A Trial of the Romish Clergys Title to the Church, Text and commentary · Quoted front matter
A. D. §. 1.
A TREATISE OF FAITH, WHEREIN IS BRIEFLY AND PLAINLY SHEWED, A DIRECT WAY, by which eueryevery man may reſolue, & ſettle his mind, in all doubts, queſtions, or controuerſies, concerning matters of Faith.
A. W.
THis Title is like the Apothecaries boxes & pots; which promiſe goodly matters by the inſcriptions, but within hauehave either nothing, or ſome ordinarie drugs. A treatiſe of faith, ſhewing a direct way, by which eueryevery man may reſolue, and ſettle his mind, in all doubts, queſtions, or controuerſies, concerning matters of faith: makes ſhew of inſtructing him, that ſhall reade it, what faith is, what kinds of faith there are; and (aboue all) what a iuſtifying faith is; how to be attained vntounto; how vſed, to the obtaining of euerlaſting life. Theſe principally, and many more like theſe are required in a Treatiſe of faith; of neuer a one whereof there is any one Chapter, or peece of a Chapter, in this whole Diſcourſe.
Neither hath he done that litle he hath done, either briefly; as the heaping vp of vnneceſſarie teſtimonies, in matters not doubtfull, in the verie firſt Chapter, euidently proues; or plainly; becauſe, though in his Preface he ſets down what he meanes to proue, yet it is verie hard for a man to apply his ſeuerall Chapters to the generall matter propounded by him, as the handling of them will ſhew.
A. D. §. 2.
A Table or briefe ſummary of the whole treatiſe.
Chap. 1. That faith is abſolutely neceſſary to ſaluation.
Chap. 2. That this faith is but one.
Chap. 3. That this one faith muſt be infallible.
Chap. 4. That this one infallible faith muſt be entire.
Chap. 5. That Almighty God hath prouided ſome ſufficient meanes whereby all ſorts of men, may at all times, learne this one infallible, and entire faith.
Chap. 6. What conditions or properties are requiſite, in this rule or meanes, prouided by Almighty God.
Chap. 7. That Scripture alone, cannot be this rule or meanes.
Chap. 8. That no naturall wit of man, or humane learning, either by interpreting Scripture or otherwiſe, can be this rule of faith.
Chap. 9. That priuate ſpirit cannot be this rule.
Chap. 10. That the doctrine or teaching of the true Church of Chriſt, is the rule or meanes, wherby all men muſt learne the true faith.
Chap. 11. That this true Church of Chriſt, of which we muſt learne the true faith, is alwayes to continue, without interruption, vntill the worlds end.
Chap. 12. That this ſame Church muſt alwayes be viſible.
Chap. 13. How we ſhould diſcerne or know, which company of men is this true viſible Church, of which we muſt learne true faith.
Chap. 14. That thoſe Notes or markes which heretikes aſſigne: to wit, true doctrine of faith, and right vſe of Sacraments, be not ſufficient.
Chap. 15. That theſe foure, Vna, Sancta, Catholica, Apoſtolica, One, Holy, Catholique, Apoſtolique, be good markes, whereby men may diſcerne, which is the true Church.
Chap. 16. That theſe foure markes, agree onelyonly to the Romane Church. That is to ſay, to that company of men, which agreeth in profeſſion of faith, with the Church of Rome.
§. 1. That the Romane Church onelyonly is One.
§. 2. That the Romane Church onelyonly is Holy.
§. 3. That the Romane Church is onelyonly Catholique.
§. 4. That the Romane Church is onelyonly Apoſtolique.
Chap. 17. The concluſion of the whole diſcourſe: viz. That the Romane Church is the onelyonly true Church of Chriſt, of which, all men muſt learne, the one, infallible, entire faith, which is neceſſary to ſaluation. And that the Proteſtants Congregations cannot be this true Church.
THE PREFACE.
BEing moued by ſome friends, to conferre with one of indifferent good iudgement, and of no ill diſpoſition of nature; though verie earneſt in thaet religion which he did profeſſe: I was deſirous to do my beſt endeuors, to let him plainely ſee, that the Catholique Romane faith was the onelyonly right.
A. W.
Being requeſted by ſome friends to maintaine the truth of Chriſtian religion profeſſed amongſt vsus, againſt the antichriſtian cauils of this popiſh proctor; I thought it my beſt courſe, firſt to anſwer in generall to the whole ſubſtance of his booke; and then to examine euerie particular Chapter. In the former, I firſt conſider his drift and ſcope: then how he proues that which he intends. His drift is to ſhew, That the Catholique Romane faith is the onelyonly right: wherein he craftily begs that which is in queſtion; That the Romane faith is the Catholique faith; & which himſelfe propounds, as the ſecond thing to be proued by him: That thoſe onelyonly which profeſſe the Romane faith, are the true Catholique Church. Neither can it be auouched by the authority of anie ancient writer, or by any good reaſon, that it is lawfull or fit to ioyne the terme Catholique (as Papiſts take it) to any particular Church whatſoeuer. There was great ſtrife about the Catholike Church vponupon earth in Auſtins time, which the Donatiſts *Auguſt. ad Bonif. Epiſt. 50. ad Honor. Ep. 161. de Agone Chriſtian. c. 29.would hauehave confined to Affrica: but the true Chriſtians freed it from that bondage, and bounded it with no other limits then the compaſſe of the whole world. Let the Papiſts ſhew, if they can, that in this whole cōtrouerſie, the Catholique Church was euer reſtrained or coupled to anie one Citie, Dioces, Prouince, or Nation, as it is now by them to Rome. If they cannot, let them acknowledge, and renounce this their noueltie.
A. D. §. 3.
For which purpoſe, I did chuſe to let paſſe diſputes about particular points, and in generall to ſhew; Firſt, that it is neceſſary to admit an infallible authoritie in the true Cathòlique Church: by reaſon whereof, eueryevery one is to learne of it onelyonly, which is the true faith of Chriſt. Secondly, that thoſe onelyonly which profeſſe the Románe faith, are the true Catholique Church. The which hauing proued, I did conſequently conclude; that the faith and beliefe which the authority of the Romane Church doth cōmend vntounto vsus, ought, without doubt, to be holden for the true faith.
