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I intreate and desire you all that , setting aside what this or that man thinkes touching these matters , you will inquire what the Scripture saies concerning them . Chrysost. in 2. Cor. hom. 13.
The
law
of
thy
mouth
is
better
to
me
then
thousands
of
gold
and
siluer
.
his
meekest
seruants
will
stir
,
and
the
mildest
fight
before
it
shall
be
indamaged
by
their
forbearance
:
If
thou
speake
of
thy selfe
,
thou
art
not
the
man
thou
conterfets
,
and
so
I
will
answer
thee
as
I
would
a
wise
man
;
if
by
others
setting
on
,
it
is
meete
I
satisfie
them
;
Heare
me
therefore
:
Euery
man
vseth
Church
ceremonies
agreeable
to
his
faith
,
and
offers
such
sacrifices
as
he
beleeues
are
acceptable
with
God
:
it
is
not
in
our
owne
power
to
beleeue
what
we
will
I
am
sufficiently
resolued
of
the
religion
I
follow
;
if
I
follow
thine
I
may
deceaue
men
,
but
God
that
searches
the
hearts
I
cannot
deceaue
;
nor
yet
is
it
fit
I
should
be
like
to
thee
:
one
thing
becomes
a
Iester
,
and
another
thing
a
Nobleman
;
this
you
may
take
to
your selfe
,
or
report
,
if
you
please
,
to
them
that
set
you
a
worke
.
in
capite
The
Stoikes
beleeuing
that
none
but
a
wise
man
could
do
any
thing
well
,
concluded
,
that
therefore
none
but
a
wise
man
could
make
good
pottage
,
or
season
a
messe
of
broth
well
:
and
because
,
in
their
conceite
,
their
master
Zeno
was
the
wisest
of
all
men
,
they
concluded
againe
that
the
broth
could
not
be
good
if
it
were
not
made
after
Zenoes
direction
;
whose
vse
was
to
prescribe
to
the
twelfth
part
of
a
Coriander
seed
:
The
maiesty
of
things
depends
not
a
little
vpon
the
manner
of
handling
them
;
and
therefore
such
as
meddle
with
any
high
argument
,
haue
neede
of
great
power
both
of
tongue
and
conceit
;
because
such
as
weigh
the
force
of
words
more
then
the
nature
of
things
,
iudge
of
the
things
according
to
the
weight
,
or
weakenesse
of
the
words
.
what
I
haue
spoken
in
the
eare
,
secretly
,
that
to
publish
on
the
house-top
,
Alphons
apud
Anton
Panorm.
l.
Dauid
,
Solomon
,
Iulius
Caesar
,
Constantine
,
Iustinian
,
Leo
,
Palaeologus
,
Cantacuzenus
,
Cardinall
of
Millan
Eccl.
1.12
The
King
is
as
the
angel
of
God
in
hearing
of
good
and
bad
,
Duresce
,
inquam
,
duresce
,
vtinam
&
Langrauius
durescat
.
hearing
of
the
beautie
of
the
citie
he
was
going
a
wooing
,
and
would
make
loue
to
her
.
it
was
not
the
manner
,
in
his
countrie
,
to
go
a
wooing
with
swords
,
but
with
musicke
,
and
they
that
were
in
loue
brought
not
instruments
of
warre
,
but
of
melodie
.
if
you
haue
an
Eunuch
in
your
hand
dispatch
him
,
but
if
you
haue
none
,
buie
one
and
dispatch
him
.
Nidos
eorum
vbique
destruendos
:
the
next
way
was
to
destroy
their
nests
where
they
bred
.
One
Psapho
dwelling
in
the
parts
of
Lybia
,
desirous
to
be
canonized
a
God
,
tooke
a
sort
of
prating
birds
,
and
secretly
taught
them
to
sing
,
and
hauing
their
lesson
perfitly
,
he
let
them
flie
into
the
woods
and
hills
adioyning
;
where
continuing
their
song
,
other
birds
also
,
by
imitation
,
learned
the
same
,
till
the
hedges
rang
with
nothing
but
Psaphoes
dittie
,
The
countrey
people
hearing
the
birds
,
but
ignorant
of
the
fraud
,
thought
Psapho
to
be
a
God
indeed
and
began
to
worship
him
.
the
learned
to
plie
with
their
art
,
and
the
simple
with
their
errors
.
Not
what
is
spoken
,
but
who
speakes
must
be
regarded
.
The
Bishop
of
Rome
is
the
infallible
rule
of
faith
.
Three
Angels
taking
him
into
a
mountaine
,
the
first
ript
his
brest
,
and
washt
his
bowels
in
snow
;
the
second
opened
his
heart
,
and
tooke
out
a
blacke
graine
which
was
the
portion
of
the
Diuell
;
the
third
closed
him
vp
againe
,
and
made
him
perfit
:
then
they
weighed
him
in
a
paire
of
ballance
,
and
ten
men
being
not
able
to
counterpoise
him
,
the
Angell
bad
,
Let
him
go
,
for
no
number
of
men
should
be
able
to
weigh
against
him
.
That
all
things
falling
to
decay
,
and
going
to
nought
,
in
such
manner
as
neuer
was
before
,
yet
no
man
might
bewaile
or
vtter
it
:
and
what
meanes
of
remedy
,
what
hope
of
amendment
,
can
there
be
where
we
may
speake
neither
of
amendement
nor
remedie
:
where
they
that
giue
the
wounds
are
counted
good
,
and
excellent
,
and
rare
men
,
worthie
of
all
commendations
and
reward
;
and
they
which
indeauour
to
keepe
them
off
are
called
leaud
,
perfidious
,
and
wicked
persons
,
worthie
of
all
shame
and
reproach
?
Albeit
among
the
Locusts
there
be
but
one
King
that
hath
all
manner
of
principality
in
euill
,
yet
the
sanctity
of
Prelates
could
not
,
on
the
suddaine
,
be
brought
to
such
wickednesse
,
vntil
first
,
for
a
long
time
together
,
they
began
to
fall
,
by
pompous
ambition
:
and
multiplying
the
superfluous
state
of
temporalities
;
by
Simoniacall
couetousnesse
,
peruerse
elections
,
and
carnall
promotion
of
such
as
they
fauoured
,
and
neglect
of
spirituall
worship
:
these
wicked
dispositions
going
before
,
the
Diuell
,
at
last
,
by
these
meanes
might
fully
bring
in
the
complete
forme
of
the
there
was
almost
nothing
belonging
to
secular
life
but
the
Priests
of
Christ
administred
it
,
nor
no
worldly
affaires
but
those
that
serued
at
the
altar
put
themselues
into
it
.
it
shall
not
be
so
among
you
.
and
his
wife
for
a
Synode
.
if
he
had
done
any
thing
inconueniently
,
or
not
holden
the
path
of
his
lawes
,
he
would
reforme
what
he
had
offended
,
the
Bishops
and
Patriarkes
of
Rome
,
Constantinople
,
and
Alexandria
See
,
our
Shephards
,
that
professe
the
Crosse
of
Christ
,
in
ostentation
,
in
wealth
,
in
excesse
,
challenge
the
greatest
Emperours
.
howsoeuer
in
picture
,
the
eie
be
one
of
the
noblest
parts
,
yet
euery
colour
is
not
fit
to
paint
it
:
least
so
it
ceasse
to
be
an
eie
to
the
Emperor
and
Princes
with
his
enemies
weapons
stricken
,
and
sticking
in
the
top
of
his
pate
,
O
that
ye
knew
who
I
carrie
on
my
backe
.
beare
themselues
on
their
Priesthood
as
if
they
had
a
tyrannie
,
Lord
haue
mercy
on
him
labouring
to
haue
the
world
consent
therein
thereby
both
strengthened
religion
,
and
brought
strength
from
religion
to
himselfe
.
a
thousand
shall
fall
at
side
and
ten
thousand
at
their
right
hand
.
I
will
not
leaue
thee
nor
forsake
thee
.
We
wil
not
feare
though
the
earth
be
mooued
,
&
the
mountaines
fal
into
the
middest
of
the
sea
.
