Satan may be Infidels at least a great part of them as well as Christians and although Satan possessed deceiued them before yet now when he is loosed he doth in a new manner and by a greater efficacie of errour deceiue them 2. The true Church may be persecuted vniuersally by multitudes of enemies dispersed euery where and yet remaine it selfe in one or in few places and it may also be persecuted when it professeth and exerciseth religion in secret Apoc. 12.14 15. 3. Many learned Papists affirme that in the dayes of Antichrist true beleeuers shall cease to bee in many places and the number of orthodoxall people shall be small and the same shall professe their faith in secret August Triumph sum d. Eccles. pot q. 21. ar 4. At that time particular Churches diffused farre and neere ouer the world shall withdraw themselwes from the obedience of the Romane Pope and few shall obey him and the Pope himselfe at that time shall with a few keepe himselfe 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 others being 〈◊〉 〈◊〉 from his 〈◊〉 The like is affirmed by Occham 〈◊〉 〈◊〉 〈◊〉 and Barradias Now this former affertion which is the common Tener of Papists agreeth not with the speech of our Aduersarie when he saith That in the dayes of Antichrist the Church shall be euerie where visible and conspicuous euen to the wicked and he must reuoke his bold 〈◊〉 〈◊〉 in his first words A truth so cleare that it may euidently be prooued c. IESVIT The reason of this perpetuall visible vniuersalitie is because the Tradition of the Church is as I haue prooued the sole ordinarie meanes to ground faith on for substantiall points Wherefore this Tradition must bee so deliuered as that it may bee knowne to all men seeing God will haue all men without any exception of nation to bee saued and to come to the knowledge of Truth 1. Timothie 2. 4. But if the Church were not still so diffused in the world that all knowne nations may take notice of her all men could not be saued ANSWER Although the teaching and Tradition of the Church is the first Introduction to leade people vnto the knowledge of the grounds of saluation and the ordinarie meanes whereby they receiue the holy Scriptures and rule of Faith contained in the same which is all you haue or can prooue yet hence it followeth not that the true Church is visibly vniuersall in all places of the world First you are reprooued by the example of the Indians and people inhabiting the New found World who are Gods creatures and reasonable men formed 〈◊〉 his image capable of grace and 〈◊〉 as well as other men and included within the latitude of 〈◊〉 promises Math. 28.19 Marc. 16.15 Call 2.28 Call 3.11 and the Apostles speech 1. 〈◊〉 〈◊〉 4. God will 〈◊〉 all men to be 〈◊〉 c 〈◊〉 them as well as others And yet notwithstanding the true Church whose Tradition according to your position is the sole ordinarie meanes to ground Faith on was not for many ages either Actually or Moraily visible vniuersall or any waies made knowne to them It seemes by the conclusion of your Argument wherein you insert these words That all knowne nations c. that you obserued this but you are no way able to cleere the difficultie for if because S. Paul saith God wil haue all men to be saued and come to the knowledge of the Truth the true Church must in all age be visibly vniuersall then the same must be so in regard of the nations inhabiting the New found world because S. Pauls words God will haue all men to be saued and come to the knowledge of the Truth are vniuersall according to your exposition and must be vnderstood without limitation or respect of persons Secondly when S. Paul saith God wil haue all men to be saued c. He 〈◊〉 according to the antecedent wil of God as learned Papists commonly maintaine But this antecedent Will according to some learned Papists is no formall Will in God but is only improperly and metaphorically so called and according to others which say it is a formall Will the same produceth not vniuersally either grace of outward calling to Saluation or inward grace in them that are externally called and therefore it is inconsequent to argue from this manner of Gods willing all men to be saued That the true Church is in all ages visibly vniuersall 1. Aquinas and others say that the antecedent will of God is only a velleitie or wishing that the thing might be a complacencie in a thing considered abstractiuely and without other circumstances and that vpon it alone the Saluation of no man followeth 2. The same is generall in respect of all and euery singular and indiuiduall person and God by his antecedent will wisheth the Saluation of 〈◊〉 〈◊〉 〈◊〉 by experience that 〈◊〉 〈◊〉 〈◊〉 Will all 〈◊〉 and singular persons by the ministerie of the true Church and that whole countries and nations for 〈◊〉 ages 〈◊〉 〈◊〉 of the same and some countries 〈◊〉 〈◊〉 the preaching of the Gospell sooner and others latter some haue been 〈◊〉 in one age and some in another 4. Gods antecedent Will is alwaies the same and 〈◊〉 to it he 〈◊〉 the Saluation of all men in the time of the Old Testament Ezek. 33.11 Now from the former positions it followeth that S. Pauls words 1. Tim. 2.4 God will haue all men to be saued c. do not 〈◊〉 that the true Church is visibly vniuersall in all ages since the Ascension of Christ and the preaching of the Apostles For if the antecedent will of God of which S. Paul speaketh 1. Tim. 2.4 be onely a velleitie and complacencie about mans Saluation abstractiuely considered and if it respect singular and indiuiduall persons as well as whole nations and notwithstanding the same many singular persons and whole nations haue beene destitute and that for a long space of time of all meanes of conuersion and outward calling to Christianitie and if the same Will for some large tract of time produceth no external effect sufficient to conuert Infidels then it followeth that the true Church which is the onely ordinarie teacher of sauing veritie is not visibly vniuersall in all places of the world in euery age The minor is prooued from the foure propositions formerly deliuered The sequell is euident by the exposition which our Aduersaries deliuer of S. Pauls text vnderstanding the same of the antecedent will of God and from the position of the 〈◊〉 deliuered in this section which is That the Tradition and Preaching of the true visible Church is the sole ordinarie meanes to leade people to the knowledge of sauing Truth For if the antecedent will of God is not a certaine and infallible cause that all people shal at all times haue the preaching of sauing Veritie by the ministerie of the true visible
Church assembled in Gods feare and not factiously for their owne ends shall iudge aright than Popes which referre all things to their owne worldly ends Also it is one thing to contradict a Church defining and speaking of it selfe and another when it deliuereth the doctrine of Christ. Now whensoeuer the preaching of the Church is according to the rule of holy Scripture the voice thereof is the voice of Christ and all people learned and vnlearned are bound to heare and obey the same IESVIT If wetake out of the world a Church infallible whence shall ignorant men learne which is the Doctrine of saluation the Apostles deliuered It is as euident as the Sunne shining at noone day and the euidence of the thing hath forced some Protestants to acknowledge That the Controuersies of Religion in our time are growne in number so many and in nature so intricate that few haue time and leasure fewer strength of vnderstanding to examine them so that nothing remaines for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the societies of men in the world is the Church of the liuing God the Pillar and ground of Truth that so they may imbrace her Communion follow her Directions rest in her Iudgement ANSWER If the rule be infallible and the Preaching of Pastours according to that rule ignorant persons by the assistance of Grace may learne the doctrine of saluation from their teaching without the least thought or reference more to the Romane Church than to any other Church for although Saint Augustine and Saint Cyprian were subiect to errour yet the vnlearned people of Hippo and Carthage receiued right Faith by their Ministerie with assurance that the same descended from the Apostles And it is as euident as the Sunne shining that the Word of Christ is the sole authenticall ground of Faith and the onely infallible rule to decide Controuersies and the Pastours of other Churches if they vse the meanes and haue sufficient knowledge and the assistance of ordinarie Grace may bee as infallible in their Doctrine as Romane Prelates And although vnlearned people depend vpon their Pastours like sicke men vpon their Physitions yet where they inioy the free vse of the holy Scripture as in antient times all people did and if they be carefull of their owne saluation and desire to know the truth God blesseth his owne ordinance and ordinarily assisteth them by his grace in such sort as that they shall not be seduced to damnation Math. 24.24 And if they be distracted in smaller points by the dissentions of Teachers their Errour in this case is excuseable But howsoeuer the Roman Church can be no greater stay to them than other Churches but onely by leading them to a blind obedience like as Pagans are led in another kind Dr. Fields testimonie concerning the necessitie of learning which is the true Church the ground and Pillar of Truth c. serueth not to prooue That the definition of any moderne Church is absolutely and vniuersally the rule of Faith and supreame Iudge of all Controuersies or free from all Errour for this learned Diuine speaketh of the Catholike Church in generall as it containes the holy Apostles and those which succeeded them in all ages in the teaching of the doctrine which they deliuered to the world And concerning the present Church he ascribeth no more vnto it but to be a manuduction and guider to sauing veritie confirmed and grounded vpon the holy Scripture neither maketh he the authoritie and definition thereof absolute but dependant vpon the word of God IESVIT Jf there be no Church besides the Roman in the world that can with any colour pretend infallibilitie of Iudgement Jf the most part of men cannot by their examining of Controuersie be resolued in faith and therefore must perish eternally except they find a Church that is an infallible Mistresse of truth in whose iudgement they may securely rest certainely those that haue bowells of charitie will accept of any probable answer vnto Protestants Obiections and accusations rather than discredit the authoritie of so necessarie a Church which being discredited no Church remaines in the world of credit sufficient to sustaine the waight of Christian that is infallible beleefe ANSWER Vnlearned people must relye vpon the Ministerie of some moderne Church not as a ground and rule of their faith but as an helper of their faith and although the Ministerie of the Church whereupon they depend is not absolutely infallible or free from Errour yet their saluation is not by this meanes impeached neither doe they perish eternally For it is not necessarie That a Church subiect to errour as Hippo Carthage Lions c. in the dayes of S. Augustine S. Cyprian S. Ireneus shall at all times actually erre or grieuously erre at any time and when it deliuereth the doctrine of holy Scripture it is herein free from errour and Christian people by comparing the doctrine thereof with the Scripture may certainely know that it erreth not Act. 17. 11. And touching the Roman Church Vpon what grounds are Christian people able to know by assurance of faith That the doctrine thereof is more infallible than the doctrine of other Churches But if Rome is Babylon described Reuelat. ca. 14. 8. 17 5. 18. 2. as weightie motiues induce some men to thinke then it is most safe for people to renounce the Communion of this Church as it now beleeueth and to liue in the fellowship of that Church which groundeth her faith on holy Scripture and not vpon the traditions of men Apoc. 18.4 IESVIT What amiserie will it be if it fall out as it is most likely it will fall out That at the day of Iudgement the most part of English Protestants be found to haue beleeued points of Doctrine necessarie to saluation not out of their owne certaine skill in Scripture as they should by the principles of their Religion but vpon the credit of the Church that teachech them which doth acknowledge her selfe to be no sufficient stay of assured beleefe for without question men cannot be saued who although they beleeued the truth yet beleeued it vpon a deceiueable ground and consequently by humane and fallible persuasion and not as need is by a diuine most certaine beleefe grouuded vpon aninfallible foundation which cannot be had without an infallible Church ANSWER What a miserie will it be if it fall out as it is certaine it will That at the day of Iudgement the greatest part of English Romists be found to haue renounced the expresse and manifest word of Christ and the sincere faith of the Primitiue Church and in stead thereof to haue imbraced lying vanities and the deceiueable Traditions of the man of finne the sonne of perdition who exalteth himselfe aboue all that is called God or that is worshipped 2. Thes. 2 3 4. For out of all doubt men cannot be saued
1. Tim. 2 4. But without vnderstanding the qualitie of the Romane Church people may be baptised beleeue and repent and haue all the ordinarie meanes of saluation as appeareth by the Iewes Asts 2 41. and the Eunuch Acts 8 37. and Lydia Acts 16 14. and many Gentiles Acts 13 48. and the elect Ladie and her children 2. Iohn v. 1 2 4. and the Corinthians Galatians Ephesians and the seuen Churches of Asia Apoc. 2 3. c. Occham saieth that after Christs ascension many people were saued before the Roman Church had anie being and AEneas Siluius affirmeth That the first 300 yeares before the Nicene Counsell small regard was had of the Roman Church Iohannes Maior saieth It were ouer hard to affirme that the Indians and other Christans which liue in remote countries should be in the state of damnation because they were ignorant That the Bishop of Rome is head of the Church if they beleeue other necessarie Articles of Saluation And Alchasar saieth Before such time as the publique nuptials betweene the Roman and other Churches were celebrated by a common receiued custome a lesse frequent communion with that Church was sufficient Seconly It is no Article of the Apostles Creed or of any other ancient Creed neither is it delinered in any plaine text or sentence of holy Scripture That all Christian people must receiue their beleefe from the Roman Church or that the same intirely shall in all ages continue in the doctrine and faith receiued from the Apostles yea the contrarie is taught in holie Scripture Rom. 11 22. But if the doctrine aforesaid were fundamentall and of greatest importance the same must haue beene plainely deliuered either in holy Scripture or in all or some of the auncient Creedes IESVIT The Church is the pillar and foundation of Truth 2. Tim. 3 15. The eminent Rocke and Mountaine filling the whole world on the top whereof standeth the Tradition of sauing Doctrine conspicuous and immooueable Ergo Jt is the most important Controuersie of all other to know whether the Roman Church be the true Church ANSVVER Foure texts of Scripture are produced to proue that it is the most important controuersie of all other to know whether the Roman Church be the true Church but neither are the places of Scripture expounded rightly neither is the Iesuits islation from them consequent or firme 1 Although it were granted that the totall certaintie of Christiantie dependeth vpon the Church yet because the Roman Church is not the whole Church but onely a part and member thereof Rom. 1 6. and such a member as may erre and proue vnsound Rom. 11 22. The knowledge of the state and qualitie of that Church cannot be simply necessarie and consequently not a matter of greatest importance to be vnderstood 2 The places of Scripture 1. Tim. 3 15. Math. 16 18. Esay 2 1. Dan. 2 35. proue not the question The first place to wit Math. 16 18. is expounded by manie interpreters of Christ himselfe and by the most of the faith which S. Peter confessed touching Christ. And our Sauiour affirmeth not in this Text that the Roman Church of euerie age is a Rocke but that the Church of right beleeuers is builded vpon a Rocke and so the Church is one thing and the Rocke another because nothing is builded vpon it selfe The second place 1. Tim. 3 15. 〈◊〉 that the Church which is the house of the liuing God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and ground of Truth 1. If by the Church we vnderstand the Catholicke Church as it containeth the holie Apostles then this commendation agreeth fully and perfectly to it in respect of the Apostles who were led into all Truth Iohn 16 13. and which taught whilest they 〈◊〉 all Truth and they do at this present day in the Scripture teach the fulnesse of Truth 2. If by the Church we vnderstand the Church of Christ liuing after the Apostles the same is by office and calling the pillar and ground of Truth in all ages And some part or other thereof Truth of God 〈◊〉 to saluation But the present Church is not 〈◊〉 and simply in all things the pillar and ground of Truth but so farre onely as it teacheth the doctrine reuealed by the holie Ghost and groundeth her faith vpon the word of God and this is proued because the Church Apostolicall was free from all errour but succeeding Pastors and Doctors may erre in Ecclesiasticall censures in degrees legislatiue in sermons disputations and other tractats as our Aduersaries themselues confesse and they which propugne the infallible authoritie of the present Church restraine the same to the Pope and Councell of which S. Paul is silent 1. Tim. 3 15. And from hence I inferre That the Church wherein the Apostles taught and gouerned was the ground and pillar of Truth fully intirely and in all things But the present Church is so with limitation conditionally and so farre forth onely as it deliuereth the Apostles doctrine Lastly the Roman Church can challenge no greater priuiledge of Infallibilitie from this Scripture than the church of Ephesus of which the Apostle speaketh litterally in the said Text. But although the Church of Ephesus was by office the pillar and ground of Truth yet the same did afterwards degenerate and depart from the right Faith which argueth that particular Churches such as were the Roman Ephesine Corinthian c. are not in such sort the pillar and ground of Truth as that they are in no danger of errour The other two places Esay 2 1. Dan. 2 35. are principally vnderstood of Christ and his Apostles and they proue not the Iesuits position which is It is the most important controuersie of all other to know whether the Roman Church is the true Church for the present Church of Rome is a Molehill and not the Mountaine prophesied of Esay 2. the same filleth not the whole world but onely a small part of the world neither did the same antiently for 500 yeares at the least fill the whole world for many people both in the East and West were Christians without depending vpon it neither is the same alwaies illustrious for Vertue and Truth but sometimes notorious for Superstition and Vice If our Adnersaries will contend That there is in all ages avisible Church like vnto a great Mountaine filling the whole world vpon the top whereof standeth the Tradition of all true doctrine conspicuous and illustrious 1. The places of Esay and Daniell affirme not this concerning all times and ages of the Church 2. The Scriptures foretell a large reuolt and apostasie from heauenly trueth 3. Our Aduersaries themselues acknowledge that the outward face of the visible Church at some times hath beene and againe may be miserably polluted with foule and enormious scandals and abominations IESVIT If this Church bee ouerthrowne the totall
certainetie of Christianitie cannot but with it fall to the ground ANSVVER The totall certainetie of Christianitie dependeth not vpon a Church illustrious and conspicuous to the eie of the whole world and hauing such externall pompe and Visibilitie as Papals imagine Therefore if such a Church be ouerthrowne that is be proued in sundrie Articles to be corrupt and vnfound which is our Tenet concerning the present Roman Church the certaintie of Christianitie may still subsist The Tenet which wee maintaine touching the qualitie of the present Roman Church 〈◊〉 to the reformation of errours and abuses in the same and not to the ouerthrowing of the lawfull authoritie of the Visible Church The certainetie of Religion in the time of the Iewes did depend as much vpon the authoritie of the Visible Church of Iuda as it can in our daies depend vpon the authoritie of the Roman Church or of any other for that Church was by office the keeper of the Canonicall Scripture Rom. 3 2. the teacher of heauenly trueth Ezek. 44 23 Mal. 2 7. a ministeriall Iudge of controuersies Deut. 17 9. Ezek. 44 24. and yet notwithstanding the said Church was reprooued by the holie Prophets Mal. 2 8. 2. Chron. 29.6 7. Esay 56 10. Ezek. 34. and the religious kings of Iuda reformed the same 2. Chron. 14.3 4. and cap. 17.7 8 9. and cap. 29.3 c. and cap. 34.3 4. and cap. 33.15 Now like as when a Physition discouereth the diseases of the bodie and prescribeth remedies and medecines he doth thereby heale and not destroy the state of the bodie so likewise they which out of the Oracles of God haue reuealed the errours and corruptions of the Roman Church and sought reformation thereof doe not ouerthrow the certainetie of Christianitie nor impaire the lawfull authoritie of the Church but repaire and establish the same IESVIT If it be hidden and made inuisible men must needs wander in the search of the first deliuered Christian Doctrine without end or hope of euer ariuing at any certaine Issue And if this Controuersie be not examined and determined in the first place disputation by Scripture will proue fruitlesse by the sole euidence whereof no victorie can be gotten against proteruious error or at least not victorie that is verie apparant neither will answers about particular Doctrines satisfie a mind preoccupated with a long continued dislike of them ANSVVER In this Section two things are deliuered First If the Church be hidden c. Secondly Controuersies cannot be decided by sole Scripture c. To the first I answer The Church that is the societie of Christian people professing sauing Faith is at no time totally bidden and inuisible but in Persecution the same may be hidden and vnknowne to them which 〈◊〉 no will to know it 2. Cor. 4 3. or which defire to know it that they may persecute and oppresse it Reuelat. 12 14. And the same may sometimes cease to be largely and in a 〈◊〉 and pompous manner visible Math. 10 23. and 23 34. Heb. 11 38. And in the state of Persecution when the same is hidden and vnknowne to enemies the friends of this Church to whom it is knowne may by the Ministerie thereof exercised in priuate receiue the certaintie of beleefe and if it be vnknowne or hidden to any of them these may by priuat reading or meditation of that which they haue formerly learned supplie the defect of publique Ministerie euen as some Christians at this day being slaues in Turkie or Barbarie may be saued without externall Ministerie And it is also possible for such to be Instruments of conuerting and sauing others Ruffin Hist. Eccles. li. 1. c. 9 10. Besides we do also acknowledge that the Popish Church although it were corrupt and vnsound in many things yet it preserued the Bookes of holie Scripture and taught the Apostles Creed and sundrie parts of Diuine veritie collected from the same and by these Principles of Christianitie preserued in that Church iuditious and pious men might with studie and diligence find out what was the first deliuered Christian Doctrine in such things as are necessarie to Saluation as in the Iewish Church when the same was corrupt in manners and doctrine Mal. 2 8. Esay 56 10. 2. Kings 16 11 16. Marc. 6 34. the Bookes of holie Scripture and many remnants of Diuine truth which were able to saue Gods elect remained and were sufficient Principles from whence all sauing truth might be deriued and pernitious errours and abuses discouered and reformed And thus although the true Church be granted at sometimes to be hidden and inuisible in manner before expressed well affected people shall not want all meanes to vnderstand what was the first deliuered Christian faith The Iesuit in the next passage laboureth to make it appeare impossible to end and determine Controuersies of Religion without the authoritie of a perpetuall visible Church whose iudgement is alwaies infallible and free from all error But if his speech be resolued from a Rhethoricall flourish into forme of Argument the loosenesse of it will appeare For he proceedeth in this or the like manner IESVIT By all such meanes as is of it selfe sufficient to declare what was the first deliuered Christian Doctrine apparant victorie may be gotten against proteruious errour and minds preoccupated with long dislike of particular Doctrines may be satisfied By sole Scripture no apparant victorie can be gotten against proteruious errour neither can long dislike of particular Doctrines be satisfied Ergo sole Scripture is not a sufficient meanes to declare what was the first deliuered Christian Doctrine ANSVVER First If by apparant Victorie be meant such Victorie as proteruious errants will confesse or persuade themselues to bee a Victorie against them then the Maior Proposition is false For when our Sauiour himselfe confuted the Pharisees by such demonstration as none could be greater yet they resisted the Truth and in like sort they resisted St. Stephen Acts 7 53. and S. Paul Acts 28 23. and in the best Councels of Nice Ephesus c. no such apparant Victorie was gotten of proteruious Heretiques Secondly If by apparant Victorie be meant a true and sufficient confutation and conuiction of Errants then the Minor is false for that is a sufficient means to obtaine Victorie by which our Sauiour himselfe subdued Sathan Math. 4.4 7. and the Heretiques of his time Math. 12 3. 22 29 43. and by which St. Paul confuted the Pharisees and other Aduersaries Acts 17 2. and 28 23. And whereby the Fathers of the Nicene Councell conuicted the Arrians Socrat. Hist. l. 1. c. 6. and which are giuen by inspiration to be an effectuall meanes to reprooue and confute error 2. Tim. 3 16. Chrys. d. fid leg nat But the Iesuit may cauil saying that euen as a sword in the hand of a Giant is sufficient to 〈◊〉 an enemie but not in the hand of a child who
much as one day till the consummation of the world ANSWER The place of Saint Matthew chapter 28. 19 20. prooueth First that the holy Apostles receiued a Commission and Mandate from Christ to preach the Gospell to all nations both Iewes and Gentiles and to baptise them In the name of the Father Sonne and holy Ghost Marke 16. 15 16. Luke 24.27 Acts 1.8 Rom. 1.14 Secondly that our Sauiour promised his Apostles a perpetuall presence and assistance of his diuine power and grace both in regard of the gifts of edification Acts 2. 4. And in respect of the grace of inward sanctification Iohn 17.17 Thirdly because the Apostles were mortall and not to remaine alwayes personally vpon earth and other Pastors must succeed in the office of Ministerie the promise of Christ touching his spirituall presence and assistance of grace is extended to these successours and when they teach and baptise in such manner as Christ commanded diuine grace is present to their Ministeriall actions and the holy Ghost co-worketh with them Fourthly But yet succeeding Pastors receiued not the same measure of diuine Grace with the Apostles neyther had they immediate and Propheticall reuelation but onely a measure of Grace ordinarie mediate and in some sort conditionall Also the said Promise Matth. 28. 20. was common and equall to all the Apostles and to the successors of one Apostle as well as of another to the successors of Saint Iames and Saint Iohn c. as well as to the successors of Saint Peter Fifthly Notwithstanding the said promise Bishops and Pastors succeeding the Apostles were in respect of themselues subiect to errors and their iudgement in matters of Faith was not absolutely infallible like the Apostles but so farre forth onely as they walked in the footsteps and followed the Doctrine deliuered by the Apostles Our Sauiour promised that he would be alwayes with the Apostles euen to the consummation of the World partly in their personall Teaching whiles they themselues liued in the World and partly in their permanent Doctrine contained in the Scriptures of the New Testament when the same was truly deliuered by their successors And he will be also with succeeding Pastors all Ages according to such a measure of Grace and assistance as is sufficient for the edifying of the Church if they for their owne part be studious to learne diuine Truth from the holy Apostles and carefull to preach the same to others But his promise concerning immunitie from error and mortall offences is not so absolute to successors as it was to the Apostles themselues Sixtly Many antient Expositors affirme That the Promise of Christ Matth. 28.20 is especially made to the iust and faithfull and some of them say to the Elect onely And Occham affirmeth That if there should be found in the whole World but one Orthodox Bishop or but one such Priest and a small number of Lay people professing right Faith in Articles essentiall and willing to embrace all other Diuine Vertie when the same should be manifested vnto them this were sufficient to make good Christ his Promise Matth. 28.20 In the next passage our Aduersarie inferreth and deriueth certaine Propositions from the former Text of Matth. 28. 20. First hee saith There is still a Christian Church all dayes not wanting so much as one day in the World till the consummation thereof I answer That there is still in the World a common Christian Church wherein some beleeuers hold the substance of right Faith But there is not perpetually in the World a Church the more potent and maior part whereof beleeueth and professeth right Faith without error in all points and so infallible in all her Doctrine as was the Primitiue Church which enioyed the immediate and actuall preaching of the Apostles IESVIT Secondly This Church is euer visible and conspicuous For the Church which alwayes teacheth and christeneth all Nations to which Christ saith I am alwayes with you not with you sitting in corners or hidden vnder ground but with you exercising the Office enioyned you in the words precedent Docete omnes gentes baptizantes eos c. ANSWER The Church is euer visible according to some degree of visibilitie but this Scripture teacheth not that the true Church is alwayes largely and gloriously visible The same doth not actually in euerie Age teach and christen all Nations and the Roman Church for sundrie Ages past teacheth and christeneth few or none within Natolia and other large Prouinces liuing in subiection to the Grand Seignior or Emperour of Constantinople And as Christ doth not say verbally in this Text I am alwayes with you sitting in corners so he doth not say I am alwayes with you when you are carryed vpon mens shoulders and tread vpon Emperours neckes and diuide and share the Kingdomes of the World and gather endlesse Riches by selling Pardons and preaching Purgatorie But yet of the two it is farre more agreeable to the Diuine Goodnesse who is a Father of the poore and oppressed to be present to his little flocke in persecution and when it flyeth as a Lambe from the Wolfe and hideth it selfe from the Oppressor Apoc. 12. 14 than that hee hath entayled his perpetuall presence vpon ambitious and oppressing Tyrants which stiled themselues Pastors and were rauening Wolues Scribes and Pharisees imposing insupportable burthens vpon others and not moouing them with one of their owne fingers And there is no cause why the good God which was present with Daniel in the Lyons Denne and with Ionas in the Whales Belly and with Ioseph in the Dungeon and with Iob vpon the Dunghill should in the dayes of the oppressing Antichrist withdraw his presence and assistance from his poore flocke yea although it were sitting in corners and hidden vnder ground IESVIT Thirdly This Church is euer Apostolicall for to his Apostles Christ said I am alwayes with you vntill the consummation of the World not with you in your owne persons but with you in your successors in whom you shall continue to the Worlds end Ergo a lawfull companie of Bishops Pastors and Doctors succeeding the Apostles must be perpetually in the World ANSVVER First The Church may be called Apostolicall because of Faith Plantation and Externall Ordination of Pastors According to Faith and Doctrine in all the maine and substantiall Articles the true Church is euer Apostolicall In regard of Plantation the Primitiue Church was Apostolicall because it was immediately planted and watered by the holy Apostles But Tertullian affirmeth That many particular Churches were not thus planted by Apostles or Apostolicall persons and yet they were truly Apostolicall by reason of consanguinitie of Doctrine with the holy Apostles According to the third manner to wit in respect of Externall Ordination and Imposition of Hands receiued from Bishops lineally succeeding the Apostles a false and corrupt Church may be Apostolicall as I haue formerly prooued And it is