A. W.
Indeed the beſt, and onelyonly way to auow the doctrine of the Romiſh Church, is to leade men hoodwinckt in ignorance of the particular points it holds, many whereof are ſo palpably falſe, that he that knowes them, will eaſily be perſwaded to abhorre them. But let vsus ſee what you ſhew in generall.
Thus you diſpute:The generall ſyllogiſme.
The faith, which the authoritie of the true Catholique Church commends vntounto vsus, ought, without doubt, to be holden for the true faith.
But the faith, which the authoritie of the Church of Rome commends vntounto vsus, is the faith which the authoritie of the true Catholique Church commends vntounto vsus.
Therfore the faith, which the authoritie of the Church of Rome commends vntounto vsus, ought, without doubt, to be holden for the true faith.
The concluſion of this ſyllogiſme is ſet downe by you in plaine words, there; The which hauing proued, I did conſequently cōclude, that the faith, &c. The propoſition, or major is not expreſt; no more is the aſſumption or minor; but inſtead of them you hauehave deliuered the proofes of them, thus to be concluded. Firſt for the propoſition; at thoſe words: That it is neceſſary to admit an infallible, &c.Proofe of the propoſition.
If it be neceſſary to admit an infallible authoritie in the true Catholique Church, by reaſon whereof eueryevery one is to learne of it onelyonly, which is the true faith of Chriſt: then the faith, which the authoritie of the true Catholique Church commends vntounto vsus, ought, without doubt, to be holden for the true faith.
But it is neceſſarie to admit ſuch an authoritie in the true Catholike Church.
Therefore the faith, which the authoritie of the true Catholike Church commends vntounto vsus, ought, without doubt, to be holden for the true faith.
OnelyOnly the aſſumption of this ſyllogiſme is propounded, the reſt omitted. The proofe of your principall aſſumption is at thoſe words: That thoſe only which profeſſe the Romane, &c. And (as in the former ſyllogiſme) the aſſumption onelyonly is expreſt, the reſt vnderſtood. Thus:Proofe of the Aſſumption.
If thoſe onelyonly which profeſſe the Romane faith, are the true Catholike Church, then the faith which the authoritie of the Church of Rome commends vntounto vsus, is the faith which the authoritie of the true Catholike Church commends vntounto vsus.
But thoſe onelyonly which profeſſe the Romane faith, are the true Catholique Church.
Therefore the faith which the authoritie of the Church of Rome commends vntounto vsus, is the faith, which the authoritie of the true Catholique Church commends vntounto vsus.
We ſee now what his drift is; how he proues that he intends: and by what reaſon he confirmes his proofe. It remaines that we conſider in general, to what part of his proofe, or confirmation thereof, eueryevery Chapter in his Diſcourſe appertaineth.
In the 4. firſt Chapters he layeth certaine grounds concerning faith: in the 13. following he diſputeth the matter propounded.
Firſt he ſhewes the neceſſitie of faith, Chap. 1. then he deliuereth three properties required to true faith. That it is one, Ch. 2. That it is infallible, Chap. 3. That it is entire, Chap. 4. In his diſpute, the twelue former Chapters, from the beginning of the fifth to the end of the ſixteenth, containe the antecedent, or firſt part of his reaſon, and the proofes thereof. The ſeuenteenth addeth and enforceth the maine concluſion.
The aſſumption of the ſecond ſyllogiſme: That it is neceſſary to admit, &c. is handled from the fourth Chapter to the tenth.
The propoſition of the firſt ſyllogiſme: That the faith which the authoritie of the true Catholique Church commendeth to vsus, ought, without doubt, to be holden for the true faith: is proued by another reaſon, from the ninth Chapter to the thirteenth.
The aſſumption of the third ſyllogiſme: That thoſe onelyonly which profeſſe the Romane faith; are the true Catholique Church: is debated from the twelfth Chapter to the ſeuenteenth.
This is the generall frame of the whole Treatiſe, as farre as I am able to conceiue of it. Now let vsus examine the truth therof. Wherein that I may proceed the more orderly and plainely, I wil firſt ſpeake a word or 2. of ſome matters that ſeeme fit to be vnderſtood, ere I anſwer particularly to the ſeueral propoſitiōs.
What the diuerſe ſignifications of this word faith are, and how many ſorts of faith there be, I will inquire (as farre as it is needfull for this Treatiſe) in my anſwer to the firſt Chapter: onelyonly we are now to know, that by faith and beliefe, this Papiſt vnderſtands the matter or doctrine which is to be beleeued. This appeares in the reſt of this Preface, and namely at theſe words: Fourthly becauſe theſe few plaine points, &c, as alſo eueryevery where in his Treatiſe; though ſometimes (as I will ſhew in due place) he take it otherwiſe. The like I ſay of the word Church: which being diuerſly taken in Scripture, is here to be reſtrained to a certaine cōpany of men vponupon earth, as this Author himſelf ſhewes in this Preface, at the place aforenamed.
Now then to anſwer directly to his principall ſyllogiſme; I deny the whole antecedent therof. Becauſe it takes ſome things To the principall ſyllogiſme.for a knowne truth, which are either falſe, or, at leaſt, full of doubt. As for example, that the true Catholique Church is a company of men vponupon earth: whereas who knowes not, that the ſaints, that hauehave bene, are, and ſhalbe in all ages, are members of the true Catholique Church, which conſiſts of them all ioyntly? That all the ſeuerall congregations, which hold the true doctrine of the Goſpell, are one and the ſame Church. A doctrine (in his meaning) without anie warrant of Scripture, as it ſhall be ſhewed hereafter. That there is authoritie in a certaine company of men vpō earth, to require, that whatſoeuer they deliuer, be held for an vndoubted truth, vnderunder paine of damnation to all that wil not ſo beleeue them: whereas God vſeth not the authoritie of men, but their miniſterie, to the begetting of faith in them that ſhall be ſaued.
In particular I denie the propoſition; becauſe all the Churches To the propoſition.in the world may erre, either in ſome one point not fundamentall; or ſome in one, ſome in another. And therefore ſome things may be propounded by the true Church of Chriſt, which notwithſtanding are not, vponupon any authoritie of theirs, to be held for true.
