the holy Ghost Now to be inspired of God and to be the true word of God is all one The former is written we see expresly of all Scripture therefore of euery booke and therefore the latter is also written 4 If the Iesuite reply but where is it written that these bookes which we haue be the same of whom it is said they are inspired of God or how know you the Scripture that telleth you so is the word of God I answer this is nothing to the purpose for he desireth onely to know where it is written that these bookes be the word of God and I answer him by naming the places out of the bookes themselues Digression 12. Wherein it is shewed that the Scripture proueth it selfe to be the very word of God and receiueth not authority from the Church 5 It is another question how I know this Scripture that saith so of it selfe to be the word of God for this is knowne first and principally by the illumination of Gods spirit as by the inward meanes f 1. Cor. 12.7.11 and is giuen to euery man to profit withall which worketh all things in all men and then by the testimonie of the scriptures themselues which is the outward meanes which openeth the eyes of the godly the testimonie of the Apostles and Prophets that penned them as Gods secretaries and the ministery of the Church inducing vs to assent These three latter being onely the instruments euery one in his owne order whereby God doth enlighten vs. 6 So that the certaintie of the Scripture is not written indeed with letters in any particular place or booke thereof but g See Scot. prolog in sent q. 2. Cameracens 1. q. 1. art 2. part 2. concil 1. the vertue and power that sheweth it selfe in euery line and leafe of the Bible proclaimeth it to be the word of the eternall God and the sheepe of Christ discerne the voice and light thereof as men discerne light from darknes sweet from sowre h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil epist 1. ad Naz. and know children by their fauour resembling the parents the puritie and perfection of the matter the maiesty of the dispensation i Non mouent non persuadeÌ„t sacrae literae sed cogunt agitant vim inferunt Legis rudia verba agrestia sed viua sed animata flammea aculeata ad imum spiritum penetrantia hominem totum potestate mirabili transformaÌ„tia Ioan. fr. Pic. Mirand exam van doctr gent. li. 2. cap. 2. Which speech of Picus is reported and commended by Posseuinus in Ciceron c. 11. the maiestie of the speech the power that it hath ouer the conscience the certaine prophecies the strange miracles contained in it the great antiquitie beyond all bookes the admirable preseruation of it against time and tyrants the sweete harmony of euery part with other the diuels rage against them that follow it the vengeance that hath pursued all such as haue not obeyed it the successe of the faith contained in it the readinesse of so many millions of men to confirme it with their bloud the testimony of aduersaries and strangers for it the simplicitie of the writers all this and much more shining to vs out of the Scripture it selfe I hope is another maner of assurance then the Church of Romes lying traditions 7 Therefore the Iesuites collection is idle if we must needs admit some other rule beside the Scripture to assure vs that there is any Scripture at all why should we not admit the same to assure vs which is the true sence for we admit both alike that is to say as we reiect the Church froÌ„ being the rule of exposition so do we also disclaime the authoritie thereof in canonization But the Iesuite is of another mind holding possible that vnlesse the authoritie of the Church did teach vs that this Scripture is canonical it should be of small credit with him as k Lib. 3. de authorit Scripturae Hosius speaketh or All the authoritie which the Scripture hath with vs dependeth of necessitie on the Churches as saith l Hier. l. 1. c. 2. Pighius or as m Epist Synod respons de authoritate Concilij pag. 700. Crab. the Councell of Basil saith That is called the holy Scripture which the Church declareth to be holy not onely the decrees and opinions of the Church be authenâ—icke and such as we must without contradiction stand vnto but also her deeds and customes must be vnto vs * Instar habeaÌ„t sanctarum scripturarum in steed of the Scriptures for the Scripture and the Churches custome both require the same affection and fashion or as Wolfangus Hermannus said and n Vbi supra Hosius defendeth his saying as good The Scripture is of no more authoritie then Aesops Fables but that the Church and Popes approue it All which if the Iesuite hold too then you may see what he requireth when he saith we must put some other rule then the Scriptures to assure vs both of the Scripture and of the true sence 8 But in what a miserable case are these men thus presumptuously to tell their followers that which at another time when they are out of the heate of their disputations they dare not stand to but vtterly renounce for o Catech. cap. de praecep eccl nu 16. Canisius saith We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in it p De verb. Dei lib. 1. cap. 2. Bellarmine saith Other meanes may deceiue me but nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them the Christian world and consent of all nations with whom they haue bene in credit so many ages can witnesse they containe not mens inuentions but heauenly oracles q 3. dist 25. dub 3. Biel saith The Catholicke verities without any approofe of the Church of their owne nature are vnchangeable and vnchangeably true and so are to be reputed vnchangeably Catholicke r Comment in Tho. tom 3. p 2. 31. Venet. Gregory of Valence saith The reuelation of the Scripture is beleeued not vpon the credit of any other reuelation but for it selfe D. Stapleton confesseth two things concerning this matter which bewray the weaknesse of the Iesuites assertion Å¿ Defens Eccl. authorit aduer Whitak l. 1. c. 9 first that all the former writings of the Bible may be assured to vs by the latter as for example the old Testament by the authoritie of the new t Triplicat inchoat aduers Whitak in admonit Secondly that the inward testimonie of the spirit is so effectuall for the beleeuing of any point of faith that by it alone any matter may be beleeued though the Church hold her peace or neuer be heard Now if the former may receiue authoritie from the latter then we may be assured of them otherwise then by
8. c. 22 Zosim l. 5. Socr l. 6. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. The Cathedrall Church at Constantinople with the Senate house were set on fire burned to the ground in the pursuit of reuenge The people were robbed of their Pastors and the Pastors themselues persecuted each other and pursued their people most vnmercifully Caesar Baronius beginning to intreate of this contention z Annal tom 5 An. 400. nu 51. hath these words A shamefull contention in the Church the lamentable narration wherof I now take in hand wherein shall be described the bickering and cursed persecution not of Gentile against Christians or heretickes against Catholickes or wicked men against good and iust men but which is monstrous and prodigious of Saints and holy men one against another The which words make it plaine that this contention was among Gods owne children in the true Church The like is written of the Bishops in the Councell of Nice a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozo l. 1 c. 17. accusing one another to the Emperour as soone as they were assembled of whose iarres that famous speech of Constantine made vnto them vpon that occasion giueth witnesse wherin among many other things b Soz. ibid. Niceph l 8. c. 16. idem in Conc. â—y â—apud Niceph l 8. c. 50. Euseb vit CoÌ„stant l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he telleth them that he thinketh this worse then all the euils to be vttered that he seeth the Church of God dissenting by contentions and contrary opinions Yea Sozomen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. c. 16. saith The contrarietie of opinions among the learned at that time was so scandalous that it turned many from embracing the Christian religion So likewise in a Councell holden at Constantinople for the deposing of Nazianzen he thus admonisheth the Bishops d Vita Nazian praefixa operibus eius Graecè editis Basil It is a shame ô my fellow Pastors of the sacred flocke of Christ and not befitting you if while you teach others peace your selues fall to warre and how shall you perswade others to vnitie your selues being at variance In the second Councell of Ephesus Flauianus the Bishop of Constantinople was deposed e Liberat. breu c. 12. Niceph. l. 14. c. 47. pitifully murthered f Euagr. l. 1. c. 10 Niceph. l. 14. c. 47. with him were also deposed Eusebius Dorilaeus Ibas Theodoret Domnus Daniel Aquilinus and Irenaeus all Catholicke Bishops and this was not done by the faction of Dioscorus alone g Baro. An. 449 nu 97. 98. 105. but by the Catholicke Bishops themselues all which saith Baronius Consented both to the restoring of Eutyches and deposing of Flauianus and the rest There was in this contentious Councell aboue 132. Bishops whereof the foure Patriarkes beside the Popes Deputie were part yea it was an Oecumenicall Councell lawfully assembled of Catholicke Bishops yet through the conueiance of cunning aduersaries they were set one against another For the godly men of those times had secret enemies grieuous wolues in sheeps clothing who tooke all occasions to abuse their simplicity and set them at variance among themselues For so do men vse h Sozo l. 6. c. 4. saith an old historie speaking of this matter as long as strangers wrong them to hold together but when they are deliuered frâ—m outward troubles then they fall out among themselues Thus the policie of the Arrians kindled those contentions that among the Catholickes brake out in the cause of Athanasius and by strange deuices nourished them wherby they drew godly Bishops into their faction against the truth as i Haer 68. Epiphanius noteth of the Meletians * Primas fereÌ„tes tum in pietate tuÌ„ in vita Meletiani qui summam iustitiam veritatis demonstrabaÌ„t Godly men that being mingled with the Arrians though they abode in the true faith yet were they not free from some contagion which they gathered in that societiâ— and one part hereof was k Atha orat 1. contr Arrian their standing with others against Athanasius This was it that bred the troubles among the Bishops in the Councels of Seleucia Syrmium Antioch Tirus Lampsacum Ariminum and many other wherin euermore something was practised euen by Bishops of the true faith against their fellow Bishops and the faith it selfe The Councell of Ariminum is famous for this wherein there were aboue 400. Bishops of the West all Catholicke l Athan. de Synod but 50. or therabouts that were Arrians and yet they relented from the faith of the Nicen Councel towards Arrianisme and gaue occasion of infinite broiles in the Church afterward by their inconstancie 5 And long before this Saint Cyprian lamented Church-contentions and m L. 4. Ep. 4. thinketh God sent the persecutions of his time for no other cause These euils saith he had not come vpon the brethren if they had bin linked together in brotherly concord And a little after the persecution of Iulian was ouer the stories n Sozo l. 6. c 4. Niceph. l. 10. c. 40. tell how the Church-gouernours againe moued questions and disputations about the dogmaticall points of faith And Eusebius beginning to intreate of the bloody persecution which the Church suffered vnder Diocletian saith the contentions of the learned therein was the cause o Lib. 8. hist c. 1 these are his words They also saith he which seemed to be our Pastors casting off the rule of piety inflamed themselues with mutuall contentions each against other they increased nothing but strife threats enuy and quarels euerie man with all tyranny pursuing his ambition Neither did the persecution ensuing stay this dissention but as soone as euer peace came to the Church they fell to it againe p Euseb vit Constan l. 3. Gela. CyzeceÌ„ Act conc Nic. l. 2 c. 7. 8. that the good Emperour which brought this peace had much ado with all his authoritie to appease them wherupon Basil the great maketh this sorowfull complaint In other arts and sciences q Aschet proae de iudic Dei p. â—89 Graec. The like complaint made by the Emperour Theodosius of the Catholicke Bishops in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Ephes pag. 235. saith he I haue seene much concord among the professors thereof onely in the Church of God I haue obserued so much diuision and so exceeding great dissention of many both among themselues and against the holy Scriptures and that which is most horrible the Bishops themselues haue stood in such difference among themselues both of mind and opinion and contrary to the commandements of Christ haue vsed such contrarietie that thereby the Church of God hath bene vnmercifully drawn in sunder and his flocke troubled without all care and pitie A heauy complaint and such as chargeth the Church with a foule blemish euen as foule euery way as that wherewith the Iesuite and the rest of our enemies this day vpbraid the Church
of them Thomas of Aquin e Lect. 1. in 1. Tim. 6. saith The doctrine of the Apostles and Prophets is called canonicall because it is the rule of our vnderstanding And againe f 1. qu. art 8. Our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the canonicall bookes and not vpon reuelation if any such haue bene made to other Doctors Antoninus the Archbishop of Florence g Sum. part 3. tit 18. c. 3. §. 3. writeth expresly that God hath spoken but once that in the holy Scripture that so plentifully to meet with all temptations and all cases that may fall out and all good works that as Gregory in the two and twentieth booke of his Morals expounds it he needs no more speake vnto vs concerning any necessary matter seeing all things are found in the Scripture Gerson h Trithem catal Script eccl the great man of the Councell of Constance i De Commun sub vtraque specie saith the Scripture is the rule of our faith which being well vnderstood no authority of men is to be admitted against it Durand k Praefat. in Sentent saith that generally in the things that touch our faith we must speake to that which the scripture deliuereth lest any maÌ„ fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet he knoweth nothing as he ought to know for the maner of our knowledge l Sacra Scriptura mensuram fidei exprimit must be not to exceed the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinal m 1. Sent. q. 1. art 3.1 Coroll lit H. quoniam ad ipsas fit vltimata resolutio theologici discursus saith The verities themselues of the sacred Canon be the principles of Diuinitie the finall resolution of Theologicall discourse is made into theÌ„ and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius n Locorum l. 3. cap. 29. pag. 298. Norma vlna Index saith The Scripture is the infallible rule of truth yea the measure and iudge of the truth o Iac. Peres à valdiu de ratio Con. l. 2. c. 19. Peresius the Diuinitie reader at Barcilona in Spain saith The authoritie of no Saint is of infallible truth for Saint Austin giues that honor onely to the sacred Scriptures That onely is the rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the rule Finally Bellarmine himselfe one of the two that haue wonne the garland saith p Biblioth select lib. 7. cap. 2 pag. 458. q De Verb. Dei l. 1. c. 2 Posseuinus acknowledgeth as much as I say against the Iesuites conclusion let his words be excused how they can for thus he q De verb. Dei lib. 1. cap. 2. writeth The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing is more certaine nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles * Sacr. Scriptura regula credeÌ„di certissima tutissimaque per corporales literas quas cerneremus legeremus erudire nos voluit Deus Wherefore the sacred Scripture is the rule of faith most certain and most safe and God hath taught vs by corporall letters which we might see and reade what he would haue vs beleeue concerning him This he writeth against Swinkfield and the Libertines relying vpon reuelations whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion Shall the Libertines be recalled from their blind reuelations to the written text and shal not the Papists be reuoked from their vncertaine traditions to the same rule Is nothing more knowne nothing more infallible then the Scripture by the Iesuites owne confession and yet shall our Priests reiect it from being the rule as not sufficient to preserue from error not vniuersall enough not knowne enough not infallible enough I pray you consider well how far our aduersaries deale against their owne conscience in this point the same Iesuite saith r De notis Eccl. c. 2. in another place The Scripture is better knowne then the Church in some cases as namely where it is receiued and speaketh plainly and the question is of the Church Now we admit the Scriptures on all hands and all the questioÌ„ betweene vs is about the Church and therefore let them do vs iustice and allow vs the Scripture to be rule and iudge because it is better knowne then the Church let the Iesuit recant his conclusions and yeeld either to the euident testimonies of the text against him or to the iudgement of the Fathers or at the least to the confession of his owne Doctors whose testimonie he may not by Å¿ 2. q. 7. c. Si haereticus Sin auteÌ„ orthodoxus contra haereticum litiget pro orthodoxo quidem haeretici testimonium valeat contra orthodoxum autem solius orthodoxi testimonium valeat the law refuse because they are of his owne church or if he will not then the next booke that he writeth let him send vs word by whom he will be tried and he shall be prouided for Digression 4. containing the very cause why the Papists disable the Scripture so from being the rule 7 Secondly the causes why the Papists disable the Scriptures from being the rule and striue so for their Churches authoritie are especially two First that so they may make themselues iudges in their owne cause For who sees not that if the Church be the rule of faith and theirs be the Church which way the verdict wil go chiefly when they shal behold the Pope with his infallâ—ble iudgement mounted vpon the tribunall and made interpreter of all the euidence that shall be brought in when Scriptures Fathers Councels and Church must all be expounded by his iudgement For u Thom. opusc contra error GraecoruÌ„ Turrecre n. Sum. de eccl l. 3. c. 23. Sâ—mm Syluest verb. Fides nu 2. Aluaâ— Pelag. de planct eccl lib. 1. art 6. Bellarm de Christ l. 2. c. 28. Greg. de Valent. analys fidei this they require that so we might returne them Campians conceit x Ratio 2. apud Posseuin biblioth select lib. 7. c. 18. In fine so they order their matters that you shall haue no triall passe vnlesse you be resolued to stand to the award of themselues that are arraigned 8 Next for that they know and confesse the most and greatest points of their religion euen welnigh all wherein they dissent from vs haue no foundation on the Scriptures but as Andradius y Orthod explic l. 2. speaketh would reele and stagger if tradition supported them not whereupon z Can. locorum l. 3. c. 3. they
i Canis ibid. fasting dayes Lent prayer and oblations for the dead the whole Seruice of the Masse k Mart. Peres de tradit Lindan panopl. lib. 4. ca. 100. Petr. a Soto conta Brent l. 2. c. 68. and others Purgatory Peters being at Rome the Popes supremacie Reall presence the sacrifice of the Masse Consecration of water and oyle in baptisme the Communion in one kind Adoration and reseruation of the sacrament priuate Masse Shrift Pardons single life of Votaries Inuocation of saints the merit of workes and finally their fiue base sacraments Confirmation Vnction Mariage Orders and Penance whereunto many more may be added whereof they grant there is no mention in the scripture 9 And some points which they pretend scripture for yet they confesse be hardly wroong thereout as for example Transubstantiation whereof l De Euchar. l. 3. c. 23. Bellarmine writeth that it may iustly be doubted whether the text be cleare enough to inforce it seeing men sharpe and learned such as Scotus was haue thought the contrary as indeed m Scot. 4. d. 11. qu. 3. he did and n Ibid. d. 10. q. 1. addeth further that it is but a new doctrine as o Lect. in Cant. 41. vide Fr. Suarez in 3. Thom. to 3. disp 50. sect 1. Biel also holdeth Yea p 4. d. 11. q 3. lit F. Scotus and q Quaest in 4. qu. 6. art 2 dit F. pag. 265. Cameracensis thinke that opinion which holdeth the substance of bread and wine remaineth the more probable and reasonable opinion yea and in all apparence more agreeable to the words of institution And concerning a greater point then this they haue no such euidence of Scripture as they would pretend for r Can loc l. 12. c. 12. pag. 412. Suarez tom 3. disp 74. sect 2. Cornelius a great Bishop and zealous Papist in the Councell of Trent and ſ Ex Catholicis quidam negarunt Christum scipsum in extrema coena sub specie panis vini obtulisse incruentè Azorius instit moral lib. 10. ca. 8. with him others defended that Christ at his last supper offered no sacrifice A dangerous assertion considering the action of Christ at that time is all the foundation we haue for any thing to be done in the sacrament By all which we see the Scripture is obscure indeed and beyond the reach of vnlearned men for the teaching of Popery when the learnedst that are find so little of it in them either expresly or by discourse to be gathered § 8. But what speake I of vnlearned men * Nihil perinde Scripturam mihi videtur aperite atque ipsa Scriptura Itaque diligens attenta frequensque lectio tum meditatio collatio Scripturarum omnium summa regula adintelligendum mihi semper est visa Nam ex alijs Scripturis aliae optimè intelliguntur Obscuram aperta dubiam certa interpretatur Ios Acosta de Christo reuelat apud Posseu bibl select l. 2. c. 15. since also learned men cannot by onely reading be infallibly sure that they rightly vnderstand them For while they vnderstand one way they ought perhaps to vnderstand another way that which they vnderstand plainly and literally ought perhaps to be vnderstood figuratiuely and mystically and contrarily that which they vnderstand figuratiuely ought perhaps to be vnderstood properly And since it is certen that of the reading of the same words of the Scripture diuers vnderstand and expound diuersly that all cannot expound right since ones exposition is contrarie to another how shall one be infallibly sure that he onely expoundeth right hauing nothing to assure him but the seeming of his owne sense or reason which is as vncertaine and fallible as the iudgement and perswasion of other men who seeme to themselues to haue attained as well as he to the right interpretation or sence Moreouer there be many things required to the perfect vnderstanding of the Scripture which are found but in verie few and those also wherein those gifts are be not alwayes infallibly sure that they haue those gifts and that they are so infallibly guided but they and others may prudently doubt lest sometimes in their priuate expositions as men they erre and consequently their expositions cannot be that rule of faith which we seeke which must be on the one fide determinately and plainly vnderstood and knowne and on the other infallible certaine and such as cannot erre The Answer 1 Now he proceedeth to shew how difficult the Scripture is to learned men also that so euery way he might disable it for being the rule of faith His reason is because by onely reading they cannot be sure they rightly vnderstand it Whereto I answer three things First that we deny not the Scripture to be obscure and difficult or how the Iesuite will in two cases First to all such learned or vnlearned as are not disposed and prepared by the holy Ghost to vnderstand them but this kind of obscurity may stand with the nature of the rule as a § 4 nu 2. I haue shewed neither can the Iesuite offer vs any so absolutely knowne no not his Church but to these kind of men it shall be obscure Secondly when the meanes which God hath appointed for the bringing vs to vnderstanding are not vsed In this case the Scripture is obscure I grant but the fault is in our selues that neglect the meanes 2 Secondly though by onely reading we cannot be sure we vnderstand it yet this obscurity is not proued hereby because there are other meanes besides onely reading which concurring the obscuritie is done away and all made plaine and easie and we haue infallible assurance of the true vnderstanding These meanes are the ministery of the Church and all kind of diligence which the holy Ghost vseth for the opening of our vnderstanding And therefore that is not obscure which by ordinary meanes may be apprehended but that is so which either hath no meanes at all to open it or onely hath such as are not ordinarie And two subalternall things be not contrary but subordinate the facility of the text and the means whereby that facility is induced 3 Thirdly if by onely reading the Iesuite meane onely the Scriptures themselues that a learned man cannot vsing the meanes find the true vnderstanding out of the Scriptures only then he saith not true for b Neh. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Priests read in the booke of the Law distinctly gaue the sence and caused the people to vnderstand out of the Scripture it self And if there be sufficient written to bring vs to eternall life as c See §. nu there is then the true sence of the text is contained in it because that is absolutely necessary to eternall life And * Prolog in Epist ad Rom. hom 3. de Laz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome saith that contrary to the Iesuite Euery man of himselfe onely by reading may vnderstand
them Therefore the Scripture is too obscure to be the rule wherto I answer three things according to the three parts of his argument First I grant certaine things are required as necessary conditions to the vnderstanding of the Scriptures but those things are alway present in the Church and the children of God partake them The spirit of God is necessary y Ioh. 3.8 which breatheth where it listeth and the ordinary meanes of learning and diligence be necessary but proueth not the obscurity pretended For the Mathematicks be the rule of measures proportions and numbers and yet many things are required to vnderstand them And the Iesuite thinketh his Church is the rule yet z Relect. contro 1. qu. 3. pa. 30. Stapleton writeth that sometime it is not seene so easily but onely by such as are very circumspect and skilfull 11 Secondly though more gifts of learning and art be needfull to such as teach others yet that is rather to search out and vtter the sence which the Scripture it selfe yeeldeth then to bring any to it which was not there afore And is not the touchstone it whereby we trie gold though some labour be needfull to find it out And yet they want no gifts for the vnderstanding of the text that haue and vse the text it selfe in that all exposition is to be setched out of it which inuincibly proueth it to be the rule and I haue often shewed that whatsoeuer the rule be yet of necessitie there must be certaine conditions obserued for the vsing it and this necessitie argueth it not of obscuritie 12 Lastly I say they which haue the meanes to vnderstand the Scripture know infallibly both that they haue them and that they vse them right in the same manner that a Arist de anima l. 3. c 2. the Philosopher proueth that with the same sense we see and are assured we see For supposing I haue the meanes that bringeth vnderstanding it were a most absurd thing to imagine those very meanes could not assure my conscience of the function or vse of them Digression 10. Assigning the true cause of mens errors in expounding the Scriptures 13 The Scripture in it selfe is a light as it is euery where called but men do not alway rightly vnderstand it by reason of some defect in themselues that hindereth them from comprehending so great maiestie For who is able to behold the Sunne in his brightnesse but his eyes will dazle yet that is the chiefe light whereby we see it selfe and all things else The means wherby we attain to the vnderstanding is inwardly the spirit of God opening our iudgment outwardly the Scripture it selfe which in plainer places openeth the obscurer giueth light to that which is more difficult The want of which means is the true cause that men run into error not vnderstanding the Scriptures 14 Our Sauiour saith b Io. 8.3 c. 3.2 we cannot know the truth till we continue in his words and the Apostle c 1. Pet. 2.1 for our growing vp in the word of God requireth that first we lay by all affection and then as new borne babes desire the sincere milke thereof that we may liue and grow thereby He is the best reader saith d De Trinit lib. 1. Hilary who rather expecteth the vnderstanding of things from the things themselues then from himselfe imposeth it vpon them who taketh the exposition from thence rather then bringeth it thither inforceth not the sence vpon the words which before his reading he presumed Epiphanius e Haer. 69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith All things in the Scripture be manifest to such as repaire to them with a religious minde Oecumenius f Vpon 2 Cor. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith If many beleeue not this is not our fault neither is it the obscuritie of the Gospell but the cause is their owne blindnesse and condemnation The cause of this dissention saith g De causis disâ—enâ— Eccles p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nilus is not the sublimitie of the matter as if it exceeded the capacitie of mans minde and much lesse is the speech of the Scripture the cause as if it were so concise that it spake nothing plainly of the points in question for it is all one to accuse God and to chalenge the Scriptures Saint Austin in a h Epist 3. ad Volus certaine epistle sheweth what is plaine and what obscure and the reason why that the Iesuite may see there is no place left for his shifts thus he writeth The manner of speaking whereby the Scripture is knit together wherto all may approch though few can enter i En quae aperta continet quasi amicus familiaris sine fuco ad corloquitur indoctorum atque doctorum Ea vero quae in mysterijs occul tar nec ipsa eloquio supeâ—ho eâ—â—it quo non aude ataccedere meÌ„s tâ—t diuscula incruditâ— quasi pauper addiuitem sed inuitat omnes humili sermone quos noÌ„ soluÌ„ manifesta pascat sed etiaÌ„ secreta exeâ—ceat veritate hoc in promptis quod in reconditis habens like a familiar friend speaketh those plain things which it containeth without glozing to the heart of learned vnlearned And as for those which it hideth in mysteries it lifteth them not vp with stately speech that a dull and vnlearned minde should not presume to come neare as a poore man to a rich but with lowly speech it inuiteth all men that it may not onely feed them with manifest but also excercise them with obscure truth hauing the same in manifest that it hath in obscure places But lest manifest things should be loathed the same againe are obscurely spoken that they may be desired and being desired may after a certaine manner be renewed and being renewed they may be delightfully intimated to vs. Herby both froward wits are wholesomely corrected and weake wits cherished and great wits delighted 15 So that to expound figuratiuely that which should be meant literally or contrary argueth no such obscuritie in the text but ignorance or leuity or partialitie in the man as when k Anton. 3. par tit 18. c. 5. §. 3. the Popish Doctors teach all texts in preaching may be turned to Allegories wherof l Inno. Gentillet Exam. Concil Trident. lib. 4. nu 26. sess 22. we haue a pleasant example in the Councell of Trent it selfe where Tyrabosco the Patriarcke of Venice preaching on the miracle of the loaues fishes would proue the seuen Sacraments thereby The creation of the world saith he was ended the seuenth day and Christ satisfied the people with fiue loaues and two fishes which make seuen But how shall the Councell haue bread that the people may eate and be filled euen by appointing seuen sacraments for that which Philip said two hundred pennyworth of bread will not suffice hath this meaning that all the mysteries of the old and new testament are not enough
to enlighten the people so blind and ignorant are their minds But that which Andrew said There is a boy here which hath fiue loaues two fishes must be vnderstood of the rank of Saint Peters successors that which is added make the people sit down signifieth that saluation must be offered them by teaching them the seuen sacraments 16 And whereas the Iesuite vrgeth so diligently that somethings are hard to be vnderstood yet this proueth not that the truth therefore cannot be tryed by onely Scripture because one place thereof expoundeth another which if the Iesuite will deny he must be disputed with as he that holdeth the fire hath no heate in it for against such an absurd assertion we vse no reasons but onely bid the man that holdeth it put his finger into the fire and he shall presently see whether his opinion be true or no. So let triall be made and the Iesuite shall soone see whether the Scripture be so obscure that one place thereof cannot interpret another m De Doctrin Christian lib. 2. c. 6. Austin saith There is almost nothing amoÌ„g these obscurities but in other places one may find it most plainly deliuered n Hom. 9. in 2. Cor. Chrysostom saith The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place o Comment in Esa c. 19. Hierome saith It is the manner of the Scripture after things obscure to set down things manifest that which they haue first spoken in parables to deliuer afterwards in plaine terms p Regul contract qu. 267. Basil saith The things which are doubtfull and in some places of Scripture seeme to be spoken obscurely are made plaine by those things which are euident in other places And finally q In Gen. ca. 2. Steuchius a Popish Bishop confesseth God was neuer so inhumane as to suffer the world in all ages to be tormented with the ignorance of this matter the sence of the Scripture seeing he hath not suffered one place to be in al the Scripture but if we consider it well we may interpret it For as Theodoret saith the Scripture vseth when it teacheth vs any such high matter to expound it selfe and not suffer vs to run into error Digression 11. Prouing that the Scripture it selfe hath that outward authoritie whereupon our faith is built and not the Church 17 The Canon law r Dist 37. c Relatum saith expresly The diuine Scriptures containe the whole and firme rule of the truth and out of themselues the meaning thereof must be taken So that wel may the Church by her ministery commend the rule to vs and instruct vs how to secure our consciences out of the Scripture but by it authoritie it cannot assure vs. Our faith must resolue it selfe into the authoritie of the Scripture For the authoritie of the Church in respect of vs dependeth on the authoritie of the Scriptures and is examined thereby The Church by her authoritie cannot perswade all men which heare it but the spirit of God in the Scriptures alwayes doth The Scriptures alwaies had their authoritie euen before the Churches came to them the words of the Scripture are Å¿ Luc. 8.11 1. Pet. 1.23 an immortall seed t 1. Cor. 2.4 the demonstration of the spirit and power u Heb. 4.12 that which is liuely and powerfull x Luc. 24.32 making our hearts to burne within vs y Ioh. 5.36.39 it giueth greater testimony to Christ then Iohn Baptist could z 2. Pet. 1.18 19 a voice from heauen is not so sure as it a 1. Ioh. 5.6 it is the spirit that beareth witnesse to the truth thereof b 1. Ioh. 5 9. and if we receiue the witnesse of men the witnesse of God is greater Finally our Sauiour c Ioh. 5.47 saith They which beleeue not Moses writings will not beleeue him and is the Churches authoritie greater then Christs d Ioh. 5.39 The Scriptures testifie of Christ e Ioh. 20.31 being written that we might beleeue in him f 1. Ioh. 5.10 and he that beleeueth in him hath a witnesse in himselfe g 2. Cor. 1.22 The earnest of the spirit is in his owne heart wherwith God hath sealed him h Ephes 2.20 We are all built vpoÌ„ the foundation of the Apostles and Prophets Christ himselfe being the head corner stone in whom all the building is coupled together by the spirit i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in psa 1â—5 In all humane arts there be certaine principles which are knowne of themselues and beleeued for themselues without any further demonstration The Scripture containeth the principles of our faith and shall not we beleeue them or cannot we know them infallibly of themselues without we let in the authoritie of the Church 18 Where then is the Iesuites credamus Deo in the captiuating of our iudgement in obsequium Christi Yea the very k Magist 3. dist 23. Scot. 3. dist 23. q vnica Ockâ—â— 3. q. 8. art 3. Gabr 3. d. 23. q 2. lit g. h. schoolemen say that faith is either Acquisita suasa gotten by discourse of reason and testimonie of the Church or Infusa inspirata immediatly put into our hearts by the holy Ghost inforcing the mind without further testimonie to yeeld obedience Now l Deut. 29 4. Mat. 16 17. the faith we haue of the points in Scripture is of the latter kind and so consequently not relying on the testimonie of the Church whose authority is but a created thing distinct from the first veritie m Princip fid doctrin lib. 8. cap. 20. saith D. Stapleton Alexander Hales n Part. 1. q. 1. memb 1. fides suasa inspirata saith Faith perswaded ariseth from the probabilitie of reason and faith inspired beleeueth the first truth for it selfe and this faith is aboue all knowledge * Et ad hanc disponit acceptâ—o doctrinae sacrae and the acceptation of the holy doctrine disposeth vs to it So that our conscience stayeth it selfe o Sed vt verè plenè credat necesse habet soli veritati primae purae nudae penitus inhaerere nullaÌ„ certitudinem extrinsecam requirendo Altisiod Sum. li. 2. pag 71. quem vide latiùs l. 1. praef onely vpon this diuine authoritie being of greater efficacie to perswade and hold vs then either the Church p Gal. 1.8 or an Angell from heauen 19 Let God himselfe q Lib. 5. ep 31. saith Ambrose teach me the mystery of heauen which made it not man who knoweth not himselfe whom may I beleue in the things of God better then God himselfe So also saith Saluianus r De prouid l. 3. All that men say needs reasons and witnesses but Gods word is witnesse to it selfe because it followeth necessarily that whatsoeuer the incorrupt truth speaketh must needs be an incorrupt witnes of it self Finally let these words of Å¿ Confess
