nor yet is made visible and knowne to all by this profession The reason is because the members of the Church professing the substance of faith as c 1. Reg. 19.18 the 7000. in Israel did that bowed not the knee to Baal whom Elias saw not when persecution and preuailing error will not suffer them to do it in the purest manner in all points yet this is outward profession and satisfies the commandement which requires no more but 2. things first that we professe openly to the world as long as the same wil suffer vs and be ready to seale the faith thus professed with our bloud when by necessary circūstances of time and place we shall be called thereunto secondly that when persecution or inuincible ignorance or any other impediment hinders that this cannot be done yet we professe one to another and maintaine the faith wheresoeuer or how few soeuer so farre as we haue meanes to vnderstand To this my aduersary replies that indeede the rites and ceremonies of seruice and sacraments whereby he meanes the profession mentioned in as much as by the exercize of these things Christ is professed may though hardly be done in secret but the Church is bound to another kind of actuall profession before the world I answer 2. things First himselfe knew this absolutely taken to be false and therefore he recalles himselfe and yeeldes againe that all the members of the Church are not bound at all times actually to shine in this maner but then when Gods glory and the good of soules requires This he borrowed of his Thomas whose words shall be this part of my answer For the Church and the seuerall members thereof are neuer so hidden or ouerwhelmed with error but in time and place necessarily requiring the same they professe the substance euen outwardly and suffer sometime for the same and thus did many professe the Protestants faith in all ages and therefore the Iesuite trifles away the time when he standes to proue it necessary that euen alway some or other should professe outwardly for we graunt it and that there are some eminent Christians if not in state yet in faith and truth at all times and these loue God feare not the world but regard his honour and desire to publish his truth and what yee will and yet still these men may be oppressed with some corruptions and hindered by persecution that few can marke or discerne them and so contemptible in the world that the most will not beleeue them by reason the externall greatnesse and opinion of their persecutors wherto by all subtiltie and tyrannie they haue aspired shall dazell the eies of men that they cannot discerne the truth * Where the Protestants Church was before Luthers daies Secondly I answer that euen the members of the Church of Rome it selfe as the Bishops of France and England with their congregations for example professed thus outwardly to all the world the Christian faith for albeit they were some of them more and some lesse corrupted with the Apostacy vniuersally spread ouer the Church and had entertained the abuses that
AND IN THE WRITINGS OF THESE MEN TOVCHING THE SCRIPTVRES SACRAMENTS CHVRCH POPE COVNCELS TRANSVBSTANTIATION IMAGES INVOCATION OF SAINTS IVSTIFICATION GOOD WORKS c. WAS THE DOCTRINE OF THE CHVRCH AND PROFESSED BY THE BISHOPS OF ROME FATHERS AND COVNCELS EXPRESSED IN THE FIRST 800 YEARES OF THIS CATALOGVE this is our obiection whereto the Replier answers that he can retort it more strongly against the Protestants c. But this is but wind and so let it passe and come we forward to the substance of his answer CHAP. XLIII 1. Whatsoeuer the Fathers of the Primitiue Church beleeued is expressed in their bookes 2. The Replier is driuen to say they held much of his religion onely implicitely What implicite faith is according to the Papists The death of Zeuxis The Fathers write that which cannot stand with Papistrie Pag. â—67 A. D. Secondly I answer that to say there be diuers points held by vs whereof no mention is made in those ancient Fathers is no good argument to proue that which we hold was not holden by them For this is Argumentum ab authoritate negatiua which argument is of no force to proue this point vnles it be first proued that those Fathers held nothing explicitè or implicitè which is not expresly to be fouÌ„d in their writings But this my aduersaries will neuer be able to proue Now on the contrary side we can shew good reasons or at least probable presumptions sufficient to proue first that they held more then is expressed in their writings Secondly that they held explicitè or implicitè the same in all points of doctrine which we hold First I say we haue reason to thinke that they held more then is expressed in their writings because since ordinarily the writings of these Fathers were not by them set out of purpose to expresse in particular euery thing that they held implicitè or explicitè concerning all matters of faith but rather were written vpon some speciall occasion it is to be thought that their writings contain only some parts of the doctrine to wit so much of it as was that requisite to be written vpon that special occasion The which is confirmed euen by experience of these our times in which although learned men do ordinarily set downe more expresly in Catechismes bookes of controuersies c what the Catholik faith is in diuers points then formerly it hath bin set downe as they haue more occasion by reason of more heresies daily arising then learned men of former ages when those heresies were not haue had Yet no learned man now adaies writeth euery thing which explicitè or implicitè he beleeueth to be the Catholick faith For euery Catholicke man beleeueth explicitè or implicitè all that is contained in Scriptures and traditions in that he beleeueth whatsoeuer was reuealed by God to the Apostles deliuered by them in word or writing to the Catholicke Church and which the Church in Scriptures and vnwritten traditions propoundeth and deliuereth to vs diuers particulars whereof are not necessary to be expresly knowne to or written by any particular learned man of any age but are alwaies preserued at least in the implicite or infolded faith of the Church the which infolded faith of the Church may and shall be vnfolded the holy Ghost still assisting and suggesting all the aforesaid reuealed truth as necessitie shall require that the truth should be in any point expresly declared which necessitie chiefly is when some new heresie ariseth oppugning particularly the truth of that point 1 HEre he sayes the Fathers named in his Catalogue might hold what the church of Rome holds though there be no mentioÌ„ therof in their writings because they might hold that which is not expresly in their writings We had thought vntil now that this had bin a plain demonstration The ancient Fathers in all their writings make no mention of diuers points of the Popish religion Ergo they held them not Or thus What religion the Fathers held that they mention in their writings But the Popish religion they mention not in their writings Ergo they held not the Popish religion But he hauing good experience that the second proposition is true denies the first and will shew either by good reasons or probable presumptions that they held more then they mention and expresse in their bookes Wherein at once he hath destroyed his Catalogue and laid his religion open to the scorne of women and children For if the Fathers in all their writings handled nothing but the cause of religion teaching expounding and defending it against Iewes Gentiles hereticks schismatickes whereby they could not but mention what they held and yet neuer mentioned diuers points of Poperie it is plaine they neuer held them But the Iesuite sayes this is Argumentum ab authoritate negatiua which is not good they might hold either explicitè or implicitè that which they haue not expressed Wherein you must marke his tergiuersation For to shew a visible Church in all ages professing openly his Romane faith that all men may see it he tenders this catalogue But when we bid him proue that the Fathers of the first 600 or 800 yeares beleeued and professed that part of his Romane faith which the Church of England reiects that it may appeare so to vs and we may see it he sayes he can shew good reasons and presumptions that they beleeued more then is expressed in their writings whereas he should shew by their WRITINGS that they held and beleeued as the Romish Church now doth because it is impossible to shew what they held but by their writings and himselfe sayes in another place We cannot haue any certaintie of things past but by the writings of those times And if he will haue his Church to be so visible in the Fathers time and those Fathers to be so eminent members thereof good reason men see it yet see it they cannot by presumptions but by their writings 2 But he sayes We haue reason to thinke that they held more then expressed in their writings forsomuch as no man writes euery thing which explicitè or implicitè he beleeues I answer though it be granted that both they and we in all our writings may omit some things not belonging to faith or religion yet many articles of faith such as our aduersaries say theirs are the deniall whereof they call schisme and damnable herersie and persecute with fire sword and gun-powder cannot but be expressed for so much as such articles are simply needfull vnto saluation and are the grounds and conclusions of all theologicall writing and discourse Secondly it is impertinent to the obiection which denies the Fathers of the first 600 yeares to haue done that which the Catalogue sayes they did professed VISIBLY as the Romane Church now doth which obiection is not satisfied by saying they might explicitè or implicitè professe that they neuer writ because no man writes all he beleeues but by shewing in their writings this