compassed about with ignorance and infirmitie and at some times better or worse qualified than at other Also the true Church in firmissimis suis in her firmest members is 〈◊〉 holy for life because the Holy of Holiest sanctifieth and purgeth the same by his Word Sacraments and Grace Eph. 5.26 Tit. 3.5 6. But it is not absolute in holinesse Iam. 3.2 1. Ioh. 1.8 nor yet in euery age so remarkeably holy that it is thereby able to conuert Infidels And the true Church hath not in all ages the gift of Miracles and the pretext of Miracles is common to deceiuers Math. 24.24 25. 2. Thessal 2.9 Apoc. 13.13 And Suares the Iesuit saith Haec adulterari possunt ita exterius fingi vt non sint necessaria signa verae Fidei Miracles may so be adulterated and externally feigned that they may not be necessarie signes of Faith And Canus speaking of Popish miracles and legends saith Nostri pleriquè de industria ita multa 〈◊〉 vt eorum me pudeat taedeat sundrie of our men do so wilfully coine many things in their report of Miracles that I am ashamed and irked of them IESVIT That the Roman is the One Holy Catholicke Apostolicall Church from and by which we are to receiue the Tradition of Christian Doctrine These grounds being laid it is apparant that the Roman Church that is the multitude of Christians spread ouer the world cleauing to the Doctrine and Tradition of the Church of Rome is the One Holy Catholicke and Apostolicall Church ANSVVER The former grounds according to your deliuerie and exposition of them are partly false and partly ambiguous and captious and therefore it cannot be made apparant from them That the moderne Roman Church is the One Holy Catholicke and Apostolicall Church from which we are absolutely to receiue the whole Tradition of Christian Doctrine IESVITS 1. Argument There mnst be alwaies in the world One Holy Catholicke and Apostolicall Church that is a Church deliuering Doctrine vniformely therby making them credible Vniuersally thereby making them famously knowne to mankind Holily so making them certain and such as on them we may securely rely Apostolically so making them perpetually flow without change vnto the present Christianitie in the Channell of neuer interrupted succession of Bishops from the Apostles And this Church must either be the Roman or the Protestants or some other opposit to both Protestants cannot say a Church opposite to both for then they should be condemned in their owne judgement and bound to conforme themselues to that Church which can be no other but the Graecian a Church holding as many or more Doctrines which Protestants dislike than doth the Church of Rome as J can demonstrate if need be ANSVVER There must be alwaies in the world a Church One Holy Catholicke and Apostolicall that is A number of Christians beleeuing and 〈◊〉 professing Christianitie to the sounder part wherof the properties of One Holy Catholicke Apostolicall belong But there is not alwaies in the world an Hierarchiall visible Church consisting of Prelates and people vnited in one externall forme of Policie and profession of Religion vnder an vniuersall Pope to which alone these foure titles are proper or principally belonging And there may bee an Orthodoxall Apostolicall Church consisting of a small number of inferiour Pastors and right beleeuing Christians opposed and persecuted by the Hierarchiall part of the visible Church euen as in the raigne of king Manasses and other idolatrous kings of Iuda when Idolatrie preuailed among the Priests and generall multitude there was a remnant of holy people worshipping God according to his word and not defiled with the impietie of those times Now concerning the disiunctiue part of the Iesuits Argument which is This Church must either be the Roman or the Protestants or some other opposite to both It is answered The Protestant Church is that true and Orthodoxall Church which is One Holy Apostolicke and a sound part of the Catholicke For although the same may be supposed to haue had beginning in Luthers age yet this is vntrue concerning the essence and kind and is true onely touching the name and some things accidentall For in all ages and before Luther some persons held the substantiall articles of our Religion both in the Roman and Graecian Church And by name the Graecians maintained these articles in common with vs That the Roman Church hath not primacie of Iurisdiction Authoritie and Grace aboue or ouer all other Churches neither is the same infallible in her definitions of Faith They denie Purgatorie priuate Masses Sacrifice for the dead and they propugne the mariage of Priests In this Westerne part of the world the Waldenses Taborites of Bohemia the Scholers of Wiclife called in England Lollards maintained the same doctrine in substance with the moderne Protestants as appeareth by the confession of their Faith and by the testimonie of some learned Pontificians And concerning certaine differences obiected to haue beene betweene them and vs we shall afterward shew that the same are no greater than such as haue beene antiently among the Fathers and there are as great differences betweene the Elder and moderne Romists in many passages of their doctrine But now on the contrarie if it were so that we could not for certaine ages past nominate or assigne out of historie any other visible Church besides the Roman or Grecian yet because right Faith may be preserued in persons liuing in a corrupt visible Church as Wheat among Tares 1. King 19. 11. and because God hath promised there shall be alwaies in the world a true Church hauing either a larger or smaller number of professors if Protestants be able to demonstrate that they maintaine the same Faith and Religion which the holy Apostles taught this alone is sufficient to prooue they are the true Church IESVIT It is also most manifest and vndeniable that Protestants are not such a Church nor part of such a Church since their reuoult and separation from the Roman seeing confessedly they changed their Doctrines they once held forsooke the bodie whereof they were members broke off from the stocke of that tree whereof they were branches Neither did they departing from the Roman ioine themselues with any other Church professing their particular doctrines dissonant from it Ergo The Romane is the one holy Catholicke and Apostolicall Church c. ANSVVER Bold words It is most manifest and vndenyable miserable proofes they changed their Doctrine they once held c. If the Pharisees had argued in this manner against Saint Paul or the Manichees and Pelagians against Saint Augustine the one would haue told them That it was no fault to forsake the leauen of Traditions to imbrace the Doctrine of the Gospell confirmed by the Prophets and the other would haue pleaded most iustly That it is a vertue and honour to forsake errour and to imbrace veritie Gods people are commanded vpon a
will not demonstrate that it is the Church vniuersall For both the Iewes and also sundrie Christians which are no Romists are largely diffused ouer the World and exercise their Religion in places where they make their abode and there is nothing more presumptuous than to make externall Fame and Amplitude which are things common and separable proper notes of a true Church and vpon this ground to reiect and censure smaller Churches which haue lesse fame in the World but more Veritie IESVIT Most manifestly Holy in all kind of high extraordinarie Sanctitie giuing notorious signes and tokens thereof striking admiration into carnall men that are not altogether prophane and diffusing abroad among Infidels the sweete Odour of Christ and the Christian Name ANSWER Passing by your boasting of Manifestly Holy in all kind of high and extraordinarie Holinesse notorious striking admiration c. And putting you in mind of Solomons Prouerbe There is a man that boasteth himselfe to be rich and yet hath nothing Prou. 13. 7. I answere the matter first You must be aduertised that Gregory Moral l. 33. c. 26. saith Praedicatores Antichristi sanctitatis sibi speciem arrogant sed tamen opera iniquitatis exercent Antichrists Preachers arrogate vnto themselues a shew of holinesse and practise the workes of iniquitie This will be verified in such as you are if your forme of externall holinesse bee not conioyned with holy and Orthodoxall Doctrine You must therefore first of all prooue your doctrine to be Orthodoxall in the Articles in question betweene the reformed Churches and you before your miracles and specious holinesse can stand you in any stead And there is no kind of externall holinesse which heretickes haue not pretended and practised in shew before men Secondly your owne friends and followers testifie That your Church hath beene for many ages notoriously defiled with the enormitie of vices Some of them say in generall tearmes that from the crowne of the head to the sole of the foot the vlcerous matter of enormous sinne hath defiled and deformed the whole body and state of Christianitie liuing vnder your profession Others affirme that all Ecclesiasticall and Christian discipline was in a manner extinguished in euery place Others say that oppression rapine adulterie incest and all pestilent vice did confound all sacred and prophane things and that the same beat S. Peters ship so impetuously that it began to hull or wallow vpon the to-side Others that vices were so exalted and multiplied that they hardly left any space to Gods mercie Others say there is no place wherein is found so little pietie and Religion as in those people which dwell neerest to Rome Others say that you haue not onely imitated and matched but surpassed all the auarice ambition lubricitie and tyrannie that was euer heard of amongst the heathen Sundrie of your owne part haue written volumes containing Narrations of the outragious wickednesse which raigned among 〈◊〉 They haue stiled your grand fathers Monsters of mankind The dregs of vice Incarnate deuils c One saith Nothing was more luxurious couetous and proud than Priests they spent the Churches patrimonie in gluttonie ryot vpon dogs and queanes and all their preaching was to Matthew Paris saith The 〈◊〉 of Rome seeke not to make people deuout but to fill their coffers with treasure they studie not to win soules but to 〈◊〉 vpon other mens reuenues they oppresse the godly and impudently vsurpe other mens right they haue no care of honestie or right King Iohn of England from whom Pope Innocent extorted fortie thousand markes at once and twelue thousand annually to absolue his kingdome being interdicted said That he had learned by wofull experience that the Pope was ambitious beyond all men liuing an insatiable gulfe and thirster after monie and readie for hope of gaine like waxe to be 〈◊〉 to any kind or degree of 〈◊〉 Aluares hath these words The mysticall Sion the Church which in her primitiue state was adorned of her spouse with such and so many royall graces is now clouded and eclipsed with the blacke mist of ignorance iniquitie and errour and we behold her cast downe from heauen and as a desart vnhabited of vertue and if any godly people remaine they are esteemed as Arabians and Saracens And in the same place The Prelates of the Church are an armie of deuils Potius depraedandis spoliandis scandalizandis hominibus quam lucris animarum operam dantes They rather labour to rob spoile and scandalise men than to win soules Honorius Angustodonensis who liued in the yeere 1120. hath these words Turne thee to the citisens of Babylon and obserue what manner of people they be and by what streetes they walke come hither to the top of the mountaine that thou mayest behold all the habitations of the damned citie Looke vpon her Princes and Iudges Popes Cardinals Prelates the verie seate of the beast is placed in them All dayes they are intent to euill 〈◊〉 occupied without satietie in the works of iniquitie they not onely themselues act but instruct others to flagitious wickednesse they make port-sale of things sacred they purchase that which is wicked and labour with all their might that they may not descend alone to hell Turne thy selfe to the Clergie and thou shalt see in them the tent of the beast they neglect Gods seruice they are slaues to worldly lucre they defile their Priesthood through vncleannesse they seduce the people by hypocrisie they deny God by euill workes they abandon all the Scriptures appointed for mans saluation they lay snares all manner of wayes to ruine the people and are blind guides going before the blinde to perdition Contemplate also the societies of Monkes and thou shalt discerne in them the tabernacles of the Beast by faigned profession they mocke God and prouoke his wrath they betrample their rule with vile manners they deceiue the world by their habit c. Many of them are deuoted to gluttonie and sensuall appetite they putrifie in the filth of vncleannesse Behold the habitation of Nunnes and thou shalt obserue in them a Bride-chamber prepared for the Beast These from their tender yeeres learne leaudnesse they associate many to them to accumulate their damnation They make haste to bee vailed that they may more freely let loose the reines of luxurie they are prostituted worse than any Harlots like an insatiable gulfe they are neuer satisfied with the dung of vncleannesse These insnare the soules of yong men and shee among them which transcendeth her fellowes in leaudnesse beares away the bell Thirdly the Roman Church hath many passages in the verie course of Doctrine to destroy or corrupt holinesse for to omit their grosse superstitions Pharisaicall Traditions and other impieties against God First They depriue people of the reading and hearing of the holy Scripture which is a principall meanes to destroy Vice and kindle
kernell of an Apple a great tree may bee made and nourished by the force and vigour proceeding from the same did not we see by daily experience the same to be true that ashes may be made of glasse that stones in the stomacke of a Doue yron in the belly of an Ostridge be turned into flesh that of a rotten barke of a tree falling into the water should be bred and produced a perfect bird to me seemes more incredible than that God should make the accidents of Bread separated from their substance to nourish mans body for the dead barke of a tree may seeme to haue no more efficacie of it selfe to produce a liuing creature specially so perfect a bird as Barnacles than haue the accidents of Bread to feede and breede the flesh of a liuing man Yea many Philosophers teach and in my iudgement conuince that in substantiall generations where no cause coequall in perfection to the effect produced is present God by his Omnipotencie doth supplie deficiencie of naturall causes Why then should any man so much mislike our Doctrine that in this Mysterie where the substance of Bread wants God by the secret operation of his power supplies the defect thereof seeing by the opinion of many learned Philosophers his prouidence by the like secret speciall working doth ordinarily daily and hourely supply the manifold defects of substantiall secondarie Agents Neither is the manner how God can doe this difsicile to explicate For he may inable the quantitie of Bread to receiue and sustaine the working of mans nutritiue power and when in that quantitie there is the last accidentall disposition to the forme of flesh he can secretly produce againe Materiam primam that was of the Bread and combine the same with the prepared quantitie and the substantiall forme of Flesh What reason is there why God may not doe this yea doe it sooner than we speake it Wherefore the seeming absurdities of this mysterie being as J haue shewed meerely imaginarie and not like those against the Trinitie and the Incarnation wherein not so much imagination as reason findes difficultie it is the part not onely of sincere Christian faith but also of a cleere excellent wit to conceiue them and not to permit wandring vnruly fancie destitute of reason to controll our beleefe about the literall sence of Christs words so many waies by the grauest testimonies of Antiquitie recommended vnto vs. ANSVVER That Accidents may subsist and haue their naturall force and operation without a subiect of support or inhaerencie implies a contradiction for it is of the being and definition of Accidents to be in another or to be in their subiect And none of the Examples taken from a Kernell Ashes Iron in the belly of an Ostridge the barke of a tree c. are ad idem for these are not Accidents without a substance but reall bodies hauing by nature a proportion and propension to produce their owne effects either as seminall causes or true materials conuerted by heate fire and art or things putrescent formed and animated by the heate of the Sunne and other secret and naturall causes That an Akorne should become an Oake is wonderfull as the workes of God are yet it is as naturall as that a Lyon begets a Lyon nay as that the Sunne or fire shineth That of ashes is made glasse what is it but that a transparent bodie is made of a bodie not transparent so Yee of Snow c. And concerning Stones Iron c. I doe not thinke that these feed or nourish Doues Hawkes Struthiocameles c. but onely coole or cleanse them and this I count not impossible in nature that vegetatiue heate should in short time dissolue stones The Barnacles are generatio ex putri as are Mice Frogs and Serpents but what is this to accidents nourishing without matter and substance Now for all the former wee know the truth and certaintie by naturall reason and by experience of our sences but there is no naturall or supernaturall rule or Law no manifest demonstration either to sence or reason no reuelation of Faith that the abstracted formes of bread and wine subsist without a subiect and haue power to nourish and may bee tasted and felt and also putrifie but Romists presumptuously forme these Chimera's and Idols in the forge of their owne deceiued brest and they deserue to bee fed onely with accidents like Birds that pecked at the painted grapes which thinke to feed any intelligent Reader with such improper and extrauagant accidents IESVITS 3. Consideration Thirdly to make Christians incline to 〈◊〉 this Mysterie so difficile to carnall imagination this Consideration may be very potent to wit that in beleeuing the same on the one side there may be great merit and excellent faith if it be a truth and on the other side though which is impossible it should be false yet in beleeuing it we shall not fall into any damnable errour For although we suppose this an vnpossible case yet what can be laid to our charge which wee may not defend and iustifie by all the rules of equitie and reason if we be accused that we tooke Bread to be the body of Christ adoring the same as God so committing Idolatry we may defend that both for soule and body we are innocent herein For seeing the body is not made guiltie but by a guiltie mind euen our body may pleade not guilty seeing our mind our thoughts or deuotion were fully and totally referred vnto Christ whom we truely apprehend by faith as vailed with the Accidents of Bread and so may repell the reproach of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread Worshippers with saying Quae nouit mens est pani nil vouimus illa Neither did we beleeue that the Bread was changed into Christs body vpon sleight reasons or mooued by the fancies of our owne head but contrary to our fancies out of Reuerence to the expresse words of Christ This is my body A sense declared by most antient Fathers defined by many generall Councells deliuered by full consent of our Ancestors so practised in the Church for many ages without any knowne beginning finally confirmed with the most credible and constant report of innumerable most euident miracles Can a Christian beleeue any points of Religion vpon surer grounds And if God at the day of iudgement will condemne none but such as liuing in this world wronged him in his honour Why should Catholikes feare any hard sentence in respect of their prompt Credulitie of Transubstantiation that is of Gods Word taken in the plaine proper sense Js it an 〈◊〉 to his veritie that they denie their senses correct their imaginations reforme their discourses abnegate their iudgements rather than not to beleeue what to them seemeth his Word Js it an iniury to his power to be persuaded he can doe things incomprehensible without number put the same body in innumerable places at once Make a body occupy no place and yet remaine a quantitatiue substance
whole Councell depended vpon him and his confirmation was then vnknowne and I verily thinke at this day not beleeued by your selues 5. Fiftly it must be considered If a Generall Councell may erre Who shall iudge it S. Augustine is at priora à posterioribus Nothing sure that is lesse than a Generall Councell Why but this yet layes all open to vncertainties and makes way for a Whirlewind of a priuate spirit to ruffle the Church No neither of these First all is not open to Vncertainties For Generall Councels lawfully called and ordered and lawfully proceeding are a great and an awfull Representation and cannot erre in matters of Faith if they keepe themselues to Gods Rule and attempt not to make a new of their owne and are with all submission to be obserued by euerie Christian where Scripture or euident Demonstration come not against it Nor doth it make way for the Whirlewind of a priuate spirit For priuate spirits are too giddie to rest vpon Scripture and too headie and shallow to be acquainted with demonstratiue Arguments And it were happie for the Church if shee might neuer be troubled with priuate spirits till they brought such Arguments I know this is hotely obiected against Hooker The Author calls him a wise Protestant yet turnes thus vpon him If a Councell must yeeld to a demonstratiue proofe Who shall iudge whether the Argument that is brought be a Demonstration or not For euerie man that will kicke against the Church will say the Scripture he vrges is euident and his Reason a Demonstration And what is this but to leaue all to the wildnesse of a priuate spirit Can any ingenuous man reade this passage in Hooker and dreame of a priuate spirit For to the Question Who shall iudge Hooker answers as if it had beene then made An Argument necessarie and demonstratiue is such saith hee as being proposed to any man and vnderstood the mind cannot chuse but inwardly assent vnto it So it is not enough to thinke or say it is demonstratiue The light then of a Demonstratiue Argument is the euidence which it selfe hath in it selfe to all that vnderstand it Well but because all vnderstand it not If a Quarrell be made who shall decide it No question but a Generall Councell not a priuate spirit first in the intent of the Author for Hooker in all that discourse makes the Sentence of the Councell binding and therefore that is made Iudge not a priuat spirit And then for the Iudge of the Argument it is as plaine For if it be euident to any man then to so many learned men as are in a Councell doubtlesse And if they cannot but assent it is hard to thinke them so impious that they will define against it And if that which is euident to any man is not euident to such a graue Assembly it is no Demonstration and the producers of it ought to rest and not to trouble the Church Nor is this Hookers alone nor is it newly thought on by vs It is a ground in Nature which Grace doth euer set right neuer vndermine And S. Augustine hath it twice in one Chapter That S. Cyprian and that Councell at Carthage would haue presently yeelded to any one that would demonstrate Truth Nay it is a Rule with him Consent of Nations Authoritie confirmed by Miracles and Antiquitie S. Peters Chaire and Succession from it Motiues to keepe him in the Catholike Church must not hold him against Demonstration of Truth which if it be so clearely monstrated that it cannot come into doubt it is to be preferred before all those things by which a man is held in the Catholike Church Therefore an euident Scripture or Demonstration of Truth must take place euerie where but where these cannot be had there must be submission to Authoritie And doth not Bellarmine himselfe graunt this For speaking of Councels he deliuers this Proposition That Inferiors may not iudge whether their Superiors and that in a Councell doe proceed lawfully or not But then hauing bethought himselfe that Inferiors at all times and in all causes are not so to be cast off hee addes this Exception Vnlesse it manifestly appeare that an intollerable Error be committed So then if such an Error be and be manifest Inferiors may doe their dutie and a Councell must yeeld vnlesse you will accuse Bellarmine too of leaning to a priuate spirit for neither doth hee expresse who shall iudge whether the Error be intollerable This will not downe with you but the Definition of a Generall Councell is and must be infallible Your fellowes tell vs and you can affirme no more That the voyce of the Church determining in Councell is not Humane but Diuine That is well Diuine then sure infallible Yea but the Proposition stickes in the throat of them that would vtter it It is not Diuine simply but in a manner Diuine Why but then sure not infallible because it may speake loudest in that manner in which it is not Diuine Nay more The Church forsooth is an infallible Foundation of Faith in a higher kind than the Scripture For the Scripture is but a Foundation in testimonie and matter to be beleeued but the Church as the efficient cause of Faith and in some sort the verie formall Is not this Blasphemie Doth not this knocke against all euidence of Truth and his owne grounds that sayes it Against all euidence of Truth For in all ages all men that once admitted the Scripture to be the Word of God as all Christians doe doe with the same breath graunt it most vndoubted and infallible But all men haue not so iudged of the Churches Definitions though they haue in greatest obedience submitted to them And against his owne grounds that sayes it For the Scripture is absolutely and euerie way Diuine the Churches Definition is but suo modo in a sort or manner Diuine But that which is but in a sort can neuer be a Foundation in a higher degree than that which is absolute and euerie way such Therefore neyther can the Definition of the Church be so infallible as the Scripture much lesse in altiori genere in a higher kind than the Scripture But because when all other things faile you flye to this That the Churches Definition in a Generall Councell is by Inspiration and so Diuine and infallible my hast shall not carrie me from a little Consideration of that too 6. Sixtly then If the Definition of a Generall Councell be infallible then the infallibilitie of it is either in the Conclusion and in the Meanes that prooue it or in the Conclusion not the Meanes or in the Meanes not the Conclusion But it is infallible in none of these Not in the first The Conclusion and the Meanes For there are diuers deliberations in Generall Councels where the Conclusion is Catholike but the Meanes by which they prooue it not firme therefore not infallible Not
