the Martyrs of the primitive church yoâ— will allow of for your Martyrs whether of S. Laurence or â—o 7. Whether you allow of Constantius the first Christian Emperour to be of your religion 8. Whether you will allow of any of our three conversions of England to have been to this religion which you now professe 9 Whether you hold that those that have died or shall die resolved Romane Catholicks have bene or shal be saved 10. Whether you will graunt the Church of Christ or the synagogue of the Jewes to be more visible or less subject to ruin and subversion 11. Whether you allow of the last edition of the protestants Bible or else what edition you propound to your flock â—â—â—etest to be folowed 12 Whether sufficiencie onely since I take you hold ordering or imposition of hands not to be vsed is to be required to make one of your teaching Elders or if onely that sufficeth not to assigne what more is required To these questions I intreat you Mr Henry Aynsworth that earnestly to give an orderly breife and distinct answer to ech one of these questions for on the resolution of these many fruitfull consequences may be gathered to make easie any poinct hereafter to be controverted betweene vs. But now breifly to set downe my arguments which I maintain stil you have not satisfied in no one poinct I will therfore breifly set them downe in forme desiring an answer as breif yet as solid and as substancial as you can affoard onely graunting denying or distinguishing which in deed is to answer in forme like a scholler Your conclusion as I take was this The written word of God contained in the Bible is the onely sufficient rule of our faith My reasons were these in substance to prove the contrary though the same in word I can not affirme not having one line of yours or my conference That which is not knowen for Gods word cannot be the onely rule of faith But scriptures by themselves are not knowen for scriptures go the bare scriptures which is the written word of God can not be the onely rule of faith My Major is most certaine and evident My Minor I proved out of Dr. Whitaker Hooker Zanchius Brentius all holding traditioÌ„ necessarily to distinguish scriptures froÌ„ no scriptures Also I take I proved this out of the holy Councells out of S. Augustin contra epistolam fundamenti Manichaeic 9. Ego Euangelio non crederem c. I would not beleeve the Gospel except the authoritie of the church should move thervnto Neyther did you answer my Minor when you said scriptures â—r knowen by themselves For first you slight and let slip the authority of those that in common reason I should beleive assoâ—ne as your self 2. You doe not answer to the authoritie of S. Aug 3. your answer is against common sense Since if scriptures were as prime a principle as that the sun shines or that honie is sweet no man could beâ— ignorant thereof that had all his naturall faculties and if more then the natural faculties and the object disposed be required you eats your owne words For then it is not so knowen a truth And how shall I know I have this spirituall eye of discerning truth more theÌ„ my adversarie that accepts of some things for no scripture that I do allow of as scripture c. Why had not S. Aug this â—ie that with whole Councel of Carthage accpted of the bookes of Machabees as divine and Canoricall scripture why had not S. Hierom that translated the holy scriptures Another reason that I urged was thus Many things were beleeved before the written word of God many things are now beleeved that are not expressely taught in the written word of God go the written word of God is not onely the rule of faith The first part of my Antecedent is easily proved For the church of God till Moses tyme was well governed and yet had no written word My second part was proved I giving instance that the Sacrament in the old law for expâ—ating of original syâ— in women The mysterie of the B. Trinity that God the holy ghost did proceed froÌ„ God the father and God the sonne as from one beginning That Easter day should be celebrated on Sunday and not on Saturday That the Creede of the Apostles is to be beleeved and yet no one of these is expressely taught in holy scriptures you sayd yes but you cited no place of scripture for probation thereof Moreover you have not satisfyed the places of holy scripture I cited to prove traditions especially you have not answered to that place of S. Paul 2. Thes. 2. v. 15. nor to the authoritie of S. Chrysost. homilie 4. iâ—â— Thes. 2. wherin Dr. Whitaker sayes he speaks unworthy of so holy a father nor to the place off Basil or S. Hierom or S. Aug. De Genesi ad literam lib. 10. c. 23. where he tearheth many fasts feasts solemnities to be kept and beleeved onely through tradition and he testifieth there that in no wise we could beleeve the baptising of childreÌ„ without vnwritten tradition Another which I vsed was this That which is most difficult hard and almost for occurring difficults inexplicable can not be to the unlearned at least a certaine and unfallible truth But the scriptures are thus as well witnesseth your own conscience and divers places I set downe that seem to contradist one another go Moreover how should an artificer know whether this Bible be well translated or no since he can neyther conferr it with the original or the vulgar Latin And I showed how these difficults are not trivial Amongst other places I cited that place of S. Peter the â— chapter v. 16. In which are certaine things hard to be vnderstood which the unlearned and vnstable deprave as also the rest of the scriptures to their own perdition No doubt S Peter meanes of those things S. Paul delivered touching vocation grace justification and predestination In which I showed how parvus error in principio magnus est in sine to which the words of S. Peter alludes to as also the rest of the scriptures meaning that an error in some one transcendall poinct of these doe cause error in many other places that depend hereupon But is these and more plainly examplified I had nothing but quotations imâ—ertinently alleged and no determinate answer to the difficult That whose onely the hath been defective and erroneous yea to the greatest Elercks to every one howsoever unfâ—ilfull and unlearned can not be a certaine and unfallible rule of faith But that the bare scripture is so I showed by diverse seming plaine piares cited by the Arrians Pelagians Semipelagians Donatists EutheraÌ„s Anabaptists â—t All which vie scripture for scripture If you give an interpretation of their place of scripture that they bring to confirme their hereste they will give also an interpretation