To the proofe of the propoſition ſet downe in the ſecond ſyllogiſme I anſwer, by denying the aſſumption: That it is neceſſary To the proof of the propoſition.to admit ſuch authoritie in the Church. The reaſons of my deniall are: 1: That God hath giuen no ſuch authoritie to anie companie of men, ſince the Apoſtles, or beſides them; who had it ſeuerally, eueryevery one in his owne perſon. 2. That there is no neceſſitie of anie ſuch authoritie, for the ſaluation of the elect, or damnation of the reprobate. 3. That the Scriptures are left vntounto vsus for an abſolute rule, whereby all things that are to be beleeued muſt be tried.
I denie alſo the aſſumption of the firſt principall ſyllogiſme; To the Aſſumption, and the proofe thereof.and to the proofe of it, contained in the third ſyllogiſme, I ſay further, that they which profeſſe the doctrine that the Church of Rome now teacheth in many points, are members of the Church of Antichriſt, vnderunder the Pope the head thereof. But if, as you ſay, Thoſe that profeſſe the Romane faith, are the true Catholique Church, how ignorantly and abſurdly do your Monkes In fidei profeſſ. anno 1585. art. 60.of Bourdeaux write, in their ſolemne profeſſion of religion; where they ſay, that the holy, viſible, catholique, and Apostolike Church diſperſed ouer the whole world, hath communion in faith & manners with the Church of Rome? If the Catholique Church hauehave communion with the Church of Rome, ſure the Catholique Church and the Church of Rome are not all one.
A. D. §. 4.
Ʋpon which points, when he had heard my diſcourſe, he deſired me, for his better remembrance, to ſet downe in writing, what I had ſaid. The which I had firſt thought to hauehave done briefly, and to hauehave imparted it onelyonly to him: but by ſome other friends it was wiſhed, that I ſhould handle the matter more at large; they intending (as it ſeemed) that it might not only do good to him, but to others alſo, that ſhould hauehave need of it, as well as he. Of which ſort of men ſtanding in this need, as I could not (conſidering their miſerable caſe) but take great pitie: ſo I was eaſily moued, eſpecially at my friends requeſt, to be willing to do my endeuour, which might be for their reliefe and ſuccour: and to take any courſe which might turne to their helpe and profite.
A. W.
The title of your booke profeſſeth breuitie; here you ſay, that you had thought to ſet downe your diſcourſe briefly, but hauehave handled the matter more at large. Either your Title or your Preface is to blame. Your Title is iuſtified afterward, where you ſay, that your courſe of writing is very briefe and compendious.
Papiſts talke of pitie, who, without merciemercy or conſcience wold hauehave murdred ſo many thouſāds by treaſon, & (as they thought) hauehave ſent them almoſt quicke to hell, ſoules and bodies together? It is not anie pitie of vsus, but your ſlauery to the Pope, and proud conceit of (I know not what) merite, with hope of making your part ſtrong for rebellion or maſſacre, that drawe from you theſe goodly treatiſes.
A. D. §. 5.
Now of all other courſes, which hauehave bene, and might be vndertaken; that, which in my ſpeech I did chuſe as moſt expedient for him with whom I did conferre, ſeemed beſt alſo for me to proſequute in this my writing, for the benefite of him and others, and this for foure reaſons.
A. W.
I know not what he was, with whom (as you ſay) you did conferre, but I am ſure his iudgement was (at the moſt) but indifferent good, if ſuch a courſe as begs the queſtion, would be any way liked of him. You vndertake to ſhew, That it is neceſſary to admit an infallible authority in the true Catholique Church: which you expound to be, A companie of men vponupon earth. VVhat Proteſtant is there of any knowledge, but vnderſtands, that by Catholique Church we meane ordinarily, not any companie in this world, but the whole ſocietie of the faithful, from time to time? But theſe gay ſhewes of Catholike Church, Ʋniuerſalitie, antiquitie, vnitie, ſucceſſion, and ſuch like, are fit to deceiue the ignorant; for which purpoſe your diſcourſes are written, & with whō they preuaile, by the iuſt iudgement of God, who ſends them 2. Theſ. 2. 9. 10ſtrong deluſions, that they may beleeue lyes, becauſe they hauehave not embraced the louelove of the truth, that they might be ſaued.
A. D. §. 6.
Firſt, becauſe it is very briefe, and compendious; and conſequently ſuch, as eueryevery one might hauehave leyſure, and ſhould not be much weary to reade it.
A. W.
You deale in your corrupt writings, as leud men do in ſlanderous reports: who ſpeake anie thing, at aduenture, though neuer ſo vntrue, or vnlikely. It is hard but ſome men will either beleeue, or make doubt of it, at the leaſt. So all men reade your writings, you care not. Though they, that are of knowledge, and iudgement, diſcerne your falſhood: yet it is twentie to one, but ſome ignorant fellow will light on them, that may be ſeduced. And this practiſe you follow the rather, becauſe you are, for the moſt part, out of feare of being ſhamed by confutation; for that you are vnknowne, and know well inough, that our anſwers to you, are commonly, and many times muſt be ſo large, that one amongſt manie can hardly find leiſure to reade them. Whereas if the authors of your treatiſes were knowne amongſt vsus, and our anſwers applied ſhortly, and plainely to the verie point of the argument, that being diſrobed of the idle ornaments you cloath it withall, and laid naked to the view of true reaſon, we ſhould hauehave as few of your diſcourſes, as we hauehave now of your replies, to our refutations of your treatiſes; which are ſo few, that, in many yeares, it is rare to hauehave anie ſecond charge by you; vnleſſe it be in ſuch a fight, as requires no more but a brauado, without coming to handie blowes.
A. D. §. 7.
Secondly, becauſe, it, ſtanding onelyonly vponupon few, but moſt certaine concluſions, and grounds; is free from many cauils of the captious, which more ample diſcourſes are ſubiect vntounto.
A. W.
To ſpeake truly, and properly, there is but one concluſion in your whole Treatiſe, as I hauehave ſhewed out of this your Preface. Againſt which we alſo oppoſe one as briefe, and more certaine then yours. Your concluſion is, That the faith, and beliefe, which the authority of the Romane Church doth commend vntounto vsus, ought, without doubt, to be holden for the true faith. Ours, That the faith which the Scripture teacheth vsus, is the onelyonly true faith. If you ſpeake of the ſeuerall cōcluſions belonging to the proofe of the generall, there are (at the leaſt) as many as there are Chapters. But if you meane the three grounds, which you ſignifie before, and repeate afterwards, they are ſo farre from being certaine, that there is neuer a one of them true, as you vnderſtand them.