are a wilie Humiliate in words The three grounds of Loyaltie and Allegiance to our Soueraigne related by your selfe and his Princely Clemencie which hath superabounded euen towards his enemies are bonds of Adamant to tye euery honest heart to a constant resolution of thankfulnesse and fidelitie And although experience hath raught that which is the generall voyce of the world Fides Iesuitica fides punica and their pretensions of loue to all those which are aduerse to them in Faith as his Sacred Maiestie is and euer must bee are but semblances and personations of Truth yet high transcendent Charitie may sometimes suggest Hope that it is possible euen for enemies to be ouercome with goodnesse Rom. 12.21 And therefore I will suspend odious presages and coniectures But it must also be obserued that Iesuits are zealous propugners of certaine dangerous Positions most aduerse to the soueraigne right of Princes to wit Of the absolute immunitie of the Clergie from their Iurisdiction The temporall dominion of Romane Popes ouer absolute Kings and States Papall power of dispensing with oathes which may open a wide sea of mischiefe and frustrate all pretended Rules and Constitutions of Orders so as no securitie can thereby accrue to Princes or temporall States because the grand Lord Paramount may at his pleasure cancell and release them or interprete them agreeably to the present occasion Lastly their perfidious Doctrine of Equiuocation and Mentall reseruation playeth fast and loose and iuggleth vnder board nay aboue board whensoeuer aduantage may be thereby made against vs. But to view a little neerer the flourishes which the Iesuite makes to get entertainement Whatsoeuer he pretendeth with his Protestations and Complements of admitting his Maiesties commands into the secret closet of his inmost brest Yet in the very Allegations and Proofes brought for his and his fellowes sinceritie towards his Maiestie hee layeth open that polt-foote which he indeauoureth to hide persuading in this manner 1. A priori thus No Iesuit obseruing the Constitutions of his Order can intermeddle in State matters or Princes affaires Euery Iesuit obserueth and obeyeth the constitutions of his order c. Ergo No Iesuit medleth with state matters Touching the Maior we haue learned out of your owne Schoole how easie it is for you to euade For State matters according to your Tenet In ordine ad Deum and Ad bonum spirituale become spirituall matters and so may belong to the Iesuits proper cognisance Also Princes affaires when the Pope pleaseth to declare them no Princes are not Princes affaires but Papall and Ecclesiasticall affaires and then the Iesuits statising are still in their owne Element Secondly a man must be of strong faith to beleeue your Minor to be Defide or of morall certitude if such constitutions be vnderstood as the words sound At least he must be a stranger to the world and haue liued an Anchoret or Recluse in some Caue who neuer heard of Campian Parsons Creswell Garnet Suares Bellarmine c. Did F. Parsons obserue these constitutions of his Order when he wrot his Dolman against his Maiesties title c Did Creswell the same when he published his Philopater Or Bellarmine and Suares when the one wrote his Apologie and the other his Contra sectam Anglicanam Did Mariana and Garnet this when the one instructeth how to cure State mischiefes by applying a dispatching Antidote to the head and when the other put his annointed finger into the Powder Now what further assurance haue we That this fawning persuader holdeth himselfe more bound than his fellowes to such constitutions as he pretendeth doe oblige the whole Order But the truth is the Iesuiticall constitutions are of two sorts Either Open and diuulged precepts blased ad faciendum populum Mens bona fama fides haec clarè vt audiat Hospes We Iesuits may not vnder pretence of Religion attempt or consent to any enterprise that may disturbe the quiet of Kings and Kingdomes Or else priuate and secret instructions to be put in vre as aduantage for promoting the Papacie and Catholike cause shall be offered These as higher and more sacred Principles ouerrule the former and so a Iesuit Breaking his rule obserueth his rule This distinction seemeth to be implyed in the very title of instructions here set downe by the Iesuit being in the margent stiled Monita generalia prohibiting them to interrmeddle with affaires Quae adrationem status pertinent there specifying Principum foedera regnorum iura successiones And besides nay against these Generalia monita they may haue speciall countermanding instructions inabling them to thrust their sickle into the haruest of Kings or at least dispensing pardoning and accepting such seruices of theirs if prosperously performed Neither haue we heard that euer any of that brood was punished by his Superiour or by the Popes holy Fatherhood for attempting in this kind though without successe In which case the endeauours of their fierie zeale are accounted acceptable sacrifice to the Roman deitie as may appeare by the indulgence vsed towards such of that Order as haue in England France and other countries either by seditious bookes disturbed the successions of Kingdomes or by traiterous proiects endeauoured the shaking and subuerting of them Your other argument of persuasion is à posteriori from an example of the Renowned French King Henry the fourth to whom you wish his Maiestie to bee a parrallell Your reference looketh this way Henry the fourth a wise King was prosperous in reentertaining the Iesuits for he receiued thanks and presents from Peru China c. Also hee purchased two thousand learned pennes for his fame c. Hee found assurance and safetic followed his confidence in them hee loued them and they him Ergo The King of great Brittaine shall doe well to be better enformed of the Iesuits fidelitie and to entertaine them Verily either this Iesuit preuaricateth and pleadeth against his owne Order or else he by mistake and forgetfulnesse infarceth here a rapsodie of some discourse written in defence and praise of the French Iesuits before Aprill 1610 which euer since that time hath beene out of date and cassated An instance more vncouth and preposterous in regard of the issue he could not haue light vpon This he saw well enough when he presumed thus to write to his Maiestie but he had his aime another way And what though he paralogize in the seeming direct proposing of his argument yet he hath his end in mentioning an instance knowne to the world Direfull and Tragicall And so That troope may hope to intrude by terror if they cannot creepe in by fauour But alas What poore flashes of proofe doth hee point at That King bad thanks from the vttermost parts of the world c. a deepe deuise for Iesuits farre dispersed to write or procure letters grat ulatorie for the nesting of birds of their owne feather I thinke if Iesuits might haue Colledges in England Their remote brethren would thanke vs more than
commanded points of Controuersie to bee decided according to the rule of holy Scriptures as I shall heereafter make manifest in this Treatise yea sometimes the doctrine of one sound member of the Church hath beene a Soueraigne meanes to conuert errants and consequently to reforme such as were misled by errour Neither is reformation vnreasonable or impossible although they which reprooue others are themselues exorbitant in some things because the same must bee performed not by accomodation to the humor of Reproouers but according to the diuine rule wherein all things are straight and perfect Lastly when the Roman Church it selfe is in Schisme and Combustion which hapned at the Councell of Constance and Basill and in the dayes of Antipopes shall no reformation be required because the Parties litigant being of contrarie opinions the same cannot be proportioned according to euery ones seuerall humour The second reason taken from Councells Customes c. is deficient in both the parts For neither are the Romish doctrines to wit Communion in one kind Popes pardons Latin Seruice Purgatorie Apocryphall Scriptures Vulgar Translation preferred before the Originall Text Transubstantiation c. defined by any generall Councell or deriued from the Apostles or Primitiue Church by custome and vniuersall consent And later Councells and Customes must giue place to holy Scripture Yea according to S. Augustine no vnderstanding man did euer make the Councells of Bishops equall to Sacred Scripture And some of our learned Aduersaries confesse That a generall Councell of Popes Cardinalls and Bishops is not of equall Authority with the Colledge of the Apostles Others also of them affirme That such Councels are fallible and subiect to errour The third reason wherein it is affirmed That Protestants forsaking the common rule of Faith present the world with Scriptures vnderstood by priuate Illumination is grounded vpon a false suggestion for we assume to our selues no other Illumination than only of ordinarie grace and we maintaine no other exposition of Scripture as diuine but such as is deliuered by the holy Ghost in the Scripture And the sence of holy Scripture deliuered by the Primitiue Church is followed by Protestants with farre more respect than by Romists But our Aduerfaries are the men who dissembling the same in words doe in truth maintaine priuate Illumination For they affirme That the Bishops of Rome haue infallibilitie of Iudgement by the immediate inspiration of the Holy Ghost and not by the studie and meditation of holy Scripture IESVIT Wherefore there beeing no possibilitie that the Catholike part could gaine Peace to Christendome by any yeelding vnto our Aduersaries either reasonable or vnreasonable whither should louers of Concord turne themselues but vnto your gracious Maiestie that haue in your Power the Affections of Protestants and therefore would bee the fittest Instrument for their Re-vnion with the Romane Church The God of Charitie hath put into your Maiesties Heart a desire of Vnitie of the Church and in your Hand an Oliue-Bough-Crowne of Peace which you may set on the Head of Christendome which wearie of endlesse Contention poureth foorth vnto your Maiestie her Suppliant Complaint Quem das finem Rex magne laborum And seeing nothing hindereth but that your selfe are not yet satisfied in some Doctrines of the Roman Church particularly in the Nine Points your Maiestie hath set downe in writing J humbly present vnto your Maiestie these my poore Labours for your satisfaction so much desired of the Christian World And to the end that this my Answere may be in it selfe more solid and better accepted of your Maiestie before J descend vnto particulars J thinke best first to shew in generall the Romane to bee the onely true Church For this was the Occasion and Subiect of the Conference betwixt Dr White and mee ANSWER What a vast and impossible I will not heere say impious enterprise doe you in the depth of your sublimated wit cast vpon our Gracious Soueraigne Must his Maiestie haue the Office of a Proctor and Factor for the Court of Rome nay of a Lieutenant of the Papall Forces to revnite all Protestants to the Church of Rome Had you meant the procuring of a Free Generall Coancell of all Christendome or at least of all the Westerne Church for the reducing eyther of the Deuiate parts home to the Truth or the exasperated parts to a more charitable complying in things indifferent or tollerable in which discussion as well the Papacie it selfe as other matters might bee subiect to Tryall such a Worke might be fit for a Church-man to mooue and for his Majestie to affect than whom no Prince no nor priuate Christian is more forward in Zeale and furnished in Wisedome to purge the Distempers and heale the Wounds of the Christian Church But your former words shew the frensie of the Demand when you fore-lay this for a Ground Satis imperitè nimis obstinatè That those particular Enormities that wee Protestants call to haue reformed are the verie Foundations of the Vnitie of Faith Catholike Principles c. And so this your dreamed Re-vnion must bee not to come on your part one step towards vs but our running headlong to you which is no other than a slauish subjection of all Churches to the Papacie and the trampling Gods Truth and Gods People vnder the foot of the vnerrable vncontroulable Grand Seigniour of the seuen-Hilled Citie It seemeth you haue forgotten or would extinguish the validitie and memorie of his Majesties most judicious Writings in maintenance of Orthodoxe Religion and of the Libertie of Christendome and shaking the verie Foundations of Papall Corruptions and Tyrannie Otherwise you neuer would thus boldly and leaudly call to so puissant a Champion in the Lords Battailes to sound Retreat To whom the state of Christendome to speake in your phrase poureth foorth her Suppliant Complaint but to an end opposite to your Projects Qua Roma patet fera regnat Erinnis In facinus iurasce putes Dent ocius omnes Quas Meruere pati sic stat sententia poenas TOVCHING THE NECESSITIE OF VNderstanding the Qualitie of the ROMAN CHVRCH IESVIT Thinke best first to shew in generall the Roman to be the onely true Church For this was the occasion and subiect of the conference betwixt Dr. WHITE and me and is the most important and manifest point of controuersie in which all other are inuolued ANSVVER THe most important Neither most nor important at all to all but onely to those who are either inuolued in that Church or vexed by it If people may attaine saluation without knowing the qualitie of the Romane Church then it is not of all Questions and Controuersies most important to know whether the Romane Church is the true Church or not But many people may bee saued without this knowledge for all they may attaine saluation which are baptised and which beleeue and repent Mark 16 16. Acts 2 38. and which haue all the ordinarie meanes of Saluation
cannot vse it so the Scriptures are a meanes to conuict proteruious 〈◊〉 as they were vsed by Christ and his Apostles and by the 〈◊〉 Councels or Papall Councels and the Bishops and Doctors of the Roman Church c. Answ. First Our Sauiour and his Apostles did both vse the Scriptures themselues and commanded others euen simple men to vse them Iohn 5 39. Ephes. 6 17. and they are commended who examined Doctrine by them Acts 17 11. Secondly they which vnderstand and applie the Scriptures truely vse them as Christ and his Apostles did and so the Scripture in their vse is a word of power and not as a sword in a childs hand Thirdly Scriptures were meanes to conuict Hereticks as they were vsed by the Fathers of the Church and other holie Persons before any generall Councells were gathered to wit the first three hundred yeares and before the Papall Supremacie was aduanced in the Church Fourthly it is ridiculous to imagine that the present Roman Church and the sole Adheres thereof according to the Trident Creed are the only true expositors of holy Scriptures or that 〈◊〉 exposition of Scripture repugnant and diuers from the present Roman Creed is false or Haereticall for neither hath the holie Ghost by expresse testimonie or euident demonstration appropriated the key of knowledge to this Church and few Heretickes haue more fouly corrupted and abused the Scriptures And the pillars of this Church 〈◊〉 sundrie times been vnskilfull Ideots vnlettered Gulls Monsters of mankind with whom the holie Spirit vseth not to haue commerce Wisdom 1. 2. Cor. 6. 15. Fiftly the place of Tertul. d. Praescript c. 19. doth not 〈◊〉 the imperfection of holie Scripture to conuict proteruious error according to the latter part of my former distinction for then he could not haue said Scripturae plenitudinem adoramus We adore the plenitude of the 〈◊〉 and Let Hermogenes teach that it is written and if it be not written let him feare the Wo denounced against them which add or detract any thing from the word of God but be 〈◊〉 of the Scriptures according to the first part of my distinction to wit That Heretickes blinded with malice and either denying or corrupting the text of the Scriptures cannot be so conuicted by them but they will still vse cauils and by Sophisticall slights borrowed from Philosophers elude the euidence of the plaine Texts of Scriptures But if this argue the Scriptures of imperfection it will also prooue the Authoritie of the Church and of Tradition to be insufficient as appeares in the Arrians and Donatists And Heretickes may with no lesse pretext take exception against Tradition and Ecclesiasticall Authoritie than against the Scripture Ireneus li. 3. ca. 2. When they are confuted by Scriptures they accuse them as being not well written and destitute of Authoritie or else so ambiguous that one cannot find the Truth by them c. And in like manner when we prouoke them to stand to triall by Tradition which came from the Apostles c. they oppose the same c. And thus they will consent neither to Scripture nor Tradition And Gregorie Valence himselfe saith The infallible teaching and proposition of the Church is no lesse obscure vnto vs than any other Article which we are to beleeue Sixtly we acknowledge the lawfull Power and Authoritie of the Church about expounding holy Scriptures and for maintaining Vnitie in right Faith and appeasing contention repressing proteruious Errants Heb. 13.17 Math. 18.17.1 Timoth. 3.15 2. Thessal 5.12 And in particular first wee beleeue the authority of Councels General and Nationall lawfully assembled and accordingly proceeding to be sacred And all Councels of this nature we reuerence with the same honour the ancient Church did affirming that priuate Christians and particular Churches are to submit their iudgement to the authority of the same except it bee manifest that they depart from Truth Secondly wee highly and reuerently esteeme exposition of Scripture deliuered by the vnanimous consent of the Primatiue Fathers and although wee yeeld eminent and supreme Authoritie to the holy Scriptures because the same is absolutely diuine yet when any question ariseth concerning Expositions we allow not priuate persons vpon vncertaine or probable reasons to reiect the sence which hath bin antiently and commonly receiued and against which no strong or solid exception can be produced Now this being obserued and other helps of expounding Scripture vsed there followeth nothing from our Tenet whereby Christianitie should be made vncertaine and Disputation from sole Scripture prooue fruitles or which may hinder apparent Victorie by the same against proteruious Error IESVIT The Preface ended our Aduersarie descendeth to his disputation and herein first he setteth downe a maine proposition which hee intendeth to prooue to wit The Roman Church is the onely true Church Secondly He deliuereth fiue Principles manifest in themselues and presupposed and confessed by Papists and Protestants Principle 1. No man can be saued without firme and sure apprehension of supernaturall Truth concerning his last end and the meanes to attaine thereunto Secondly Assurance of this kind is not had by cleere sight Demonstration humane Discourse or humane Authoritie but by Faith grounded vpon Gods Word reuealing things vnknowne by other meanes Thirdly God reuealed all Supernaturall Truth to Christ and Christ reuealed the same to the holy Apostles partly by vocall Preaching but principally by the immediate teaching of his holy Spirit to this end that they should deliuer them to mankind to bee receiued and beleeued euerie where ouer the World euen to the consummation thereof Fourthly the Apostles fulfilled this preaching to all Nations and deliuering partly by writing and partly by word of mouth the whole entire Doctrine of Saluation planted an vniuersall Christian companie and to deliuer vnto 〈◊〉 all they had 〈◊〉 from them Fiftly though the Apostles and their Primatiue Hearers be deceased yet there still remaines in the World a meanes by which men may assuredly know what the Apostles preached andthe Primatiue Church receiued of them because the Church euen to the endof the World must be founded on the Apostles and beleeue nothing as matter of Faith but that which was deliuered by them The former grounds being confessed a question remaineth to be examined What is the principall infallible meanes whereby a Christian may know what was and is the Doctrine of Faith originally preached by the Apostles Whether holy Scripture of the Apostles and Euangelists bee that meanes or perpetuall Tradition vnwritten deriued by Succession from the Apostles ANSVVER The Iesuit affirmeth the latter and produceth foure Arguments to prooue his Tenet and then supposing that he hath prooued the Question inferreth that the Roman Church is the only true Church because it is the only faithfull keeper and teacher of this Tradition IESVITS 1. Argument If the maine and substantiall points of our Faith are
meanes to know their Authours the one Ecclesiasticall to wit the perpetuall History of the Church since the Apostles departure whereby is produced a morall persuasion and credibilitie than which none can bee greater in that kinde by reason of the antiquity number consent and sanctitie of the witnesses which testifie this the other totally diuine to wit the matter and forme of Doctrine contained in the the said bookes to be 〈◊〉 and if they be can speake in them And that within those bookes is affirmed by the 〈◊〉 Among which 〈◊〉 are taken from the internall matter and maiesty of the bookes and Gregory Valence contained in the same Scripture c. And 〈◊〉 〈◊〉 that the 〈◊〉 of God is seene by faith in the holy faith The Scripture is a faire 〈◊〉 〈◊〉 〈◊〉 You haue before 2. Pet. 1. 19. And 〈◊〉 August And therefore as a 〈◊〉 or 〈◊〉 〈◊〉 others by the same light or 〈◊〉 manifests it selfe so the holy Scripture inlightning the Church demonstrates his owne 〈◊〉 and vertue And thus 〈◊〉 we be first directed and holpen by vnwritten Tradition to know the Scriptures yet the Tradition of the present Church is 〈◊〉 the onely last and principall ground whereunto we resolue 〈◊〉 If the Iesuits Argument be retorted vpon himselfe it will demonstrate that our Faith is finally resolued into holy Scripture and not into vnwritten Tradition for inuerting 〈◊〉 order of the 〈◊〉 and retaining the matter I argue as followeth If the maine and 〈◊〉 points of Faith are 〈◊〉 to be 〈◊〉 because of the 〈◊〉 of perpetuall Tradition vnwritten and 〈◊〉 Tradition vnwritten is beleeued to be Apostolicall because of the authoritie of the Scripture then our resolution that our Faith is Apostolicall resteth finally vpon the Scripture But the Antecedent is true Ergo c. The Assumption is confirmed two waies First by the practise of Papals which confirme their doctrine of Tradition by testimonies of Scripture alledging 2. Thess. 2. 15. 1. Tim. 6. 20. 2. Tim. 1. 16. Secondly because the credit of Tradition in respect of vs dependeth vpon the authoritie of the Church and the authoritie of the Church vpon the Scriptures Both these assertions are maintained by the Papals First They say that the authoritie of Tradition in respect of vs dependeth vpon the Church Gretsar def Bellarm. d. verbo Dei lib. 4. cap. 9. Vitus miletus cont 〈◊〉 loc 27. Error 615. Secondly They confirme the Churches authoritie by the Scriptures 1. Tim. 3.15 Math. 18.17 Eph. 4. 11 12 13 14. Gregorie Valence tom 3. disput 1. punct 1. pa. 40. ibid. punct 7. pa. 327. Driedo d. Eccles. dogm li 2. c. 3. pa. 59. Stapleton triplic c. 15. pa. 179. And thus will they nill they they are compelled to make holie Scripture the last and finall resolution of Faith for if we beleeue Tradition vpon the authoritie of the Church and the Churches authoritie for the Scripture then we must of 〈◊〉 make the Scripture our last and finall resolution of 〈◊〉 which is the Tenet of the Fathers S. Chris. sup Psal. 95. When any thing is deliuered without the warrant of Scripture the hearers thought staggereth sometimes consenting and then againe 〈◊〉 and another while reiecting the same as 〈◊〉 c. but when the testimonie of Diuine Voice is deliuered out of the Scripture it both confirmeth the saying of the Speaker and mind of the Hearer IESVIT So it is that the Scripture of the New Testament 〈◊〉 not be prooued to haue beene deliuered vnto the Church by the Apostles but by perpetuall Tradition vnderwritten conserued in the Church succeeding the Apostles for what other proofe can be imagined except one would prooue it by the titles of the Bookes which were absurd seeing doubt may be made Whether those titles were set on the Bookes by the Apostles themselues of which doubt Tradition only can resolue vs. Besides the Gospell of S. Marke and S. Luke and also the Acts of the Apostles were not written by any Apostles but were by their liuely voice and suffrages recommended vnto Christians as sacred otherwise as also Mr. Bilson noteth they should neuer haue obtained such eminent authoritie in the Church neither should they be now so esteemed but vpon the supposall of Apostolicall approbation but how shall we know the Apostles saw these writings and recommended the same vnto Christian Chnrches but by Tradition ANSVVER The point which the Aduersarie endeauors to prooue is That the Scriptures of the New Testament are beleeued by diuine Faith to come from the Apostles only and principally by the testimonie of perpetuall Tradition vnwritten he endeauoreth to performe this by disproouing other meanes to wit the titles of the Bookes c. The summe of his argument is Either perpetuall Tradition vnwritten is the only ground of this beleefe or else the Titles of the Bookes But the Titles of the Bookes are not the only ground because doubt may be made of their credit c. And some of the Bookes of the New Testament were not penned by the Apostles but by their Suffrages recommended to Christians and so became Authenticall in the Church And this approbation is not expressed in the Titles of the Bookes but is only made knowne by Tradition I answere It followeth not that Tradition vnwritten is the only or principall ground whereupon we beleeue the Scriptures of the New Testament to be Apostolicall although the titles of the Bookes alone are not so for besides the externall Titles there be three other grounds arguing the said Books to be Apostolicall First the inward Subscription 1. Corinth 16.21 and Inscription 1. Rom. 1. 1. of many of these Bookes and namely of all Saint Pauls Epistles except to the Hebrews together with the Reuelations of Saint Iohn and the other Canonicall Epistles Secondly In diuers Bookes there is found apparant testimonie within the same that the Apostles were the Authors Iohn 21. 24. 1. Cor. 15. 10. 1. Tim. 1. 13. Renel 1. 4. Thirdly In those Bookes which want such inward inscription or testimonie the matter and forme of the Bookes their harmonie with the Scriptures of the Old Testament and with those other of the New Testament which haue inscription and the voice of the holy Ghost speaking in them will prooue them to be diuine and if they be diuine then it followeth that they are Apostolicall either by the Apostles owne writing or approbation because the Church of the New Testament is builded vpon the foundation of the Apostles Eph. 2. 20. and our Sauiour himselfe did appoint their Doctrine and Ministerie to be the prime rule of Faith Math. 28. 20. Luc. 10. 16. c. 24. 48 49. And whosoeuer in their daies by preaching or writing instructed the Church must receiue approbation from them Gallath 2. 2. 9. The titles prefixed before the Bookes of the New Testament being ioined with these three grounds formerly