have been confounded and abolished and this hath been stablished against the forces of the divil and of the princes and powers of the world and sense of the flesh and naturall minde of man Al which doo manifest that these cannot but be of God The inward testification of God is by his Holy spirit which illumineth the mind to vnderstand the things given us of God writeth them in our harts and sealeth up the assurance of the promises that ar in them unto the beleeving conscience The secondary testimony that the scriptures ar of God is from men as First the Vniversal consent of churches in all ages of the Iewes first and after of the Christians in all places which have received beleeved and obeyed the Holy scriptures as the Oracles of God yea even Antichristians themselves acknowledge them to be from heaven Secondly the multitude of men that have given their lives for defense of these scriptures and doctrines taught in them yea even the heretikâ—s themselves who thought their errors were confirmed by these scriptures and therfore died in them are not excluded from this motive which is such as the like can not be shewed of any book under the sun The first outward proofs which God hath engraved in the scriptures themselves are sufficient to convince al men and make them without excuse For as the invisible thinges of God that is his eternal power and godhead are to be seen in his works the creatures Rom. 1. 20 so the invisible things of Gods word the powrfulnes wisdom and alsufficiencie therof unto mans salvation are to be seen in the Holy scriptures which they that beleeve not wil not be perswaded though one should ryse agayne from the dead Luk. 16. 31. And if God will damn the wicked that doo not by his works discern him and honour him as God much more wil he damn the prophane that doo not by his scriptures discern his holy wil and obey the same The inward testification by the spirit of God in the beleevers hart is for the comfort and assurance of every one that hath it not for any outward proof to others much less to the wicked which have it not neyther can perceive it In vayn therfore doth Mr. I. A. and the papists cal for manifestation of that which they can not discern and cavil against the spirit as not a due outward proof when we allege it not for that end Now wil I set down some motives which may draw any reasonable infidel if God shut not up his hart from understanding to come â—ather unto true Christianity with us the Reformed churches then unto Catholikisme or Popery with the Romists First we allege for the triall of our faith and religion the most ancient records in the world as Moses and after him the Prophets and the Apostles Euangelists first founders of ChristiaÌ„ religion through the earth But Papists dare not stand to these but allege for the triall of their religion later new records of Doctors Councills Popes c. Novv in all reason that vvhich is most ancient should be most true both as Gods lavv shevveth and as Tertullian also heretofore pleaded Secondly we allow al men by that common light and judgment which God hath graven in the hart of man which is the ground of al expositions to read hear examine and judge of our proofs reasons testimonies and therfore â—oâ— exhort al to have the scriptures and to peruse them and to try the spirits of al men But Papists allow not their ignorant disciples â—o read or hear the scriptures in their mother tongue nor to try their doctrines spirits which is a signe that they ar not of God but doo captive al mens judgments unto the definitive sentences of their Popes which is as if men should put out their own eyes that the Pope might lead them blind Thirdly the grounds which we build upon namely the Prophets and Apostles writings are both commanded of God and by Papists themselves the scriptures are acknowledged to be of God authentik and canonical so that we build upon the Rock even our adversaties being judges But their traditions and Popes decrees besides scripture are forbidden of God and allowed of none save themselves neyther doo vve acknowledg or can they ever prove them to be of God any otherwise then Mahomet may vvarrant his Alkoran or the Iewes their Thalmud Fourthly the writers of our grounds the Holy scriptures vvere all holy persons governed by the spirit of God and not any one of them vvas a reprobate But the writers and determiners of popish traditions have been many of them and that by the papists owne confession most wicked and vile persons that sold themselves unto syn and Satan al dayes of their life and got their popedomes some by simonie and bribes some by schisme and sedition and other like evil meanes Therfore in al reason they are nothing so vvorthy to be beleeved or rested vpon as the sacred vvriters on vvhome vve depend Fiftly the Holy Apostles Prophets to vvhose vvritings vve cleave preached not themselves but Gods law and Christ drew no man to subjection unto themselves but unto God sought not in their doctrines or vvritings their ovvn vvealth or vvorldly prefermeÌ„t sold not the Gospel nor made marchandise of it Wheras Popes on vvhose definitive sentences Papists doo rely preach themselves as wee declare sayth P. Boniface we define and pronounce that it is altogither of necessity to salvation that every humane creature be under the Byshop of Rome So other their traditions and definitions tend to the maintenauce of their own pomp dignity vvorldly vvealth and pleasures for their Popes bulls pardons and blessed reliks are set to sale for money so are their Preists masses and Trentals as the vvorld vvel knoweth and therefore of all naturall vvise men are justly to be suspected and the holy Prophets to be preferred much before them Sixtly the holy vvriters vvhom vve depend on are all of such authority and credit as vve admit of proof from any one of them because they all teach one faith and obedience Whereas Papists send men to Bishops Doctors Fathers Councils which disagree one from another so making great show of them to the simple wheras themselves as often as they lyst refuse the judgment and exposition of their fathers doctors c. as is to be seen in Cardinal Bellarmine and others that often doo refuse the sentences of the Fathers and conclude vvith the Council of Trent or definitive sentence of the Pope Seventhly the scriptures that vve build upon doo all agree and are â—one contrary one to another but hovv ever there â—ay seem contradiction yet they are easily even by themselves reconciled if men vvil labour in them But Papists have also for their rules of faith Apocryphal booke and fables vvherein are many open lyes and vnreconcilable contradictions against the Prophets as Tob. 12. 15.