A. D. §. 8.
Thirdly, becauſe, the matter handled in it, is not very high nor hard, but common, eaſie, and plaine: and ſuch, as may be vnderſtood of any, who, hauing but a reaſonable wit, or vnderſtanding, wil carefully read it (as the importance of the matter requireth) with iudgement, deliberation, and (which is chiefe) with prayer to God, and a reſolute good will to follow that, which he ſhall find to be right.
A. W.
The matter is as hard, by your handling of it, as ſophiſtrie can well make it; as high, as the deepe foundation of religion. Yet I denie not, but it may be vnderſtood by a man of ſuch parts, and paines, as you require: and adde farther, that the like may be auowed of the true grounds of religion, as they are contained in the Scripture: to the reading, and meditation whereof the Lord himſelf hath promiſed ſuch a bleſſing, as your treatiſes, Pſal. 1. 1. 2. Ioan. 5. 39.if they were neuer ſo true, could not looke for. Is not the fountaine better then the chanell?
A. D. §. 9.
Fourthly, becauſe, theſe fewe plaine points, which are here ſet downe, include all other: and whoſoeuer ſhall, by the helpe of Gods grace, and the force of theſe, or other reaſons, yeeld aſſent to the points proued in this diſcourſe: muſt by conſequence, without further diſputing or difficultie, yeeld to all particular points, which the aforeſaid Church commendeth for points of faith, and will be moued to ſettle himſelfe in the ſtedfaſt beliefe of all. For if he once admit, that there is a Church, or company of men, on earth, infallibly taught by the holy Ghoſt, what is the true faith in all points: and that this Church is, by Gods appointment, to teach all men in all matters of faith, which is the infallible truth: and further, that this Church, which is thus taught, and muſt teach vsus, is no other but that viſible company, which profeſſeth the Romane faith: then he ſhall not need to ſtraine his wits in ſtudying, or to waſt words in wrangling, about particular points of controuerſies, or to vſe any ſuch troubleſome and vncertaine meanes to find out the truth: but may eaſily, and moſt certainly be inſtructed in all, by onelyonly enquiring and finding out (which all ſorts of men may eaſily do) what is generally holdē by the Church, for truth, in all particular points, whereof they doubt.
A. W.
If theſe few points be ſo conuenient, becauſe in thē all other are included; why ſhould not our doctrine of the Scripture be as conuenient, by the ſame reaſon? Let vsus compare our aſſertions together. The firſt of yours is, That a man muſt admit, that there is a company of men on earth, infallibly taught by the holy Ghoſt, what is the true faith, in all points. The firſt of ours, That a man muſt beleeue, that there is a written word of God, wherein the holy Ghoſt hath certainely taught, whatſoeuer is needfull to be knowne to ſaluation. Your ſecond is: That this company of men is, by Gods appointment to teach all men, in all matters of faith, which is the infallible truth. Our ſecond: That this written word of God is appointed by him to teach all men in all matters of faith, what is true, what falſe. Your third: That this company of men is no other, but the viſible company, which profeſſeth the Romane faith. Our third: That this written word is no other, but the bookes of the old and new Teſtament. The proofe of your poſitions, and the exceptions, you take againſt ours, ſhalbe handled (if it pleaſe God) in their due places; in the meane time, if any mā be troubled with thoſe ordinarie doubts, which you hauehave buzzed into the common peoples eares, concerning the vncertainty and hardneſſe of the Scriptures, let me intreat him to ſtay himſelfe a while vponupon theſe conſiderations. Firſt that the bookes of the old and new Teſtament acknowledged by vsus, are alſo confeſſed by you to be the verie word of God; in the penning whereof *Bellar. de Concil. lib. 2. cap. 12. §. Dicuntur.the penners were ſo directed by the holy Ghoſt, that they could not erre. Therefore whatſoeuer the meanes be, whereby we come to aſſurance, that theſe bookes are the word of God, let it ſuffice all men, that both we, and you agree, they are ſo. But I pray tell me: Are the determinations of the Church any more certaine? What ground hauehave I, but the word of ſome men, that the Church hath ſo determined? It is not a matter ſo agreed vponupon betwixt vsus, as the bookes of Scripture are. Out of queſtion the ods is on our ſide. It is doubtfull, whether you Romaniſtes are the Church or no: it is out of doubt, theſe bookes are the infallible word of God. But you will ſay, the Scriptures are hard to be vnderſtood; as well becauſe they are written in Hebrew, and Greeke, as alſo for the kind of writing. Are not all the Decrees of your Councels, and determinations of your Popes Conſiſtorie, written either in Greeke, or Latin, or in the Italian language; in none of which one man among ten thouſand hath any skill? And is there not as great reaſon to thinke, the Scriptures are rightly tranſlated, as your Decrees, Decretals, and Determinations? Eſpecially when as we (commonly) alledge the interpretations of the ancient Fathers, and learned Papiſts for the auowing of our tranſlations. But the Scriptures are hard to be vnderſtood, though a man be skilfull in the tongues. And are the Decrees of your Councels ſo eaſie, that eueryevery man may vnderſtād them, who knowes the language they are written in? Doth not aBellar. tom. 3 de Sacram. paſſim: & vbique.Bellarmine condemne, and confute our writers, Caluin, Chemnitius, and other, for not vnderſtanding the Decrees of your Councell of Trent written in Latine; which language they were as skilfull in, as himſelfe? If they be ſo eaſie, how chance bDominic. Sotus in Apol. contra Cathar. cap. 2.Biſhop Catharin and Frier Soto, that were both preſent at the Councell, and heard the debating of matters, can not agree about the doctrine of it, concerning aſſurance of ſaluation? which (as cVbi ſupra.Soto affirmes) was the longest and moſt troubleſome diſputation of all in the Councell: and therefore ſhould hauehave bene beſt vnderſtood, and plainlieſt deliuered. Yet is it ſo propounded by the holy fathers, the authors of it, that dVbi ſupra.Catharin ſaith boldly, eAmbroſ. Catharin. tract. 1. Verba decreti aliter pleroſ que accepturos, quā fuerat mens ſancte Synodi.he foreſaw, that moſt men would vnderſtand the words of the Decree otherwiſe then the holy Synod meant them. Was there not great contention within theſe very few yeares, betwixt fChriſtophor. de Cap ſont, archiepiſc. Caeſarienſ… de neceſſat. correct. theologie ſcholast.Archbiſhop Chriſtophor. de Capite fontium and many other Diuines, about the meanes of tranſſubſtantiating the bread, though in his iudgement the Councel of Trent makes manifeſtly for him? I forbeare to ſay, that ſome points ſeeme to hauehave bene craftily ſet downe of purpoſe, like the oracles of Apollo, that which way ſoeuer they be taken, the Church may not ſeeme to hauehave erred. Neither will I adde, that gBellar. de Concil. lib. 2. c. 12. §. Quartum.diuerſe matters are deliuered by Councels, not as points of faith, but as probable coniectures: which yet may be, and are taken by ſome of your owne hClement. Vnic. de ſumma Trinit. & fide catholica.learned writers, as if they were reſolutely determined for certaine truth. Theſe things conſidered, I ſee no ſufficient reaſon, why it ſhould not be as fit, and ſafe to learne of the Scripture, iCanus loc. com. lib. 5. q. 4. cap. 5.which is the infallible truth, as of any companie of men whatſoeuer.