the Church and those latter also are certaine to vs else could they not make the other so and why is the Churches authority so absolutely vrged here by the Iesuit when yet in so many cases it may be spared That is not the sole thing that must assure vs without which we may otherwise be secured Digression 13. Shewing against the Iesuits assumption that all substantiall points of our faith are sufficiently determined in the Scripture and the reason why the Papists call for the Churches authoritie 9 Whereas the Iesuite obiecteth against the Scripture that many substantiall points of faith are not expresly contained in the Scriptures this is true of his Popish faith which is in them neither expresly nor by analogie saue that they haue an answer ready t Hosius de express Dei verb. pag. 38. That which pleaseth the Church of Rome is Gods expresse word But of the true faith of Christ u De doctrin Christ l. 2. c. 42. Austin saith Whatsoeuer a man learneth from without the Bible if it be hurtfull there it is condemned if it be profitable there it is found all things which may be learned elsewhere are found there more abundantly x Regul contract q. 95. Basil saith It is necessary and consonant to reason that euery man learne that which is needfull out of the holy Scripture both for the fulnesse of godlinesse and lest they inure themselues to humane traditions which words saith y Non videtur author harum quaestionum admittere traditiones non scriptas Bellar. de amiss grat lib. 1. c. 13 a Iesuite seeme to debarre traditions and the Church of Rome authorizeth the scripture but by traditioÌ„ z In Mat. hom 41. Chrysostome saith Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Isidorus Pelusiota his scholler a Lib. 1. epi. 369. biddeth we should refuse whatsoeuer is taught vnlesse it be contained in the volume of the Bible b Lib. 12. in Ioh. in illud â—â—ec auteÌ„ scripta sunt vt credatis Cyril Such things as the Apostles saw sufficient for our faith and manners are written that shining in true faith and good manners we might come to heauen by Christ c Comment in Hagg. c. 2. Hierome Whatsoeuer things man find and faine without the authoritie and testimonie of the Scripture as if they were from Apostolicall tradition are smitten by the sword of God d Lib. 3. c. 1. Irenaeus We haue not knowne the order of our saluation by meanes of any but those through whom the Gospell is come to vs the which Gospell they then preached and afterwards by the will of God deliuered to vs in the Scripture to be the foundation and pillar of our faith These places of the Fathers e Bellarm. de verb. Dei lib. 4. cap. 11. Gregor de Valent. anal fid by the confession of the Iesuits themselues shew that all things are written which be necessary for the saluation of all men And so you see the Iesuites rashnesse For if many substantiall points of faith be not set downe then some things necessary are wanting for euery substantiall point is necessary for all men 10 But yeeld the Iesuite that the Church shall be the rule we speake of to assure our conscience and then aske him who shall be this Church whereto he wil answer none but the Pope and his crew of Cardinals nay none but the Pope himself as I haue shewed alreadie and shall declare hereafter who if he leade thousands of people by troupes to hell eternally to be damned with himselfe there yet no man might presume to reproue him because he is iudged of no man f Dist 40. c. Si Papa saith the Canon law which the Iesuit will kindly take too if ye put him to it 11 And how will this Church expound the Scripture when you haue yeelded your self vnto her for no doubt she will discharge the office faithfully which she laboureth for so eagerly Let Cusanus the Cardinall tell you how for I hope he neuer recanted this point as g Stapl. counterbl l. 3. c. 36. pag. 358. they say he did another of greater truth thus he writeth h Epist 2 pag. 833. The Scripture is fitted to the time and variably vnderstood so that at one time it is expounded according to the fashion of the Church and when that fashioÌ„ is changed the sence of the Scripture is also changed i Epist 3 pag. 838. Againe when the Church changeth her iudgement God also changeth his k Epist 7. pag. 857. And no maruell seeing the letter of the Scripture is not of the essence of the Church if the practise of the Church at one time interprete the Scripture of this fashion and another time on that And let the Popes lawyers tell you that say l De translat episcopi c. Quanto in Gloss § Puâ—i The Pope hath a heauenly iudgement and maketh that to be the meaning which is none because in those things that he pleaseth to haue go forward his will is a law neither may any man say why do you so for he may dispense aboue all law So that this is the plaine English wherinto all the Iesuites doctrine concerning the authoritie of the Church is resolued and whatsoeuer any of them say yet their halting in the end cometh all to it and good reason for the Pope is a fast friend to the Romane Church c. § 10. Fourthly this rule of faith which we seeke for must be such that whosoeuer do find it and hauing found it will diligently attend vnto it obediently in all that it teacheth yeeld assent vnto it shall sufficiently in all points be instructed as touching matters of faith in such sort that none that yeeldeth this obedient assent in all points to the teaching thereof can fall into errour of faith But there be many that hauing found the Scripture do with an obedient mind diligently reade it and yeeld assent to euery sentence and word written in it acknowledging whatsoeuer it saith to be the word of God and yet are not sufficiently instructed but may and do sometimes grosly and obstinately erre in matters of faith as it is most euident since men of contrarie minds in religion do in maner aforesaid reade the Scriptures acknowledging them to be the word of God and yet continue opposite in opinion and so one of them in errour Therefore the Scripture alone is not that rule sufficient of it selfe to instruct euerie one in all points of faith The Answer 1 This is the Iesuites third argument against the scriptures and it is thus framed That which doth not instruct such as find it and obey it in all points of faith and preserue them from error is not the rule But the Scripture doth not instruct such as find it and obey it in all points of faith and
this consent a man may infallibly know or else in vaine had g Act. 17.11 the Beraeans searched the Scriptures to see whether those things were so as Paul and Silas preached and in vaine did h Isa 8.20 the Prophet send the people to the law and to the testimonie if thereby one could not be secured But many perswade themselues they are taught by the spirit and yet are deceiued and this may be such a perswasion I answer i Greg. de Valē tom 3. disput theol disp 1. q. 1. punct 1. Stapl. princip doctr l. 8. c. 22. Triplic in admonit ad Whitak the Papists cannot denie but there is a heauenly light which assureth the children of God of it selfe and Saint Luke k Luc. 1.4 saith the writing of his Gospell was able to giue the certaintie of those things whereof Theophilus was instructed and l Col. 2.2 Saint Paul was exceeding carefull that the Laodiceans might haue the full assurance of vnderstanding to know the mysterie of God Now will the Iesuite denie all this assurance and call it but a perswasion which is concluded from the testimonie of the word Will he reiect the light of the Scripture and witnesse of the holy Ghost which worketh all things in all men m 1. Ioh. 5.10 Ioh. 7.17 that they may see it n 2. Cor. 4.4 whose eyes the God of this world hath not blinded But some are deceiued True o 2. Thess 2.11 such as haue strong delusions to beleeue lies p 2. Cor. 3.14 or a veile ouer their heart in reading but how followeth this some are deceiued therefore all But who without testimonie of miracle or some other infallible proofe dare arrogantly affirme that he onely is not deceiued I answer the triall maybe made without miracles which q His booke against the transt of the Scripture cap. 3. D. Standish a Papist saith were giuen but for a time as Austine in his dayes did witnesse saying he that would looke for a miracle then was a miracle to the world himselfe But without some other infallible proofe it cannot which proofe is the Scripture it selfe more infallible then either r Luc. 16.31 miracles or ſ 2. Pet. 1.19 visions and to rely vpon it is no arrogancie but obedience which some men doing against the Romish heresies not they onely saw the truth but more saw it with them whom t 1. Reg. 29.18 God reserued to himselfe in all countries though the Iesuite and his partakers were none of them 5 His third argument followeth No man teaching against the Catholick Church can assure others that he is taught of God vnles he haue the testimonie of miracles therefore no priuate man can be this infallible rule of faith I answer granting the conclusion that no priuate man is the rule of faith yet a priuate man as I haue distinguished teaching against the Romish church falsly termed Catholick may giue infallible assurance of his teaching without miracle as I haue said already here wil declare further by answering the Iesuits confused discourse more particularly 6 First he saith It is not Gods manner to teach men immediatly by himself but by meanes of his Church and Pastors Whereto I answer that neither do we say these priuate men of whom the question is were taught immediatly by inspiration but had their knowledge by meanes of the scripture truly taught in the Church according to the manner touched in u Rom. 10.17 Mal. 2.7 Eph. 4 12. the three texts alledged onely we say the Papacie was not this Church nor the Priests thereof those pastors and doctors whom God had put in his Church that from their lips the faith might be required but they were degenerate into rauening wolues and Antichristian heretickes and such these priuate men both Pastors and people proued them to be by the Scriptures as when the Pharises x Math 5.20 15.3 16.6 12. 23.13 had generally corrupted the law y Marc. 14.64 Ioh. 7.48 8.13 9.22 42. denying Iesus to be Christ z Ioh. 5.39 he reproued them by the Scriptures But suppose one thinke himselfe to be immediatly taught of God how should he giue assurance to others that he is so taught vnlesse he had miracles I answer assurance of immediate teaching he can giue none neither is it needfull for I know no particular man or Church of the Protestants that pretendeth immediate teaching but we all confesse and proue the Scriptures and Pastors of Christs true Church haue taught vs and hereof we dayly giue assurance to those that haue hearts to beleeue But how can priuate men be assured without miracles This is answered alreadie a Hom. 3. de Laz. Chrysostome saith God hath left vs the Scriptures more firme then any miracle And to them Austine reuoketh vs from miracles b De Vnit. eccl c. 16 Say not these things are so because such a one did such and such maruels but let them proue their Church by the canonicall bookes of the Scripture and by nothing else these are the demonstration of our cause these are our foundation these are our grounds whereupon we build But no man can giue assurance he teacheth true that teacheth men to forsake the Catholicke Church that is taught of God I answer the Iesuite saith true in this and c Mat. 28.20 Ioh 14.16 16.13 the texts alledged proue well that Christ abideth with this Catholicke Church for euer But he should haue remembred that these priuate men taught vs to forsake nothing but the Papacie prouing the same to be the kingdome of Antichrist And as for the Catholicke Church it consisteth in these men alone whom the Iesuite calleth priuate though he and his fellowes very foolishly haue arrogated the name to themselues For they are Catholickes which be of sound faith and good life saith d Qu. in Mat◠c. 11. Austine not they e Apoc. 2.2 which say they are Apostles and are not but are found liers or f vers 9. calling themselues Iewes are the synagogue of Satan 7 Therefore also the Iesuite may preach his text of vae prophetis Ezech. 13.3 to his Cleargie at home g Dist 40. Si Papa who are bound to the Popes spirit though he leade them to hell For to follow the Scripture and Gods spirit speaking publickly in the same is not to follow a mans owne spirit which the Prophet condemneth And whereas he concludeth that it is not sufficient to alledge words of Scripture because euery sectmaster yea the diuell alledgeth Scripture for his opinion I answer that neither do we thinke it enough to alledge words of Scripture but the Scripture truly applied which neither the diuell nor sectaries nor Papists can do But what a loose kind of reasoning is this the diuell alledgeth Scripture therefore the Scripture is no sufficient warrant For did not our Sauiour confute the diuell by only Scripture rightly vnderstood
hoc feratâ— pag 440. Tho. Bozius de signis Ecc. tom 2. l. 16. c. vlt. such as the Iesuite is can ill digest this saying 3 And to set on foote the question of the visiblenesse of the Church for the prouing hereof me thinketh is game faire and farre off For when he hath assigned a state of the Church perpetuall visible which he can neuer do yet will there remaine a doubt whether all the teaching thereof haue the conditions mentioned For this visible coÌ„pany though liuing men that can conforme their teaching to the capacity of al sorts may yet be subiect to error or want immediate authority to assure mens consciences but what it borroweth froÌ„ the Scriptures or may haue commssion to teach no further then is written or may ouer see now and then some points of faith which the holy Ghost teacheth as well as it doth some points of manners in which cases who seeth not that it may both faile in teaching some truths sometime and the best teaching will not be so easie or certaine to vnderstand and beleeue as the Iesuite pretendeth So that the visibilitie of the Church argueth the easinesse and vniuersalitie thereof in teaching but sortly and were a question not greatly needfull for this place but that Papists haue a humor to be discoursing thereof and loue to make their people beleeue it troubleth vs ill as d Vpon 1. Tom. 3 15. the Rhemists say This place pincheth all heretickes wonderfully and e Gregory of Valence f Comment Theolog. Tom. 3. pag. 142. The propertie of the Church to be alway visible maketh heretickes in ill case And therefore let him go on and see what he will make of it and alway marke his reach that still he pleadeth for the Romane Church shewing hereby the vnhappie condition wherin it standeth that at euerie triall passing betweene vs her miserable children are enforced to beg from doore to doore Of your charitie giue our mother leaue to be iudge herselfe in the triall that she be not ouerthrowne § 17. This question I decide by this onely conclusion that the Church of Christ must needs alwayes be from Christ his time to the end of the world and being it must needs be alwayes visible This conclusion hath two parts The first whereof to wit that Christ his true Church must be alwayes without interruption to the end of the world needeth no other proofe then those promises of our Sauiour before mentioned wherein is declared that Christ and his holy Spirit shall be with his Church continually vnto the worlds end Matth. vlt. Omnibus diebus vsque ad consummationem seculi which promise is not fulfilled vnlesse the Church without interruption be continually all the dayes vntill the end of the world For if the Church for anie time dayes or moneths or yeares do ceasse to be for those yeares moneths and dayes Christ cannot be said to be with the Church consequently cannot be truly said to haue fulfilled the promise wherein he said he will be with the Church all the dayes vnto the end of the world The Answer 1 The first part of this conclusion with the confirmation thereof might well haue bene spared For we confesse the Church neuer ceasseth to be but continueth alwayes without interruption to the worlds end and against all Papists whatsoeuer we make it good that the very faith we now professe hath successiuely continued in all ages since Christ and was neuer interrupted so much as one yeare moneth or day and confesse a Dan. 7.27 Psal 102.26 Mat. 16.18 Luc. 1.33 the contrary were sufficient to proue vs no part of the Church of God yet the Iesuite you see very soberly standeth vpon the matter shewing that the Church cannot be extinguished which is a tricke of his owne thereby to make his friend beleeue that we thinke it may So b Ann. vpon 1. Tim. 3 15. Ap. 12 6. the Rhemists write as if we held it is fallen from Christ these many ages being knowne neither to friend nor foe And Reinolds c Caluinoture l. 1. c. 10. p. 106. 107 Lutheranide toto orbe terrarum EcclesiaÌ„ periisse mentiuntur Posseu bibl select l. 6. c. 4. p. 445. reports we should say The Church of Christ was vtterly fallen for a thousand yeares together yea all that time there was no Church at all whereas we hold the very contrary And if our testy aduersaries will not be satisfied with this our profession but continue their ordinarie practise in charging vs with opinions which we neuer held then let them hearken what d Bellarmin de Eccl. mil. lib. 3. cap. 13. a friend of their own telleth them They do but trifle away the time which stand prouing that the Church cannot absolutely faile because the Protestants grant it cannot The question therefore is onely of the outward state of the Church whether it be alway visible to the world or not that in euery age those congregations may euidently be discerned and pointed to which are the true Church for we say not Wherein though the Iesuite will reason against vs in the sections following and the Papists generally censure vs yet the truth is themselues when the matter cometh to a iust triall in effect say as much as we and the very same of their Church that we do of ours but that of verie frowardnesse they will not receiue the word inuisible Digression 17. Wherein it is shewed in what manner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 2 Indeed they set downe enough in the question e Bellar. de Eccl l. 3. c. 13. that God hath at all times a Church consisting not of a few people but a great multitude as conspicuous as any earthly kingdome f Idem de Ro. Pout l. 4. c. 4. part whereof and alwaies the head shall be visible at Rome and the rest of it wheresoeuer is visibly subiect to the Bishop of Rome and g Greg. de Valent tom 3. p. 142. Câ—ster Enchitid c. 2. Bell. de Eccl. l. 3 c. 2. § Atque hoc interest that this company perpetually holdeth a visible succession of Pastors and people as sensibly as any other societie of men so that at any time one may point with his finger and say this is the Church h Rhem. vpon Act. 11.24 of the Protestants inuisible Church they heare not one word Thus they enlarge their sence when they will set forth their wealth to beguile the poore widow whereas at other times they are content to let downe a great deale of this reckoning and to confesse as much of their owne Church as we say of ours 3 For when we say the Church is sometime inuisible the meaning is not that it is extinguished or that it is alway inuisible or that none of the faithfull can see any part thereof or that it is as much hidden from the faithfull as
42.11 Mortall sinne Digress 38. See Sin Monasteries were first throwne down by Papists 42.10 Of vile report in their time 42.12 The testimonies of diuers old writers touching the liues of cloisterers Digress 45. A bragge that the Papists make touching the order of Bennet 42.13 N NEcessitie of good works expounded and handled Digress 34. Notes of the Church See Church O OBscuritie of the Scripture not so great as the Papists obiect Digress 8. Why they make folke beleeue they are so obscure Digress 9. See Scripture Occham the Schoolman 50.35 Onely faith See Faith onely Opinions Variable exceedingly among the Papists 35.21 The saying that they vary not in dogmaticall points answered 35.19 Originall sin No agreement among the Papists touching the nature of it 50.17 Originall text of the Bible is the Hebrew and Greeke which is free frō all corruption 6.11 and 35.3 P PAinter The Painters iest 38.6 Painting Christs armes for what vse 40.35 Papists famous for controlling reiecting censuring and purging one another 44.14 An example of their impudent deniall of all antiquitie 44.15 50.18 They wipe our names out of bookes 45.2 Papistry is a complete doctrine of liberty and a meere witty deuice for the maintenance of their ambition and pleasure 43.3 and Digress 46. A new religion 48.1 Pardons when and how they came in 50.8 They release all satisfaction 40.33 The treasury whence they rise nu 34. A view of long pardons granted for short seruice nu 35. Penance The Papists cannot tell whē it was ordained nor by what Scripture it is proued Digress 55. Peter receiued no more power ouer the Church then the other Disciples did disputed 36.12 inde The Papists are not agreed how his supremacie is proued or what it containeth 36.39 inde Pope made iudge of our faith 5.8 and ouer the Fathers 44.11 His iudgement was not receiued as the rule in the primitiue Church Digress 25. but be was resisted ibid The Papists themselues will not yeeld to his iudgement 36.8 Manie Popes deposed nu 8. What kind of men they commonly are nu 9. He was tyed to his owne prouince in the primitiue Church 36.26 He may erre See Erre He calleth him selfe S. Peter 36.38 Popes what kind of men how they haue bene chosen 55.9 Manie at once nu 10. The liues of some of them described 57.9 How the Popes sinne is excused 57.11 Popes succession He is not S. Peters successor Digress 29. If the Pope be not effectually proued to succeed S. Peter in the conceited primacie all Papistrie will fall 36.24 Prayer in Latine misliked by some Papists 35.20 Long pardons promised to short Prayers 40.35 Predestination Our doctrin touching this point is belyed by the Papists 40.43 The doctrine thereof layed down n. 44. It imposeth no naturall necessitie vpon the second causes ibid. The reconciliation of it and Free will nu 45 46. The Papists make the will of man as subiect to Gods decree as we do num 46 47. It is not for works foreseene num 49. Presidencie ouer Councels belonged not to the Pope of old 36.29 Priests power to remit sinne denied by learned Papists 35.20 This power handled Digress 55. Their mariage allowed in ancient times 47.4 The foulenesse of their liues noted in the Papacie 38.5 A sillie Priest that beleeued all was true that was printed 42.8 Purging of bookes the Papists practise 35.18 Puritanes That name doth properly belong to Papists 40.19 Q. QVestions of faith must be decided by the Scriptures Digres 3. No end of Questions among the Schoolemen 35.21 R. REading the Scriptures forbidden by the Papists 2.3 The lay people did reade them in ancient time 47.3 Rebaptization a point wherein there was much contention 36.4 Reprobation not for works foreseene 40.49 Religious men Orders See Monks Resolution of our faith See Faith Romane Church How the world in former times communicated with it 46.2 The Greeks refuse it ibid. How it increased 47.1 When the faith of the ancient Roman church began to be altered into that which now is therein 50.4 inde Resistance made against the change nu 5. One meanes whereby it may euidently be demōstrated that the Romane Church hath changed the old faith nu 15. A full demonstration of the resistance made in all ages against the Romane Churches alteration Digress 52. The obiections that are made against the catalogue are answered nu 40. The Romane Church altered the faith by little and little how it is meant 51.3 How the Fathers praised the Romane Church 56.1 How the faith of the Roman Church grew 58.1 The Papists absurdly call the Catholicke Church the Romane Church 13.3 Rule of faith is certaine 3.1 Such a rule is simply necessarie ibid. but not reuealed to all ibid. It hath fiue properties 4.1 The Scripture is it ibid. and the Papists cannot denie it 4.6 How we call the translated Scriptures the rule 6.1 The rule is easie though some meanes be needfull to learne it 7.2 and 8.10 How the doctrine or teaching of the Church may be called the rule 13.1 See Church S. SAcrament Seuē Sacraments merrily prooued in a Sermon at the Councell of Trent 8.15 How the Sacraments are a marke of the Church See Church Sacrament in one kind against antiquitie 35.11 and 47 7. In both kinds best 35.20 Our doctrine touching the Eucharist layed downe and how Christ is present therein 51.10 The Papists haue no certaintie of the presence of Christ in the Sacrament 47.9 Saints What kind of Saints the Protestants haue 39.1 and what kinde the Papists 39.2 41.1 Obiectiōs against the Popes canonizing of Saints 39.3 The Papists claime kindred of manie Saints that neuer knew the Popish religion 42.1 Saluation A man may be assured thereof 35.20 by what meanes 40.39 The Papists not able to denie this 41.10 Sanctification of life absolutely necessarie to saluation Digress 34. Satisfaction What kinde of Satisfaction we require and teach Digres 39. and what kind the Papists ibid. The true state of the question touching Satisfaction 40.28 Note what the Papists teach concerning the Satisfaction of our workes nu 30. Our workes satisfie not nu 31. The Papists play with their Satisfaction nu 33. Pardons release all Satisfaction num 30. A view of the Papists vncertainties and contradictions in this question of Satisfaction num 34. Scripture The people allowed to read it in ancient times 47.3 The Scripture is a letter sent from God to man 62.2 The Papists forbid the reading of them 2.3 and disputing of them num 4. The knowledge thereof needfull num 7. They are easie to such as haue the meanes 4.2 It onely is the rule of faith 4.1 and 10.1 and 34.1 The true cause why the Papists disable the Scripture from being the rule Digress 4 It must be Translated See Translations It is not obscure 7.2 Digress 8. but onely in two cases 8.1 How the sence thereof is attained 8.2 It containeth all things needfull nu 3. Why learned men varie
vnrighteousnesse what communion hath light with darknesse or what concord hath Christ with Belial or the temple of God with idols It is in vaine therefore to hope for reconciliation of things so farre vnlike vnlesse our aduersaries would wholly renounce their parts and embrace the truth which n 2. Thess 2.11 they will neuer do Many meanes haue bene vsed but neuer anie could preuaile The Emperours Ferdinand and Maximilian trauelled painfully herein and by their appointment Cassander a great learned Papist drew o Consult de Artic. controu ad Iâ—app a proiect to shew his iudgement And in the time of Charles the fift it was much laboured in Germanie to accord the sides both by Papists and Protestants And it is p Act colloqu Ratisbon an 2â—41 Lindan L de querela pacis Praefat. reported that at a meeting at Regenspurge there was an agreement made of many weighty points touching Free will Originall sinne Iustification Faith Merits Traditions the Masse c. but this held not neither indeed can the wit of man auoide that q 1. Cor. 11.19 2. Thess 2.8 inde which God will haue for the triall of his Church and manifesting of his truth There is in our aduersaries that refractarie frowardnesse that they seeke nothing but to be contrarie vnto vs and euen hate the name of peace This opinion r De Grat. lib. Arb l 5. c. 1. saith Bellarmine we imbrace and defend so much the more willingly by how much it displeaseth our aduersaries and especially Caluin Å¿ Maldon comment in Ioh. 6. Another expounding a place of Scripture saith Though I haue no author for my exposition yet I allow it rather then that of Austin and others though it be most probable because this of mine more crosseth the sence of the Caluinists 4 Hauing therefore to do with aduersaries so contentious with doctrine so pernicious with a Church so diseased it is a better way to examine the questions and betake our selues to the true part then to hope for that which will not be And this was the course that the Christians tooke when the Church in ancient times was vexed with Arianisme and Pelagianisme They were not indifferent which side preuailed but they claue fast to the truth they did not neutralize betweene both they did not idly sit and deride those that contended for the truth they made not the questions of religion the matter of their quarrels and rude discourse in Tauernes and streetes and euery base companie but with godly affection they lamented the Churches trouble and with zealous consciences and earnest prayer and religious endeuour they sought the faith This is the way that all men should take now when the rumor of the contention groweth so great 1. with HVMILITIE to craue at Gods hand the direction of his Spirit 2. then with DILIGENCE to reade and learne the Scripture whereby to iudge 3. and so with LOVE to the persons of the men and with a mind prepared to yeeld to the truth to trauell through the questions The want of which no doubt is the true cause why contentions grow and questions multiply and all things are vncertain For the preachings and writings of learned men are licentiously censured afore they be vnderstood the most people making the same onely a matter to cauill at neuer considering with what religious hands they ought to touch the questions of faith wherin whosoeuer erreth loseth no lesse then his soule thereby The questions of faith and all matters of religion require in such as will profitably exercise themselues therein three things Humilitie of mind because they concern the holy things of God Diligence in attending because they are spiritually discerned and strength of iudgement because enemies and seducers are exceeding cunning to beguile a slothfull examiner and deceiue him that considereth not attentiuely 5 Our aduersaries that manage the Papacie if euer any haue expressed this cunning and skill in perswading and setting forth their heresie so farre that it cannot be denied they haue omitted no art that might set it forth nor no diligence that might adorne it We reade strange things of certaine painters how admirably they cast and shadowed their workes but the skilfullest painters that euer were are our Iesuits and Schoolmen and others the workmen for the Church of Rome Not the famous Zeuxis t Plin. l. 35 c. 9. who wrote vnder his table when he had drawne it that men should sooner enuy then imitate him was to be compared to these painters not the ancient Polignotus nor Parrhasius not Mycon Timanthes Bularchus Phidias did euer bestow such pains on their images as these haue done on their idol the Papacie specially the Iesuite who as Plinie u Lib. 35. c. 10. noteth of Parthasius is soecundus artifex sed quo nemo insolentius arrogantius sit vsus gloria artis a workman full of deuice but no man vseth the reputation of his skil more proudly and arrogantly then he Zeuxis being to make the image of Iuno to hang vp in her temple chose out certain virgins to put the seuerall beautie of them all into his picture so haue these painters made choise of the exquisitest deuices that all the heresy in the world could yeeld to put the same into their religion no policie in Machiauell nor Sophistry in Aristotle nor eloquence in Rhetorick but they haue contriued it into their Image that saue truth and sinceritie there is nothing wanting Tertullian saith As the Gentiles with their hands so heretickes with their words are the makers of idols for euery lie that they speake of God is a kind of idolatry The Prophet Esay x C. 44. v. 12. setteth downe a liuely description of this matter The Smith taketh an instrument and worketh in the coles and fasteneth it with hammers and worketh it with the strength of his armes the Carpenter stretcheth out a line he fashioneeh it with a thred and plaineth it and pourtrayeth it with the compasse and maketh it after the figure of a man and according to the beauty of a man that it may remaine in a house He heweth him downe Cedars and Pine trees and Okes and he taketh thereof and burneth it and warmeth himselfe and baketh his bread yet he maketh a god and worshippeth it an idol and boweth downe before it he burneth the halfe of it in the fire and vpon the half of it he eateth his meate he rosteth it and is satisfied also he warmeth himselfe and saith Aha I am warm I haue bin at the fire and the residue therof he maketh a god euen his idol wherto he boweth yea he worshippeth and prayeth vnto it saying Deliuer me for thou art my god In which words the God of heauen deriding the Gentile doth very fitly shew vs the idolatry of Rome and the maner how the idol religion therof was framed and set on foote At the first it was but a rude block and ragged trunk rough hewne by
thought this a fit course Dionysius Alexandrinus h Niceph. l. 6. c. 8. said of himselfe that he vsed somtime to be occupied in reading the writings and treatises of heretickes though it something polluted his mind with touching their vncleane opinions because he reaped this profit therby that he might the easilier refell them and the more execrate detest them If any will take vpon him to confute me the lawes of Christian conference specially in the points of faith bind him 1. to do it temperately abstaining from railing and reproaching 2. perspicuously that I may certainly know his meaning 3. honestly that what I say be faithfully set downe and what I proue my sayings by be not dissembled For I affirm nothing that concerneth the cause but I proue it either in the text by reason or in the margent by authoritie which I would not haue dissembled or according to an vsuall trade taken vp of late among them traduced with taunts and outcries as if it were false alledged vntill it appeare to be so indeed Which if he performe I shall thinke my lot the better to haue met with so profitable an aduersarie And so wishing the good Reader that with loue to all men and reuerence to Gods truth and care to leade a sanctified life he would pursue the cause of religion I take my leaue beseeching our Lord Christ by the power of his spirit to make way for the truth in all our hearts Amen A Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the Section noted with this marke §. The other following the first signifieth the numbers of that Section VVhere the number is but one there the whole Section is meant THe true faith is absolutely necessarie to saluation 1. 1. No part of our faith stands vpon tradition 1. 2. Infolded faith is not sufficient without knowledge 2. 1. 7. There is a Rule whereby the true faith may be knowne 3. 1. This Rule is not visible and knowne to all men without exception 3. 2. The properties belonging to the rule of faith 4. The Scriptures translated into English are the rule of faith and how 5. The true reason why Papists deny the Scriptures to be the rule 5. 7. 8. The Scripture ought to be translated into the mother tongue that the people may reade it 5. 9. Touching the certaintie and truth of our translations and how we know it 6. The last resolution of our faith is into the authoritie of the Scripture 6. 9. 10. Our English translation is purer then that which the Papists vse 6. 11. The obscuritie of the Scripture disableth it not from being the rule 7. 1. All matters needfull are plainly laid downe in the Scripture 7. 3. Why the Papists pretend the obscuritie of the Scripture 7. 7. Whence it is that the Scripture is obscure 8. 1. The Scripture is vnderstood by it selfe and how 8. 1 2 3. How we are assured of the true sence of the Scripture which is it among many sences 8. 7 8. The true cause why men erre in expounding the Scripture 8. 13. Our faith is built on the Scripture not on the Church 8. 17. The Scripture is perfect containing all things 9. How I know this Scripture to be the very word of God 9. 5. All things needfull are fully comprehended in the Scripture 9. 9. The Papists hold that the sence of the Scripture varieth with the time 9. 11. Againe touching the errors of men in expounding the Scripture 10. The place of 2. Tim. 3.16 proueth the all-sufficiencie of the Scripture 11. How priuat men priuat cōpanies may see the truth against a multitude 12. By the Church the Papists meane nothing but the Pope 13. 2. Whether and how the Church of God may erre 14. 1. Tim. 3.15 expounded how the Church is the pillar of truth 15. The Protestants do not say that the true Church at any time failed was not 17. 1. The state of the question touching the visiblenesse of the Church 17. 2. The Protestants say no more touching the inuisiblenesse of the Church then the Papists themselues in effect do 17. 3. The arguments are answered whereby the Church is proued to be alway visible 18. inde The true faith is a sufficient marke of the Church 24. 2. The arguments against this are answered 26. to 31. 1. Ioh. 4.1 proueth that it is lawfull to examine the teaching of the Church 31. One Holy Catholicke and Apostolicke are not the marks of the Church 32. What the vnitie of the Church properly is 33. 1. The Protestant Churches want not true vnitie 33. 2. Gods true Church in all ages hath had some contentions 33. 4. inde The Protestant Churches haue the true meanes of vnitie 34. 1. What kind of vnitie the Papists haue 34. 1. 2. The Church of Rome vseth the Scriptures most despitefully fiue wayes 35. 3. The present Roman Church is departed frō the ancient primitiue faith 35. 9. The Church of Rome wanteth vnitie and liueth in manifest contention demonstrated 35. 16. The Popes authority was not receiued of old as the foundation of vnity 36. 2. The very Papists themselues do not yeeld to the Popes determinations 36. 5. The Popes supremacie is no sufficient meanes to preserue vnitie 36. 10. The places of Mat. 16.18 Luk. 22.32 Ioh. 21.15 handled at large shewed to make nothing toward the Popes authoritie ouer the Church 36. 11. inde The Primitiue Church acknowledged not the Popes supremacy foure experiences 36. 26. The Pope may erre euen iudicially and be an hereticke 36. 32. It is vnpossible to proue that the hope is S. Peters true successor 36. 36. No certainty among the Papists how the Popes supremacy is proued 36. 39. A place of Cyprian alledged for the supremacie answered 37. 1 2. The Protestants Church is truly holy and how 38. 1. Certaine words of M. Luther expounded 38. 2. Outward holinesse no proper and essentiall marke of the Church 38. 3. The vnholines wickednes of the Roman Church demōstrated 38. 4. inde What Saints the Protestants haue in their Church 39. 1. Canonization of Saints by the Pope a ridiculous conceit 39. 2. 3. The doctrine of the Protestants induceth not to libertie 40. 1. inde Fasting how the Protestants and how the Papists vse it 40. 2. Auricular confession or shrift iustly reiected 40. 6. Necessitie of good workes taught and defended by the Protestants 40. 11. Touching the merit of workes 40. 12. Touching mans power in keeping the commandements 40. 18. Whether all the good workes we do be sinne 40. 22. The distinction of sinne into mortall and veniall 40. 26. Satisfaction how taught by the Protestants and how by the Papists 40. 28. A short view of long Pardons 40. 35. The doctrine of Iustification by Faith only expounded and defended 40. 37. Predestination how holden by the Protestants 40. 43. What is the roote of Contingencie 40. 44. Freewill and Gods