4 15. ‡ 2 Sam. 22. 32. Eph. 5. 23. †1. Cor. 3 11. * 1 Pet. 2. †2 Pet. 1. 1. 1 Cor. 12 28. * Eph. 2 20. †Apoc. 21. 14. ‡ Mark 3. 17. Iob. 2â— 14 Mat. 16 15 †The scripture plainly confirmeth this doctâ—ine for where one EvaÌ„gelist writeth Peter sayd unto him Mat. 15 15. another writing of the same sayth His disciples asked him Mark 7. 17. so that Peter spaâ—e in the name of the rest and his words were theirs likeweise ‡ De verb. Dom. Serm 13. 1. Pet. 5 1 vers 11. 14 * vers 15. †vers 18. vers 28. * vers 30. * vers 16. †Ioh. 21. ‡ Heb. 13 20. III. Eph. 3. 15 Gal. 4. 26. †1. 1 Pet. 4 11. * 1. Cor. 4. 6. †1. Pet. 1. 23 ‡ Mat. 7. 15 Act. 20. 29. Mat. 7. 16. Nú. â—5 15 * Euseb c. â— Eccle. hyst †Euseb. l 4. hist c. 8. ‡ Idem l. 2. c. 20. ‖ lib. 3. c. 3. et 4. B. Anth. magnus epist 4. â— D. Hyll 2 lib Trinit I. An ans to his oppugnation of my first argument * 1. Cor. 2. â—1 †Heb. 6. 4 5 ‡ 1. Cor. 2 15. Note here that when I say antitiquity is a note of the church I compare only Iewes with the Heathens and Christians onely with Christians so that it is a true note since those thâ—t are most ancient have the onely true religion so thosâ— Christians that are more ancieÌ„t have the onely true Christia religioÌ„ II. * First we might ansvver that Aaron vvillinglie ex cathedra did not coÌ„mit â—dolatrie but in fragilitie for fear of the peoples displeasure so it vvas an error of fact not of doctrâ—ne Psal. 98 Exod. 29 Levit. 8. Quod Moses erat sacerdos princeps tenent Greg. Nazianz. in creatione de Moyse et Aaron Phylo Iudaeus lib. 3 de vita Mosis Et hoc etiam deducitur ex Exod. 24. et 29 et 35. et Deu. 34. vbi dr quod Iosue erat spiritu plenus quod Moses imposuit illi suam manum Deut. 18. Mat. 16. Luk. 22 v. 31 32. Mat. 13. et Marc. â—â—c Ioh. 14. â—â— 16. 1. Tim. 5. D. August contra ep fund c. 5. Ego verò Euangelio noÌ„ credereÌ„ nisi me Catholicae commoveret authoritas et postea quibus praecipientibus Euangelio credidi et his his jubentibus tibi omnino non credam Mat. 16. 18. D. Aug. lib contra ep fundameÌ„t * Iere. 17 5. †Mat. 15 9. Psal. 73 26. II. 2. Pet. 3. 16 D Hier to 2 epist. 89. ad Aug. c. 2. 2. Pet 1 20 1. Ioh 4. 20 Luk. 24 45. III. Prov. 15. IIII V. vide D. Hier. cont Helvid et D. August haeresi 84. II. Mat. 16. 1â— in praefatione novi testament Historis Georgij Davidis AntverpieÌ„ * 1. Sam. 28 †Isa. 2. 22 The 1. point of controversie * Gal. 3. 15. This I. A. answereth not but Gal. 1. for it : 2. Pet. 1. 21 ‡ In opere imperfect cap. 7. Mat. See also Ambrose 1. de paradiso 5. 12. vvhere he coÌ„deÌ„neth al additioÌ„s concludeth Nihil igitur vel quod bonuÌ„ videtur addeÌ„dum est * Isa. 33. 22. †Epist. l. 5. epis 31 Ser also Hilar. l. 1 de trinitat et l. 4 ratio est â—â—a summi lovis †divina mens summa lex est The 2. point of coÌ„troversie ‖ Heb. 1. 1. Rom. 16 25 29. 10 6. 7. 8. 2. Tim 2. 16 17. Ioh. 20. 31. 1. Ioh. 1 4. 1. Cor. 4. 6. ‡ Preface to the first tome of his vvorks ‖ Bellarm. De verbo Dei l. 1. c. 1. * De verbo Dei l. 1 c. 2. ‡ ibidem †Ioh. 11 51. ‖ Bellarm ibidem ‡ August de doctr Christ l 2 c. 9 In has omnibus libris nempe sacrae scripturae timentes DauÌ„ et pietate mansueti quaeruÌ„t voluÌ„tatem Dei The 1 of your assertions The 1. of your arguments * Rom. 10. 9-17 †2 Pet. 1. 21 Pherómenoi I mought better alledg this against you that your catholik churches setâ—nce is not proved by an other catholik churches sentence ‖ 1 Ioh. 1 9◠‡ Ioh. 8. 13. 14. ‖ vers 15. †Ioh 5 3â—◠†vers 34. * vers 41. vers 36. * vers 37. †verâ— 17. â—◠‡ 1. Cor 2. 11. †1. Cor. 2 11. * Gal. 5. 23 25. ‡ Quo spirituscripturae factae sunt eo spiritu legi desiderant ipsae etiaÌ„ intelli geÌ„dae sunt Bernard ad fratres de monte Dei. Ioh. 14. 17 †vers 26. * Ioh. 15 26 * Ioh. 16. 14. †Rom. 8 9 ‡ 1. Ioh. 2 27. ‡ Ioh. 3 9. vers 11. * vers 8. Eccles 11 5. †Ioh. 1. 5. ‡ 1 Ioh. 5 6 * â— Iohn 4. ◠†Act. 26 22 23. ‡ Act. 17. 2. 3. 18. 28. ‖ 1 Cor 2. 4. †Eph. 6 17. * Ps. 37. 15 †2 Cor. 10 4. Gen. 3. 15 20. * Mat. 16. Ioh 9. 22. †Ioh. 7. 48. 49. ‡ Deu. 17. 9 Heb 7. 14. Deu. 17. 8 * Ioh. 1 46 †Ioh. 7. 41 Ezek. 44. 23 24. Deu 17. 11 †Iohn 19 7 ‡ Mat. 4. 5. Luk. 13. 33 3â— Ezek. 23. 11. 2 Chr. 2â— 6. †vers 7. * 1 king 16. 10. 11 c. 16. †Ier. 20. 1. 2 ‡ vers 6. Ier 32. 32. 33. vers 34. * vers 35. †Mica 3. 11 Maâ— 2. 5. 6 c. * vers 7. †vers 8. ‡ vers 9. Nâ—hem 9. 20. * Lev. 1. 3. vers 22. vers 13. Psal. 12. 6. Iam. 3. 17. †1 Tim. 1. 3. 3. 15. ‡ Rom. 11. 20 2◠‖ vers 22. * 1 Cor. 2. 10. 11. Iob 28. 12. 13 23. c. †Epist. 19 The â— of your arguments ‖ De intelligentia â— haeresis no de scriptura est et sensus non sermo fit crimen Hilarius l. 2. de Trinitat * Exod. 20. †Deu. 27. 15 ‡ Bellarm. de imag sanct l. 2. c. â—3 ibidem c. 〈◊〉 Bellar. de Rom. pont l. 3. c. 23. †Mat. 26. 27 ‡ 1 Cor. 1â— 28. ‖ Bellar. de Rom pont l. 3. c. 23. †1 Cor. 4. ◠‖ Platina in vitâ— Steph. 6. * Plat. in vita Rom. et Theod. 2. c. †Bellar. de Pontif. l. 4. c. 15. ‡ IbideÌ„ c. ◠‖ IbideÌ„ c. 5. †Extrav de traÌ„sâ— episc Quanto 〈◊〉 glossa * Extra de concess Praeb Proposuit In gloss †Dist. 81. Si qui sunt In glossa ‡ 16. q. 1. Quicunque In glossa 15. q. 6. Authoritate In gloss †Dist 34. Lector * Panorm Extra de divort cap sin †Summ. Angel in dict Papa 2 Thess. 2. 4. * 1 Cor. 1 5. †vers 7. ‡ 2 Pet. 1. 20. Eph. 4. 4. †Rom. 12 4. c. * 1. Cor. 12 4. †vers 8 9. c. †Sess. 11. 12. * Ioh. 8. 44. â€
THE TRYING OVT OF THE TRVTH BEGVNN AND PROSEQVVTED IN CERTAYN Letters or Passages between Iohn Aynsworth and Henry Aynsworth the one pleading for the other against the present religion of the Church of Rome The chief things here handled are 1. Of Gods word and scriptures whither they be a sufficient rule of our faith 2. Of the Scriptures expounded by the Church and of unwritten traditions 3. Of the Church of Rome whither it be the true Catholike Church and her sentence to be received as the certayn truth Published for the good of others by E. P. in the yeare 1615. E. P. to the Christian reader CHristian reader I having had some interest in the conveyance of the passages here following and with the coÌ„sent of both the writers taken knowledge of the matter in controversie was moved and did resolve to publish it to the view of others Considering that the subiect and question handled is very profitable and the truth therein necessary to be knowen And whereas the controverters are so different in iudgment and yet both of