be yâ— true the pure word of God who saith that al things which the Prophets haue written are true and the pure word of God an he deny any particular that granteth all Theoph. He cannot doubtles do it for he that granteth the whole must perforce graÌ„t euery part of the whole euen as he that granteth God to haue made all things must of necessity grant him to haue made euery particular thing whatsoeuer hath any essence or beeing in the whole world Remig. You haue granted enough though no more then the truth for the full refutation of our Frier Iesuite I haue proned as ye know out of the expresse Scripture of the new Testament that all things written in the law of Moses in the bookes of the Prophets in the Psalmes in which thrée as also somtime in the law the Prophets and other sometime in the law onely all the old Testament is comprised are the pure word of God and consequently the Canonicall scripture For if we beléeue not the bookes of Moses neither will we beléeue Christs owne words as it is already proued Theoph. But our sesuite perhaps will say that there are sundry Canonicall bookes in the old Testament besides these which you haue named Remig. What the Iesuiticall Fryer Parsons will say small account is to be made for as his deare brethren by popish profession haue written of him he is a monster of mankind a notorious lyar the wickedest man vpon the earth begotten of someâ— Incubus and depending vpon the Deuill of hell this and much more of like homely qualities the secular Priests haue confessed of Parsons that vnfortunate Rector of the English Colledge in Rome and this they haue done in their printed bookes lately published to the view of the whole world this honest man Parsons hath lately published the pretensed answere to the Downefall of Popery but his backe is so pittifully broken with the said Downefall alas poore Fryer I am sory for thy heauinesse that his neighbours thinke he cannot liue any while Yet I hope which is my smal comfort in such a distressed case that the Popish secular Priests will sing a ioyfull dirge if not a blacke sanctus for his soule But woe is me that my natiue countrey-men at Rome haue such a gouernour set ouer them now to your obiection out of Parsons I answere thus First that yâ— scripture saith plainely that Christ interpreted all the scriptures which spake of him and consequently all the Canonicall bookes of the old Testament for no booke Canonicall can be named which maketh not some mention of our Lord Iesus Secondly that both our sauiour his Apostles and all the auncient fathers did euer comprise all the old Testament in the lawe the Prophetes and the Psalmes it cannot be denied Theoph. The scripture saith not that Christ interpreted all the scriptures that spake of him but that he interpreted out of them those things which they spake of him Remig. I answerâ— first that Christ interpreted Gods word but not the word of man Secondly that in interpreting that which was of him else he did in effect interprete the whole Thirdly that in interpreting and peâ— consequens approuing those things which were of and concerning himselfe he did indéede approue commend and authorise the whole for as Saint Austen and other holy fathers tell vs and the Iesuite doth yéeld thereto if any part of the holy scripture should be false we could haue no certainety of the rest much lesse could we ground our faith vpon them Theoph. You haue soundly proued the scripture of the old Testament to be Canonicall euen by the expresse words of the new Testament but what text of scripture can proue the new Testament to be Canonicall and the pure word of God without the mixture of mans word is this possible to be done Remig. It is not onely possible but very easie to be done I proue it First because the Gospell which is the whole new Testament is conteined in the old Testament for Saint Paul plainely testifieth that he was set apart to preach the Gospell of God which he afore had promised by his Prophets in the holy scriptures Secondly because the same Apostle constantly auouched to the Elders of Ephesus that he had shewed to them all the councell of God Thirdly because the selfe same Apostle affirmeth in an other place that he taught nothing but the law of Moses and the Prophets neuerthelesse saith he I obtained helpe of God and continue vnto this day witnessing both to small and to great saying none other thing then those which the Prophets Moses did say should come to passe Fourthly because Saint Paul testifieth to yonge Timothy that he knâ—w the holy scriptures of a childe which are able to make him wise vnto saluation through the faith which is in Christ Iesus By these testimonies and authorities two things are â—léered the one that all the bookes of the old testament deliuered by Moses to the Iewes are Canonicall and the pure word of God able to make vs wise vnto saluation the other that all Saint Pauls doctrine and consequently of the other Apostles for he taught all the councell of God which was all the doctrine of all the rest in substance was conteined in Moses and the Prophets and this is confirmed by the Apostles words to King Agrippa which are these O King Agrippa beléeuest thou the Prophes I know that thou beleuest Lo Saint Paul knew that Agrippa beléeued the law and the Prophetes and commendeth him for the same I therefore conclude that the holy scripture it selfe doth proue it selfe to be Canonicall and the pure word of God Theoph. The Papists say that we receiued both the old and new Testament from them and not from the Iewes Remig. I answere first that the primitiue and Apostolicall Church receiued the old Testament from the Iewes and that the Apostles were onely the publishers of the new Testament not of the old Secondly that we beleue the old Testament to be Canonicall scripture neither for the testimony of the Iewes though they deliuered it and were the publishers thereof neither yet for the authority of the Church of Rome or of any other Church in the Christian world Thirdly that we beléeued it to be the pure word of God and Canonicall scripture because Christ so pronounced of it long before the Apostles were confirmed in the truth Fourthly that the Pope his Iesuites and Iesuited Popelings doe enforceâ—â—â— to aâ—â—â—◠〈◊〉 the holy Bible that which is in very many places the pure word of man Theoph. How is this possible haue not the Papists the holy Bible Remig. The old Testament which is the pure word of God is in the Hebrew tongue and the new in Gréek but the late popish Councell of Trent which the Iesuits and all Iesuited Papists haue admitted commaundeth â—â—raitly to vse onely their Latin vulgata editio which the Apostles did
was the Bishop of Rome yea he both sharply reproued him and scornefully condemned his definitiue sentence and decrée Theoph. I see not how this proceeding of Saint Cyprian can proue that the Pope may erre Iudicially in matters of faith I beseech you take the paines to explicate the same more at large Remig. Saint Cyprian was euer reputed a learned man and an holy Bishop in his life time as also a most glorious Martyr being dead Now in regard of his great learning he could not haue béene ignorant of the Popes rare priuiledge in noterring in matters of faith if either the holy Scriptures had taught it or the learned Fathers of that age had beléeved or receiued it and in regard of his piety and rare vertue he would reuerently haue yéelded to such a singular prerogatiue and haue giuen the glory to the sonne of God the author thereof if any such thing had béene done vnto him Yea if the Bishop of Rome had beene Christs Uicar generall and so priuiledged as our Iesuites and Iesuited crew beare the world in hand he is that is to say that hée could not erre in his iudiciall definitions of faith then doubtlesse S. Cyprian must needes haue béen a flat heretique and so reputed and estéemed in the Church of God For if any Christian shall this day do or affirme as S. Cyprian did or publickly deny yâ— Popes sayd falsly pretéded prerogatiue of faith in any place Country territories or dominions where Popery beareth the sway then without all peraduenture he must be burnt at a stake with fire and faggot for his paines Theoph. God reward you for your trauaile I see it now as cleerely as the noone day For S. Cyprian both knew the Scripture right well and also what was the publike faith of the Church in his time so if either the Scripture had taught it or the Church had beleeued it hee would neuer haue withstood it but reuerently haue yeelded thereunto But sir our Doctors haue much to say for themselues would God it might please you to heare and answere the same at large Remig. I will both willingly heare them and soundly by the power of God confute the same For I know right well before I heare them from your mouth what possibly they are able to say in their owne defence CHAP. 3. Of sundry important Obiections which seeme to proue the Popes prerogatiue of faith Obiection first Theophilus CHrist prayed for Peter that his faith should neuer faile ergo the Bishop of Romes faith cannot faile nor the Pope erre in his iudiciall decrees for seeing Christ constituted a Church which