Containing a discourse of Saint Austins about mens errors against the Scriptures 10. 15. Shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholick company 12. 16. Shewing how the Papists pretending at euery word the Catholick Church yet meane nothing thereby but the Popes determination 13. 17. Wherein it is shewed is what maner the Church is said to be inuisible and that the Papists say no lesse concerning this matter then we do 17. 18. Prouing the true faith or doctrine contained in the Scripture to be a good marke to know the Church by 24. 19. Touching the place of Saint Austin contra Epist Fundam cap. 5. and the matter which the Papists gather from it 28. 20. Concerning the proceeding of the Trent Councell in determining the matters of faith 31. 21. Shewing that Gods true Church in all ages hath now and then bin troubled with contentions as great as are now among vs. 33. 22. Obiecting the behauiour of Papists toward the diuine Scriptures thereby to shew their varying frō that which in former times the primitiue Church of Rome beleeued 35. 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time also that it began to be the seate of Antichrist 35. 24. Touching the contentions among the learned Papists of the Church of Rome and how the Papists liue not in that vnitie that is pretended 35. 25. Whererein it is shewed that in the Primitiue Church the Popes determination was not thought an infallible truth neither did the Christians for the maintenance of vnitie submit themselues thereunto 36. 26. Shewing that the Papists themselues do not so constantly and vniformly submit themselues to the Popes iudgement nor beleeue his infallible authoritie as is pretended 36. 27. Shewing that the Primitiue Church acknowledged not the Popes supremacy 36. 28. Shewing that the Pope is not of infallible iudgement but may erre and fall into heresie as any other man may 36. 29. Declaring the Pope not to be Saint Peters successor 36. 30. Wherein it is shewed that the Papists are not agreed among themselues to this day how Peters supposed primacie is proued or what it containeth but they are altogether vncertaine in expounding the maine texts of Scripture whereupon they build it 36. 31. Containing many complaints made by the Papists themselues against their owne Church and people whereby it appeareth their liues are worse then can be said of the Protestants 38. 32. Touching fasting and how we differ from the Papists therein and whether the doctrine of our Church be against it as the Papists charge vs. 40. 33. Concerning Auricular confession or Shrift to a Priest shewing the needlesnesse thereof and how it is an occasion rather then a remedy of sin 40. 34. Concerning the necessitie or requisite condition of good works for our saluation shewing that the Protestants hold it 40. 35. Touching the merit of our works and what is to be holden thereof 40. 36. Answering those that accuse the Protestants for holding that no man can keepe Gods commaundements and shewing what is to be holden concerning that matter 40. 37. Whether the Protestants thinke whatsoeuer we do is sinne 40. 38. Against the distinction of sinne into Mortall and Veniall 40. 39. Touching the satisfaction that men are bound vnto for their sinnes 40. 40. Wherein the doctrine of Iustification by faith onely is expounded and defended 40. 41 Intreating of Predestination and Freewill as the Protestants hold them and shewing that their doctrine concerning these points doth neither make God the author of sinne nor leade men to be carelesse of there liues nor inferre any absolute necessity constraining vs that we cannot do otherwise then we do 40. 42. Againe touching Freewill wherein the doctrine of our Church is methodically propounded and in euery point compared with that which the Papists hold that the seuerall questions betweene them and vs and the maner how and where they rise may be seene distinctly set downe 40. 43. Prouing that Gods children without miracles or extraordinary reuelation may be and are infallibly assured that they haue grace and shall be saued 41. 44. Answering that which the Papists obiect touching the miracles of their Church and Saints therein 42. 45. Touching Monkes and religious orders holden among the Papists which they say we haue reiected and forsaken 42. 46. Naming certaine points of the Papists faith which directly tend to the maintenance of open sinne and liberty of life 43. 47. Of the authoritie of the ancient Fathers in matters of our faith and religion wherein it is shewed what we ascribe vnto them and how farforth we depend vpon them and the practise of our aduersaries in contemning cluding and refusing both them and their owne writers is plainely discouered 44. 48 Containing a briefe and direct answer to our aduersaries when they say we cannot assigne a visible company professing the same faith in euery point that we do euer since Christ till now without intterruption 45. 49. Obiecting eight points for example wherein the Church of Rome holdeth contrary to that which formerly was holden The conception of the virgine Mary Latin Seruice Reading the Scriptures Priests mariage Images Supremacy Communion in one kind Transubstantion 47. 50. Of the conuersion of the Indies to the Romane faith by the Iesuites 49. 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the nouelty of the present Romane faith 50. 52. Shewing that the present religion of the Romane Church was obserued and resisted in all ages as it came in and increased naming withall the persons that made the resistance and the points wherein and the time when from fiftie yeares to fiftie throughout all ages since Christ compendiously obserued out of history for the satisfying of their error that so much conceit the antiquitie of Papistry and thinke it was neuer controlled til Luthers time 50. 53. Obiecting seuen things against the outward succession of Popes in the Sea of Rome Whereby the same is clearely demonstrated to haue bene interrupted and not to be any certaine or infallible succession 55. 54. Containing a briefe narration touching the life and death of Martin Luther with the incredible reports therof made by his aduersaries shewing how sundry Popes in the Church of Rome haue liued and died worse then he though it were granted all reports made of him were true 57 55. Shewing how vncertaine and contrary the Papists are among themselues touching the power of their Priesthood in remitting sins and concerning the first institution of Shrift where it began De Iudice fidei admonitio Catholica ad Lectorem PVrus ab impuro num differt sanguine sanguis Differt iudicium laudo Galene tuum Ritibus in sacris secernitur hoedus ab agno Vox tua
God hath set forth by his Church to be learnâ—d of vs whether they be written or not written Doctor Standish in r Cap. 6. probat 3. his booke against English Bibles crieth out Take from them the English damnable translations and let them learne the mysteries of God reuerently by heart and learne to giue as much credit to that which is not expressed as to that which is expressed in the Scripture Å¿ D. 40. Si Papa in Annot. margin The Canon law newly set out by Pope Gregorie the thirteenth saith that Men do with such reuerence respect the Apostolicall seate of Rome that they rather desire to know the ancient institution of Christian religion from the Popes mouth then from the holy Scripture and they onely inquire what is his pleasure and according to it they order their life and conuersation So that you see howsoeuer the Iesuite say our faith cannot apprehend a falshood because it assenteth onely to the word of God yet by the word of God he meaneth Romish Traditions as well as the Scripture and so maketh those things of equall truth with it and then beareth you in hand that the certaintie of your faith and religion dependeth on their infallibility as much as on the infallibilitie of the Scripture a point which I would easily graunt him if the question were of the Romish faith for I confesse it dependeth vpon Traditions more then on the written word so farre forth that as t Andrad Orthodox explicat lib. 2. quam traditionum authoritatem si tollas nutare iam vacillare videbuntur pag 80. a Doctor of his owne side speaketh Many points therof would reele and totter if they were not supported with the helpe of Traditions But against this let the iudgement of u Regul contract 95. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 502. Basil be noted by the way It is necessary and consonant to reason that euery man learne that which is needfull out of the Scriptures both for the fulnesse of godlinesse and lest they inure themselues to humane Traditions § 2. Thirdly the one and infallible faith without which we cannot please God must be also entire whole and sound in all points and it is not sufficient to saluation to beleeue stedfastly some points and not other some So saith Athanasius his Creed receiued of all Quicunque vult saluus esse c. Whosoeuer will be saued before all things it is needful that he hold the catholike faith which vnlesse euery one keepe entire and inuiolate without doubt he shall perish euerlastingly Againe to beleeue some points of faith and to denie others is heresie as not to beleeue anie point of faith at all is absolute infidelitie But it is certain euen out of Scripture that neither infidell nor heretick shall be saued For our Sauiour hath absolutely pronounced Qui non crediderit condemnabitur Marc. 16. And the Apostle S. Paule Gal. 5. putteth heresies among the workes of the flesh saying Manifesta sunt opera carnis quae sunt fornicatio fictae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in English heresies of all which he saith Qui talia agunt regnum Dei non consequentur Moreouer the reason why anie one point of faith is vnder paine of damnation to be beleeued by Christian diuine and infallible faith is because God almightie hath reuealed it and by his Church hath proposed it vnto vs and commanded it to be beleeued for otherwise they be not points of faith but of opinion or of some other kinde of knowledge Therefore all points of faith are vnder paine of damnation to be beleeued The Answer 1 This third conclusion toucheth a second propertie required in sauing faith and it must be granted him with the confirmation thereof in a true sence namely that we are bound to beleeue the points of saluation by obtaining a particular distinct knowledge of the same in our selues and so assenting to them that our faith may include an apprehension also and knowledge of the things beleeued as well as an assent to the proposition thereof If this be the Iesuites meaning in this place then I embrace it as the truth 2 But peraduenture his mind runs vpon a further matter which his Church teacheth about infolded faith and then you may note the grosse heresie that he thrusts vpon you in his smooth words For x Implicita fâ—des est credere secuÌ„dùm quod ecclesia credit Vnde noÌ„ omnis Christianus teneturillos articulos fidei scire explicitè sed tantùm clerici Iacob de Graf decis lib. 2. ca. 8. nu 16. the Iesuites and Schoolemen teach how the lay-people are not bound to know what the matters of their faith be y Fides meliùs per ignorantiaÌ„ quà m per notitiam definitur Bellar. de iust l. 1. c. 7. ignorance is better it sufficeth if they consent to the Churches faith whatsoeuer it be assuring themselues it beleeueth and knoweth all things necessary but what those things are they need not enquire thus excluding knowledge from the nature of religion and placing it in assent onely as sufficient to make it whole and entire This being a sottish conceit deuised for the nonce to suppresse knowledge yet marke how boldly these men presse it on vs with the style of an entire faith which I manifest further in the Digression following Digression 2. Shewing the infolded faith of the Papists and confuting the same as not entire 3 For howsoeuer the Church of Rome pretend this whole complete faith yet when the matter cometh to scanning she vtterly refuseth knowledge sendeth her children to schoole to the Collier of him to learne to beleeue as the Church beleeueth For first whereas z Mat. 22.29 Chrys ho 3. in Laz. prol hom in Rom. the ignorance of the Scriptures is the roote of all error and the cause of vnbeleefe a Index lib. prohib Reg. 4. the Church of Rome forbiddeth the reading of them among the people b Franc. Ouan Mogol breuilo in 4. sent D. 13. prop. 3. pretending the vulgar translations to be one principal cause of heresies and therefore c Linwood in constitut prouinc l. 5. titul de magistris cap. Quia when the law was in their owne hand they vtterly forbad them d Mart. Peres de trad pag. 44. One of them saith he thinketh verily it was the diuels inuention to permit the people to reade the Bible e Thyâ—rae de Demoniac cap. 21. th 257. Another writeth that he knew certaine men to be possessed of a diuell because being but husbandmen they were able to discourse of the Scriptures Thus theeues put out the candle that discouers them 4 Next f Nauarr. Manual cap. 11. nu 16. Iacob de Graff decis l. 4. cap. 24 nu 23. they make it heresie for a lay man to dispute in a point of faith and g Magin Geograph pag. 104. Linwood lib. 5. tit de Magist c. periculosa suffer no
cap. 4. Cyril that euen those things which are very easie yet to heretickes be hard to vnderstand And r In Anchor Epiphanius If a man be not taught of God to beleeue the truth all things to him are vneuen crooked which yet are straite and not to be excepted against to such as haue obteyned learning vnderstanding Austin hauing in his books of Christan doctrine propounded the rule of faith whereby all matters of faith must be determined yet notwithstanding thus concludes Å¿ Prolog in lib. de doctrin Christ To such as vnderstand not what I write I answer they must not blame me if they conceiue not these things as if I shewed them with my finger the moone or a star which they would see being not very cleare and they haue not eyes to see my finger much lesse a star they must not be offended at me if they see it not so they who vnderstanding these my precepts cannot yet see the things which in the Scripture be darke let them cease to blame me and rather pray God to giue them eye sight For I may point with my finger but I cannot giue them eyes to see the things I point to § 5. All these being set downe for certaine grounds the question is what in particular may be assigned as an infallible rule sufficient in it selfe to instruct all sorts of men in all points of faith This question I resolue by putting downe and prouing these foure conclusions * Diligens attenta frequensque lectio tum meditatio collatio â—cripturarum omnium summa regula ad intelligendum mihi semper est visa Acosta apud Possen l. 2. c. 15. The first conclusion is that the Scriptures alone especially as translated into the English tongue cannot be this rule This I proue The Answer 1 This conclusion hath two parts First that the Scripture is not the rule which God hath left to instruct vs in the points of faith Next that if possible it were yet as we haue it traÌ„slated into English it cannot Whereto I answer that the doctrine of our Church is t Artic. 6. cap. The doctrine of holy Scripture Iewel apol part 2. cap 9. diuis 1. that the Scriptures comprehended in the canonical books of the old and new Testament is the rule of faith so far that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed but by it all doctrines taught and the Churches practise must be examined and that reiected which is contrary to it vnder what title or pretence soeuer it come vnto vs. 2 And as for translations we say that the diuine truth which is the infallible word of God is alike conteined in all translations as the meanes to shew it vs and the vessels wherein it is presented to vs yet with this difference that the same is perfectly immediatly most absolutely in the originall Hebrew and Greeke all other translations being to be tryed by them And therefore * Sacrae Scripturae infallibilis per omnia authoritas integerrima in omnibus veritas non pendet ex omnimoda incorruptibilitate alicuius editionis sed eius incorruptibilitas omnimoda in corde Ecclesiae ita conseruatur vt cum opus suerit opportunè prouideat ipsosque codices corrigat emendet Dom. Bann in 1. part Tho. pag 72. we relie vpon translations but in a certaine manner and degree namely with this caution that we trie them by the originall and finding them to agree in the matter we hold the translation to be the same canonicall Scripture that the Greek and Hebrew is Thus we say that euery translation consenting with the originall is canonicall Scripture because the matter of it is the pure doctrine of the holy Ghost and this doctrine conteined in it is the rule we seeke for Otherwise in the rigor of speech we cannot call the English translation the rule no not yet the Greeke and Hebrew because all language and writing is but a symbole or declaration of the rule and a certaine forme or manner or meanes whereby it cometh to vs as things are conteyned in their words And so to conclude because the doctrine matter of the text is not made knowne to me but by the words language therefore I say the scripture translated into English is the rule of faith whereupon I relying haue not a humane but a diuine authoritie For euen as I beleeue a diuine truth although by humane voice in preaching it be conueyed to me so I enioy the infallible doctrine of the Scriptures immediatly inspired by the holy Ghost though by a humane translation it be manifested to me And this is our meaning when we call the Scriptures translated into English the rule Which being explaned I will put the Reader in mind of three points to be noted about this conclusion which I will handle in the three next Digressions one after another Digression 3. Wherein by the Scriptures Fathers Reason and the Papists owne confessions it is shewed that the Scripture is the rule of faith 3 And first let any man iudge by that which followeth if this conclusion be not contrary to the cleare euidence of truth and Diuinitie For the text in plaine words free from ambiguitie saith u 2. Tim. 3.15 The Scriptures are able to make vs wise to saluation through the faith that is in Christ Iesus and are profitable to teach to improue to correct to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke or as Salomon x Pro. 2.1.9 speaketh They will make a man vnderstand righteousnesse and iudgement and equity and euery good path y Esa 8.20 We must repaire to the law to the testimonie if any speak not according to that word there is no light in them z Mal. 4.4 Lu. 16.29 Remember the law of Moses my seruant which I commanded him in Horeb for all Israel with the statutes and iudgements a 2. Pet 1.19 We haue a more sure word of the Prophets whereunto we must take heede as to a light that shineth in a darke place till the day starre arise in our hearts b Luc. 1.4 Ioh. 5.39 20.31 These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall c 1. Cor. 4 6. We may not presume aboue that which is written d Luc. 10.26 And when one asked Christ what he might do to be saued he referred him to the Scripture for his direction And so e Luc. 16 29. did Abraham answer the rich glutton They haue Moses and the Prophets And f Deut. 12.8.32 Pro. 30.5 Mat. 22.29 Gal. 1.8 Eph 2.20 Heb. 4.12 Ap. 22.18 infinite more testimonies be there to the same effect Now shall the Scripture be able to
in Gen. the Fathers then to call vpon the people to get them Bibles to reade them to examine that they heare by theÌ„ and sharply to rebuke the negligence of such as did it not 11 It is a common reproch layd vpon our people that they reade the Scriptures in their houses and the translations thereof be nothing else but profanations of the Bible and this gracelesse conceit like blasphemous Atheists they vrge as z Nunc haec Scripturarum profanatio verius quà m translatio non soluÌ„ zonaâ—ios bouilos pistores saitores sutores verùm etiaÌ„ zonarias bouilas pistrices sattrices sutrices facit nobis apostolas prophetissas doctrices Hos de sacro vernac legend pag. 162. rudely exclaiming withall a Alphons Castrens de punit haeret l. 3. c. 6. Ouand breuil in 4. d. 13. prop. 13. that this is a principall cause to increase heresie and such like all which being compared with the practise of the Primitiue and Apostolicke Church you may freely iudge how truly the Iesuite saith b §. afterward his Romane church neuer altered any one point of religioÌ„ For thus writeth c De curand Graecorum affect l. 5. Theodoret of his times You shall euery where see these points of our faith to be knowne and vnderstood not onely by such as are teachers in the Church but euen of coblers and smithes and websters and all kind of artificers yea all our women not they onely which are booke-learned but they also that get their liuing with their needle yea maidseruants and waiting women and not citizens onely but husbandmen of the countrey are very skilfull in these things yea you may heare among vs ditchers and neat-heards and woodsetters discoursing of the Trinitie and the creation c. The like is reported by others And what maruell for the laitie was accustomed to the text of the Bible as wel as the learned yong children and women as well as others and d Hosius de expres Dei verbo his doctrine that was president in the Trent conspiracie that a distaffe was fitter for women then the Bible was not yet hatched e Socrat. l. 5. c. 8 Nicep l. 12. c. 12. Nectarius of a Iudge was made Bishop of Constantinople and f Socrat. l. 4. c. 30. Nicep l. 11. c. 32. Ambrose of a Deputie Bishop of Millan g Photius epist ad Nicol. Pap. apud Baron to 10. an 862. nu 47. Gregorie the father of Nazianzene and Thalassius the Bishop of Caesarea of lay men were made Bishops which shewes how diligent lay men were in the word of God that they could be able to sustaine the office of a Bishop h Euseb lib. 6. c. 3. Origen from his childhood was taught the Scriptures and gat them without booke and questioned with his father Leonides a holy martyr who reioyced in it about the difficult sences thereof So i Basil epist 74. Macrina Basils nurse taught him the Scripture of a child after the example of Timothy and k Georg. Laodic apud Sozom l. 3. c. 6. Emesenus from his infancy was vsed to the word of God l Niceph. Callist l. 8. c. 14. Many lay men among whom was the famous Paphnutius being very learned came to the Nicene councell m Nazianz. orat funeb in Gorgon Gorgonia the sister of Nazianzene was well learned Hierom n Epitaph Paulae writes of Paula a gentlewoman how she set her maides to learne the Scripture and many of his writings are directed to women commending their labour in the Scripture and encouraging them thereto as to Paula Eustochium Saluina Celantia c. which he would not haue done if he had bene a Papist o Cyril Alexand contra Iulian lib. 6. It was the reproch that Iulian the apostata laid on the Christians that their women were medlers with the Scriptures and from him the Papists haue borrowed it But p Col. 3.16 the Apostles counsell is rather to be followed Let the word of Christ dwell in you plentifully in all wisedome teaching and admonishing your selues Vpon which place saith Hierom Hence we see that lay men must haue the knowledge of the Scriptures and teach one another not onely sufficiently but also abundantly And the Greeke scholiast Christ will haue his doctrine dwell in vs very plentifully and that by searching the Scripture § 6. First because they faile in the first condition which I said before was requisite For thee translations are not infallible as the rule of faith must be For neither were the Scriptures immediatly written by the holy Ghost in this language neither were the translators assisted by the same Spirit infallibly infallibly I say that is in such sort as it were impossible they should erre in any point Since therefore the translator as being but a man may erre to say nothing of that which by Gregorie Martin is proued by the often change and variable translations is shewed that some haue erred how can a man and especially an vnlearned man who hath not sufficient learning meanes nor leisure to compare the translation with the prime authenticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or originall be infallibly sure that this particular translation which I haue or you haue do not erre And if in some places it erre how can I he infallibly sure that in there places which do seeme to fauour your side it doth not erre vnlesse you will admit an infallible authoritie in the Church to assure vs that such or such a translation doth not erre of which authoritie I shall say more hereafter The Answer 1 This section containeth the Iesuites first argument to proue that the Scriptures translated into English cannot be the rule of faith and thus it may be concluded The rule is infallible and free from error But the English translation is not infallible and free froÌ„ error Therfore the English translation is not the rule Whereunto I briefly answer two things the first is that the conclusion may be granted for we do not thinke this or that translation to be the rule and iudge but onely that it is a means whereby the diuine truth which is the rule is made knowne to vs for we put a difference betweene the doctrine taught in the Scripture and the meanes whereby the doctrine is vttered to our capacitie as betweene things and words The former is the rule the latter the vessell wherein the rule is presented to vs which in the originall is perfect but in all translations defectiue more or lesse See my answer to § 5. nu 1. 2. 2 Next to the argument that our translations are not infallible I answer An edition or translâ—tion of the Scripture may be erronious many wayes and one way is in respect of the words onely and not of the sence for so it may be corrupt that is to say not altogether so perfect as it should be Now this doth nothing hinder the truth of the matter or the
common heresie of his Romane church maketh the matter of the Scriptures obscuritie so dangerous I wil demaund of him by the way how our reasons to the contrary may be satisfied For first the Scripture it selfe in euident places calleth vs to it g Ioh. 5.39 Esa 8.20 bidding vs search it and seeke to it and h 2. Pet. 1.19 compareth it to a light shining in a darke place yea i Hebr. 12.5 to the voice of a father speaking to his children and when men vnderstand it not k 2. Cor. 3.15 it saith a vaile is laid ouer their hearts not ouer the scriptures and Christ l Ioh. 10.27 saith his sheepe heare his voice and m Luc. 16.29 the rich glutton was told that his brethren if they would escape damnation should heare Moses and the Prophets which had bin to no purpose if they could not haue vnderstood them when they heard them 4 Secondly he can name no one necessary article of our faith but the word teacheth it as plainly as himselfe can as that there is one God three persons a generall resurrection and iudgement that Iesus is the Sauiour of mankind c. Bellarmine n Illa omnia scripta esse quae sunt omnibus necessaria De verbo Dei l. 4. c. 11. saith All those things are written that are necessary to be knowne of all men o Scripturis nihil notius Ibid. l. 1. c. 2. neither is there any thing better knowne then the Scriptures so saith p Rock pa. 193. Et Contaren de potest Pont. pag. 227. Luce meâ—idiana illustrius ostensum puto ex diuinae sapientiae vocibus Saunders We haue most plaine Scripture in all points for the Catholicke faith And in all controuersies the Papists with whom we deale crie plaine euident manifest Scripture 5 Thirdly all other questions at the last are determined by the Scripture the Fathers expositions are examined by it and q Greg. Val. to 3. disp 1. q. 1. punct 1. the Church receiueth testimony from it so that the finall resolution of all things dependeth vpon it which could not be if of all other things it were not the best knowne for things are not tried by that which is obscurer but by that which is plainer 6 Last of al what meant the Fathers of the Primitiue church so much to report this perspicuitie for r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Protrept pag. 25. Clemens Alexandrinus saith The word is not hid from any it is a common light that shineth to all men there is no obscuritie in it heare it you that be far off and heare it you that be nigh Austin Å¿ En arrat in Psal 8. saith God hath bowed downe the Scriptures euen to the capacitie of babes and sucklings that when proud men will not speake to their capacitie yet himselfe might Chrysostome and his scholler t Lib. 2. ep 5. Isidorus Pelusiota writeth the same u Homil. 1. in Mat. saith The Scriptures are easie to vnderstand and exposed to the capacitie of euery seruant and plow-man and widow and boy and him that is most vnwise x Hom. 3. de Laz. therefore God penned the Scriptures by the hands of Publicans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fishermen tent-makers shepheards neat-heards vnlearned men that none of the simple people might haue any excuse to keepe them from reading and that so they might be easie to be vnderstood of all men the artificer the housholder and widow woman and him that is most vnlearned yea the Apostles and Prophets as schoolemasters to all the world made their writings plaine and euident to all men so that euery man of himselfe onely by reading them might learne the things spoken therein Iustine Martyr a Dialog cum Tryphon pag. 213. grae commel saith Heare the words of the Scriptures which be so easie that it needs no exposition but onely to be rehearsed This was the perpetuall and constant iudgement of the auncient Church far from the Iesuites paradoxe that the Scriptures be so obscure and beyond the peoples capacitie that they can reape no instruction by them for the Fathers with one consent teach the contrary and yet you see the confidence of these new Romane diuines It is euident in it selfe b Bristo Mot. 48. saith one of them to any man not quite forsaken of God that the auncient Fathers make most plainly for vs c. The field is wonne c Campian rat 5. apud Posseâ— biblioth select l. 7. c. 21. saith another if once we come to the Fathers they are ours as fully as Pope Gregorie the thirteenth Their prisoners they may be but not their patrons either to erect them Seminaries as d Surius comment rerum in Orb. gest anno 1572. did Gregorie the thirteenth or to maintaine the doctrine which in those seminaries they learne and teach Digression 9. Declaring that the Papists haue reason to hold the Scriptures be obscure and hard because the articles of their religion be hardly or not at all to be found therein 7 And withall the Reader may here very opportunely be put in mind that these men haue good reason to beare the world in hand the Scriptures be very obscure because indeed the Popish religion is obscurely or not at all found therein that not the vnlearned onely but the skilfullest clearkes of their church haue much ado to find some points thereof and some they confesse cannot be found there at all And haue not these men good cause then to challenge it lustily of insufficiencie and obscuritie I haue touched alreadie the confession of Andradius that many points of their faith would reele and stagger if traditions stayed them not And that you may know the meaning of this confession to be not onely that they haue no expresse Scripture for them but also no collection from the Scripture Eckius e Enchirid. c. 4. writeth The Lutherans are dolts which will haue nothing beleeued but that which is expresse Scripture or can be proued out of the Scripture And Costerus the Iesuite f Enchird c. 1. hauing deuided Gods word into three parts that which himselfe writ as the tables of the law that which he commaunded others to write as the old and new Testament and that which he neither writ himselfe nor rehearsed to others but left it to them to do themselues as traditions the decrees of Popes and Councels c. concludeth that many things of faith are wanting in the two former neither would Christ haue his Church depend vpon them this latter saith he is the best Scripture the iudge of controuersies the expositor of the Bible and that whereupon we must wholly depend iust as Staphylus g § 2. nu 6. said before of the Colliars faith 8 Thus they sticke not to name diuers maine articles as for example h Tho. 3. q 25. art 4. Canis catech titul de praecep eccles nu 5. the worship of images
ye need nothing else but to reade A truth so manifest that the Iesuits themselues are constrayned to yeeld it For e Anal. fid pag. 100. Gregory of Valence writeth that such verities concerning our faith as are absolutely and necessarily to be known beleeued of all men are f Perspicuè ferè plainely taught in the Scriptures themselues And g Dist 37. Relatum the Canon law saith When the law of God is read it must not be read or taught according to the power and knowledge of our owne wit For many words there be in the Scripture which may be drawn to that sense which euery one for the nonce will frame to himselfe But it should not be so For h Non enim sensum extrin secus alienum extraneum sed ex ipsis Scripturis sensum capere veritatis oportet you must not from without them seeke a forren and strange sence that so you may as you can confirme it with the authoritie of the text but we must out of the Scriptures themselues receiue the meaning of the truth For the diuine Scriptures containe i Integram sumam regulā veritatis the whole and firme rule of faith 4 Against this that I haue answered the Iesuite hath couched together diuers obiections And first that learned men many times mistake the sence of places expounding that one way which is meant another as for example that figuratiuely which is meant literally whereto I answer three things First this proueth not the pretended difficulty of the Scripture but only the weaknesse and ignorance or possible the frowardnesse and preiudice of some men And so a wrong cause is assigned for the Scripture is not the cause of these mens erronious expositions as I will shew in the tenth Digression 5 Next this argument conuinceth not all the Scripture of obscuritie but only some of it which we grant But then what gaineth the Iesuite For he must proue that all the Scripture and specially that which containeth the principles of our faith which we call the rule to be obscure and intricate which he can neuer do For k Aug. de doctr Christ li. 2. c. 9. Chrys hom 3. in 2. Thess those things which concerne our faith and conuersation yea all things necessary are plainely and manifestly set downe the which cannot be made vncertaine by the obscuritie of other places Therefore the diuersitie of mens iudgements sheweth the learnedst men that are l 1. Cor. 13.11 to know but in part and the Scripture in some part to be obscure but not that all is obscure or that which is so is too obscure to be the rule See Digression 10. 6 Thirdly though the proper interpretation be sometime mistaken yet the truth is not alway thereby obscured For heare what m De doct l. 2. cap. 36. Austin saith He erres not perniciously neither doth he altogether say vntruly who sometime expoundeth otherwise then the text meaneth if so his exposition further charity the end of the commandement He is indeed deceiued but yet so as when a man losing his way through a by-field cometh whither the way leadeth His meaning is that in many cases wrong expositions hinder not the determinate and plaine iudgement of the text 7 But seeing experience sheweth that diuers expound diuersly yea one contrary to another how may one be infallibly sure that he only expoūdeth right hauing nothing to assure him but the seeming of his owne reason which reason others thinke they haue as well as he Wherto I answer three things First this infallible certaintie befalleth not all men For God in his iudgment leaueth many to be seduced by their own seeming sense and reason and deceiued in their owne opinions as n Psal 119.18 Ioh. 7.17 8.43.47 14 16.17 1. Cor. 2.14 2 Th 2.11 2. Pet. 3.16 the Scripture teacheth manifestly neither is there any externall meanes left by God in the world effectuall to conuince those whom he hath giuen ouer and which want his spirit as already o §. 4. nu 2. I haue shewed For though the Spirit speake euidently in the text and plentifully to meet with all doubts and cases as p Part. 3. Tit. 18. c. 3. §. 3. Antoninus speaketh yet the wicked haue no eares to heare it their owne preiudice hindereth them For what can be playner then this that Iesus is the Messias the sacrifice of Aaron is ceased the blood of Christ doth away our sins yet the Iew beleeueth it not and the reason is giuen by Saint Paul q 2. Cor. 3.14 because the vaile of Moses is laid ouer his heart therefore Austin prayeth r Cons l. 11. c. 3. Thee ô my God I beseech pardon my sinne and which causedst thy seruant Moses to speake the truth cause me also to vnderstand it If this be a defect in our rule they which make the determination of the Roman Church the rule incurre the same inconuenience For ſ Princip Doctrin fid lib. 8. c. 1. 2. Triplic inchoat in admonit ad Guil. Whytak Doctor Stapleton acknowledgeth The inward perswasion of the spirit is so necessary that without it no man can beleeue any thing though the Church giue testimony a thousand times And t Relect. controu 4. again he complaineth This is the beginning of our calamitie that an hereticke heareth not the Churches voyce The same say we this is the spring of an heretickes confusion that he heareth not the voyce and definitiue sentence of the Scripture 8 Secondly to the point of his demand the truth contained in the Scripture is a light and is discerned by the sonnes of light u 1. Ioh. 2.20 Ioh. 8.31.32 the inward witnesse to assure them is the annointing of the holy Ghost x Luc. 1.4 Act. 17.11 2. Pet. 1.19 the outward witnesse is the Scripture it self which by it own light perswadeth vs in all cases doubts questions and controuersies clearly testifieth with vs or against vs. Which light is ordinarily attained to by vsing the meanes some priuate as reading prayer conference of places consent of the godly helps of learning and reason sanctified some publick as the ministery of the Church which ministery as all other meanes is founded on the authoritie of the Scripture it selfe And this is something to assure vs more then the seeming of our owne sense and reason 9 Thirdly the Churches word and authoritie neither doth nor can assure vs that is to say we are not infallibly certaine this or that is the right meaning of the text because the Church hath decreed it so to be but by the Churches ministery ordinarily we are instructed as I shew more at large in the 11. Digression and haue touched already in the sixth 10 But many things are required for the perfect vnderstanding of the Scripture which are but in few they which haue thē be not sure either that they haue them or that they erre not in vsing