A DEFENCE OF THE WAY TO THE TRVE CHVRCH against A. D. his Reply Wherein The MOTIVES leading to Papistry And QVESTIONS touching the RVLE of Faith The AVTHORITIE of the Church The SVCCESSION of the Truth and The BEGINNING of Romish Innouations are handled and fully disputed By IOHN WHITE Doctor of Diuinity sometime of Gunwell and Caius Coll. in Cambridge I intreate and desire you all that setting aside what this or that man thinkes touching these matters you will inquire what the Scripture saies concerning them Chrysost in 2. Cor. hom 13. LONDON Printed for WILLIAM BARRET dwelling in Pauls Church-yard at the signe of the three Pigeons 1614. TO THE KINGS MOST EXCELLENT MAIESTIE IAMES BY THE grace of God King of great Brittaine France and Ireland defender of the Faith MOst dread and renowned Soueraigne may it please your excellent Maiestie Such is the power of true Religion and the hope that all men haue to be deliuered from error and their naturall miserie and to attaine supernaturall and eternall good thereby that they which haue tasted it cleaue vnto it more then to all the hopes of this life beside The law of thy mouth Psal 119. saith Dauid is better to me then thousands of gold and siluer This is the reason why the cause of religion and the state of our Church this day vnder your Highnesse most happy gouernement is so deare and acceptable to vs that the opposition and violence of our greatest enemies can neuer make vs weary of defending it but as the seruants of Isaac Gen. 26. when the Canaanites stopped their wels opened them againe and would neuer yeeld the inheritance of their master to the heards men of Gerar no more can we endure the truth of religion to be choaked with Popish heresies or the inheritance of our Lord to be taken from vs by the Swaines of Rome Nazianz orat 2. de Pace Gods blessed truth being of that value that in defence thereof his meekest seruants will stir and the mildest fight before it shall be indamaged by their forbearance Our assurance through Gods mercy of that we professe and the benefite of our faith and the certaine knowledge of our aduersaries vngodly and reprobate practises against it is such that no course of theirs can discourage vs no contention beate vs off no importunity make vs shrinke from that which we know to be the truth Aen. Sylu hist Bohem. When a certaine iester set on by others as it was thought in the presence of the king of Hungary spake to a Noble man of Prage touching his religion because he fancied not the Romish Seruice but was addicted to Rochezana a follower of Husse the Noble man gaue him this answer If thou speake of thy selfe thou art not the man thou conterfets and so I will answer thee as I would a wise man if by others setting on it is meete I satisfie them Heare me therefore Euery man vseth Church ceremonies agreeable to his faith and offers such sacrifices as he beleeues are acceptable with God it is not in our owne power to beleeue what we will THE MINDE OF MAN CONQVERED WITH POWERFVLL REASONS WILLING OR NILLING IS TAKEN CAPTIVE I am sufficiently resolued of the religiō I follow if I follow thine I may deceaue men but God that searches the hearts I cannot deceaue nor yet is it fit I should be like to thee one thing becomes a Iester and another thing a Nobleman this you may take to your selfe or report if you please to them that set you a worke This zeale of the truth and conscience surprised with the authority thereof is it which leades forward so many learned men of all sorts into contention with the Papists and constraines them both by vehement preaching and open writings to oppose them who neuer cease to corrupt the faith and poyson all sorts of people with discontent and violent hatred against their brethren and by the working of Iesuites and Seminaries much after the fashion of Antheninus the Mathematitian mentioned in Agathias to shake all the quarters of your kingdomes in which course through long practise and some conniuency and for want of straiter execution of the lawes against them the dangerous sequel whereof we will daily pray God to turne aside they are growne so vehement and fierie that scarce any part of our faith can please them no not the truthes that we hold in common with themselues nor any part of your Highnesse gouernment because it is not holdē in capite of the Pope Athenae The Stoikes beleeuing that none but a wise man could do any thing well concluded that therefore none but a wise man could make good pottage or season a messe of broth well and because in their conceite their master Zeno was the wisest of all men they concluded againe that the broth could not be good if it were not made after Zenoes direction whose vse was to prescribe to the twelfth part of a Coriander seed possible that he might haue primatum ollae or least the cookes of Lacedaemon should exempt themselues from his iurisdiction This Hildebrandine humor of ouerruling all things so possesseth our Aduersaries that now the Church of England hath neither God nor faith nor religion the King of England no crowne no dominion no subiects the state no iustice no lawes no gouernement because the Pope giues not the ingredients or confirmes them not I am the meanest person and least able of many and the best I can do falles short of that which these exquisite times require Theodor. de prouid l. 8. Theodorite saies The maiesty of things depends not a little vpon the manner of handling them and therefore such as meddle with any high argument haue neede of great power both of tongue and conceit because such as weigh the force of words more then the nature of things iudge of the things according to the weight or weakenesse of the words But the condition of the place where sometime I liued trāsported with much superstition and importuned with Romish Priests and their bookes and sometime their libelles set vpon our Church doores drew vpon me a necessity of doing what I was able when for diuers yeares I was inforced by priuate writings and conference to maintaine or expound what I preached openly The benefite whereof I found to be such both in stablishing my owne conscience and recouering the people and repelling such as seduced them that I was easily drawne forward to proceede and much of my time to bestow in dealing with the Seminaries vntill at the length it is now come to this that I am inforced in the open veiw of the world what I haue spoken in the eare Mat. 10.27 secretly that to publish on the house-top and now againe the second time to do that which I thought at the first to do but once My owne priuate condition is not such that I should greatly care what any man write against me all that