should continue to the worlds end he prayed not onely for S. Peters person but also for all that should succeede him in his Chaire at Rome Remig. I answere first that many learned Writers doubt greatly not onely of his supposed Chaire but euen of his being there Howbeit because all the holy Fathers and learned Writers of the auncient Church doe with vniforme assent affirme Saint Peter to haue béene Bishop of Rome I willingly admit the same as a receiued truth Secondly that albeit Christ prayed for S. Peters faith as also appointed his Church to continue to the worlds end yet doth it not follow thereupon that what priuiledge soeuer he obtained by prayer for S. Peter the same must redound to all those that lineally succéed in his place or chaire for no Scripture no Councell no Father doth so write or so expound Christs prayer Thirdly that Christ prayed for the faith of the whole Church or for Peters faith as he did represent the whole church which is all one in effect This I proue by sundry meanes First because Christ himselfe doth so expound himselfe in these words I pray not for the world but for them which thou hast giuen mee for they are thine I pray not for these alone but for them also which shall beléeue in me through their word Christ prayed aswell for the rest of his Apostles as hée did for Peter and a well for all the elect as for his Apostles and consequently séeing Christ directed not his words to Peter as to one priuate man but as to one representing yâ— whole Church it followeth of necessity yâ— whatsoeuer Christ did or said concerning Peters faith the same perforce must be vnderstood of the faith of yâ— whole Church which faith shall neuer faile indeede Secondly because Iohannes Gersonus a famous Popish writer affirmeth constantly as we haue seene already that there is no infallible Iudge vpon earth in matters of faith sauing the vniuersall Church or a generall Councell lawfully assembled and sufficiently representing the same which doctrine though procéeding from a Popish penne I willingly embrace and reuerence as an vndoubted truth Thirdly because S. Austen applieth Christs prayer generally indifferently to all the whole Church Quid ambigitur c what doubt is there did hée pray for Peter and did he not also pray for â—ames Iohn to say nothing of the rest it is cléere that in Peter all the rest are meant because he saith in another place I pray for these O Father which thou hast giuen me and desire that they may be with me where my selfe am Lo S. Austen vnderstandeth Christs prayer for Peter of the whole Congregation of the faithfull and hée proueth it by Christes owne explication in an other place of the Holy Gospell Fourthly because Origen a very learned and auncient Father affirmeth in a large discourse vpon Saint Matthew that all things spoken of Peter touching the Church and the keies are to be vnderstood of all the rest and the collection or illation of Origen is euident euen by naturall reason for as that learned father profoundly disputeth if Christ prayed not aswell for the rest as he did for Peter of small credite were a great part of the holy scriptures a reason doubtlesse insoluble for all Iesuites and Iesuited popelings in the world for if they could faile in their faith they could also faile in their writing and yet that they could not so faile was by vertue of Christs prayer Fiftly because Panormitanus the Popes skilfull Canonist his religious Abbot his renowned Arche-bishop and his Lordly Cardinall for he was all foure telleth vs plainely and peremptorily that Christs prayer was for the whole congregation of the faithfull these are his expresse words pro hac tantum Chrstus in Euangelio â—ruit ad patrem ego rogaui pro te and for this he speaketh of the whole faithfull congregation Christ onely prayed to his Father in the Gospell when he said I haue prayed for thée Peter that thy faith faile not Behold and marke well and then yéeld your indifferent censure when Christ saith the famous papist Panormitanus prayed that Peters faith should not faile he prayed for the faith of the vniuersall Church whose faith shall neuer faile indéede the same Panormitanus proueth his opinion
directly and strongly by many textes of the Popes Canonâ—aw Sixtly because al the doctors learned diuines of the most famous vniuersity of Paris marke well for this Argumâ—t striketh dead doe expouÌ„d Christs words in S. Luke euen as I haue proued out of Cardinall Panormitanus that is to say that Christ prayed for the faith of the whole Church or for Peters faith as he represented yâ— whole Church which is all one in effect this this is such a deadly wound to the Pope to all his popelings as all medicines in the world are neuer able to cure the same this is it which M. Gerson Chauncellour of the same vniuersity and a famous dispâ—ter in the councell of Constance published to the world in a printed booke whose words we haue heard already that the Bishop of Rome may erre in matters of faith and doctrine aswell as other Bishops their brethren and that there is no infallible iudge vpon the earth in matters of faith saue onely the congregation of the faithfull and a general councel sufficiently representing the same Here I would haue you M. Theophilus to obserue seriously these points with mée which if you shall doe all partiality set a part you cannot but abhorre and detest late start-vp popery these are the obseruations First that all which the Pope and his Iesuites can possible say on the Popes behalfe why he cannot erre iudicially in matters of faith is euen this and nothing else that Christ prayed for S. Peters faith and his successors Secondly that not one doctor two or thrée but Austen Origen Panormitane together with all the great learned diuines of the vniuersity of Paris doe with vniforme consent and swéete harmony expound Christs prayer to be made for the whole congregation of the faithfull Thirdly that all the learned doctors of the said vniuersity are papists and consequently that they say or write nothing against the Pope but what the zeale of truth vrgeth them vnto Fourthly that all the learned diuines of Paris an vniuersity for learning and knowledge renowned throughout the Christian world doe this day as euer in former times hold constantly and both Christianly and zealously desend the same viz That the Bishops of Rome both may erre and de facto haue erred in matters of faith and that Christs prayer was onely for the whole Congregation of the faithfull Fiftly that the said vniuersity was euer so farre from beléeuing this heresie that the Bishop of Rome cannot erre iudicially in matters of faith as also from interpreting Christs prayer for any prerogatiue of his faith or of his successors that it publikely condemned Pope Iohns publike error in faith and that with the sound of the Trumpets yea with the Kinges royall assent and in his presence their expresse words and the Popes heresie we haue heard at large already The first Reply Theoph. Cardinall Bellarmine who is as it were the Popes owne mouth telleth vs constantly that Christ in his prayer obteyned two priuiledges for Peter the one that his faith should never faile the other that neither Peter nor any in Peters seate should euer teach false doctrine and consequently he inferreth that albeit the Bishops of Rome may erre as priuatemen yet neuer iudicially in matters of faith Remig. I answere first yâ— Bellarmine bringeth nothing for his opinion but his own bare imagination and therefore that it is lawfull for vs barely to deny it till he with reason be able to proue it which forsooth will be ad Calendas graecas Secondly that the same Bellarmine telleth vs else-where that the word of God is the rule of faith and that the written word because it is the rule hath this prerogatiue that whatsoeuer is contained in it is of necessity true and must be beléeued and whatsoeuer is repugnant to it is of necessity false and must bee reiected wherein he vnawares confuteth himselfe and iustifieth mine assertion for the Scripture telleth vs euery where that all Bishops eâ—re and both deceiue others and are deceiued theÌ„selues The Prophet Dauid sheweth it plainely when he affirmeth all men to bee lyars The Prophet â—eremy cryeth aloud that the Gentiles in the end of the world shall come and fréely confesse that their forefathers inherited lyes and vanity Saint Paul confirmeth the same when he telleth vs that onely God is true and euery man a lyar The Prophet Malachie reproueth thâ— Priests of the law for their manifold errors Yée are gone saith he out of the way ye haue caused many to fall by the law yée haue broken the couenant of Leui. The Priest and the Prophet sayth Esay haue erred by strong drink they are swallowed vp with wine they haue gone astray through strong drinke they faile in vision they stumble in iudgement They shal séeke a vision of the Prophet saith Ezechiel but the law shall perish from the Priest and counsell from the Elders The heads saith Micach iudge for rewards and the Priests teach for hire and the Prophets prophesie for money Her Prophets saith Sophoâ—e are light and wicked persons her Priests haue polluted the Sanctuary they haue