expressed are sufficient to prooue that the holy Apostles were the Authors or Approuers of all the Scriptures of the New Testament and if these with other humane motiues of credibilitie be not the same doubt which is made concerning them may with greater probabilitie be made concerning vnwritten Traditions And secluding the authoritie of the Scripture it selfe no other diuine testimonie can be produced to satisfie them which are doubtfull touching the veritie of vnwritten Tradition and the authoritie of the present Church If one will not beleeue the Scriptures because of the authoritie of God speaking in them neither will he beleeue the present Church consisting of persons in whom is possibilitie of error IESVIT For we may distinguish three properties of the Doctrine of Faith to wit to be true to be reuealed of God to be preached and deliuered by the Apostles The highest ground by which I am persuaded and resolued that my Faith is true is the authoritie of God reuealing it the highest ground on which I am resolued that my Faith is reuealed is the credit and authoritie of Christ Iesus and his Apostles who deliuered the same as diuine and sacred but the highest ground that mooueth me to beleeue that my Faith was preached by the Apostles is the perpetuall Tradition of the Church succeeding the Apostles that so teacheth me ANSVVER The last part of the former distinction is denied The highest ground meaning diuine which mooueth vs to beleeue that the doctrine of Faith was preached by the Apostles is not the perpetuall Tradition of the Church succeeding the Apostles but the holy Scripture of the New Testament for the perpetuall Tradition of the Church succeeding the Apostles is beleeued because of the authoritie of the said Church and whosoeuer beleeueth that Tradition or Testimonie must first of all know the Church to be an infallible witnesse But the word of God only the greater and most worthie part whereof by our Aduersaries confession is contained in the Scriptures giueth authoritie to the Church for the Church is founded vpon the word of God Eph. 2.20 and the word of God is the immortall seed which produceth and giueth being to the Church Luc. 8.11 Ia. 1.18 it selfe vpon the Apostles 〈◊〉 word and Doctrine which is principally contained in the Scripture 〈◊〉 Into this principle St. Augustine resolued his faith against the 〈◊〉 who pretended the Scriptures were corrupted confuting them by Tradition of the Church affirming that he would not beleeue the Gospell did not the authority of the Catholike Church induce him assigning this as the last stay of his resolution in this point for though he beleeued the Gospel to 〈◊〉 souer aignely certaine and true vpon the authority of God 〈◊〉 it and that it was reuealed of God vpon the authority of the Apostles who as sacred preached it yet that this Gospel as we haue it came incorrupt from the Apostles he could haue no stronger or more excellent 〈◊〉 than the testimony of the present Church descended by continued succession of Bishops from the Apostles neither can we imagine any higher except we flye to particular and to priuate reuelation which is absurd ANSWER St. Augustines words C. Epist. Manichei c. 4. doe not proue that after he was fully conuerted he resolued his faith finally and principally into the authority of the Church succeeding the Apostles First St. Augustine resolued his faith finally and principally into that which he knew to be infallible and totally diuine But he was not so persuaded of the Church succeeding the Apostles because he thought it possible for the principall members of that Church to 〈◊〉 and be deceiued and he prefers the authority of the Scriptures before the iudgement of Councels and Fathers in which some of our aduersaries place the 〈◊〉 of Ecclesiasticall infallibility Moreouer it appeareth by Saint Augustine in the second chapter of this Booke that he did not make the authority of the Church the highest ground of resolution of his faith for he saith that manifest verity is to be preferred before all other tbings whereby he was held in the Catholike Church but that whose authority must be preferred before all other things is the highest ground of faiths resolution Secondly because St. Augustines meaning in this place is obscure and dubious our aduersaries cannot conclude certainely from hence 1. Some Schoolemen hold that he speaketh of acquisite or Historicall Faith which is an introductiō to infused faith and then it is inconsequent to argue that because Saint Augustine at his first conuersion and being a Nouice in Faith did ground his Historicall faith vpon the authority of the Church therefore the authority of the Church is vniuersally and after men are conuerted the highest ground of resolution Most men are at first induced by externall motiues to giue credit to the Scriptures as the people of Samaria were by the testimony of the woman to beleeue that Christ was a Prophet Ioh. 4.42 Altisiodor summa in prolog li. 3. tr 3.9.4 But as these people afterwards beleeued because of Christs owne words so they which by the Churches authority are first persuaded to heare and reade the doctrine of the Scriptures afterwards by the light of grace doe perceiue the diuine Maiestie wisedome efficacie and verity of the said doctrine and resolue their faith into the diuine authority of the holy Ghost manifesting himselfe in the Scripture or doctrine of the Scripture Secondly other learned Papists hold that St. Augustine in the place obiected by the authority of the Church vnderstood the Church wherein the Apostles themselues gouerned and of which they were parts and then no meruaile if he resolued his faith into the authority of the Church because in this notion the Church comprehends the Colledge of the Apostles whose testimony concerning the Scripture was altogether Diuine And although St. Augustine conioyneth the authority of the latter Church with the former wherein were the Apostles yet he did not equally and with the same manner of beleeuing ground his faith vpon both for when a Preacher deliuereth Apostolicall doctrine we beleeue both the Preacher and the Doctrine and we could not haue knowne the doctrine but by the Preacher yet we resolue not our faith finally and principally into the authority of the Preacher but into the diuine verity it selfe preached by him Euery thing by which we are mooued to beleeue and without whose authority we should not haue beleeued is not the principall obiect whereunto diuine faith is finally resolued as appeareth by miracles preaching instruction of Parents c. IESVIT Vpon the former place of Saint Augustine the Iesuit inferreth That because we haue no stronger or more excellent proofe than the testimonie of the present Churcb descended by continuall succession of Bishops from the Apostles to confirme that the Gospell as wee haue it came incorrupt from the Apostles therefore Saint Augustine resolued his faith that
it was Apostolicall finally and principally into the authority of the present Church ANSWER Saint Augustine deliuers not the former and therfore the Iesuit cannot inferre the latter we haue indeed no stronger or more excellent morall proofe than the perpetual testimony of the Church succeeding the Apostles but we haue a stronger and more excellent diuine proofe to wit the Prophesie of Christ and his Apostles concerning the perpetuall preseruation of the Gospell vnto the end of the world also that the Aposcolical Scriptures were once incorrupt is manifest because they were giuen by diuine inspiration And it is apparant that they were not afterwards corrupted because no authority or sufficient Argument can be produced to procue them in whole or in part to haue been corrupted Now that which being once knowne by diuine testimony to haue beene incorrupt cannot be prooued afterwards to haue been corrupted doth by diuine testimony appeare to be incorrupt because the first diuine testimony standeth still in force The Text of the Gospell was once knowne by diuine testimonie to haue beene incorrupt and it cannot be prooued to haue beene afterwards corrupted Ergo It doth still appeare by diuine testimonie that the Text of the Gospell is incorrupt and the resolution of Faith finally and principally resteth vpon that diuine testimonie and not vpon the 〈◊〉 of the present Church Lastly the harmony coherence of the Gospel both with the Scriptures of the old Testament Lu. 24.27 Act. 28.23 and of the seuerall parts of the Gospel among themselues do manifest that the text of the new Testament is incorrupt For if the same were corrupted in any part corruption of words would produce alteration and difference of matter but we find at this day a perfect harmonie of all the parts of the Gospell among themselues and a perfect agreement of the same with the Scriptures of the old Testament And from the same being an inward Argument we may collect that the text of the Gospell is at this day incorrupt Now hauing so many Arguments besides the authoritie of the present Church to prooue the integritie of the text of the Gospell we do not flie neither is it necessarie to flie to priuat Spirit or particular Reuelation for assurance and that which our Aduersaries obiect against vs saying that we resolue our Faith and Religion into the priuat Spirit is a foolish calumniation for we resolue our Faith into the authoritie of Gods outward word expounded vnto vs by such helpes and meanes as both the Scripture it selfe and the antient Church require as into the diuine motiue and obiect of beleefe and we affirme that his grace and holy Spirit working by the outward meanes inableth draweth and persuadeth the conscience to assent Iohn 6.45 12.37 38.1 Cor. 2.12 c. 12.3 2. Cor. 3.5 Act. 16.14 1. Iohn 2.20.27 Esay 50.5 And herein we flie to no priuat Spirit or Reuelation but maintaine the ordinarie assistance of diuine grace according to the doctrine of the holy Scripture and of S. Augustine and the common Tenet of the Scholemen themselues IESVITS 2. Argument Secondly J 〈◊〉 that common vnlearned people the greatest part of Christianitie are persuaded about all substantiall points of Faith by Tradition not by Scripture Common vnlearned people haue true Christian Faith in all points necessarie and snfficient vnto Saluation but they haue not Faith of all these maine and substantiall points grounded on Scripture for they can neither vnderstand nor read any Scripture but translated into vulgar languages and so if they beleeue vpon Scripture they beleeue vpon Scripture translated into their mother tongue but before that they can know that the Scriptures are truely translated euen in all substantiall points that so they may build of it they must first know what are the maine and substantiall points and firmely beleeue them so that they would not beleeue the Scripture translated against them for if they knew them not before how can they know that Scriptures in places that concerne them are truely translated if they do not before hand firmely beleeue them why should they bee readie to allow translations that agree with them and to reiect the translations which differ from them Ergo Originally and before they know any Scripture they haue Faith grounded on the Tradition of their ancestors by the light whereof they are able to judge of the truth of Translations about such substantiall points as they firmely beleeue by Tradition ANSVVER The question which the Iesuit vndertaketh to prooue in his foure Arguments is that our resolution of Faith stayeth finally vpon the perpetuall Tradition of the Church and not vpon the Scripture His second argument to prooue this is taken from the manner of vulgar and illiterate people in resoluing their Faith For if these being the greater part of Christianitie do ground their Creed touching all points of doctrine necessarie to Saluation vpon Tradition of their ancestors andif they haue true Faith before they know and vnderstand the Scripture then Christian Faith at least-wise among the greater part of Christians is resolued finally into the Tradition of ancestors and not of the Scriptures And he prooueth that these vulgar people haue Faith touching all points necessarie to Saluation before they know the Scriptures because it is impossible for them to read or vnderstand Scripture vntill it be translated into their mother tongue and they are not able to iudge of translations or know them to be true vnlesse they first beleeue the principall points of Christian Faith and by comparing translations of Scripture with the said doctrines of Faith formerly by them beleeued be inabled to iudge of the Truth of Translations This Paralogisme hath certaine ambiguous or equiuocall termes which must be distinguished and then I will applie my answer First the terme of Scripture may be taken for the letter and text of the Scripture together with the names of the seueral Bookes Authors and Sections and secondly it may signifie the doctrine of the Scripture without mention of the particular Bookes Iohn 7.38 Rom. 1 2 3 4. Secondly Resolution of Faith is either distinct and explicite wherein beleeuers are able to declare the seueral reasons of their Faith and to proceed from one reason of beleeuing to another vntill they ascend by degrees to the principall ground or else Implicit and Vertuall wherein beleeuers cannot proceed distinct ly and with explication of the seuerall reasons and grounds of Faith but resting themselues vpon one prime and radicall ground are readie for the authoritie of the same to beleeue all other particular reasons and verities of Faith when they are declared vnto them Thirdly Tradition may signifie either doctrine of Faith and good manners not contained or written in holy Scripture expressely or inuoluedly or else the same doctrine which is found in holy Scripture deliuered by Ancestors or Teachers by word of mouth These distinctions premised I answer the obiection 1.
erred in exposition nor differed one for the other Thirdly the Fathers affirme that the Scripture expounds it selfe Aug. d. verb. 〈◊〉 Serm. 2. d. vnit Eccles. c. 5. p. 427. Chrys. sup Gen. Hom. 13. And they doe not alwayes referre men to Tradition concerning exposition of Scripture but prescribe other rules and meanes also Aug. d Doctr. Christ. l. 4. c. 30. c. Chrys. sup Gen. Hom. 21. sup Rom. Hom. 13. sup Iohn Hom. 39. Tertul. c. prax Hilar d. Trinit l. 5. Ambros. 〈◊〉 Psal. 118. Serm. 8. Origen Mat. Hom. 25. Fourthly that which the Aduersarie affirmeth touching the Fathers to wit that they held the Scriptures to be cleare in all substantiall points onely to men beforehand instructed by the light of Tradition is vntrue neither doe the Fathers speake of Tradition according to the Romish acceptation First sometimes the Fathers exhort heathen men which were not instructed by Tradition to reade the Scriptures Theophilus Antiochenus saith to Autolicus being as then a Pagan Verum tu ipse si placet consule liter as sacras But doe thou thy selfe if it seeme good vnto thee consult with the holy Scriptures Also they prouoke Heretikes which denied the Tradition of the Church to examine truth by Scriptures August d. vnit Eccles c. 2.3.16 contra Maxim Arrian l. 3. c. 14. Socrates Hist. lib. 1. cap. 6. Secondly by Tradition they vnderstand not the fabulous dreames and inuentions of Papals who like the Pharisees corrupt the right sence of Scripture by their vnwritten Traditions and affirme those things to bee Apostolicall which agree with the confessed Doctrine of the Apostles like darkenesse with light But the Fathers by Tradition vnderstand such exposition of Scripture as was vniformely receiued and commended for Apostolicall by the Primatiue Church and which besides antiquitie or the report of men appeared to bee Apostolicall by an exact harmonie and consent with the Text of the holy Scripture to which it was applied St. August d. Bapt. c. Donatist l. 5 c. 26 St. Cyprian Epist. 74. Tertul. d. praescript c. 21 Ruffin Hist. Ecclesiast l. 2 c. 9 IESVIT I hope I haue in the opinion of your most learned Maiestie sufficiently demonstrated the first ground of Catholicke faith to wit that a Christian is originally and fundamentally built vpon the word of God not as written 〈◊〉 Scriptures but as deliuered by the Tradition of the Church successiuely from the Primatiue vpon the authority whereof we beleeue that both Scriptures and all other substantiall Articles of Faith were deliuered by the Apostles thence further ascending and inferring they came from Christ and so from God the prime veritie and Authour of truth ANSVVER You haue played the Paralogist and weaued a spiders web which is fitter to catch flyes than to persuade so religious learned iudicious and resolute a king who is like an Angell of God knowing good and euill Your obiections being weighed in the ballance of the Sanctuarie are found light they are Funiculus vanitatis a coard and bundle of vanitie a potsheard couered ouer with the drosse of siluer His most learned Maiestie as you truly stile him honoureth genuine and Orthodox all Tradition as no religious king or good Christian can doe more and hereupon to wit vpon the testimony of Tradition besides other Arguments he beleeueth that you and your consorts are deceiued when you hold that a Christian is originally and fundamentally built vpon the word of God not as written in Scripture but as deliuered by Tradition c. For if the Scripture according to the doctrine and Tradition of the Primatiue Church is eminentissimae authoritatis of most eminent authoritie If it be the seed of which faith is first of all conceiued if it is the Rocke whereupon the Church is built if the authoritie of vnwritten Tradition dependeth vpon it and must bee examined by it If the Churches authoritie is 〈◊〉 from it then a Christian is originally and fundamentally built vpon it First That which is most excellent in euery kind is the modell and paterne of all the rest but I trow you will grant the Scripture to be the most excellent part of Gods word 2. Pet. 1. 〈◊〉 S. 〈◊〉 c. 〈◊〉 Manich. li. 11 cap. 5. d. Ciuit. Dei lib. 11. cap. 3. Ibid. 〈◊〉 14. cap. 7. d. Vnit. Eccles. 16. Chris. d. 〈◊〉 Hom. 4. Oecumen sup 2. Tim. 3. Ansel. sup 2. Tim. 3. Secondly A Christian is fundamentally built vpon the rock but the Scripture is a rocke Cardinalis Camaracensis 〈◊〉 vespert 〈◊〉 sacrae Scripturae In euery building orderly framed the foundation hath precedence then followeth superedification and lastly consummation According to this order Christ the most exact Architect did build his Church vpon the rocke of holy Scripture Thirdly The seed of Faith is the root and foundation of 〈◊〉 Christian the Scripture is the seed of Faith Iohn 20. 41. for it is the word of God Luc. 8.11 Iam. 1.18 1. Cor. 4 15. And were the Popish Tenet true that the Scripture is not the whole word of God but only a part thereof yet a Christian must be originally and fundamentally built vpon it together with Tradition And Tradition according to the Tenet of our Aduersarie in this place cannot be the sole foundation of Christianitie but only a part of the foundation Fourthly All Scripture giuen by diuine Inspiration is simply and without exception to be receiued and all Tradition repugnant to Scripture is to be refused From hence it followeth that Scripture is a rule of Tradition and not Tradition of Scripture and Scripture is the highest rule as both the Fathers and many Papists themselues affirme and thus it is certaine that a Christian is orignally and fundamentally built vpon the holy Scripture IESVITS 2d Ground That there is a visible Church alwaies in the world to whose Traditions men are to cleaue and the Church is one Vniuersall Apostolicall Holy ANSWER The subiect of this Proposition to wit Ecclesia the Church is a word or terme of diuers significations and therefore the Iesuit should haue declared in what notion he taketh the same when he saieth There is a visible Church c. First Cardinall Bellarmine with other Pontificians saith that the Church whereof he disputes is a companie of people linked together by the same profession of Faith and Communion of Sacraments vnder lawfull pastros 〈◊〉 vnder the Roman Bishop who is Christs Vicar Secondly The terme Church is taken in the holy Scripture for the vniuersall number of holy beleeuers in all ages and more strictly for the whole number of holy beleeuers vnder the New Testament Heb. 12.23 Apoc. 5.9 Ephes. 5.25.27 and thus it comprehendeth both the Church Militant and Triumphant Thirdly the Church is taken for the common and vniuersall multitude of Christian people of any one or more ages which
are baptised and externally professe Christianitie And according to this notion it comprehendeth both the good and the bad the cleane and the vncleane of that profession 2. Tim. 2. 20. Math. 13.25.47 Math. 3.12 c. 22.10 〈◊〉 it is taken for Particular Societies and congregations of Christians Apoc. 1.4 2.1 and sometimes it is taken for the Pastors of particular Churches Math. 18.17 sometimes for the People Acts 20.28 sometimes for the whole Flocke consisting of Pastors and People Apoc. 3.6 But it is neuer taken in holy Scripture for the Pope and Councell If the Iesuit in his Proposition There is a visible Church alwaies in the world c. understand the 〈◊〉 Church in the first Notion then it is denied that we are absolutely to adhere to the Traditions of this Church or that the same is alwaies and intirely One Vniuersal Apostolicall Holy according to the meaning of the Apostles and Nicene Creed Secondly according to the second Notion the Church is not visible for a principall part thereof is in heauen and the other moetie militant vpon earth being considered as elect and holy is knowne intuitiuely to God only 2. Tim. 2.19 and morally coniecturally and according to the iudgement of Charitie to men in this world 2. Thess. 2.13 Thirdly according to the third Notion the Church is visible in all ages and some part thereof teacheth and professeth right Faith in all substantiall and fundamentall articles And we are to cleaue to the Traditions of the same so farre as in the deliuerie thereof it exceedeth and transgresseth not the bounds of lawfull authoritie and teacheth according to the rule of Gods word S. Chrysostome saith Because Seducers are often found even in true Churches we are not to beleeue vnlesse they speake and do that which is consonant to the Scriptures And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Priest teach any peruerse Doctrine giue no credit yea though he were an Angell Nay I will presume to say more than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one ought not beleeue Paul if he should preach any thing humane or of himselfe but as he is an Apostle and hath Christ speaking in him Lastly according to the fourth Acceptation there are euer in the world particular Churches and societies of Christians and euery one of these Churches professe some portion of diuine veritie But we must enquire by the rule of Gods word which of these are pure and orthodoxall and on the contrarie which of them are infected with errors and imbrace the Doctrine of the one and auoid the Corruptions of the other Remarkable Obseruations concerning the Church OBSERVATION I. THe externall visible Church is an intermixed or compounded societie bodie and state of Christian people professing the faith and worship of Christ in which are found sheepe and goats wheat and tares gold and drosse good fishes and bad and vessels of honour and dishonour This common and generall societie and bodie consisteth of diuers particular Churches consenting and agreeing in the professing of some part of diuine veritie and of these Churches some are orthodoxall some are impure in faith and religion and also these being compared are respectiuely purer or impurer And within the compasse of each particular Church the members are better or worse more or lesse holy or corrupt OBSERVAT. II. Whereas the Church hath many Titles and Properties belonging to it and Christ Iesus the Head thereof hath made sundrie Promises and conferred diuerse Graces vpon it wee must consider which part of the Church is the proper subiect of these Qualities Promises and Graces For it is apparant That as Sheepe and Goats Chaffe and Wheat Gold and Drosse are of a contrarie kind although they are intermixed so likewise the Affections and Attributes of the same although they are spoken in generall of the whole Subiect as an Heape which hath Wheat and Chaffe a Field which hath Wheat and Tares are called an Heape of Graine a Field of Wheat yet many of them appertaine formally and indeed onely to the better part of the common Subiect OBSERVAT. III. In the visible societie of Christian people there are found according to S. Augustine Citizens of the heauenly Hierusalem and also Inhabitants of Babylon And as the same Father teacheth Notum est ciues malae Ciuitatis administrare quosdam actus 〈◊〉 Ciuitatis It is manifest that in the visible Church Burgers of the wicked Citie Babylon doe administer some Functions of the holy Citie Hierusalem Ioh. 12.6 2. Timoth 4.10 Apoc. 3.14 15. Phil. 〈◊〉 Ioh. 3.9 The Promises of Christ made to the Church concerning his presence and assistance to his Word and Sacraments preached and administred according to his commandement are fulfilled when wicked persons execute the office and performe the worke of outward 〈◊〉 For although wicked persons like the Carpenters of Noahs Arke reape no benefit to themselues yet God Almightie concurreth with their Ministerie being his owne Ordinance for the saluation of all deuout and worthie Communicants OBSERVAT. IIII. Some things are spoken of the Church in common or generall tearmes to shew what the whole is in respect of Gods outward vocation or what the office and dutie of the whole Church is but the same promises properties and priuiledges are really fulfilled or found in the better and sounder part thereof onely When our Sauiour promiseth that the gates of Hell shall not preuaile against the Church Matth. 16.18 he vnderstandeth such a Church as heareth and obeyeth his word and not a visible companie or Hierarchie of Prelates which forsake his word and doe what they list August d. Vnit. Ecclesiae cap. 18. Ecclesia in his est qui adificant supra Petram id est qui credunt verbum Christi faciunt d. Baptismo Lib. 6. cap. 24. Nonne illi sunt in Ecclefia qui sunt in Petra Qui autem in Petra non sunt nec in Ecclesia sunt iam ergò videamus vtrum super Petram aedificium suum constituant qui audiunt Christi verba non faciant Saint Augustine in these words deliuereth three things first The Church is in them which build vpon the Rocke secondly They are not in the Church which are not in the Rocke thirdly They onely build vpon the Rocke and are in the Rocke which beleeue and obey the word of Christ And this Doctrine of S. Augustine is taken out of the holy Scripture Matth. 7.24 1. Cor. 3.11 10.4 Also when S. Paul saith The Church is the ground and pillar of Truth 1. Tim. 3. 15. by the Church hee vnderstandeth the House of the liuing God as the precedent part of his speech sheweth to wit If I tarrie long that thou mayest know how thou oughtest to behaue thy selfe in the House of God c. But they alone are verily and indeed the House of God which beleeue and loue the Truth
Church since the Apostles is the prime originall ground of Faith more fundamentall than the Scripture This assertion is Antichristian and impudent for can any thing be more fundamentall than the foundation or of greater authoritie than the word of God S. Peter speaking of the Propheticall Scriptures equalleth the same to the sensible voice of God which was vttered in the Apostles audience from heauen Math. 3.17 c. 17.5 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We haue the most sure word of Prophesie c. vpon these words S. Augustine d. verb. Apostoli serm 29. commenteth as followeth Et cum dixisset hanc vocem audiuimus de Coelo delatam subiunxit atque ait habemus certiorem propheticum sermonem sonuit illa vox de Coelo certior est propheticus sermo when the Apostle had said We heard this voice from heauen he addeth further and saith We haue a more sure word of prophesie That voice sounded from heauen and yet the propheticall word is more sure he said more sure not better or truer because that word from heauen was as good and as profitable as the word of prophesie Why therefore more sure Because the hearer was more confirmed by it Our Sauiour himselfe in the Gospell examineth the Traditions of the Pharises and of the Iewish Church then being by the Scriptures Math. 5.6 and 7. Ch. 12.5 c. 15.4 19.4 And the holy Ghost in the new Testament both in the doctrine of Christ and his Apostles confirmeth the Truth which was taught by the authoritie of the Scriptures and Christ Iesus perpetually submitteth himselfe and his doctrine to the triall of the Scriptures and the Apostles after him did the like Acts 26.22 The antient Fathers affirme that the Scriptures are of most eminent authoritie and that wee are aboue all things to giue credit to them and that they are the mouth of God and the verie hand of God and Paul and Peter and Iohn and the whole companie of the Prophets do speake with vs by them and that Faith it selfe by which a iust man liueth is conceiued by them and the Church it selfe is demonstrated to wit tanquam à priori by them But on the contrarie Traditions receiue their authoritie from the Scriptures and may not be admitted vnlesse they agree with the Scriptures And in our Aduersaries Tenet men must first beleeue the authoritie of the Church before they can receiue or beleeue Tradition from all which it followeth that Tradition of the present Church is neither the prime originall ground of Faith nor yet more fundamentall concerning Faith than the Scripture The Trident Councell held it sufficient to equall Tradition with the Scriptures This new master with Baronius Pighius preferreth them before the Scriptures These men perceiue that the Roman Faith cannot subsist vnlesse they depresse the written word of God and exalt the prophane bastardly and Apocriphall Traditions of the Pope They say the Scripture is a breathlesse lumpe a nose of wax a leaden rule Andradius writeth That in the Books of the Scriptures themselues there is no diuinitie or any thing else binding vs to beleeue Stapleton saith That being considered as written it can no way be called the Temple or Tabernacle of the holy Ghost Bosius saith The holy Ghost resideth in the Church more effectually and nobly than in the Bookes of the Scripture And Majoranus hath these words The consent of the Church alone which neuer wanted the spirit of God ought to be of greater esteeme with vs than all mute and tonguelesse Bookes and than all the written volumes which are or euer were and which haue in all ages ministred fuell of contention to the wits of men And Gretsar the Iesuit There would haue beene fewer contentions in the world as I supose if there had beene no Scripture at all Iacob Brower a Reader of Doway saith I would not beleeue the Gospell did not the authoritie of Pope Paul the fift mooue me And lastly it is one of the dictates of Pope Hildebrand canonised by Baronius That no Chapter or Booke of Scripture must bee esteemed canonicall without his authoritie I doubt not but that Romists are able with faire glosses and distinctions to salue these blasphemies and to reconcile dark nesse with light but he that diggeth a pit for people to fall into althought he couer the same with some superficiall tecture is accused by the antient sentence of diuine Law Exod. 21.33 Towards the end of this Section the Iesuit addeth First That the Scripture is not knowne to bee Apostolicall but by Tradition This is false for the Scripture is knowne to come from the Apostles by inward grounds and testimonies contained in it selfe and by the vertue and effects of it as well as by the Tradition of the Church Secondly it is most vntrue that Tradition is knowne to come from the Apostles by it owne light but not Scripture for what internall light hath Tradition more than or aboue the Scripture If it haue then the articles of Popish Tradition Purgatorie adoration of Images c. are more manifest than the articles which Scripture teacheth concerning the incarnation and resurrection of Christ than Heauen and Hell c. Also sacred Scripture is receiued as diuine by all Christians Popish Tradition onely by some The Catalogue of Romish Tradition could neuer to this day be specified and distinctly assigned but the Canon of holy Scripture may Moreouer holie Scripture hath the perpetuall and vnanimous consent of the Primitiue Church Popish Tradition hath not Againe Bellarmine confesseth that nothing is better knowne and more certaine than holy Scripture but if nothing be better known then nothing hath clearer light Thirdly the confirmation of the former to wit What more euident c. is insufficient because that which is known to come from the Apostles by their owne immediat testimonie in writing is more euidently knowne to come from them than that which is affirmed to come from them onely by the report of men which are deceiueable Diuine testimonie maketh things more certaine and infallible than humane The testimonie of the Apostles extant in writing is totally diuine the report of Bishops is in part humane IESVIT And this may bee clearely prooued to omit other pregnant testimonies by the words of our Sauiour in the last of Matthew Going into the whole world teaching all nations baptizing them In the Name of the Father and of the Sonne and of the holy Ghost teaching them to keepe all that I haue commanded you all dayes euen to the consummation of the world A promise of wonderfull comfort vnto them that pawne their soules and saluation vpon Gods word deliuered by perpetuall Tradition For in this sentence appeare these fixe things First That there is still a Christian Church all dayes not wanting in the world so