l. 11. c. 3. Ecclesiam esse regulam infallibileÌ„ proponendi explican li veritates fidei non potest reduci ad authoritateÌ„ ipsius Ecclesiae Hoc enim esset idem per idem confirmare sed necesse est reducere hunc assensum ad testimonium Spiritus sancti in â—linantis per â—umen fidei â—d â—oc credibile â—ccleâ—ia non â—otest errate Dom. Ban 22. q. 1. art 1 pag. 17. Austin be wel considered Moses that writ these things O God is gone to thee if he were now before me I would desire him to open them to me and I would heare him if he spake Hebrew I could not vnderstand him if he spake Latin I could know what he said but how should I know whether he spake the truth And if I did know it could I know it from him For within me in the inner parlour of my thought there is neither Hebrew nor Latin â—or Barbarian truth that could say Moses saith true that I should presently being certaine and confident say to him thy seruant thou sayest the truth Therefore seeing I cannot aske him I aske thee the truth by whose fulnesse he spake the truth thee O my God I beseech pardon my sin and which gauest him power to speake these things giue me also power to vnderstand them Austine would neuer haue enquired thus how he should know whether Moses spake the truth if he had thought the testimonie of the Church could secure vs he could not beleeue the Scripture vpon Moses word then much lesse could he beleeue it on the Churches Yea his words do wholy exclude the authoritie of Moses both totall and partiall 20 The Papists therefore are the patrons of Atheisme t Bellarm de effect Sacram. l. 2. c. 25. who teach that if we take away the authoritie of the present Church and of the Councell of Trent then the whole Christian faith may be called in question for the truth of all ancient Councels and of all points of faith depend vpon the authoritie of the present Church of Rome How much better said u De doctrin Christian l. 1. c. 37. Austin Our faith shall reele and totter if the authority of the Scriptures stand not fast Let these assertions of Papistry be well noted § 9. Thirdly they erre in the third condition For the Scriptures are not so vniuersall as the rule of faith had need to be For this rule ought to be so vniuersall that it may absolutely resolue and determine all points questions and doubts of faith which either haue bene or may hereafter fall in controuersie But the Scriptures alone are not thus vniuersall * Non inficiamur praecipua illa fidei dogmata ad saluteÌ„ omnibus necessaria perspicuè satis comprehendi in Scriptura Coster ench c. 1. For there be diuerse questions of faith and those also touching verie substantiall points which are not expresly set downe and determined in the Scripture As namely that those books which are generally holden for Scripture are euery one the true word of God For this in particular of euery booke holden for Scripture we shall not find expresly written in anie part of the Scripture This part therefore whereupon dependeth the certaintie of euery other point proued out of Scripture cannot be made infallibly sure vnto our vnderstanding or beliefe vnlesse we put some other infallible rule whereupon we may ground an infallible beliefe which infallible rule if we admit to assure vs that there is at all anie Scripture and that those bookes and no other are canonicall Scripture why should we not aswel admit it to assure vs infallibly which is the true sence and meaning in all points of the same Scripture The Answer 1 The Iesuits first exception against the Scripture was that it was too difficult now followeth his next that it containeth not all things needfull to be knowne Thus his argument may be concluded The rule must be vniuersall containing all points of faith But such is not the Scripture for many substantiall points are not expresly set downe therein Therefore it is not the rule Whereto I answer denying the assumption for euery point of faith and whatsoeuer else is needfull either to be knowne or done is contained in the scripture so far forth that there is no point question or doubt concerning faith but by the scriptures alone it may absolutely be determined For a 2. Tim. 3.15 it is profitable to teach to reproue to correct and to instruct in all righteousnesse that the child of God may be absolute being made perfect to all good workes 2 But the Iesuite saith there be diuers things not expresly set downe or determined reseruing this word expresly for a starting hole to creepe out at because they be not written word for word in so many syllables But I answer him three things first that the Popish diuinitie is that many points are contained in the Scripture neither thus expresly nor yet at all to be concluded thence by collection for else why make they that opposition betweene the scripture and tradition Secondly if this be his mind then he hath put more into the assumption then was in the proposition for the rule is not bound to containe all things thus expresly Thirdly that is expresly in the scripture which is there set downe either plainly in so many words as b De doctrin Christian l. 2. c. 9. Austine saith All things are that concerne our faith and manners or by analogie when it is necessarily implied in the text For c Alliaco 1. sen qu. 1. art 3. euery such conclusion is a theologicall discourse and hath his warrant from the text and so still the scripture containeth all things needfull 3 Against this the Iesuit hath one argument that it is no where written that these bookes of scripture that we haue are the true word of God Wherto I answer first though this were granted yet would it not follow that all points of faith are not contained in the scripture because in euery profession the principles are indemonstrable assented to without discourse and the scriptures are the principles of religion and therefore first we must grant them to be the very word of God and then say they are such as containe all points needfull to be knowne This then which the Iesuite requireth to be shewed out of the text it selfe is first to be supposed yea beleeued that it is the true word of God whereto we are perswaded by the heauenly light it selfe Secondly I wonder at the Iesuites confidence that dareth so boldly say that of euery booke holden for scripture we find it not expresly written that they are the true word of God for Saint Paul d 2. Tim. 3.16 saith expresly All Scripture is giuen by inspiration of God and Saint Peter e 2. Pet 1.20 Luc. 1.70 saith No prophecie in the Scripture is of priuate interpretation but the holy men of God spake as they were moued by
preserue them from error as appeareth in that many thus vsing it do notwithstanding erre Therefore the Scripture alone is not the rule For answer to this argument you must not forget in what sence a § 4 nu 2. I haue shewed the Scriptures alone to be the rule For when we say alone we exclude not the subordinate meanes and dispositions whereby we are enabled to vse them but the authoritie of all other things either to supply their supposed imperfection or to giue the sence and therefore granting the proposition I denie the minor with the confirmation thereof being meerly false For all such as finding the scripture do obey and yeeld assent vnto it are thereby sufficiently preserued from error and instructed in the truth And the reason why some vsing it as the Iesuite and his Church for example do notwithstanding erre is because either they vnderstand it not or will yeeld no assent vnto it For there is no cause so absolute but the effect thereof may from without be hindered when a stoppe commeth betweene See Digression 10. where all this argument is answered 2 So that when men vsing the Scriptures do notwithstanding remaine in error the let is in themselues For though possible they confesse them to be Gods word yet all obedience to them consisteth not in that but it is further required that the blindnes of their heart be done away and that curiosity preiudice other impedimēts be remoued as we may see by this that there is nothing more clearly defined by the Church thē that there is but one God and three persons which made all things that Christ is the sonne of God borne of the virgin Marie yet these th ngs we see are in controuersie among them that vse the Scriptures So then it must not be granted the Iesuite that euerie one or any that grosly erreth in matters of faith yeeldeth obedience to the Scripture in all that it teacheth for if they did so they could not erre Digression 14. Containing a Discourse of Saint Austin about mens errors against the Scripture 3 This point is well spoken to by Austin You see b Contra Faust manich lib. 12. cap. 19. 6. tom saith he to the Manichees this is your endeuour to take away from among vs the authoritie of the Scriptures and that euery ones mind might be his author what to allow what to disallow in euery text and so he is not for his faith made subiect to the Scripture but maketh the Scriptures subiect to himselfe and that which he holdeth doth not therefore please him because it is found written in so high authoritie but therefore he thinketh it written truely because it pleaseth him Whither now doest thou venter thy self miserable soule weak and wrapt in carnall mists whither dost thou venter thy selfe Here Austin sheweth a reason why many hauing the Scriptures are not yet instructed thereby but doth he therefore conclude they cannot be the rule and thereupon send them after the Iesuite to borrow his rule inquire if he do for thus he proceedeth a little after Why doest thou not rather submit thy selfe to the Euangelicall authoritie so stedfast so stable so renowned and by certaine succession commended from the Apostles to our times that thou maist beleeue that thou maist behold that thou maist learn all those things which hinder thee from doing it through thine owne vaine and peruerse opinion Here Austin thinketh mens errors remaine by reason of their owne frowardnesse and not through any obscuritie in the Scripture Concerning which he writeth thus c De doctrin Christ lib. 1. c. 6 in another place that some things being darkly spoken a thicke mist being about vs deceiue those that rashly reading take one thing for another all which I doubt not was prouided by God to tame our pride with labor and to reuoke our vnderstanding from loathing Therefore hath the holy Ghost tempered the Scriptures thus loftily and wholesomely that by plainer places he might satisfie our hunger and by obscurer put away our fulnesse For nothing in a manner is pickt foorth of those obscurities which may not be found most plainely spoken elsewhere § 11. Neither do I see what you can obiect against this conclusion but that place of S. Paul 2. Tim. 3. Omnis Scriptura diuinitus inspirata vtilis est ad docendum vt perfectus sit homo c. But this place proueth nothing against that which I haue said * In Scripturis sacris tanta est disciplina quāta sat est cuique crudiendo Euang Bosius Theorem 10. apud Posseu bibl select lib. 2. cap. 15. For it saith not the Scripture alone is sufficient to instruct a man to perfection but that it is profitable for this purpose as it is indeed and the rather because it commendeth to vs the authoritie of the Church which as I shall shew after is sufficient to instruct vs in all points of faith The Answer 1 Whatsoeuer may be said against the Iesuites conclusion ouer and besides yet this place is one of those texts which we obiect against it And thus we reason That which by Diuine inspiration 1. is able to make a man wise to saluation 2. through the faith of Christ 3. which is profitable to instruct in righteousnesse 4. to teach to reproue to correct 5. that he may be absolute and perfect to euery good worke that alone is sufficient and containeth all things needfull to be knowne But such is the Scripture that it is able to make a man wise c. Therefore it alone is sufficient Euery word in the text is an argument But the Iesuite answereth two things 2 First that the Apostle saith not the Scripture alone is sufficient to instruct vs to perfection but profitable Whereto I replie that the Apostle saith not simply they are profitable but they are profitable to teach to reproue to correct and to instruct in all righteousnesse that the man of God may be absolute being made perfect to all good works whence I draw two arguments to shew it to be sufficient alone First because a man by vsing it may be made perfect to euery good worke now that is sufficient that can make me perfect and absolute to euery worke Secondly because the duties whereunto the Scripture is profitable containe a sufficient doctrine of saluation We do not say the Scripture is profitable therfore sufficient but it is profitable to euery thing therefore sufficient Thus I reason They teach they reproue they instruct they correct a Ex his autem contingit alicui vt integer sit Occumen But this is sufficient and containeth all things all that we need to saluation is either to be taught or reproued or instructed or corrected Ergo. Againe That is sufficient which maketh him absolute and perfect to euery good worke But such are the Scriptures Therefore they are sufficient Moreouer that must needs be granted sufficient which can make a man wise to saluatiō and
though he alledged the words thereof absurdly wrested The sheepe therefore casteth not away her fleece though the wolfe sometime put it on else the Iesuite must renounce the authoritie of his Church also because sectmasters sometime alledge it But euen as he will say they alledge it indeed but yet either not the true Church or the true Church not truly so I say sectmasters alledge the scripture indeed but either not the true Scripture or the Scripture not truly And let the Iesuite remember that h Defence of the censure against Chark pag. 166. a good friend of his excuseth the blasphemous comparison of those that liken the Scripture to i CeÌ„sur Colon. pag. 112. Pigh hierarch l. 3. c. 3 p. 103. and others a nose of waxe by this that heretickes wrest and detort it as a nose of waxe is bowed into many formes Digression 15. Against the two former conclusions shewing that priuate and particular companies may sometime be assured of the truth against a pretended Catholicke companie 8 Because the Iesuite pleadeth so for his Catholicke multitude let him consider the Scripture k 1. Thes 5.21 1. Ioh. 4.1 biddeth all men trie what they are taught l Act. 17.11 commending them that examined euen the Apostles teaching and m Math. 7.15 24.4 Esa 8.20 Ier. 23.16 Rom. 16.17 commaunding to beware of false Prophets and n Ios 1.18 Ioh. 5.39 to search the Scriptures o Heb. 5.14 that we might haue our wits exercised to discerne good and euill all which were to no purpose if when we had done we neither could by reading attaine to any certaintie or hauing attained might not hold it against a multitude but were still bound to referre the matter to them which are suspected and whose iudgement is the very thing to be examined Againe p 1. Reg. 22.15 one Michaiah defended the truth against 400. Prophets q Niceph. lib. 8. cap. 19. one Paphnutius directed the whole Councell of Nice Christ and his Apostles withstood the whole Iewish synagogue and r Iob 32.6 Elihu one yong man rebuked the ancients 9 Saint Chrysostome hath a discourse about this point which I thought fit to be propounded A Gentile Å¿ Homil. 33. in Act. saith he cometh and saith I would be a Christian but I know not which side to cleaue vnto many dissentions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we rely vpoÌ„ reasoÌ„ but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou mark the meaning thou maist throughly know that which is good When thou buyest a garment though thou haue no skill in weauing yet thou satst not I cannot buy it they deceiue me but thou doest all things that thou maist learn how to know it say not then I am a scholler and wilbâ— no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie To the same effect saith t Comment in Nah. c. 2. in fine Hierome It is alway the diuels endeuour to bring the waking soule asleepe therefore at the comming of Christ and his word and the Churches doctrine and when Nineueh that sometime was so beautifull a whore shall haue her end the people which before was lulled asleepe vnder their teachers shal be lifted vp and hasten towards the mountaines of the Scriptures the mountaines Moses and the Prophets and the Apostles and the Euangelists which are the mountaines of the new Testament and when they come to these mountaines and shall be occupied in the reading thereof if they finde none to teach them then their endeuours shal be approued because they flew to the mountaines and the slothfulnesse of their teachers shall be detested Did Hierome in these words expound a Prophet or Prophecy himselfe concerning these later times wherin the whore of Babilon drew toward her end and the profound sleepe of the Romish teachers was such that men were faine to flie to the Scriptures wherby they directed both the slothfulnesse of their labor and the coruption of their doctrine And why not when in many cases the peoples eares are holyer then the Priests heart as the same Hierome saith in u Ad PaÌ„mach adâ—e erro Ioh. Hierosolym another place 10 Moreouer let the Iesuite consider that the learned of his owne side haue left written as much as we say in defence of priuate men that so it may appeare what truth there is in his conclusion when his owne Doctors confute it For thus writeth x Part. 1. de Elect elect potest cap. significasti In concernentibus fidem etiam dictum vnius priuati esset praeferendum dicto Papae si ille moue retur melioribus c. Panormitan One faithfull man though priuate is more to be beleeued then the Pope or a whole Councell if he haue better reason on his side and authoritie of the old and new Testament y De exam doctrin part 1. consid 5. And Gerson more fully The examination and triall of doctrines concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And again some lay man not authorised may yet be so excellently learned in the Scripture that his assertion shall be more to be credited then the Popes definitiue sentence For the Gospell is more to be credited theÌ„ the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred z And yet if the Pope neuer so little anger theÌ„ they write asmuch at this day Non saluat Christian quod pontifex constaÌ„ter affirmat praeceptum suuÌ„ esse iustum sed oportet illud examinare se iuxta regulaÌ„ superius datam dirigere tract de interdict composit à Theolog. Venet prop. 13. I know not what these men would haue writ if they had now liued in the Popes Seminaries but this you see they writ before Luther was borne or Seminaries were erected that the Scriptures be the rule to try al things by and the priuatest man that is may by them iudge yea conuince and refuse the Pope and his Councels Which is all that we say for priuate men that hauing the Scripture for their foundation they taught and beleeued against the
Romish multitude and though their persons were not the rule yet when they followed that which is the rule we beleeued them § 13. The fourth and last conclusion of this question is that this infallible rule which we ought obediently to follow in all points of faith is the doctrine and teaching faith and beliefe of the true Church This I proue Because to this agree all the conditions which I said to be requisite in the rule of faith First this is a thing infallible as shal be proued Secondly it is a thing easie to be knowne Thirdly it is such a thing as may vniuersally resolue and determine vs in all questions and doubts and instruct all sorts of men in all points of faith And consequently whosoeuer will obediently yeeld assent to this rule in all points as we all professe in our Creed saying Credo Ecclesiam catholicam shall not erre in anie point That these three conditions of the rule of faith agree to the doctrine and teaching of the vniuersall or catholike Church I proue The Answer 1 We would not stand with the Iesuite about this conclusion but freely grant it if no more were meant thereby then the words make shew of that the doctrine and faith of the vniuersall Church is the rule of faith For that doctrine is onely the contents of the Scripture which we yeeld to be the rule For a In 1. Ep. Ioh. tract 3. Austin saith Our mother the Church giueth her children milk out of her two brests the old and new Testament But he hath a further reach and meaneth a higher matter First that the Churches word and authoritie is the rule without referring the same to the Scripture Secondly that the Church of Rome is this true and vniuersall Church Thirdly that all the authoritie and efficacy therof is in the Pope alone This is the plaine English of the conclusion howsoeuer the words be faire and cleanely and the Iesuite defending it must shew all the properties of the rule to appertaine to the present Church and Pope of Rome or else he doth but trifle and spend time Digression 16. Shewing how the Papists pretending at euerie word the Catholicke Church meane nothing thereby but the Popes determination 2 First howsoeuer these words be tollerable the doctrine teaching faith and beliefe of the true Church is the infallible rule in all points to be followed yet the Popish meaning is absurd that whatsoeuer the Church teacheth though it be not contained in the Bible must be accepted as matter of faith and that vpon her owne authoritie Yet thus they hold as I haue b Digress 1. c. 6.9 shewed and may further be perceiued by the Iesuites words in this section Whosoeuer will yeeld assent to the Church in all points as we professe in our Creed saying I beleeue the Catholicke Church shall not erre in any point Which words of the Creed meaning no more but c Ruffin expos Symbo that we beleeue there is one holy Catholicke Church whereof our selues are members he expoundeth of yeelding assent in all points to it which exposition may be further vnderstood by that which d Staplet def eccles potest adu Whitak l. 1. cap 9. Rhem. annot 1. Tim. 3.15 Bristo dem 44. other Papists say more fully I beleeue the Catholicke Church the literall sence whereof is that thou beleeuest whatsoeuer the Catholicke Church holdeth and teacheth are to be beleeued Which exposition is a glosse beside the text And yet this is tollerable in comparison of the next 3 For hauing deuolued all power ouer to the Church in the next place they define this Church to be the Romane company For e Mot. 12. in marg Bristo saith The Romane Church is the Catholicke Church and f Annot. Rom. 1 8. idem B. roÌ„ Annal. tom 1. an 58. nu 49. See Posseu bibl select lib. 4. c. 13. â— Interdum quoqueâ—aud sâ—â—iâ— the Rhemists The Catholicke and Romane faith is all one Wherein their meaning is to win authoritie to the Romish faction perswading men there is no saluation but in that religion and making roome for themselues in all those places of Scripture which commend vnto vs the Catholicke Church of Christ Which is a iest so grosse that it deserueth to be smiled at rather then confuted And yet it stayeth not here neither but goeth a degree further which me thinketh is a note aboue éla 4 For as they take all authoritie and sufficiency from the Scripture and giue it the Church so all the Churches authoritie they giue to the Pope So saith Gregory of Valence g Dispuâ— theo tom 3 â—isp 1. â—u 1. punct 1. p. 24. Item Cater 22 q. 1. art 9. 10. Dom. Ban ibid. apud D. Tho nam Pro eodem omnino reputatur authoritas Ecclesiae vniuersalis authoritas concilij authoritas sum mi pontificis By the Church we meane her head that is to say the Romane Bishop h Analys fidei pag. 136. In whom resideth that full authoritie of the Church when he pleaseth to determine matters of faith whether he do it with a Councell or without Thomas saith i 22. q 1. art 10. The making of a new Creed belongeth to the Pope as all other things do which belong to the whole Church k 22. qu 1 â— art 2.3 Yea the whole authoritie of the vniuersall Church abideth in him l Defens fid Triâ—ent lib. 2. Andradius saith All power to interpret the Scripture and reueale the hidden mysteries of our religioÌ„ is giuen from heauen to the Popes and their Councels Yea m Decis aur cas part 2 l. 2. c 7 nu 40 saith Graffius The common opinion is he may do it without them And so n De Christ l. 2 c. 28. saith Bellarmine Himselfe without any Councell may decree matters of faith And o Sum Syluest verbo fides nu 2. Syluester The power of the Catholicke Church remaineth all in him And p De Planctu Eccl. lib. 1. artic 6. Aluarus Pelagius We are bound to stand to his iudgement alone rather then to the iudgement of all the world beside And the canon Law saith q In Sext. extt. Ioh. 22 tit 14 c. cum inter in gloss It were heresie to thinke our Lord God the Pope might not decree as he doth r Dist 19. in Canonicis glos ibid. Yea his rescripts and decretall Epistles are canonicall Scripture Stapleton Å¿ Praefat. Princip fidei doctrinal saith The foundation of our religion is of necessitie placed vpon the authoritie of this mans teaching in which we heare God himselfe speaking And finally the Iesuite himselfe t §. hereafter saith All Catholicke men must necessarily submit their iudgement and opinions either in expounding the Scripture or otherwise to the censure of the Apostolicke seate and God hath bound his Church to heare the chiefe Pastor in all points By all which we see what is
ministerie thereof may be a condition subordinate for the obtaining of that which is the rule As a Ioh. 4.29.39 the woman of Samaria was a good meanes to bring her countrimen to Christ that knew him not and yet their beleefe was not built on her b ver 42. but on that which she reuealed to them And c Ier. 6.16 God biddeth vs by his Prophet Stand by the wayes and behold and aske for the old way which is the good way though in the meane time the persons to be asked are our direction no further then while they point to the old way And the Prophet biddeth d Hag. 2.12 Aske the Priests concerning the law and saith e Mal. 2.7 The Priests lips should preserue knowledge and they should seeke the law at his mouth for he is the Angell of the Lord of hoasts yet these Priests many times spake vntruly being deceiued themselues and deceiuing others And so may it happen to the Pastors of the Church 2 All which notwithstanding the Church abideth still the same that Saint Paul calleth it the pillar and ground of truth in that the truth is no where else to be found Which that I may shew the beter it is to be noted that f Iul. Pol. Onomast lib. 8. pag. 454. Scol Aristoph Nub. Rosin antiq Rom. l. 8 c. 2. Alex. ab Alexand. genial dierum l. 6. c. 23. in old time the Gentiles vsed to write their lawes in tables and so hang them vp on pillars of stone that the people might reade them as Proclamations are nailed to posts in market townes and somtime g Phauorin Hesych Lexic verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they whited the pillar and so wrote the lawes vpon it h Lexic decem Rhet. Harpocration saith they reared vp straight pillars of stone and so wrote their lawes vpon them And it was also an ordinary thing that they had other pillars like the Pasquill in Rome i Eustach Il. λ. Suid. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon whosoeuer listed hung their Epigrams or libels that they would haue knowne Now the Apostle describing the Church likeneth it to one of these pillars whose vse was no more but to shew that which hung thereon it selfe not being the law but that whereupon the law was hung For so the true faith written in the tables of the Scripture whereunto the world will giue no testimonie is fastened to the Church as to a stately pillar and strong supporter that there it may be seene and holden out vnto vs. Hence the Iesuite can challenge no more but that the Church is vnto vs a witnesse and vpholder of the faith and alway preserueth it which we denie not but in the meane time he forgetteth that it is one thing to hold out the rule and another to be the rule it selfe and he that saith the Church is the supporter of truth doth not say withall that the Pastors can neuer erre or faile in deliuering any part thereof The Apostle saith the former but the Iesuite onely beside the text affirmeth the latter 3 This exposition must needs be granted for foure reasons first it is called the pillar of truth in no other sence then k Eph. 5.27 elsewhere it is called glorious without spot or blemish or blame but it is certaine that the puritie there mentioned is mingled with some imperfection therefore it is also certain this vpholding of the truth is not free froÌ„ all error Secondly Paul in this place sendeth not Timothy to learne of the Church which he should do if the Iesuits conceit were sound but l vers 14.15 wisheth him to teach the Church out of the Scriptures that so it might be the pillar of truth Thirdly that which the Apostle saith in these words is true of euery particular Church but of euery particular church it is not true that it caÌ„not erre for we see they may as did m Act. 20.30 Apoc. 2.4 this of Ephesus concerning which the Apostle saith here it is the pillar and ground of truth Fourthly if this place proue that the Church cannot erre in any thing but of it all men must learne the infallible truth then seeing o Bellar. de verbo Dei l. 3. c. 5. Greg. de ValeÌ„t coÌ„ment Theo. tom 3. disp 1. q. 1. assert 3. the Papists hold their Prelates and Pastors to be the Church I demand what is that which must teach them for the Church doth not seeing they are the Church themselues 4 Or if the Iesuite dote vpon his owne exposition then let him cal to mind how other Papists haue expounded before him p Staphyl Apol. part 1. Sâ—apl his translat pag 50. who say The Apostle calleth the Church the pillar and ground of truth signifying by the word ground the largenesse of Christendome by the word pillar the continuall smooth and not interrupted succession of the Apostles and their schollers vpon whoÌ„ all truth is builded Which exposition differing from this of the Iesuites may giue him occasion to looke better into the text and at least mistrust his collections therfrom till he haue conferred with his fellowes For vpon the reckoning it will fall out that vntill the Friers and Iesuites of late began to hammer the Scriptures there was neuer any that out of them would deliuer his conclusion but the contrary The Apostles writings are the pillars and supporters of our faith saith q Lib. 3. c. 1. Irenaeus The Gospell is the gound and stay of the Church saith r Lib. 3 c. 11. the same Irenaeus The truth is the pillar and ground of the Church saith Å¿ Hom. in hunc loc Chrysostome The diuine Scriptures must teach who hath the true Church These are the proofes these are the foundations these are the grounds of our cause saith t De vnit Eccl. cap. 16. Austin 5 The words of Austin alledged by the Iesuite are good but they had bene better if he had not left out the beginning for thus they lie u Contra. Crescon gram lib. 1. cap. 33. For somuch as the holy Scripture cannot deceiue vs let him who feareth lest the obscuritie of this question concerning the baptisme of the Donatists should deceiue him enquire that Churches iudgment of it which the holy Scripture without all doubtfulnes doth demoÌ„strate Wherin Aust saith not the church is the rule or the Church cannot erre but onely as the Iesuite himselfe noteth that the iudgement therof should be inquired His meaning is that in the question of rebaptizing because in Cresconius his suppositioÌ„ the Scripture said nothing of it such as were doubtful might ask the iudgmeÌ„t of the true Church there they should learn Cresconius to be in an error Wherein the Iesuit shal find vs to consent with Austin for doth he think we allow not the Church her ministery or that we silence her from bearing witnesse to the truth or that we turne away the people