Churches that should either refuse or examine the publike faith of the Church of Rome which he meanes by the Catholicke Church as Wickliffe Hus Luther and the Churches of England Scotland and Germany haue done the which his intent the rather because the Diuines of his Church are so a Proh nefaÌ„dum hominem Caluinus poeta Cynadus stigmaticus errare non potest Ecclesia tamen Christi sponsa errori est obnoxia Vna Geneua euibrato è sole radio coruscat Ecclesia autem in tenebris squalet conticescit West de tripl offic l. 3. pag. 337. violent therein I confuted by answering all his arguments which marching against priuate spirits I easily perceiued to be meant against the Protestant Churches casting off the papacy Now let vs see what heresies first he sayes that I seeme to disclaime from immediate teaching of priuate spirits and to grant the substance of his conclusion in that sense wherin it was principally intended He affirmes two things of me First that I seeme to disclaime the immediate teaching of priuate spirits This I grant and wish that himselfe and his sectaries by our example would likewise disclaime the priuate spirit of the Pope b Sicut coelum generat corrumpit ista inferiora alterat variat ipsa nihil tamen istorum inferiorum insurgit contra coeluÌ„ vel appellat contra ipsum sed patienter tolerat quicquid coelum operatur in eâ—s siue per generationem siue corruptionem siue alterationem sic potest as Papalis tanquam celestis ita potest omnes inferiores potestates tam Clericorum quam Laicorum generare cerrumpere alterare quia nulli licet insurgere vel appellare contra ipsum August Triumph sum de eccl pot q 6. â—â—t 5. Sententia Papae est praeferenda sententiae omnium aliorum Ioh de Turrecrem sum de eccleâ— l. 3. c. 64. concl 1. Sententiae Papae standuÌ„ est quando contradicit sententiae totius Concilii Ioh. Andrae quem refert Syluest sum v. Concil n. 3. Papa absque Concilio reuocat gesta in Concilio Si Papa Concilium diuersas constitutiones edant praefertur constitutio Papae tanquam maioris authoritatis Ioh. Capistran de author Pap. pag. 105. Jn pontifice totam esse Monarchiam spiritualem ipsius potestatem ab omni regula quae coarctet absolutam esse Hieâ—on Alban de potest Pap. pag. 125. n. 122. Summus pontifex tanquam agens vniuersale ecclesiasticas omnes potestates veluti agentia particularia sua authoritate continet Palaeot de consist pag. 61. Probatione non indiget Cardinalium aut aliorum consensum in rebus consistorialibus definiendis nullatenus necessarium esse pag. 25. Ad ostendendum Papae primatum super omnia potestatem dicitur corporalis in orbe Deus Dominic Iacobat de concil p. 653. edit Rom. per Anto. Blad 1538. who determines aboue beside and against the publike spirit of the whole Church Next that consequently I seeme to grant the substance of his conclusion as it was principally intended by him this is false for though I allow the conclusion yet not his principall intent which c In the WAY § 58. inde afterward he discouers to be against our Diuines Church that resisted the Papacy d §. 60 , 57. alledging this reason against them that they were but priuate men and a few of them lately sprong vp against the vniuersall Church Which was the cause why I distinguisht 2 senses of the conclusion the one seeming in the words the other lurking in the intent and this latter I confuted 2 Secondly he sayes notwithstanding we seeme to disclaime priuate spirits yet we are finally forced to flie to them againe No maruell when he sayes it but say on how are we inforced and by what necessity Because whensoeuer they be vrged How they know there be any Scripture How they know these bookes to be Scripture How they know this or that to be the sense of the Scripture they are forced finally to flie for infallibly assurance to the immediate teaching of their priuate spirit or else to run the round betwixt Scripture priuate spirit This is vntrue For we ground not our faith of these things or any thing vpon our owne spirit but vpon the Spirit of God bearing witnesse with our spirit and speaking vnto vs out of the Scripture it selfe in the middest of the Catholicke Church in this manner that euery one which is inlightned of God no other can haue assurance any way but remaines in vnbeleefe as Gentiles Atheists and Heretikes doe feels the holy Ghost testifying these things to his heart and infallibly assuring him by the Scripture it selfe which light of the Spirit of God shining to our spirit is the formall reason of beleeuing the which spirit if my Aduersary will deny or call a mans owne priuate spirit or measure whether it be Gods Spirit or noe by the agreement thereof with the Church of Rome and the Popes will when themselues are part of that that must be tried by the Spirit of God let him go for an Atheist and one that renounces the habit of infused faith which is not resolued into any thing e Actus sidei infusae est credere Diuinae veritati propter se Aquar in Capreol p. 43. e. but the authority of this spirit or if he distast that let him looke vpon two principles holden by his owne Diuines f Staplet princi doctr fid pag. 274. Triplicat pag. 183. The first that the internall perswasion of the Holy Ghost or the alone habite of faith infused is so effectuall that thereby ALONE WITHOVT THE TESTIMONY AND TEACHING OF THE CHVRCH a man may beleeue that is to say be infallibly assured of any thing that must be beleeued The second that g Greg. de Valent tom 3. p. 32. AlexaÌ„d Pesant in Thom. p. 479. the propositioÌ„ of the Church is beleeued to be infallible for the reuelation of Scripture giuing testimony to the Church which reuelation of the Scripture is beleeued FOR IT SELFE These principles affirming that without any authority of the Church by the Spirit of God alone a priuate man may be infallibly assured and that the Scripture prouing to vs the infallible authority of the Church is lastly beleeued for it selfe let him shew if he can so that we may vnderstand him that it must needs be a priuate spirit of a mans owne whensoeuer by the Scripture alone without and beyond the authority of the Church we rest contented and assured of that we beleeue For before the Church authority and after it and without it men may be infallibly assured by Gods Spirit in their hearts by meanes of the Scriptures beleeued therefore knowne and vnderstood in themselues Againe they hold the Pope to be the supreme Pastour yet thinke h Occh. op 90. dierum cap. 1. that in case of heresie one may appeale from him to a superior
My aduersarie therefore maintaining the doctrine of the Church to be the rule of faith * Suarez the Iesuit shames not to tell the king of England in his late writing against him that The authoritie of the Trent Councell which all the world knowes was mooued by the Pope in the same manner that Puppet motions are mooued by such as shew them is the authoritie of the vniuersall Catholicke Church Defens fid Cathol adu Angl. sect lib. 1. c. 9. nu 7. meanes nothing by the Church but THE POPE HIMSELFE and they that yeeld themselues to be led by the Romane Church must depend solely vpon his will and word 3 To the second this diuine doctrine of the Church which the Repliar saies is the rule of our faith is by himselfe expounded to include not onely the written Scripture but vnwritten traditions also and such decrees and interpretations both of Scripture and tradition as the Pope shall reueale and propound hence it followes that any Friars dreame may be thrust vpon vs as an article of faith necessary to saluation because these traditions and interpretations and this authoritie of the Pope containe many such dreames that is to say the Pope and his Church vnder pretence that they are diuine traditions and all power to propose matters of faith belongs to him may and doth require vs to beleeue lyes and errors and albeit the Iesuite affirme these traditions and interpretations of his Church to be reuealed by God to the Apostles and their successors the Doctors and Pastors of the Church as part of that diuine and Church doctrine which he would haue receaued o Pari pietatis affectu ac reuerentia suscipit veneratur Conc. Trid. sess 4. with the same obedience and affection wherewith we receaue the Scripture yet this is false For the whole obiect of our faith is contained in the Scripture alone as I shewed in the third Digression and because he denies that any such dreames can be contained in the doctrine of his Church thus I reason For whatsoeuer the Pope shall definitiuely propound to be beleeued that is the doctrine of the Church But he may definitiuely propound the very dreames of a Friar this I proue The bookes of i Baro. an 159. n 4. ind expurg Hispa p. 149. d. 15. Sanct. Romana Hermes and k Phot. Biblioth p. 156. edit Graec. Haschel Balâ—am respon p. 363 in Iure Graeco Rom. tom 1. Zâ—onar in Apost can vlt. Perer. Ioh. 13. disp 30. Clemens Constitutions are Apochryphall counterfet and vnsound writings but D. Stapleton l Hos similes libros in canoneÌ„ sacrae Scripturae si praesens Ecclesia referret nulla ratio obstat quin eos pro Canonicis admittere debeamus Relect. pag. 514. saies he may put these bookes into the Canon of the Bible and so binde men to beleeue them by diuine