Though
the
waters
thereof
rage
,
and
the
mountaines
shake
at
the
surges
of
the
same
.
Yet
is
there
a
riuer
whose
streames
shall
make
glad
the
City
of
God
,
euen
the
Sanctuary
of
the
Tabernacles
of
the
most
high
God
is
in
the
middest
of
it
,
and
it
shall
not
be
mooued
.
Our
God
shall
relieue
it
early
:
when
the
nations
raged
and
the
kingdomes
were
moued
,
God
gaue
his
voice
and
the
earth
melted
;
the
Lord
of
hoasts
is
with
vs
,
and
the
God
of
Iacob
is
our
refuge
.
a
company
holden
together
by
true
faith
,
and
the
best
policy
,
the
Church
come
downe
like
raine
vpon
the
mowen
grasse
and
as
showers
that
water
the
earth
.
Rise
with
the
Sun
giue
eies
to
the
blind
night
.
I
will
minister
iustice
to
all
,
the
Sunne
I
will
make
to
shine
,
and
clouds
to
raine
,
and
the
earth
to
be
fruitfull
;
the
riuers
will
I
store
with
fish
,
and
all
things
with
plenty
.
THE
WAY
TO
THE
TRVE
CHVRCH
,
BVT
FROM
THE
BEGINNING
IT
WAS
NOT
SO.
FROM
THE
BEGINNING
IT
WAS
NOT
SO
xij
.
Maij
1614.
it
is
a
good
our
mother
when
it
was
the
king
:
how
may
not
much
of
winde
against
his
fraud
compiled
vncerten
,
and
to
haue
the
life
in
state
on
praemis
this
poore
put
it
forth
not
to
beleeue
in
the
Scripture
inuisible
,
the
members
answer
.
For.
the
which
Justine
Martyr
.
this
will
of
God
.
such
as
they
call
for
his
purp.
one
mans
by
others
the
sinne
euen
of
corrupt
masse
was
not
,
but
was
.
not
deliberate
the
conscience
he
replies
:
Secondly
saith
it
ouer
and
ouer
of
translation
put
it
out
,
and
set
the
figure
that
followes
there
what
he
replies
in
fower
propositions
is
it
hiest
and
last
can
do.
knowes
not
we
impart.
nor
held
the
substance
euen
by
them
that
yet
the
maine
haue
bene
all
the
profite
Thus
J
haue
and
he
expounds
how
not
onely
with
to
●●●ther
be
renewed
thawed
them
the
contrary
Againe
whereas
some
that
it
is
sinne
some
that
it
some
that
it
see
Ch.
Abul
.
parad
come
to
see
Gerson
noted
afore
pag.
in
the
marg.
Abul
.
in
Deuteron
made
vnto
M.
Anthonie
Wootton
,
and
M.
Iohn
White
,
wherein
it
is
shewed
,
that
they
haue
not
sufficiently
answered
the
and
wherein
also
the
truth
of
the
chiefe
points
of
the
said
is
more
clearely
declared
,
and
more
strongly
confirmed
by
A.D.
student
in
Diuinitie
.
the
Treatise
B●●arl
.
protest
apol.
p
as
it
were
the
noise
of
an
armie
,
and
blowing
of
trumpets
,
and
going
off
of
gunnes
;
as
if
there
had
bene
some
great
businesse
towards
:
and
yet
when
men
haue
come
neare
to
view
,
they
haue
seene
nothing
but
a
heard
of
swine
,
and
the
footings
of
certaine
strange
beasts
vpon
the
ground
:
When
I
came
to
view
and
peruse
the
booke
—
,
and
finding
it
to
be
without
name
of
author
,
hauing
onely
a
most
bitter
intitulation
;
I
began
first
to
maruell
at
that
,
because
I
did
see
no
reason
why
any
Protestant
writer
should
conceale
his
name
in
so
worthy
a
matter
as
is
the
defence
of
his
religion
—
:
for
which
his
labour
and
learned
trauell
,
he
might
assuredly
hope
for
so
great
praise
and
commendation
,
not
onely
from
men
,
but
reward
from
God
also
;
whose
truth
and
Gospell
he
should
acquit
from
such
and
so
great
blemishes
of
falshood
and
vntruth
,
as
were
by
the
aduersaries
thereof
obiected
against
it
.
Hee
that
set
foorth
Barklies
booke
,
neither
put
to
his
name
,
nor
the
name
of
the
Printer
,
or
place
where
it
was
printed
—
:
he
was
afraid
belike
,
and
not
without
cause
,
either
that
he
should
be
punished
or
discommended
for
it
—
.
These
are
no
signes
of
a
good
worke
.
For
he
that
euill
doth
,
hateth
the
light
,
lest
his
workes
be
reproued
;
whereas
he
that
doth
the
truth
,
comes
to
the
light
,
that
his
workes
may
be
knowne
to
be
of
God
.
Ioh.
Yea
,
but
you
haue
another
name
,
which
you
dissemble
.
What
's
the
reason
?
Your
Hollanders
will
thinke
one
thing
;
but
I
thinke
another
.
It
is
not
said
for
nothing
in
the
Gospell
,
He
that
euill
doth
,
hateth
the
light
:
and
in
the
Epistle
to
the
Thessalonians
,
They
that
are
drunke
,
are
drunke
in
the
night
.
And
certainly
,
to
confesse
who
you
are
:
now
when
you
do
otherwise
,
how
can
any
man
chuse
but
suspect
you
?
When
you
flie
the
light
,
R.
B.
resolut
.
relig.
p
Soulepriests
,
Friars
,
Iesuites
Ecclesia
est
columna
&
firmamentum
veritatis
:
The
Church
is
the
pillar
and
firmament
of
truth
.
the
name
of
the
Church
pale
for
feare
the
pillar
of
truth
pillar
of
lies
the
Papacie
is
not
the
Church
.
de
vtil.
cred.
c.
If
thou
seeme
to
thy selfe
to
be
sufficiently
tossed
,
and
wouldest
make
an
end
of
these
labours
,
follow
the
way
of
the
Catholicke
discipline
which
did
proceed
from
Christ
himselfe
by
the
Apostles
,
euen
vnto
vs
;
and
from
hence
shall
be
deriued
to
posteritie
.
the
way
of
the
Scripture
,
followed
by
the
vniuersall
Church
,
the
way
of
Catholicke
discipline
Suar.
de
fens
.
si●
Cathol.
aduers
.
Anglic.
sect.
err
.
l.
1.
c.
12.
nu.
9.
Catholicke
discipline
Church
proposition
determined
by
the
Pope
:
doctrine
contained
,
and
written
in
the
Scriptures
Beleeue
me
,
whatsoeuer
is
in
those
is
loftie
and
diuine
is
altogether
the
truth
and
discipline
most
accommodate
for
the
renewing
and
repairing
of
our
mindes
,
and
so
qualified
,
that
there
is
for
him
,
if
to
the
drawing
he
come
deuoutly
and
godly
,
as
true
religion
requires
.
the
ecclesiasticall
discipline
to
the
Church
of
Catholicke
discipline
the
way
Catholicke
discipline
Suar.
vbi
sup.
c.
2●
.
nu.
7.
vnsincere
dealing
Good
Eue
for
your
soules
health
,
and
therefore
haue
ventured
my
life
,
as
you
see
,
(
vpon
the
entertainment
you
know
of
,
such
as
I
find
in
the
hiding
roomes
)
to
bring
you
home
to
the
Catholicke
Church
,
your
Method
is
this
:
Close
vp
your
eies
,
and
examine
nothing
,
but
obstinately
renouncing
the
Protestants
,
and
stopping
your
eares
against
the
Scriptures
,
in
all
things
beleeue
vs
,
who
are
the
Church
of
God
;
and
submitting
your selfe
to
the
direction
of
your
ghostly
father
,
without
more
adoe
be
resolute
,
and
you
shall
easily
be
perswaded
of
our
Roman
faith
.
vnsincere
dealing
examples
of
grosse
vntruths
,
gathered
out
of
M
Woottons
,
and
M.