from going and enquiring to her Nay rather we aduise all people desirous of the truth to follow Austins counsell howsoeuer such as the Iesuite is to make vs odious giue out the contrary For Austin first attributeth the perfection of truth to the Scripture onely Secondly then he alloweth vs to go to no Church but that which from the Scripture is demonstrated to be a true Church Thirdly he saith neuer a word that the Church should be the rule or free from all error but onely that they should enquire her iudgement which in that questioÌ„ at that time he knew to be sound though possible he were not ignorant that x Euseb hist l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. many famous Churches formerly had not bene so but had decreed the very error that he now confuted Lastly y Aduer Cresc l. 2. c. 21. within fiue leaues of the place alledged he hath these words The Church is subiect to Christ and therefore may not preferre her selfe before him for he alway iudgeth rightly but Ecclesiasticall iudges being but men for the most part are deceiued Let the Iesuit yeeld vs thus much and he shall find himselfe a great deale short of that he reckoneth for the certaintie of his Churches teaching and that Austin maketh not the Church the rule as he would haue it but a meanes to direct vs in things obscure by the Scriptures whose iudgement is to be followed vpon their authoritie and onely so long as she determineth according to them Which point I feare the Iesuite will mislike 6 Yet thus the Church it selfe teacheth vs. For what Bishops what Pastors what Councels what men what Churches haue not erred though z Mal. 2.7 Eph. 4 11. Heb. 13.17 God haue bidden vs enquire their iudgement and seek vnto them The Papists will say particular Churches may erre but how did the Councels of Ephesus Seleucia and Remino misse it a The Bishops at Ephesus were 132. at Selculeucia 16â— at Ariminum 400 whereof aboue 300. were Catholicke Bishops where the flower of all the Christian Pastours of the world were assembled whereof b Dial. aduer Lucifer Ierome complained The whole world groned and wondred to see it selfe Arrian Which imperfection hath hung so fast vpon all Councels and Churches that c Ep. ad Proco Nazianzen writing to a friend of his saith He neuer saw any councel haue a good end And d Adu profanâ— nou c. 4. Vincentius confesseth that not onely some portion of the Church but the whole Church it selfe is blotted with some new contagion So that the very Papists themselues some of them conuinced by experience and the Churches owne confession are driuen in the point to come home vnto vs. For thus writeth e Turrecrem sum de Eccl l. 2 c. 91. l. 3. c. 60 a learned Cardinall That which we say the Church cannot erre in faith or manners must thus be taken according to the doctrine of the fathers that God doth so assist his Church to the end of the world that the true faith shall neuer faile out of the same For to the worlds end there shall be no time wherein some though not all shall not haue true faith working by loue Doth not the Iesuite see here that though all of them lay downe the conclusion that the Church cannot erre yet some of them expound it so that they come roundly home to vs and do as good as deny it againe Therefore let the Iesuite iarre no more about this matter but submit himselfe to the Cardinals exposition and so we will both sit down friendly together at his feete awaiting till either he or some other speake Protestant againe and so agree vs in the rest of the questions that are depending § 16. The first condition therefore of the rule of faith to wit to be infallible agreeth to the teaching of the Church Now that the doctrine and teaching of the Church hath the other conditions to wit that it is such as may be easily knowne to all sorts of men and such as may vniuersally teach them in all points will easily be seene after I shall set downe and proue that this Church is alway visible and further what particular companie of men be those which be this true Church For hauing by this meanes assigned a particular companie of men who according as I haue proued are in all points taught by the holy Ghost and are by God his appointment in stead of Christ in all points to teach vs the infallible truth there will no doubt remaine but that their teaching is such as may be vnderstood of all since they are liuing men that can conforme their teaching to the capacitie of all sorts and such as may sufficiently in all points instruct vs in the right faith that the appointment and ordinance of God by which as I haue proued they are ordained to teach vs in all points may not be in vaine and frustrate of the effect intended by him Let vs therefore first see whether the Church or companie of faithfull men of which I haue alreadie spoken be alway visible or not The Answer 1 The first condition of the rule of faith to be infallible agreeeth not to the teaching of the Church because the Iesuite by the Church meaneth a See Digress 16. nu 4 onely the Pope and all Papists hold b Propterea enim sedes Apostolica seu Romana Ecclesia infallibilis dicitur quia is qui prae est illi authoritateÌ„ habet per se infallibilem Gr. de Val. comment Theol tom 3. p. 247. D. the infalliblnes therof consists in his authority that caÌ„not erre and nothing else Neither can he assigne any company or state of men whereby she may be supposed to manifest her teaching but the same may be subiect to error and in experience hath erred as we see in Councels and Doctors and all other meanes which she hath vsed in teaching vs except that of the Scriptures onely as I haue shewed 2 Next though it were granted to be infallible and the next also yeelded which the Iesuite now beginneth to take so much paines to proue that it were both easie to be knowne and could teach vs vniuersally in all points yet were it not proued thereby to be the rule because there is more required to the rule then this as I haue shewed and this it borroweth from the Scripture as the Moone doth her light from the Sun which sheweth against all exception that the Scripture it selfe is the rule and of greater authoritie then the Church in that these things are originally in the Scripture from whence the Church but borroweth whatsoeuer she partaketh thereof though c Igitur quicquid habet boni aâ— perficit Scriptura quicquid pleni ac solidi id habet ab Ecclesia quae implet eum qui implet omnia pag. 434. Ecclesia aâ—unt coÌ„stituta est vt tertimonium exhibeat diuinis libris quis
say that sometime it could neither it selfe be knowne nor be a meanes by which the true faith might be made knowne then since as I proued it is a necessarie meanes and so necessarie that without it according to the ordinarie course there is not sufficient meanes to instruct all men infallibly in al points of faith then I say men that liued at that time wanted necessarie meanes whereby they might attaine to the knowledge of true faith and consequently whereby they might come to saluation Which if it were so how is it vniuersally true that Deus vult omnes homines saluos fieri ad agnitionem veritatis venire 1. Tim. 2. God would haue all men saued and to come to the knowledge of true faith and thereby by degrees to saluation For without these meanes prouided he knoweth it impossible for them to attaine to saluation and knowing it impossible he cannot be said to will it since no wise man willeth that which he knoweth impossible and much lesse almightie God whose wisedome is infinite whose will is alway ioyfully ioyned with some worke or effect by which that which he willeth at least is made possible to be done The Answer 1 Here the Iesuit hath laid downe two arguments to proue the Church to be alwayes visible the first is because our Sauiour ordained it to be the light of the world and nothing can be such a light which it selfe is inuisible Thus it must be concluded That which Christ ordained to be the light of the world is alway visible But Christ ordained the Church to be the light of the world Math. 5.14 Ergo the Church is alway visible In which argument neither of the parts are true For first it is not true that euery light is alway visible so that granting the Church to be the light of the world which it is yet is it not proued thereby to be alway visible for two causes First because a Gen. 1.16 Psal 136.8 the Sunne and Moone were ordained to be great lights for the gouerning of day and night and yet we see them darkened and suffer strange eclipses So the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures sometime may faile out of mens sight as b 1. Reg. 19.10 in the dayes of Elias Therefore c Apo. 12.1.5.6 it is compared to a woman which one while is as visible as any thing can be clothed with the Sunne the Moone vnder her feete and vpon her head a crowne of twelue starres and yet at another time she is driuen into the wildernesse out of the sight of men yea taken vp as it were into heauen there to abide 1260. dayes And concerning the Pastors d Micah 3.6 the Prophet threatneth that Night shall be to the people for a vision and darknesse for a diuination the Sunne shall go downe vpon the Prophets and the day shall be darke ouer them Secondly though it be a light yet such as walk in darknes and loue it better then the light because their deeds are euill and know not the seruants of the light do not alwayes see it but want either will or eyes thereto as e 2. Reg. 6 16. the king of Arams souldiers saw not the mountaine full of horses and chariots of fire that were round about Elisha nor knew that they were in the middest of Samaria till their eyes were opened or possible with the mist of their owne errors or smoke of persecution they may obscure it according to that of the Reuelation f Apoc. 9.1 where it is shewed that a starre falling from heauen the bottomlesse pit was opened and there arose out of it a smoke wherewith the Sunne and the aire was darkened So Saint Austine g Ep. 80. ad Hesych prope fin epist 48. ad Vincent speaketh When the Sunne shall he darkened and the Moone shal not giue her light and the starres shall fall from heauen then the Church shall not appeare by reason vngodly persecutors shall rage out of measure 2 So then where the Church is called a light the meaning is not that it is alway visible or that the externall appearance thereof is plaine to euery eye and at all times for thus the Papists grant their owne Church is not visible but that as the Sunne so it hath in it selfe all light of truth and glorie whereby the children of God are enlightned and the darke wayes of the vngodly detected and except heresies or persecutions come betweene this inward light doth also shew it selfe forth to the world by outward profession and gouernment so as no temporall state is more glorious or conspicuous Which difference betweene the inward and outward light being rightly expounded and obserued the Iesuite may find how it may be the light of the world though sometime by eclipse it become inuisible for at all times and to all men and of it owne nature it is not so 3 Next the other proposition faileth likewise for though the light of the Church be graunted yet it is not true that Christ our Sauiour ordained it to be alwayes the light of the world according to these words Math. 5. Vos estis lux mundi You are the light of the world for those words were spoken by Christ to his disciples and his purpose therein was not to teach what the state of the Church should alway be but to prouoke them to constancie and holinesse forsomuch as they should be in euery mans eye and therefore if they chanced to do otherwise then well it could be concealed no more then the light of the Sunne Now this is nothing to the Churches visiblenesse For the Apostles being set ouer all the world to enlighten it with their teaching as it were Sunne might be in the view thereof and yet the Church afterward with the Pastors therein be suppressed from the sight of her enemies This therefore is a common error of the Papists that whatsoeuer things in the Scriptures are personally affirmed of some particular times and persons they will stretch generally to all 4 His second argument to proue the Church alway visible is because Christ ordained it to be a rule or meanes by which men may come to knowledge of the faith wherein he beggeth the question or as h Rat. 9. Campian the Iesuite telleth vs i Eccum quos gyros quas rotas fabricat Turneth the wheele For being to proue that the Church is the rule of faith k § 16. he said he would do it by shewing the teaching thereof to be infallibly easie and vniuersall and this he would do by prouing it to be alway visible and now he saith it is visible because it is the rule or meanes whereby to finde the truth which is the question and would not haue bin assumed but proued Neuerthelesse his reason shal be examined and considered of for thus it standeth That which Christ appointed to be the rule
Sunne which yeeldeth light to others that haue eyes to see And that Chrysostome thought the Church might sometime be inuisible appeareth by the 49. homily vpon Matthew where he saith That since the time that heresies haue inuaded the Church it can no way be knowne which is the true Church of Christ but by the Scriptures onely In this confusion it can no wayes else be knowne Austin saith There is no certaintie of vnitie but through the promises of God declared to his Church which being set vpon a hill cannot be hidde My brethren shall I shew you the Church with my finger is it not manifest what shall I say more but that they are blind which see not so great a hill which shut their eyes against a light set vpon a candlesticke In which words he speaketh against a conceit of the Donatists who boasted as the Papists now do that the Church was no where but among them affirming them to be blind that could not see it all ouer Affricke seeing it was at that time as plaine as a mountain or a candle lighted which we grant and against the Papists affirme of our owne Church at this day But his words implie not that this visible estate thereof so manifest in his time could no time be hid For cities built vpon a hil are not visible at euery time as in a great mist or in the night neither is the Sunne alway alike cleare or in one horizon neither could i 2. Reg. 6.16 the Aramites see the hill it selfe where the Prophet of God was and horses and chariots of fire round about him Therefore Austins words must be vnderstood of that particular time and not stretched to all times alike For he is blinde which at noone dayes cannot see the Sunne light but the Sun may set or be eclipsed and then they are not all blind that see it not as himselfe speaketh plainly in other places which being compared with these will giue vs their true meaning k Epist 48. ad Vincent The Church saith he shall be obscured sometimes and the cloudes of offences may shadow it l Ep. 80. ad Hesych it shall not appeare by reason of the vnmeasurable rage of vngodly persecutors m Enâ—rrat in Psal 10. It is like the Moone and may be hidde Yea n De Baptism contra Donat. lib. 6. c. 4. so obscured that the members thereof shall not know one another This he thought might befall the Church sometime whatsoeuer the light or greatnesse of it were when he wrote thus against the Donatists in which distresse she abideth not alwayes but findeth deliuerance againe when the time of her libertie is come as her self speaketh in the Prophet o Cap. 7. v. 8. Michaiah Reioyce not ô mine enimie that I am fallen for I shall rise again and though I sit in darknes yet the Lord will be my light § 24. Now it remaineth that we enquire how we should know which companie in particular of those diuerse sorts of men that visibly professe the faith of Christ is the true Church of which as hath bene said in all points we must learne the true faith To this question I answer First that it is not a good marke to know which is the true Church to say that is the true Church which teacheth the true faith The Answer 1 The question propounded in this place concerning the markes or notes of the Church is not onely exceeding profitable but euen necessary for all those that desire to be satisfied whether we or the Papists haue the right Church Therefore we for our parts answer it thus that the true doctrine of faith and lawfull vse of the sacraments are the proper and infallible markes whereby it must be iudged which is the true Church This the Iesuite misliketh and reasoneth against in the seuen next sections but marke his drift a Quis erit sinis contendeÌ„di nisi authorâ—tas Ecclesiae a iundè cognita taÌ„ quam iudex in doctrinae quaestionibus interponatur Greg. Valent. tom 3. p. 149. lit D. that the Romane Church being set at liberty from the triall of the Scriptures and her authoritie aduanced by other meanes she might be receiued as chiefe iudge in all questions of faith and doctrine This is the reach that Papists haue in denying the true faith and doctrine of the Scriptures to be a sufficient marke of the Church and I blame them not if they venter hard for it the bootie would recompence the charges if they could bring it in Digression 18. Prouing the true faith or doctrine contained in the Scriptures to be a good mark to know the true Church by 2 The which whiles the Iesuite denyeth me thinkes he dealeth exceeding rashly for first he should haue consulted with his fellowes to see whether they also had bene of his minde herein that so the vnitie so much commended in his discourse might appeare the better Which if he had done he should haue found some of his seniors against him who thinke true doctrine to be a note of the Church and a good note too The Diuines of Collen b Enchir. Christianae institut in Synod Col. p 22. §. Tertio haec nosce in a prouinciall Councell determined that no man denyeth but there ought to be sincere Euangelicall and Apostolicke doctrine in the Church and this is the chiefe note of the Church according to that of Christ My sheep heare my voyce and that in Saint Paul if any maÌ„ preach any other Gospel let him be accursed And c Antididagm cap. de Cathol Eccl. p. 34. in another booke they write The sacraments are certaine markes and signes whereby the Catholicke Church is discerned There are foure markes whereby the true Church is certainly known which are gathered out of the scripture The first is the wholesome doctrine of Christ according to the generall sence of Apostolicke and Catholicke tradition The next is the right and vniforme vse of the sacraments Villauincentius d De rat stud Theol. praefat saith It is confessed that the Church as being a thing visible is specially knowne and seene by the ministery of the word and the right dispensation of the sacraments and by the open confession of the faith and communion of charitie as it were by signes ingrauen and perpetually cleaning to it Hosius e Confess Petrico c. 20. p 26. saith There are which will haue no more notes of the Church but two viz. sincere doctrine and the right vse of the sacraments and it cannot be denyed but they are notes of the Church indeed Stapleton f Princip doct l. 1. c. 22. saith the preaching of the Gospell is the proper and a very cleare note of the Catholicke Church so it be done by lawfull ministers These men thinke and others more may be added to them the teaching of the true faith is not possible all the markes of the Church but none of them saith as the Iesuite
doth it is no good marke they say the contrary it is a marke indeed a chiefe marke a proper and very cleare note of the Church a note ingrauen and perpetually cleauing to it Let him therefore be well aduised how he crosse his fellowes lest his so doing impaire the credit of his Churches vnitie and make his reader suspect that he is labouring to confute a matter which his owne conscience telleth him is most true 3 For our Sauiour saith in the g Ioh. 10.27 Gospel My sheepe heare my voyce Which teacheth vs euen by h Bellarm. de not Eccl. c. 2. the confession of our aduersaries that wheresoeuer the voyce of Christ which is the true faith soundeth there consequently are the elect his sheepe that heare it And if his sheepe be knowne to be there by this then is the Church also knowne hereby for wheresoeuer the sheep of Christ liue there is the Church in as much as these two are neuer diuided The true faith and doctrine of the Scriptures then being notes to teach vs where the elect be are proued hereby to be a sufficient marke of the Church because wheresoeuer the elect liue there is the Church of God Again Christ i mat 18.20 saith Where two or three are gathered together in my name there am I in the midst of them This teacheth vs two things by k Bellarm. de notis Eccl. c. 2. the Papists owne confession First that the true faith is a signe where Christ is which is all one as if they had said it is a signe where Christs church is for Christ his church are neuer asunder but l Mat. 28.20 he abideth with it for euer Next that it is a note of the Church if such teach it as are gathered together by lawfull ordination and successiō which is as much as we desire for it is neuer taught by any other and it quite ouerthroweth the Iesuites conceit for he thinketh his Romane Church-men to haue lawful ordination and succession and yet denyeth the faith they preach to be a marke of the Church wherin he cannot reconcile himselfe with his fellowes The same is further confirmed by diuers other places of m Deut 4.6 Psal 147.19 Esa 2.2.3 Act. 2.42 Ioh. 8.31 Rom. 10.14 2. pet 1.19 Scripture whither I referre the reader 4 And surely plaine reason sheweth it For it must needs be granted to be an vndoubted note of the Church which maketh vs know it when we seeke it and distinguisheth it from the false Churches of the heretickes Now this the true faith which is according to the Scriptures doth in that euery church pretending it selfe to be the Church of Christ is examined thereby and that allowed to be the true Church indeed which agreeth therewith according to that of Saint Paul n Gal. 6.26 As many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God And our Sauiour in the Gospell o Mat. 7 16. saith Ye shal know the false Prophets by their fruits p Iansen harm cap. 43. Rhem. annot in cū loc Stapl. princip doctr l. 10. c. 1. that is by their doctrine So that if the men which professe themselues to be the Church are first to be tried by the Scriptures it followeth necessarily that the doctrine contained in the Scriptures is the note of the Church In which regard the Apostle q Ephes 2.19 saith of the Church that it is the houshold of God built vpon the foundation of the Apostles and Prophets And Epiphanius speaking of an hereticke r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 1 l. 2. haer 4◠saith This man is found altogether differing from the holy Scriptures as it will appeare to all them that reade attentiuely if then he be dissenting from them he is altogether an alien from the holy Catholicke Church And me thinkes if we said no more to this point the very confession of our aduersaries might put it out of doubt who say expresly ſ Reynol Caluinoturc l. 4. c. 9 pag. 859. These two the true Church and the true faith are so knit and infolded together that the one inferreth and concludeth the other frō the true Church is concluded the true faith and from the true faith the true Church is inferred And t Bellar. de not eccl c. 2. when the question is concerning the Church then the Scripture is better knowne then the Church Now betweene vs and the Papists the question is concerning the Church and therefore the Scriptures are the best marke to know it by Moreouer the doctrine of the Scripture declareth what be the notes of the Church as the Iesuite himselfe speaketh and all Papists are constrained by the Scriptures to proue those marks which they assigne and who then seeth not that the doctrine it selfe must needs be the best note of al when it is first and best knowne This is his owne reason who in his discourse following hereby would proue the Church to be better knowne then the doctrine because it sheweth the doctrine and bringeth it to our view Againe u Canis catec magn pag. 131. Reynol Caluinoturc pa. 860. Staplet princip doctrin l. 4. prooem the learned among them maintaine sundry of their notes of the Church to be true notes because as they say the Church is defined by them and why then shall true doctrine and faith be debarred which are the efficient cause very difference of the Church wherein it differeth principally from all false assemblies and therfore to be put in the definition thereof Finally x 2. Pet. 1.19 Apoc. 2.5 the Scripture calleth it self and the faith thereof a light shining in the Church as in a candlestick or lanterne which proueth it sufficient to shew vs where the Church is as a light in a dark night directs the sayler to his hauen And whereas the Iesuits marks vnitie antiquitie and vniuersalitie agree to other assemblies as well as to the Church of God and by y Bellar. de not eccl c. 3. their owne confession are no proofes of euident truth this of the True faith can be found in none but the Church of Christ whereunto it is proper euery way euen to all the Church at all times and to it alone and so cannot deceiue such as follow it 5 In the last place I desire the Reader to marke the iudgement of two ancient fathers Chrysostome and Augustine and to compare the same with the Iesuites conclusion and then freely to say whether the Church of Rome haue all antiquitie on her side or not In this time z Op. imperf hom 49. saith Chrysostome since heresie hath taken hold of the Church there can be no triall of true Christianitie nor any other refuge for Christians desirous to know the true faith but the holy Scriptures formerly it might many wayes be shewed which was the Church of Christ and which Gentilisme but now they that will
know which is the true Church of Christ can know it no wayes but onely by the Scriptures because all those things which belong to Christ in truth the heresies also haue in schisme Therefore if any man would know which is the true Church of Christ how shall he know it in so great confusion of likenesse but by the Scriptures onely For this cause the Lord knowing the confusion of things that should happen in the latter dayes commaundeth that such Christians as will receiue assurance of faith shall flie to no other thing but to the Scriptures else if they looke to other matters they shall be offended and they shall perish not knowing which is the true Church Againe vpon these words By their fruits ye shall know them a In c. 7. Math. he saith A mans fruite is the confession of faith and his workes are the conuersation of his life therefore if thou see a Christian man straightway consider that if his confession agree with the Scripture then he is a true Christian but if it be not as Christ commanded then is he a false Christian for Christ hath referred the triall of a Christian not to the name but to the confession c. Saint Austin hath left written an excellent booke against the Donatists who pretended as the Papists now do that the Church was onely among them wherein he handleth this question at large how the true Church may be knowne and by what markes Thus he writeth in b Liber con tâ— PetilianuÌ„ Donatist Epistol seu de vnitate Ecclesiae c. 2. that booke The question betweene vs and the Donatists is where is the Church What therfore shall we do shall we seeke it in our owne words or in the words of her head our Lord Iesu Christ I thinke we ought to seeke it rather in his words who is the truth and best knoweth his owne body c Cap. 3. Let not these speeches be heard among vs This I say and this thou saiest but let vs heare These things saith the Lord. There are certaine bookes of God vnto whose authoritie we both consent we both beleeue we both stand there let vs seeke the Church there let vs trie our cause Let those things therefore be remoued from vs which we bring one against another not out of the holy Canonicall bookes but aliunde Because I will not haue the holy Church demonstrated by mans teaching but by the holy oracles of God d Cap. 16. therefore setting aside all such matters let them shew foorth the Church if they can not by the speeches and rumors of the Africans not in the Councels of their Bishops not in the writings of euery disputer not in signes and false miracles because Gods word hath prepared and made vs readie against these things but let them declare it out of the prescript of the law the prediction of the Prophets the songs of the Psalmes the words of the Pastor himselfe I enquire the Church it selfe where it should be which hearing the words of Christ and doing them buildeth vpon the rocke let him then shew me the Church and let him so shew it that he say not this is true because I say it or because my fellowes haue said it or those our Bishops or this is true because Donatus or Pontius or some other hath done such or such miracles or because men pray and are heard at the monuments of our dead or because such and such things haue happened there or because such a brother or such a sister of ours hath seene such a vision or had such a dreame let these things be remoued either as the deuices of lyers or as no better then the miracles of deceitfull spirits for either they are not true which are reported or if heretickes haue any wonders done among them it standeth vs in hand to beware the more But whether they haue the Church or not let them declare onely by the Canonicall bookes of the holy Scriptures These be the instructions these be the foundations these be the supporters of our cause By all which discourse it appeareth that Austin thought the true faith was the note of the true Church or else to what purpose should he so earnestly reuoke the Donatists froÌ„ all other courses to the tryall of the canonicall Scriptures if he had not bene of mind that the faith alone consenting with them had bene the infallible signe of the Church as he speaketh also in e Epist 166. another place In the Scriptures haue we learned Christ in the Scriptures haue we learned the Church § 25. I proue it because by true faith either is meant true faith onely in some points or in all it is not a good marke to say that is the true Church which teacheth the true faith in some points onely for all heretickes teach truth in some points and though it be proper to the true Church to be so guided by the holy Ghost that it teach the infallible truth in all points as before hath bene proued yet this is not a good marke whereby all sorts of men may and ought to come to know which is the true Church of which if they will be saued they must needs learne an infallible faith The Answer 1 We do not think euery company to be the true Church that holdeth onely some points of the true faith for all heretickes teach the truth in some things and yet we deny them to be the Church of God but f Act. 4.12 1. Cor. 3.11 Eph. 2.19 it is requisite that the foundation be holden that is to say all such truths deliuered as are necessary for all mens saluation and such heresies auoyded as destroy the foundation which kind of teaching is an infallible note whereby all Churches and professions may be tryed and we meane it when we say the faith is a marke of the Church 2 Neither yet do we thinke as the Iesuite speaketh that any visible church teacheth this truth so infallibly that it erreth in nothing we thinke and g §. 14. 15. I haue shewed the contrary for this befalleth the Church that it may be ignorant of many truthes for a time it may hold the faith sometime more sometime lesse purely it may build hay and wood vpon the foundation it may be infected with the errors and heresies of some therein and some articles lying in the very foundation may be beleeued not so clearely as h Mark 16 14. Luc. 24 5.11.12.21.25.37 Ioh. 20.25 the resurrection of Christ was for a time not well vnderstood which things though they befall the Church the holy Ghost teaching it but by degrees yet is not the faith thereby taken from it but abideth â—ufficient to giue testimony of saluation to all that will follow it And this is confirmed by the confession of our aduersaries themselues who say i Bell. de Not. Eccl. c. 2. that to erre and yet to be ready to learne and when you haue learned to
e Bellar. de nâ—â— eccl c. 2. When the question is concerning the Church which it is and the Scripture is admitted on both hands then the Scripture is more apparent and easier to know then the Church So that the Papists do but spend time and mocke the world in obiecting to vs the authoritie and dignitie of their Church they may do it as they list one to another but in their controuersies with vs they may not not onely because we reiect it but principally for as much as the doctrine of the Scripture by their owne verdict is easier and plainer 4 Neither are the Iesuites reasons to the contrary of any value For I grant that to the finding out of the true faith we haue need of learning iudgement and illumination as the meanes Yea the doctrine hereof is so hard to natural men as we are all till God haue regenerate vs f Ioh. 7.17 8.31.43 14 17. 1 Cor. 2.14 2. Cor. 3.14 Mat. 16.17 Iob 32.8 that it goeth beyond the capacity of flesh and bloud But he should haue remembred the ministery of the Church and light of Gods spirit helpeth our infirmities the doctrine it selfe is a light shining through all these incumbrances These meanes are not such but the simple may attaine to a sufficient portion thereof and his Ad haec quis idoneus with that which followeth is denied as an idle conceit and g §. 7. 8. alreadie confuted And let the impediments be what they will yet shall the Iesuite finde them in the way of his owne Church and let him if he can free his owne notes from them For is his Catholicke Romane which so eagerly he putteth to his friend such a Church as needeth neither learning nor iudgement nor the light of heauen to discerne it If it be I am content he enioy it himselfe neither will I euer perswade my friends to communicate with that companie which is so famous that the very wind wil blow a man into it And yet h Staple relect controu 1. q. 3. Greg de ValeÌ„t commen theol tom 3. pag. 145. some of the Iesuites owne side will say sometime that they had need both of wisedome and skill that shall alwayes discerne the Church 5 The text of Esay speaketh of the ministery of the Gospell and it meaneth that it shall infallibly guide the meanest people that liue therein to eternall life which it doth by propounding to them the word of God that thereby they may know it to be the true Church and be drawne to walke in the paths thereof And though the Prophet call it a direct way yet I am sure he meaneth not that any can walke in it till he haue found it or any can finde it i Esa 35.5 till his eyes be opened k Ioh. 12.40 Act. 26.18 2. Cor. 4.4 which is done no way but by the doctrine of the Church Or if he think the way of the Church so easie because the holy Prophet calleth it a direct way that fooles may walke in it let him say vnfainedly if his affection to the Romane Helena haue not blinded h s eyes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. Bucoliast as louers are blind and besotted his conscience that he cannot see the doctrine of the Scriptures to be as easie seeing it is called m Psal 19.8 Pro. 1.4 a sure law giuing wisedome to the simple and light to the eyes sharpening the wit of the simple and giuing knowledge and discretion to children And Austine saith n Enar. in psa 8. The Scripture is bowed downe to the capacitie of babes and sucklings And Chrysostome affirmeth o Hom. 1. in Mat. They are so easie to vnderstand that the capacitie of euery seruant plow-man widow and boy may reach vnto them p Hom. 3. de Laz. yea the most simple that is of himselfe onely by reading may vnderstand them In which sayings we see as much affirmed of the doctrine of the Scripture as the Iesuite can say is affirmed in the place of Esay concerning the Church and yet possible he will turne him in a narrow roome afore he will yeeld and keepe possession still in his Church-porch against all the pulpits in England that speake for the Scriptures § 27. Secondly I proue the same because when we seeke for the true Church we seeke for it principally for this end that by it as a necessarie and infallible meanes we may heare and learne and perfectly know the true faith in all points which otherwise is in it selfe hidden obscure and vnknowne to vs according to that of S. Paul Animalis homo non percipit ea quae sunt Spiriritus Dei 1. Cor. 2. For as no man by the onely power of nature can attaine this supernaturall knowledge of diuine mysteries which we beleeue by our faith so neither doth the Spirit of God who doth as the principall cause infuse this gift of faith into our soules ordinarily instruct anie man in the knowledge of true faith immediatly by himselfe alone but requireth as a necessary condition the preaching and expounding of matters of faith to be made by the true Church according as S. Paul saith Rom. 10. Quomodo credent ei queÌ„ non audierunt quomodo audient sine praedicante quomodo vero praedicabunt nisi mittantur Therefore the true Church is rather a marke whereby we must know the true faith then contrarie the true faith to know the true Church The Answer 1 This is the second argument and is concluded in this Syllogisme That is no marke or meanes to know the Church by which it self is vnknowne to vs till the Church teach it and is learned by the meanes and ministery of the Church But such is the true faith that we cannot know it til the Church teach it vs and it selfe is learned by the meanes and ministerie of the Church for God instructeth no man immediatly but by the preaching of the Church as Saint Paul saith Rom. 10. Therefore the true faith is not a sufficient marke to finde the Church by For answer to this argument it will easily be granted that the ministery of the Church is the ordinary meanes whereby we learne the faith of Christ and that no man of himselfe can attaine to the knowledge thereof but as the Church teacheth him This I say is granted so it be well vnderstood For the spirit of God in the Scripture is the principall schoolemaster from whom all truth cometh and which openeth the heart to beleeue and the Church is it which by her ministery holdeth this truth before vs and therefore except in some extraordinary cases the preaching thereof is required as a necessary condition as the text of Saint Paul speaketh 2 But hence it followeth not that therefore the Church is rather a marke of the faith then the faith a marke of the Church for these two the true Church and the true faith are like relatiues inseparably vnited together by a