them for conscience sake suffer afflictioÌ„ being separated froÌ„ the Ch of Engl the one to the practise of a Romane Catholik the other to a way thereunto most opposite and both of them being leaders men of note in their so much different religions it may move a desire to see the thing further prosecuted between them and provoke a going forward where the stay is I have without prejudice but not as I hope without the good liking of both parties who ech of them seemed unto me very willing that any should read their writings put forth these things hoping that some benefit may come to the readers hereby whom I wish all of them to follow the Apostles counsel to try the spirits whether they be of God His grace be with us all to guide us in the truth Amen E. P. The occasion and beginning of the passages following MR. Iohn Aynsworth whiles he was prisoner in London had conference with some other prisoners that differed in religion from him about the right way of mans justification before God c which things he after answered in writing also with this challenge at the end Let who will answer it I could wish for name sake Mr Henry Aynsworth might see it If any answer it let him set to his name as I set down mine to stand to all and then I will deal with him Iohn Aynsworth This writing was as he wished sent to the party by him nominated who upon the receipt thereof wrote as foloweth To Mr Iohn Aynsworth prisoner in London Mercy from God our Father and the Lord Iesus Christ our hope MR Aynsworth I received a writing under your hand and name touching some controversie in religioÌ„ you defeÌ„ding the faith of the church of Rome that now is against such as haue forsaken her for departing from the ancient faith of the church that was in Rome when Paul wrote thereunto among whom we are the witnesses of Iesus Christ. You provoke in the end who will to answer your writing but wish for names sake my self mought see it promising if any answer it affixing his name you then will deal with him Though I have at this tyme other opposites to answer and affayres important lying upon me yet vvould I not altogither let passe this occasion offred by your self whom for nation and name I knovv not vvhither also for neerer alliance I regard as is meet greeving for your estate who are in captivity not so much in body as in soul from vvhich if I could procure your release I should be glad The vvay to doe you good or any that is in like error I take to be this that vve begin at the root and ground vvork of our religions in vvhich if vve can accord there vvilâ—e more hope of other things As first hovv our differences shal be tried and composed vvhether by the verdict of God or of man If of God as I hold then vvhere this is to be found vvhâ—ther in the scriptures of the old and nevv testament or in the vvritings and mouthes of other men If in holy scriptures vvhich is my faith then commeth to be considered vvhat they are and hovv to be used My self doe imbrace the vvritings of all the Prophets novv extant from Moses to Malâ—chie vvho vvrote all in Hebrue the Chaldee in Ezra and Daniel counted therevvith of all the Apostles and Evangelists vvhich vvrote in Greek as is novv generally received By all and every of these I offer my faith to be tried and to make tâ—yall of other faith offred The use of these to be vvith all care and reverence sobriety sanctitie and vvisdome ministred by the holy Ghost And here may be questioned in vvhom the faith of a ChristiaÌ„ should rest vvhither on the Churches sentence vvithout doubt or contradiction or vvhither he should also have assurance in his owne hart by Gods vvord and spirit If the Church be our stay then are vve to inquire vvhere and vvhich it is and so to consider the doctrines that it teacheth Among vvhich this is one principal vvhich you treat of in your vvriting hovv our synns shal be forgiven and vve justified in the sight of God Thus may vve proceed in order if you please to begin vvith these grounds I am vvilling as my leysure shal serve me not only to hear vvhat you can say for your religioÌ„ but also to inform you vvhere I see you err If you like not thus to deal but vvill insist on the question in hand I shall not be unvvilling to defeÌ„d my Saviours suffrings as alsufficient for my salvation and of all that trust in him That vvhich shal be prosecuted betvveen us if ought be I desire may be doon in love and meeknes in simplicitie and sincerity vvith brevity and perspicuitie all vvhich I shall labour for through the grace of God and exhort you to doe the like Othervveise from fruitlesse quarrels I shall furcease folovv more comfortable meditations Thus vvish I your farevvell in soule and body From Amsterdam this 4. of September 1609. Your freind to use in all Christian dutie Henry Ainsworth Vnto this letter Mr Iohn Aynsworth returned this answer I Accept with all willingnes Mr Aynsworth of your ready offer viz. that we should draw our disputations and controversies to a maine and principall point and foundation of our religion For as in the spiritual building faith is a foundation and main pillar so also in the mysteries and principalls of our faith there be some that as it were transcend through the whole body of controversies and serve therein as Maister-springes by whose motion and proof all things rest sufficiently satisfyed and proved to any indifferent judgement Amongst others this question by you propounded hath no meane place For if I square out all the beleife I mainteyn onely by approved and vnfallible rule my affertioÌ„s must needs be as