faith therefore he may define and make to be matter of faith that which is vnsound and no better then a dreame Againe Canus and Caietan m Refert Fra. Suar. tom 2. p. 30. a. affirme the opinion of the virgine Maries conception without sinne to be godly and probable in shew but false and vncertaine indeede Yet n Suar. ibi Vas qu. in 3. part Tho. to 2. p. 45. the Iesuits say the Pope may define it when he will Thirdly o Grego Val. analys fid pag. 325. they hold the authority of the Church in defining to be in the Pope who may determine the things of faith whether he vse care and diligence therin or not but he that defines without any care taking or diligeÌ„ce vsed may chance specially if he be a Friar p To the number of 52. Azor institut moral tom 2. l. 5. c 44. as many Popes are to thrust his Friars dreames vpon the Church Fourthly the Canon law q Gl Marg. c quanto de translatione sayes He may make something of nothing and make that a sentence which is none Lastly r Suar vbi sup the Iesuites hold that a supernaturall truth may be so implicitely contained in tradition or Scripture that * Canisius reports that in Paris in the Vniuersities of Spaine and elsewhere no man is admitted to any degree in diuinitie vnlesse he sweare that he will hold the Immaculate conception of the virgine Marial lib. 1. c. 7. Such trickes as this will make this consent swell and increase as fast as the mountaine the common consent of the Church increasing whereby oftentimes the Holy Ghost expounds traditions and Scriptures the Church may at last bring in her definition which shall haue the force of a reuelation The two doores of sleepe Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odiss Ï„. mentioned so much in the Poets let not in more dreames then this doctrine doth lyes heresies into the world for whensoeuer the Church of Rome will bring in a new doctrine the implicite traditions and the increase of the Churches consent may be pretended 4 * Ad. 3. To the third he notes no more But what he said in his treatise and I granted in such sense as I layed downe in my answer And this noting it againe is needles and impertinent to the matter in hand which is not touching the quality but the quiddity of the rule 5 * Ad. 4. To the fourth we know well enough that the Church and the doctrine go together but it is false that the Church as deliuering doctrine is the rule For the doctrine is the rule and the Church that which teaches both vs and it selfe according to it as the Iudge expounding and executing the law is not the rule together with the law but the law is the rule it selfe and the iudge is the kings officer to apply it but hauing no authority ouer or beside it And yet allowing the contrary and all that the Repliar sayes still in his conceite the Pope with his definitions shall be this Church and this doctrine which he thus conioynes to be the rule 6 To the fift to proue the doctrine of the Church to be the rule of saith in such sort as the Repliar hath said Ad. 5. it is not sufficieÌ„t to shew that at least once or in some one age there hath bene a company of men called the Church in one sense or other ordained by God and furnisht with conditions to teach men the faith for the Repliar hath said that the doctrine of the Church is the rule of faith in such sort as it includes not onely the written Scriptures but vnwritten traditions and the interpretation of them both by Church authority Where two things are affirmed first that vnwritten traditions are part of the doctrine that is the rule Secondly that our faith is built t Non quid dicatur sed quis dicat attendendum Staplet Princ. pag. 364. Relect. p. 429. on the authority of the Church Neither of these is proued by shewing that which is
more clearely declared and more strongly confirmed by A.D. student in Diuinitie Wherein I mislike diuers things First that he stiles it A REPLY which is nothing lesse when he replies neither to all nor in forme to any thing but onely repeating the conclusions and arguments of some part of the Treatise mentioned and without any order making choise of what he lists in my booke to confute he sets downe my answers imperfectly and skipping from one thing to another and dissembling or quite omitting the strength and substance of that I writ he replies to few things in comparison and most an end occupies himselfe in rehearsing things that he should haue defended This is a sorie kind of Replying and a We hold it VNWORTHY the title of an Answer wherein all the authors best reasons are dissembled and quite omitted Bâ—â—arl protest apol p 61 vnworthy the Title especially in these dayes when our Seminaries haue challenged to themselues such an opinion of substantiall dealing and going through-stitch with euery thing they take in hand and the poore Booke hauing bene so terribly threatned They haue had it now foure yeares to blow vpon and many heauie imputations haue bene layed vpon it by no meane persons of their sect that would seeme to haue skill and courage and is all now resolued into this poore REPLY If they thought it vnworthy the answering why would they meddle with it If they would needs be medling why haue they not done it sincerely and in forme I haue b Onus eccl p. 30. n. 13. read how not farre from Rome there hath bene heard in the aire as it were the noise of an armie and blowing of trumpets and going off of gunnes as if there had bene some great businesse towards and yet when men haue come neare to view they haue seene nothing but a heard of swine and the footings of certaine strange beasts vpon the ground this be like was to warne the Pope that the noise of his champions and clamouâ—s of his people was but a meteore that would end in a little gruntling and trampling 2 Next I mislike the concealing of his name and shrouding of himselfe vnder a couple of letters yet because the ordinary practise thereof seemes to haue legitimated it I will forbeare all other kinde of censuring and onely in the words of three of his owne side let him see what I might say of it The first is c Search p. 16. Walsingham When I came to view and peruse the booke and finding it to be without name of author hauing onely a most bitter intitulation I began first to maruell at that because I did see no reason why any Protestant writer should conceale his name in so worthy a matter as is the defence of his religion for which his labour and learned trauell he might assuredly hope for so great praise and commendation not onely from men but reward from God also whose truth and Gospell he should acquit from such and so great blemishes of falshood and vntruth as were by the aduersaries thereof obiected against it So he The second is Cardinall Bellarmine d Tract de potest sum Pont. adu Baâ—cl praefat Hee that set foorth Barklies booke neither put to his name nor the name of the Printer or place where it was printed he was afraid belike and not without cause either that he should be punished or discommended for it These are no signes of a good worke For he that euill doth hateth the light lest his workes be reproued whereas he that doth the truth comes to the light that his workes may be knowne to be of God Ioh. 3. The third is Iesuite Becane e Quaest Batav opusc tom 3. p. 140. Yea but you haue another name which you dissemble What 's the reason Your Hollanders will thinke one thing but I thinke another MY OPINION IS YOV DO IT THAT YOV MAY THE MORE SECVRELY LIE AND PLAY THE IMPOSTOR It is not said for nothing in the Gospell He that euill doth hateth the light and in the Epistle to the Thessalonians They that are drunke are drunke in the night And certainly IF YOV WERE A GOOD MAN YOV WOVLD NOT BE ASHAMED OF YOVR NAME to confesse who you are now when you do otherwise how can any man chuse but suspect you When you flie the light WHO WILL NOT TAKE YOV FOR A NIGHT-BIRD But Papists may do that which is not permitted vs. For f Poggh faceâ— the Pope was wont to haue his iester when he told him tales to make him sport to do it standing behind a cloth in a corner for being outfaced And it should seeme our Seminary-priests haue obtained the same fauour that standing out of fight behind the shreene they may be the bolder to vtter that which being bashfull they would be loath to speake bare faced If this be so I am satisfied good reason euery Order enioy his priuiledge 3 In the Title also hee calls vs Ministers g Such is the ordinarie and common ignominie and dishonor to be reputed a MINISTER in the English Church that I suppose very few or no Catholike Priests of that nation would change their HONOVR euen in England with so base and infamous a generation R. B. resolut relig p 54. Of which HONOVR of Popish Priests in the times past one writes Nam homines Ecclesiastics sua culâ—a ita profanarunt sâ— ordinem suum quod iam planè à magnis à paruâ—s in toto mundo habeantur despectui Ioh. Mar. Belg. de schism concil pag. 467. ex Alan Chartier in contempt But we haue the vantage of him for whereas he cannot shew one place in all the new Testament where the Preachers of the Gospell and Pastors of the Church are intitled Priests as he is albeit the name may be vsed well enough in his due sense by those that are the Ministers of Iesus Christ and not the vassals of Antichrist we can shew where they h Act. 13.2 20 24. 