whether it be true or no. But to examine the Churches faith he saith is absurd and thus he proueth it They which examine the particulars taught by the Church whether they be the truth or not with authority to accept or reiect make themselues examiners and iudges ouer the Church and preferre their owne liking and censure before the iudgement definition and censure of the Church But this later is absurd considering the Catholicke Church is a company of men wise learned and free from error Mat. 28.20 Iohn 14.16 16.13 Ergo the former is also For answer to this argument we do not hold that we haue authoritie to accept that which we like or which in our conceit seemeth right and to reiect whatsoeuer we dislike or which in our priuate iudgement seemeth not conformable neither do we admit any priuate conceit of any man as the Iesuite vntruly suggesteth but all authoritie thus expounded we disclaime and renounce And here I affirme against his odious suggestion that not we but himselfe and his Pope are guiltie of this presumption of whom they write a Sacr. Cerem lib. 1. tit 7. that all power is giuen him in heauen and earth b Innocent 3. de Concess praebendae c. proposuit And of the fulnesse of this power he may by right dispence beyond all right c Gloss ibid. §. supra ius Euen against the Apostles and their Canons and the old Testament and in vowes and othes d Sum. Angel voce Papa nu 1 And against all the commandements of the old Testament and the new For otherwise it might seeme that God had not bene a prouident father in his familie neither could it be said that the Pope is Gods generall Commissary assumed vnto him into the fulnesse of power Finally e De translatione Episc c. quanto in gl He is said to haue a heauenly iudgement that can make somthing of nothing and that to be the sence which is no sence because in such things as he will his will is insteed of a law Whence it cometh to passe that f Cusan ep 2. pag. 833. the Scripture is fitted to the time and the sence thereof altered as the time altereth g Id. ep 7. pag. 857. so that sometime it is expounded one way and sometime another h Alu. Pelag. de planct Eccles l. 1. art 6. ex Hostieni Neither may any Councell iudge the Pope for that if in any matter the whole world should iudge against him yet his opinion were to be receiued They that attribute all this and a great deale more to their Pope whom alone they make iudge of all in my minde may very ill vpbraid others with assuming authoritie to iudge c. 2 But this we say that it is lawfull and necessary for euery particular man i 1. Thess 5.21 to trie all things and hold that which is good and by the Scriptures to examine and iudge of the things which the Church teacheth him k Luc. 1.4 Col. 2.2 that he may haue the full knowledge and assurance of the things wherein he is taught The which triall because it is made by the Scriptures is no priuate iudgement but the publicke censure of Gods spirit that speaketh openly in the Scripture to all men And when a man in this manner reiecteth the teaching of a Church as great and good as the Romane Catholicke his conceit herein is not priuate as priuate is opposed to spirituall but onely as it is opposed against that which is common among others and so a priuate man may iudge For our Sauiour saith l Ioh. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man will do the will of God he shall know of the doctrine whether it be of God or whether I speake of my selfe m Act. 17.11 And the men of Beroea when they receiued the word of Paul and Silas searched the Scriptures daily whether those things were so And yet the teaching of the Apostles was more certaine and infallible then the doctrine of any Church since and their persons more holy and wise then any that haue liued after them 3 Therefore the true manner how the Churches teaching may be examined being thus expounded the proposition of the Iesuites argument is false wherein he saith They which examine whether the particular points which the Church teacheth be true make themselues iudges ouer the Church preferring their priuate conceits before the definitions of the Church c. For they examine and iudge not by their owne priuate humors but by the publicke word of God n Ioh. 12 48. which in the Scripture speaketh openly to all the world though the children of God onely know and beleeue it by reason o Ioh. 12 40. the vnbeleeuers haue their eyes and hearts blinded that they should not vnderstand And thus it is lawfull for all men to iudge the Churches teaching because else they cannot be certaine they liue in the true Church or haue true faith p Col. 2.2 which is ioyned with the full assurance of vnderstanding to know the mystery of God Chrysostome answering the obiection of such as pretended they could not tell what religion to be of there were so many opinions q In Act. hom 33. saith That seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge and tell me hast thou any wit or iudgement for it is not a mans part barely to receiue whatsoeuer he heareth Say not I am a scholler and may be no iudge I can condemne no opinion for this is but a shift c. Basil saith r Ethic. definit 72. pag. 432. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It behoueth the hearers that are learned in the Scriptures to trie those things which are said by their teachers and receiuing that which agreeth with the Scriptures to reiect the contrary And Gerson one of his owne side Å¿ De exam doctr part 1. conâ—ess 5. writeth The examination and triall of doctrines concerning faith belongeth not onely to the Councell and Pope but also to eueryone that is sufficiently learned in the Scriptures because euery man is a sufficient iudge of that he knoweth 4 And in all this hitherto there is no wrong offered to the Church but onely that put in practise which was neuer misliked till a Church arose whose siluer being drosse and milke poyson might not endure the triall And whereas he saith it is a great absurditie to preferre a priuate mans iudgement be he neuer so witty or strongly conceited of himselfe before the iudgement of Gods Church herein he saith excellent well but will he expound the light and euidence of the Scripture to be nothing else but wit and conceit and will he leaue no roome for the full assurance of vnderstanding in the heart of man or is it absurd for a priuate man to preferre the truth of Gods word before the teaching of all the world I would not
Conc. Trid. Sicid commen Innocen Gentil pag. 132. 135 158. c. the safe conduct that was giuen out for them as it was long afore it could be obtained so it had a clause that it should appertaine to none but such as would repent and returne to the bosome of the Romane Church which sheweth that it was a very ieast to mocke the world withall and the libertie granted by the same would haue proued no better to the Protestants then that which the Councell of Constance gaue Hus and Hierome o Vide Paralip ad hist Abb. Vrsperg pag. 396. Pogh Floren. ep ad Aretin who neuer went home againe but contrary to all truth and right were vnmercifully murthered by the Councell Now p Panorm extra de iureiurando Ego N. the law saith that he which hath securitie granted him to come hath also security to returne for he cometh not securely that may not safely returne againe 6 Secondly all the Bishops were sworne to vphold the Papacie that it may appeare they came prepared to do that they did The oath is set downe in the q Ego N. de iureiurand in decret Greg. 9. Decretals I N. Bishop from this day forward wil be faithful to S. Peter and to the holy Church of Rome and to my Lord the Pope and his successors The Papacie of the Romane Church and the rules of the holy fathers will I help defend and hold against all men so helpe me God and his holy Gospels Now r Papatâ—â— id est principatum taÌ„ in spiritualibus quam in teÌ„poralibus Dic regulas id est canones summorum Pontificum c. Panorm vbi supra this Papacie is a principalitie in things both temporall and spirituall and these rules are the Canons of the Pope and other Doctors allowed by the Church of Rome So that this Councell iudged before it heard nay they would not heare but came euery man prepared to condemne and therefore Å¿ Such as were Catharinus Dom. à Soto Cornelius Mus Salapusius Ciconia Fontidonius Baptista Fornerius and others whereof reade Innocent Gentill exameÌ„ at euery Sessions they had certaine sermons preached by Friers tending to nothing but railing against the Protestants and inciting the Councell against them Whereunto they added another policie by spreading t Innocen Gentill pag. 32. Boz de sign eccles lib. 18. cap. 3. reports of one Abdisu that should be Patriarke of the Assyrians and was come to Rome to acknowledge the Popes supremacie and religion with many admirable particulars all which newes was spred for the nonce to fill mens minds with a conceit and liking of that which they meant in the Councell to decree The which partialitie and cunning when the Princes of Europe saw u See Illyr Protest cont coÌ„cil Innocent Gentill pag. 28 31. 96. 98. 110. they sent their protestations against the Councell as vnsufficient to reforme religion namely the Emperor Charles the French King the Kings of England and Denmark the States of Heluetia and others 7 Thirdly in trying the controuersies they examined not by the Scriptures onely but by traditions x Sess 4. also which afore that time no man was bound to beleeue and that which was worse there did nothing passe till the Pope with his Consistory at home had scene it and whatsoeuer he fancied that was decreed for which purpose there went continuall posts betweene Trent and Rome and while the Doctors pro forma tantùm were disputing at Trent the Pope was ingrossing the Canons at Rome which being returned in packets were solemnly published in the Councel And thus they measured sometime with a wrong rule and sometime with no rule at all And though they had measured with the right rule yet they did it not rightly for that they applied not the doctrine to the rule but bent the rule to their owne doctrine turning the Scripture violently to serue their opinions For in the fourth Session they decreed that no man should giue any other exposition of Scripture then such as might agree with the doctrine of the Church of Rome Now that doctrine was the thing that should be examined and the Scripture was the rule that it should be examined by and therefore they wrested the rule to their opinions 8 So that if it were not lawfull to examine the teaching of the Church as the Iesuite holdeth yet this example of the Trent Councell may teach him that at least it is lawfull to trie whether the Church proceed aright in teaching as many Papists vpon experience of these dealings no doubt haue not bin afraid to examine things pretended to be already concluded by Councels else that Church is in a miserable plight that will yeeld vs no reason of her faith but her owne bare word and much doubteth her selfe that will suffer none to trie her teaching by so euen a rule as is the Scripture and all Papists her children are in worse case then y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vita Aristoph praefixa Scholiis he that was iudged to be the son of Philip of Aegina only because his mother said so for they must not onely beleeue God is their father because she telleth them so but they must take her word too that Christ is her husband contrary to a notorious suspition that hath long gone of her and would be better cleared then by her bare word z Nos iustitiam nostram ecclesiae sponsae nostrae nolentes negligere saith Boniface 8. de immunit eccle c. quoniam in sexto ibid. de elect c. vbi periculum § caeterumque condemned by Bernard epist 237. that she is the Popes concubine and hath had many children by him out of lawfull wedlocke § 32. The markes be especially those foure which are gathered out of Scripture and expresly set downe as properties of the Church in the Constantinopolitane Creed which is receiued commonly of all and inserted euen in the Protestants Communion booke Vna Sancta Catholica Apostolica One Holy Catholike Apostolike By all which if I had leisure I might shew at large how that the Romane Church that is to say that companie which communicateth and agreeth in profession of faith with the Church of Rome is the onely true Church and that the Protestants that is to say that company which from Luthers time hitherward haue opposed themselues against the Romane Church neither all nor anie particular sect of them can be the true Church for the Romane Church onely is truly One Holy Catholike and Apostolike whereas the Protestants either want all or at the least some of these properties The Answer 1 The Constantinopolitane Creed and the sacred Scripture teach these foure to be qualities abiding in the Church and certaine adiuncts belonging thereunto but not that they are the markes whereby to find it For we call that a Marke whereby the thing questioned is vndoubtedly brought to our knowledge which these foure in the question of the
of England Yet did not Basil therefore thinke it was not the true Church as the Iesuite disputeth against vs much lesse did he separate himselfe from it but acknowledgeth the enuy of Satan who can set brethren at oddes in their fathers owne house who are to be aduised to reconcile themselues and at length to embrace vnitie when they see Papists their enemies scorning them and clapping their hands at the bickering lest all to late when Gods iudgements fall vpon them as they did vpon the primitiue Church for that same sinne they learne by their owne calamitie to professe the faith in vnitie r Philostrat heroic in Protesilao One saith the communion of good things often times begetteth enuy but when men communicate in miseries they begin to loue one another recompencing compassion for compassion § 34. And which chiefly is to be pondered as principally appertaining to this marke of vnitie they haue no meanes to end their controuersies and so to returne to vnitie and to continue therin For while as they admit no rule of faith but onely Scripture which Scripture diuerse men expound diuersly according to the diuerse humours and opinions or fancies of euery one not admitting anie head or chiefe rule infallibly guided by the holy Ghost to whose censure in matters of faith all the rest should submit themselues vt capite constituto schismatis tollatur occasio an head or chiele ruler being ordained occasion of schisme may be taken away whiles they do thus as they all do alwayes thus all proclaiming to be ruled by onely Scripture and yet almost euery one expounding Scripture diuersly and one contrary to another according to the seeming of euery ones sense and neuer a one admitting one superiour infallibly guided by the holy Spirit of God to whose iudgement all the rest should submit themselues whiles I say they do thus it is impossible they should haue the vnitie of faith which is required as a marke whereby to know Christs true Church The Answer 1 The Iesuit hauing obiected that there is no vnity among vs now giueth his reason why there can be none because we make the holy Scripture the rule of our faith and indeed it is true that all Protestants professe the Scriptures to be the rule of faith which the Iesuite may repeate as often as be pleaseth coming ouer with it againe and againe but no Papist can confute it yea many Papists seem in expresse termes themselues to grant it as I haue shewed Digression 3. where the point is handled at large and whither the reader must betake himselfe for the triall Onely I will adde the words of Acosta a Biblio select l. 2 c. 15. reported and allowed by Posseuinus the Iesuite that the diligent attentiue and frequent reading as also the meditation and conference of the Scriptures hath alwayes seemed to them the chiefest rule of all to vnderstand by And I will repeate b De verb. Dei l. 1. c. 2. the words of Bellarmine The sacred Scripture is the rule of faith most certaine and most secure yea God hath taught vs by corporall letters which we might see and reade what his will is we should beleeue concerning him Here are three of our principall aduersaries say as much as we do and yet the Iesuite alloweth it not This his vanitie common with him in euery issue betweene vs must be chastised with those words of Austin c Epist 6. See how they grow worse and worse whose runagate babling restrained neither with feare nor shame wandereth vp and downe without any punishment 2 And though we graunt that diuers men expound the Scripture diuersly according to their fancies yea contrary one to another not submitting the exposition to one chiefe head yet cannot this disable it from being a sufficient rule to keepe vs in vnitie because the men that thus diuersly expound are not as he speaketh All and euery one that professeth our religion but some priuate men erring through ignorance or affection the open ministery of our Church in the meane time cleauing vniformly to one and the same exposition which from the beginning it neuer altered and the points wherein some among vs vary are not the articles of saluation wherein alone the reason of vnitie doth consist but some difficult places the ignorance whereof remoueth not the vnitie of faith all which I haue d § 7. nu 2. § ◠nu 7. inde § 12 nu 2. inde Digress 8. 10. already handled in that which goeth before and therefore referre my selfe to the places if any more be to be said to this matter And whereas he thinketh we should admit one head or chiefe rule to whom we should submit all our faith that a head being ordained the occasion of schisme might be taken away herein he talketh absurdly For first we acknowledge one head and chiefe ruler such as he mentioneth euen the Spirit of God whose office it is to expound the Scripture and this exposition he vttereth in the Scripture it selfe e Digr 11.12 as I haue shewed Next if we would also according to his fancie betake our selues to the externall authoritie of some man or companie of men relying vpon them in matters of faith and exposition yet this would not please him neither vnlesse the Pope were he that you may see the vaine importunitie of the Iesuite Thirdly when such a head as himself meaneth admitting it also to be the Pope were agreed vpon and all power to expound the Scripture put into his hands yet still the same difficulties would remaine that he obiecteth against vs. First that his determination though neuer so plainly published would not satisfie such as are contentious f See Dig◠24. for in the Church of Rome notwithstanding the Popes supremacie there are contentions Next that whatsoeuer he determined if it were the truth he must fetch it and shew it out of the Scripture And so still we haue as competent a iudge for the maintenance of vnitie as the Iesuite can name any and when he hath trauerst ground and fetched a compasse how he can to auoide this iudgement yet the violence of the truth and his owne experience shall tumble him headlong into it againe 3 The phrase borowed out of Ierom vt capite constituto c. meaneth not the Pope or any man else that should be iudge of the Scripture but the Pastors and Bishops ordained in euery Church for preaching and gouernement which we haue and vse according to Ieroms meaning in a course more godly and profitable then that which the Church of Rome vsurpeth § 35. Contrarie the Romane Church is alway one and vniforme in faith neuer varying or holding any dogmaticall points contrarie to that which in former times from the beginning it did hold all the learned men thereof though sometimes differing in matters not defined by the Church yet in matters of faith all conspire in one The Answer 1 That which the
Iesuite now beginneth to auouch concerning the vnitie of his Romane Church is all vntrue as I will sufficiently shew in the three next Digressions and shall haue occasion further to manifest a Digress when I come to handle the note of Vniuersalitie This is the truth and all that can be said for it b Isid Pelus ep 408 lib. 3. which Pelusiota noteth in all heretickes that the name of peace is indeed euery where but the thing it selfe no where and as c Aug. epist 162 contra pertin Donatist it was among the Donatists They sacrifice in schisme and dissention and greet the world with the name of peace whom they driue from the peace of their saluation This their vnitie is of seuen sorts d Illyric de sect Whitak controu 2. de eccle q. 5. c. 8. as some learned men among vs haue sent them word and we thinke our iarres such as they be are better then it 2 The first is the vnitie of darknesse in that they are prouident to maintaine outward peace lest their kingdom should come to nought e Mat. 12.16 such an vnitie there is in hell and one Beare they say will lie with another f Petr. Martyr decad l. 3. c. 5. and the very Cannibals vse not to eate them of their owne countrey The second is a heathenish vnitie when men for their credite wiâ—l not seeme contentious as it is very certaine they see innumerable abuses in their Church and doctrine and yet may be content to agree in all lest the world should despise them The third is brutish vnitie when their people consent because they are beastly ignorant and know not their ownâ— abominations so g Staphyl apol part 1. the Colliar said he was of the same beleefe the Church is and yet he knew neither the Churches nor hâ—s owne beleefe The fourth is Iudas his vnitie who kept companie with the other Apostles because he gained by it as many cleaue to the Romane Church and agree thereiâ— because it enricheth them and now then as a sanctuary freeth them from the danger of their sensualitie The fift is tyrannicall vnitie when men by feare are constrained to agree the Popes Consistory and Spanish Inquisition preuaile more with their people then the conscience of religion as would soone appeare if they were taken away The sixt is Herods vnitie for as he and Pilate which were secretly foes yet agreed together to crucifie Christ so these men consent in one against the truth and conspire together more to suppresse vs then to establish any sinceritie among themselues The last is the vnitie of h Iudg. 15.4 Sampsons foxes which were tied together by the tailes but all their heads were loose and euery one looked a sundry way so these men sticke together by the tailes in their religion all embracing one conceit of Poperie but in the maintenance and exposition of the same looking and thinking as many wayes as there be heads among them onely the Pope and his gouernement they all professe because it is their vantage and in him all their tailes meete together This is the vnitie of the Iesuites Church and the true genealogie thereof which we are content to acknowledge vnto them Digression 22. Obiecting the behauiour of the Papists toward the diuine Scriptures thereby to proue their varying from that which in former times the Primitiue Church of Rome beleeued 3 But whereas he saith the Romane Church hath not swarued from any point which formerly it held this is vntrue because it is declined from the doctrine of the Scriptures which the old Romane Church till Antichrist brake into it held inuiolably and for proofe hereof I will not now stand to compare the present Romane faith with the Scriptures but onely touch certaine practises of the Papists about the Scriptures which are euident signes and cleare demonstrations of that I say And first their canonizing now after 1500. years of the vulgar Latine against the Hebrew and Greeke originals for i Sess 4. the Trent Councell chargeth all men to vse it as the authenticall text in all their readings disputations sermons and expositions and that they do not reiect it vnder any pretence whatsoeuer Yea k Galatin de Arcun l. 1. c. 8. Leo Castrens apologet lib. 2. and others the learned men among them accuse the Hebrew and Greeke of corruptions manifold and their generall opinion thereof may be discouered by the Bishop of â—oledoes conceit l F. Simen bibl Complut in prolog who putting forth the Bible in diuers languages and therein printing his Latine in the middest betweene the Hebrew and Greek saith he hath placed them as the two theeues on either side but the Romane or Latin Church he hath put in the middest betweene them as Iesus Christ And yet this their Latine so swarmeth with monstrous corruptions that m Lin la. de opt gen interp l. 3. ca. 4. Reg. bibl tom 6. in var. lect lat bibl edit vulg themselues complaine of it as well as we and n Molina in 1. Tho. pag. 399. Andrad defens Trid. lib. 4. Alph. Mendoz. controu theol q. 7 pag. 514. diuers of them iustifie with vs against their fellowes the Hebrew and Greek and some that mislike it yet confesse o Posseuin bibl select l. 2. c. 6. Sixt. Sen. bibl sanct l 8. pag. 318. b. the errors supposed to be therein are not of such weight as that they touch the perfection of the Scripture in things pertaining to faith and good manners Now it is vnlikely they would striue thus about an edition against all antiquitie and probabilitie but that they see some euidence in the originals which by their Latin they hope they can auoide 4 Next p See Digr 1.9 they complaine against the Scriptures that they containe not all things needfull to saluation but the best part of true religion is made knowne to vs by vnwritten tradition which if you take away many points of the faith will reele and totter which they might neuer say for shame if they were not declined from the Scripture and had not deuised this shift of tradition to flie vnto when the Scripture is pressed against them 5 Thirdly q See Digr 2. 3. they forbid the people to reade the Scripture and will not haue it translated into the mother tongue which is a signe they mistrust their faith and doubt lest the people by reading should find it departed from the Scripture 6 Fourthly r See Digr 16. they make the Pope iudge ouer the sence of the Scripture Å¿ Concil Trid. sess 4. forbidding all other sences then such as agree with the Church of Rome and that which is prodigious they blush not to say t Cusan ep 2.3.7 The Scripture is fitted to the time and variably vnderstood the sence thereof being one while this and againe another while that according as it pleaseth the Church to change her iudgement
u See Digr 16. meaning also by the Church nothing but the Pope They would neuer make themselues ridiculous by such incredible assertions had not their apostasie from the word of God made them desperate 7 Fiftly their mouthes are full of bitter and blasphemous speeches against the Scripture which is a signe they find it contrary to their humor and therefore hate it x Pigh Hier. l. 1. c. 2. contro 3. de eccl One of them saith The Gospels were written not to rule our faith but to be ruled by it y Censur Colō pag. 112. Pigh contro 3. Others call the Scripture a nose of waxe that may be writhed this way or that way Sometime they terme it z Peres de tradit praefat Dead inke and a Pigh contro 3 a dumbe iudge Sometime they say b Bell. de verbo Dei l. 4. c. 4. it is not necessarie and that c Durae resp pag. 148. God gaue not it to his people but Pastors and Doctors Sometime d Eck. enchir c. 1. Caes Baron ann 53 nu 11. they say it receiueth all the authoritie it hath from the Church and from tradition without which it were of no credit Sometime e Eck. vbi supra We must liue more according to the authority of the Church then after the Scripture Sometime f Eck. vbi supra Christ neuer commanded his Apostles to write any scripture Sometime they receiue the Popes Decretals as the Scripture it selfe reuerencing them so farre that therefore they breake out into blasphemie against the Scripture g Princip in cursum Bibl. See d. 9. in canonicis saith Cameracensis Sometime they denie the text it selfe pretending it is not Scripture as h L. aduer noua dogmat Caiet pag. 1 inde Catharinus testifieth of Cardinal Caietane that he denied the last chapter of Marks Gospel some parcels of Saint Luke the Epistle to the Hebrewes the Epistle of Iames the second Epistle of Peter the second and third of Iohn and the Epistle of Iude. This man was of great reckoning among thē no man of more they say of him i Sixt. Sen. bibl l. 4. in Tho. Vius he was an incomparable diuine and the learnedst of all his age k Andrad defēs Trid. l. 2. who by his study did much enlarge diuinitie which is to be noted that men may see a tricke of the Papists first to commend their learned men and fill their people with a good opinion of them and then to send abroad their bookes full of such stuffe as this that may slide into the minds of men yet so that when it is obiected against them they may answer as they ordinarily do it was but the writers priuate opinion and so thinke to escape from the shame of it though still at home and secretly they loue it 8 Now I demaund and require the most resolued Papist that is to answer directly from what beginning this grudge against the Scriptures and deuotion to their Churches soueraignetie proceedeth whether they be not inwardly guiltie of some reuolt from the doctrine thereof which causeth them vnder hand as they may to worke their discredite and crush their authoritie Digression 23. Wherein by fiue examples it is shewed that the moderne Church of Rome is varied in points of faith from that which it beleeued formerly and since the time it began to be the seate of Antichrist 9 I do not say it hath altered euery thing which in former times it held it being sufficient for the disproofe of the Iesuites assertion if it haue altered some and those also esteemed among themselues dogmaticall points of faith or belonging thereunto and this alteration to haue bin not from the truth onely which the Primitiue Rome embraced but euen from those articles which Rome declining into heresie either in the beginning or processe of this declination professed that so she may appeare to haue varied from her owne selfe 10 The first example shall be in the Popes supremacie for the Councels of l Sess 4. 5. Constance and m Sess 2. 18. Basil decreed that a generall Councell was of greater authoritie then the Pope and that he ought to be subiect therunto and n Cusan concord l. 2. c. 20. 34. Panorm de elect c. Significasti Pet. de Alliaco Gerson Almain Abulensi◠quos refert Bellarm. de Concil l. 2. c. 14. many learned Papists beleeued this to be true yet since that time this point is altered and the Councels of o Concil Later sub Leon. ses 11. Lateran and Trent haue set downe the contrary and now the Church is bound to follow that determination 11 The second example shall be in the Sacrament for p Geo. Cassand def lib. de offic pij viri at the first the people receiued the cup as well as the bread for the space of a thousand yeares and afterward q Lib. de eccle obseruat c. 19. saith Micrologus The Romane order commandeth the wine also to be consecrated that the people may fully communicate and this was approued for good by r Tho. in 1. Cor. 11. lect 5. Claud. de Saints repet 10. c. 4. Alb. de offic missae c. 5. many learned Papists yet in time the Councell of Constance ſ Sess 13. forbad it and then the Papists began to change their minds and afterward the Councell of Basil t Bohemis concessit cam facultatem teste Aen. Sylu. in hist Bohē c. 52 Bell. de Euchar. l. 4 c. 26. released the decree of Constance and u Sess 21. c. 2. the Councell of Trent againe reuoked the release made at Basil and forbad the cup as they had done at Constance 12 The third example shal be likewise in the Sacrament for x Sco. 4. d. 10 11. Biel. lect 41. in canon Transubstantiatiō is acknowledged to be but lately brought in and first made a matter of faith by Innocent the third in the Lateran Councell within these 400. yeares y Scot. vbi supr Biel. ibid. before which time no man was bound to beleeue it but all men were left to their owne will to do as they would whereas now it is counted heresie to denie it though z Pet. de Alliac 4. q. 6. art 2. Dur. 4. d. 11. q 1. many learned Papists themselues misdoubt it of all which matter I shall intreat more fully in the 49. Digression 13 The fourth example shall be in the worship of Images for at the first the Church admitted no image at all neither painted nor grauen a In Cateches saith Erasmus no not the Image of Christ himselfe to be set vp in Churches and this appeareth to be true by the testimony of b Epiph. ep ad Ioan. Concil Elib c. 36. Clē Alexand. protrept pag. 14. Graec. the auncient themselues next when they began to be vsed yet the Church of Rome forbad the worship of them as
are so iealous of him in things concerning manners beleeuing also he may write and preach heresie and g Bellar. de â—o Pont. lib 4 c. 1. saith this is the opinioÌ„ of Gâ—rson Almaine Alphonsus and Pope Adrian define it too vnlesse he vse a generall Councel h Can. loc l 6. c. 8. pag. 206. which Councell also may erre in the reasons and causes whereon he buildeth the definition i Bellar. vbi supra and by proceeding rashly without mature deliberation finally k Stapl. princip doctr l. 8. c. 14. the Pope in euery thing but the conclusion it selfe may misse it they I say which thus farre forth misdoubt him are not in their conscience free from a further conceit if they might freely vtter it and that is that both Pope and Councels may erre and in such cases their decrees bind no man And out of question this was the common opinion of all Papists till of late for Canus l Loc. lib. 6. c. 1. these are Gerson Almain AdriaÌ„ Waldensis Gratian Turrecremaia and Erasmusâ— vnto whom many more may be added reporteth of seuen renowned Papists that in their time they beleeued the Apostolicke seate might erre euen then when it iudged of a question of faith the which is farre from the new vpstart opinion of m Greg. de Val. Anal. fidei some moderne Iesuites that the Pope may define things of faith either with a Councell or without whether he take heed or not 7 And I do verily thinke that they which most pretend the Popes soueraigntie and are loudest in magnifying his authoritie are not in good earnest for there are examples where they repine at his definitions and she outright from them The Pope n In the Councels of Trent and Florence decreed the Apocrypha to be canonicall Scripture yet since that decree o De script dogm eccl l 1. c. vlt. Driedo p Comment in Seuer Sulpit. Sigonius and Sixtus Senensis haue called them in question and reiected them And marke the words of S xtus concerning the booke of Hester The Councell saith q Biblioth l 1. pag. 4â— he meant the true and naturall parts of the bookes not ragged and patched additions such as these last chapters of Hester are much like a theme made by a schoole lad See what a pleasant distinction he hath at hand to saue himselfe from the Popes commaund and yet be counted a Catholicke of the vnion too And r Loc. l. 2 c. 9. Canus saith notwithstaÌ„ding the same decree that he dareth not call it heresie to reiect the booke of Baruch out of the Canon though they will make a poore Protestant beleeue it is heresie to refuse any thing decreed by a generall Councell Yea * Bellar. de verbo Dei l. 1. c. 7. 10. they boast that these Apocryphaes were decreed to be Scripture long ago by the ancient Councels of Carthage and Laodicea yet Lyra Carthusianus Hugo Cardinalis * Post hanc Sacri CoÌ„cilij definitionem tam expressam non desunt qui in Ecclesia varijs pratexâ—ibus hanc editioneÌ„ vulgarem plurimis in locis corrigere veimt Dom. Bann in 1. part Tho. q 1 art 8 p. 67. queÌ„ vide vsque ad p. 73. Loc. l. 11. c. 5. Turâ—ecremata Caietan and others in their time would not acknowledge them So likewise the Pope in the Trent Councell Å¿ Sess 4. decret 2. decreed that the Latin vulgar translation of the Bible should be holden Authenticke and in all publicke readings disputations preachings and expositions vsed as such and that no man should dare or presume vnder what pretence soeuer to reiect it Yet what is more common with all Papists then vpon euery occasion to start from it extreme necessitie indeed compelling theÌ„ therunto Hereof take an example in Canus Thus t pag. 311. saith he our Latin edition hath it where those three words ipse est Artaxerxeâ— are no part of the Scripture but by I know not what expositor they were peraduenture foisted into the margent and thence by the errors of writers clapt into our text Another example take in Galatinus Here u De Arcan l. 10. c. 7 See another example touching Marc. 13.32 in B. Medin in 3. part Tho. qu. 10. art 2. ad 1. saith he our edition hath two great corruptions the Hebrew veritie hath it farre otherwise and more agreeable to the truth of our faith This corruption I cannot but ascribe to the author of our edition Againe the Pope x Sess 11. in the last Councell of Lateran is decreed to be aboue a Councell yet since that time y Contra. haer l. 1 c. 6. Alphonsus à Castro hath writ the contrary The Councell of Trent z Sess 6. teacheth iustification by inherent righteousnesse condemning those that beleeue the imputation of Christs righteousnesse yet a Controu 2. Pighius submitteth not himselfe to this decree but holdeth against it the very beliefe of the Protestants b Sess 21 can 3. Bellar. de Eucha l. 4. c. 23. §. Sit vltima The Pope in the Councell of Trent forbiddeth the communion vnder both kinds and teacheth that as much grace is giuen to the receiuer in one kind as in both but c Breuiloqu in 4. d. 9 pro. 6. 7 Ouandus and d Gasp Cassal lib. de coen l. 2. c. 25. some others thinke for all that It were better all things considered to minister in both kinds wherin more grace is giuen the receiuer theÌ„ in one Againe e Sess 6. the Pope decreed against the certaintie of grace saluation defining that no man should beleeue these things of himselfe yet Catharinus euen against the Trent Councell f Asser tract de certitud grat defended the contrary and wrote h Quilibet de sua gratia formidare timere potest Conc. Trid. Sess 6. cap. 9. that a man may haue the certainty of faith touching these things And when the authoritie of Trent was obiected against him he eluded it by diuers shifts and flight distinctions and constrained g Dom. à Soto apolog c. 2. Andr. Vega. defens Trid. l. 9. c. 46. them that dealt against him in effect to gainsay the Councell as much as himselfe saying A iust man may be as certaine that he standeth in grace as any man can be that Rome is yea certaine without all doubting and feare the which is expresly against h the words of the Pope but this is an ordinary practise of the Papists first in good termes to make profession of all obedience to any thing the Pope shal decree and theÌ„ when the decree runneth against their mind with subtle expositions and witty distinctions so to hammer it that it shall dance after their pipe whatsoeuer the tune be as we see in Senensis and Catharinus The which may be done the easilier and with more shew of obedience because these decrees specially the Trent