church propoundeth vnto vâ— to be bâ—leeved so the church counsells holy fathers Doctors foâ—ders of all orders teacheth us so in that the death of so many thowsand Martyrs confirmes it so so many thowsand miracles wrought in the confirmation of it witneseth it so So that we may justly and confidently say with Richardâ— be sanetâ— Victore lib. 1. de â—riâ—â—tate Nam cum omni fiducia ideò dicere poterimus Domine si error est a teipso decepti sumus Nam ista taÌ„tis signis et prodigijs confirmata sunt et talibus quae non nisi per â—e fieri possunt Ponder and waigh well Mr. Ainsworth these few lines I send you for I wish froÌ„ the bottome of my hart your soules good and that your eyes were opened to see the errour wherein you have lived and the more earnestly I wish it vnto you for country name sake and alliaunce and that those good talents of naturall vnderstanding and learning God hath indowed you withall should not serve as heapers up of your greater condeÌ„natioÌ„ if you should dye out of the Romane catholick church which God of his infirâ—te mercy forbidd To whom I shall pray that he will of his free infusion of his holy grace inlighten your vnderstanding to see the truth and incline your will with all fervour and zeale to imbrace it From Justice hall in Newgate the 22. of September stilo veteri 1609. Your freind most desirous to give you satisfaction to work your conversion Iohn Aynsworth The answer to the former writing To Mr Iohn Aynsworth in Justice hall in Newgate Grace and understanding from God our Father and Lord Jesus Christ our Saviour I Perceive by your second writing Mr Ainsworth your readie inclination to controvert the differences between you and us about the grounds of our religions wherto as in my first I signified I also am willing for your or others good to condescend and prosequute as leysure â—erveth me God guide me in this my enterprise and blesse my labours unto you The first thing which both of us were to agree upon that we wrastled not in vain was how our differences shall be tried and composed whether by the verdict of God as I hold or of man Herevnto after you have set down certayn generall things required that a man may elicit a supernaturall act of faith which hereafter if need be may be seanned you returne me this word I answer you directly enough though with a distinction viz. that if you vnderstand by what formal motive we shal be tried in our beleefe I answer by the verdict of Gods written and unwritten word but if you asâ— who shall determine our faith after a propounding manner so we say the Church concurreth after the manner of an applying conditioÌ„ teaching what is canonicall and that which is not authentiâ— This answer which you think direct enough seemeth unto me very intricate and full of fear I had thought never to have meâ—t with a man professing the religion of God that would eyther deney the differences of religion to be tried composed by the verdict of God or that would doubt to answer such a demaund without a distinction when to a simple hart there is no doublenes or ambiguitie Again you distinguish with such terms as doo rather dimm the light then clear the same for these words formal motive to determine after a propounding manner to toucurr after the manner of an applying condition c. are more ambiguous â—hen the thing it self propounded and distinguished So were I disposed to folow this game we should hâ—re even at first fall into contention and strife of words which the holy Ghost hath forbidden with earnest protestation From this course I signified before that I would be farr and will therefore plainly confirm that I hold wishing you to weigh it in equitie That God onely is to be the umpier and arbiter of all questions and coÌ„troversies about religion is manifested thus 1. Because himself commaundeth us his people to take heed that we doo as the Lord our God hath commaunded us not turning aside to the right hand or to the left not putting any thing thereto nor taking ought therefrom 2. Because the corruption of man is so great as naturally he understandeth not the things of God neyther can he know them which lamentable experience dayly dooth confirm mans wisdom is foolishnes and enimitie against God Wherupon all voluntarie religion and humane precepts in divine worship are condemned as vain and fruitless 3 Because men being dead in trespasses and synns are quickned onely of God and doo live by faith without which we cannot please God and faith is by hearing hearing by the word of God Wherfore without Gods word we caÌ„not in faith assure our selves of any point of doctrine neither caÌ„ our questioÌ„s of religioÌ„ â—ouÌ„dly without it be determined 4. Because the Preists and Prophets of God were bound to heare the word froÌ„ Gods mouth and give the people warning froÌ„ him not for to prophesie out of their own hart or â—oâ—ow their own spirit Also in cases of controversie to teach them according to the law and judge according to the judgements of God Wherefore the verdict of God is the onely true triall and touchilone of religion all other are ballances of deceit The sonns of base-mâ—n are vanitie the sonns of noble men are falâ—itie in the ballances they are togither leighter then vanitie it self But the Lord giveth wisdom out of his mouth coÌ„meth knowledge understanding every good giving and every perfect gift is from above and cometh down from the father of lights Had I to deal with an Atheist or Paynim I would use other grounds but writing to you a professor of Christ it is enough to lay down such principles as all of Christian religion will confesse The second thing we were to accord of was where this verdict of God is to be found whether in the scriptures of the old and new testament which is my faith or in the writings and mouthes of other men To this I have not your direct answer as I expected yet you manifest your mind in that you take upon you to prove That onely the bare text of the scripture is not a sufficieÌ„t rule of our faith I wil first breifly confirm that which I set down and then I will answer your arguments In many parts and in many sorts sayth the holy Ghost God having spokeÌ„ of old time to the Fathers by the Prophets hath in these last daies spoken to us by the Son which Son having witnesse of the former prophets writings chose also special men to be witnesses of his doctrines and actions unto the world both by word and writing Who haue testified unto us that whatsoever God promised to the fathers he hath fulfilled unto us by the Son and have opened by the propheticall scriptures