Vertue Deut. 31. 21. Secondly Their doctrine of Pardons ministred daily occasion of intollerable wickednesse For although their Scholemen plastered the same with subtle distinctions yet the people entertained them according to the outward letter and practised accordingly Thirdly By some part of their doctrine they 〈◊〉 people to commit sinne Equiuocation is a doctrine of Periurie To affirme that it is lawfull to depose Princes and take away their 〈◊〉 in case of Heresie is a plaine doctrine of 〈◊〉 worse than murder and if the Pope may command murder why may he not also command adulterie theft and blasphemie The doctrine of the Popes authoritie to dispence with oathes is perilous and pernitio us to the safetie of mankind making way to all kind of fraud and iniustice If the Roman Church be so apparantly and infinitly holy why doth it openly maintaine Stewes and receiue yearely tribute and part stake with Harlots and wherefore are Sanctuaries the harbours and dennes of Assisines and other enormous delinquents tollerated and supported by this Church It is a monstrous doctrine which was hatched by Pope Vrban and approoued by Baronius That they are not to be iudged murtherers which slay excommunicate persons The exemption of 〈◊〉 from being tried in Causes Criminall before Christian Magistrates is a doctrine which maketh way to most outragious offences Gulielmus Nubrigensis lib. 2. cap. 16. The Iudges complained that there were many robberies and rapes and murthers to the number of an hundred then presently committed within the realme by Ecclesiasticall persons vpon presumption of exemption from the censure of the lawes We cannot be persuaded that the Roman Church is holy in such high and extrordinarie manner as our Aduersarie boasteth because the greatest Clerkes of that societie vndertake the defence of such impieties as are detestable in Nature and condemned by the light of common Reason Garnets Powder-plot hath many Patrons Cardinall Baronius commendeth to the skies yong Henrie the Emperors sonne for rebelling against his naturall father for deposing imprisoning and bringing him with sorrow to the graue what Turke or Sauage would be the encomiast of such vnnaturall and enormous villanie IESVIT Most 〈◊〉 Apostolicall 〈◊〉 a most glorious succession of Bishops and Pastors from the Apostles famous in all monuments of Historie and Antiquitie who were neuer noted as deliuering 〈◊〉 doctrines the one to the other In which proofe that these properties agree to the Roman and be wanting in the Protestant Church J will not inlarge my selfe as I otherwise might as well not to wearie your Maiestie as also not to seeme to diffide the matter being most cleere of your Maiesties judgement wherefore it is more than cleere That the Roman Church is the One Holy Catholicke Apostolicke Church by whose Tradition Christian Religion hath beene is and shall be euer continued from the Apostles to the worlds end ANSVVER First If the present Roman Church do want the life and soule of Apostolicall Succession to wit Apostolicall Doctrine locall and titular Succession is only a Pharisaicall cloake or a painted wall Acts 23.3 and common to Caiaphas Paul Samosaten Nestorius and to many other notorious Heretickes Secondly The visible Succession of the Bishops and Pastors of the said Church from the Apostles is not most glorious and famous by the report of all monuments of Historie and Antiquitie but the same hath beene notoriously distained in latter times by Simoniacall entrance of Popes and Prelats by Schysmaticall intrusions and by commutation of the forme of election of Pastors appointed by the Apostles and exercised in the Primatiue Church And whereas the Aduersarie contendeth that Roman Bishops and Pastours hane Succession of doctrine because Ecclesiasticall Historie is silent in noting latter Popes for deliuering contrarie doctrines the one to the other both the Illation it selfe and the antecedent or ground of the Illation are false First it is inconsequent to inserre negatiuely from humane Historie and to say Histories are silent and therefore no such matter was Our Sauiour prooueth the Pharisees and Sadduces to be errants because their present doctrine was repugnant to the Scripture and had the Pharisees or Sadduces replied That their doctrine was the same which Moses the Prophets taught because they had Snccession and Histories were silent when they changed the antient Faith they had iustified themselues vpon as good grounds as Papals do Secondly it is false which this disputer venteth so confidently That Histories and antient Monuments are altogether silent of the Innouations which were made by latter Popes and we are able as in due place it shall appeare to produce testimonies of Historie to the contrarie IESVITS 2. Argument Protestants haue the holy Scriptures deliuered vnto them by and from the One Holy Catholicke and Apostolical Church but they receiued them from no other Church than the Roman Ergo the Roman is the One Holy Catholicke and Apostolicke Church ANSVVER This Sillogisme is peccant in forme and both the propositions are affirmatiue in the second figure which I note the rather because the Aduersarie at the end of his Argument cryeth Victoria saying An Argument conuicting and vnanswerable I must therefore reduce the same to a lawfull forme and then answer That Church by and from which the Protestants receiue the Scriptures is the Only Holy Catholicke and Apostolicke Church The Protestants receiue the Scriptures from the Roman Church Ergo The Roman Church to the Only Holy Catholicke and Apostolicke Church First If this Argument be conuicting and vnanswerable as the Iesuit boasteth then these which follow are such That from which the Russians receiued the Scriptures is the Only Holy Catholicke and Apostolicke Church The Russians receiued the Scriptures from the Greeke Church Ergo The Greeke Church is the Only Holy Catholicke and Apostolicke Church Also that Church from which the Apostles receiued the Scriptures was the true Church The Apostles receiued the Scriptures from the Sinagogue of the Iewes gouerned by the Pharisees Ergo The Synagogue of the Iewes gouerned by the Pharisees was the true Church The deliuerie of the Text of the holy Scriptures is common to the true and corrupt Church and not proper to the Only Holy Catholicke and Apostolicke Church as appeareth by the Synagogue which being a corrupt Church at the time of our Sauiours Aduent yet by the speciall prouidence of God preserued and deliuered the Text of the old Testament Rom. 3.2 And S. Agustine testifieth of the Iewes That they were Librarie keepers to Christians of the Bookes of the Law and Prophets And S. Hierom saith That the Hebrews did not corrupt the Text of the old Testament Also the Donatists and Nouatians deliuered the incorrupt Text of holy Scripture to their followers Secondly the proposition of the former Argument hath another defect The Text of holy Scriptures may be deliuered by a particular Church which is but a member of the vniuersall and therefore it is
an vniforme Tradition of all ages that the place of Saint Paul 1. Cor. 3. 12. is vnderstood of Popish Purgatorie or Math. 16. 19. Iohn 20.23 of Iubilees and Indulgences or the place of Acts 10. 13. Rise Peter and kill of murthering Princes or of the temporall dominion of the Pope If the Papists would impose no other sence vpon the Scripture than such as is confirmed by vniforme Tradition the difference betweene them and vs would easily bee composed but these men euerie day hatch nouell expositions and when they are hunted out of one they flie to another They glorie of antiquitie succession vniforme Tradition and cry Victoria Inuincible Vnanswerable before the combate is finished but they are compelled to forge Authours to impose false expositions vpon the Texts of Fathers sometimes to abridge sometimes to inlarge the Tomes of Councells and to purge and corrade Ecclesiasticall writers old and new and yet being vnable to preuaile by all the former they are forced in many cases to presse the bare authoritie of the Pope and his adheres to warrant their Tradition IESVITS 3d. Argument My third proofe I ground vpon a principle most certaine and set downe by your most gratious Maiestie That the Roman Church was once the Mother Church and consequently the One Holy Catholicke and Apostolicke Church all other Churches being her daughters and that she is not to be forsaken further than it can be prooued that she departed from her selfe that is from the Mother and originall Doctrine deliuered by the Apostles ANSWER This principle whereupon you ground your third Argument is neither true in it selfe nor yet confessed by his excellent Maiestie in the place whereunto you referre vs His Maiestie affirmeth That wee ought not to depart from the Church of Rome in Doctrine or Ceremonie further than she had departed from her selfe in her best estate and from Christ her head This sentence of our most religious King is consequent vpon S. Pauls doctrine Rom. 12. 18. Rom. 14. 13. and the same is consonant to Charitie and Reason and argueth a mind desirous of Concord and Peace and averse from vnnecessarie Innouations And as this moderation is commendable in all men so it is most agreeable to him that is a Father of peace whose word is Beati Pacifici But whereas you incroach vpon his Maiesties speech adding a glosse which is not warranted by the Text and infer a conclusion which the premises affoord not you are herein iniurious both to the Author you alleage and to the Truth The Roman was neuer by diuine institution the Mother Church in regard of all Christians neither Vniuersall in respect of an absolute command and iurisdiction ouer all particular Churches as is challenged by the Canon Dist. 12. c. 1. Non decet c. But it was once a Mother Church as the Seas of Patriarches are stiled Mother-Churches or a Mother-Church respectiuely to such people and nations as were conuerted by her preaching and other Churches were stiled with that title as well as the Roman Theoderet speaking of the Church of Hierusalem saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We make knowne vnto you that the most reuerend and godly Cyrill is made Bishop of Hierusalem which is the Mother of all Churches The Roman Church once a Metropolitan or patriarchall Mother Church since the daies of Hildebrand is suspected to be the Mother spoken of Apoc. 17. 5. and some of your owne part haue said that in these latter times Nontam se matrem exhibet quam Noueream she behaueth her selfe more like a stepdame than a naturall mother her brests haue beene verie drie for sundrie ages past and she depriued her children of a principall portion of the food of life and in steed of milke deliuered them water mixt with chaulke Her publicke readings and seruice were in an vnknowne tongue the holy Scriptures were closed vp that people might not cast their eies vpon them fabulous legends were read and preached in steed of Gods word and hereby it came to passe as some of their owne Authors say That the greater number of people vnderstood no more concerning God and things diuine than Infidels or Heathen people IESVIT But she cannot be prooued to haue changed her Doctrine since the Apostles by any monuments of Historie or Antiquitie yea the contrarie in my iudgement may be most euidently prooued in this sort ANSVVER If by monuments of Historie and Antiquitie be vnderstood Human or Ecclesiasticall Monuments it is inconsequent to inferre that the present Roman Church hath not changed her doctrine since the Apostles although this could not be demonstrated by monuments of Historie c. for there remaineth a more firme and demonstratiue Argument to prooue this to wit the holy Scripture and if the present doctrine of the Roman Church disagree with the Scripture then it is changed from that which it was antiently The rule by which we must trie doctrines is the word of God and not humane Historie and the word of God is true and abideth for euer whereas humane Historie is fallible contingent and corruptible 1. It is not absolutely necessarie that humane Histories of all matters should be composed and the world continued many ages without any written Historie Secondly When the same are written they cause onely humane Faith Thirdly they may totally perish and be suppressed or corrupted by the enemies of Truth Fourthly Historie may be repugnant to Historie and that which is affirmed by some may be contradicted or contrauerted by others and the largenesse and difficultie of the Monuments of Antiquitie may be such as that few people can be able to read and examine them and if they which read and compare them be opposite in iudgement each to other the greater part of people shall be perplexed and cannot know how to resolue themselues Our Aduersaries teach vs That the principall Monuments of Antiquitie to wit the ancient Councels haue not beene faithfully preserued Many things supposititious haue beene added to the workes of the Antient and bastardly Bookes and Sentences passe vnder the titles of Fathers Our Aduersaries being a party whose doctrine is to be examined according to their owne challenge by Monuments of Antiquitie haue presumed to correct purge and alter such Records Lastly when the testimonie of Historians repugnant to their present Tenet is produced against Papals they despise and reiect them to wit Eusebius Socrates Sozomene c. Baronius a new vpstart censureth all Historians Pighius after one thousand yeares controls the testimonie of generall Councels and it is a rule among them that the antient Fathers then much lesse Histories are not to be 〈◊〉 any 〈◊〉 than they 〈◊〉 the keyes and 〈◊〉 of the 〈◊〉 Church IESVIT The Doctrines that were for diuers ages vniuersally receiued in the Christian Church and no time of their beginning is assigneable
must be Doctrines vnchanged comming from the Apostles ANSVVER This Proposition may hold in prime and essentiall Articles of Doctrine but not generally in all Doctrines and some learned Papists hold that it is possible for the visible Church of one age to erre or be deceiued by a blamelesse and inuincible ignorance in points of Doctrine the expresse knowledge whereof is not necessarie to Saluation IESVIT But it is most cleere and confessed by the Protestants whose testimonie plentifull in this behalfe if need require shall be brought First that the Doctrines of the Roman Church which Protestants refuse haue beene vniuersally receiued for many ages a thousand yeares agoe at least euer since Boniface the third ANSWER It is neither cleere in it selfe nor yet confessed by Protestants that the Doctrines of the Roman Church which Protestants refuse haue been vniuersally receiued for 1000 yeres at least c. The article of the Popes Supremacie and of Purgatorie Adoration of Images forbidding married Priests to liue with their wiues were euer opposed and reiected by the Greek Church The Doctrine of the Trident Councell concerning the Canon of the holy Scriptures and the preheminence of the vulgar Translation before the Hebrew and Greeke Text was not vniuersally 〈◊〉 for a thousand yeeres The temporal authoritie of the Pope the merit of Condignitie publicke seruice in an vnknowne language Iubilees and Popes pardons Communion in one kind Transubstantiation Blessing or baptising of Bells c. were not generally receiued in the Church vniuersall for a thousand yeeres at least And a great number of Beleeuers which in this West part of the world haue alwayes denied and resisted these Articles and among other opponents there were a people called Waldenses Leonistae pauperes de Lugduno c. many in number and largely diffused through diuers Countries who denied the foresaid Popish Articles and whose Doctrine in the most points was consonant to that which reformed Churches doe now professe Reinerius an Inquisitour of the Church of Rome liuing about the yeere one thousand two hundred fiftie foure in a Booke Printed at Ingolstade writeth in this manner of the Waldenses which hee calleth Leonists Among all Sects which are or haue formerly beene none is more pernicious to the Church than that of the Leonists First because it continued longer than any other for some say it hath lasted euer since Pope Siluester others say euer since the Apostles Secondly because no Sect is more generall than this for there is scarce any countrey in which it is not found Thirdly whereas other Sects deterre men with their horrible blasphemies this Sect of the Leonists maketh a great shew of godlinesse because they liue righteously before men and beleeue all things rightly touching God and concerning all other Articles of the Ceed onely they blaspheme the Romane Church and Clergie in which thing the Laitie is forward to giue credit vnto them IESVIT Secondly That Protestants cannot tell the time when the Church of Rome began to change and deuiate from the Apostolicall Doctrine deliuered by succession Ergo the Roman Church neuer changed her Faith ANSWER If the Antecedent were true yet it followeth not Ergo the same Roman Church neuer changed her Faith For although we cannot tell the time when the progenitors of Abraham first began to change and deuiate from the Doctrine of Noah and Sem yet it is certaine that they had changed their Religion Iosh. 24. 2. And were not the Sodomites transgressors of the Law of Nature because the first beginning of their transgression cannot be knowne How many wicked Customes haue beene common in the World whose authors and first beginners were vnknowne to Posteritie The time is not knowne when the late Iewish Church did first change and corrupt the sense of the Morall Law and brought in the Traditions condemned by our Sauiour and yet they had corrupted and changed the same Matth. 5. 6. 7. 15. 19. 23. If a Tenant haue by himselfe and his predecessors long held an House which is now in decay and readie to drop downe the Landlord by this Law of the Iesuits Ergo shall neuer compell the Tenant to make reparation vnlesse he be able to demonstrate to the Tenant in what yeere and moneth euerie Wall and Rafter began to decay A Physician shall not purge a malignant humor out of a diseased bodie vnlesse hee or his Patient be able to name the time and manner of that misdiet which bred the first seed of this distemper IESVIT So that her Doctrines are to be receiued as Apostolicall supposing the Maior of this Argument be true That Doctrines vniuersally receiued whose beginning is not knowne are to be beleeued as Apostolicall which is a Principle set downe by Saint Augustine allowed by Doctor Whitgift late Archbishop of Canturburie who in his Bookes written by publike authoritie against Puritans citing diuerse Protestants as concurring in opinion with him saith Whatsoeuer Opinions are not knowne to haue begun since the Apostles times the same are not new or secundarie but receiued their originall from the Apostles But because this Principle of Christian Diuinitie brings in as M. Cartwright speaketh all Poperie in the iudgement of all men I will further demonstrate the same though of it selfe cleare enough ANSWER If the Maior of this Argument were graunted to wit Doctrines vniuersally receiued whose beginning is not knowne are to be 〈◊〉 as Apostolicall yet the inference is false because the Romane Doctrines opposed by vs were neuer vniuersally receiued but by many eyther not heard of or reiected and contradicted Neyther is the former Principle sufficiently prooued out of S. Augustine First because hee speaketh in all the places obiected of Customes and matters of Fact and Practise the right and Doctrine whereof is found in holy Scripture Secondly the Iesuit conueyeth into his Proposition certaine words to wit Doctrines vniuersally receiued c. which are not found in S. Augustine And this Father did neuer allow that the vniuersall Church should beleeue any thing as Doctrine of Faith which was not contained expressely or deriuatiuely in holy Scripture And in the same bookes out of which these Obiections are collected he confuteth rebaptising by Scripture and confirmeth the lawfulnesse of Infants Baptisme by Scripture So that his meaning is when matters being in common vse and practise are questioned the right and lawfulnesse hath warrant from the Scripture although no especiall example be found in the written Bookes of the Apostles of such practise yet the generall custome and vse of the vniuersall Church in all Ages argueth that such practise receiued it beginning from the Apostles For example That the Apostles baptised Infants is not particularly reported in their Writings but sufficient grounds are found in them to prooue the necessitie and to warrant the practise thereof In this and in all other the like cases Quod vniuersa tenet Ecclesia nec
by the Fathers but diuers obscure and difficill places out of their workes may be brought against them with such a shew that common people shall not know what to say For what Tradition more constantly deliuered by the Christian Doctours than our Sauiours consubstantialitie with his Father according to his diuine nature And yet the new reformed Arrians bring very many testimonies of antient Fathers to prooue that in this point they did contradict themselues and were contrarie one to another which places whosoeuer shall read will cleerely see that to common people they are vnanswerable yea that common people are not capable of the answeres that learned men yeeld vnto such obscure passages What then shall they doe They must answere that Antiquitie did neuer acknowledge such dissention among the Fathers in the point of our Sauiours consubstantiality which they would not haue omitted to doe had there beene any such reall dissention seeing they noted the Fathers opposition in lesser matters ANSWER That which was brought in after the daies of the Fathers could not be confuted by them particularly and in expresse tearmes neither could Antiquitie or fame of Tradition make report to Posteritie of those things which happened afterwards But yet many things vttered vpon other occasion are found in the writings of the Fathers which prooue that our present Romists are degenerated and entertaine a beleefe repugnant to the Primitiue Church But it is obiected that common people cannot know certainely the perpetuall Tradition of Gods Church by such places of the Fathers partly because the exact examining of the workes and sayings of the Fathers requires great labour and skill and so it exceedeth the abilitie of these people partly because many obscure and difficile passages are found in the writings of the Fathers which will rather perplex common people than resolue them whereunto I answere That the rule whereby common people must examine Doctrine is the plaine sentence of holy Scripture and further triall and examination of Controuersies by the Fathers and Ecclesiasticall Writers belongeth to the learned and principally to the Pastors and Doctors of the Church who are to vse their gifts to the instructing of the common people If the Aduersarie shall obiect that Heretickes and deceiuers may impose a false sence vpon the Scripture I answere That notwithstanding this sufficient matter is found in the Scripture to confute hereticall exposition and God alwayes stirreth vp some Pastours or other learned persons to assist common people which haue receiued the loue of truth in true vnderstanding of diuine veritie necessarie to their saluation Secondly If the Scripture may bee abused and prophaned by heretickes Tradition may with greater colour be pretended or abused by them as appeareth by the Pharisees Thirdly Tradition is founded vpon the authoritie of a present Hierarchicall Church which may erre by the confession of many learned Papists But the Scripture is founded onely vpon the authoritie of Christ and his Apostles and is acknowledged to bee sacred and diuine by all Christian Churches IESVIT In the same manner Catholickes doe sufficiently answere Protestants that bring places of Fathers against the receiued Traditions of the Church as the reall Presence Inuocation of Saints and other the like to wit that Tradition deliuered these Doctrines as the vniforme consent of the Fathers and neuer noted such oppositions as Protestants frame out of their writings which is a cleare signe that Protestants either mis-alleadge their words or mistake their meaning For were that contradiction reall Why did not Antiquitie famously note it as it noted and conueyed by fame to posteritie their differences about disputable matters This Answere is full and a certaine ground of persuasion else as I said common people could neuer know the assured Tradition of their Ancestours vpon which they as I prooued build their Christian beleefe seeing as Doctour Field also noteth there bee few and verie few that haue leasure and strength of iudgement to examine particular controuersies by Scriptures or Fathers but needs must rest in that doctrine which the Church deliuers as a Tradition neuer contradicted To discredit therefore a constant receiued Tradition it is necessarie to bring an Orthodox contradiction thereof not newly found out by reading the Fathers but a contradiction by the fame of Antiquitie deliuered vnto Posteritie which kind of contradiction they cannot find against any point of Catholike Doctrine For let them name but one Father whom Antiquitie doth acknowledge as a contradictor of Inuocation of Saints Adoration of the Sacrament Reall presence Prayer for the Dead they cannot certainely though they bring diuerse places to prooue a thing which Antiquitie neuer noted or knew of before that the Fathers be various and wauering about these Points ANSWER The Doctrine of Reall Presence by way of Transubstantiation and the Doctrine of Inuocation of Saints imposed as an Article of the Creed c. were neuer deliuered by any vniforme consent of the antient Fathers neither hath antient Tradition affirmed That the Fathers vniformely taught and beleeued these points And as for later Tradition the authoritie thereof is doubtfull deseruing no credit further than it confirmeth that which it deliuereth by the testimonie of Witnesses more infallible than it selfe They which haue liued in succeeding Ages haue no certaine meanes to assure them what the antient Fathers taught but either their owne Bookes and Monuments or the testimonie of their Coaeualls And later Traditioners may both corrupt the Writings of the Fathers and also by report impose a false Tenet vpon them Our Aduersarie therefore beats the ayre when he laboureth to gayne the Fathers vnto his part vpon the sole Testimonie of latter Tradition and vpon a Negatiue Argument taken from the silence of the Romane Church omitting in partialitie towards it selfe the Narration of such Collections and Oppositions as were made against the Doctrine thereof out of the Fathers But when wee charge the Papalls with Noueltie wee proceed vpon more euident grounds First wee prooue that the Romish Faith opposed by vs hath no foundation or warrant in sacred Scripture Secondly the same is an addition to the antient Rule of Faith Thirdly the said Doctrine is not deriued by perpetuall and vniforme Tradition from the Apostles Fourthly the primitiue Fathers vertually opposed this Doctrine For although these Popish Articles as they are now explicitely maintained were not in perfect being in the dayes of the antient Fathers and therefore they could not so punctually or literally oppose them as wee doe yet in their Disputations Tractats and exposition of Scripture they vtter many things from which wee may collect that they beleeued not these Articles and that the same were no part of the Catholike Faith in their dayes and that if such Opinions had beene thrust vpon the Church for Articles of Faith in their dayes as now they are they would haue opposed them But our Aduersarie pleaseth himselfe immoderately with his Negatiue