wrested the law What erred not Terrullian Montanizing Cyprian Rebaptizing Origen Corporizing Nazianzen Angelizing Eusebius Arrianizing Lactantius Millenizing Saith not Iohn Fisher that famous Popish Bishop that we may iustly dissent from the Iudgement of Austen Hierome whosoeuer else and yâ— because they â—aue shewed themselues to bée men and not to haue wanted their errours Doth not Cardinal Bellarmine fréely grant that all Bishops doe so dissent sometime one from another that we cannot tell which of them we may safely follow All these assertions are so true as no one of them can be gainesayd and consequently if the Popes of Rome be men and not women as Pope Iohn if they bée Bishops and not Pilates they both may erre and de facto haue erred as we haue séene already And Cardinall Bellarmine must either bring some scripture diuine and Canonicall which assureth vs that the Popes faith cannot faile or else to giue vs leaue howsoeuer he dealâ— with his Iesuited vassals to beléeue him and his Pope at leysure But indéed no Scripture no Councell no ancient Father no approued History of the Church can bée produced by any one or al Papists in the world that saith the Bishop of Romes faith cannot faile or that the faith of him who succeedeth in the seate of Peter can neuer faile The second reply Theoph. You haue sayd very much against the infallibility of the Popes faith howbeit the learned Papists think they haue a reply which cannot easily be answered They hold that Saint Cyprian affirmeth resolutely that false faith can haue no accesse to Saint Peters chaire which if it be so then cannot I perceiue how the Popes can erre in matters of faith for you freely admit that the Bishops of Rome are Saint Peters successors there sit in his seate or chaire and I like
houre and go downe at such an houre as also that the Moone shall shine at such a time be darke at such a time and so in sundry other things All which though foretold by man cannot but be true and come to passe Semblably may we say that though the predictions recounted in the law and the Prophets must needes come to passe and cannot but bee true yet may they be the words of pure man and not canonicall Scripture Theoph. You deceiue your selfe in your owne allegations for neither the rising and setting of the sunne nor yet the light and darknesse of the moone must néedes come to passe as Astronomers do affirme for God all sufficient the author thereof can stay or change their naturall courses at his holy will and pleasure Ioshua in the power of God commanded the sunne to stay in Gibeon the moone in the valley of Aâ—alon and it came to passe accordingly The sunne at the request of good King Ezechias went backward ten degrées In the time of Christs most bitter and sacred passion darknesse was ouer all the land of Chanaan from the sixth houre vntill the ninth that is to say by Theological supputation from twelue a clock till thrée in the afternoone and yet did Christ suffer when the moone was at the full and about noone or mid-day For he was crucified oh cruell Iewes euen when they kept their feast of the Passeouer which was and must néedes be done in the full moone according to the prescript of the law Theoph. Your discourse yeeldeth great solace to mine heart I see it as cleerly as the noone day that all creatures are subiect to God their maker that euery word of man is fallible and that onely Gods will is Canonicall and cannot but be true But Christ addeth a limitation and restrictioÌ„ to his words which troubleth me more then a little He saith not simply and absolutely that all things written in the Law the Prophets and the Psalmes must be fulfilled but that all things which are there written of him must of necessity come to passe Remig. Though Christ vse a restriction by reason of his occasioned particular application yet is his argument generall as which is drawne from the excellencie infallibility of holy writ as if he had said whatsoeuer is written in the law of Moses in the Prophets and in the Psalmes that same must néedes come to passe and cannot but be true and consequently whatsoeuer is there spoken of me that must néeds come to passe neither is this mine but Christs owne exposition I assure you Theoph. If it bee possible to proue this the Papists may sing this dolefull song The Pope from their royall Scepters hath many Kings put downe but now his necke is broken and the Romish faith quite ouerthrowne Remig. It is not onely possible but a thing very easie Marke well and vnderstand my discourse aright Our Sauiour in the same chapter reproueth his Disciples as they went to Emmaus condemning them of folly and infidelity for that they did not simply and generally beléeue all that the Prophets had spoken Oh fooles saith Christ and slow of heart to beléeue all that the Prophets haue spoken Againe another text saith that he began at Moses and at all the Prophets interpreted vnto them in all the Scriptures the things which were written of him This is that interpretation which the holy Ghost affoordeth vs. Out of which I obserue these memorable docoments First that Christ spake absolutely and simply without any restriction at all of all things written in the Law the Prophets and the Psalmes Secondly that Christ interpreted in all the Scriptures the things that were written of him Thirdly that all the Scriptures of the Prophets of Moses and of the Psalmes are true and the Canonicall rule of our faith Theoph. Christ indeed speaketh simply and generally of the Prophets but he neither nameth Moses nor the booke of Psalmes Remig. I answere first that Christs speech is Synecdochicall very usual and frequent in the holy Scriptures it compriseth the whole in the part thereof Secondly that Christ nameth both Moses and all the rest of the old Testament For after he had reproued his Apostles for not beléeuing all things in the Prophets the text saith plainely in the words following that Christ began at Moses and interpreted in all the Scriptures and a little after in the selfe same chapter he maketh mention both of Moses of the Prophets and of the Psalmes and in the verse then immediately following it is sayd that Christ opened their vnderstanding that they might vnderstand the Scriptures so that Christ vndoubtedly meaneth all the scriptures of the old Testament when synecdochically he meaneth onely the Prophets which thing I shall yet proue by another scripture more plaine then all the rest Do not thinke that I will accuse you to my father there is one that accuseth you euen Moses in whom yée trust For had yée beléeued Moses yée would haue beléeued me for he wrot of me but if yée beleeue not his writings how shall yee beléeue my words These are the very words of our Lord and Maister Christ out of which I gather these comfortable lessons First that the writings of Moses accuse the reprobate and consequently that they are Canonicall Scripture for otherwise neither their condemnation nor their accusation should be of force Secondly that to beléeue Moses marke these words is to beléeue Christ himselfe Thirdly that not to beleeue the writings of Moses is not to beléeue Christs words and consequently that the writings of Moses are Canonicall Scripture and the pure word of God Theoph. You resolue me so soundly in euery point that I can no way in truth withstand your doctrine Howbeit me thinke I heare the Iesuite Parsons whispering in the eares of his silly Disciples that there is no text from the first of Genesis to the last of the Apocalips which saith that all the Bookes Chapters Verses and Sentences which in the Bible are admitted for Canonical are truly Canonical Gods pure word without the mixture of mans words if possibly you be able to confute this obiection they haue no more to say Remig. Answere me awhile to my demaundes and you shall easily finde out the confutation he that saith generally without restriction at all that all men are lyars doth he not affirme old men and yong rich and poore learned and vnlearned and euery man of what state or calling soeuer he be to be a lyar Theoph. He so affirmeth it cannot be denied Remig. Doth not he who saith that all things in S. Paules Epistles are the pure word of God affirme euery Chapter euery verse and euery sentence therein contained to be the pure word of God Theoph. It is most true it cannot be gainesaid Remig. Doth not he affirme euery Booke euery Chapter euery verse and euery sentence of the Propheticall writings to