no word in the Scripture that saith the Bishop of Rome shall succeed Peter but also for that we no where find that euer Peter made choise of him or any other I say we find neither of these in the Scripture but the most resolute Papists and such as eagerliest handle this matter f Caiet de diuin instit Pontific c. 13 § Ad huius Bellar. de Pont. l. 2. c. 12. say The Popes succeeding Peter in as much as he is Bishop of Rome had the beginning from Peters fact and not from Christs institutioÌ„ which fact was that he made his seate at Rome and thâ—re died and so it cometh about that the Romane Bishop succeedeth him and Caietan addeth that not his death simply gaue the succession to Rome but because he died there by Christs special appointment which last point he and g Qu. Vesper art 3. Cameracensis proue by a story that telleth how Pâ—ter by reason of persecution being minded to forsake Rome as he was goiâ—g Christ met him to whom Peter said Lord whither goest thou and Câ—rist answered I go to Rome there to be crucified thereby admâ—nishing Peter to returne backe againe and die at Rome So the Popes succession dependeth vpon the fact of Peter and cometh from it and this fact containeth his being at Rome his being Bishop of Rome his dying at Rome his dying by Christs appointment but what certainty is there of all this except a few humane stories which are all subiect to error especially for that which Caâ—etane saith gaue the Pope his succession his returning to Rome by occasion of the vision The first author whereof is h Act. Petri Pauli Linus a foolish booke censured by i â—â—â—o an 69. n. 6. an 44. n. 45. the Papists themselues for a counterfet or allowing all the story to be true yet how doth it appeare that it was Christs and Peters minde by this their fact to warrant the succession that the Church of God should be bound for euer after to beleeue and accept it For seeing they will haue vs all damned vnlesse we obey their Pope as Saint Peters successor and by vertue of this succession authorize him ouer all the world in matters touching soule and conscience this life and the life to come it is but reason that they make it plaine to vs that he hath such a succession which this conceit cannot do being indeed a very ieast which I am perswaded themselues beleeue nor For Cameracensis k Qu. Vesper art 3. pag. 380. writeth that the Papacie and Bishoprick of Rome are two distinct things and not so necessarily conioyned together but they may be separated as for example if the Pope and a Councell thinke it conuenient he may leaue the Church of Rome and couple himselfe to another Church in which case the Church of Rome should no longer be head nor haue any soueraigntie ouer Christians And touching the chusing of the Pope l Fr. Victor râ—lect 2. de potes eccle nu 24. they hold the manner thereof to be a humane ordinance which may be changed the which were absurd if Christ by S. Peters deede appropriated the succession to Rome to alter it againe or change the forme It is a safe way therefore that Alphonsus m De haeres l. 1. c. 9 pag. 19. holdeth Though our faith bind vs to beleâ—ue the true successor of Peter is the chiefe Pastor of the vniuersall Church yet are we not by the same faith tyed to beleeue that Leo or Clemens this or that Pope for example is the true successor of Peter For thus a man may shake off the Pope when he will by picking a quarell to the succession But the Popes best course were seeing the succession is so doubtfull to stile himselfe no longer Peters successor but Peter himself and in his name to send out his Buls and decrees as Pope Stephen did when he sent to Pipin for aide against Astulphus and the Lombards besieging Rome n Caes Baron an 755. nu â—17 thus he writeth Peter called an Apostle of Iesu Christ to you most excellent men Pipin Charles and Charlemaine three Kings and to all Bishops Abbots Priests Monks Dukes Earles and Generals c. I Peter the Apostle called by Christ and ordained to be the enlightener of all the world to whom he committed his sheepe saying Feed my sheepe I the Apostle Peter whose adopted sonnes you are admonish you that you presently come and defend this citie from the hands of aduersaries because the naughtie Lombards afflict and oppresse it And doubt ye not beleued but trust assuredly that I my selfe as if I stood quicke before you do thus exhort you yea and with me our Ladie the mother of God the virgine Marie commandeth you and also the thrones dominions and heauenly hoast with Christs martyrs and confessors that ye haue compassion on the Romane citie and Church committed to me and deliuer it lest my body and my house where it resteth be defiled by the Lombards that I Peter the Apostle of God at the last day may yeeld you mutual defence again and prepare for you tabernacles in heauen Thus writ the Pope 800. yeares since stiling himselfe Saint Peter which custome * Anâ— poâ—â—ible he hath not Paulus iâ—â—eut idemque Petrus vicem Christi ageus iâ— terris saâ—th Baronius speaking of Paul the present Pope his excomunicating the Venetians Paraen ad rempub Veneâ— if he had not giuen ouer for I know not what foolish bashfulnesse possible by this time the world would haue giuen ouer questioning about his succession and haue taken him for Peter himself And why not the world beleeue him to be Saint Peter as well as Papists thinke him Saint Peters successor Digression 30. Wherin it is shewed that the Papists are not agreed among themselues to this day how Peters supposed Primacy is proued or what it containeth but they are vncertaine in expounding the maine texts of Scripture whereupon they build it 39 I was desirous a litle to diuert into this matter because the common sort of Papists hauing greater fancy to the conceit then other knowledge of it or skill to discerne it thinke their learned men proue it more then authentically the rumour and common impression whereunto the vulgar was alway subiect hauing indeede preuailed with them and carried them away into this conceit according to p Hierom. ad Nepot the saying of Nazianzen the rude vulgar wonder at that they vnderstand not Whereas I dare be bold to say there is nothing in all the Scripture more vncertainly expounded then the ordinary texts alledged for Peters supremacy all the learned Papists both old and new so staggering and varying one from another that it is strange to see and worth the noting 40 First we bid them point out the place where Christ gaue it him whereto Card. Cont. q De Sacram. chr leg l. 3. p. 103. answereth That in his iudgmeÌ„t it was chiefly
the Iesuite holdeth you occupied with an argument that himselfe knoweth is nothing worth D. Harding g Confut. apol part 6. pag. 291. saith You know it is no good argument à moribus ad doctrinam who would not hisse and trample you out of schooles if ye make this argument The Papists liues be faultie ergo their teaching is false The Iesuite therefore must be hist at by Hardings censure Staphylus h Apolo part 1. saith Our faith must not be pinned to the life of the Clergie or preachers c. Bellarmine i De grat lib. arbit l. 5. c. 10. §. Hoc posito saith It is certaine the doctrine which men teach vs cannot be knowne by their works because their inward workes are not seene and their outward workes are common to both sides k Annal. tom 7. 2 n. 526. n. 58. Baronius calleth them an ignorant companie that measure Catholicke faith not by the sacred Scriptures which they know not but by the example of life Thus we see the Papists are vnwilling we should iudge of their faith by their liues and yet how peremptorie they are with vs about ours and how busie in smattering of our faults that will admit no disaduantage by their owne Besides they haue a position among them l Bellar. de Eccles mil. l. 3. c. 2. that no inward vertue is required to make one a part of the true Church but only the external profession of faith The which being so then what necessitie is there of holinesse either inward or outward to proue that a people are the true Church for they may be so without it if they do but professe it which a wicked person can do Digression 31. Containing many complaints made by the Papists themselues against their owne Church and people whereby it appeareth their liues are worse then can be said of the Protestants 4 But because they are m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callistrat diuis in stat Narcissi Narcissus like so besotted with their owne beautie and the Iesuite will needs haue it tryed whether Papists or Protestants be of better life I am content it be a match and the comparison be made vpon condition that what I produce be alway remembred to be their owne confession not my report and therefore remaine with the Reader for a cooling card to still the Pharisee next time he cometh into the temple with n Luc. 18.11 God I thanke thee I am not like other men and ruffleth among his poore brethren o Esa 65.5 with stand apart come not nie me for I am holier then thou And out of question vpon what part of their Church soeuer we looke there is no cause why they should boast themselues against vs. Of their Popes and what Saints they haue bene I shall haue fiâ—ter occasion to speake p Digr 54. below Touching their Monkes and religious persons I referre my selfe likewise to q Digr 45. another place Concerning the people Ferus r In 1. Ioh. c. 2. saith that in their Church abuses of all sorts haue preuailed with diuers superstitions and euill manners euen to the highest degree And saith he the God of this world Mammon and Ambition hath so blinded our eyes that we cannot so much as see so great euils in our Church Not denying as the Iesuite doth the same vnholinesse to be among themselues that we are charged with but lamenting that such as he is haue no eyes to see it Niemensis a man in his time attending on the Pope Å¿ Per vim stulta parens quasi vipera deperis omnes Tu portentorum locus es conformis eorum Cum Nilo pottenta pari nutris crocodilos Iam cum portentis reor exterminia sentis Si quid in his possem facereÌ„ sterilescere matreÌ„ Theod. à Niem de schismat l. 3. c. 41. saith Rome was a place of monsters yea like Nilus breeding monsters and nourishing Crocodiles that it were to be wished it were more barren in yeelding such fruite of Vipers And because the Iesuite alledged somewhat against vs out of Luthers sermons I will quit him againe with another sermon for Cornelius Mus the Bishop of Bitonto thus preached some threescore yeares since in Saint Laurence Church in Rome t Concio euaÌ„g de Domin fest tom 1. fer 4 cinerum part 3. pag. 242. O my best beloued Rome if euer it stood any citie in hand to hasten her conuersion to God thou hast need to giue example to all other cities of this conuersion Thou which art wholly turned away ouerthrowne and peruerted Turned away by thine owne negligence ouerthrowne by the deceit of Satan and peruerted by thine old custome of sinning Seest thou not wretched citie how thou art become a stewes of lechery a fornace of couetousnes a hell of all other mortall sins Seest thou not how euery state and degree of men and euery order this feast time of Bacchus is departed from God and made a prey to the diuell They haue striuen among theÌ„selues who of all men shal be the worst in superfluous expences in dishonest attire in filthy words and mischieuous deeds Alas also religious men are become dissolute children are set to schoole to a thousand vices yong men are vnbridled virgins haue cast offshame Priests their gownes and Monkes their cowles wise men are become fooles and old men children To the same effect he also preached u Orat in Conc. Trid. in 3. Dom. Aduent Conci tom 3. at the Councell of Trent With what monsters of filthinesse with what sinks of vncleannesse with what pestiferous contagion is not both Priest and people defiled I make your selues iudges and begin at the sanctuary of God and see if there be any shamefastnesse any chastitie any hope or helpe for honest life if there be not vnbridled lust notorious boldnesse incredible wickednesse Edification is turned into destruction examples into offences custome to corruption regard of lawes to contempt thereof seueritie to slacknesse mercie to impunitie pietie to hypocrisie preaching to contention solemne dayes to filthy marts and that which is most vnhappie the sauour of life to the sauor of death Would God they were not fallen with one consent from religion to superstition from faith to infidelitie from Christ to Antichrist from God to Epicurisme saying with a wicked heart and shamelesse face There is no God The sacred name of Iesus Christ is made a iest and fable among the Iewes and Pagans by reason of vs whose wickednes with a shamefull report is bruted ouer all the world Thus we see how easie a matter it is to charge our aduersaries with sinne if we would walke that course and that euery iot of that we say of their peoples brutishnes is confirmed by their owne words 5 And touching their Clergie there is as much to be said to better purpose because being the best part of the Church the holinesse must be in them or no
kings gift calling him to the place implieth both So is it in our sanctificatiō which is the way that leadeth to the kingdom that God hath freely giuen vs and the dutie which that gift calleth vs to and therefore necessary in it owne kind and order no otherwise Which the Protestants holding do not teach thereby that men should neglect good workes but the contrarie they onely thinke them not necessary or requisite to our iustification for the satisfaction of the law because herein nothing concurreth with the merit of Christ or can do as many learned Papists themselues confesse and the ordinarie sort of people that now misconceiueth our doctrine in this point when they vnderstand it as I haue laid it downe will not denie Digression 35. Touching the merit of our workes and what is to be holden thereof 12 Next the Iesuite accuseth our doctrine of good works because it denieth the merit thereof For answer whereunto we beleeue assuredly our good workes shall be rewarded both in this life and in the life to come yea farre beyond that which they are worth onely we deny their merit that is to say we thinke this reward is not giuen for the merit or desert of the worke but of the meere grace and mercie of God for the merits of Christ Wherin we haue not onely the Scripture and ancient Doctors but the most skilfull and learned Papists that euer liued on our side t Exod. 20.6 The law saying the reward is of mercie and u Rom. 8.18 the Gospell telling vs The sufferings of this life are not worthy of the glorie in the life to come 13 That which the Papists meane by merit is this which I set downe in their own words and let the reader iudge whether the Protestants haue not reason to refuse it Andradius x Orth. expl l. 6 saith The heauenly blessednesse which the Scripture calleth the reward of the iust is not giuen them of God gratis freely but is due to their workes yea God hath set forth heauen to sale for our workes The Deane of Louan y Expl. Artic. Louan tom 2. art 9. saith Farre be it from vs that the righteous should looke for eternall life as a poore man doth for his almes for it is much more honour for them as victors and triumphers to possesse it as the garland which by their labour they haue deserued Bayus z De merit operum l 1. c. 9. saith That although the restauration of mankinde be ascribed to the merits of Christ yet it is not for Christs merits that our workes are rewarded with eternall life neither doth God when he giueth the reward looke toward Christs death but onely to the first institution of mankind wherein by the law of nature it was appointed that in the iust iudgement of God obedience should be rewarded with life as disobedience is with death Suarez a Tom. 1. in Tho. 3. d. 41. sect 3. §. Secundo oportet saith A supernaturall worke proceeding from grace within it selfe and of it owne nature hath a proportion and condignitie with the reward and a sufficient value to be worth the same The reward therfore is not giuen for Christs merit The merit of Christ cannot be made our merit therefore neither can our merits haue the power of meriting from Christs merits or any more worthinesse then they be ordained to haue of themselues It must not be denied but our merits are true merits so that the workes of the godly proceeding from grace haue of themselues an inward worthinesse and are proportionable to the reward in the same manner as if we conceiued a man to be iust and worke well without the merits of Christ as many thinke of the Angels and of man in the state of innocencie Thus the merits which the Protestants denie are not the reward of good workes but that inward condignitie which our aduersaries place in them whereby they thinke God is bound to reward them yea without any respect to the death or merits of Christ This we hold a detestable opinion because it abrogateth the Gospell and setteth on foote the couenant of workes 14 Beggers asking for almes shew their wounds but Papists will haue vs shew our merits and not aske heauen as an almes for Christs sake but challenge it as due for our workes sake but what saith one b Marc. herem de his qui putant se ex oper iustif He that doth good seeking reward thereby serueth not God but his owne will Origen c Ad Rom. l. 4. c. 4. saith I can hardly beleeue there is any worke that may require the reward of debt Austin d De gr lib. arb c. 9. writeth We must vnderstand that God bringeth vs to eternall life not for our merits but for his owne mercie And Bernard e De Annunc serm 1. That the merits of men are not such that eternall life should be due to them of right or that God should offer men iniurie if he did not therefore bestow it f In Cant. ser 61. The mercy of God is my merit g De grat lib arbit The things which we call our merits are the nurses of our hope the prouocations of loue the signes of our election the forerunners of our future happinesse the way to the kingdome not the cause why we raigne And Gregory himselfe who was a B. of Rome h Super. Ps 7. poenit saith It is one thing for God to reward men according to their works and another thing to giue the reward for the workes themselues When the Scripture saith according to our workes the qualitie of our workes is vnderstood that the reward shall be his whose the workes are for vnto that blessed life wherein we liue with God can no labour be compared no worke likened seeing the Apostle saith The suffering of this life is not worthy of the glorie of the life to come This that these fathers haue said is it we also say for our selues answer our accusers Now I know well enough a witty Romanist deuoted to contention can inuent some fine distinction to make these men speake good Romane Catholicke whatsoeuer they meant let him do vs the like fauour making the same distinction for vs that he will do for Austin Bernard or Gregorie and we shall be as good Catholickes as they 15 Moreouer it is diligently to be obserued that howsoeuer our aduersaries contend for their merits yet the learnedst and most iudicious among them disauow them teaching people at their way-gate to renounce them and holding that which I haue said to be the sounder doctrine so did Anselme the Bishop of Canterbury 500. yeares since teach the people to die in this faith i Refert Hos confes Petrico◠1. c. 73. confessing Lord I set the death of Christ betweene me and my bad merits and I offer his merits for my owne merits which I should haue but haue not
that their impudencie more then by any other deuice they haue seduced the world m Greg. a Val. to 3. pag. 291. d. One of them saith The Protestants in the questions of faith should enquire on what side the Fathers stand that it being knowne immediatly without any other examination they might embrace that doctrine which the Fathers of old iudged to be true Let vs therefore see who they be that most sticke to the Fathers 5 But first it is to be noted that of all hands it is agreed the Fathers were not of infallible iudgement but had their errors so they say themselues Austin n D. 9. Negaro saith I cannot deny but there are many things in my workes as there are in the writings of my ancestors which iustly and with good discretion may be blamed And thus they all confesse yea Anselme o Comment in 2. Cor. writeth that in their books which the Church readeth many times are found things corrupt and hereticall yet neither the bookes nor the authors are condemned for this Let the wise Reader peruse their bookes and he shall find this true that I say Thus p Refert Bellar. de Chr. l. 4 c. 8. Hilary denied that Christ in his sufferings had any sorrow q Strom. l. 6. l. 3. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessitie but onely to shew he had a true body and that he and his Apostles after their death preached to the damned in hell and conuerted many r Epiph de Not. Origen taught many things against the faith and wrong expounded the most things in Scripture ſ Ep. ad Iubaiā Cyprian held rebaptization and t Aduers Prax. Tertullian Montanisme u Legat. Athenagoras condemneth second mariage And none is free 6 Yea many Fathers haue erred together with one consent as appeareth in general Councels x Turrecr sum l. 3. c. 58. concl 2. Panor de elect elect pot Signif which haue erred and may erre by our aduersaries owne confession y Euseb l. 7. c. 5. With Cyprian in his error of rebaptization took part many great Councels z Refert Bellar. Iustine Irenaeus Papias Tertullian Victorinus Lactantius Seuerus Apollinaris Nepos and many more held the error of the Millenarians And a Bann part 1. pag. 75. our aduersaries grant that the more part of Doctors if some few be against them make no infallible argument in matters of faith but in things not concerning faith the consent of all together maketh but probabilitie and no certaintie Which assumeth it for true that many fathers may erre together with one consent Hence it followeth euidently that euery thing is not vndoubtedly true which a father or many fathers haue written but may with good discretion be examined by the Scripture and if it agree not therewith it may be reiected Yea this ought to be so without any preiudice to their faith that do it For though b Eph. 4.11 God send them for the teaching of his Church yet that sending was no otherwise nor with any greater authoritie then he sendeth the present Pastors now liuing who haue the same authoritie to teach and freedom from error that they had and differ nothing from them but in antiquity which time may bring to them as well as it did to the fathers and yet who doubteth but they may erre in their teaching and without iniurie to the faith be examined in that they say 7 Vpon this ground it is that the Protestants think they are not absolutly tied to euery thing that the fathers haue written They reuerence the fathers and studie their writings and thereby attaine to great knowledge in things concerning our faith and account their books as most excellent monuments of antiquitie but they allow the Scripture onely to be iudge whereby they trie both the fathers and themselues And they thinke it most absurd which the Papists to gul the world with haue written that c Noli meis d. 9 glos §. In istis the writings of the fathers must be obserued at a nailes bredth The writings of Austine and of the other Doctors must be holden to the vttermost tittle d Onuph prim Pap. part 1. c. 6. It is rash and foolish and terrible rashnesse to go against a sence giuen by the Fathers for the vnderstanding of the Scriptures I say we thinke such speeches as these grosse and absurd and we contemne them For e Plut. in Agesil when one told Agesilaus he would bring him where hee should heare a man whistle for all the world like the singing of a Nightingale he answered It should not need for he had heard the Nightingale her selfe So we haue heard the Scripture it selfe more liuely and lesse subiect to error then the purest writings of the Doctors Wherein we are content our aduersaries themselues be iudges For Andradius f Def. Trid. l. 2. saith there can nothing be deuised more superstitious then to count those things for diuine oracles which the Fathers deliuered onely as probable And he addeth that God hath reuealed many things to vs that they neuer saw c. And whereas it is sometime busily obiected against vs that the Doctors liuing so neare the Apostles times were likely to see more then we that liue so farre off Dominicus Bannes a Doctor of their owne denieth this It is not g 22. pag. 58. 59. saith he necessary that by how much the more the Church is remote from the Apostles times by so much there should be the lesse perfect knowledge of the mysteries of faith therin because after the Apostles time there were not the most learned men in the Church which had dexteritie in vnderstanding and expounding the matters of faith We are not therefore inuolued in the more darknesse by how much the more in respect of the time we are distant from Christ but rather the Doctors of these later times being godly and insisting in the steps of the ancient Fathers haue attained more expresse vnderstanding in some things then they had For they are like children standing on the shoulders of giants who being lifted vp by the talnesse of the giants no maruell if they see further then they themselues Thus you see that our aduersaries notwithstanding their cauilling at vs yet take the same libertie in reading the Fathers that we do and thinke it reason sometimes to preferre their owne iudgement afore theirs 8 Neither were it so hainous a matter for vs to deny things written by the fathers if preiudice and malice one at another were set aside For h Augus contra Cresco l. 2. c. 32. contra Maximian l. 3. c. 14. the fathers themselues denied what some had holden before them and I know few Papists of any wit but allow it because the fathers haue their errors and take it for granted that they held many things against the Scriptures Marsilius i Defens
might be here in the sacrament yet it was not in the beginning so manifestly beleeued as concerning this conuersion o D. 11. q. 3. §. Quantum ergo ad istum But principally this seemeth to moue vs to hold transubstantiation because concerning the sacramēts we are to hold as the Church of Rome doth where in the margin it is noted that our faith as concerning this sacrament is onely by reason of the Churches determination And he p §. Ad argumenta pro prima addeth We must say the Church in the Creed of the Lateran Councell vnder Innocent the third which beginneth with these words FIRMITER CREDIMVS declared this sence concerning transubstantiation to belong to the veritie of our faith And if you demand why would the Church make choise of so difficult a sence of this article whē the words of the Scripture This is my body might be vpholden after an easie sence and in appearance more true I say the Scriptures were expounded by the same spirit that made them and so it is to be supposed that the Catholicke Church expounded them by the same spirit whereby the faith was deliuered vs namely being taught by the spirit of truth and therefore it chose this sence because it was true q Canon lect 41. Biels words are to the same effect Which sheweth the point was neither holden nor knowne vniuersally in the Church before the Lateran Councell and that then it began to be receiued as a matter of our faith And yet since that time these men enquiring so boldly into the congruēcie of the opinion and casting so many dangers about it they shew plainly that they mistrust the proceeding of the Councell though they may not disclaime it Durand r 4. d. 11. q. 1. saith It is great rashnesse to thinke the body of Christ by his diuine power cannot be in the sacrament vnlesse the bread be conuerted into it But if this way which supposeth the bread to remaine still were true de facto many doubts which meet vs about the sacrament holding that the substance of bread remaineth not were dissolued But forsomuch as this way must not de facto be holden since the Church hath determined the contrary which is presumed not to erre in such matters therefore I answer the arguments made to the contrary holding the other part which saith the bread is changed Would our aduersaries thus backwardly come into the opinion if they had seene it to haue bene holden in all ages before in the Church or is it not rather an infallible signe that it was brought into the Church by the strength of some mens conceits without all warrant either of Scripture or fathers the want whereof so dazled those that imbraced it that they could see no reason for it but are all glad to lay it vpon the necke of a silly Pope in his Lateran Coūcell Besides ſ Scot. 4. d 11. q. 3. Bell Euchar. l. 3. c. 23. they confesse There is no Scriptare to inforce it vnlesse ye bring the Church of Romes exposition that is to say the Popes authoritie in whom t Turrect tract 73. quest q. 49. they thinke the power of the vniuersall Church in determining matters of faith principally resides if not alone u 3. part q. 75. art 1. p. 153. Caietan laieth downe diuers opinions holden among the Schoolemen touching the conuersion neuer a one whereof reacheth the transubstantiation and disallowing such as expounded Christs words This is my body metaphorically he saith his reason is because the Church hath vnderstood them properly I say the Church saith he because in the Gospell there is nothing that compelleth vs to vnderstand them properly headdeth that the conuersion of the bread into Christs body we haue receiued of the Church Now put all this together that we beleeue transubstantiation vpon the authoritie of the Church and this Church was Pope Innocent in the Councell of Lateran before which time there was no certaintie nor necessitie of beleeuing it and the Councell might haue chosen another sence of Christs words more easie and in all appearance more true for there is no Scripture sufficient to conuince it and the contrary were liable to fewer difficulties let this I say be put together and it will plainly shew that this point came in contrary to that which was vniuersally holden in the ancient Church because things vniuersally holden were certainly knowne and expresly beleeued without all this ado § 48. Let him shew also what countrey there is or hath bene where Christian faith either was first planted or continued where some at least haue not holden the Romane faith as we can shew them diuerse places especially in the Indies Iaponia and China countreys where theirs is scarce heard of The Answer 1 This is answered before sect 46. nu 2. where I shewed that when countries were first conuerted frō Paganism which was for the most part in the Primitiue Church the present Romane faith was not knowne but the Church of Rome in those daies professed the same that we do and consequently the nations conuerted by it and professing the faith thereof were conuerted to our religion and professed it For the Iesuite deceiueth himselfe with the name of Romane faith wherewith in the beginning all nations indeed vnder heauen communicated but then it was not the same that now it is as I haue plainly demonstrated in the former sect digress 49. And although since the change many nations haue still retained the same faith with it yet that iustifieth not the faith because the said faith growing on by steps and peecemeale was a generall apostasie and the mysterie of iniquitie working throughout the whole Church so that of necessitie there must be some in all places to follow it As when a generall rebellion groweth throughout a kingdome the rebels haue partakers in euerie towne and yet the possession is not proued theirs by that but onely the greatnesse and strength of the rebelling faction is shewed The Papacy that is to say the Roman faith in as much as it differeth from vs is not imagined by vs to be in another Church distinct in place and countries from the true Church of Christ but we affirme it to be a contagion raigning in the middest of the Church of Christ it self and spreading throughout the parts therof wheresoeuer and annoying the whole body like a leprosie in which disease though all the parts be affected yet the inward and vitall parts retaine their operation and still worke to expell the leprosie which at the length they do In this case the man is possessed indeed with a vile contagion but yet the man remaineth there still though the contagion be not the man And the contagion possesseth euery part of him some more some lesse being vniuersally spread ouer the body and yet hereby it is not proued to be the true nature and sound constitution of the bodie but a preuailing humor and when
stood not disputing the matter as the Iesuite doth here with quo tempore quo Pontifice qua via qua vi quibus incrementis Were the workmen all asleepe were they all so cold and negligent For by this argument the tares might haue bin proued to be good corne but it was sufficient for him to espie them when he came into the field and to discerne them from the wheate and to giue charge to his seruants that they should not bind them vp therwith And thus came the change of religion into the church of Rome as these tares were sowne in the husbandmans field 7 Thus I haue sufficiently shewed that forsomuch as we finde the Romish faith to be against the Scriptures we haue iustly condemned it as heresie against the Catholicke faith though we were not able to note any time when it began or person that first deliuered it or people that resisted it But we haue another issue with our aduersaries about the second proposition wherein the Iesuite you see with much confidence assumeth it that there can be no proofe made of any time or persons wherein his Church altered the ancient faith He biddeth vs shew who brought in the profession of a new faith and when the old failed He asketh at what time vnder what Pope what rumors what lamentations did it breed what resistance was made against it what historiographer writ it did none oppose themselues and so concludeth that no mention being made in any storie that such an alteration was it is sure there was no such at all In which words containing the summe of all that remaineth in this section he requireth vs to shew two points first when the Church of Rome changed her religion and who they were therein that brought in a new faith Next what resistance was made against her when she did so Wherein I am resolued the Iesuite speaketh against his owne knowledge onely to set a good face on the matter For is it possible he should be so ignorant as to imagine these demaunds cannot be satisfied Such as he is may speake boldly and peremptorily but they that trust them wil be deceiued as I wil plainly shew in the two next digressions wherein I will out of sufficient records make direct proofe first that the beginning of many principall points of the Romish faith may be shewed both concerning the time and the persons that began them Secondly that in all ages the corruptions of that Church haue bene resisted as they came in The shewing of which two points will fully answer all that is contained in this section Digression 51. Naming seuen points of the Popish religion with the time when and maner how they gate into the Church thereby to shew that there is sufficient record to detect the noueltie of the present Romane faith 8 This point in the matter of PARDONS is so cleare that it cannot be denied for the most learned Papists that are acknowledge the vse of them to be come very lately into the Church Which being so it must necessarily be granted there is some thing altered and begun among them since the Apostles time Durand l 4. d. 20. q. 3. saith There are few things to be affirmed for certaintie concerning Pardons because the Scripture speaketh not expresly of them and the Saints Ambrose Hilary Austin Ierome speake not of them at all Caietan m Tract de Indulg c. 1. saith there can no certaintie be found touching the beginning of Pardons there is no authoritie of the Scripture or ancient fathers Greek or Latin that bringeth it to our knowledge Alphonsus n Haeres verbo Indulgen saith Their vse seemeth to haue come but lately into the Church And Henriquez the Iesuite o Sum. moral l. 7. c. 3. Scol saith There be certaine late Diuines which affirme it is no rashnesse if a man say the vse and practise of Indulgences is not from the Apostles times If there be no mention of them in the Scriptures nor Fathers nor in the ancient Church how can it be shifted off but they had a late beginning and so are not Catholicke 9 The beginning of THE POPES SVPREMACIE vsurped ouer other Bishops was in Boniface the third For Fr. Duarenus a Papist p De sacris eccl benefic l. 1. c. 10. writeth that with great ado he obtained of Phocas that he might be made the vniuersall and oecumenical Bishop which authoritie saith he his successors haue wonderfully enlarged whereas in the beginning as q Respons de priuileg patriar charum in iure Graecoroman tom 1. Balsamon a Greeke writer witnesseth the fiue Patriarks were of equall honor and stood all in steed of one head ouer the whole bodie of the vniuersall Church The beginning of his supremacie ouer Councels was of late since the Councels of r Sess 4. 5. Constance and ſ Sess 2 18. Basil decreed within these hundred yeares in the Councell of t Sess 11. Lateran by a few Italian Bishops whereas in the ancient Church it was otherwise For Cedrenus a Greeke historiographer u Annal. p. 361. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writeth that the oecumenicall or generall Councels were so called for that by the commaund of the Emperour the chiefe Bishops throughout the Romane Empire were assembled And x Concord l. 2. c. 25. Cusanus a late Cardinall of the Church of Rome saith how all the eight generall Councels were gathered by the Emperour The beginning of his supremacie claimed ouer Princes was but of late For Sigebert mentioning the Popes proceeding against Henry the Emperour about 300. yeares since y Chron. ann 1088. pag. 129. Idem Auentin annal Boio l. 5. pag. 470. saith Be it spoken with the leaue of all good men this noueltie that I say not heresie had not as yet sprung vp in the world that Gods Priests should teach the people that they owe no subiection to euil Princes and though they haue sworne alleageance to him yet they owe him no fidelitie neither shall be counted periured which thinke against the King yea he that obeyeth him shall be counted for excommunicate and he that doth against the King shall be absolued from the guilt of iniustice and periury In which words we see how a Frier of their owne 300. yeares since calleth that noueltie and heresie that now is cherished among our aduersaries and maintained for a peece of the Catholick faith and the Iesuite possible calleth Campian a glorious Martyr because he was tied vp for the practise thereof For it is well enough knowne that neither he nor any other Priest were euer executed in the Queenes time but onely for publishing and practising that which here you see Sigebert calleth Noueltie Besides the Popes clawbacks is it because they are beggerly both in wealth and learning as Fr. Victoria z Relect. 1. de potest eccles pag. 39. noteth of them now adayes publish in print a Carer potest Rom. Pont. l 2.