Whites
bookes
;
by
which
the
discreete
reader
may
see
how
little
sinceritie
or
care
of
truth
they
haue
had
:
and
consequently
,
how
little
credit
is
to
be
giuen
to
their
writings
:
Now
to
come
to
M.
White
,
whose
booke
is
said
to
do
much
more
harme
among
the
simple
,
then
M.
Woottons
doth
;
I
hope
I
shall
lay
open
such
foule
want
of
sinceritie
,
and
care
of
truth
in
him
,
as
it
will
plainly
appeare
,
that
those
which
shall
hereafter
take
harme
by
giuing
credence
to
his
words
or
writings
,
shall
shew
themseluis
to
be
very
simple
indeed
.
Lips
.
const
1.10
I
must
craue
the
readers
patience
,
if
contrarie
to
my
vsuall
course
,
he
finde
me
in
this
passage
something
sharpe
;
because
M.
Whites
outrages
are
such
,
as
require
more
then
an
ordinarie
sharp
reprehension
.
grosse
vntruths
durst
not
blame
him
with
reuiling
speeches
,
but
bad
the
Lord
rebuke
him
.
not
so
meete
to
speake
euery
thing
that
my
aduersarie
deserues
to
heare
,
as
to
let
nothing
passe
me
,
that
becomes
not
my selfe
.
Pag. 22. A. D. First in his epistle Dedicatorie , in which he speaketh not to simple men , but to his most reuerend Fathers in God , Toby the Archbishop of Yorke his Grace , Primate and Metropolitan of England : and to George Lord Bishop of Chester , his very good Lords : he affirmeth to our disgrace , that all our speech is of the Church , no mention of the Scriptures , or God our Father , but of our Mother the Church : the which he confirmeth with a scurrilous comparison , Much like , saith he , as they write of certaine Ethiopians , that by reason they vse no mariage , but promiscuously companie together , it commeth that the children follow the mother , the fathers name is in no request , but the mother goeth away with all the reputation . Thus he . Now how lowd , and lewd an vntruth this is , I referre to the iudgement of any man almost neuer so simple , supposing he haue had any ordinarie conuersation with Catholickes , or be in a meane measure acquainted with their words and writings . For what man is so simple , who cannot discerne this to be euidently contrarie to our ordinarie practise and common speech , and contrarie to our profession , and publicke doctrine of faith ? And is it then possible , that a Minister , whose name is White , should haue a face so blacke , as without blushing , so soberly to asseuere such a notorious vntruth , especially in the sight or hearing of those his good Lords , and reuerend Fathers in God ? Surely it is maruell , that those his reuerend Fathers , or some for them , did not examine and marke this and other his grosse vntruths ; or marking them , that they would , for their credits sake , suffer them to passe ( especially twice ) to the . And much more maruell it is , that in stead of reproouing the man for such his shamefull vntruths , ( which had beene the dutie of reuerend Fathers in God ) they would permit him to vse their names in the forefront or beginning of his booke , by which men may suppose , that they by their authoritie doe canonize , or at least giue countenance to so many his grosse errors , and vntruths , as are found in this his booke .
All
their
speech
is
of
the
Church
,
no
mention
of
the
Scriptures
,
or
God
our
Father
,
but
of
our
mother
the
Church
,
&c.
it
is
a
lewd
and
lowd
vntruth
acquainted
with
Catholickes
,
and
their
writings
.
when
a
mans
aduersarie
fals
to
scolding
,
it
is
a
signe
he
is
guiltie
.
know
not
forbidden
to
reade
containes
the
least
part
that
he
is
a
Catholicke
man
,
and
that
he
will
liue
and
die
in
that
faith
which
the
Catholicke
Church
teaches
:
and
this
Church
can
giue
them
a
reason
of
all
the
things
which
they
demand
of
him
:
and
he
that
answers
thus
,
saith
enough
,
and
defends
himselfe
sufficiently
.
all
their
speech
is
of
the
Church
,
no
mention
of
the
Scriptures
.
the
publicke
profession
doctrine
of
the
authoritie
of
the
Church
is
greater
then
of
the
Scriptures
.
the
Churches
authoritie
is
it
that
makes
vs
receiue
the
Scripture
,
and
euery
thing
that
is
to
be
beleeued
:
the
Church
is
to
be
heard
then
the
Scripture
,
because
her
doctrine
is
the
doctrine
of
the
Scripture
our
faith
,
whereby
we
beleeue
the
matters
of
faith
,
is
reduced
to
the
authoritie
of
the
Church
;
because
we
giue
but
for
that
the
Church
propounde
the
canon
thereof
to
be
beleeued
.
the
Church
hath
the
power
to
expound
the
Scripture
,
from
whom
we
must
receiue
the
sense
thereof
:
which
authoritie
of
the
Church
,
is
the
tower
and
bulwarke
of
our
faith
,
whereto
euery
faithfull
man
must
retire
when
any
question
ariseth
.
Si
Papa
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
Scriptures
:
and
they
onely
enquire
what
is
his
pleasure
,
and
according
to
it
they
order
their
life
and
conuersation
.
power
,
vertue
the
Popes
will
mother
onely
Our
mother
Rome
is
turned
whore
for
money
:
The
whore
of
Babylon
If
we
consider
the
face
and
habit
of
our
Cleargie
we
shall
be
constrained
to
say
,
the
spouse
hath
renounced
her
husband
,
and
bidden
him
deale
in
his
matters
himselfe
—
.
Now
the
spouse
of
Christ
forgetting
the
band
of
mariage
,
not
onely
lies
from
her
husband
,
but
without
all
respect
of
shame
,
goes
vp
and
downe
the
streetes
and
high
waies
,
and
playes
the
whore
,
from
Prouince
to
Prouince
.
The
vnsatiable
greedinesse
of
the
Romane
Church
so
preuailed
,
that
all
blushing
set
apart
,
like
a
common
and
shamelesse
whore
,
she
prostituted
her selfe
for
money
to
all
commers
.
An
incestuous
wooer
is
descended
into
the
bosome
of
the
Church
.
Mars
is
become
father
to
our
Romanes
,
and
a
whore
their
mother
.
God
by
the
Prophet
Ezekiel
speakes
to
the
Church
of
our
dayes
,
in
these
words
:
Thou
hast
committed
fornication
exceedingly
,
and
art
not
satisfied
,
but
hast
multiplied
thy
fornication
vpon
earth
,
and
doest
all
the
workes
of
a
whore
,
and
of
an
impudent
woman
.
Reuel
.
l.
1.
c
15.
Shamelesnesse
in
words
,
Leuitie
in
manners
,
A
faire
face
,
And
gay
clothes
.
Pag. 24. A. D. It would be too tedious to touch all particulars which may be obserued in this his Dedicatorie epistle ; in which like a man runne mad or franticke through furie , he raileth and rageth against our religion , and the professors thereof , without care either of truth , sinceritie , modestie , or common ciuilitie . I will , as I purposed , giue the reader onely a taste , leauing it to his discretion to thinke of the rest , as he shall see cause . The Iesuites ( saith he ) which are the Popes Ianizaries , that guard his person , and were brought in now at the last cast , when the state of the Papacie was at a dead lift , to support the waight of the maine battell , haue pestered the land with their writings , and filled the hands and pockets of all sorts of people with their papers : yea fannes and feathers are lapped vp in them , wherein it is admirable to see , how presumptuously they take vpon them , in disgracing our persons , belying our doctrine , and coyning and defending strange opinions of their owne , neuer heard of afore , &c. How false this his relation is , in diuers respects , the discreete reader , if he be acquainted with Iesuites , will easily discerne . As namely in that he saith , the Iesuites be the Popes Ianizaries , &c: that they haue pestered the land , and filled the hands and pockets of all sorts of people with their writings , &c. that they are admirably presumptuous in disgracing the persons of Protestants , and in belying their doctrine , and incoyning and defending opinions neuer heard of afore .