neuer read or sée much lesse did they authorise it for Canonicall scripture and the pure word of God and consequently albeit they haue both the Hebrew and the Gréeke locked vp in their studies and Libraries yet for as much as they preferre their owne vulgar Latin translation commonly called Saint Hieromes and cruelly bind and tie all diâ—â—nes to â—sâ— the same in all schooles and pulpits and no textes sentences or allegations to be admitted saue onely out of the same it followeth by an ineuitable consequente and necessary deduction that their Canonicall so supposed Bible is not Canonicall but in very déede the word of man this is confirmed because the Papists this day violently obtrude for Canonicall sundry bookes of the old Testament which are not in the Cannon of the Hebrewes neither yet deliuered to the Church by Christ or his Apostles Theoph. I now remember a straunge saying of the Iesuite Parsons viz that many parts of the Bible were doubted of long after the death of the Apostles which argueth to me that their vnwritten traditions are fallible and their doctrine new Remig. The Popes religion Chaugeth euery day by reason of new reuelations made vnto his Holinesse but from whence they came wheather from Heauen or from hell that cannot I tell let the reaâ—er iudge this I am assured of that their owne learned maisters cannot agrée about their reuelations Melchior Canus a learned Popish Bishop affirmeth constantly that the Church hath no new reâ—elations in matters of faith but the Popes minorite Fryer Tâ—telmannus otherwise a learned man indéede telleth vs an othertale viz. that many mysteries of diuine truth are daily reuealed to the Church euery day more and more and thus by reason of their Popish feined reuelations the late Romish faith doth daily encrease aboue mans expectation and is as like the old Roman religion as Yorke is like soule Sutton I will now make an end of this question referring you for the rest to the Iesuites Antepast where you may find at large concerning this subiect whatsoeuer your heart can desire but before I end the conference let me aske you a merry question what will you say if for a parting blow with the Iesuite Parsons I proue out of his owne printed booke as also out of the Iesuiticall Cardinal Bellarmine euen in that booke which he dedicated to the Popes holinesse with which booke he so pleased the Pope that he made him Cardinâ—ll for the same that all the bookes Chapters verses and sentences which are admitted for Canonicall are actually proued in holy scriptur to be truly Canonical Gods pure word without the mixture of mans worde which for all that is that mighty point of faith which the said two Iesuites and all Iesuited Papists contend with might and many to be an vnwritten tradition of the Church Theoph. What will I say Is that your question I will tell you both what I will say and doe I will say you haue done that which to this day was euer thought impossible and this I promise to cause the same to be written in Marble with golden Letters and to put the stone in Saint Peters Church at Rome In Perpetuam rei memoriam Remig. Be attentiue and marke well what I deliuer for I trust by Gods helpe to proue it most substantially these are the expresse words of S. R. or of Robert Parsons that Trayterous and brasen faced Iesuite First conclusion is all such points of Christian faith as are necessary to be actually beléeued of euery one that hath vse of reason though he be neuer so simple are actually coÌ„teined in scripture either cléerely or obscurely these are Parsons words I neither adde any thing chaunge any thing nor take any thing away the Iesuite Bellarmine hath these expresse words These obseruations being marked I answere that all those things are written by the Apostles which are necessary for all men which the Apostles preached openly to all the vulgar people but that all other things are not written These are the Cardinals words I cite them most sincerely I hold it a damnable sinne to bely the Diuel Out of these testimonies I gather very plainely that all things which euery one is bound to beléeue are actually conteined in the holy scripture and consequently yâ— all the bookes chapters verses sentences which are admitted for Canonical are truly Canonicall Gods pure word without yâ— mixture of mans word which conclusion for all that is it that both our Iesuites and all their cursed Iesuited broode doe violently impugne Theoph. The Papists would seeme to frustrate your conclusion because they onely beleeue it for the testimony of the Pope and Church of Rome Remig. They would gladly séeme indéed to doe many things which they are not able to performe But the truth is as I haue said thus both briefly pithily I proue the same Whatsoeuer is necessary for euery Christian the same is contained in the scriptures of the Apostles but the knowledge of all the Bookes Chapters Uerses and Sentences admitted for Canonical to be truly Canonicall and the pure word of God is necessary for euery Christian ergo the same is conteined in the Scriptures of the Apostles The conclusion of this argument cannot be denyed because it is a perfect Syllogisme in the first figure and in the third made called Darij The proposition is confessed both by Cardinall Bellarmine and by the Iesuite Parsons You haue heard their expresse words truly alledged as themselues in printed bookes haue set them downe so then the difficulty if there be any at all resteth in the assumption viz. if to know the holy Bible to be Canonicall and the pure word of God be necessary for euery Christian which being a fundamentall point of religion is so cleere and so apparant to euery one as methinkes it is a néedlesse labour to take in hand to proue the same But I proue it first because the knowledge of the holy Gospel euery part thereof is necessary to euery on s saluation Secondly because the Papists themselues doe euer vrge the same as a necessary point of faith and saluation so often as it séemeth any way to make for their vnwritten traditions Thirdly because all the articles of faith deduced out of the sciptures depend thereupon for these are the Iesuite S. R. his owne words yet this is a point of the Christian faith yea thereupon depend all the articles we gather out of Scripture Thus disputeth our Iesuite in his pretensed answere to the Downe-fall of Popery after he hath bitterly many times denyed that the holy Scripture doth shew it selfe to be Gods word but the force of truth is so mighty in operation the while of malice he striueth against it he vnawares confoundeth himselfe and pleadeth for the truth in very déed Fourthly because the Iesuite S. R. vrged and as it were deadly wounded with the sharp pikes of his
required a thrée sold confession of Peter in regard of his thréefold negation left nouises and weaklings should haue béene scandalized vnderstanding that such a notorious sinner without publike confession of his faith should haue any iurisdiction ouer them but not to giue any speciall prerogatiue to Peter thereby The reason hereof is euident because our Sauiour had before this charge of féeding giuen a very large commission to all his Apostles of féeding all Nations and therefore he can now meane and intend no other thing but onely to moue Peter to walke warily to be mindfull of his infirmities to be carefull of his charge Thirdly because Saint Austen that mighty pillar of Christs Church confirmeth defendeth this my present doctrine These are his expresse words Ecclesiae Catholicae personam sustâ—â—â— Petrus cum ei dicitur ad omnes dicitur aâ—â—â— me pasâ—â—â—ues meat Peter represented the person of yâ— Church Catholike when it is said to him it is said to all louest thou me féed my shéep Fourthly because S. Cyprian decideth this controuersie 〈◊〉 plainly as caÌ„not but satisfie 〈…〉 indifferent readerâ— these are his expresse words loquitur Dominus ad PetruÌ„ ego dico tibi quia tu es Petrus c. Paulo post hoc eraÌ„t vtique caeteri Apostoli quod fuit Petrus pari consortio prediti honoris potestatis sed exordâ—â— aboâ—niâ—ate proficiscitur vt Ecclesia vna monstretur Our Lord speaketh vnto Peter I say vnto thée that thou art Peter and vpon this Rocke will I build my Church c. the same were the rest of the Apostles doubtlesse that Peter was indued with equall fellowshippe both of honour and of power but the beginning procéedeth from vnity that the Church may be shewed to be one And the same holy Father confirmeth this his doctrine in another place in these memorable words Episcopatus vnus est 〈…〉 a singulis in solidum pars tenetur there is but one Bishoprickâ— a part whereof euery Bishop possesseth and enioyeth wholly S. Austen confirmeth S. Cyprians sentence and iudgement in these words Claues non vnus homo Petrus sed vnitas accepit Ecclesiae not one onely maâ— Peter receiued the Keies but the vnity of the Church Fiftly because two famous popish writers are iump of tho same opinion constantly desend yâ— same doctrine Couarâ—viâ—s a profound Canonist a popish Archbishop of great estéeme in yâ— romish Church hath these expresse words enim iuxta Catholicorum viroruÌ„ auctoritates communem omnium traditionem Apostoli parem ab ipso Domino Iesu eum Petro potestatem ordinis iuridictionis acceperunt ita quidem vt quilibet Apostolorum aequalem cum Petro habuerit potestatem ab ipso Deo intotum orbem in omnes actus quos Petrus agere poterat for according to the authorities of Catholike writers and the common tradition of all the Apostles receiued from our Lord Iesus Christ himselfe equall power with Peter both of order and of iuridiction in somuch doubtlesse as euery Apostle had equall power with Peter from God himselfe and that both ouer the whole world and to all actions that Peter could doe Iosephus Angles a famous Fryer and a very learned popish Bishop in that selfe same booke which he dedicated to the Pope hath by the force