1. Cor. 4 1. 2. Cor. 3 6. 5.18 Eph. 3.7 4.12 6.21 Col. 1.7.23.27 4.7 1. Thess 3 2.1 Tim. 4.6 2. Tim 4.5.11 are called Ministers and their worke Ministerie and our contentment is that being called to the worke of this Ministerie we carie a Name that imports no more Whereas Masse-priests and Soulepriests Friars Iesuites and Seminaries not onely are the titles of those that weare Christs liuerie and do seruice to Antichrist but are become the names of the vnnaturallest monsters and wickedst persons that liue in the world as all the Churches and States thereof this day feele by experience and this kingdome can well testifie 4 Vnder the Title he writes this sentence of Scripture Ecclesia est columna firmamentum veritatis The Church is the pillar and firmament of truth 1. Tim. 3. He had read belike in i Rat. 3. Campian that the name of the Church would terrifie the Protestants and
gracions and fauorable speeches of Papists better then they deserue in Parliament and otherwise yet this cursed generation of Amalek could neuer be reconciled but still conspired his death many times ouer and then the ruinating of all by POWDER and at this day by bookes openly published against him traduce his Name Religion and Gouernment that the meanest subiect in his kingdome could not be baselier entertained with railing and presumption Seminaries and Iesuites leading the ring in all this and applying thereto the holiest things of their religion so farre forth that hardly an instance can be giuen of any iniury or vnloyall part against him since his blessed raigne among vs but these Romane priests haue bin the authors d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simoc. hist Maurit p. 200. as if the sacred maiestie of a kingdome were no lesse to be played with then childrens trifles You that are thus without humanitie vnnaturall â—â—pious cruell murderers how can you be called Christians e Pro Athan. lib. 1. pag. 65. sayes Lucifer Calaritanus to the Arrians and I to the Iesuites 2 But forsomuch as these Assasines so desperately deny their profession and pleade their innocencie denying that which their religion teaches so manifestly I will take a little paines to confirme what I haue said something more fully the rather because they beare the world in hand we belie and slander them and such as know no more then the Iesuites tell them imagine it is so indeed and therefore I say still and here write it in capitall letters that THE CHVRCH OF ROME TEACHES DISLOYALTIE AND REBELLION AGAINST KINGS AND LEADES HER PEOPLE INTO ALL CONSPIRACIES AND TREASONS AGAINST STATES AND KINGDOMES this I shew by the doctrine and assertions of the chiefest Diuines therein Augustinus Triumphus f Sum de eccl potest q 40. art 1. The Emperor of heauen may depose the Emperor of the earth in as much as there is no power but of him But the Pope is inuested with the authoritie of the Emperor of heauen he may therefore depose the Emperor of the earth g Art 3. The Emperor is subiect to the Pope two waies first by a filiall subiection in spirituall things in as much as spirituall gifts from him as from the fountaine are deriued to the Emperor and to all the children of the Church Secondly by a ministeriall subiection in his administration of temporall things For the Emperor is the Popes minister by whom he administers temporall things Aluarus Pelagius h De Planct eccl l 2. c. 13. p. 3. The Pope hath vniuersall iurisdiction ouer the whole world not onely in spirituall but in temporall things albeit he exercise the execution of the temporall sword and iurisdiction by his sonne the Emperour as by his aduocate and by other Kings and princes of the world The Pope may depriue Kings of their kingdomes and the Emperor of his empire i Cap. 21. The Pope may depriue him of the empire that is disobedient and persecutes the Church Such shall euery Prince be expounded to be that receiues not the Popes religion Capistranus k De Pap. concil author pag. 65. The Emperor if he be incorrigible for any mortall sinne may be deposed and depriued The sentence of the Pope alone without a councell is sufficient â—gainst the Emperor or any other It is manifest therefore how much the Popes authoritie is aboue the imperiall câ—lsitude which it translates examines confirmes or infringes approues or reiects If he offend he punishes deposes and depriues him and when he iudges his sentence to be vniust he reuokes and abrogates it Thomas of Aquine l 22. q. 12. art 2 Any man sinning by infidelitie may be adiudged to lose the right of dominion as also sometime for other faults The infidelitie of those that haue receiued the faith may sententially be punished in this that they shall not beare rule ouer beleeuing subiects for that would tend to the great corruption of the faith and therefore so soone as any one for apostacie from the faith by iudgement is denounced excommunicate IPSO FACTO HIS SVBIECTS ARE ABSOLVED FROM HIS GOVERNMENT AND FROM THE OATH OF ALLEGIANCE whereby they were bound vnto him And least it might be thought that the meaning is onely of such Kings as are vnbeleeuers and apostates marke how Cardinall Tolet expounds it m Refert Allen answer to the book of Engl. Iust p. 68. Note that albeit S. Thomas named onely an Apostata yet the reason is all one in the Princes case that is excommunicated For so soone as one is denounced or declared an excommunicate all his subiects be discharged of their obedience For though the crime of a Prince be notorious yet before declaration be made thereof by the Church the vassals are not assoiled from obedience as Caietan well holdeth which declaration being made by the Church they are not onely discharged of their loyaltie but are bound not to obey him any more except it be for feare of their liues or losse of their temporall goods As it was in England in the time of Henrie the 8 whom though the subiects were bound not to obey after he was denounced excommunicate yet for that he was a cruell man and would either haue killed or spoiled them they were excused in obeying him So he Which words being reported by D. Allen he addes of his owne Thus doth this notable Schoole-man write neither do we know any Catholicke Diuine of any age to say the contrarie But he deceiues the reader touching the point of excommunication For the doctrine is that subiects are discharged from obedience before the Prince be denounced or declared Dominicus Bannes n 22. pag. 590. idem Greg. à Valen. vbi infra Where there is euident knowledge of the crime the subiects may lawfully if they haue strength exempt themselues from the power of the Prince before the sentence declaratorie of the Iudge This conclusion is followed by Caietan and it is the more common opinion with Thomas his disciples and they approue it Excommunicating therefore or not excommunicating denouncing his disobedience by the Pope or not denouncing it is all one to the discharging of his subiects from their alleagiance if the King giue not the Pope contentment o Nam in casu posito adest semper voluntas interpretatiua Pontificis ratiha bitio ipsius Sed haec voluntas obtinet vim sententiae Bann vbi sup For the Popes will hath the force of a sentence and where the King will none of his religion or will not subiect himselfe to his lust his will is alway expounded to be against him and the euidence of his deed obtaines the force of a sentence And so to proceed Franciscus Victoria p Relect. pa. 83 I say the Pope hath most ample power because when it is necessarie to a spirituall end he not onely may do all things that secular Princes may but he may create new Princes and remoue