But you labour to commend to vsus this reſting on the authoritie of the Romiſh Church by ſome eſpeciall commodities, that ſhall enſue thereupon. The firſt wherof is eaſe: the 2. certaintie of knowledge. He ſhall not need (ſay you) to ſtraine his wits in ſtudying &c. If eaſe were not too much delighted in by men of your profeſſion, there would not be ſuch ſwarms of idle Monks, Fryers, Nuns, nonreſident Biſhops and Prieſts amongſt you. But true Chriſtians vnderſtand, that it was not Gods purpoſe to prouide ſo much for their eaſe, by giuing them leaue to beleeue at aduenture, hand ouer head, whatſoeuer it ſhould pleaſe men to enioyne thē; but that it is his good pleaſure, that kPſal. 1. 2. … 119. per tot.all men ſhould carefully and painfully exerciſe themſelues, night and day, in reading and meditating of the Scriptures. He is too nice and dainty a profeſſor of religion, that is loth to ſtraine his wits to the vttermoſt, in the ſtudy of any thing reuealed by God in Scripture. What ſhall I ſay of him, that cals conference and diſputation about, euen the greateſt points of faith and iuſtification, waſting of words in wrangling: lOuid. Metamor. lib. 13.Nec ſe magnanimo maledicere ſentit Achilli? It is ſtrange you ſhould not hauehave the wit to perceiue, that, by this cenſure, you condemne Lombard, Thomas, and all your ſchoole men: yea the Pope, and generall councels, mBellar de pontif. Rom. lib. 4. cap. 7. ad obiect. 2.who are bound to vſe ſuch meanes, for the finding out of the truth: and (as nSotus. Apol. contra. Cathar. cap. 2.Sotus ſaith) did vſe them in a long and troubleſome diſputation, yet forſooth neither the one, nor the other, at oCap. 16. ſect 1. poſt. med.leaſt both together cannot erre. No man then ought to refuſe ſtudy, or diſputation of controuerſies in diuinitie, becauſe they are troubleſome. Therefore, to mend the matter, you adde that they are alſo vncertaine: what can be certain, but only reuelation, if the true vſe of reaſon can breed nothing but vncertainty? How idly and vainly did your ſchoolemen imploy themſelues: if all their ſtudy and labour muſt end in vncertainty? What vſe is there of Councels for finding out of the truth, ſince the helpe to be had of them, is debating of matters by reaſoning? Do we not find in daily experience, that as flint and ſteele ſtricken together bring forth fire: ſo truth is, as it were, beaten out by diſputation? It is reported you make great ſhewes of deſiring a diſputation. I maruaile to what end: If, when all comes to all, your auditors ſhall ſtill remaine vncertaine what is true. Shall I go yet farther? You tell vsus the Church cannot erre; we beleeue you not: you alledge ſome places of Scripture to proue it to vsus: we ſay they proue no ſuch matter: what courſe will you take? It is in vaine to diſpute of it: that is, (as you ſay) to waſt words in wrangling about it. pSee 12. Art. part. 1. art. 5.For that is but an vncertaine meanes to findout the truth. HaueHave you not brought matters to a good paſſe, thinke you, when you profeſſe that there is no meanes to diſcern certainlie whether the Church can erre or no, but onelyonly to take her own word for it? Yea no meanes left to know that ſhe is the Church. For if you will againe fly to the Scriptures; you run into the former difficulties, and end as before in vncertainty. Who would hauehave to do with ſuch vnreaſonable men?