of Gods spirit testified the same truth both against the Pope against himself these are his owne words si comparemus B. Petri aliorum Apostolorum potestatem ad gubernationem omniumcredentium tantam alij Apostoli habuerunt potestatam quantam B. Petrus habuit ita quod poterant quemlibet Christianum totius orbis sicut modo Rom. Pont. excommunicare in qualibet Ecclesia Episcopos Sacerdotes creare ratio est quia omnis potestas B. Petro promissa tradita fuit caeteris Apostolis collata hoc sine personarum loci vel fori discrimine if we compare the power of S. Peter and of the others Apostles to the gouernment of all the faithfull other Apostles haue euen asmuch power as S Peter had so that they could then excommunicate euery Christian in the whole world and in euery Church make Bishops and Priests the reason is because all power promised and giuen to S. Peter was also giuen to the rest of the Apostles and that without difference of persons place or consistory Thus we haue a full and resolute iudgement both for answere to the obiection and for the supposed prerogatiues and priuiledges of S. Peter which resolution is not onely deduced out of the holy scripture but plainely contested also by the vniforme consent of the holy fathers S. â—vprian and S. Austen and in like maner of the famous and learned papists Couarruvias and â—osephus Angles for they teach vs many sound points in diuinity First that all the Apostles had as great authority and as full and large euery way as Saint Peter had Secondly that euery Apostle aswell as Peter could make and constitute Bishops and Priests euery where throughout the Christian world Thirdly that what act soeuer S. Peter could doe euery Apostle had power and authority to do the same Fourthly that the iurisdiction of euery Apostle was as great and as large euery way as Saint Peters was And this saith Couarruvias is the common receiued doctrine of all Catholike writers this is a poynt of Catholike doctrine so important and so memorable as it well deserueth to be written in golden letters Fiftly that Christs spéeches vnto Peter in the singular number did not argue any superiority of iurisdiction but only signifie the vnity of the Church Sixtly that the authority and iurisdiction of euery Apostle was equal to Peters and that without all difference of persons place or consistory This is another point of great consequence for séeing first all and euery of the Apostles had equal iurisdiction séeing secondly that their iurisdiction was not limited but ouer the whole world seeing thirdly that the whole iurisdiction of euery Apostle ended and expired with his death and séeing fourthly that S. Iohn liued after all the Apostles it followeth of necessity that the Ecclesiasticall iurisdiction of the whole world remained in Saint Iohn after the death of Peter and the other Apostles So then if the Bishop of Rome will haue indéede any such prerogatiue as he falsly pretendeth to haue he must bring and shew vs his comission from S. Iohn and not from S. Peter for S Iohn being the suruiuer had all iurisdiction in himselfe And if the late Bishops of Rome can shew vs such a commission from Saint Iohn viz that Saint Iohn translated and committed his whole power authority and iurisdiction to the Bishop of Rome and his successors I for my part will willingly yeeld obedience to the same not otherwise For I require the Popes charter from S. Iohn Theoph. This is wonderfull which you say and yet you proue the
words and examples it confirmeth in the hearts of the weake the verity of faith and Gods commandements Out of this discourse of these holy fathers famous Popish writers I gather these golden obseruations First that a méere lay-mans iudgment euen in matters of faith ought to bee receiued before the Popes resolution if that lay-man bring better reasons out of the scripture then the Pope doth and M. Gerson that famous Chauncelour of Paris stoutly defâ—deth this poynt with their Cardinall Panormitanus where I wish by the way to remember wel that hence it is proued that not onely méere lay-men may be heard in councels aud their iudgements preferred before the Popes but also that the scriptures are the rule of our faith not partiall as Bellarmine would haue it whose opinion is disproued in the Iesuites Antepast but totall and in euery respect Secondly that a generall councell may erre because it is not the Catholike or vniuersall Church indéede And here I thinke it very fit to reduce to your remembrance what I told you afore out of M. Gerson viz. that we haue only two Iudges vpon earth which are infallible that is not the Pope forsooth or the Church of Rome but the whole congregation of the faithfull and a generall councell but what general councel of Trent of Lateran of Florence of Rauenna of Ferrara of Rome No no such are prouincial or at the most national not any one of them or such like truly generall for as M. Doctor Gerson very learnedly told vs that Councel which cannot erre must not onely be general in what sort soeuer or sworne to defend the Popes Cannon-law after the manner of late start-vp Popery but it must bee such a general Councel as doth sufficiently represent the whole Church or congregation of the faithfull for the word sufficiently which I wished you afore to marke out of M. Gersons doctrine is very emphatical and giueth light both to the truth and to Panormitans doctrine which word if it bee not well marked there will séeme a variance betwéene the two learned Papists Panormitan and Gerson for the one of them saith that a general councel may erre and it is true the other sayth that a generall councell cannot erre but is the second infallible iudge vpon earth and this is also true but in a different respect both the learned men agrée in this and my selfe with them that the whole congregation of the faithfull is that Church which cannot erre in faith for though the elect may erre in part and at some time yet shall they neuer erre either all generally or any one finally for whom and in respect of whom the Church is rightly called the piller of truth this is onely it in which they vary which is no true variance indéede but séemeth so in shew of words for that Councell which sufficiently marke the word doth represent the whole congregation of the faithfull when and where such a one can be had may truely be called the Catholike Church militant here on earth Thirdly that that Church which cannot erre is not the visible company of Bishops and Priests Pastors and Doctors but the society of the predestinate which are effectually called to the knowledge of the truth Fourtly that it is the society and congregation of the faithfull which the Apostle calleth the piller of truth and neither the Pope nor his Cardinals nor yet the Church of Rome albeit M. Theophilus yée know it right well that when the papists speake of the Church and tell vs it cannot erre then doe ye meane either your Pope alone or the Pope with his Cardinals and others of that crew Fifthly that the Popes owne deare Doctors haue told his holinesse roundly that it is not the Pope that cannot erre but the congregation of the faithfull If any man should this day tell the Pope this tale burning with fire and faggot would soone be his reward howbeit such their bookes are yet extant in many mens hands for which benefit Gods name be blessed for it is his handy worke we haue cause to crie a lowd with the Prophets Hoc factum est a Domino est mirabile in oculis nostris Oblection 4. Theoph. Christ promised to be with his Apostles vnto the worlds end which must needes vnderstoode of the Bishops of Rome the onely true successors of the Apostles for seeing the Apostles departed hence long sythence it must perforce be vnderstood of some Bishop which finally succeed them Remig. True it is and more cannot be inferred of the text that Christ spake not onely of the Apostles but euen of them also who should be liuing vnto the worlds end Howbeit he meant neither the Bishop of Rome nor his Cardinals nor the Church of Rome what meant he then will you say or of whom did he speake of séeing the Apostles being mortal were to goe the way of all flesh and so could not be here on earth till the worlds end Christ therefore promising to be with them to the worlds end must perforce meane of those who were to succéede after them but I answere withall facilitie to this inuincible so supposed Bulwarke First with S. Chrysostome in these words nam cum dicit ecce ego vobiscum sum omnibus diebus vsque ad consummationem seculi non ad eos tantum loquitur sed per eos ad vniuersum prorsus orbem for when he saith behold I am with you alwaies vntill the end of the world he speaketh not onely to them but to al doubtlesse that are in the whole world and the like assertions the same golden-mouthed father hath in many other places of his workes Secondly with S. Austen in these words non itaque sic dictum est Apostolis eritis mihi testes in Hierusalem in tota Iudaea Samaria vsque ad extremum terrae c. it is not therefore so said to the Apostles yée shall be my witnesses in Hierusalem and in all Iury and in Samaria and euen to the vtmost parts of the world as if they onely to whom he theu spake should haue accomplished so great a matter but as he seemeth to haue said onely to them that which he said in these words behold I am with you to the worlds end which thing neuerthelesse euery one perceineth that the spake it to the vniuersall Church which by the death of some and by the birth of other some shall continue to the worlds end euen as he saith that to them which doth nothing at all pertaine to them and yet is it spoken as if it onely pertained to them to wit when yée shall see these things come to passe know that it is neare in the doores for to whom doth this pertaine but to those who shall then be liuing when all things shall be accomplished Thus writeth Saint Austen out of whose words with Sâ—int Chrysostoms I obserue this memorable doctrine viz yâ— this