ours are prohibited in popish countreys that if any ignorant or malicious Minister would falsely report what the Church of Rome holds yet they may heare the aduersaries tell their owne tales hauing partly through their policie partly through the conniuencie of the Superiour that libertie to publish their writings that our selues haue not much more Next the Ministers of England both in their preaching writing and conference report the doctrine of Papists as truly as it is deliuered in their owne bookes and obserued out of their conuersation but many of them are so foule and vile that they may not endure the reporting and therefore when we mention them they denie them and are ashamed of them as many are of their bastards an euident example whereof the Iesuite giues in this place for the points here mentioned are truly related and are neither shamelesse nor slanderous not yet vntruths but the sincere and faithfull report of that execrable doctrine that Papists and none but Papists haue taught and practised and because the Iesuite is somewhat peremptorie in denying this I must put him in minde that I shewed in THE WAY euery one of these points out of their bookes and for the clearer discharge of my selfe and all others that obiect these things to them I will yet againe shew them one by one 6 First they hold the Popes Lordship ouer the Scripture Cardinall Cusanus b Ep. 2. writes The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashion is changed the sence of the Scripture is also changed c Ep. 3. Againe When the Church changeth her iudgement God also changeth his And d Ep. 7. no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that The Councell of Trent hath anathematized him that shall denie this his Lordship a Sess 24. can 3 If anie man say that onely those degrees of consanguinitie and affinitie which are expressed in Leuiticus can hinder mariage to be contracted and dissolue that which is contracted and that his Lordship the Church cannot dispense in many of them or ordaine more degrees to hinder and dissolue let him be anathema D. Stapleton b Princip fid pag. 351. Relect pag. 514. affirmes that the Church his Lordship may adde other bookes to the Canon of the Scripture which yet belong not thereunto Cardinall Hosius c De autor sac Script lib. 3. pag. 169. defendeth that the Scriptures were of no more authoritie then Aesops Fables but that the Church and Popes approoued it Augustinus Anconitanus d Qu. 60. art ◠sayes that his Lordshippe may dispence in the Law of Moses Delgado e De auth scrip pag. 47 48. writes that the assertions of the Pope in matters of Faith reach as farre as the teaching of the Apostles or the holy Scripture and he sayes There are who allow them to appertaine to the diuine Scripture f Trac de iurisd pag. 64. part 1. Idem Capistrā de auth Papae concil p. 95. D. Marta sayes The Pope in his administration is greater then Paul and may dispense against him in things not concerning the articles of faith Secondly they hold his Lordship ouer the Fathers D. Marta sayes g De iurisdict par 4. pag. 273. The common opinion of the Doctors is not to be regarded when another contrarie opinion fauours the power of the keyes or a pious cause Thirdly touching Councels h Azor. instit tom 2. pag. 574. Bellar. de conc l. 2. c. 13. 17. Antonin sum mor. par 2. tit 3. c. 11. §. 10. Turrecr sum de eccl l. 3 c. 63. concl 1. l. 2. c. 104. Caiet tract de autho Pap. concil c. 6. 7. 10. 11. apol eius tract par 2. c. 7. 8. 9. 10. Capist p. 104. b. Allan de potest dup n. 74. the Iesuites hold that the Popes iudgement is to be preferred before a whole Councell Dominicus Iacobatius a Cardinall i Tract de concil l. 6. art 2. pag 337. B. Romae per Ant. Blad an 1538. in fol. sayes that in causes of faith if the Pope haue the iudgement of his Cardinals concurring with him then without doubt albeit the doubt arising were most difficult yet the Popes opinion were to be preferred before a generall Councell And that no man thinke the Cardinals haue power to ouer-rule or sway him so that he should not Lord it ouer them also Palaeotus himselfe a Cardinall and practised in the Consistorie many yeares k De consist part 5. q. 4. pag. 295. iude tels vs that when the Pope hath once determined a thing and is come to the end of his consultations the Cardinals must be so farre from dissenting that as obedient sonnes they must giue example to others of obedience yea subscribe to his Bull though it be against their conscience For the Popes authoritie depends not on the counsell giuen by Cardinals but rests on his owne will who of diuers opinions propounded to him may choose that which serueth rightest to himselfe Fourthly touching Scriptures Fathers Councels Church and all the world together Suarez the Iesuite l Tō 1. disp 44. sect 1. p. 677. B. sayes I grant therefore the Popes determination is the truth and were it contrarie to the sayings of all the Saints yet were it to be preferrrd afore them Nay if an Angell from heauen were opposed against him the Popes determination were to be preferred Fiftly they maintaine him to be aboue the Church as appeares by that hath bene said of his eminencie aboue and against Councels Palaeotus m De consist par 1. q. 2. p. 61. sayes that as a vniuersall agent he contains vnder his authoritie all Ecclesiasticall powers as particular agents and without exception he alone may forgive all mens sinnes and exercise iurisdidiction over all Sixtly he Lords it over Kings Iacobatius n Tract de Concil in fin vlt. c pag. 778. sayes The Emperor holds his Empire of the Church of Rome and may be called the Popes Vicar or Officiall Capistranus o De Authors Pap. concil pag 94. that to him as to Christ let euery knee be bowed and Emperors the greatest Princes submit their heads Bozius p De temporal Monarch pag. 52. hath written a booke to defend that the supreme temporall iurisdiction belongs to the Pope so that he is vniuersall Monarch of all the world D. Marta q Part. 1. pag. 45. de iurisdict sayes The Pope hath the same power that Christ had to rule ouer all nations and kingdomes Seuenthly that to Pay no debts to such as they count heretickes is the doctrine of our aduersaries r The way pag. 317. I shewed in the expresse words of
the Papists must shew by some certaine and pregnant proofe that Luther and we that refuse the Papacie haue not this light and testimonie which is not done by saying it is a priuate spirit not common to the Church For all this is denied The Spirit that giues vs this assurance is the Spirit of God the same which is common to the true Church The Spirit which inclines to humilitie order and vnitie And the persons that lay claime to this Spirit did neither presume nor rush into the text The reformation that Luther began was sought with peace and order and euen with teares nor expound it as they listed but what they held they learned of the Church not of the Romish faction and contagion that ouerspread the Church but of the true Church of God that remained in the midst of the Papacie and in former ages followed the Scripture And of this I forewarne all Papists that when they please to leaue these emptie clamours and go roundly to the point enquiring what order and humilitie Luther vsed when he first dealt against the Papacie and what Church he followed it will be iustified against him that the pride and peruersnesse and disorder that was was on their owne side and themselues were departed from the true Church These priuate men whom the Replier meanes with all humilitie and good order by supplication disputation mediation both to the Pope and Christian Princes sought the redresse of abuses their complaints were laid open before all the Courts in Germanie France Spaine England Italy Denmarke and the Christian world all countries laid downe their grieuances against the Church of Rome and openly complained of the Papacie o The Pope in his businesse with the States of the Empire about the reformation of the Church could not denie this We know saith Pope Adrian that in this holy Sea of Rome there haue bene of late yeares many abhominable things many abuses in spirituall things and excesses and all things peruersly turned vpside downe And no maruell if the disease be gone downe from the head to the members and from the Popes to inferior Prelates All we the Prelates of the church haue turned aside euery one to his owne wayes of a long time therehath not bin one that did good no not one We took vpon vs the yoke of this great dignitie to be Pope onely that we might reforme the deformed Catholik Church Adrian 6. instr pro Fra. Cheregat pag 173. Fascic rer exp fug edit Colon. 