But that you may not ſeeme to leaue vsus in vncertainty; you tel vsus, that we may moſt certainly be inſtructed in all particular points of controuerſies, by onelyonly enquiring and finding out what is holden generally by the Church for truth, &c. You ſend vsus to the faith of the Church, and namely of the Church of Rome. Which (ſay we) is onelyonly ſo farre forth to be yeelded vntounto, as it is agreeable to the Scriptures. Neither do we ſay ſo onelyonly, but aAmbroſ. in Lucam. lib. 6. cap. 9.Ambroſe, long before our time, hath ſaid the like. We are commanded (ſaith Ambroſe) to enquire after the faith of the Church, and that bIn primis quaerenda.eſpecially: in which Church if Chriſt be a dweller, cHaud dubiè legenda.it is doubtleſſe to be made choiſe of. But if the people be vnfaithful, if an heretical teacher deforme the dwelling; the communion of heretickes is to be auoided, the congregation muſt be ſhunned. And a little after: If there be any Church that refuſeth the faith, and dPoſſideat.holds not the foundation of the Apoſtles preaching, it is to be left, leſt it taint vsus with ſome ſpot of ePerfidiae.vnbeliefe, or vnfaithfulneſſe. Neither will it ſerue the turne; that you referre vsus to that which is generally holden by the Church: for both the generall faith depends vponupon the particular beliefe of the Church, or Pope of Rome; and is not to be taken for truth, becauſe it is generally receiued, but becauſe it agrees with the Romane faith; as we learned before of your fProfeſſ fidei art. 60.Monkes of Bourdeaux, who make the Catholique Church to hauehave communion with the Church of Rome, as the fountaine of truth; and of greater authoritie, in their iudgement, then the Catholicke Church. But let vsus admit that you deſire, of beleeuing whatſoeuer is generally holden by the Church: I am half afraid, this conceit, be it neuer ſo ſtrong, wil not procure the quietnes you promiſe vsus. The cauſes of my feare are theſe two. Firſt, I may doubt of ſuch a point, as is not yet determined by the Church; for example, I make queſtion of the Popes authority aboue Councels, or theirs aboue him. How ſhall I moſt certainly be inſtructed in the truth of this queſtion? Enquire (ſay you) and find what is generally holden by the Church. What if the Doctors of your Church cannot agree about this point? That they cannot, it appeares by your owne doubting; gChap. 16. Sect. 1.where you make it queſtionable, whether the Pope alone or the Pope with a general Councell be free from error. And hBellar. de Concil. autor. lib. 2. c. 13. 14. 15 16. 17.Bellarmine is faine to take a great deale of paines, in anſwering the arguments of diuers Papiſts, iNicol. Cuſan. Concor. cathol. li 2. cap. 4. 12. Panorm. in c. ſignificaſti. extra. de electio.ſome of them equall to himſelfe for learning, iudgement, and authoritie, who make the Pope ſubiect to generall Councels. But of this in due place. Say it were generally agreed on: Could I thereby be moſt certainly inſtructed what is truth in this point? May not all ſaue the Pope be deceiued? and perhaps he to; without the aduice and aſſent of a general Councell: at leaſt, if he hauehave not in his conſiſtory, vponupon good deliberation, Abulenſ. in Math. 18. q. 108 & alij apud Bellar. vbi ſupra. Chriſtop. de Capite fontium de neceſsar. correct theol. ſchol. fol. 53. b.reſolued of the matter? What ſhall it auaile me then to know, that (generally) it is thought the Pope is aboue any Councell? Suppoſing this point were generally held to be true, though indeed, as I ſaid before, it is denyed both by priuate men & by 2. councels; that of kConcil. Baſil. ſeſſ 2. &Baſil, & the other of lConcil. Constant. ſeſſ. 4.Conſtance which depoſed two Popes, Iohn the three and twentieth and Benedict the thirteenth. And mBellar. de Concil. autor. l. 2. ca. 13. §. Deinde.Bellarmine ſaith, that to this day it remaines in queſtion, euen among the Catholikes. Well, put caſe all men thought, as Bellarmine, and all ſuch Popiſh paraſites would hauehave it, what were I the nearer, as long as there can be no certainty of truth, (in your opinion) where nothing is iudicially determined by a Pope, & Coūcell? The ſecond reſō of my doubt is, that I know not how to find out, either eaſily, as you ſay eueryevery man may, or certainly, though with ſome paines, what is generally holdē by the Church for truth, in al particular points, wherof I doubt. Shall I looke into the confeſſions of ſeuerall Churches? Where are they to be found? Shall I trauail into eueryevery particular country, to learne what they hold of this, or that poynt? What aſſurance can I get hereby, but from ſome ſpeciall men? And it is a venture, but they will not all agree in eueryevery point. What remaines? Forſooth that which is all in all; I muſt beleeue, Watſō, or Clarke, or Blackwel the archprieſt, or if al theſe will not content me, Gerrard, Teſmond, Hall, or, without all doubting, Garnet the ſuperior of the Ieſuites, who queſtionleſſe is as void of error, as the Pope himſelfe. HaueHave I not, duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page trow you, a ſound foundation, to build my faith vponupon, when I hauehave the word of theſe equiuocating traitours, Prieſts and Ieſuits? And yet this is the moſt I can hauehave in this caſe, if I be a man vnlearned, eſpecially vnable to reade. Is it poſſible, any man ſhould be ſo ſenſleſſe as to hazzard his euerlaſting ſaluation, vponupon ſuch an vncertainty, to beleeue he knowes not what, becauſe a Prieſt, or a Ieſuit tels him, that the Church generally doth ſo beleeue? But what if it fall out, as it may do, that the Prieſts perſwade him the Church holds one thing; and the Ieſuites affirme it maintaines the contrary; how ſhall a poore ſoule either ſettle his iudgement, or quiet his conſcience? Quid ſequar, aut quem? Were it not a directer, and certainer courſe, to hold nothing for truth in religion, but that which is proued to vsus by plaine teſtimonies of Scripture, or certaine conſequence of reaſon, drawne from principles euidently expreſt, or apparētly contained in the knowne word of God? The difficulties of tranſlation and interpretation ſhal be handled in their places; nSee 12. Art. part. 1. Art. 3. & 5.which alſo, as I ſhewed ere while, accompany al your writings of priuate men, Popes or Councels. Now then if their be many particular points of cō trouerſies, whereof I may doubt, which are not reſolued of by any iudgement of the Church, nor agreed vponupon by the learned of your owne ſide; if I cannot certainly know what is generally held for truth, by the Church, but as I giuegive credit to the report of a Prieſt, or Ieſuit, whom I know to be partiall in the matter, becauſe he is one of the Popes vaſſals; ſubiect to erre, becauſe he is a priuate man; likely enough to lye becauſe he maintaines equiuocation; what madneſſe were it for me to forbeare ſearching and ſtudying of the Scriptures, where I am ſure the truth of God is to be found, and to loſe my time, and labour in ſeeking what the Church generally holds, and that of thoſe men who perhaps vnderſtand not what is held, but as they hauehave bene informed by others, who may themſelues hauehave miſtaken the true meaning of the Church in that it holds?
A. D. §. 10.
Of which points alſo, (If they be deſirous) they may hauehave ſufficient authority and reaſon yeelded, by the learned of the ſame Church; though they ſhould not ſo deſire reaſon to be yeelded, that without reaſon be giuen, they would not beleeue at all, or as grounding their faith vponupon the reaſon giuen: ſith Chriſtian beliefe ought onelyonly to be grounded, vponupon the authoritie of God, ſpeaking by the mouth of the Church, who ought to be beleeued in all matters, without giuing any reaſon.