Argument concluding That because no Historicall and expresse opposition was made against these Doctrines by the antient Fathers therefore the Tradition of the present Romane Church concerning these Doctrines is Apostolicall As if a man should conclude That because no expresse opposition was made against the Pharisees by the antient Iewish Church therefore their Traditions were diuine But if the sequele of this Argument be good then the Proposition following is necessarie to wit Euerie Doctrine against which the antient Fathers haue not made expresse and literall opposition is Apostolicall But this is false because some Heresies sprang vp in the Church after the decease of the antient Fathers and against those they could make no such opposition vnlesse they had beene endued with Propheticall inspiration But if as our Aduersarie obiecteth euerie Doctrine is Apostolicall against which the antient Fathers made no expresse and Historicall opposition then the Articles following which Protestants maintaine are Apostolicall to wit The Romane Bishop and Councell may erre The substance of Bread and Wine remaine in the holy Eucharist after consecration The common Prayer and Seruice of the Church which the vnlearned frequent ought to be vttered in a knowne Language These I say and the like Articles according to the Iesuits Argument must be Apostolicall because no expresse Historicall or literall opposition was made against them by the antient Fathers But the Iesuit will peraduenture except That euerie Doctrine deliuered by the Tradition of the Romane Church against which the Fathers haue made no expresse opposition is Apostolicall and not euerie other Doctrine This verily or any thing else as wilde and absurd may be pretended but it must be prooued before it can merit any credit And if the Romane Church may erre and change her Doctrine after the decease of the antient Fathers then the Doctrine deliuered by the Tradition of the Romane Church is of the same qualitie with the Doctrine deliuered by the Tradition of other Churches But the first is true Rom. 11. 22. and there is nothing promised in Diuine Writ to the Romane Church to free the same from Error more than to the Churches of 〈◊〉 Antioch Ephesus c. For Hierusalem was the prime Mother Church Esa. 2. 3. Luc. 24. 47. and the first Seat of all the Apostles Ephesus was the Episcopall Sea of S. Iohn and it was once a Ground and Pillar of Truth 1. Tim. 3. 15. and Antioch was the Episcopall Sea of S. Peter Baron Annal. to 1. anno 39. nu 20. And yet euerie one of these Apostolicall Churches are departed from their antient integritie Wherefore except Romists can demonstrate by diuine testimonie that their Prelates and Pontifes haue singular and ample promises beyond other Apostolicall Churches they begge the question when they arrogate sole perfection infallibilitie and immutabilitie to themselues THE SECOND PART of the Iesuits Disputation concerning the supposed Errors of the PROTESTANTS IESVIT THe Conclusion of this Point shewing that Protestants erre fundamentally ANSVVER THis Conclusion is inferred vpon false Premises and therefore it is a Lying Conclusion And if Protestants erre not in all or any of the Articles obiected eyther materially or pertinaciously then they erre not fundamentally IESVIT Out of all this appeares that the Romane is the true Church and consequently that Protestants haue fundamentall Errors about Faith ANSWER If the Antecedent were graunted yet the Consequence is not necessarie for the Church of Africa in the dayes of Saint Cyprian was a true Church and yet they which beleeued otherwise touching rebaptising than that Church erred not eyther materially or fundamentally IESVIT Errours are fundamentall that is damnable either in regard of the matter because against some substantiall Article of Faith the knowledge whereof is necessarie for the performance of a required Christian dutie or in regard of the manner they are held to wit so obstinately as in defence of them one denies the Catholicke Church ANSVVER The distinction of errours into fundamentall and preterfundamentall is collected out of the Scriptures 1. Cor. 3. 12. Phil. 3. 15 16. 2. Tim. 2. 18. Col. 2. 19. Heb. 6. 1. And the same is found in the Fathers and in the Schoolemen in tearmes aequiualent As all verities according to St. Augustine are fundamentall without the knowledge and faith whereof people cannot attaine saluation so likewise all errours directly opposing and destroying right Faith concerning those necessarie and essentiall verities are fundamentall 1. Tim. 6. 3. 1. Cor. 15. 4 c. Gal. 5. 2. All necessarie and essentiall veritie either concerning Faith or good manners according to St. Augustine is deliuered in plaine places of holy Scriptures and therefore they which accuse others of fundamentall errour must produce plaine and manifest Scripture against them And if after such ostension Errants continue obstinate they are guiltie both before God and men of damnable Heresie and deserue the title and punishment of Heretickes These things being premised concerning the Subiect of the Iesuits Proposition I denie that errours in secondarie points defended against the common tenet of the Catholike Church are alwayes fundamentall for 〈◊〉 Cyprian with 80. Bishops of Affrica did stifly defend Rebaptising against the common iudgement of the Catholicke Church and yet S. August freeth them from the guiltinesse of damnable errour Secondly if all such errour be damnable yet the Protestants are innocent because they defend no errour great or small wilfully or obstinately neither doe they oppose but humbly submit themselues to the iudgement of the true Catholicke Church The Pharisees of Rome enroabe themselues with glorious titles but where doth the word of Christ endow them with priuiledges beyond other Churches shew vs out of the holy Euangelists or the Acts and Epistles of the Apostles that you are the onely Catholicke Church All fundamentall veritie is deliuered in the plaine Texts of Scripture Aug. d. Doct. Christ. l. 2. c. 9. And all fundamentall errour is condemned by manifest Scripture Et Catholica fides in Scripturis manifesta est The true Catholike faith is manifest in the Scriptures Aug. d. Agon Christ. c. 28. Ecclesia nonin parietibus consistit sed in dogmatum veritate Ecclesia ibi est vbi vera fides est The Church of Christ consisteth not of outward Titles and walles but of the veritie of Doctrine Wheresoeuer true Faith is there is the Church saith S. Hierom sup Psal. 133. Where Faith is there is the Church saith Saint Chrysostome Where right Faith is not there is not the true Church Et Ecclesia est Hierusalem cuius fundamenta posita sunt super montes Scripturarum And the Church is Hierusalem whose foundations are placed vpon the mountaines of the Scriptures Eruite igitur aliquid manifestum quo demonstretis Ecclesiam If therefore Papals will force vs to beleeue that they are the only Catholicke Church and that we must follow their Pope
surely this Captiue should be redeemed and deliuered through the ransome paid by the King not by the merits of the Noble man interceding for him whose merits concurred thereunto onely remotely and afarre off To apply this similitude Christ Iesus hath paid an abundant price for mans Redemption yet none inioy the benefit thereof but they to whom by especiall grace he applyeth the same Sinners beseech him by the merits of Saints that made them gracious in his sight that he will vouchsafe to apply the merit of his Passion vnto them for the obtaining of fanours conducing vnto eternall life Christ grants their Petition and request and thereupon applies his merits vnto them These men cannot be properly said to be saued through the merits of Saints but only through the merits of Christ specially because euen the merits of Saints that concurred thereunto proceed originally from the merits of Christ. ANSWER First You are ignorant of the manner and particular matter of Saintly Intercession and it is more than you can prooue that blessed Saints pray expresly and distinctly for the remission of mens particular sinnes Secondly Blessed Saints by their Intercession in heauen can merit nothing for themselues or others for they are not in the state of meriting but of possessing the full reward promised to their labours neither can they apply their former merits to other men because they themselues haue reaped the full reward of them and how can the merits of a creature being finite and already requited beyond their desert and dignitie be imputed to others Your similitude of a King is nothing to the purpose because the ground whereupon you build it is false Kings grant fauours and pardons for the merits and intreatie of such as are gracious in their sight but God bestoweth his graces and pardons for the sole merit and intercession of Christ and we are sufficiently qualified on our owne part to receiue his benefits when we performe that which himselfe requireth and vse the meanes which he appointeth But it is not yet prooued that Inuocation of Saints is in the number of those meanes IESVIT §. 6. How it is lawfull to appropriate the obtaining of Graces and Cures vnto Saints OVr Aduersaries finding our inuocation of Saints for substance practised in Gods Church euer since the primatiue times take exceptions at some circumstances thereof which they thinke new and not iustisiable by antiquitie which are principally three whereon are grounded other three causes of Protestants dislike ANSWER IF inuocation of Saints hath not beene practised vniuersally in Gods Church euer since the Apostles times then the same is not Catholicke or originally diuine therefore you trifle and beg the question when you declame saying Our Aduersaries finding our inuocation of Saints for substance practised in Gods Church euer since the Primatiue times First you dare not say euer since the Apostles times but you equiuocate in the tearme of Primatiue Secondly you leaue out Vniuersally for you cannot demonstrate that the same was practised in all Churches or maintained generally by the Fathers Thirdly you seeke an euasion by a distinction of Substance Circumstance and acquaint vs not what shall be of the one and what of the other publicke and priuate freely and of necessitie may be circumstances yet they are such circumstances as varie the state of the question and Protestants dispute against your present doctrine and manner of inuocation which hath neither ground in the Apostles doctrine nor in the Tradition of the antient Church IESVIT The first of these circumstances whereupon they ground the sixt reason of their dislike is that we distribute amongst Saints offices of curing diseases and seeke some kind of fauour of one some of another of which practise there is no example in Antiquitie yea it seemes to resemble the leuity of Heathenish superstition who did multiplie gods according to the multitude of the things they thought to obtaine of them I answer that to seeke some fauours by the intercession rather of one Saint than another was the iudgement of the Fathers in S. Austines time which he himselfe did practise vpon this occasion In the towne of Hippo one of the familie of S. Augustine accused a Priest of an hainous crime making his accusation good by oath which the other did reiect in like manner purging himselfe by oath The fact being open and scandalous seeing of necessitie the one of them was periured S. Augustine sent them both into Jtalie to the Shrine of S. Foelix at Nola at whose reliques periured persons were vsually discouered In defence of which fact he writes an Epistle to his people of Hippo allowing of this proceeding to seeke recourse rather to one Saint than another wondring at the secret prouidence of God therein Although saith he men by experience see this to be true yet who is able to discouer the counsell of God why in some place such miracles are done in others they are not For is not Africa stored with shrines of blessed Martyres and yet do we not know any such myracles to be done here by their intercessions For seeing as the Apostle saith all Saints haue not the gift of curing diseases nor all the knowledge to discerne Spirits so likewise at the shrines of all Martyres these things are not done because He will not haue them euery where done who giueth to euery one particular gifts according to his pleasure ANSVVER To impose offices vpon Saints deceased and to attribute cures deliuerances opitulations power and actions to them vpon mans owne imagination and to persuade people which ought to seeke vnto God Psal. 121.2 Esa. 8.17 1. Sam. 17.37 to depend vpon creatures in their perils and aduersitie changing the names onely is Heathenish superstition And what doe Papists else in substance when they make Saints yea some perhaps which are in Hell particular regents of countries cities religious orders yea of the elements fire water c. and of beasts c. when they appoint vnto them distinctly and by name seuerall opitulations Apollonia is for the tooth ach Otilia for bleared eyes S. Rochus for the poxe Erasmus for the iliake passion Blasius for the quinsie Petronella for feauers S. Wendeline is for sheepe and oxen S. Antonie for hogs S. Gertrudis for mice and rats S. Nicholas is the patrone of sailers S. Clement of bakers S. George of horsemen S. Eulogius of smiths S. Luke of painters S. Cosmas of physitians c. There is no doubt but that this base superstition was deriued from the Pagans although it be now varnished and mantled by Papals with the habit of deuotion for S. Augustine d. Ciuit. Dei lib. 4. cap. 22. saith That Varro maintained it was profitable to know the power and working of euerie god in particular that men might be able to sue vnto them according to their seueral offices for euerie distinct or particular benefit least otherwise they might aske water of Bacchus the god of
the matter by Scripture onely that Protestants may seeme to haue the vpper hand yet Charitie will mooue this Question Whether the Testimonies and Arguments they bring from Scripture are so vndeniably cleare and so vnauoidably strong that no answere or euasion may bee found but the Romane Church must bee refused notwithstanding so much discord and dissention so much inconstancie and incertainetie about Religion which as reason prooueth must and as experience sheweth doth thereupon ensue ANSWER First Protestants doe not onely bring Arguments and Testimonies of Scripture against the Roman faith but also the testimonie of Antiquitie and all other grounds of veritie Secondly their arguments from Scripture are such as cannot be auoided but onely by Sophistrie and in this manner the very arguments of Christ for the resurrection Matth. 22. 32. and the testimonies which Councells and Fathers vse 〈◊〉 Arrians Pelagians and sundry other Heretikes may receiue appearing and seeming solutions Thirdly if the Scripture it selfe and the doctrine of the Primitiue Church with other grounds of learning cannot as our Aduersarie obiecteth de facto or presupposing the malice of some persons 〈◊〉 all discord and inconstancie of Religion much lesse can the determination of the Roman Church effect this For if men will not regard Moses and the Prophets c. If an Angell come from heauen or if one rise from the dead they may still cauill and refuse to beleeue But for the externall repressing of petulant Spirits a free and lawfull Councell were to be desired and a disposition of heart in Christian Princes and in other worthy members of the Church to submit themselues to a Tryall by the holy Scripture and the doctrine of the Primitiue Church and vpon the same to conclude a common Peace in Christianitie and to represse by Discipline and Authoritie factious and turbulent Incendiaries either of the Romish or Protestant part IESVIT For if you cast away the Roman Church and her authoritie no Church is left in the World that can with reason or dares for shame challenge to be infallible in her definitions and if such a Church be wanting What meanes is left either to keepe the learned certainly in peace or to giue vnto the ignorant assurance what is the Doctrine of saluation the Apostles first preached ANSWER You doe well to name Daring and 〈◊〉 for if the Papall faction had not passed all shame they had not to their vsurpations of iurisdiction added the forgerie and vaunt of absolute intallibilitie a priuiledge which I make no doubt no Pope without or with his Papall Councells euer in his inward conscience thought himselfe to haue But as for Ecclesiasticke decisions and determinations we say that although the absolute authoritie of the Roman Church be refused and although no other Church in the world can truely challenge absolute infallibilitie of iudgement but conditionall onely or restrictiue so farre as it propoundeth and confirmeth doctrine out of the Sacred Scriptures yet the learned may be preserued in peace and the ignorant in assurance of veritie First The Holy Ghost hath already determined all questions of faith necessary for the Church to vnderstand by his owne immediate decisiue voice deliuered in Sacred Scripture expresly or deriuatiuely Secondly if any other question arise touching History matter of Fact naturall or morall Veritie Ceremonies and externall Policie c. the same may bee sufficiently decided by Christian prudence working vpon the principles of Reason humane Historie rules of Art and by the examples of former times and principally by the generall rules of holy Scripture and many questions are raysed by the curiositie and subtletie of men wherein if the Church be ignorant and vnresolued there ensueth no preiudice in respect of faith Thirdly if contentious persons lust to continue such the determination of the Roman Church or Councell cannot quell or stifle contention but onely as an humane Iudge and by the same authoritie with other Churches It is also remarkeable that the definitions of the Roman Church it selfe are vncertaine ambiguous mutable and such as Defacto leaue matter of strife among those persons which submit themselues to the resolution thereof The Dominicans and Iesuits contend egerly at this day concerning the sence and Exposition of the Trent Councell in the question of Grace and Free-will Suares and Vasques two prime Iesuits are diuided about the sence of that Councell in the matter of Merit and Satisfaction the like differences are found among many moderne Schoolemen touching the manner of worshipping Images and concerning the presence of Christs Body in the Eucharist whether the same be there by adduction or production wherein Bellarmine holdeth the first and Suares the latter opinion And if our Aduersarie eleuate these dissentions pretending them to be small surely they are as waightie as the differences amongst Protestants And lastly whatsoeuer Romists pretend to the contrarie the transcendent Authority of Popes is no sufficient or Soueraigne means to preserue vnitie either of faith or charitie in the Christian world for when the Papacie was most predominant the Christian world was distracted with contentions about Religion to wit between the Romans Graecians and other Churches and it was imbroyled with bloudy wars betweene Popes and other Princes and Emperours and the Roman See it selfe was rant into Factions by occasion of Antipopes Neither was the transcendent authority of the Roman Church any effectuall meanes to promote common vnitie but the Ambition and Oppression thereof was a perpetuall Seminarie and incentiue of mischiefe and discord therefore the meanes for his most excellent Maiestie to cause vnitie in the Christian world is not the aduancing of Papall Supremacie which is a firebrand of contention but the maintaining of the Supreame authoritie of the Scripture and the procuring if it might be of a free and lawfull Councell wherein the word of Christ may haue Preheminence and wherein the Pope may be a Subiect as well as other Pastours IESVIT A Church fallible in her teaching is by the learned to be trusted no further than they doe see her Doctrine consonant vnto Scripture and so they may neglect her Iudgement when they seeme to haue euidences of Scripture against her and if this libertie of Contradiction be granted What hope of vnitie remaines when a priuate man may wrangle eternally with the whole Church and neuer be conuinced apparently of teaching against the Scriptures whereof we haue too many examples ANSWER A Church fallible in Iudgement is to be trusted when it confirmeth her doctrine by the word of God which is an infallible witnesse And although a Church be subiect to possibilitie of Errour and although the doctrine thereof wanting Diuine proofe is not to be receiued of the learned as matter of Faith yet no libertie of contesting the lawfull authoritie of the same when it confirmeth her sayings by Gods word is hereby permitted to contentious Spirits and it is more probable That Pastors of the
our most gracious King should speake or doe any thing for Antichrist against Christ whose Hope and Vertue and Honour is all in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A TABLE OF THE PRINCIPALL MATTERS CONTAINED in this Booke A ACcidents of Bread and Wine without substance Fol. 430 439 Acts of the Apost chap. 2. v. 42. 507 Adoration and Veneration 208 S. Ambrose receiuing the Sacrament in one kind 503 Angells reioycing at a sinners repentance 515 Angells whether adored 327. 525 527 Antecedent will of God 78 Apostolicall Church 64 98 Assurance of faith 165 S. Augustine 21 68 122 132 200 219 273 296 323 443 Authoritie of the Church 10 133 300 B Baptisme 175 177 Beginning of errour not alwayes assigneable out of historie 131 A Body in many places 180 182 183 The Brasen Serpent 209 Bread called Christs body 397. a figure 401. This is my body 398 416. Christs body no fancie 410 448. not in many places at once 450. Truely receiued in the Sacrament by faith 184 C Caietan and others of Transubstantiation 414 182 A Cammell through the eye of a needle 411. Canonising of Saints 297 The Canopie in the Greeke Church 378 Chastitie of votaries 83 Certainetie of faith not from the Rom. Ch. onely or principally 5 Catholike Church 194 Church taken in diuers notions 49 It consisteth principally of iust persons 51. 53. Obseruations concerning the acceptation of the name Church 51. the authoritie thereof in things adiaphorous 133 300. How the ground and pillar of truth 3.53 The true Church perpetuall 58. It may erre in deliuerie of Tradition 88. it may be in few 59 67 76 104 A corrupt Church may teach some veritie and preserue the text of Scripture 59 117 The present Church not equall to the Apostolicall 118 Councells and Praecepts 527.531 Coloss. cha 1. v. 24. 559 Communion of Saints 557 Communion in one kind 459.470 Concomitance 460 The Councell of Constance 474.501 The Councell of Elliberis 251 No generall Councell for the first 300 yeares 119 Councells of the late Rom. Ch. neither generall nor lawfull 159. Papall Vsurpation and Tyrannie in them 153 A lawfull generall Councell desired by Protestants 157. Acts of Councels not preserued faithfully 128 Corruptions in the Hierarch Rom. Ch. 55.57.97 Conuersion of bread into Christ Bodie 399.400.421 The new Creed of Rome 125 Curiositie to be auoided 582 D Daniel chap. 2. vers 35. 4 Daniel chap. 4. vers 24. Redeeme thy sinnes 546 Discord among Teachers 71.73 Discord of Romists 108.583.585 E Epiphanius of Images 252 Errours in the Church 135. fundamentall and preterfundamentall 147.197 Esay chap. 2. vers 1. 4 Esay chap. 63. 16. 320 The Eucharist receiued by the hand 491. sent to priuate houses in both kinds 504. no reall Sacrifice 464 Exposition of Scripture by Fathers 45 F Faciall vision 35 Diuine Faith not grounded vpon Eccles Historie 128. Historie not alwayes assigneable for change of Faith 131 Fasting not satisfactorie to God for sinne 549 Fathers authoritie 68.87.129 their consent 121 Doctour Field 73.140.196.586 A Figure in the words This is my bodie 396.397 G Galath chap. 3. 〈◊〉 maketh not for Images 281 Gelasius against Transubst 436. and against Communion in one kinde 499 Glasse of the Trinitie 308 Generall Councels 152 156 Good Workes strengthen Faith 519 The Greeke Church 115 H Halfe Communion no Sacrament 484 An Hereticke defined 195 Hierarchiall Church 55.57 Honorius Angustudonensis of the iniquitie of Romists 112 Humane Historie no rule of Faith 128 131 I Idololatrie 269 Indulgences and Popes Pardons a late deuise 562. granted for many thousand yeeres 564 Images and their Worship 206.212 Images of the Trinitie 265 Images a snare to the simple 267 Influence of Christ into Workes maketh them not meritorious 515.516 Inuocation of Saints 288 S. Iohn chap. 20. vers 23. Whose sinnes you remit c. 191 Iustifying Faith 162 K The Kingdome of Christ deuided with the Virgin Marie 362 Kings may bee deposed by Popes and Bishops is the Doctrine of many Pontificians 575 L Latria or diuine Worship 241 Liturgie in a strange tongue 365 Liuing Saints Prayers to them 333 M Manner of Presence in the Eucharist 391.406 Math. 16.18 Vpon this Rocke c. 3 Math. 22.37 Loue the Lord with all thy heart 523 Math. 26. Drinke ye all of this 488.492 Math. 28.20 I will be with you alwayes c. 94.99 Merit of Workes 172.511 Merits of Saints deceased 240 Mediator supreame and subordinate 336 Miracles 85.102 Mother Church 126 Mother of mercie 361 N Nicene second Councell 247 O Omnipotencie 181.446 Oblations to Saints 348 Opposition to the Rom. Ch. 136 Ordination and Vocation of Pastors 98 P Penance no Sacrament stricter in the Primitiue Church 192. 539. 543 Penitentiarie taxe 113 Popes no Lords of Purgatorie 567 Popish Faith nouell 129 Polidor Virgil of Images 249 Prayer to Saints in set formes c. 352 Prayers in a knowne tongue 366.373 on beades 388. not meritorious 548 Priuate Prayer in a knowne tongue 383 Primacie of Peter 157.570 Promise maketh not Workes meritorious 518 Punishment of chastisement 540 Purging Authors 125 Q The Queene of Heauen 363 R Reading Scripture 35.271.272.277.279 Reall presence 178.395 Reason when to be beleeued 438 Receiuing Scripture from the Church 118 Religious honouring of Saints 322 Repetitions of Creeds and Auees 784 Reseruation of the Eucharist 432. in both kinds 505 Resolution of Faith 13 15 20 25 31 38 47 Romane Church 1 2 103 145. a particular Church 109. not vniuersall 111. not Catholicke 201. a stepmother 126. equall to other Churches 109.145 Romists want Apost Traditions 125 586 Romists causers of discord 109 Rule of Faith 〈◊〉 S Sacramentall vnion 405 Saints not omniscient 304. no Prophets 312. in what manner like Angels 317. no Patrons 344 Sanctitie of the Church 81 101 102. and want heereof in the Rom. Ch. 5 57 Satisfaction 534 541 544 555 575 Separation from the Rom. Ch. 106 Serapions Historie about one kind 503 Schisme 107 Silence of Historie no proofe of Faith vnchanged 116 131 143 144 255 Spirituall presence 396 Spirituall eating and drinking 184 Scripture how proued Diuine 24 30 the Mouth and Hand of God 91. Sufficiencie thereof 37 43 147. preserued incorrupt in all ages 23 117 124. wherein obscure 35 45. the translation thereof 29. the exposition and sense 45 121 123. more fundamentall than Tradition vnwritten 49 90. Papists depresse Scripture 92 Succession of Pastors 65. of Romists 115 Successor of Peter 160 Supererogation 522 528 Supremacie Papall hath no ground in Scripture 570 T Tertullian of the Scripture 9. of Indulgences 2. Timoth. 3. 15. c. 39 Theoderit of Transubstantiation 436 Titles of Canonicall Bookes 19 Tradition 45 91 93 150 151 580 Transubstantiation 390. not grounded on Scripture 182 447. the same defined 419. Caietan Scotus c. touching it 182 414 Transelementation 421 Transmutation 420 The Treasure of the Church 552 V Vasques about Adoration 232 Vertues of iust persons 170 The B. Virgin
to be concluded out of it And since you are pleased before to passe from the Church of England to all Protestants you may know for your comfort that all Protestants agree most strongly in this That the Scripture is sufficient to saluation and containes in it all things necessarie to it The Fathers are plaine the Schoolemen not strangers in it And haue not wee reason then to account it as it is The Foundation of our Faith And Stapleton himselfe though an angrie Opposite confesses That the Scripture is in some sort the Foundation of Faith that is in the nature of Testimonie and in the matter or thing to be beleeued And if the Scripture be the Foundation to which wee are to goe for Witnesse if there be doubt about the Faith and in which we are to find the thing that is to be beleeued as necessarie in the Faith we neuer did nor neuer will refute any Tradition that is Vniuersall and Apostolike for the better exposition of the Scripture nor any definition of the Church in which she goes to the Scripture for what shee teaches and thrusts nothing as fundamentall in the Faith vpon the world but in what the Scripture is Materia Credendorum the substance of that which is to be beleeued whether immediately and expressely in words or more remotely till a cleare and full deduction draw it out F. I asked How he knew Scripture to be Scripture and in particular Genesis Exodus c. These are beleeued to be Scripture yet not prooued out of any place of Scripture The B. said That the Bookes of Scripture are Principles to be supposed and needed not to be prooued B. I did neuer loue too curious a search into that which might put a man into a Wheele and circle him so long betweene proouing Scripture by Tradition and Tradition by Scripture till the Deuill find a meanes to dispute him into Infidelitie and make him beleeue neither I hope this is no part of your meaning yet I doubt this Question How doe you know Scripture to be Scripture hath done more harme than you will be euer able to helpe by Tradition But I must follow that way which you draw me And because it is so much insisted vpon by you and is it selfe a matter of such consequence I will sift it a little further Many men labouring to settle this great Principle in Diuinitie haue vsed diuers meanes to prooue it All haue not gone the same way nor all the right way You cannot be right that resolue Faith of the Scriptures being the Word of God into onely Tradition for onely and no other proofe are equall To prooue the Scripture therefore so called by way of Excellence to be the Word of God first some flye to the Testimonie and Witnesse of the Church and her Tradition which constantly beleeues and vnanimously deliuers it secondly some to the Light and the Testimonie which the Scripture giues to it selfe with other internall proofes which are obserued in it and to be found in no other Writing whatsoeuer thirdly some to the Testimonie of the Holy Ghost which cleares vp the Light that is in Scripture and seales this Faith to the soules of men that it is Gods Word fourthly All that haue not imbrutished themselues and sunke below their Species and order of Nature giue euen Naturall Reason leaue to come in and make some proofe and giue some approbation vpon the weighing and the consideration of other Arguments 1. For the first The Tradition of the Church taken and considered alone it is so farre from being the onely that it cannot be a sufficient proofe to beleeue by Diuine Faith That Scripture is the Word of God for that which is a full and sufficient proofe is able of it selfe to settle the soule of man concerning it Now the Tradition of the Church is not able to doe this for it may be further asked Why he should beleeue the Churches Tradition And if it be answered Because the Church is infallibly gouerned by the Holy Ghost it may yet be demanded How that may appeare And if this be demanded either you must say you haue it by speciall Reuelation which is the priuate Spirit you obiect to other men or else you must attempt to prooue it by Scripture as all of you doe And that very offer is sufficient acknowledgement that the Scripture is a higher proofe than the Churches Tradition which in your owne grounds is or may be questionable till you come thither Againe if the Voice of the Church saying The Bookes of Scripture commonly receiued are the Word of God be the formall Obiect of Faith vpon which alone and absolutely and lastly I may resolue my selfe then euerie man not onely may but ought to resolue his Faith into the Voice or Tradition of the Church for euerie man is bound to rest vpon the proper and formall Obiect of the Faith But nothing can be more euident than this That a man ought not to resolue his Faith of this Principle into the Testimonie of the Church therefore neither is that Testimonie or Tradition the formall Obiect of Faith The Learned of your owne part grant this Although in the Article of the Creed I beleeue the Catholike Church peraduenture all this be contained I beleeue those things which the Church teacheth yet this is not necessarily vnderstood That I beleeue the Church teaching as an infallible Witnesse And if they did not confesse this it were no hard thing to prooue It seemes to me verie necessarie that we be able to prooue the Bookes of Scripture to be the Word of God by some Authoritie that is absolutely Diuine for if they be warranted vnto vs by any Authoritie lesse than Diuine then all things contayned in them which haue no greater assurance than the Scripture in which they are read are not Obiects of Diuine Beleefe And that once granted will enforce vs to yeeld That all the Articles of Christian Beleefe haue no greater assurance than Humane or Morall Faith or Credulitie can affoord An Authoritie then simply Diuine must make good Scripture's Infallibilitie This Authoritie cannot be any Testimonie orVoice of the present Church for our Worthies prooue That all the Churches Constitutions are of the nature of humane Law And some among you not vnworthie for their Learning prooue it at large That all the Churches Testimonie or Voice or Sentence call it what you will is but suo modo or aliquo modo not simply but in a manner Diuine Now that which is Diuine but in a manner be it the Churches manner is suo modo non Diuina in a sort not Diuine But this great Principle of Faith the ground and proofe of whatsoeuer else is of Faith cannot stand firme vpon a proofe that is and is not in a manner and not in a manner Diuine as it must if wee haue no other Anchor than the externall Tradition of the Church 2. For the second That Scripture