yâ— words Iudges Officers shalt thou make thée in all thy Cities and they shall iudge the people with righteous iudgement Where I note by the way the falshood of the Latin vulgata editio which the late popish Councell of Trent extolleth aboue the Gréeke and Hebrew for in the Chapter next afore the text saith thus Vt iudicent populum that they may iudge the people but in the Chapter which the papists cite for them it is thus and they shall teach the people and in the Prophet Malachie thus and the Priests lips shall kéepe knowledge and yet in the Hebrew text which is the fountaine and originall the word and is in euery place which the Papists guilefully change into the word that in the 16. Chapter so to make their matter good if it would or could be but let vâ— be made et as it is in the Hebrew and the question is at an end For as it is sayd of the Priests yâ— they shall teach the truth so is it sayd of yâ— ciuill Iudges officers that they shall iudge the people righteously and yet do their aduersaries grant that it is a condition in the ciuill Iudges and no promise at all and that therefore they may fayle in doing iustice and swarâ—e from the truth therein so then this is the truth of the question that where the Scripture sayth the Priests shall teach the Law and the iudges minister iustice it hath no other sense and meaning but yâ— their charge office requireth so much at their hands there is a coÌ„dition implied of doing but no promise made of performing and the Latin vulgata editâ—o doth plainly insinuate this interpretation Though the papists conceiue no such thing these are the expresse words Iudices Magistratus constitues c. vt iudicent populum iusto iudicio nec in alteram partem declinent Thou shalt make Iudges and Magistrates in all thy Cities which the Lord thy God giueth thée throughout thy Tribes and they shall Iudge the people with righteous iudgement saith the Hebrew text that they may iudge the people with righteous iudgement and not decline into the other part saith the popish Latin text where euery child may discerne a condition implied but no promise of performing the same Fiftly because as the Priests are said to teach the law so are the people said to require the law of them and consequently if it be a condition in the one it is so in the other and semblably if a promise in the one a promise also in the other The 6. reply Theoph. The Apostle telleth vs that Christ hath put Pastors Doctors in his Church vnto the end that henceforth we be no more children wauering and carryed about with euery winde of doctrine ergo it seemeth that the Pastors of the Church shall euer teach the truth Remig. This text as the others of Deuteronomie and Malachie insinuateth a condition of doing but no promise at all of performing The 7. reply Theoph. God gaue Pastors and Teachers to his Church for this end that they should not be carryed away with false doctrine But if all persons haue erred as you affirme then in vaine did God giue Pastors to his Church to preserue his people in the truth For they that should haue taught the truth did euen themselues swarue from the truth and so they became vnfit instruments to do the will of God Remig. I answere first that albeit Gods will be one as himselfe is one willing by his owne essence and by one eternall and immutable act whatsoeuer hee willeth yet is his will said to be manifold aswell of the holy Fathers as of the Schoole-doctors and this is done for two speciall considerations The former is by reason of the variety of the things which God willeth The latter for the variety of the manner by which God séemeth to will things Here vpon arise many divisions of Gods will assigned by the learned for explication sake Some deuide Gods will into antecedent and consequent Some others deuide it into the will of signe and will of good pleasure Others into the will reuealed and will secret or not reuealed Others into the will absolute and will conditionate and the like Secondly that though Gods will consequent and will of good pleasure be euer accomplished vndoubtedly yet is his will antecedent and will of signe oftentimes neglected and left vndone Of the former will the Prophet speaketh thus Whatsoeuer pleased the Lord that did he in heauen and in earth in the Sea and in all the depths And the Apostle sayth For who hath resisted his will Of the latter we haue many examples in the holy Scriptures God commanded Pharao to let his people go but Pharao would not obey God would haue gathered the Iewes together euen as the Hen gathereth her Chickens vnder her wings but they would not haue it so God would haue all men saued as the holy Apostle witnesseth and yet we know by the holy Gospell that the greater part shall be damned Thirdly that Gods will now obiected is onely Voluntas signi his will of signe and not voluntas beneplaciti his will of good pleasure and therefore it can neuer bee effectually concluded out of this Scripture that the Pastors of the visible Church doe alwaies teach the truth and neuer swarue from the same for the Apostle speaketh indefinitely and indifferently of all Teachers and of all hearers of all shepheards and of all shéepe neither excepting one nor other and yet both you know and I know that many Preachers preach false doctrine and that many hearers embrace the same whereupon it followeth of necessity that if the Apostle should meane as you would haue him to meane then should Christs intent and purpose bée frustrate in very déed which for all that is it that your selues impugne The Apostle therefore meaneth onely this viz. that Christ sheweth voluntate signi what hee would haue his shepheards and shéepe to do and what is their duty to do although his voluntas beneplaciti doe not euer cause the same to be accomplished The 8. reply Theoph. You haue fully satisfied me and proued very pithyly that the Priests commonly swarue from the truth But I thinke it impossible for you to proue that the high Priest in the law did erre at any time Remig. What impossible say you it is a thing so farre from being impossible that I am able to effect it with all facility Aaron was the high Priest in the law and yet erred he most grosly and egregiously while he taught the people flat Idolatry telling them that the molten Calues brought them out of the Land of Egypt Theoph. Aaron indeed consented to Idolatry and made the molten Calfe but the text saith not that hee taught Idolatry Remig. This is Cosen-german to yâ— of the Popes double person Yée haue heard of a Bishop of Rome that sayd right learnedly that
religion and so much of late Romish faith and doctrine as is consonant and agreeable to the same But for all this the Papists seeme to haue strong reasons for their vnwritten traditions which indeede are so strong as my selfe know not how to answere them Remig. Doubt nothing in this behalfe God of his mercy will illustrate your vnderstanding in this difficulty as he hath done already in the rest but for this subiect I haue written so largely thereof in two seuerall bookes viz. the downe fall of Popery and the Iesuits Antepast that I am altogether vnwilling to handle the same a fresh Theoph. I haue read both those bookes they doe content me exceedingly howbeit some obiections may yet be made against the doctrine there deliuered which my selfe am not able to confute I therefore would humbly intreate your paines not for a new discourse thereof which I hold needlesse but for a fuller and plainer explication of some especiall doubts wherewith our learned papists troubleme Remig. Propound them in Gods name by whose holy and powerfull assistance I trust to returne them to the Popes vtter shame to the and euerlasting confusion of al Iesuited papists that shall obstinately beléeue or defend the same CHAP. 5. Of Popish vnwritten traditions Theophilus I will still by your fauour argue as a papist on the behalfe of the papists that so I may more cleerely haue a souÌ„d insight into the truth you Protestants for so we vse to terme you beare vs in hand that the scripture or written word of God conteineth all things necessary for mans saluation but our learned and religious Cardinall Bellarminus assureth vs that the truth is farre otherwise and that many things necessary for mens saluation are onely knowen and receiued by tradition and what he writeth is the Popes ownefaith and consequently the faith of the whole