to them but God did it by meanes of the Scriptures and faithfull professors that lay secretly hidden in the middest of the Papacie and when they saw the truth they needed no other outward allowance to preach then that which they had to preach the Gospell as the Iesuite will thinke that himselfe being baptized in the Church of England after the order thereof with intent that he should also professe that faith yet afterward falling to Papistry needeth no other baptisme but by vertue of it may vse the libertie of other Christians The very same we say of Luther and Caluins callings whereby they are freed from the imputations that Cyprian and Optatus lay vpon the Donatists For such as haue no lawfull admission are children indeed without a father and scholers without a maister and Bishops without succession or what the Iesuite will but these men had a calling else let vs see what will be said to that I haue answered § 53. This succession of Priests and Bishops continually from the Apostles which we haue and the Protestants want the ancient Fathers did much esteeme and vse as an argument partly to confound the heretickes of those dayes partly to confirme themselues to continue in the Catholicke Church prouing by the succession of Pastors succession of Apostolicall doctrine still to haue continued in the Church Hereupon S. Irenaeus lib. 3. ca. 3. saith Traditionem ab Apostolis annuntiatam hominibus fidem per successionem Episcoporum peruenientem vsque ad nos indicantes confundimus omnes eos qui quoquo modo vel per sui placentiam malam vel vanam gloriam vel per coecitatem colligunt praeterquam oportet Shewing the tradition from the Apostles and the faith preached vnto men coming vnto vs by succession of Bishops we confound all them who any way either through euill complacence of themselues or through vaine-glorie or through blindnesse and euill opinion do collect and conclude otherwise then they ought Hereupon also saith Tertullian writing against heretickes Edant origines suarum Ecclesiarum euoluant ordinem Episcoporū ista per successionem ab initio decurrentes vt primus ille Episcopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseuerauerit authorem habuerit vel antecessorem Lib. de praescript Let them set forth the beginning of their Church let them vnfold or declare the order of Bishops so running from the beginning by succession that the first Bishop of their sect had some of the Apostles or Apostolicke men who perseuered with the Apostles for his author or predecessor Also S. Austine contra Epist Fundam c. 4. saith Tenet me in Ecclesia Catholica ab ipsa sede Petri Apostoli cui pascendas oues suas Dominus commendauit vsque ad praesentem Episcopum successio Sacerdotum The succession of Priests from the seate of S. Peter the Apostle to whom our Lord commended his sheepe to be fed vntill this present Bishop doth hold me in the Catholicke Church The same S. Austin Epist 105. doth dispute in the same maner In which Epistle he reckoneth vp all the Bishops of Rome vntill Anastasius who was in his time Bishop in S. Peters seate Cypr. lib. 1. Epist 6. Optat. lib. 2. cont Parmen The which argument those Fathers would neuer so much haue vrged if they had not thought that this succession was a sure marke of the true Church and that with this outward succession of Doctors and Pastors was alway infallibly conioyned the true doctrine of the Catholicke faith The Answer 1 How much soeuer the within named Fathers or any other stood vpō the outward succession of Bishops in their days yet that will do the Romane Church no good at this day The reason is because then none had succeeded but such as kept the Apostles faith which now is otherwise For many Popes since that time haue succeeded which haue bene hereticks as I haue shewed Digress 28. This difference betweene their times and ours must be diligently obserued that the fathers speeches concerning succession may be rightly vnderstood and the Papists arguments grounded on them may directly be answered For Irenaeus in the place quoted saith the Apostolicke tradition or doctrine and faith which they preached to men was come to them by succession of Bishops Whereby it appeareth they had not yet discouered that apostasie in Bishops thrones which afterward ensued but the true faith remained still which now in the Church of Rome it doth not Let our aduersaries therfore bring those times back againe and restore vs the Bishops that then succeeded and we will allow them the same argument of succession that the fathers made or else not For Hegesippus speaking of that time a Euseb hist l. 4. c. 22. saith that as the law and the Prophets and the Lord himselfe had taught so was it in euery succession and euery citie Now it is contrary as the Friers and Iesuites and the Pope himselfe haue deuised so is it in euery succession and euery citie of the Church of Rome Which is a manifest reason why the Fathers argument drawne fom succession cannot benefite the externall succession of Popes in that Church at this day 2 Againe they vsed succession as an argument to proue their Church but not in that manner that our aduersaries vse it to proue theirs For first the Iesuit would make vs beleeue that by the succession of Pastors the succession of Apostolicall doctrine is proued to continue yea he saith that with outward succession of doctors and Pastors was alway infallibly conioyned the true doctrine This the Fathers neuer said as shall appeare in my speciall answer to their words Neither would the Iesuite haue said it him self if he had remembred the Greek Churches which haue as lineall succession from Saint Mark and Saint Andrew as Rome hath from Saint Peter and yet b Can. loc l. 4. c. vlt. pag. 143. they are counted heretical Yea Bellarmine c Not. eccl c. 8. saith It is not necessarily gathered that the Church is alway there where there is succession which sheweth the Iesuits rashnes in his assertion For if the true faith were infallibly conioyned with the outward succession then it would necessarily follow that the true Church is alway there where succession is which Bellarmine denieth 3 But with succession of persons the Fathers alway ioyned succession of doctrine and by them both together confuted schismaticks Thus doth Irenaeus in the very words alledged and d L. 4. c. 43. in another place more fully We must saith he obey those elders which haue succession from the Apostles which with the succession of their Bishopricks haue receiued the certaine gift of truth as for the rest which want this principall succession we must suspect them Marke how he directeth you to embrace that succession which holdeth the doctrine also and refuse that which hath it not which had bin idle if the doctrine had bin so vnited to succession that it
LENITY TO REDVCE AGAINE THEIR SEDVCED NEIGHBOVRS bearing with their frowardnesse and praying instantly for their conuersion if at any time it may please God to release them of their errors and to giue them the knowledge of his truth by deliuering them from the Romane Emissaries which haue made them their wards that they might possesse them and prey vpon them And let them finally with faithfulnesse and instance pray God for the state wherein we liue so pitifully vexed with the discontent and fury of those that call themselues Catholickes who if they had any dram of religioÌ„ or conscience in them would not thus practise to make their owne deare countrey a theater of such tragedies as the world neuer saw before But our sinnes are the cause of these things and therefore let euery man eschuing his owne euill seeke that way to confirme himselfe and the Church wherein he liueth in the fauour of God that he may shew mercy and peace in our daies Amen FINIS An Alphabeticall Table of the seuerall matters and questions handled and disputed in this Booke The first number signifieth the section the second the number of the section Where the number is but one there the whole Section is meant A. ABbeyes See Monkes and Monasteries Accidents in the Sacrament where they inhere 35 21. how they haue power to nourish breed corrupt c. ibid. Adoration of the blessed Sacrament when it was brought in 51.9 absurdities about it ibid Alteration The Church of Rome is altered from that which it held in ancient times Digress 23. See Romane Church Anastasius his booke de Vitis Rom. Pontificum censured 55.7 Antiquitie of the Protestants doctrine demonstrated 44.1 Apocrypha not canonicall Scripture by the Papists owne confession 35 20. Appeales to Rome forbidden 36.27 Apostolicke How the Church is Apostolicke 52.1 Arnulfus his speech of the Pope 50.28 Auricular confession iustly reiected by the Protestants 40.6 The primitiue Church vsed it not ibid. It was the occasion and meanes of contriuing the horriblest sins that were 40.9 The saying of Chaucer touching it ibid Not agreed vpon by the Papists touching the time when it was instituted 35.20 and 40.6 and 58.7 whether it be simplie needfull 40.7.8 Austine the monke conuerted not England 49. Author of sinne God is not the Author of sinne 40.50 How God willeth sinne ibid. Touching this point the Papists haue belyed vs and say themselues as much as we do ibid. B. BErengatius 50.30 Bishops Lay men somtime made Bishops 5.11 The Bishops oath made to the Pope 31.6 Titular Bishops at the Councell of Trent 31.5 Bookes The practise of Papists in purging of bookes 35.18 Boy Pope of Rome 55.7 C. CAlling of the Protestant Ministers how demonstrated 52.5 It is necessarie that Pastors haue a calling 58.1 What calling the Protestants Pastors had ib. They need no miracles to confirme it and why 59. Canonizing See Saints Catholicke The Romish Church not Catholicke in place 46.2 nor in doctrine and time 46.3 Centuries how they haue taken exception against the Fathers 44.3 Certaintie of saluation See Saluation Church Our faith is not lastly resolued into the authoritie of the Church 6.9 How the teaching of the Church is called the rule 13.1 By the Church the Papists meane the Pope Digress 16. Why the Papists deuolue all power so to the Church Digress 16. How the Church is said to erre 14.2 and 15.6 25.2 The Church militant may erre 14.2 inde 15.6 The Church is the subordinate meanes to teach men and how 18.5 27.1 Church visible The true state of the question betweene the Papists and vs touching the visiblenesse of the Church 17.1 and Digress 17. 22. The Papists confesse in effect as much touching the Churches being sometime inuisible as we do Digress 17. The Church is not alway visible 18. The Arguments against this answered from § 18. to 24. The Papists say the Church when Christ suffered was in the virgine Marie alone 17.3 The Protestants Church hath alway beene Digress 48. Markes of the Church the Sacraments and doctrine of the Scripture are the right markes of the Church 24.1 and Digress 18. The Arguments against this are answered from 26. to 32. How the teaching and doctrine of the Church may be examined 30. The markes of the Church assigned by the Papists are not sufficient 32. How the Church mooued Saint Austin to beleeue the Gospell Digress 19. Change of the ancient Romane faith See Alteration and Romane Church Clergie The vilenesse of the Popish Clergie noted 38.5 How the Papists excuse it 38.7 Communion See Sacrament Commandements of God See Law Congruitie See Merit of congruity Conception of the virgin Mary without sinne a new doctrine 47.2 Consultation not debarred though man haue no freewill 40.48 Conuersion of countries by the Romane Church how it was 49.4 Contention What the contentions are wherewith our Churches can truly be charged 33.2 The Church was neuer free from al coÌ„tention Digress 21. Grieuous contentions in the Primitiue Church ibid. Discourse touching the contentions in the Romane Church Digress 24. They say they contend not in dogmaticall points answered 35.19 Councels aboue the Pope 36.28.30 the Pope not president in the ancient Councels 36.29 They may erre 15.6 44 6. They were called in ancient times by the Emperour or ciuill Magistrate 36.28 D. DEcree of God inclineth and ordereth mans will 40.47 Descention of Christs soule into hell denied by Papists 35. â—0 Doctrine of the Romane Church See Papistrie E. EAster Contention in the primitiue Church about the keeping of it 33.4 36.3 Election is not for works foreseene 40.49 how a man may know if he be elected 41.7 England not first conuerted by Austin the monke 49 nor by the Church of Rome ibid. Erre The Church may erre how 14.2 15.6 25.2 the Pope may erre euen judicially and be an hereticke 55.8 and Digress 28. Councels may erre 15.6 44.6 and so haue the Fathers 44.5 Eucharist How Christ is present therein explicated 51.10 Vile speeches of the Papists touching it 51.11 Euerard the Bishop of Salisborow his speech of the Pope 50.33 Examin The teaching of the Church and all men to be examined â—0 F FAith must be builded on the scripture 1.1 Papists build their faith on Tradition 1.3 It must be explicite 2.1 What infolded faith is 2.2 in marg x. pag. 6. num 6. Disputing in matters of faith forbidden by the Papists 2.4 The Colliars faith what 2.6 The last resolution of our faith is into the authoritie of the Scriptures 5.5 And not of the Church Digress 6. 11. Faith how a marke of the Church 25 1. See Church Faith onely iustifieth expounded and defended Digress 40. Iustifying faith described 40.39 A man may know if he haue faith 41.3 Faith of the ancient Roman Church how it began to faile 50 4. How the moderne Romane faith grew in the Church 58.1 Fasting Digress 32. The Protestants maintaine fasting ibid. The
Papists as deepe in breaking fasting daies as the Protestants ibid Fasting was an indifferent ceremonie in the Primitiue Church ibid. Lent fast was holden diuersly ibid. Fathers and Doctors are not the rule of faith 23.1 They may erre ibid. The Papists boast that the Fathers are on their side 44.4 They had their errors 44.5 We are not bound to euerie thing that they haue said but may sometime lawfully dissent from them 44.7 The Papists themselues do it ibid. The state of the question touching the authoritie of the Fathers 44.8 Who the Papists meane by the Fathers nu 9. What they meane by all the Fathers consenting in one nu 10. The Pope vshers the Fathers nu 11. The practise of the Papists in reiecting the Fathers nu 11. 12. Forefathers how farre forth to be followed 61.2 What is to be thought touching our forefathers that liued and died in the times of Papistrie 6â— 4 Freewill denied by Papists 35.20 All the questions touching freewil laid downe in order as they rise with their true states Digress 42. The want of freewill debarreth not consultation 40.48 How it is reconciled with Gods praedestination nu 45. What freewill is and wherein it standeth nu 54. Free-will in naturall and ciuil things expounded nu 55. No freewill in spirituall things till grace come nu 56. The Papists doctrine to the contrarie nu 57. Some learned men in the Church of Rome thinke freewil to be Pelagianisme nu 61. The will of man concurreth not with Gods grace in vprising from sinne nu 64. The Papists doctrine to the contrarie nu 64. The efficacie of grace dependeth not on our will ibid. What freewill man hath when he is regenerate nu 65. Frier how defined by Lincolniensis 50.32 G. GOd not the author of sinne 40.50 See Author of sinne Good works necessarie to saluation Digress 34. They are to be excluded out of our justification but not out of our sanctification ibid. They merit not Digress 35. The Protestants do not say Good works are sinne Digress 37. Grace The Papists meaning expounded when they say Mans wil without grace can do nothing 40.57 The Papists teach that a man of himselfe can do good before any grace come ibid. Man cannot dispose himselfe it is grace that doth it 40.63 What that is that maketh grace effectuall 40.64 A man may infallibly know if he be in grace Digress 43. Greeks They haue as good outward succession as the Romish Church hath 55.2 Gropper the Cardinall A storie of him 55.7 H. HIerome of Prague a good man Holinesse no note of the Church 43.1 The holinesse of the Romane Church disproued 38.1 The places of Luther and Smidelin answered that are obiected against the holinesse of the Protestant Churches 38.2 The holinesse of the Protestants doctrine is iustified 40. ad 49. What holinesse the Protestants lay they haue 41.1 Complaints made by Papists against the vnholinesse of their own Church Digress 31. A man may infallibly know if he be truly holy 41.3 and Digress 43. Honorius a Pope that was an heretick 36.34 In that cause of Honorius you haue an example how the Papists denie all authorities 44.15 I IGnorance in matters of faith is commended by the Papists 2.5 Images not allowed of in ancient times and their worship forbidden 47.5 They are a new deuice 35.13 The Papists are not at one among themselues touching the first that rejected Images 50.5 Images of the Trinitie when brought in 50.11 Image worship when it was first brought in 50 1â— 51.5 The Papists are deuided among themselues touching the adoration of Images 50. 16. They worship stocks stones as the Pagans did 51.6 Imputation of Christs righteousnesse for our iustification is acknowledged by Papists 35.20 What this imputation importeth 40.41 Indies not conuerted by the Iesuites 48.2 but vtterly rooted out by cruelties vnspeakable which are touched at large Digress 50. The Protestants religion was in India afore the Papists knew them 48.3 Iudge of controuersies is the Scripture Digress 3. Papists will be iudges in their owne cause 5.7 The Pope is made iudge who is a partie 5.8 The iudge of controuersies assigned by the Papists falleth into the â—ame difficulties that are layed against the scripture 34.2 The Papists will not stand to their owne iudges 30.4 35.15 Iustification is by faith and not by works 35.14 20. Digress 40. What iustification is and how it is distinguished from sanctification 40.38 K. KEeping the commaundements See Law of God Keies giuen to the rest of the Apostles as wel as to Peter 36.12 They import not the supremacie euinced by disputation 36.16 inde Digress 30. What the keyes of the Church meane 36.18 Knowledge very commendable in the people 2.7 Great among them of the Primitiue Church ibid By what meanes the elect know and are assured of their owne saluatioÌ„ 40.39 L. LAtin prayers and seruice misliked by some Papists 35.20 against antiquitie 47.2 Law of God No mans righteousnesse can satisfie it Digr 34. No man can keepe it Digress 36. Why giuen when no man can keepe it 40.21 The Papists say absurdly that the coÌ„mandements are easie to keepe and a man may liue without sin 40.19 Lay people ought to reade the Scriptures and to haue them translated See Scriptures and Translations Lay men haue bin made Bishops 5.11 LegeÌ„d The miracles recorded therin are of no credit 42.2 Nor the Legends themselues 42.7 Lent fast not holden in the Primitiue Church as now it is 40.4 Libertie Our faith is falsly charged to be a doctrine of libertie 43.2 Luther His calling is iustified 52.5 59.2 And his writings 57.3 And his life and death against the malicious reports of the Papists Digr 57. Those reports are touched ib. M. MAriage no sacrameÌ„t 35.20 The mariage of Priests not restrained in ancient times 47.4 When the restraint began 50.10 Marks of the Church See Church Virgine Mary The Papists say the Church was in her alone when Christ died 17.3 Masse not offered by Christ at his last supper 35.20 When it began 50.14 Merits renounced by Papists 35.20 and 40.15 Merit of workes none 40.12 and 14. When that opinion began 50.13 The Papists hold it and what they meane by it 40.13 The diuers opinions that are among the Papists touching merits 40.16 Merits of Christ how farre they go by the Papists doctrine 40.13.29 Merit of congruitie what and how holden in the Church of Rome 40 62. Miracles not now needfull 12.6 Their proper vse 42.4 The time when the Church had them and the end why 41.4 The miracles that the Papists stand vpon are of no certaine credit 42.5 inde The Gentiles had as good miracles as the Church of Rome hath 42.6 The Legendaries tainted for whetstone liers 42.7 Incredible reports in the Legends and some also in the ancient fathers 42.8 Morall works what 40.59 Touching naturall freewill in things morall ibid. Monkes of ancient time not like ours of this time 41.3 and
in the sence of the Scripture nu 4 7. Digress 10. How a man may be certaine which is the right sence n. 7 8 12. Why many vnderstand not the Scripture Digress 10. and 14. and § 10.1 How the easinesse of the Scripture is proued 8.16 They haue the outward authoritie wherupon our faith is built Digress 11. how we know them to be Gods word Digress 11. and 12. They coÌ„taine all things needfull 9.1 The Papists say the sence of the Scripture altereth with the time 9.11 Horrible behauiour of the Papists gainst the Scriptures Digress 22. Shrift See Auricular confession Sinne. How God willeth it 40.50 Our vprising from sin is by grace our owne will not disposing thereunto 40.63 The Papists haue no certainty what power the Priest hath in remitting sinne Digress 55. We do not say all that we do is sin Digress 37. Our doctrine touching the sinfulnes cleauing to our good workes maketh not men carelesse 40.25 Sinne mortall and venial an vntrue distinction Digress 38. How the Papists hold it ib. They agree not in it ibid. Succession Wherein true succession standeth 52.1 3. How the Protestants doctrine hath succeeded 52.4 How the father 's insisted vpon succession 53. and 56. It is no note of the Church 54.1 True faith how ioyned with succession and how not 54.2 The Succession of the Romane Church proueth it not the true Church 55 2. The Greekes haue as good succession as the Romanes ibid. The Romish Church hath no true outward succession Digress 53. Such succession as the Papists meane is not needfull 58 2. Supremacy of the Pope against the first antiquitie 35.10 47.6 The Papists agree not in it 35.20 The Popes Supremacy dependeth on a point that can neuer be proued 36.24 The Primitiue Church acknowledged it not Digress 27. Phocas gaue it to Boniface 36.31 When it began ouer Bishops and kings 50.9 T TEmptation may be ouercome without Gods grace as the Papists vntruly say 40.58 Traditions made equall to Scripture 1.3 Yea preferred before it 1.2 In marg k. and 5.8 Translation of the Scripture forbidden by the Church of Rome 1.3 How translations are Gods word it selfe and the rule of faith 5.2 and how our faith relieth on them ibid The Scripture ought to be translated and read of all Digress 5. The Papists disdaine this 5.11 How our English translations may be called erronious and how not 6.2 How we know our English translation to be the infallible word of God 6.3 8. The amending or changing of our translation is no discredit to it 6.6 The Hebrew and Greeke originals are free from error 6.11 Transubstantiation a new doctrine 35.12 and 47.8 The Papists haue no certaintie of it 47.9 Treasury of the Church whence pardon arise not agreed vpon what it should be 40 34. Trent Councell what kind of Councell and the proceeding thereof Digress 20. V VAcancies of the Roman Sea 55.6 Veniall sinne what 40 â—6 Some Papists deny any sinne to be venial num 27. How done away ibid. Visiblenes of the Church See Church Vnitie of the Church wherein it properly consisteth 33.1 The true Church may be without outward vnitie n. 2. It is soÌ„time grieuously violated in the Church Digress 21. No vnitie in the Romane Church 35.1 Digress 24. What kind of vnitie the Papists haue in their Church 35.2 Vniuersalitie of the Church how to be expounded 44.2 Vniuersalitie of the Romish Church disproued 46.2 Our faith is vniuerâ—â—â—l in Time Place and Doctrine 44. Vprising from sinne is by Grace without the disposing of the will thereto 40.63 Vulgar translation of the Bible which the Papists vse canonized by the Trent Councell 6.11 Exceedingly corrupt Digress 7. W WAfers when brought into the Sacrament 50.31 Waldenses and their opinions 50.32 Woman Pope 55.7 Word of God See Scriptures The Papists by Gods word meane Traditions as wel as the writteÌ„ word 1.3 Workes See Good works and Merit and Satisfaction The Church of Rome ioyneth our workes with Christs merits iointly to satisfie therewith 40.29 GOod Reader it may fall out that in the margent of this booke specially some faults are escaped in the printing by mistaking or misplacing the figures other parts of the quotation Which is no maruel in quotations of this nature where many figures go together And I my selfe being aboue 100. miles from the presse that I could not helpe it Neuerthelesse I will maintaine the quotation for substance to be true though the Printer may haue mistaken it and learned men that will take so much pains may find that which I intend I doubt not by their owne knowledge of the place if the numbers of the quotation deceiue them I know not whether there be any such defects yet or noâ— but this I admonish because the Papists if they find an error in the printing of one of our bookes vse to exclame as if an article of our faith were razed out neuer remembring the like casualties of their own It is one thing if I haue wilfully forged or falsified a place and another thing if the Printer onely haue mistaken the quotation The latter may be but the former is not as I will be ready to satisfie any that will charge me with it FINIS
without testimonie of miracle giue assurance to others that he is thus taught especially in such sort to make them forsake the teaching of the catholike Church which by plaine proofes and testimonies of Scripture they do know to be taught of God Nay they ought not in anie sort to beleeue him but rather to esteeme him as one of those of whom it is said Ezech. 13. Vae Prophetis insipientibus qui sequuntur spiritum suum nihil vident dicunt ait Dominus cum ego non sum locutus Neither is it sufficient that these men alledge words of Scripture for that which they say because euery sect-maister alledgeth Scripture for his opinion yea the diuell himselfe for his purpose bringeth words of Scripture Math. 4. The Answer 1 These two conclusions might easily be granted without further examinatiō if the Iesuit had not a further reach in them thē the words pretend For what Protestant thinketh that any priuate mā or any company of men how learned soeuer or any mans naturall wit and learning is the rule of faith which honour we giue to the spirit of God in the Scriptures only But the Iesuit aimeth at those which in cōparison of the rest of the world being but priuate men particular Churches haue examined refused the Romane faith as Wicklieffe Hus Luther and the Churches of England Scotland and Germany haue done that so hauing in his former conclusion pluckt the Scriptures from you he might also in these two bereaue you of such faithfull Pastors as God hath stirred vp from time to time to instruct you and when he hath done in his last conclusion obtrude vpon you his Papall consistorie If he meant Priuate men wits learning and companies as they are opposed to diuine and spirituall he said well for no such priuate men wits learning or companies may be heard against the present doctrine and this is well proued in the Iesuits discourse but vsing it in that sence as it is opposed to common and vsuall a Priuatum accipio vt opponitur communi spiritui Mart. Peres de Tradit part 2 assert 4. pag. 48. which the Papists alway do his conclusions are vntrue viz. that nothing may be receiued which priuate men or particular companies teach against that which is surmized to be the Catholicke Church For in matters of religion it maketh no matter whether the teachers be many or few publicke or priuate persons as long as they teach the faith and expound the Scriptures truly For a true exposition is publicke though the companie that giue it be priuate and a false exposition is priuate though the Church that vrge it be neuer so publick yea though it came from a generall Councell And so this is to be holden concerning priuate men and companies that they may sometime be infallibly assured of the truth against a publicke multitude as the Romane Church for example and hauing the Scripture for their foundation may teach and beleeue against it in which case though their persons and wit and naturall learning be not the rule yet as long as they follow the Scripture which is the rule we are bound to heare them This being all that we hold and that which the Iesuite in these conclusions girdeth at now I come to examine his arguments against it 2 First he saith all mens wit and learning is humane natural and fallible therfore no mans wit or learning can be the rule which must sustaine our faith diuine supernaturall and infallible Wherto I answer granting the whole argument for we say not any mans learning is the rule or any companie of men the foundation of our faith but the contrary as I haue said onely we hold they may be so assisted by the holy Ghost that they may interprete the Scriptures truly and infallibly against a company as big as the Romane Church And this is a full answer to the second conclusion 3 Next in his third conclusion he saith No priuate man can be this rule at least when he teacheth contrary to the receiued doctrine of the Catholicke Church because Saint Paul saith If any preach any other Gospell then then which we haue preached vnto you let him be accursed This text is b Rhem. vpon Gal. 1.8 commonly vrged against Luther and Caluin for preaching otherwise then the Romish Church beleeueth whereby you may see what the Iesuite driueth at in these two conclusions But I answer though this text proue that no priuate man is the rule of faith and that no teaching may be receiued against the Scriptures yet there is nothing in it against such as resist a false Church though they be men neuer so priuate For Saint Paul speaketh of the doctrine which he had taught not which euery Church calling it selfe Catholicke may possible hold and of it he saith Let him be accursed that preacheth otherwise Now c Phil. 3.1 Iren. l. 3. ca. 1. Niceph. Callist l. 2. c. 34. all that the Apostle preached is written in the Scriptures and so he accurseth none but such as teach against them forbidding all men to preach against the Churches doctrine consenting with the word But when any thing deflecteth from that it may and must be excepted against euen by priuate men else this very text accurseth them for consenting to it Thus d Contra lit Petiliā Donat. l. 3. c. 6. de Vnitate Eccles cap. 11. Austin expoundeth the place If we or an Angell from heauen declare vnto you either concerning Christ or his Church or any other matter belonging to our faith or life any thing but that which you haue receiued in the writings of the Law and the Gospell let him be accursed See Austine preferring the Scripture aboue all things expoundeth the place against such as teach any thing concerning faith and manners let the Iesuit mark this but that which is contained in the Scripture and the Iesuite begging the question talketh idlely of his Romane Church 4 His second argument to proue his third conclusion is that the priuate spirit is not infallible and plainly knowne Whereto I answer that this is false meaning priuate as the Iesuite doth I haue distinguished it for a smal company holding against a multitude as e 1. Reg. 22. 23. Michaiah did against 400. Prophets may be directed by the spirit of God in the Scriptures which are infallible plainly knowne But neither thēselues nor any other can be sure they are thus taught I answer this is vntrue for the Scripture is a light and knowne by the sons of light and by it they may be assured Now they that be thus assured are infallibly sure they are taught by the holy Ghost for f 2. Tim. 3.16 All Scripture is inspired of God and containeth the teaching of the holy Ghost But there is no promise in the Scripture to assure him he is thus taught Yes for the Scripture promiseth that euery doctrine is of God that consenteth with it and
erre he sitteth in the temple of God and beareth rule farre and neare 34 After 1250. to 1300 I name Å¿ Magd. Cent. 13. c. 5. Gulielmus de S. Amore. withstanding the Friers and their abuses t Crantz Metrop l. 8. c. 16. Refert Illyr Catal. The Preachers in Sweden that publickly taught the Pope and his Bishops to be heretickes u Panor de Iudicijs c. Nouit ille Naucler vol. 2. gen 45. Dante 's the Florentine wrote in a booke that the Empire descended not from the Pope for the which cause after his death they condemned him of heresie About the same time also liued Gulielmus Altisiodorensis an auncient schoolman in whose Summes are found many things confuted that then were coming in and maintained by others the which because I haue partly obserued throughout this my answer by alledging him against the Iesuite I will not now stand to produce 35 After 1300. to 1350 I name Marsilius Patauinus that writ against the Popes supremacie x Defensor pacis in which booke is to be seene the confutation of all such reasons as were made to proue him the head of the Church I name Occham the school-man y Beside his owne workes see Sleid. comment l. 2. Auent annal l. 7. p. 628 Naucl. vol. 2. gen 45. p. 1003. who exceeding vehemently writ against the Popes authoritie ouer Kings a great article of the Romane faith this day in England and Councels z Trithem de Scriptor he told the Emperour that if he would defend him with the sword he again would defend him with the word And as he resisted the Primacie so did he confute many errors now holden by the Church of Rome and confirmeth that which is our faith in not a few points as may be seene in his booke vpon the Sentences I name Gregorius Ariminensis who in his booke vpon the Sentences hath diligently confuted that which is now holden by the church of Rome touching Predestination Originall sinne Freewill the merit of workes and other matters a Illyr catal tom 2. pag. 797. The same time the Vniuersitie of Paris condemned the Popes pardons 36 After 1350. to 1400 I name Aluarus Pelagius who wrote a booke b De Planctu ecclesiae of the lamentation of the Church wherein he reproueth diuers abuses of his time c Fox acts and mon. pag. 38â— And Mountziger who in the Vniuersitie of Vlms openly disputed against Transubstantiation and adoration of the Sacrament I name Michael Cesenas d Illyr catal tom 2. who said the Pope was Antichrist and Rome Babylon and held there were two Churches one of the wicked wherein the Pope raigned which was a florishing Church the other of the godly an afflicted Church and he complained that the truth was almost extinguished The same time also liued Iohn Wickliffe and infinite more with him in England whom in that time they called Lolards resisting Papistry to the shedding of their bloud 37 After 1400. to 1450 I name againe the Lolards in England as Puruey Badby Thorp Browne Beuerly and the rest that were persecuted at that time I name Chaucer who expresly e Plowmans tale writ the Pope and his Clergie to be Antichrist The same time Nilus wrote his booke against Purgatory and the Popes supremacie and Iohn Hus Ierome of Prage and the Churches in Bohemia notoriously resisted the Papacie f Naucler vol. 2 gen 47. p. 1033. Their doctrine was the same with that of the Waldenses 38 After 1450. to 1500 I name Sauonarola the Florentine g Bucholch chronol Naucler vol. 2. gen 51. Illyr catal tom 2. p. 890. who preached that the time was come wherein God would renew his Church that the Church needed reformation he affirmed that the Pope taught not the doctrine of Christ he maintained the communion vnder both kinds and held against traditions iustification by workes and the Popes supremacie The same time Wesselus Groningensis and Ioannes de Vesalia were famous for holding against merits freewill traditions pardons shrift fasting dayes pilgrimages extreme vnction confirmation and the primacie In England also and Bohemia liued those which followed the doctrine of Wickliffe and Hus continuing the same till Luther 39 And when 1500. yeares were expired arose Luther Zuinglius Tindall and diuers others whom God raised vp to call his people out of Babylon who you see were not the first that misliked the Papacie many in all ages grudging at it before them and the reformation which they brought in was wished for and desired long before 40 And touching the catalogue that I haue set downe I warne the Reader of two things Note first that I haue not set downe all either that liued or are recorded in the seuerall ages nominated but onely some few for example to answer the Iesuites demaund by which few you may easily gather there were many more when so learned men neuer vse to want partakers howsoeuer the tyrannie and oppression of their aduerse part may keepe them vnder Next my meaning is not to iustifie euery one that I haue named to haue bene free from error and a ful Protestant in euery point though many were so in euery point fundamentall but onely to shew that the Papacie in all ages was resisted as it came forward which the Iesuite denieth If it be replied that these persons were hereticks condemned by the Church I answer first the Iesuite biddeth vs name who resisted Rome were all asleepe none to obserue the change c. and I name these whereunto it is no sufficient answer to say they were heretickes because it vpholdeth not the question and one hereticke may be able to detect another and the Iesuite should not make his chalenge so broade as to say No mention is made in any story of such an alteration Next it cannot be proued that these were heretickes For one part of them is the Greeke Church another part is some ancient Diuines of their owne Church a third part is such as the Romane Church persecuted The second are sound and lawfull witnesses being the true Church of God to this day though polluted with some errors The second though Papists in many points yet shew against al exception those points wherein they were no Papists to haue bene no part of the Catholicke faith so called in their time for then they would not haue resisted them but embrace them as they do all the rest The third part I grant the Church of Rome then persecuted and now calleth hereticks but that is the question whether they or their persecutors were the essentiall parts of the Church this must be decided by the Scriptures onely For our aduersaries say they are the true Church and proue it by their antiquitie without resistance both which we deny shewing the contrary in the precedent catologue which catologue when they will disproue againe by replying the men contained therein were condemned for heretickes by the Romane
Church who seeth not this to be a retiring backe againe to the question when that is brought to maintaine the question which is the question it selfe § 51. Neither do I see what answer can with probabilitie be forged against this reason For to say that the errors of the Church of Rome crept in by little and litle and so were not espied for the littlenesse of the thing or for the negligence of the Pastors that liued in those dayes is refuted alreadie For first those matters which the Protestants call errors in the Romane Church be not so little matters but that lesse in the like kind are ordinarily recorded in stories Nay some of them in their conceits and consequently if men of old time had bene Protestants they would haue bene so also in their conceits as grosse superstition as was in paganisme it selfe namely to adore Christ as present in the Eucharist which Protestants hold Really to be but a bare peece of bread also their vse of Images which they account to be idolatrie and say verie ignorantly and maliciously that we adore stockes and stones as the painims did the which things could not haue crept in so by little and little but they must needs be espied Neither could the Pastors of anie time be so simple or ignorant so sleepie or negligent but they must needs haue seene and seeing must needs in some sort haue resisted as before I said For to imagine all the Pastors of anie one age at once to haue bene in such a deepe Lethargicall sleepe that they could not onely not perceiue when the enemie did ouersow the cockle secretly in the hearts of some but also when it grew to outward action and publike practise and so could not be but most apparent as the cockle secretly sowen when it grew and brought forth fruite did appeare and was well knowne and perceiued Matth. 13. I say to imagine all the Pastors to be so simple and sleepie not to marke it then or not to resist it is rather a dreame of a proud man in his sleepe who is apt to thinke all fooles besides himselfe then a iudiciall conceit of a waking man of anie vnderstanding who ought to thinke of things passed either according to the verity recorded in stories or when this faileth by consideration of the likelihood of that which he thinketh was done by men of that time with that which most men would now do in the like case Finally if this were so that the Church did vniuersally erre Neglexerit officium Spiritus sanctus as Tertullian speaketh lib. de praescript refuting the same cauill of heretickes the holy Ghost should haue neglected his office which is as we haue out of Scripture not to permit the vniuersall Church to fall into anie errour but to suggest all things that Christ said vnto it and to teach it all truth The Answer 1 The Iesuite hath said that if religion had altered in Rome since the Apostles time it would haue bene recorded in some story that such an alteration was But there is no mention in any story of any such alteration Therefore it is sure no such was at all In which argument I haue shewed both Propositions to be false in my answer to it in the whole former section But the Iesuite supposeth onely two things can be obiected against it either that the errors as they grew were small coming in by litle and litle and so were not espied for their smalnesse or else that the Pastors which should haue espied them were all asleep which he saith could not be Whereunto I answer 2 And first to his last exception For I grant the Pastors nor people neither were not all asleepe but waking and saw the corruptions at least when they came to publicke practise as I haue shewed by induction of al ages in the former section Onely we say the number both of Pastors and people decaied daily through the Popes tyranny that after eight hundred yeares were expired increased exceedingly and oppressed the true seruants of Christ Which oppression vsed against the Saints ioyned with his strong delusions and the multitude seduced thereby caused that the warning they gaue could not be heard and what was heard could not be credited and what was heard and credited could not the one halfe come to our eares that liue now so long after them It is one thing therfore to say the Pastors were asleepe and saw it not when the enemy first meditated and deuised the point of Papistry that was sowen and another to thinke they were all asleepe when it grew vp and shewed it selfe The former we grant the later we vtterly deny Againe it is one thing to say the world was asleepe when the Pastors gaue warning and another thing to hold the Pastors were all asleep that shold giue warning This later is but the Iesuites conceit for we neuer said it the former is the truth and he cannot disproue it Whence it followeth that still the holy Ghost performed his office and euermore led the Catholicke Church into all truth and gaue it warning of error and suggested the words of Christ vnto it but the Papacy was not that Church whose children had no eares to heare and receiue the warning 3 Next to the first exception I answer the Iesuite hath falsified our saying for we do not say the corruptions were not espied for the littlenesse of the things as if they had bene so small that they could not be seene for by that reason as himselfe well obserueth the worship of the sacrament and images should be no small matter but we affirme that these great corruptions and all the rest whatsoeuer came in first one after another not all at once And secondly were broached not in their full perfection at the first but by degrees as come at the first sight beareth no eare and plants in the first spring shew neither fruite nor blossome in which sence we may say the corne and fruite came in by little and little For who dreamt images should haue bene worshipped when they were first brought in for memory or who suspected the sacrament shold haue bene adored when they first vsed kneeling at the communion Therefore when we say the errors of the Romane Church came in by litle and litle this is our meaning and thus our words must be expounded Which is a sufficient reason why some things thus coming in were at the first the lesse excepted against when no great danger was misdoubted by their entrance 4 But if it were granted that some lesser alteration consisting in ceremonies and Church-canons came in vncontrolled or some points of doctrine hauing at the first no shew of euill yet were it not proued thereby that the godly then liuing allowing them were of another mind then we For if our selues had then liued and seene no more danger ensuing vpon them then they did we would possible haue said as little against them as they did Prayer for the