which it can comprehend Now the vse of Reason is verie generall and man doe what he can is still apt to search and seeke for a Reason why he will beleeue though after he once beleeues his Faith growes stronger than either his Reason or his Knowledge and great reason for this because it goes higher than eyther of the other can in this life In this particular the Bookes called the Scripture are commonly and constantly reputed to be the Word of God and so infallible Veritie to the least Point of them Doth any man doubt this The World cannot keepe him from going to weigh it at the Ballance of Reason whether it be the Word of God or not To the same Weights he brings the Tradition of the Church the inward motiues in Scripture it selfe all Testimonies within which seeme to beare witnesse to it and in all this there 's no harme the danger is when a man will vse no other Scale but Reason for the Word of God and the Booke containing it refuse not to be weighed by Reason But the Scale is not large enough to containe nor the Weights to measure out the true vertue and 〈◊〉 force of either Reason then can giue no supernaturall ground into which a man may resolue his Faith That Scripture is the Word of God infallibly yet Reason can goe so high as it can prooue that Christian Religion which rests vpon the Authoritie of this Booke stands vpon surer grounds of Nature Reason common Equitie and Iustice than any thing in the World which any Infidell or meere Naturallist hath done doth or can adhere vnto against it in that which he makes accounts or assumes as Religion to himselfe The antient Fathers relyed vpon the Scriptures no Christians more and hauing to doe with Philosophers men verie well seene in all the subtleties which naturall Reason could teach or learne they were often put to it and did as often make it good That they had sufficient warrant to relye as much as they did vpon Scripture In all which Disputes because they were to deale with Infidels they did labour to make good the Authoritie of the Booke of God by such arguments as vnbeleeuers themselues could not but thinke reasonable if they 〈◊〉 them with indifferencie And it is not altogether impossible to prooue it euen by Reason a Truth infallible or else to make them denie some apparant Principle of their owne For example It is an apparant Principle and with them That God or the absolute prime Agent cannot be forced out of any possession for if hee could be forced by another greater he were neither Prince nor Absolute nor God in their owne Theologie Now they must graunt That that God and Christ which the Scripture teaches and wee beleeue is the onely true God and no other with him and so denie the Deitie which they worshipped or else denie their owne Principle about the Deitie That God cannot be commanded and forced out of possession For their Gods Saturne and Serapis and Iupiter himselfe haue beene adiured by the name of the true and onely God and haue beene forced out of the bodies they possessed and confessed themselues to be foule and seducing Deuils And their confession was to be supposed true in point of Reason for they that were adored as Gods would neuer belie themselues into Deuils to their owne reproach especially in the presence of them that worshipped them were they not forced This many of the vnbeleeuers saw therefore they could not in verie force of Reason but they must either denie their God or denie their Principle in Nature Their long Custome would not forsake their God and their Reason could not forget their Principle If Reason therefore might iudge among them they could not worship any thing that was vnder command And if it be reasonable to doe and beleeue this then why not reasonable also to beleeue that the Scripture is his Word giuen to teach himselfe and Christ since there they find Christ doing that and giuing power to doe it after which themselues saw executed vpon their Deuill_Gods Besides whereas all other written Lawes haue scarce had the honour to be duly obserued or constantly allowed worthie approbation in the particular places where they haue beene established for Lawes this Law of Christ and this Canon of Scripture the container of it is or hath beene receiued in almost all Nations vnder Heauen And wheresoeuer it hath beene receiued it hath beene both approoued for vnchangeable Good and beleeued for infallible Veritie This persuasion could not haue beene wrought in men of all sorts but by working vpon their Reason vnlesse wee shall thinke all the World vnreasonable that receiued it And certainely God did not giue this admirable facultie of Reasoning to the Soule of man for any cause more prime than this to discouer or at least to iudge and allow of the way to himselfe when and howsoeuer it should be discouered One great thing that troubled Rationall men was that which stumbled the Manichee an Heresie it was but more than halfe Pagan namely That somewhat must be beleeued before much could be knowne Wise men vse not to beleeue but what they know And the Manichee scorned the Orthodox Christian as light of beleefe promising to lead no Disciple after him but vpon euident knowledge This stumbles many but yet the Principle That somewhat must be beleeued before much can be knowne stands firme in Reason still For if in all Sciences there be some Principles which cannot be prooued if Reason be able to see this and confesse it if almost all Artists haue granted it Who can iustly denie that to Diuinitie A Science of the highest Obiect God himselfe which he easily and reasonably grants to inferior Sciences which are more within his 〈◊〉 And as all Sciences suppose some Principles without proouing so haue they almost all some Text some Authoritie vpon which they relye in some measure and it is Reason they should For though these make not their Texts infallible as Diuinitie doth yet full consent and prudent examination and long continuance haue woon reputation to them and settled reputation vpon them verie deseruedly For were these Texts more void of Truth than they are yet it were fit to vphold their credit that Nouices and young beginners in a Science which are not yet able to worke strongly vpon Reason nor Reason vpon them may haue Authoritie to beleeue till they can learne to conclude from Principles and so to know Is this also reasonable in other Sciences and shall it not be so in Theologie to haue a Text a Scripture a Rule which Nouices may be taught first to beleeue that so they may after come to the knowledge of those things which out of this rich Principle and Treasure are deduceable I yet see not how right Reason can denie these grounds and if it cannot then a meere naturall man may be thus farre conuinced That the
to a soule prepared by the present Churches Tradition and Gods grace The Difficulties which are pretended against this are not many and they will easily vanish 1. First you pretend wee goe to priuate Reuelations for Light to know Scripture No wee doe not you see it is excluded out of the very state of the Question and wee goe to the Tradition of the present Church and by it as well as you Here wee differ wee vse this as the first Motiue not as the last Resolution of our Faith wee resolue onely into prime Tradition Apostolicall and Scripture it selfe 2. Secondly you pretend wee doe not nor cannot know the prime Apostolicall Tradition but by the Tradition of the present Church and that therefore if the Tradition of the present Church be not Gods vnwritten Word and Diuine we cannot yet know Scripture to be Scripture by a Diuine Authoritie First suppose I could not know the prime Tradition to be Diuine but by the present yet it doth not follow that then I cannot know Scripture to be Scripture by a Diuine Authoritie because Diuine Tradition is not the sole and onely meanes to prooue it For suppose I had not nor could haue full assurance of Apostolicall Tradition Diuine yet the morall persuasion reason and force of the present Church is ground enough to mooue any reasonable man that it is fit hee should reade the Scripture and esteeme very reuerently and highly of it And this once done the Scripture hath then In and Home Arguments enough to put a soule that hath but ordinarie Grace out of doubt That Scripture is the Word of God infallible and Diuine Secondly Next the present Tradition though not absolutely Diuine yet by the helpe of Diuine Arguments internall to the Scripture is able to prooue the very prime Tradition for so long as the present agrees both with the prime Tradition and with the Scripture it selfe deliuered by it as in this it is found and agreed vpon that it doth and Hell it selfe is not able to belch out a good Argument against it it is a sufficient testimonie of the Scriptures Authoritie not by or of it selfe because not simply Diuine but by the prime Tradition and Scripture vpon which it grounds while it deliuers And both these are absolutely Diuine 3. Thirdly you pretend that wee make the Scripture absolutely and fully to be knowne Lumine suo by the Light and Testimonie which it hath in and giues to it selfe Against this you giue reason and proofe from our selues Your reason is If there be sufficient Light in Scripture to shew it selfe then euerie man that can and doth but reade it may know it presently to be the Diuine Word of God which we see by dayly experience men neither doe nor can First it is not absolutely nor vniuersally true There is sufficient Light therefore euerie man may see it Blind men are men and cannot see it and sensuall men in the Apostles iudgement are such Nor may wee denie and put out this Light as insufficient because blind Eyes cannot and peruerse Eyes will not see it no more than we may denie meat to be sufficient for nourishment though men that are heart-sicke cannot eate it Next wee doe not say That there is such a full Light in Scripture as that euerie man vpon the first sight must yeeld to it such Light as is found in prime Principles Euerie whole is greater than a part of the same and this The same thing cannot be and not be at the same time and in the same respect These carrie a naturall Light with them and euident for they are no sooner vnderstood than fully knowne to the conuincing of mans vnderstanding and so they are the beginning of knowledge which where it is perfect dwells in full Light but such a full Light wee doe neyther say is nor require to be in Scripture and if any particular man doe let him answere for himselfe The Question is onely of such a Light in Scripture as is of force to breed Faith that it is the Word of God not to make a perfect Knowledge Now Faith of whatsoeuer it is this or other Principle it is an Euidence as well as a Knowledge and a firmer and surer Euidence than any Knowledge can haue because it rests vpon Diuine Authoritie which cannot deceiue whereas Knowledge or at least he that thinkes he knowes is not euer certaine in deductions from Principles I say firmer Euidence but not so cleare For it is of things not seene in regard of the Obiect and in regard of the Subiect that sees it is in aenigmate in a Glasse or darke speaking Now God doth not require a full demonstratiue Knowledge in vs that the Scripture is his Word and therefore in his prouidence kindled in it no Light for that but he requires our Faith of it and such a certaine Demonstration as may fit that And for that he hath left sufficient Light in Scripture to Reason and Grace meeting where the soule is morally prepared by the Tradition of the Church vnlesse you be of Bellarmine's opinion That to beleeue there are any Diuine Scriptures is not omninò necessarie to saluation The Authoritie which you pretend is out of Hooker Of things necessarie the verie chiefest is to know what Bookes wee are bound to esteeme holy which Point is confessed impossible for the Scripture it selfe to teach Of this Brierly the Store-house for all Priests that will be idle and yet seeme well read tells vs That Hooker giues a verie sensible Demonstration It is not the Word of God which doth or possibly can assure vs that we doe well to thinke it is his Word for if any one Booke of Scripture did giue testimonie to all yet still that Scripture which giueth credit to the rest would require another to giue credit vnto it Nor could wee euer come to any pause to rest our assurance this way so that vnlesse beside Scripture there were something that might assure c. And this he acknowledgeth saith Brierly is the Authoritie of Gods Church Certainely Hooker giues a true and a sensible Demonstration but Brierly wants fidelitie and integritie in citing him For in the first place Hookers speech is Scripture it selfe cannot teach this nor can the Truth say that Scripture it selfe can It must needs ordinarily haue Tradition to prepare the mind of a man to receiue it And in the next where hee speakes so sensibly That Scripture cannot beare witnesse to it selfe nor one part of it to another that is grounded vpon Nature which admits no created thing to be witnesse to it selfe and is acknowledged by our Sauiour If I beare witnesse to my selfe my witnesse is not true i. not of force to be reasonably accepted for Truth But then it is more than manifest that Hooker deliuers his Demonstration of Scripture alone For if Scripture hath another proofe to vsher it and lead it in then no
question it can both prooue and approoue it selfe His words are So that vnlesse besides Scripture there be c. Besides Scripture therefore he excludes not Scripture but calls for another proofe to lead it in namely Tradition which no man that hath braines about him denyes In the two other places Brierly falsifies shamefully for folding vp all that Hooker sayes in these words This other meanes to assure vs besides Scripture is the Authoritie of Gods Church he wrinkles that worthie Author desperately and shrinkes vp his meaning In the former place abused by Brierly no man can set a better state of the question betweene Scripture and Tradition than Hooker doth His words are these The Scripture is the ground of our Beleefe The Authoritie of man that is the name he giues to Tradition is the Key which opens the doore of entrance into the knowledge of the Scripture I aske now when a man is 〈◊〉 and hath viewed a house and by viewing likes it and vpon liking resolues vnchangeably to dwell there doth he set vp his resolution vpon the Key that let him in No sure but vpon the goodnesse and commodiousnesse which he sees in the house And this is all the difference that I know betweene vs in this Point In which doe you grant as yee ought to doe that wee resolue our Faith into Scripture as the Ground and wee will neuer denie that Tradition is the Key that lets vs in In the latter place Hooker is as plaine as constant to himselfe and Truth His words are The first outward motiue leading men so to esteeme of the Scripture is the Authoritie of Gods Church c. But afterwards the more we bestow our labour in reading or learning the Mysteries thereof the more we find that the thing it selfe doth answer our receiued opinion concerning it so that the former inducement preuailing somewhat with vs before doth now much more preuaile when the verie thing hath ministred further reason Here then againe in his iudgement is Tradition the first inducement but the farther Reason and Ground is the Scripture and resolution of Faith euer settles vpon the farthest Reason it can not vpon the first inducement So that the state of this Question is firme and plaine enough to him that will not shut his eyes The last thing I shall trouble you with is That this method and manner of proouing Scripture to be the Word of God is the same which the antient Church euer held namely Tradition or Ecclesiasticall Authoritie first and then internall Arguments from the Scripture it selfe The first Church of Christ the Apostles themselues had their warrant from Christ their Tradition was euerie way Diuine both in the thing they deliuered and in the manner of their witnessing it But in after-times of the Church men prooue Scripture to be the Word of God by internall Arguments as the chiefe thing vpon which they resolue though Tradition be the first that mooues them to it This way the Church went in S. Augustine's time He was no enemie to Church-Tradition yet when he would prooue that the Author of the Scripture and so of the whole knowledge of Diuinitie as it is supernaturall is Deus in Christo God in Christ he takes this as the all-sufficient way and giues foure proofes all internall to the Scripture first The Miracles secondly That there is nothing carnall in the Doctrine thirdly That there hath beene such performance of it fourthly That by such a Doctrine of Humilitie the whole World almost hath beene conuerted And whereas ad muniendam fidem for the defending of the Faith and keeping it entire there are two things requisite Scripture and Church-Tradition Vincent Lirinensis places Authoritie of Scriptures first and then Tradition And since it is apparant that Tradition is first in order of Time it must necessarily follow that Scripture is first in order of Nature that is the chiefe vpon which Faith rests and resolues it selfe And your owne Schoole confesses this was the way euer The woman of Samaria is a knowne resemblance but allowed by your selues For quotidie dayly with them that are without Christ enters by the Woman that is the Church and they beleeue by that fame which she giues c. But when they come to heare Christ himselfe they beleeue his words before the words of the woman For when they haue once found Christ they doe more beleeue his words in Scripture than they doe the Church which testifies of him because then propterillam for the Scripture they beleeue the Church and if the Church should speake contrarie to the Scripture they would not beleeue it Thus the Schoole taught then and thus the Glosse commented then And when men haue tyred themselues hither they must come The Key that lets men in to the Scriptures euen to this knowledge of them that they are the Word of God is Tradition of the Church but when they are in they heare Christ himselfe immediately speaking in Scripture to the Faithfull And his Sheepe doe not onely heare but know his voyce To conclude then wee haue a double Diuine Testimonie altogether infallible to confirme vnto vs that Scripture is the Word of God The first is the Tradition of the Church of the Apostles themselues who deliuered immediately to the World the Word of Christ the other the Scripture it selfe but after it hath receiued this Testimonie And into these wee doe and may safely resolue our Faith As for the Tradition of after ages in and about whom Miracles and Diuine power were not so euident we beleeue them because they doe not preach other things than those former the Apostles left in scriptis certissimis in most certaine Scripture And it appeares by men in the middle ages that these Writings were vitiated in nothing by the concordant consent in them of all succeedors to our owne time And now by this time it will be no hard thing to reconcile the Fathers which seeme to speake differently in no few places both one from another and the same from themselues touching Scripture and Tradition and that as well in this Point to prooue Scripture to be the Word of God as for concordant exposition of Scripture in all things else When therefore the Fathers say Wee haue the Scripture by Tradition or the like either they meane the Tradition of the Apostles themselues deliuering it and there when it is knowne we may resolue our Faith or if they speake of the present Church then they meane that the Tradition of it is that by which wee first receiue the Scripture as by an according meanes to the prime Tradition But because it is not simply Diuine wee resolue not our Faith into it nor settle our Faith vpon it till it resolue it selfe into the prime Tradition of the Apostles or the Scripture or both and there we rest with it And you cannot shew an ordinarie consent of Fathers nay Can you or any
present Church to be the first inducing motiue to embrace this Principle onely wee cannot goe so farre in this way as you to make the present Tradition alwayes an infallible Word of God for this is to goe so farre in till you be out of the way For Tradition is but a Lane in the Church it hath an end not onely to receiue vs in but another after to let vs out into more open and richer ground And a better way than you Because after we are mooued and prepared and induced by Tradition wee resolue our Faith into that written Word and God deliuering it in which wee find the Tradition which led vs thither And so wee are sure by Diuine Authoritie that wee are in the way because at the end wee find the way prooued And doe what can be done you can neuer settle the Faith of man about this great Principle till you rise to greater assurance than the present Church alone can giue And therefore once againe to that knowne place of S. Augustine The words of the Father are Nisi commoueret Vnlesse the Authoritie of the Church mooued me but not alone but with other motiues else it were not commouere to mooue together And the other motiues are Resoluers though this be Leader Now since wee goe the same way with you so farre as you goe right and a better way than you where you goe wrong wee need not admit any other Word of God than wee doe And this ought to remaine as a presupposed Principle among all Christians and not so much as come into this Question about the sufficiencie of Scripture betweene you and vs. F. From this the Person doubting called vs and desiring to heare Whether the B. would graunt the Romane Church to be the Right Church The B. graunted that it was B. One occasion which mooued Tertullian to write his Booke de Praescrip aduersus Haereticos was That he saw little or no profit come by Disputations Sure the ground was the same then and now It was not to denie that Disputation is an opening of the Vnderstanding a sifting out of Truth it was not to affirme that any such Disquisition is in and of it selfe vnprofitable If it had S. Stephen would not haue disputed with the Cyrenians nor S. Paul with the Grecians first and then with the Iewes and all Commers No sure it was some abuse in the Disputants that frustrated the good of the Disputation And one abuse in the Disputants is a Resolution to hold their owne though it be by vnworthie meanes and disparagement of Truth The B. finds it here For as it is true that this Question was asked so it is altogether false that it was asked in this forme or so answered There is a great deale of difference especially as Romanists handle the Question of the Church betweene The Church and A Church and there is some betweene a True Church and a Right Church which is the word you vse but no man else that I know I am sure not the B. The Church may import in our Language The onely true Church and perhaps as some of you seeme to make it the Root and the Ground of the Catholike This the B. neuer did neuer meanes to graunt A Church can imply no more than that it is a member of the whole This the B. neuer did nor euer will denie if it fall not absolutely away from Christ. That it is a True Church he graunted also but not a Right as you impose vpon him For Ens and Verum Being and True are conuertible one with another and euerie thing which hath a Being is truly that Being which it is in truth of substance But this word Right is not so vsed but is referred more properly to perfection in Conditions And in this sense euerie thing that hath a true and reall being is not by and by right in the Conditions of it A man that is most dishonest and vnworthie the name a verie Theefe if you will is a True man in the veritie of his essence as he is a Creature endued with Reason for this none can steale from him nor hee from himselfe but Death but hee is not therefore a right or an vpright man And a Church that is exceeding corrupt both in Manners and Doctrine and so a dishonour to the name is yet a True Church in the veritie of essence as a Church is a companie of men which professe the Faith of Christ and are baptised into his Name but yet it is not therefore a Right Church eyther in Doctrine or Manners It may be by this word Right you meant cunningly to slip it in that the B. should graunt it Orthodoxe This hee neuer graunted you For Orthodoxe Christians are keepers of integritie and followers of right things so Saint Augustine of which the Church of Rome is neyther In this sence then no Right that is Orthodoxe Church at Rome And yet no newes that the B. graunted the Romane Church to be a True Church For so much verie learned Protestants haue acknowledged before him and the Truth cannot denie it For that Church which receiues the Scripture as a Rule of Faith though but as a partiall and imperfect Rule and both the Sacraments as instrumentall Causes and Seales of Grace though they adde more and misuse these yet cannot but be a True Church in essence How it is in Manners and Doctrine I would you would looke to it with a single eye For if Pietie and a peaceable minde be not ioyned to a good vnderstanding nothing can be knowne in these great things F. Further he confessed That Protestants had made a Rent and Diuision from it B. The B. I know from himselfe could here be heartily angrie but that he hath resolued in handling matters of Religion to leaue all gall out of his Inke and makes me straine it out of mine There is a miserable Rent in the Church and I make no question but the best men doe most bemoane it Nor is hee a Christian that would not haue vnitie might hee haue it with Truth But the B. neuer said nor thought that the Protestants made this Rent The cause of the Schisme is yours for you thrust vs from you because wee called for Truth and redresse of Abuses For a Schisme must needs be theirs whose the cause of it is The Woe runs full out of the mouth of Christ euer against him that giues the offence not against him that takes it euer But you haue giuen the B. iust cause neuer to treat with you or your like but before a Iudge or a Iurie F. Moreouer hee said hee would ingenuously acknowledge That the Corruption of Manners in the Romish Church was not a sufficient cause to iustifie their departing from it B. I would the B. could say you did as ingenuously repeat as hee did confesse Hee neuer said That Corruption of Manners was not a sufficient cause to