a
taste
a
taste
of
the
Popes
Ianizaries
,
that
guard
his
person
,
brought
in
to
support
the
maine
battell
,
when
the
Papacie
was
at
a
dead
lift
:
whose
writings
farced
with
lies
and
noueltie
,
fill
the
land
,
The
discreete
reader
,
if
he
be
acquainted
with
the
Iesuites
,
will
easily
discerne
,
how
false
this
is
:
the
Papacie
being
at
a
dead
lift
,
they
might
helpe
to
support
.
to
the
other
three
solemne
vowes
which
are
common
to
other
Orders
,
they
would
adde
a
fourth
special
vow
;
that
whithersoeuer
it
should
please
the
Pope
to
send
them
,
about
the
affaires
of
religion
,
into
the
countries
of
Christians
or
infidels
,
thither
without
grudging
,
stay
or
reward
,
they
would
readily
go
)
as
soone
as
he
had
viewed
it
,
he
said
,
This
is
the
Spirit
of
God
,
and
he
hoped
God
himselfe
had
stirred
vp
the
courage
of
this
band
,
to
be
no
small
helpe
to
of
the
Church
God
by
a
singular
kinde
of
prouidence
,
sent
Ignatius
to
helpe
his
Church
that
he
might
set
both
himselfe
and
his
sonnes
the
Iesuites
to
be
a
wall
for
the
house
of
God
—
.
Let
vs
set
before
our
eyes
the
end
why
the
societie
of
the
Iesuites
was
instituted
,
which
verily
was
the
same
which
the
present
time
of
the
Catholicke
Church
required
:
The
societie
therefore
of
Iesus
,
was
chiefly
erected
for
the
defence
and
propagation
of
the
faith
,
as
is
contained
in
the
apostolicke
letters
of
their
confirmation
—
.
Since
the
birth
of
Ignatius
and
therefore
it
was
by
the
incredible
prouidence
of
God
,
that
this
new
Societie
should
be
ordained
principally
for
the
defence
of
faith
.
Iou.
l.
13.
p.
138.
See
Byzar
.
vbi
sup.
the
children
of
Christians
best
souldiers
to
fight
against
their
owne
parents
and
countrey
:
collapsed
Ladies
the
women
dote
,
and
runne
riot
after
them
—
,
to
huffe
and
ruffe
it
out
,
a
councell
of
women
must
be
called
to
cocke
a
hoope
,
a
Iesuite
a
pearle
for
a
Lady
A.D. He passeth from the Iesuites to the Seminarie priests , Pag. 24. of whom in his railing humour , he saith , that since the Harpies were chased away , and Bel was ouerthrowne , neuer was there such a greedie and rauenous Idoll , as the Seminary with his backe and belly , sinking and drowning all that entertaine him . But truly he might better haue applied this calumnious comparison ( of Priests with the Harpies , and the Idoll Bel ) to most of the married ministerie , and to those their hungrie and proud brats , that loue little to fast , and desire much to go fine . as also that other grosse similitude of Moloch the Idoll of the Ammonites , with the seuen aumbries , readie to receiue Meale , Pigeons , a Sheepe , a Ramme , a Calfe , an Oxe , &c. ( which he applieth to the same Seminaries ) suiteth much better with the said married Ministers , then with the Seminaries . For the Seminaries as they liue single , haue no need of so many aumbries , but can be contented with such poore pittances from hand to mouth , as the charitie of good people will affoord them : whereas married Ministers , especially if they haue many children , had neede to haue many aumbries filled with all such stuffe , as was in the said aumbries of that Idoll , to wit , Meale , Pigeons , &c : sauing onely that they loue not to haue an aumbrie to entertaine any bodies children besides their owne .
from
the
Iesuites
to
the
Secular
priests
,
the
Iesuite
since
the
Harpies
were
chased
away
,
and
Bel
was
ouerthrowne
,
and
Moloch
polluted
,
there
was
neuer
such
a
greedie
and
rauenous
Idoll
.
they
collect
and
hoard
vp
great
summes
of
money
they
haue
cosening
and
conicatching
trickes
to
picke
a
man
or
a
womans
purse
,
and
to
get
all
their
lands
by
it
.
Such
a
one
is
Gilberted
,
Such
a
one
is
Druryed
.
M.
Anthony
Rowse
M.
Edward
Walpoole
M.
Linacre
Nic.
King
Roger
Lee
diuers
gentlewomen
,
whom
they
perswaded
to
become
Nunnes
,
spending
a
yong
mans
inheritance
of
pound
a
yeare
married
Ministers
hungrie
proud
brats
,
that
loue
little
to
fast
,
and
desire
much
to
go
fine
Guicciard
hist.
pag.
Ecclesiasticall
reuenues
all
Benefices
without
cure
as
in
the
next
election
may
sticke
to
his
Nephew
:
yong
men
,
ignorant
and
base
,
that
will
be
content
with
small
reuenues
,
and
hang
vpon
his
Nephew
,
Lantes
,
Capponus
,
Barberinus
,
Spinola
,
Tontus
,
Lanfranke
,
de
Lenis
,
poore
Atturney
Surgeon
in
a
hospitall
for
the
poxe
.
vicars
of
hell
poore
,
ignorant
p.
1.
Ministers
children
apparell
,
entertainment
Harpies
▪
a
girdle
,
hangers
,
and
rapier
,
worth
ten
pounds
;
a
ierkin
worth
as
much
;
and
made
himselfe
three
suites
of
apparell
in
a
yeare
;
his
horse
,
furniture
and
apparell
valued
at
a
hundred
pounds
;
he
spent
by
the
yeare
foure
hundred
pounds
without
inheritance
.
poore
pittances
from
hand
to
mouth
:
Iudas
his
office
to
carrie
the
bag
Alph
Aragon
.
quem
refert
Panormit
de
dict.
Alph.
p.
3.
rauening
Harpies
single
life
poore
pittances
from
hand
to
mouth
giuen
them
of
charitie
,
Reioyce
,
O
Rome
our
mother
,
to
whom
the
catarackes
of
the
treasures
of
the
earth
are
opened
,
that
to
thee
may
flow
riuers
,
and
heapes
of
moneys
in
aboundance
.
Reioyce
in
the
iniquities
of
the
sonnes
of
men
,
the
price
of
whose
wickednesse
is
giuen
thee
for
thy
recompence
.
Bee
merrie
with
Discord
,
thy
helper
,
which
is
broken
out
of
the
infernall
pitte
,
to
heape
vp
to
thee
manifold
rewards
of
money
.
Thou
hast
gotten
that
thou
thirstedst
after
;
sing
a
song
merrily
,
for
by
the
wickednesse
of
men
,
and
not
through
thine
owne
religion
,
thou
hast
conquered
the
worlde
;
not
mens
deuotion
,
or
conscience
,
but
their
wickednesse
and
contentions
bought
with
a
price
,
haue
drawne
them
to
thee
.
the
most
gracious
Sea
of
Rome
,
neuer
vsed
to
refuse
anie
that
vsed
the
intercession
of
gold
and
siluer
.
the
Romane
Church
was
so
inflamed
with
greedinesse
,
and
open
couetousnesse
,
that
Ecclesiasticall
goods
not
being
sufficient
,
it
shamed
not
to
disinherite
,
and
make
tributarie
,
Emperours
,
Kings
and
Princes
:
—
and
Church-men
,
whose
words
were
sweete
as
honie
,
and
supple
as
oile
,
yet
were
vnsatiable
horse-leaches
,
saying
the
court
of
Rome
is
her
mother
,
and
our
nurse
,
and
it
was
the
roote
of
all
euils
,
doing
the
deeds
not
of
a
mother
,
but
of
a
step-dame
:
it
was
like
a
gulfe
,
deuouring
vp
all
mens
reuenues
,
and
the
possessions
almost
of
all
Bishops
and
Abbots
.
Knowes
not
your
innocencie
yet
,
the
dropsie-thirst
of
the
Romanes
,
which
hath
bene
felt
so
often
?
I
know
it
will
neuer
be
stanched
;
to
whom
the
Elect
,
Nor
shall
the
spring
of
my
treasure
euer
be
dried
vp
,
till
enough
be
powred
into
their
wide
chappes
,
and
spongie
mawes
,
that
I
may
haue
my
will
of
the
Monkes
.