Church for he dedicated his bookes to the Popes holynesse who highly commended and approued them that he made him Cardinall though before but a poore Fryer for his paines Remig. I answere first that I know your Cardinall right well and willingly acknowledge him to be learned as also religious and â—ealous after the manner of his sect but in such sort as Paul was before his conuersion Secondly that your Cardinal doth often acknowledge the truth vnawares against himselfe as doe your other Iesuits one onely assertion I will now cite out of the Iesuite S. R. Robert Parsons is the man in his pretensed answere to the downefall of popery these are his expresse words where if by diuina eloquia we vnderstand holy writ as Bell translateth and Saint Austen séemeth to meane me thinkes he plainely auoucheth that God hath procured euery thing to be cléerely written which to know is necessary to euery mans saluation the same teaceth Saint Syril saying not all things which our Lord did are written but what the writers déemed sufficient as well for manners as for doctrine that by right faith and works we may attaine to the Kingdome of Heauen and Saint Chrisostome what things soeuer are necessary are manifest out of scripture this is our Iesuites owne tale in the best manner he can vtter it whiles he bestirreth himselfe more then a little to answere my booke the downefall of popery out of whose confession and frée graunt such is the force of truth I obserue these memorable and golden lessons First that euery thing necessary for euery mans saluation is contained in the holy scriptures Secondly and this is a thing to be admired comming from a papists mouth that euery point necessary for saluation is plainely and cléerely set downe in holy writ Thirdly that God himselfe appointed all necessary things to be cléerely written Fourthly that Saint Augustine Saint Chrisostome and Saint Cyrill are of mine opinion Fiftly that the Iesuite vnawares iustifieth that doctrine which he puposely laboureth to ouerthrow for as our Lord Iesus said to Saul it is hard for him to kicke against prickes Theoph. The Iesuite S. R. when you rightly name Parsons graunteth all things to be written which are necessary for saluation but not which are necessary for faith and doctrine these are his owne and expresse words for surely the Prophets and Euangelists writing their doctrine for our better remembrance would omit no one point which was necessary to be actually knowne of euery one especially seeing they haue written many things which are not so necessary and this conclusion teacheth Saint Austen when he saith that those things are written which seemeth sufficient for the saluation of the faithfull where I note saith S. R. that he said not which seemeth sufficient to Christian faith but which seemed sufficient to saluation because fewer points suffice to saluation then the Christian faith containeth thus writeth the Iesuite in flat termes freely graunting the scripture to containe all things necessary for saluation but not all things necessary for faith and doctrine Remig. I answere first that the Iesuite granteth as much as I desire when he graunteth the holy scripture to containe all things necessary for our saluation for doubtlesse if all things necessary for saluation be written in the scripture it followeth of necessity that no vnwritten tradition is necessary for the same Secondly that noting is or can be necessary for the Christian faith but the same is also necessary for saluation for otherwise it would follow which no Christian may anouch that a man may be saued without the Christian faith but S. Athanasius in that créede or summary of faith which the Church of Rome receiueth and highly reuerenceth affirmeth resolutely that whosoeuer beleeueth not stédfastly euery iote of the Christian faith shall perish euerlastingly Thirdly that whosoeuer hath the holy scripture hath all things necessary for his saluation Fourthly that séeing the Christian faith by popish doctrine contaïneth many points not necessary for saluation it followeth of necessity that many points of popish so supposed Christian faith are néedlesse in very déede and for that respect with some other our Church of noble England hath abolished the same with spéede for we are the true reformed Catholikes who hold constantly the old Roman religion in euery point but the late start-vp Romish faith is fully replenished with curious sophistications friuolous diâ—â—â—â—â—ns vain inuentions counterfeit myracles grosse errors palpables herâ—stes intollerable superstitions méere foolishnesse and flat leasings Theoph. It is nowhere siad in scripture saith the Iesuite S. R. that all the bookes chapters verses and sentences which in the Bible are admitted for Canonicall are truly Canonicall and Gods pure word without the mixture of mans word and yet is this a point of Christian faith yea hereupon depend all the articles which we gather out of the scripture this is that inuincible Bulwarke saith Parsons which no Protestant can euer batter downe while the world shall endure Remig. I answere first that by our Iesuits doctrine as
minde but the law of sinne in his flesh which doctrine elsewhere he deliuereth in other termes distinguishing man into the inward and outward man and in another place into the old and new man Remig. The Pope his Cardinals Iesuits and Iesuited Popelings for the maitenance of their false and erronious doctrine of mans iustification do shamefully abuse and wrest the holy scriptute to a contrary sense and meaning fraudulently perswading their silly deuoted vassals that originall concupiscence remaineth onely in the body and not at all in the soule where as the truth is farre otherwise as holy wridtoth euidently coâ—uince Theoph. They contend and obstinately affirme that the inward man doth connotate the soule and the outward man the body and the termes of inward and outward seeme very agreeable to their application Remig. The spirit the law of the mind the inward and outward inall are all one with the holy Apostle and do signifie the whole man as he is regenerate and semblably the flesh the law of the members the outward and the old man are with the same Apostle all one and do signifie the whole man as he is corrupt by the fall of Adam Theoph. If it be possible for you â—oo demonstrate this doctrine out of holy writ you thereby giue the Pope a deadly wound and turne his religion vpside downe Remig. Marke well my discourse that ye may vnderstand the same Saint Iohn hath these expresse words which are borne hot of blood nor of the will of the flesh nor of the will of man but of God in which asseueration the holy Euangelist vnderstandeth by the word flesh the whole man as he is corrupt and vnregenerate Theoph. How can it be proued that Saint Iohn vnderstandeth the corrupt man by the word flesh Remig. These foure are distinguished in the Euangelist blood the will of the flesh the wil of the man and God by which distinction he giueth vs to vnderstand that the will of the flesh doth connotate the whole man corrupt I proue it because the Euangelist distinguisheth blood flesh and man one from another by a particular dissunctiue and God from them all by a particular aduersatiue Theoph. Your affirmance of the quadruple distinction is euident but how should flesh connotate the corrup man it doth not so well appeare Remig. I proue it two waies First if the word flesh should signifie the body or fleshly parts of man the Euangelist should thereby consound himselfe and frâ—strate his distiction the reason is euident because in the first word blood he did formerly infâ—â—nate so much vnto his reader Secondly because the Euangelist addeth an adiunct to the word flesh which can no way agrée to the body Theoph. What is that adiunct I pray you Remig. The will of the flesh for will is added vnto flesh not vnto blood and it is a proper faculty of the soule but not of the body for the flesh or body hath no will at all which for all that the Euangelist attributeth to the flesh and consequently he meaneth and speaketh of that flesh which hath a will and so of the corrupt man fitly compared to flesh as who before his regeneration sauoreth onely the things of the flesh which sense the Apostle plainly vnâ—oldeth when he affirmeth the animall sensuall and naturall man not to perceiue the things of thy spirit of God This reason or explication is confirmed by an other testimony of the same Apostle where he auoucheth the flesh to lust against the spirit and the spirit against the flesh so that the children of God cannot performe the things they will and earnestly desire for this conflict betwéene the flesh and the spirit must néeds be vnderstoode of the regenerate and vnregenerate parts of man for the flesh lusteth not without the soule as both Saint Austen and reason teaceth vs. Theoph. The Papists expound the words of the Apostle otherwise affirming the cumbat to be betweene the body signified by the flesh and the soule signified by the spirit Remig. The Papists say much but proue little they striue for life to obscure the Apostles true sense and meaning as which turneth their faith religion vpâ—idedoune but