bare witnes of him so the Father which hath sent uâ— the scriptures beareth witnes of them Ye have not heard his voice at any time sayth Christ neyther have ye seen his shape his word ye have not abiding in you for whom he hath sent him ye beleev not So say I to you if ye beleev not the scriptures it is because the word of God abides not in you if you hear not them neyther wil you be perswaded though one rise from the dead agayn Luk. 16 31. But loe how you require proof of a received principle for which by lawes of right reasoning you deserv not to be reasoned with as a Christian It is the speech of an atheist to cal for proof that ther is a God of a Turk oâ— pâ—ynim to cal for proof that our divine scriptures are of God Professed Christians grant this why should we then warr one with an other about our own received grounds The books that I hold to be inspired of God authentik canonical your selves grant â—o to be Cease therfore I pray you to â—ight against God least by your own mouthes you â—s condemned But as yet you cease not for demanding how I prove without tradition the scripture to be inspired of God and my interpretation to be onely true you say I have my answer ready coyned viz. the things of God no man knoweth but the spirit of God It is wel my answer hath been coyned in the Lords mint and it shal be wel with you if you receiv your money from no worse coyners But what fault find you with this coyn you ask how I do proov that I have the spirit of God For my self first I answer with th'Apostle what man knoweth the things of man but the spirit of man which is in him I cannot make proof of that to an other which can be known but to my self onely as the tree is known by the fruits so may my spirit by the fruits thereof be discerned whither it be of God or no. For my interpretatioÌ„ I answer it may be truth it may be error let it be tried by the scripture it self of them that have the spirit of God Further proof ther is none on earth till the great day come when all secrets shal be made manifest But for the scripture vvhich is the thing you should keep unto it needs not my proof that it is inspired of God it hath proof in it self of God then vvhich can be no greater It is as if you should ask me proof that there is light in the sun my ansvver vvould be all vvhose eyes have the spirit of life and sight in theÌ„ doo see it the blind and senselesse can never discern it So is it much more in the things of God Learn it I pray you of our Saviour vvho saith that the vvorld cannot receive the spirit of truth because it seeth him not neyther knovveth him but yee my disciples knovv him for he dvvelleth vvith you and shall be in you and he shall teach you all things and he shall testify of me he shall glorifie me for he shall receive of mine and shall shew it unto you Now this Anointing or holy spirit all that are Christs have none other in the world and it dvvelleth in them and they need not that any man teach them but as the same Anoynting teacheth them all things and it is true and is not lying If you say with Nicodemus how can these things be I answer with Christ Verily verily we speak that we know and testify that vve have seen but ye receive not our vvitnesse If ye cannot perceive the vvind that blovveth nor knovv hovv the bones doe grovv in the vvomb of a woman with child how should ye know the work of God that worketh all If you see not Gods spirit in the script â—res it is because the eyes of your hart are blinded yet the light shines in darknes though the darknes comprehends it not If you still call for testimonie and proof of the spirit you have been answered it is the spirit which testifieth that the spirit is truth and if you refuse to walk in this light you must grope in darknes till you lye down in sorow But you still object as having a mist before your eyes that the Manichie Montanist Arian and all other haeretiks will vâ—aâ—â— of this private spirit c. be â—t â—o and cannot you trie the spirits as the Apostle biddeth whither they â—e of God doubtlesse if you were of God you should not onely trie and find out but overcome them for greater is he that is in the Saincts then he that is in the world this promise have we received from the Father 1 Ioh. 4 4. Againe you consider not though you were put in mind that Ievves Turks and Ethniks vvill beat you with your ovvn vveapons For the Iâ—vv resteth upon the books of Moses and the Prophets vvhich are the ground of our Christian religion and from them he reasoneth against â—esus of Nazareth our hope To allege novv against Ievves the authoritie of your catholik church or Pope is no more then for them to allege against youth authoritie of Annas and Caiaphas and the church of Israel If you confound not the Ievv by scriptures as did the first Christians by demonstration of the spirit and of power your self vvil turn back and be ashamed for no other weapons vvill vvin the victorie in this feild And the same vvill foile all Antichristians and heretiks vvhosoever for though they take up the sword of the spirit which is the word of God yet the true spirituall man vvhose eyes are in his head vvill return that svvord into their ovvn harts and slay them thervvith For the vveapons of our vvarfare are mighty through God to cast dovvn holds and a vvise man goeth up into the citie of the mighty and casteth dovvn the strength of the confidence thereof Prov. 21. 22. I but the Romane catholik church you say can shew Turks their beginner beginning increase and declyning estate And vvil not the Ievv say as much against us Christians that they can shevv our beginner beginning increase c. If this be your best defense the Turk vvill laugh you to scorn And IVLIAN the Apostata vvould not have his mouth stopped by your slight answer because he himself went out of the catholik Ch which was more ancient then he for then if a Ievv should novv come to your catholik church his brethren Ievves might stop his mouth by your yeason because he goeth out of a church more ancient then himself Iulian pleaded not for his own person but for Paganisme as much more ancient and universal then Christianisme vvhich if they be unfallible demonstrations of the truth our faith vvill perish unlesse vve deduce our antiquitie from paradise vvhere in deed Christianitie did beginn And so