The
Popes
exchequer
is
likened
to
the
sea
,
whereinto
all
riuers
fall
,
and
yet
it
ouerflowes
not
;
so
into
it
are
dayly
carried
from
all
parts
of
the
world
many
pounds
of
gold
,
and
yet
it
is
not
filled
;
wherein
there
is
a
generation
,
whose
teeth
are
swords
to
eate
the
poore
vpon
the
earth
,
and
many
horse
leaches
,
crying
,
Bring
,
Bring
—
.
p.
380.
O
most
iust
nation
of
ours
;
like
infernall
furies
,
or
Harpies
,
and
Tantalus
,
that
are
neuer
satisfied
.
Couetousnesse
hath
so
blinded
the
vnderstanding
of
Cleargie
men
,
that
thereby
their
damnation
is
euident
;
and
it
hath
brought
such
calamitie
vpon
the
temporall
goods
of
all
men
,
that
it
threatens
ruine
to
the
whole
Church
.
Our
Priests
now
adayes
fish
not
for
men
,
but
for
honour
:
—
plying
temporalties
,
and
louing
themselues
,
but
neglecting
the
loue
of
God
,
and
their
neighbour
;
worse
then
the
laitie
,
sucking
the
bloud
and
milke
of
the
Church
.
restraine
the
greedinesse
of
priests
,
and
set
them
bounds
to
their
mischieuous
couetousnesse
;
and
to
reuenge
the
patrimonies
of
godly
men
,
which
they
haue
eaten
and
deuoured
.
Peter
,
Peter
,
Christ
had
thee
not
milke
and
sheare
,
but
feed
,
feed
.
all
things
in
the
Church
of
Rome
,
tended
to
the
drawing
of
money
.
the
times
of
marriage
adulteries
,
incest
,
periurie
,
murder
,
theft
,
vsurie
.
nu
5.
reserued
cases
to
themselues
n.
6.
gaue
licences
aforehand
to
sinne
n.
7.
yearely
rents
pilled
the
countrie
,
and
lay
vpon
honest
housholders
,
that
they
eate
them
out
of
doores
.
the
parties
were
drawne
to
Rome
,
and
could
not
haue
their
cause
determined
in
their
owne
courts
at
home
:
Iudges
deputed
them
by
the
Pope
.
Presentation
of
Benefices
deuices
,
by
the
rules
of
the
Popes
Chancerie
,
to
disturbe
the
possession
Such
as
were
officers
or
familiars
to
the
Pope
or
Cardinals
,
defrauded
m●●●
of
their
right
of
patronage
,
Men
were
excommunicated
for
trifles
,
and
many
times
for
nothing
.
Cleargie
men
got
other
mens
inheritances
.
vile
and
vnable
persons
altars
,
Church-yards
baptizing
bels
making
new
Holydayes
confirming
and
consecrating
Abbots
and
Abbasses
:
The
Pope
dayly
made
new
offices
,
which
he
sold
for
much
mony
.
for
money
drew
men
out
of
the
temporall
courts
pilled
them
punished
sinne
by
the
pursed
released
none
,
that
was
neuer
so
vniustly
called
into
their
court
,
vntill
they
had
receiued
money
.
Officials
for
mony
suffered
and
dispensed
with
vsurie
,
concubinage
,
adulterie
.
the
poorest
tradesmen
that
were
Priests
would
minister
no
Sacrament
Bishops
not
onely
tolerated
the
concubinage
of
Priests
for
money
,
but
made
such
as
were
continent
and
liued
chastly
,
to
pay
rent
for
a
concubine
;
which
being
payd
,
they
might
liue
continently
or
keepe
concubines
as
they
would
.
drew
them
to
giue
in
legacie
if
Decrees
were
not
maintained
,
there
would
yearely
be
transported
to
Rome
out
of
the
kingdome
,
aboue
a
thousand
thousand
crownes
.
in
the
three
yeares
lust
past
,
for
Archbishoprickes
and
Bishoprickes
a
hundred
thousand
crownes
.
For
Abbies
a
hundred
and
twentie
thousand
crownes
:
for
other
dignities
a
hundred
thousand
crownes
.
For
Benefices
fiue
and
twentie
hundred
thousand
crownes
:
for
diuers
things
there
mentioned
,
aboue
two
hundred
thousand
crow●es
.
nu.
71.
By
which
meanes
the
shoppes
of
Goldsmiths
were
drawne
so
drie
,
that
none
but
such
as
made
puppets
and
childrens
gawdes
,
dwelt
in
them
.
All
things
are
had
for
money
,
and
without
money
nothing
will
be
had
—
.
The
Bishop
of
Rome
himselfe
,
is
growne
heauie
and
intollerable
to
all
men
—
.
They
ransacke
countries
for
their
spoile
,
as
if
they
would
rake
the
riches
of
Croesus
together
.
We
cannot
say
,
no
man
conuinceth
vs
of
extortion
,
no
man
chargeth
vs
with
violence
:
for
now
and
then
flatterie
extorts
greater
booties
from
widows
,
then
can
be
extorted
by
torments
.
All
is
one
with
God
,
whether
à
man
possesses
other
folkes
goods
by
violence
or
circumuention
,
as
long
as
any
waies
he
holds
that
which
is
none
of
his
owne
.
in
the
parts
of
Ireland
and
Norwey
,
according
to
the
custome
of
the
countrie
,
It
is
lawfull
for
the
Bishops
and
Priests
openly
to
keepe
their
concubines
;
and
when
twice
a
yeare
they
visited
the
parish
priests
that
were
vnder
them
,
they
vsed
to
bring
their
concubines
with
them
to
the
house
of
the
said
priests
;
neither
would
their
concubines
suffer
the
Bishops
to
visite
without
them
.
And
the
same
fashion
was
obserued
by
the
Priests
of
Gasconie
,
Spaine
,
and
Portugall
,
and
the
countries
adioyning
there
were
,
in
a
maner
,
more
children
borne
in
those
parts
,
then
in
lawfull
mariage
.
when
a
certaine
Pope
sent
to
draw
a
poole
for
fishes
,
there
were
taken
vp
and
brought
him
aboue
sixe
thousand
infants
heads
;
whereupon
he
thought
it
was
better
to
marrie
.
The
Priests
liue
most
incontinently
,
and
would
to
God
they
had
neuer
vowed
continencie
,
especially
in
Spaine
and
Regricolae
;
in
which
prouinces
the
children
of
lay
men
are
not
many
more
then
the
children
of
cleargie
men
:
—
for
many
yeares
together
they
rise
vp
euerie
day
from
the
side
of
their
concubine
.
Our
Church-men
haue
made
their
Order
most
vile
and
contemptible
for
their
viciousnesse
;
they
are
despised
of
all
,
both
small
and
great
:
for
the
Ministers
of
the
Church
leauing
the
vse
of
marriage
,
follow
wandering
,
dissolute
and
vnlawfull
lusts
,
that
I
say
no
worse
.
The
Canons
marrie
no
wiues
,
because
of
their
canonicall
name
,
but
impudently
they
haue
concubines
,
day
and
night
.
Priests
also
and
Deacons
keepe
whores
,
that
with
their
great
bellies
walke
among
other
women
.
The
priests
in
that
time
slept
with
the
women
at
the
doore
of
the
Tabernacle
,
but
in
our
time
they
breake
into
the
sacred
houses
,
and
fie
for
shame
,
women
are
brought
in
to
satisfie
their
lusts
;
and
boyes
that
Sodomitically
are
abused
against
nature
,
are
lent
and
giuen
them
by
their
parents
,
and
these
boyes
afterward
are
promoted
to
be
priests
.
their
priests
being
forbidden
by
the
Canon
lawes
their
lawfull
wiues
,
did
nothing
but
attempt
the
chastitie
of
matrons
and
virgins
,
the
wiues
,
daughters
,
and
sisters
of
lay
men
:
and
in
most
places
the
Bishops
and
their
officials
,
not
onely
tolerated
priests
concubines
for
a
summe
of
monie
,
but
made
continent
priests
also
that
liued
without
concubines
,
to
pay
taxation
of
concubinage
,
and
so
they
might
keepe
if
they
would
.
they
liued
in
whoredome
,
scarce
two
in
a
Colledge
were
free
.