I God willing will proue what I say by the expresse words of holy writ and by euident reason First therefore many texts of holy scripture doe conuince the Papists oâ— grosse errour while they peruerâ—ly and mordicus auerre that the soule of the regenerate is frée from all mortall sin and that originall sinne remaineth onely in the body materially the first text is comprised in these words create in me a cleane heart O God and renew a right spirit within me cast me not away from thy presence and take not thine holy spirit from me In these words the holy Prophet sheweth plainely that he was regenerate and yet not frée from sinne for in that he desireth his heart to be purified and his spirit to be renued he giueth vs to vnderstand that his soule is not frée from sinne nor himselfe perfectly regenerate On the other side in that he prayeth God not to take away his holy spirit from him nor to cast him away from his presence he sheweth euidently to the indifferent reader that he is regenerate though not wholly yet in part The second text confirmeth the same in these words though our outward man perish yet the inward man is renewed daily The third text is yet plainer in these words be renewed in the spirit of your minde and put on the new man which after God is created in righteousnesse and true holines The fourth text is as plaine in these words séeing yée haue put off the old man with his works and haue put on the new which is renewed in knowledge after the image of him that created him The fifth text doth further confirme the same in these words night and day praying excéedingly that we might sée your face and might accomplish that which is lacking in your faith By al which texts it is very cléere and euident that the regenerate man is not wholly renewed in his souls for which respect Saint Iohn exhoedeth him that is iustified to be iustified more Qui iustus est iustificetur adhuc Yea S. Paul throughout a whole chapter doth in effect intend no other thing but onely to demonstrate by many arguments that mans regeneration is vnperfect aswell in the soule as in the body two verses onely will suffice for the cléering of our question The former verse is conteined in those words for we know that the law is spirituall but I am carnall fold vnder sinne The latter verse in these words for I know that in me that is in my flesh dwelleth no good thing for to will is present with me but I find no meanes to performe that which is good Out of which verses I obserue these memorable doctrines First that by the word flesh must néedes be vnderstoode the whole man as
we haue head if may be a point of Christian faith and yet not necessary to saluation and consequently if this point were not knowne by the scriptures yet might the scripture containe all things néedefull to saluation SecoÌ„dly that yâ— holy scripture sheweth itself to be Canical and the pure word of God for as holy Dauid saith it is a Lanterne to our féete and a light to our pathes as Saint Peter saith it is a light that shineth in the darke and S. Paul saith Gods word is liuely and mighty in operation and sharper then any two edged sword it is not incke and paper or a bare and dead Letter but quicke and powerable and sheweth it selfe as light to the children of light For as the same Apostle telleth vs if Christs Gospell be hid it is hid in them that perish in whom the God of this world hath blinded the mindes of them which beleue not lest the light of Christs glorious Gospell should shine vnto them yea the selfe same Apostle saith that the spirituall man iudgeth all things Saint Iohn also saith that the vâ—ction which Gods children haue receiued teacheth them all things And what néede many words Christ himselfe assureth vs that his shéepe heare hiâ— voyâ—â— and that they follow him because they know his voyce he addeth that they will not follow a straunger and he yéeldeth this reason thereâ—â— because they know not the voyce of straungers this is confirmed by an old receiued Theologicall maxime viz that when wee pray we speake to God but when we read or heare the holy scripture redde then God speaketh to vs but certes when God speaketh to vs if we be his wee will heare him if we be his shéepe we will know his voyce and follow him Thirdly that euery part of the new Testament doth affirme it selfe to be the pure word of God for it saith the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Actes of the holy Apostles written by Luke the Euangelist the Epistle of the Apostle Paul to the Romans Corinthians Galatians Ephesians Philippians Colossians Thessalonitiâ—ns Timotheus Titus and Philemon the Epistle of Peter Iames Iude and Iohn the seruants of Iesus Christ the reuelation of Iesus Christ which God gaue vnto Iohn his seruant by his holy Angell Fourthly that the new Testament giueth testimony to the old and the old to the new in the swéete harmony of diuine truth for Christ himselfe teâ—lâ—th vs that all must come to passe which are written of him in the law in the Prophets and in the Psalmes and for this end was it that Abraham answered the rich glutton in these words they haue Moses and the Prophets let them heare them as if he had said now the law is not studied now the Prophets are contemned and now God is not heard speaking in his holy word some would haue Angels come downe from heauen some desire myracles others the dead to rise againe howbeit to heare Moses and the Prophetes which is to read the scriptured for Moses and the Prophets were dead many hundred yéeces afore is the true and onely way to attaine eternall life this reason striketh dead as which proueth the scripture of the old Testament to be Canonicall and the pure word of God and this reason is confirmed by Saint Paul when he telleth vs that he was put apart to preach the Gospel of God which afore was promised by his Prophets in the holy scriptures and it is further confirmed because the same Apostle saith in an other place that he taught nothing but which Moses and the Prophets had foretold should come to passe Fifthly that these holy writings of Moses and the Prophetes were common among the Iewes in Christs tune and yet did Christ neuer once reproue the Iewes for any corruption therein or charge them with changing adding or taking away of any one iote or title either of the law or of yâ— Prophets for our mercifull and powerable God who caused Balaam to blesse when he entred to curse who when Saul was a cruell persecuter blasphemer and rauening Woolfe made him with one word as méeke as a Lambe who shut vp the Sea with doores and staied her proud waues appointed her bouÌ„ds whither she should come but no further enforced yâ— aduersaries of the truth the Iewes I meane to preserue the holy scriptures of the old Testament inuiolable and pure from all corruption and not to adde any thing thereto or take ought therefrom neither to prophane the same with the least mixture of mans word our Lord Iesus assured vs hereof when he constantly pronounced that it was more easie for Heauen and Earth to passe away then that one title of the law should fall thus you see or may sée I wéent that the popish inuincible bulwarke is battered downe made euen with the ground for none but God alone can infallibly foretell things to come Theoph. Your reasons are vnanswerable in my iudgement and your manner of disputation so forcible as it is able fully to perswade any indifferent reader Howbeit I do not yet see how the holy scripture doth proue it selfe canonical for if that were possible to be proued not onely our Iesuite Parsâ—as but the Pope his Cardinals and all his Iesuited Popelings should be confounded euerlastingly Remig. I haue proued out of Christs own words that whatsoeuer is contained in the law of Moses in the bookes of the Prophets in the Psalmes that same must néeds be true and come to passe and consequently whatsoeuer scripture must néedes come to passe and cannot but bee true that Scripture doubtles is Cannonicall and yâ— pure word of God for onely Gods prediction of future things is infallible Theoph. Doe not many godly people especially the zealous Preachers of Gods word vtter many speeches which must needs come to passe and cannot but be true Remig. I answere with this distinction that words vttered by men may be considered two waies First as the words of pure man Secondly as Gods words pronounced by pure man The words vttered by man the second way must néedes come to passe and cannot but bee true and therefore do we receiue and reuerence as the pure word of God and Canonicall scripture all the law giuen by Moses as also all the rest of the old and new testament this day truly acknowledged for Canonical and holy writ but words vttered by man the first way are fallible and may deceiue both the speaker and the hearer For as Gods Prophet telleth vs all men are lyars another Prophet accurseth him yâ— putteth his trust in man another Prophet was deuoured of a Lion for yâ— he gane credit relyed vpon the feined reuelation of an old Prophet in Bethel for none can infallibly foretell things to come except one that is Almighty and all-sufficient of himselfe Theoph. Men tell vs that the sunne shall rise at such an