A. W.
There is no ſufficient authoritie for a man to ground his faith vponupon, but the truth of God reuealed. aHieron. ad Math. cap. 23.Whatſoeuer is taught without that authoritie, is as eaſily contēned as alleadged. Therfore bIuſtin. contra Trypho. p. 207.Iuſtine wils him, that would be ſetled in the truth, to flie to the Scriptures. And cTertullian de carne Chriſti. cap. 7.Tertullian reiects that which is brought, if it be not in the Scriptures. dOrigen in Cantic. hom. 3.Origen ſaith, Chriſt is no where to be ſought, but in the mountaines of the law and the Prophets. Yea eHieron. in Mich. lib. 1. c. 1.Ierome makes the Scriptures the bounds of the church beyond which ſhe may not go. Are you able to ſhew this authority in all particuler points of Controuerſie, whereof a man may doubt? Are you not faine in many particulars, to deny the ſufficiency of the Scriptures, and to run a madding after traditions? What talke you then of ſhewing ſufficient authority? The beſtauthority you can alleadge for many matters, is the Popes will, who cannot erre, as you ridiculouſly imagine. And this authoritie is all the reaſon you hauehave in diuers points; except ſuch ſtuffe as fDurandus in Ration. Diuinor. officior. paſſim.Durād brings in his Rationale diuinorum officiorum; wherof many of your own men are aſhamed.
I had thought your Friers vow of obedience to their ſuperiours, or, at leaſt, the gConſtitut. Ieſuit. par. 3. cap. 1. Maffae. lib. 3. cap. 7. Ieſuit. Catech. lib. 2, cap. 17.Ieſuits ſpecial vow of blind fold obedience, head bene the height of all perfection in this life: but I perceiue now, that there is a greater opinion of holineſſe in theſe vowes, then there is cauſe why. For you tye the obedience of eueryevery Chriſtian in ſuch ſort to the authoritie of the Church, and indeed, of his particular paſtor, yea of eueryevery Prieſt, or Ieſuite, that comes licenced by Blackwell, or ſome new Garnet, that be muſt beleeue, without enquiring any reaſō, whatſoeuer ſuch a fellow ſhall deliuer to him for truth. This is the obedience, one of your Cardinals ſpeakes of. Obedience without reaſon (ſaith hNicol. Cuſanus. excitat. lib. 6. vbi eccleſia.Cuſan) is full and perfit obedience, namely when a man yeelds obedience, without requiring any reaſon; as iIumentum.a beaſt (horſe or other) obeies his maiſter. So doth your Popiſh Clergie vſe the people, as men do their Aſſes; make them beare, and do what they liſt, yea euen to the attempting of moſt horrible and incredible treaſons againſt their Soueraigne and countrey. I will not now diſpute what agreement there is betwixt faith and reaſon; nor whether of them is the former; nor, in what caſe, a man may require reaſon; onelyonly that no man may conceiue amiſſe of our doctrine, concerning our demanding of proofe for that we are enioyned to beleeue; he is to vnderſtand, that we aske no farther proofe, but to be perſwaded that the point deliuered to vsus, is warranted by Scripture. Let it be neuer ſo much in (ſeeming) contrary to reaſon, if it be agreeable to Scripture, we hold our ſelues bound in conſcience to take it for truth, though we be no way able to anſwer ſuch reaſons, as we know are brought againſt it. Neither yet do we reſt ſatisfied, as ſoone as ſome place of Scripture is alledged in a doubtfull matter; but, here indeed we hearken after reaſon. Yet not to prooue that true, which we find affirmed in Scripture; but to make vsus perceiue, that ſuch, and ſuch is the meaning of the Scripture. Whatſoeuer the Scripture ſaith, we acknowledge to be abſolutely true, ſo farre as it is deliuered for true by the holy Ghoſt. But what the ſenſe of the Scripture is, we thinke it muſt be prooued by the true vſe of reaſon, according to the certain principles of diuinitie, and ſuch helps, as obſeruation of circūſtances, vnderſtanding of the tongs, conference of like places, & logical diſcourſe, with ſuch other helps, reaſonably affoord vsus. But why ſhould you find fault with demanding reaſon, or not be moſt willing & ready to ioyne it to your authority, ſince (as kNicol. Cuſan. Excitat. lib. 3. Serm. perfectus omnis eris.Cuſan ſaith) faith is not abaſed by reaſon, but exalted: euen as water in a veſſell ſupports and lifts vp oyle. As for your proofe, that therfore we may not demand a reaſon, nor ſo much as enquire, whether the points that are taught vsus, be ſutable to the Scripture or no, becauſe Chriſtian beliefe muſt onelyonly be grounded vponupon the authority of God ſpeaking by the mouth of the Church: we ſay that you auouch that which is not true. For Chriſtian faith muſt be grounded vponupon the authoritie of God, ſpeaking by the pens of his Apoſtles, and Prophets in the Scripture; not vponupon the authoritie of any company of men liuing, from time to time, in the world. The Church you dreame of, will, I doubt not, in another part of my anſwer be ſhewed to be nothing, but a fancy, and a gay word to deceiue the ſimple; when as by it you meane no more, but your clergie, or perhaps your Bb. onelyonly aſſembled in a Councell, or the Pope himſelfe alone, who can with no more reaſon be called the Church, then lSee 12. Art. part. 1. art. 5. pag. 63.the head may be tearmed the body, or the whole man, if I ſhould grant you, that he is the head, which is both mReynald. confer. with Hart. Clamierus de Oecumen. Pontif. lib. 2. arg. 1.falſe and abſurd. The Lord vſeth not the authoritie of men, to enioyne what they liſt for a matter of faith, but their miniſtery, to beget faith (by declaring what he hath reuealed in the Scripture) through euidence of truth, and power of exhortation, teſtified and made effectuall by the mightie grace of the holy Ghoſt in the hearts of them that ſhall be ſaued.