admit the case to be like B. So indeed you said And not you alone It is the common Obiection made against all that admit not euerie later Councell as that Councell of Nice famous through all the Christian World In the meane time nor you nor they consider that the case is not alike as the B. told you If the case be alike in all Why doe not you admit that which was held at Ariminum and the second of Ephesus as well as Nice If you say as yours doe It was because the Pope approoued them not I will put off the inualiditie of this Answere to a sitter time in the meane space suppose it true and strong this ground is gained That the case is not alike for consent to all Councels And if you looke to haue this graunted That the Pope must confirme or the Councell's not lawfull we haue farre more reason to looke that this be not denyed That the Scripture must not be departed from in Letter or necessarie Sense or the Councell's not lawfull And the consent and confirmation of Scripture is of farre greater Authoritie to make the Councell Authenticall and the decisions of it de Fide than any confirmation of the Popes The Councell of Nice had the first you say We are sure it had the second The Councell of Trent we are able to prooue had not the second and so wee haue no reason to respect the first And to what end doe your learned men maintaine That a Councell may make a Conclusion de Fide though it be simply Extrà out of all bound of Scripture but out of a iealousie at least that this of Trent and some others haue in their determinations left both Letter and Sense of Scripture Shew this of Nice and the B. will graunt so much of the case to be like But what will you say if Constantine required That things brought into question should be answered and solued by Testimonie out of Scripture And the Bishops of the Nicene Councell neuer refused that Rule And what will you say if they professe they depart not from it but are readie by manie Testimonies of Diuine Scripture to demonstrate their Faith Is the case then alike betwixt it and Trent But you say the B. pretended somewhat else for his not admitting the case to be like F. Pretending that the Pope made Bishops of purpose for his side But this the Bishop prooued not B. No nor had he reason to take on him to prooue what he said not He knowes it will be expected he should prooue what hee saith and it is hard to prooue the purpose of the Popes heart For if it be prooued that hee made Bishops at that time that some of them were titular onely and had no liuelyhood to subsist but out of his Purse and so must hang at the strings of it that some of these thus made were sent to the Councell and sure not without their Errand yet if the Pope will say he neither made nor sent them to ouer-rule the Holy Ghost at that meeting or of purpose for his side as no question but it will be said Who can prooue it that is not a Surueyor of the Heart But though the Popes heart cannot be seene yet if these and the like presumptions be true it is a great signe that Trent was too corrupt and factious a meeting for the Holy Ghost to be at And sure the case in this not alike at Nice That which 〈◊〉 B. said was That Trent could be no indifferent Councell to the Church the Pope hauing made himselfe a strong partie in it And this the B. prooued though you be here not onely content to omit but plainely to denie the proofe For did not the B. prooue it thus and you answered not That there were more Italian Bishops there than of all Christendome besides more yea more than double And this he prooued out of the Councell it selfe which you had in your hand in Decimo Sexto but had no great heart to looke it For where the number of Prelates are expressed that had Suffrage and Vote in that Councell the Italians are set downe to be 187 and all the rest make but 83. So there were more Italian Bishops by 104 than of all the rest of Christendome Sure the Pope did not meane to be ouer-reached in this Councell And whatsoeuer became of his infallibilitie otherwise he might this way be sure to be infallible in whatsoeuer hee would haue determined So the B. prooued this sufficiently For if it were not to be sure of a side giue any satisfying reason Why such a potent partie of Italians more than double to the whole Christian World should be there Shew me the like for Nice and I will giue it that the case is alike betweene these two Councels But you haue not yet done with the B. You adde F. In fine the B. wished That a lawfull Generall Councell were called to end Controuersies The persons present said That the King was enclined thereunto and that therefore wee Catholikes might doe well to concurre B. And what say you to the Bishops wish You pretend great loue to the Truth would you not haue it found Can you or any Christian be offended that there should be a good end of Controuersies Can you thinke of a better end than by a Generall Councell And if you haue a most gracious King enclined vnto it as you say it was offered how can you 〈◊〉 your selues if you doe not consent Yes it seemes you can for you say againe F. I asked the B. Whether he thought a Generall Councell might 〈◊〉 He said It might B. I presume you doe not looke the B. or I for him should enter into a proofe of this Controuersie Whether a Generall Councell may erre in determination or not Your selfe brought no proofe that it cannot and till that be brought the Bishop his speech is good that it can And yet he hopes to be found no infringer of any power giuen by Christ to his Church But it seemes by that which followes you did by this Question Can a Generall Councell erre but seeke to win ground for your other which followes F. If a Generall Councell may erre What neerer are wee then said I to vnitie after a Councell determined Yes said he although it may erre yet we should be bound to hold with it till another come to reuerse it B. Whether a Generall Councell may erre or not is a Question of great consequence in the Church of Christ. To say it cannot erre leaues the Church not onely without remedie against an Error but also without sense that it may need a remedie and so without care to seeke it which is the miserie of the Church of Rome at this day To say it can erre seemes to expose the members of the Church to an vncertaintie and wauering in the Faith makes vnquiet spirits not onely disrespect former Councels of the Church but also slight and contemne
so plaine set downe in the Scripture If about the sense and true meaning of these or necessarie deduction out of these prime Articles of Faith Generall Councels determine any thing as they haue done in Nice and the rest there is no inconueuience that one and the same Canon of the Councell should be beleeued as it reflects vpon the Articles and Grounds indemonstrable and yet knowne to the Learned by the Meanes and Proofe by which that deduction is vouched and made good And againe the Conclusion of a Councell suppose that in Nice about the Consubstantialitie of Christ with the Father in it selfe considered is or may be indemonstrable by Reason There I beleeue and assent in Faith but the same Conclusion if you giue me the ground of Scripture and the Creed and somewhat must be supposed in all whether Faith or Knowledge is demonstrable by naturall Reason against any Arrian in the World And if it be demonstrable I may know it and haue a habit of it And what inconuenience in this For the weaker sort of Christians which cannot deduce when they haue the Principle graunted they are to rest vpon the Definition onely and their assent is meere Faith yea and the Learned too where there is not a Demonstration euident to them assent by Faith onely and not by Knowledge And what inconuenience in this Nay the necessitie of Nature is such that these Principles once giuen the vnderstanding of man cannot rest but it must be thus And the Apostle would neuer haue required a man to be able to giue a reason and an account of the Hope that is in him if he might not be able to know his account or haue lawfull interest to giue it when he knew it without preiudicing his Faith by his Knowledge And suppose exact Knowledge and meere Beleefe cannot stand together in the same person in regard of the same thing by the same meanes yet that doth not make void this Truth For where is that exact Knowledge or in whom that must not meerely in points of Faith beleeue the Article or Ground vpon which they rest But when that is once beleeued it can demonstrate many things from it And Definitions of Councels are not Principia Fidei Principles of Faith but Deductions from them 7. And now because you aske Wherein wee are neerer to Vnitie by a Councell if a Councell may erre Besides the Answer giuen I promised to consider which Opinion was most agreeable with the Church which most able to preserue or reduce Christian Peace the Romane That a Councell cannot erre orthe Protestants That it can And this I propose not as a Rule but leaue the Christian World to consider of it as I doe 1. First then I consider Whether in those places of Scripture before mentioned or other there be promised and performed to the present Church an absolute infallibilitie or whether such an infallibilitie will notserue the turne as Stapleton after much wriggling is forced to acknowledge One not euerieway exact because it is enough if the Church doe diligently insist vpon that which was once receiued and there is not need of so great certaintie to open and explicate that which lyes hid in the Seed of Faith sowne and deduce from it as to seeke out and teach that which was altogether vnknowne And if this be so then sure the Church of the Apostles required guidance by a greater degree of infallibilitie than the present Church which if it follow the Scripture is infallible enough though it hath not the same degree of certaintie which the Apostles had and the Scripture hath Nor can I tell what to make of Bellarmine that in a whole Chapter disputes 〈◊〉 Prerogatiues in certaintie of Truth that the Scripture hath aboue a Councell and at last concludes That they may be said to be equally certaine in infallible Truth 2. The next thing I consider is Suppose this not Exact but congruous infallibilitie in the Church Is it not residing according to power and right of Authoritie in the whole Church and in a Generall Councell onely by power deputed with Mandate to determine The places of Scripture with Expositions of the Fathers vpon them make me apt to beleeue this S. Peter saith S. Augustine did not receiue the Keyes of the Church but in the person of the Church Now suppose the Key of Doctrine be to let in Truth and shut out Error and suppose the Key rightly vsed infallible in this yet this infallibilitie is primely in the Church in whose person not strictly in his owne S. Peter receiued the Keyes Here Stapleton layes crosse my way againe He would thrust me out of this Consideration He graunts that S. Peter receiued these Keyes indeed and in the person of the Church but that was because he was Primate of the Church 〈◊〉 therefore the Church receiued the Keyes finally but S. Peter formally that is if I mistake him not S. Peter for himselfe and his Successors receiued the Keyes in his owne Right but to this end to benefit the Church of which he was made Pastor But I am in a Consideration and I would haue this considered where it is euer read That to receiue a thing in the person of another is onely meant finally to receiue it that is to his good and not in his right I should thinke he that receiues any thing in the person of another receiues it indeed to his good and to his vse but in his right too And that the primarie and formall right is not in the receiuer but in him whose person hee sustaines while he receiues it This stumbling-blocke then is nothing and in my Consideration it stands still That the Church in generall receiued the Keyes and all Power signified by them and by the assistance of Gods Spirit may be able to vse them and perhaps to open and shut in some things infallibly when the Pope and a Generall Councell too forgetting both her and her Rule the Scripture are to seeke how to turne these Keyes in their Wards 3. The third thing I consider is Suppose in the whole Catholike Church Militant an absolute infallibilitie in the prime Foundations of Faith absolutely necessarie to saluation and that this power of not erring so is not communicable to a Generall Councell which represents it but that the Councell is subiect to error This supposition doth not onely preserue that which you desire in the Church an Infallibilitie but it meets with all inconueniences which vsually haue done and doe perplexe the Church And here is still a remedie for all things For if priuate respects if Bandies in a Faction if power and fauour of some parties if weakenesse of them which haue the managing if any mixture of State-Councels if any departure from the Rule of the Word of God if any thing else sway and wrinch the Councell the whole Church vpon euidence found in expresse Scripture or demonstration of this
of the Pope infallible nay more infallible than it For any Generall Councell may erre with you if the Pope confirme it not So belike this Infallibilitie rests not in the Representatiue Bodie the Councell nor in the whole Bodie the Church but in your Head of the Church the Pope of Rome Now the B. may aske you To what end such a trouble for a Generall Councell Or wherein are wee neerer to Vnitie if the Pope confirme it not You answere though not in the Conference yet elsewhere That the Pope erres not especially 〈◊〉 Sentence in a Generall Councell And why especially Doth the deliberation of a Councell helpe any thing to the Conclusion Surely no for you hold the Conclusion Propheticall the meanes fallible and fallible Deliberations cannot aduance to a Propheticke Conclusion And iust as the Councell is in Stapletons iudgement for the Definition and the Proofes so is the Pope in the iudgement of Melch Canus and them which followed him Propheticall in the Conclusion The Councell then is called but onely in effect to heare the Pope giue his Sentence in more State Else what meanes this of Stapleton The Pope by a Councell ioyned vnto him acquires no new Power or Authoritie or certaintie in iudging no more than a Head is the wiser by ioyning the offices of the rest of the members to it than it is without them Or this of Bellarmine That all the firmenesse and infallibilitie of a Generall Councell is onely from the Pope not partly from the Pope and partly from the Councell So belike the Presence is necessarie not the Assistance Which Opinion is the most groundlesse and worthlesse that euer offered to take possession of the Christian Church And I am persuaded many learned men among your selues scorne it at the very heart You professe after That you hold nothing against your Conscience I must euer wonder much how that can be true since you hold this of the Popes Infallibilitie especially by being Propheticall in the Conclusion If this be true Why doe you not lay all your strength together all of your whole Societie and make this one Proposition euident All Controuersies about matter of Faith are ended and without anie great trouble to the Christian World if you can make this good Till then this shame will follow you infallibly and eternally That you should make the Pope a meere man Principium Fidei a Principle of Faith and make the mouth of Christs Vicar sole Iudge both of his Word be it neuer so manifest and of his Church be shee neuer so learned and carefull of his Truth The Conference growes to an end and I must meet it againe ere wee part For you say F. After this we all rising the doubting Person asked the B. Whether shee might be saued in the Romane Faith Hee answered Shee might B. What Not one Answere perfectly related The Bishops Answere to this was generall for the ignorant that could not discerne the Errors of that Church so they held the Foundation and conformed themselues to a Religious life But why doe you not speake out what the B. added in this particular That it must needs goe harder with the doubting partie euen in point of Saluation because the said partie had beene brought to vnderstand verie much in these controuerted Causes of Religion And a man that comes to know much had need carefully bethinke himselfe that hee oppose not knowne Truth against the Church that made him a Christian. For Saluation may be in the Church of Rome and yet they not find it that make sure of it F. I bad the Person doubting marke that B. This Answer I am sure troubles not you But it seemes you would faine haue it lay a Load of Enuie vpon the B. that you professe you bad the doubting partie so carefully Marke that Well you bad the said person Marke that For what For some great matter or for some new Not for some new sure For the Protestants haue euer beene readie for Truth and in Charitie to graunt as much as might be And therefore from the beginning many learned men graunted this So that you need not haue put such a serious Marke that vpon the speech of the B. as if none before him had or none but hee would speake it And if your Marke that were not for some new matter was it for some great Yes sure it was For what greater than Saluation But then I pray Marke this too That Might be saued graunts but a Possibilitie no sure or safe way to Saluation The Possibilitie I thinke cannot be denyed the Ignorants especially because they hold the Foundation and suruey not the Building And the Foundation can deceiue no man that rests vpon it But a secure way they cannot goe that hold with such corruptions when they know them Now whether it be wisedome in such a point as Saluation is to forsake a Church in the which the ground of Saluation is firme to follow a Church in which it is possible one may be saued but verie probable one may doe worse if he looke not well to the Foundation iudge yee I am sure S. Augustine thought it was not and iudged it a great sinne in point of Saluation for a man to preferre incerta certis incertainties and naked possibilitiesbefore an euident and certaine course And you your selues in the point of condignitie of Merit write it and preach it boysterously to the people but are content to die renouncing the condignitie of all your owne Merits and trust to Christs If you will not venture to die as you liue liue and beleeue in time as you meane to die And one thing more because you bid Marke this let me remember to tell for the benefit of others Vpon this verie Point That wee acknowledge an honest ignorant Papist may be saued you and your like worke vpon the aduantage of our Charitie and your owne want of it to abuse the weake For thus I am told you worke vpon them You see the Protestants at least manie of them confesse there may be Saluation in our Church wee absolutely denie there is Saluation in theirs therefore it is safer to come to ours than to stay in theirs to be where almost all graunt saluation than where the greater part of the World denie it This Argument is verie preuayling with men that cannot weigh it and with women especially that are put in feare by violent though causelesse denying Heauen vnto them But it is stronger in the cunning than the true force of it For all Arguments are verie moouing that lay their ground vpon the Aduersaries Confession especially if it be confessed and auouched to be true But if you would speake truly and say Manie Protestants indeed confesse there is Saluation possible to be attained in the Romane Church but yet the Errors of that Church are so manie and some such as weaken the Foundation that it is verie hard to goe that way to
heauier if wee mis-lead on eytherside than theirs 〈◊〉 〈◊〉 vs. But I see I must looke to my selfe for you are secure For F. Dr White said I hath secured me that none of our Errors be damnable so long as wee hold them not against our Conscience And I hold none against my Conscience B. It seemes then you haue two Securities Dr Whites Assertion and your Conscience What Assurance Dr White 〈◊〉 you I cannot tell of my selfe nor as things stand may I rest vpon your Relation It may be you vse him no better than you doe the Bishop And sure it is so For I haue since spoken with Dr White and hee auowes this and no other Answere Hee was asked in the conferense betweene you Whether Popish Errors were Fundamentall To 〈◊〉 hee gaue 〈◊〉 by distinction of the persons which held and professed the Errors namely That the Errors were Fundamentall reductiue by a Reducement if they which embraced them 〈◊〉 〈◊〉 adhere to them hauing sufficient 〈◊〉 to be better enformed nay further that they were materially and in the verie kind and nature of them Leauen Drosse Hay and Stubble Yet hee thought withall that such as were mis-led by Education or long Custome or over-valuing the 〈◊〉 of the 〈◊〉 Church and did in 〈◊〉 of heart embrace them might by their generall 〈◊〉 and Faith in the Merit of Christ attended with Charitie 〈◊〉 other Vertues find mercie at Gods hands But that hee should say Signanter and expressely That none eyther of yours or your fellowes 〈◊〉 were damnable so long as you hold them not against Conscience that hee vtterly disauowes You deliuered nothing to 〈◊〉 such a Confession from him And for your selfe hee could obserue but small loue of Truth few signes of Grace in you as hee tells mee Yet hee will not presume to iudge you or your Saluation it is the Word of Christ that must iudge you as the latter Day For your Conscience you are the happier in your Error that you hold nothing against it especially if you speake not against it while you say so But this no man can know but your Conscience For no man knowes the thoughts of a man but the spirit of a man that is within him to which I leaue you But yet you leaue not For you tell me F. The doubting partie asked Whether shee might be saued in the Protestants Faith Vpon 〈◊〉 Soule said the B. you may Vpon my Soule said I there is but one sauing Faith and that is the Romane B. So it seemes the B. was confident for the Faith professed in the Church of England else hee would not haue taken the Saluation of another vpon his Soule And sure hee had reason of his Confidence For to beleeue the Scripture and the Creeds to beleeue these in the sense of the antient Primitiue Church to receiue the foure great Generall Councels so much magnified by Antiquitie to beleeue all Points of Doctrine generally receiued as Fundamentall in the Church of Christ is a Faith in which to liue and die cannot but giue Saluation And therefore the B. went vpon a sure ground in the aduenture of his Soule vpon that Faith Besides in all the Points of Doctrine that are controuerted betweene vs. I would faine see anie one Point maintained by the Church of England that can bee prooued to depart from the Foundation You haue manie dangerous Errors about it in that which you call the Romane Faith But there I leaue you to looke to your owne Soule and theirs whom you seduce Yet this is true too That there is but one sauing Faith But then euerie thing which you call De Fide Of the Faith because some Councell or other hath defined it is not such a breach from that one sauing Faith as that hee which expressely beleeues it not nay as that hee which beleeues the contrarie is excluded from Saluation And Bellarmine is forced to graunt this There are manie things de Fide which are not absolutely necessarie to Saluation Therefore there is a Latitude in Faith especially in reference to Saluation To set a Bound to this and strictly to define it Iust thus farre you must beleeue in euerie particular or incurre Damnation is no worke for my Penne. These two things I am sure of One That your peremptorie establishing of so manie things that are remote Deductions from the Foundation hath with other Errors lost the Peace and Vnitie of the Church for which you will one day answere And the other That you are gone further from the Foundation of this one sauing Faith than can euer bee prooued wee haue done But to conclude you tell vs F. Vpon this and the precedent Conferences the Ladie rested in iudgement fully satisfied as shee told a confident friend of the Truth of the Romane Churches Faith Yet vpon frailetie and feare to offend the King shee yeelded to goe to Church For which shee was after verie sorrie as some of her friends can testifie B. This is all personall And how that Honourable Ladie is settled in Conscience how in Iudgement I know not This I thinke is made cleare enough That that which you said in this and the precedent Conferences could settle neyther vnlesse in some that were settled or setting before As little doe I know what shee told anie Friend of the Romane Cause No more whether it were frailetie or feare that made her yeeld to goe to Church nor how sorrie shee was for it nor who can testifie that sorrow This I am sure of If shee repent and God forgiue her other sinnes shee will farre more easily bee able to answere for her comming to Church than shee will for the leauing of the Church of England and following the Superstitions and Errors which the Romane Church hath added in point of Faith and worship of God I pray God giue her Mercie and all of you a Light of his Truth and a Loue to it first that you may no longer be made Instruments of the Popes boundlesse Ambition and this most vnchristian braine-sicke Deuice That in all Controuersies of the Faith hee is infallible and that by way of Inspiration and Prophesie in the Conclusion which hee giues To due consideration of this and Gods Mercie in Christ I leaue you FINIS Optat. lib. 3. c. Parmen Aug. c. Cresc lib. 3. ca. 51. Isid. d. sum bon lib. 3. ca. 53. Aug. Epist. 48. ad Vincent Idem Ep. 52. ad Macedon Idem Ep. 61. ad Dulcit Euseb. Hist. Eccles li. 10. ca. 9. Et d. vit Const. li. i. ca. 37. Ministrorum Dei coegit Concilium lib. 2. c. 43. lib. 3. ca. 6 10 12 16 17 18 23. Interdum 〈◊〉 quae ad Ecclesiarum Dei commodū spectabant prescribendo ib. ca. 63. lib. 4. c. 14. c. 18. Festos dies instituit ca. 22 23 27. Episcoporū Decreta cōfirmauit Theoderit Hist. Eccles li. 1. cap. 7. August d. Ciu. Dei li. 5. c. 25. Tertul. ad
Si 〈◊〉 Rationi veritat 〈◊〉 videntur in precio habete c. de Mysterijs Religionis 〈◊〉 Martyr Apol. 2. 〈◊〉 si 〈◊〉 〈◊〉 Rationis c. Tertull. li de 〈◊〉 〈◊〉 c. 18. Rationabile est 〈◊〉 Deum esse Autorē Scripturae Henr. a Gand. Sum. q 9. q. 3. c Hook lib 3. §. 8. Si Plato ipse 〈◊〉 me 〈◊〉 non 〈◊〉 c. S. Aug. de vera 〈◊〉 c. 3. 〈◊〉 〈◊〉 Ratio potest progredi à 〈◊〉 ad inuisibilia c. Ibid. c. 29. a Si vim spectes Deus valentissimus est Aristot. de Mundo c. 7. Don. ini moderatores omnium Cic. 2. de Leg. b Ipse Saturnus 〈◊〉 Iupiter quicquid 〈◊〉 colitis victi dolore quod sunt 〈◊〉 Nec vtique in turpitudinē sui nonnullis praesertim vestrorū assistentib ' ment untur Ipsis testib ' esse eos Daemones de se verum confitentib ' credite 〈◊〉 enim per 〈◊〉 verum solum inuiti c. Arnob. 8. contra Gent. c S. Matth. 12.22 d S. Matth. 16.17 e Si Libri quoquo modo se habent sancti tamen Diuinarum rerum pleni propè totius generis humani confessione diffamantur c. S. Aug. de Vtil Cred. c. 7. Scriptura summa dispositione prouidentiae super omnes omnium gentium literas omnia sibi genera ingeniorum humanorum Diuina Excellens authoritate subiecit S. Aug. 11. de Ciuit. Dei c. 1. At in omni Orbe terrarum in omni Graecia vniuersis Nationibus innumeri sunt immensi qui relictis Patrijs Legibus c. ad obseruantiam Mosis Christi c. Origen 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. a Irridere in Catholicae fidei disciplina quod iuberétur homines credere non autem c. S. Aug. 1. 〈◊〉 c. 14. b And therefore S. Aug. 2. de Doctr. Christ. c. 8. would haue men make thēselues persect in reading the letter of the Scripture 〈◊〉 before they vnderstood it Eas notas habeat etsi nondum intellectu tamé 〈◊〉 duntaxat No question but to make thē readie against they vnderstood it a L. 1. contr Epis. Fund c. 5. Ego vero non crederē Euangelio nisi me Catholicae Ecclesiae cōmoueret autoritas b 〈◊〉 Dial. p. 1. l. 1. c. 4. 〈◊〉 solum de Ecclesia quae fuit tempore Apostolorum c Biel Lect. 22. in C. Missae A tempore Christi Apostolorum c. And so doth S. Aug. take Eccles cont Fund d Siue Infideles siue in fide Nouitij Can. loc lib. 2. cap. 8. 〈◊〉 omnino nescienti Scripturam Stap. Relect. cont 4. q. 1. A. 3. a Et ibid. Quibus obtemperaui dicētibus Credite Euangelio Therefore he speaks of himselfe when he did not beleeue b Psal. 119.105 Sanctarum Scripturarum Lumen S. Aug. L. de Vera Relig. c. 7. Quid Lucem Scripturarum vanis vmbris c. S. Aug. L. de Mor. Eccl. Cathol c. 35. c 1. Cor. 2.14 d Orig. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. went this way yet was he a great deale neerer the prime Tradition than wee are for being to prooue that the Scriptures were inspired from God be saith De hoc assignabimus ex ipsis diuinis Scripturis quae nos cōpetenter mouerint c. a Principaliter tamen etiam hic credimus propter Deum non Apostolos c. 〈◊〉 à Gand. Sum. A. 9. q. 3. Now if where the Apostles themselues spake vltimata resolutio fidei was in Deum not in ipsos per 〈◊〉 much more shall it be in 〈◊〉 than in praesentem Ecclesiam and into the writings of the Apostles than into the words of their Successors made vp into a Tradition b Calu. Instit. 1. c. 5. §. 2. Christiana Ecclesia Prophetarum Scriptis Apostolorum praedicatione initio fundata fuit vbicunque reperietur ea Doctrina c. a 1. Cor. 2.14 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. c Henr. à Gand. sum A. 10. q. 2. d Heb. 11.1 e 1. Cor. 13.12 a Lib. 3 de Eccl. c. 14. Credere 〈◊〉 esse Diuinas Scripturas non est omninò necessarium ad salutem I will not breake my discourse to 〈◊〉 this speech of Bellarmine it is bad enough in the best sense that fauour it selfe can 〈◊〉 it For if he 〈◊〉 by omninò that it is not altogether or simply necessarie to beleeue there is Diuine Scripture and a written Word of God that 's false that being granted which is among all Christians That there is a Scripture And God would 〈◊〉 haue giuen a supernaturall vnnecessarie thing And if he meanes by omninò that it is not in any wise necessarie then it is sensibly false For the greatest vpholders of Tradition that euer were made the Scripture verie necessarie in all the 〈◊〉 of the Church So it was necessarie because it was giuen and giuen because God thought it necessarie Besides vpon Roman Grounds if I haue skill enough to stand firme vpon them this I thinke will follow That which the Tradition of the present Church deliuers as necessarie to 〈◊〉 〈◊〉 omninò necessarie to saluation But that there are Diuine Scriptures the Tradition of the present Church deliuers as necessarie to beleeue therefore to beleeue there are Diuine Scriptures is omninò be the 〈◊〉 of the word what it can necessarie to saluation So Bellarmine is foule and vnable to stand vpon his owne ground b Lib. 1. §. 14. c Protest Apol. Tract 1. §. 10. n. 3. d Lib. 2. §. 4. e Lib. 2. §. 7. lib. 3. § 8. f S. Ioh. 5. 31. De seipso homine loquitur nam aliter S. Ioh. 8.13 a Lib. 2. §. 7. b Lib. 3. §. 8. c Nec ijs principaliter credendum 〈◊〉 propter authoritatem Christi Dei in Christo. Heur 〈◊〉 Gand. sum a. 9. q. 3. a Lib. 13. contr Faust. c. 5. Probat per internum argumentum impletionem Prophetarum Scriptura quae fidē suā rebus ipsis probat quae per temporum successiones haec impleri c. Et Hen. à Gand. sum a. 9. q. 3. citat S. Aug. L. de Vera Relig. in quo L. haec quatuor simul posita non leguntur sed adimplent scopum 〈◊〉 〈◊〉 b Duplici modo munire fidem c. primò diuinae Legis 〈◊〉 tum deinde Ecclesiae Catholicae traditione contr Haer. cap. 1. c S. Ioh. 4. d Henr. à Gand. sum a. 10. q. 1. Sic quotidie apud illos qui foris sunt intrat Christus per 〈◊〉 i. Ecclesiam eredunt per istam famā c. in Glos. in S. Ioh. cap. 4. e Jbid. Plus vebis Chrsti in Scriptura credit quam Ecclesiae testificanti Quia propter illam iam credit Ecclesiae si ipsa quidem 〈◊〉 Scripturae diceret ipsi non crederet c. f In sacra Scriptura ipse immediatè loquitur fidelib ' Ibid. g S. Ioh. 10.4 h Quod autem 〈◊〉