sufficient rule of our faith 2. That the scriptures expounded by the catholik church is a true and indeficient rule of our faith or as you set it dovvn vvhen you come to make proofe That the Popes definitive sentence as he is head of the church is an indeficient rule in matters of faith 3. That this rule is onely found in the Romane Catholik church sentence and not in private mens illuminations and motions of a private unseen spirit Or as after you expresse it vvhen you labour to prove it That your Romane Church is the true onely catholik church of God Your arguments for these vvere long discourses I could not therfore ansvver but by refelling your treatises In these I folovv your footing still in my last vvriting novv againe sent unto you Hold I pray you to the points in hand and be as breif as you can I vvil labour to satisfy you in fevv vvords But if you make outrodes to long narrations blame not the length of my ansvvers vvhich are but according to your ovvn size eeke your arguments no more with humane testimonies til you have disproved the certainty and sufficiencie of the Divine oracles which if it were possible for you to doo you might colourably perswade fools unto Atheisme but no wife man would ever suffer affliction for your traditional and humane religion Be you warned yea intreated to save your sowl from eternal flames God hath offred more meanes of mercy unto yow then to many others if yow shut your eyes against the light which shineth in darknes though the darknes comprehends it not yow wil but heap up unto your self wrath against the day wrath but my prayer unto God is for your salvation in Christ to whose grace I coÌ„mend yow From Amsterdam this 28. of May 1613. Henr Ainsworth I. A. his answer to the former letter To his loving freind Mr Henry Aynsworth at Amsterdam deliver this SOme week agoe Mr Henry Aynsworth I received your letter and your last reply coppied out againe as you say to give me satisfaction An answer whereof some three yeres agoe I had returned if the papers then and I had not been severed And long ere this since the intended deliverie therof I had fully satisfied each point thereof if some three weekes after the notified aryvall thereof the deliverie had not been delayed For your paynes and good will I thank you But I wonder that through private affectation so much payns and good wil should be so far from being secundam scientiam that a man might doubt rather whether you writ not contra conscientiam since to any indiffereÌ„t judgement the motives for our catholik religion and for her doctrinal assertions are so cleare and therfore doubt not but that I shall answer you although her well grounded truth would defend it selfe though I were silent But God willing I wil shortly send you the answer to your large biscourse and to give you taâ—t of that which I wil prove in fully answering your replication though to write so large a coppie forth is more tedious theÌ„ difficult I wil prove these seven points at least First I will show the weaknes of your reasons 2. I will prove that not onely the written word of God but the unwritten word of God tradition and the authoritie of the Church is the rule of our faith 3. I wil show how my five Arguments for all your pretended answers remaine in ful force 4. I will prove how you walk in a circle proving the word of God by your private spirit and your privat spirit by the word of Gods 5. I wil defend our catholick opinion to be free from any circular or ridiculous proofe 6. I wil show the Popes definitive Sentence togither with a generall Councell at least to be an assured groundwork of faith 7. I will show to you or any indifferent judgment that your building is on sand and the resolution of your faith at the last day of judgement groundless and full of feare But now to show that you have in nothing answered my last letter I propounded certaine necessary questions breifly for the more clearing of this or any other disputation to be had between us of which though there were twelve in number yet you have not answered one word to any which eyther showes you glosed before wheÌ„ you sayd you writ all before for my good or else rather that you could not answer one which you might have doone in foure or 5. lines denying or granting So that I must needes inferr that you cannot show which of the Apostles did teach your doctrine that you now hold 2. that you can not show which are the essentiall poincts of your religion 3. that no ancient Doctor did maintayn the doctrine you now held 4. that you can not show who in what tyme and on what occasion did suppress that doctrine 5. that you can not show your church to have begun to be invisible in the time of persecution or in the time of peace 6 that S. Laurence nor any of the primitive martyrs were of your religion 7. that you approve of no ancient historie and that you must graunt Constantine our first Christian Emperour not to be of your religion 8 that no one of the 3. conversions of England was to your religion 9. that you must graunt the church of Christ to be more subject to invisibilitie ruin subversion then the synagogue of the Jewes 10. that you have no Bible or writen word of God that you allow of in all and so that you have no rule of faith for all To all these you answer with silence in your hart calling them carnall motives no doubt 3. I answer you that in putting downe breifly my 5. argumeÌ„ts in forme I show you have not answered But you in your silence to them showes that your answers consists onely in multiplicity of words that admitts no abbreviation 4. You then set downe your 2 conclusions and my 3. contrary assertions â—ou blame my tediousnes but I answer my outroades are to trace onely your wildgoose chase that is bounded in no circuit of a Methedicall discourse I shall be the longer in this present discourse to come so to avoide proliritie hereafter still referring my selfe to this to come how long so ever you shall dispute Desist then Mr Henry Ainsworth to follow your private spirits phancie hold your self by that three fold chaine â—inâ—â—ntius Lyrinensis prescribes that is antiquitie vniversalitie and consent so should you save your self froÌ„ that headlong precipitium that the authour of evil the Divil tempts you to when by the privat interpretation of scriptures he instâ—uates to a man Mitte deorsum S. Math â— for it is written Psal. 90. cast thy self from the rock of the church scriptum est froÌ„ the trabition and authoritie of the church from the consent of holy Councels and fathers for scriptum est your private spirit must be your tower God send you