A. D. §. 11
The which briefe and compendious reſolution of faith, whoſoeuer will (as eueryevery one may ſecurely, and (as in the diſcourſe following ſhall be declared) muſt neceſſarily embrace: beſide the eaſe, he ſhall alſo reape this commoditie, that, cutting off all occaſions of needleſſe and fruitleſſe doubts, queſtions and diſputes, concerning matters of faith: wherin vnſettled minds ſpend their time and ſpirit, he ſhall hauehave good leiſure, and better liking, then ordinarily ſuch vnquiet mindes can hauehave, to employ his endeuours more fruitfully otherwayes; to wit, in building vponupon the firme foundation of ſtedfaſt faith, the gold and pretious ſtones, of Gods louelove, and other vertues, in practiſe whereof conſiſteth that good life, which maketh a man become the liuing temple of almightie God: the which temple, Gods ſpirit will not onelyonly viſite, with holy inspirations and bleſſings oftentimes, in this life, but he wil alſo inhabite and dwell continually in it, both by grace, here, and by glory, in the other moſt happy, and euerlaſting life.
A. W.
The ſecuritie, that ariſeth from reſting vponupon the authoritie of the Church, is freeneſſe, not from danger, but frō care. This latter, I confeſſe, will eaſily be wrought by this perſwaſion in the heart of a careleſſe worldling, or a man ſuperſtitiouſly ignorant, if he can be ſenſleſly obſtinate inough, in keeping his eyes and eares from ſeeing and hearing the truth of God, in the Scripture: for to ſuch men n2. Theſſ. 2. 9. 10.God ſends ſtrong deluſions to beleeue lyes, that they may be damned which hauehave not receiued the louelove of the truth, that they might be ſaued. But alas! what ſhall this eaſe aduantage them, but onelyonly that they may oProu. 7. 22.go laughing to deſtruction, as a foole doth to the ſtocks and whip? What neceſſitie can there then be, of embracing ſuch a dāgerous reſolution?
Beſides the eaſe, you tell vsus now of another commodity, that may be reapt by embracing that compendious reſolution of faith. Which before I examine, let me here againe put you in minde, that you condemne the greateſt part of all your Schoolemens writings, as needleſſe and fruitleſſe doubts, queſtions and diſputes; and call them vnſetled minds, that ſpend their time, and ſpirits in ſuch matters. And ſurely ſuch were many of the points they handled, hauing nothing in them but vanitie and vexation of ſpirit: as may appeare (to name one for all) by their articles and queſtions vponupon *In 4. ſenten. diſt. 8.Lombard and aIn 3. Thom. q. 73. &c. Vide Chriſtop. de cap fontium vbi ſupra.Thomas, about the Maſſe. But is anie man to be found ſo ſhameleſſe, as that he dare call it a needleſſe and fruitleſſe labour, bIoan. 5. 39.to ſearch the Scripture, for the finding out of the truth, in ſuch matters as are neceſſarily to be beleeued for the attaining to ſaluation? Doth the neglect of this dutie bring a man good leiſure and liking, to build himſelfe vp in the louelove of God? What louelove of God can there be, where there is no delight in his word? cPſal. 1. 2. & 119. 103. 127.Dauid makes it his meditation day and night: and preferres the ſweetneſſe he finds in it, and the account he makes of it, before honie and the honie combe, fine gold and all maner of riches. But what ſhould I heape vp vnneceſſarie teſtimonies, in a caſe not doubtfull? Is it poſſible they ſhould be Chriſtians, that make ſo ſmall reckoning of the teſtament of Ieſus Chriſt? Can he be ſaid truly to louelove his father, that neuer cares to ſee what his fathers louelove to him is; but contents himſelfe with ſo much knowledge of it, as men liſt to impart to him; yea that knowes not whether he had ſuch a father or no, but onelyonly, as other men hauehave told him? We ſay not, that eueryevery man is bound vponupon hazzard of his ſaluation, to know eueryevery point of difference betwixt you and vsus, or to vnderſtand the ſenſe of eueryevery place of Scripture; but that all true Chriſtians muſt labour for as much knowledge, as, by diligent hearing, reading and meditating of the Scirptures, they can attaine to. Neither ſhall they, by this ſtudy and endeuour, either abate their louelove to God, or depriue themſelues of the ſenſe of his louelove to them. Nay rather both the one and the other ſhalbe increaſed when a man ſhall feele the work of Gods ſpirit in his heart, kindling in him a deſire to vnderſtand the myſtery of his redemption by Ieſus Chriſt, to comprehend the infiniteneſſe of the louelove of God the Father, and enlightning him to conceiue that, which, by his owne skill, he neuer were able to diſcerne. But they that follow your reſolution, neuer come rightly to vnderſtant what the louelove of God to them is: but if they will conſider things aduiſedly, muſt needes thinke God hath dealt hardly with them, as with ſeruants, not with ſonnes; whom he ſhuts out from the knowledge of his will, and view of his wiſdome & maieſtie, manifeſted in the writings of the old and new Teſtament; affoording them no more of that heauenly Manna, but ſuch chippings and parings, as their idle and prowd prelates will vouchſafe to caſt them. He, that finds the louelove of God toward him, in opening to him the true ſenſe of the Scripture, in matters concerning his euerlaſting ſaluation, doth beare more true louelove to God for it, then any Papiſt can do, that glorieth in his blind obedience to men, & maketh the end of his louing God the deſeruing of euerlaſting life, by his ignorance of the Scriptures. As for true holineſſe of life, whence doth it ariſe, but from the feeling of Gods louelove to vsus; whereby the ſpirit of God which dwels in vsus, inflames our hearts with the affections of kind children to ſo louing a father? Can you imagine, that he, who hath at moſt, but a kind of perſwaſion, of I know not what holy inſpirations & bleſſings of Gods ſpirit, vponupon ſome Prieſts or Ieſuits word, can louelove God as truely, and feruently, as he, that knowes by the truth of God in the Scripture, dRom. 8. 9. Gal 4. 6.that the ſpirit of God dwels in all Gods children, eRom. 8. 16.one of whom the ſame ſpirit aſſures him he is? Your Papiſt muſt liue holily, that he may become the temple of God; a true Chriſtian knowes he cannot liue holily, but by the holy Ghoſts dwelling in him, and making him the temple of God. And can it be a queſtion, whether of theſe two loueth God more deatly? But I hauehave bene too long in your Preface. Now to the Treatiſe it ſelfe.