A. D. He falsely and slanderously chargeth both Priests and lay Catholicks with disloyaltie to the magistrate ; affirming , Pag. 25. that all our religion is full of doctrine whence proceedeth monsters of conspiracie against the State . Then turning his poisoned pen against the Pope , with ministeriall railing rhetoricke , he saith , This is the practise of the man of Rome : in the pallace of Constantine , where formerly of old , godly Bishops had wont to be entertained , he stalleth vp purpled Machiauillians , and vnreasonable beasts , to prey vpon Constantines successors , and deuoure the Princes of the earth : and to euery pillar of our Churches almost in Europe , he chaineth wolues and Lybards to flie at our throates , whensoeuer we come within their reach : and these heards that we see , of Friars , Seminaries , Masse-priests , Iesuites , pretending to be pastors of our soules , be nothing else but so many Beares and bloudie Tygars chained to the pillars of our Churches , the fatall enemies of Princes and their people , to sucke their bloud , &c. And againe : The Turkes Lions at Constantinople , with feeding and familiaritie of their keepers , become tame and gentle : but the Popes sauadges of Rome , by no forbearance or mercie shewed them , can be mollified : no gentle vsage can tame their nature , no clemencie will reconcile them , no diet will swage their thirst of bloud , &c. I might relate more out of this spitefull epistle , but this is sufficient to let the reader see the mans humor of shamelesse , scurrilous , and slanderous lying , and of outragious , malicious and pestiferous railing .
Lions
,
&c.
Alberic
.
de
Rosat
.
quem
refert
Iacobat
.
de
concil
.
pag.
779.
A.
no
forbearance
could
mollifie
them
,
no
gentle
vsage
can
tame
their
nature
,
no
clemencie
reconcile
them
You
that
are
thus
without
humanitie
,
vnnaturall
,
●●pious
,
cruell
,
murderers
,
how
can
you
be
called
Christians
?
The
Emperor
of
heauen
may
depose
the
Emperor
of
the
earth
,
in
as
much
as
there
is
no
power
but
of
him
.
But
the
Pope
is
inuested
with
the
authoritie
of
the
Emperor
of
heauen
:
he
may
therefore
depose
the
Emperor
of
the
earth
.
The
Emperor
is
subiect
to
the
Pope
two
waies
:
first
by
a
filiall
subiection
in
spirituall
things
,
in
as
much
as
spirituall
gifts
from
him
,
as
from
the
fountaine
,
are
deriued
to
the
Emperor
,
and
to
all
the
children
of
the
Church
.
Secondly
by
a
ministeriall
subiection
in
his
administration
of
temporall
things
.
For
the
Emperor
is
the
Popes
minister
,
by
whom
he
administers
temporall
things
.
The
Pope
hath
vniuersall
iurisdiction
ouer
the
whole
world
,
not
onely
in
spirituall
,
but
in
temporall
things
:
albeit
he
exercise
the
execution
of
the
temporall
sword
,
and
iurisdiction
,
by
his
sonne
the
Emperour
,
as
by
his
aduocate
,
and
by
other
Kings
and
princes
of
the
world
.
The
Pope
may
depriue
Kings
of
their
kingdomes
,
and
the
Emperor
of
his
empire
.
The
Pope
may
depriue
him
of
the
empire
that
is
disobedient
,
and
persecutes
the
Church
.
The
Emperor
,
if
he
be
incorrigible
,
for
any
mortall
sinne
,
may
be
deposed
and
depriued
.
The
sentence
of
the
Pope
alone
,
without
a
councell
,
is
sufficient
●gainst
the
Emperor
,
or
any
other
.
It
is
manifest
therefore
how
much
the
Popes
authoritie
is
aboue
the
imperiall
c●lsitude
:
which
it
translates
,
examines
,
confirmes
,
or
infringes
;
approues
or
reiects
.
If
he
offend
,
he
punishes
,
deposes
,
and
depriues
him
:
and
when
he
iudges
his
sentence
to
be
vniust
,
he
reuokes
and
abrogates
it
.
Any
man
sinning
by
infidelitie
,
may
be
adiudged
to
lose
the
right
of
dominion
:
as
also
,
sometime
,
for
other
faults
.
The
infidelitie
of
those
that
haue
receiued
the
faith
,
may
sententially
be
punished
in
this
,
that
they
shall
not
beare
rule
ouer
beleeuing
subiects
:
for
that
would
tend
to
the
great
corruption
of
the
faith
—
:
and
therefore
so
soone
as
any
one
,
for
apostacie
from
the
faith
,
by
iudgement
is
denounced
excommunicate
,
whereby
they
were
bound
vnto
him
.
Note
,
that
albeit
S.
Thomas
named
onely
an
Apostata
,
yet
the
reason
is
all
one
in
the
Princes
case
that
is
excommunicated
.
For
so
soone
as
one
is
denounced
or
declared
an
excommunicate
,
all
his
subiects
be
discharged
of
their
obedience
.
For
though
the
crime
of
a
Prince
be
notorious
,
yet
before
declaration
be
made
thereof
by
the
Church
,
the
vassals
are
not
assoiled
from
obedience
,
as
Caietan
well
holdeth
:
which
declaration
being
made
by
the
Church
,
they
are
not
onely
discharged
of
their
loyaltie
,
but
are
bound
not
to
obey
him
any
more
,
except
it
be
for
feare
of
their
liues
,
or
losse
of
their
temporall
goods
.
As
it
was
in
England
,
in
the
time
of
Henrie
the
whom
though
the
subiects
were
bound
not
to
obey
,
after
he
was
denounced
excommunicate
;
yet
for
that
he
was
a
cruell
man
,
and
would
either
haue
killed
or
spoiled
them
,
they
were
excused
in
obeying
him
.
Thus
doth
this
notable
Schoole-man
write
;
neither
do
we
know
any
Catholicke
Diuine
,
of
any
age
,
to
say
the
contrarie
.
Where
there
is
euident
knowledge
of
the
crime
,
the
subiects
may
lawfully
,
if
they
haue
strength
,
exempt
themselues
from
the
power
of
the
Prince
,
before
the
sentence
declaratorie
of
the
Iudge
—
.
This
conclusion
is
followed
by
Caietan
,
and
it
is
the
more
common
opinion
with
Thomas
his
disciples
,
and
they
approue
it
.
Bann
.
vbi
sup
I
say
the
Pope
hath
most
ample
power
,
because
,
when
it
is
necessarie
to
a
spirituall
end
,
he
not
onely
may
do
all
things
that
secular
Princes
may
,
but
he
may
create
new
Princes
,
and
remoue
others
,
and
deuide
their
kingdomes
,
and
diuers
other
things
.
If
the
Pope
say
that
such
a
gouernment
tends
to
the
detriment
of
spirituall
health
,
or
that
such
a
law
cannot
be
obserued
without
mortall
sinne
,
or
that
it
is
contrary
to
the
law
of
God
,
or
that
it
maintaines
sinne
;
then
we
must
stand
to
the
Popes
iudgement
,
forsomuch
as
the
King
hath
nothing
to
do
to
iudge
of
spirituall
things
.
If
Kings
or
other
Christian
Princes
become
heretickes
,
forthwith
their
subiects
and
vassals
are
freed
from
their
gouernment
.
If
any
Prince
be
vnprofitable
,
or
make
vniust
lawes
against
religion
,
or
against
good
manners
,
or
do
any
such
like
thing
to
the
detriment
of
spirituall
things
;
the
Pope
,
obseruing
due
circumstances
,
may
apply
a
fit
remedie
;
euen
by
depriuing
such
a
King
of
his
gouernment
and
iurisdiction
,
if
the
cause
require
it
.