to this second answer of a long time about 3. yeres after H. A. wrote as foloweth To his very loving freind M. John Aâ—nsworth prisoner in Newgate be these in London MR. Aynsworth I vvas glad to hear of your former release ouâ— of bands and exspected your answer to my last letter which you promised but now loe some yeres are past and I hear not from you It is not my desire to contend vvith you but to save your soul from death by converting you from poperie to true Christianity I had not begun this busynes but that I vvas provoked by your self if you mean to give over and so signify I also vvil so rest but vvith pittying your estate and praying for you If you think good to prosequute your vvork begun I also purpose God assisting me eyther to manifest your aberrations or to yeild unto you I am the more occasioned thus to vvrite by reason of an other chalenge lately made by some of your side but reason vvould that the old be mainteyned or let fall before vvay be given to any nevv Thus vvith unfeighned desire of your good I commend you to the mercy of the most high remayning your freind to command in all Christian duty Henr Ainsworth From Amsterdam this 12. of April 1613. I. A. his answer to the former short letter To his loving freind Mr Henry Aynsworth â— Amsterdam deliver these MR. H Aynsworth That you were so kindly gladde for my releasement out of prison I am to thank you but wheras you say you eryâ—cted my answer to the lost of yours as I promised I cannot see how you can take any just erceptions For first my releasement was but rather a chaâ—â—ge of restraint then absolute a freedome being a banishment so that I hav been inforced to coast many parts since and before my banishment immediately all the books and papers I had were taken from me here in prison amongst which I take pours and my â—â—â—ferentes were As for the latter replie I can not tel where it is now though I promise you I had half answered it and had fully satisfied you therein if my papers and I had not suddainly bene severed Although I averr there is no special poinct therein conteyned that I take I have not abundaÌ„tly satisfied in my former That you seeme to say I gave the onset it much imports not whether I did or no I seeking to draw you from the AEgyptian darkness that is so palpable But this I can remember this question now controverted by you was by your self proposed howsoever in your former repâ—â—e you desired to change the thesiâ— or discourse which argued you had litle advantage or hope to prevaile in the former Wee both agree belike in the intention each seeking each others conversion though wee are ex diametro opposed in our assertions I wonder what hope you should have by any thing you writt to pervert my obedience to the Church of God that you so seeffingly terme Poperte but therin you shew your ignorance distinguishing a Romane catholicke and a true Christian although all Papists in your opinion are not true Christians But I could with better reason retort and desire to convert you froÌ„ Deathâ—nisme or Judaisme to true Christianitie For I take according to your grounds a man might prudently doubt whether yow are baptised or not in that your Parents or Ministers might as much slight as your seâ—t doth the necessitie of baptisme If I had your last papers though tedious and long in a few lines I could answer any thing that urgeth me therin and that is not answered in my former replies But this is sufficient you have pâ—â—lded to me onely quotations and that dâ—sparatas hanging togither sine calce in lieu of the reasons antiquitie vniversalitie and consent which I urged against you from Distories the registers of tyme from Holy Fathers and Doctors the interpreters of scripture and from all kind of witnesses All which you call carnal motives the errors of flesh and blood or some such other scorâ—fâ—l terme of the Fathers Doctors reasons I proposed to you as I referr my self to any indifferent judgment are full for all your pretended reasons in full force But â—erein you miâ—â—e for being onely exercised to coape with Protestants against whom your writings ar in ful force in that they urge against you antiquitie visibilitie and consent of Councells and Fathers all which being brought by us against them they flie presently from all these to their private spirit and interpretatioÌ„ yet they are no reasons or urge not against us For we Catholiks have still one rule of faith that must triâ— all Rom. 12. v. 7 for keeping of which rule the Romanes before 6 6 v. 17. were before praised which square S. Paul commendeth into Timetâ—â—e as in s depositum This line of truth and analogie of faith makes us all agree and it makes us not to be vanquiâ—ned of our enemies Therfore 〈◊〉 not 〈◊〉 〈◊〉 Ainsworth â—f â— dâ—e not hear you for I must â—â—t beleeve you against this rule though you were an Angel from heaven in that by private interpretation against the rule of faith you invert the gospel of Christ. As for the beginning of your new subject I know neyther the controversie nor your Antagonist If you be minded to deale further in your question begun answer my argumento and that breifly and in forme For I charge you that by the multiplâ—â—â—tie of quoâ—â—tions you have rather avoided then answered my reasons But if you be wearie of this subject at your pleasure you may begin another provided it bee stil a maine essentiall or substantiall poâ—â—ce But since you seem so willing to give me satisfaction in any thing I desire you breifly and yet distinctly to answer these questioÌ„s I shal propose First I demand how you challenge your faith to be the same of the Apostles I desire to know which of the Apostles sâ—hâ—llâ—rs whether Abdias Bishop of Babylonia whether S. Dyonisâ—â—s â—rcopagita S. Ignatius whether S. Polycarpus aut S. Clemens the schollar of S. Peter or the canons of the holy Apostles did teach this your doctrine if they did teach show how long it did coÌ„tinue in the visible church of Christ what monuments you have to warrant you therein 2. Set down the essential and fundamentall points without which your religion can not stand and which being graunted your religion is graunted 3. Name the authours that successively from thence unto this tyme have mainteyned these poincts you now hold 4. Who and on what occasion did suppresse them Howsoever I desire you to give a direct answer to these 〈◊〉 question 's hers propounded 5. Whether it was in time of persecution or in the tyme of peace that your church begaÌ„ to be invisible In the time of peace there was no adversarie to make it invisible In the tyme of persecution no man can persequâ—te an invisible thing 6. I ask you which of