1535. The abuses errors tyrannie and oppression preuailing in this Church of Rome noted complained of by many in all ages as they grew Bernard Agobard Occham Marsil de Rosate Clemangis Aluarus Gerson Alliaco Auentine c. See this point handled by D. Field l. 3. c. 7. and in his Append. added to that chapter as departed from the doctrine and canons of the ancient Church But particularly what order humilitie and respect of vnitie was in Luther when he opposed himselfe shall best appeare by p Tom. 7. Wittemb 22. pag â— his owne words All this time wherein the cause of Religion hath bene heard before the Emperour and in many great assemblies touching that which belongs to the Pope and his Bishops vpon desire of publicke peace and safetie as much as could stand with Gods truth we haue caried our selues lowly enough that they might if they would haue vnderstood long ago that we did not aime at the weakening of their power to change the present state of things or the Ecclesiasticall pollicie of the Church WE PLAINLY AND EXPRESLY PROFESSED AS OVR BOOKES BEARE WITNES THAT IF THEY WOVLD NOT CONSTRAINE VS TO ARTICLES OPENLY IMPIOVS AND BLASPHEMOVS WE WOVLD DEFEND THEM IN OTHER THINGS But when reuerently and suppliantly PROSTRATE at their feete we onely demanded MOST IVST THINGS IN THE GREATEST MATTERS and for the publicke good we were not counted worthy to obtaine any thing but wisedome is driuen away from among them and THINGS ARE CARIED WITH STRONG HAND They will constraine vs from the manifest truth against our wils to receiue their abominations WITH WHAT RIGHR OR WRONG THEY DEALE WITH VS THEY CARE NOT BVT THE VPSHOT IS THIS THEY WOVLD HAVE THE TRVTH AND VS BY ANY MEANES SVPPRESSED THIS THOV LORD IESVS CHRIST THE SONNE OF THE LIVING GOD WILT IVDGE For when as like Pharaoh they be hardened against THE TEARES of suppliants peraduenture their end presses vpon them c. Thus the Pope with his Cleargie proudly contemning all things and deluding the world with promises of reformation and persecuting with fire and sword such as complained the first reformers by this tyrannie and dissembling were driuen to leaue the Papacie as the seate of Antichrist and the neast of all heresie and abhominations The which is so true that our aduersaries haue purged and forbidden the bookes containing these complaints and raile vpon vs when wee produce or mention them as this Replier doth vpon mee throughout his booke and most impudently denie them and vse other the most dishonest shifts that euer were which makes it plaine that they dare not enter this triall but with noise and scurrilitie outface all things that leade that way I haue said it often in my writings and here I say it again * Nec moueor clamoribus Epicureorum aut hypocritarum qui aut rident aut damnanâ— manifestam veritatem sed verè statuo consensum perpetuum esse Catholicae Ecclesiae Dei hane ipsam doctrina vocem qua sâ—naâ— in Ecclesiis nostris Philip. Melancth praef in 2 tom Luth. THE ABVSES AND CORRVPTIONS OF THE COVRT AND CHVRCH OF ROME WERE SEEN MISLIKED AND COMPLAINED OF BY THE BEST MEN AND WISEST STATES THAT WERE BOTH BEFORE AND AFTER LVTHER OPPOSED HIMSELFE AND THE ARTICLES OF RELIGION WHEREIN THE REFORMED CHVRCHES STAND AGAINST THE IESVITES ARE THE MANIFEST DOCTRINE OF THE SCRIPTVRES AND ANCIENT FATHERS AND WERE HELD BY DIVERS OF THE BEST LEARNED IN THE CHVRCH OF ROME EVEN IN THESE LAST 700 YEARES THE DOCTRINE LATELY DETERMINED BY THE TRENT COVNCELL AND NOW SO VIOLENTLY DEFENDED BY THE IESVITES BEING NEVER GENERALLY OR VNIFORMLY RECEIVED IN THE CHVRCH OF ROME BVT BROACHED AND PVT FORWARD BY THE FACTION OF SOME THEREIN AGAINST THE REST. 7 And whereas the Replier sayes we haue no ground to assure vs which may not in like maner and with as good colour be alledged by others whom our selues confesse to be deceiued I answer that we do not onely alledge the Scripture the Spirit of God the Church the Pastors therein which any hereticke may do but we alledge them truly q Varim quideÌ„ diuersus ex vno tamen fonto haereticâ— prauttatis error emersit cardo pessimus origo maloruÌ„ quae ex se cunctarum impâ—etatum occasioneÌ„ peperit haec estâ— dum celestium dictorum virtus vitio male intelligentium temerata non secundùm sui qualitateÌ„ sensus perpenditur sed in alias res pro
may be more corrupt and defiled with the inuentions of men then the priuate retained by those that cannot or dare not reforme the abuses But then why doth he censure me all ouer his booke for holding this and scoffe at that I said the faithfull may sometime professe onely in secret among themselues And but that he will not let his stomacke come downe he should haue added f According to the doctrine of his Diuines Telelpho de Casent l. de magn Tribul pag. 32. Ouand 4. d. 18. prop. 3. Viega in Apoc. p 763. n. 12. Bozi de sig eccl l. 24. c. 10. Aquipontan de Antich cont Sohn p. 23. that the Sacrifice of the Masse also shall be abolished in the time of Antichrist and then his Church will be as inuisible as ours When it shall not onely be said in secret as Seminaries in England now adaies do it but by their leaue THEY DO NOT THAT ALONE IN SECRET but it shall not be sayed at all which these Catholickes would repine at now adaies in England FIFTHLY he sayes that howsoeuer the Church be not alway illustrious nor cannot alway practise the rites of Gods worship publikely yet it shall neuer want Pastors to gouerne nor altogether the vse of the Sacrament and other duties pertaining to diuine worship and the profession of faith at least in an INWARD estate The which is true and the Protestants say it as well as he expounding those Pastours to haue bene many of the ordinary Pastours liuing in the communion of the Church of Rome for certaine ages past and those Sacraments and rites pertaining to diuine worship to haue bene part of that which was exercised and this profession of Christian faith to haue bene the testimony that many in the said ages haue giuen against the corruptions of the Papacy partly by holding the substance of truth with their errors and partly by suffering persecution for misliking the Papacy And we confesse also that which he addes that this inward state and practise of the Church shall neuer be vniuersally so secret but that some notice shall be had of it euer by enemies and omitting his conceite of Antichrist to come which S. Austin in the place quoted affirmes not we shew for the time past sufficient records thereof both friends and foes testifying in their writings the resistance that in all ages was made against the Papacy as it grew on and the succession of our faith and religion in the middest of the Roman Church it selfe appearing in the books of the Schoolemen and Friars themselues which records and what would the Repliar haue more by diuine prouidence are preserued in the writings of all that liued in those ages euen such as embraced the Papacy though now g By a practise of purging bookes mentioned afore the Church of Rome do what it can to abolish them and certifie vs that the Protestant Religion hath continued in the Church in all ages since Christ Which Records if we wanted then might we as the Repliar speakes iustly misdoubt our case whether the diuine promises made to Gods Church haue bene fulfilled in vs. And though it be true that M. White said Things past cannot be shewed but by stories and many things belonging to the Church and religion no doubt for want of histories be forgotten the said histories being either suppressed or adulterated yet he addes that there is NO ARTICLE OF THE PROTESTANT RELIGION BVT WE CAN SHEW IT IMBRACED AND NO ARTICLE OF THE PAPACIE BVT WE CAN SHEW IT RESISTED EVEN IN THE WRITINGS AND RECORDS OF THE CHVRCH OF ROME IT SELFE and by these records we can shew that whatsoeuer wee mislike in our Aduersaries was not at the beginning but crept in and mingled it selfe with the truth through the faction and conueiance of priuate persons in the Church so the fulfilling of Gods promises touching the perpetuall continuance of the Church is knowne sufficiently and our hope confirmed as the Iesuite requires Though the Romish practise in razing and forging histories and antiquity be discouered to be such that were there no records in the world the testimonie of the Scripture alone whereto our faith agrees should suffice for our comfort and to confirme our faith and hope and perswade vs that the diuine promises haue bene fulfilled A. D. Note thirdly that not onely the Church de facto Pag. 244. hath not bene hitherto so visible as I haue sayed but also which chiefly is to be pondered the nature of the Church consisting of Professors of Christian faith is such that according to the ordinary course of Gods prouidence it cannot be altogether secret from the world at least for a long time especially for so long a time as Protestants are forced to pleade for an inuisible Church The reason of which is because the Church is bound to an outward actuall profession of faith White p. 96. Wootton pag. 190. 