It
is
moreouer
to
be
supplied
,
that
albeit
the
King
,
when
he
was
first
made
,
were
a
Christian
Catholicke
,
yet
if
afterward
he
become
an
Apostata
or
hereticke
,
true
reason
requires
that
he
be
remoued
from
his
gouernment
The
matter
is
now
brought
to
this
passe
,
that
it
is
fit
an
hereticall
King
be
remoued
from
his
kingdome
If
any
be
so
rauenous
,
that
of
a
lambe
he
become
a
wolfe
,
deuouring
the
flocke
,
stealing
,
slaying
,
and
scattering
the
sheepe
,
if
any
thing
betide
this
man
otherwise
then
well
,
let
him
thanke
himselfe
,
that
voluntarily
runnes
vpon
the
sword
of
the
Church
.
If
the
crime
of
heresie
or
apostacie
from
the
faith
,
be
notorious
that
it
cannot
be
couered
,
then
,
euen
before
the
sentence
of
the
Iudge
,
the
aforesaid
punishment
is
in
part
incurred
;
that
is
to
say
,
so
farre
that
the
subiects
may
lawfully
denie
obedience
to
such
a
hereticall
Lord
.
It
is
a
wholesome
meditation
for
Princes
to
perswade
themselues
,
that
if
they
oppresse
the
common-wealth
,
and
grow
intollerable
through
their
vices
,
they
liue
vpon
those
termes
that
they
may
be
killed
,
not
onely
lawfully
,
but
with
glorie
and
commendations
All
this
pestilent
and
deadly
broode
it
is
a
glorious
thing
to
roote
out
of
the
societie
of
men
—
:
it
is
therefore
confessed
,
that
a
tyrant
may
be
slaine
either
by
open
force
and
armes
,
or
by
making
assault
vpon
his
pallace
—
:
and
if
they
that
haue
killed
him
escape
,
they
are
honored
all
their
life
after
as
great
personages
;
but
if
it
fall
out
otherwise
,
they
die
a
sacrifice
gratefull
to
God
and
men
.
No
difference
whether
ye
kill
him
with
sword
or
poison
.
That
the
Bishop
of
Rome
might
by
armes
restraine
such
as
opposed
the
Catholike
religion
.
Tyrones
warre
against
the
Queene
was
iust
,
and
by
authoritie
from
the
Pope
;
and
all
Catholickes
were
bound
to
further
him
in
the
same
;
and
so
doing
,
their
merit
and
hope
of
eternall
reward
,
should
be
no
lesse
then
if
they
had
warred
against
the
Turke
.
But
all
Catholickes
had
sinned
mortally
that
had
serued
the
English
against
Tyrone
,
neither
should
they
obtaine
saluation
,
or
be
absolued
by
any
priest
,
from
their
sinnes
,
vnlesse
they
repented
and
forsooke
the
campe
of
the
English
.
The
same
thing
was
also
to
be
deemed
of
such
as
in
that
warre
had
holpen
the
English
with
armes
and
munition
,
or
payed
them
the
accustomed
subsidies
.
But
such
as
were
in
Tyrones
campe
,
in
no
case
were
traitors
;
nor
had
denied
any
due
obedience
,
or
vniustly
occupied
the
Queenes
lands
,
but
rather
had
endeuoured
themselues
to
set
at
libertie
themselues
and
their
countrey
,
being
oppressed
with
vniust
and
impious
tyrannie
,
and
to
their
power
defended
the
orthodoxe
faith
:
as
Christians
and
Catholickes
ought
to
do
.
Ioh
Marian
.
tract
.
pro
edit
.
vulg.
c.
7.
sub
fin
.
pag.
56.
for
the
promoting
of
that
desseigne
,
D.
Allen
was
made
a
Cardinall
,
and
sent
into
Flanders
with
the
whole
administration
of
the
English
affaires
committed
to
him
by
the
Pope
:
who
,
had
the
Popes
declaration
printed
in
English
,
that
should
be
published
vpon
the
arriuall
of
the
Fleete
:
in
which
declaration
,
the
sentence
of
excommunication
against
the
Queene
,
was
confirmed
,
and
she
depriued
of
her
kingdome
,
honour
and
dignities
,
and
all
men
commanded
to
receiue
the
Prince
of
Parma
.
(
a
booke
canonized
by
the
Pope
in
consistorie
)
The
Pope
,
as
chiefe
spirituall
Prince
,
may
change
kingdomes
,
and
take
them
away
from
one
,
to
giue
to
another
,
if
it
be
necessary
for
the
sauing
of
soules
,
as
we
wil
proue
—
.
It
is
a
good
rule
that
the
Glosse
giues
,
when
the
Imperiall
and
Pontificiall
lawes
,
touching
the
same
thing
,
are
found
to
be
contrary
,
if
the
matter
of
the
law
be
a
thing
belonging
to
the
danger
of
soules
;
then
the
Imperiall
law
is
abrogated
by
the
Pontificiall
.
If
the
Christians
,
in
times
past
,
deposed
not
Nero
,
Dioclesian
,
and
Iulian
,
and
Valens
the
Arrian
,
and
such
like
;
that
was
because
they
wanted
temporall
strength
.
For
that
they
might
lawfully
haue
done
it
,
appeares
by
the
Apostle
—
.
Besides
,
to
tolerate
a
King
that
is
an
hereticke
or
an
vnbeleeuer
,
labouring
to
draw
men
to
his
sect
,
is
to
expose
religion
to
euident
danger
—
:
but
Christians
are
not
bound
,
nor
may
,
with
the
euident
danger
of
religion
,
tolerate
an
vnbeleeuing
King
.
—
When
Kings
and
Princes
become
heretickes
,
or
hinder
religion
,
they
may
be
iudged
by
the
Church
,
and
be
deposed
from
the
gouernement
:
neither
is
there
any
wrong
done
them
,
if
they
be
deposed
—
.
If
any
Prince
of
a
sheepe
become
a
wolfe
,
that
is
to
say
,
of
a
Christian
become
an
hereticke
;
the
pastor
of
the
Church
,
by
excommunication
,
may
driue
him
away
,
and
withall
commaund
the
people
that
they
follow
him
not
,
and
so
depriue
him
of
his
dominion
ouer
his
subiects
.
Any
Bishop
whatsoeuer
,
much
more
the
Prince
of
Bishops
,
may
exercise
temporall
power
ouer
them
that
haue
receiued
temporall
power
ouer
other
.
When
the
Pope
sees
a
Christian
Prince
infected
with
heresie
,
by
the
sentence
of
excommunication
he
separates
him
from
the
companie
of
the
godly
:
and
least
he
infect
others
,
he
absolues
his
subiects
from
the
oath
of
their
alleagiance
:
and
,
if
need
so
require
,
he
commaunds
them
,
vnder
the
paine
of
the
same
excommunication
,
that
they
neither
reckon
of
him
,
nor
obey
him
as
their
King
.
For
we
do
not
iudge
them
to
be
murderers
,
who
burning
with
the
zeale
of
their
Catholicke
Mother
,
against
such
as
are
excommunicate
,
happen
to
haue
killed
any
of
them
.
that
the
Pope
may
vse
the
armes
of
the
Empire
:
that
Princes
must
kisse
his
feete
:
that
it
is
lawfull
for
him
to
depose
Emperors
:
that
he
is
no
Catholicke
man
,
nor
so
to
be
accounted
,
that
agrees
not
with
the
Church
of
Rome
:
that
he
may
absolue
subiects
from
their
fidelitie
to
the
wicked
.
It
is
to
be
said
,
that
after
the
sentence
condemnatorie
is
giuen
against
the
King
,
by
lawfull
authoritie
,
touching
the
depriuing
him
of
his
kingdome
;
or
,
which
is
all
one
,
when
by
sentence
his
crime
is
declared
to
be
such
,
as
by
the
law
hath
such
a
penaltie
imposed
;
then
he
that
hath
pronounced
the
sentence
,
or
he
to
whom
it
is
committed
may
depriue
the
King
of
his
kingdome
,
euen
by
killing
him
,
if
either
he
cannot
otherwise
do
it
,
or
if
the
sentence
be
iustly
extended
to
this
punishment
.