29. 1. first as my Aduersaries admit among the faithfull themselues in practising the rites and ceremonies of Seruice and Sacraments which may indeed be done in secret although hardly so secret as at least in continuance of time some kinde of generall notice is not giuen of it to others by one chance or other as experience hath of this present and former ages teacheth Secondly the Church is bound to another kind of actuall profession to wit before men of the world according to that of our Sauiour Let your light so shine before men Matth. 5. v. 16. that they may see your good workes and glorifie your Father which is in heauen and according to the example of the primitiue Christians who did not onely shine among themselues but were (a) Mat. 5. v. 14. the lights of the world (b) 1 Cor. 4. v. 9. being made a spectacle to the world (c) Philip. 2. v. 15 D. Thom. 2. 2. q. 3. art 2. as lightes in the world And although all the members in the Church are not bound at all times actually to shine in this manner yet so often as the notable glory of God and the good of soules necessarily requireth euery one is bound thus by wordes or workes to make profession of his faith in the sight of the world Now although Gods glory and the good of soules do not necessarily require that this or that priuate man should professe his faith at all times yet that some or other should professe is alwaies necessary both for the glory of God the good of soules for if for any notable time Isay 54. v. 1. 2. Malac. 1. v 11. Aug. orat aduers Iudaeos de vnitate Ecclesiae cap. 7. ep 48. there were no professing true Christians eminently knowne at least in generall in the world first it were a notable dishonor to God in that it should shew that all his seruants loued or feared the world more then him and that they had lesse regard to publish his honor in the world then the Diuels instruments
When I heare Anaxagoras I beleue him then comes Melissus and Parmenides and I know not how I change my minde * Quonsque tandem talia edoceor verum tamen nihil addisco How long shall I thus be taught and yet neuer taught to learne the truth 〈…〉 Thus he flouted the Philosophers that would say as much to our aduersaries and iustly might for any certainty they haue to rest vpon in any thing they hold against vs. Let them take the Councell that Vigilius gaue such as they are m Contr. Eutych l. 2. p. 555. Seeing both of you are coÌ„trary to your selues it s not amisse if both of you yeeld to confesse the truth with vs. You are deuided farre asunder the way you haue left is in the middest Come hither vnto vs one of you this way the other that way and meete together Let the one go into the others opinion so that he leaue not his owne let that which you hold priuately be common among you The contempt of which aduise is it that in all ages hath made hereticks so notorious for their disagreements with themselues that this hath bene obserued for the marke of their heresie They are deuided n Paschas comment in Lament l. 4. c. 4. pag. 74. saith Paschasius one from another through the singularity of their wicked inuentions and are able to agree neither with themselues nor with the Catholicke beleeuers of the Church 6 In the last place I named their doctrine of originall sin affirming that it was not vniuersall in former ages nor is not to this day agreed vpon This proues directly that it is not the same which the Apostles and Primitiue Church taught Because what they taught must be certainely knowne and agreed vpon which this their doctrine is not there being yet no certainety what the point is that the Church of Rome holds touching this matter The Reply answers that I cannot name the first author of any thing which the Church of Rome vniuersally holds touching this matter as a point of faith Meaning belike that the opinion of this or that Doctor may be a late deuise but not that which the Church holds I answer the Church of Rome cannot deny but our first Parents left the effect of their sinne in all mankinde their posterity a Eph. 2.3 whereby they are borne the children of wrath which effect is called originall sinne but what it holds vniuersally as a point of faith touching the nature and forme of this sin the Repliar cannot assigne that when he had assigned it I might try whether I could name the first author thereof or no. But let him giue me any definition of originall sinne holden in his Church whether vniuersally or priuately against that which the Church of England teaches and though possible it may fall out that I cannot name the first author thereof yet I will shew it not to haue bene the Catholicke doctrine of the Primitiue Church whereupon it will follow consequently that it is an alteration wherein the now church of Rome beleeues not as did the Primitiue Church In this varietie of opinions therefore I made choise of Bellarmine as most likely to be that which should be the point of faith and vniuersall and shewed it not to be so but to be a late deuice without antiquitie or vniuersalitie But my aduersary craftily forbearing to name what he holds to be the vniuersall doctrine of his Church and making shew as if Bellarmines opinion were not it bids me name the point of faith holden by his Church vniuersally and then shew the first author Because the question is not about priuate Doctors opinions but about the doctrine of faith vniuersally and authoritatiuely taught by the Church Wherein he deales neither plainly nor directly for if neither the opinion of Bellarmine nor of Catharinus which were all I named holden against vs be that which vniuersally authoritatiuely is taught by his Church he should haue named what it is that I might haue shewed it not to be catholicke 7 The truth is * Tantae est doctorum hominuÌ„ varietas inconstantia vt vix vlla alia in re maior Peltan de orig pecc p. 80. there is such varietie and inconstancie and shuffling of opinions touching this point of originall sinne that for his life he cannot tell what his Church holds and which is safest to follow which is an vnanswerable argument that the true faith they haue forsaken and minced into lend and absurd opinions The Councell of Trent b Sess 5. speakes warily and reseruedly defining nothing but leauing all sorts to their owne opinion Andradius c Orthod expl l. 3. p. 216. sayes The Councell of Trent when it had defined originall sinne to be sinne truly proper to euery one yet of set purpose forbore to speake of the proper reason thereof the which thing was also done by other Councels long before which delivering no certaine and expresse reason of originall sinne left it free for euery one to follow his opinion Hereupon it is that there are so many opinions 1 Dur. 2. d â—0 q. 1. Tap. art 2. p. 69. Cathar tract de orig pec disp 6. p. 150. some hold that it is not sinne properly nor can be imputed by reason it came by the will of another 2 Pigh contro 1. p. 29. Apol. p. 34. inde that it is sinne but not our sinne but that which Adam did whereby he made himselfe and his posteritie sinners 3 Roffâ—ns art 2 p. 29. Altisiod sum p. 97 col 4. Some that it is onely the guilt which lies vpon mankind for Adams sin being thereby excluded from eternall life without the mercie of God 4 Biel. 2. d. 30. q. 2. conc 6. Gre Arim. 2. p. 114. Aureol 2. d. 30. art 2. p. 284. Some that it is a corrupt or diseased qualitie in the soule deriued thereinto by the corruption of the flesh 5 Mag. 2. d. 30. Alexand. quem resert Dionys 2. p. 4â—8 col 2. Some that it is the concupiscence that is in vs to euill not euery inclination but that which is in the mind or will 6 Occh. 2. q. vlt. lit v. Scot. 2. d. 3. §. Circa istam Some that it is onely the priuation or destitution of the originall iustice that was in Adam and should be in all men 7 Tho. 12 q. 82. art 3. Bonau quem refert Dionys 2. p. 489 Capreol 2. pag. 495. ad 4. That it is formally the priuation of originall iustice but materially it is concupiscence 8 Sot de nat grat c 9. Azor. sum part 1. p. 287. That it stands wholly in the want or depriuation not of the habit of originall iustice as the sixt opinion affirmes but of that subiection vnto God and vnion of mind with him which all men should haue had if Adam had not transgressed Which of all these is that which the Replier