—
If
the
Pope
depose
the
King
,
yet
he
may
not
be
killed
or
expelled
,
but
by
those
onely
to
whom
he
shall
commit
the
doing
thereof
:
but
if
he
commit
the
execution
to
no
bodie
,
then
it
belongs
to
him
that
is
lawfull
successor
of
the
kingdome
;
or
,
if
there
be
no
successor
,
it
shall
appertaine
to
the
kingdome
it selfe
—
:
and
therefore
,
as
I
said
,
onely
his
lawfull
successor
,
if
he
be
a
Catholicke
,
hath
that
authoritie
or
if
he
neglect
it
,
or
there
be
no
successor
,
then
the
communitie
of
the
kingdome
,
so
that
it
be
Catholicke
succeeds
in
that
right
Romish
Catholickes
a
follower
of
the
Popes
religion
.
their
religion
was
full
of
doctrine
teaching
conspiracie
against
the
State
:
stirring
vp
to
treason
and
rebellion
Suar.
ibid.
c
6.
nu.
10.
so
many
Beares
and
Tygars
,
the
fatall
enemies
of
Princes
and
their
people
,
to
sucke
their
bloud
.
the
Pope
left
a
worthy
example
to
posteritie
,
that
hereticke
Princes
should
not
be
suffered
to
raigne
in
the
Church
of
Christ
.
Papir
.
Masson
.
annal.
pag.
104.
A
detestable
and
pestilent
councell
assembled
at
Compendium
,
where
the
Cleargie
men
of
that
time
most
impiously
conspired
against
Lewis
their
soueraigne
Lord
and
Emperour
.
For
they
,
as
it
is
likely
,
taking
it
grieuously
that
Lewis
would
reforme
the
superfluitie
of
their
apparell
,
conspired
against
him
,
arming
the
sonnes
against
their
father
;
so
that
they
put
him
him
in
hold
,
the
Bishop
of
Rome
consenting
and
helping
them
.
Then
,
in
the
said
Councell
,
the
same
Bishops
and
Prelates
condemned
him
,
deposed
him
,
and
made
him
betake
himselfe
to
a
Monkes
cowle
.
the
reason
why
the
Pope
hated
the
most
holy
Emperor
,
was
not
so
much
vnlike
the
reason
why
the
Diuell
hated
his
Creator
.
The
Emperour
,
as
we
see
,
thinkes
and
workes
the
things
of
God
,
maintaines
the
secular
and
ecclesiasticall
affaires
with
his
power
,
adornes
them
with
his
manners
,
repaires
them
with
his
lawes
:
Pope
Iohn
is
an
enemie
to
all
these
things
.
he
endeuoured
to
cast
him
from
the
succession
of
the
Empire
:
for
which
purpose
he
sent
a
crowne
to
Peter
the
King
of
Hungarie
,
with
this
verse
,
The
Rocke
hath
giuen
Rome
to
Peter
,
and
the
Pope
hath
giuen
this
crowne
to
thee
.
Hildebrand
,
Vrbane
Vita
Henric.
4.
pag.
46.
in
Fascic
.
rerum
expet
.
most
vntruly
The
Rocke
gaue
the
Crowne
to
Peter
,
and
Peter
giues
it
to
Rodulfe
.
Sigon
.
reg.
Ital.
p.
384.
Sigon
.
pag.
387.
Radevic
.
p.
266.
Sigo
.
p.
433.
the
Popes
vassall
hindered
him
that
he
should
not
recouer
the
Empire
.
the
greater
part
of
the
Cardinals
and
the
Popes
a
great
summe
of
money
to
excommunicate
him
.
Thou
shalt
walke
vpon
the
Lion
and
the
Aspe
:
the
young
Lion
and
the
Dragon
shalt
thou
treade
vnder
thy
feete
.
holding
the
Crowne
betweene
his
feete
,
and
so
setting
it
on
their
heads
:
and
hauing
thus
crowned
the
Emperor
,
he
strooke
it
off
againe
with
his
foote
,
to
shew
that
he
had
power
to
depose
him
.
either
he
would
haue
Philips
crowne
,
or
Philip
should
haue
his
miter
for
false
and
friuolous
causes
,
without
all
order
of
iudgement
,
the
happinesse
of
Emperors
was
alway
opposed
by
the
Popes
enuie
.
Behold
here
are
two
swords
he
studied
with
terror
rather
then
religion
,
to
subdue
Emperors
,
Kings
,
Princes
,
and
nations
:
and
endeuoured
according
to
the
lust
of
his
owne
minde
to
giue
and
take
away
kingdomes
,
thirsting
after
gold
more
then
can
be
expressed
.
poisoned
by
a
Monke
,
in
the
Sacrament
.
Auent
.
pag.
630.
Naucl.
pag.
996.
Naucl.
p.
1055.
The
life
of
Conradine
is
the
death
of
Charles
;
and
the
death
of
Conradine
is
the
life
of
Charles
.
Volater
.
pag.
51
two
hundred
thousand
crownes
,
and
the
seamlesse
coate
of
Christ
.
a
disciple
of
the
Iesuites
,
suborned
thereunto
by
the
Iesuites
a
most
noble
deed
,
ioyned
with
vertue
,
and
heroicall
,
to
be
compared
with
the
greatest
and
commendablest
deeds
that
euer
were
done
,
or
are
mentioned
in
any
storie
.
It
was
not
fit
the
Leuites
should
serue
others
,
who
ought
to
beare
rule
ouer
others
.
since
the
time
that
Popes
haue
bene
so
prodigall
of
their
curses
,
they
haue
lost
their
sting
:
and
no
maruell
;
for
rare
things
are
admired
,
when
that
which
is
daily
done
is
contemned
.
Telesphor
.
de
tribulat
.
pag.
31.
Antichrist
shall
neuer
preuaile
against
these
cities
,
Venice
,
Paris
,
and
London
.
A. D. To passe therefore from this his epistle Dedicatorie , Pag. 26. to his Preface to the Reader . §. 1. he falsely chargeth the Church of Rome to hold doctrine which it doth not hold , but expresly condemne . Concerning merit of workes ( saith he ) it holdeth , that when men , hauing conuersed godlily and righteously in this mortall life to the end , obtaine eternall life , this is not to be deputed to the purpose of Gods grace , but to the ordinance of nature , appointed presently in the beginning , when man was created : neither in this retribution of good things is it looked to the merit of Christ , but onely to the first institution of mankind , wherein by a naturall law it was set downe , that by the iust iudgement of God , the keeping of Gods commandements should be rewarded with life , as the breaking of them is with death . Thus farre is M. Whites relation . But how false this relation is , may appeare , not onely in that the contrarie doctrine is ordinarily taught by our Diuines , as may be seene in Halensis 3. part. 9.69 . mem. 5. art. 3.5 . D. Thom. 1.2 . q. 109. art. 9. Roffensis refut. art. 36 Tapper de lib. arbit . Bellarmine l. 5. de Iustif c. 12. 14. 15. and others . Conc. Trid. Sess. 6. c 16. Wherunto may be added the Councell of Trent , sess 6. c. 16. where it is expresly defined , that to those that worke well vnto the end , and put their hope in God , life euerlasting is to be propounded , both as a Grace ( note the word Grace ) mercifully promised to the children of God , through Iesus Christ , and as a hire faithfully to be giuen to their good workes and merits , by the promise of God himselfe . By which definition of the Councell we may learne , that by our doctrine , life euerlasting is not obtained by nature , but springeth of Gods grace and mercie , and the merit of our Sauiour Christ . And although our good workes doe merit , yet it is not our workes , as done by nature , but as done in and by the grace of Christ , as is further declared by the said Councell , which saith , that Christ Iesus doth , as the head into all the members , and as the vine into the branches continually infuse vertue to those that be iustified . Ibidem . The Church-vertue doth alwayes go before , accompanie and follow their good workes , without which vertue , these their workes could not by any meanes be gratefull to God , and meritorious . This loe is the doctrine of our Church , and not that temerarious and hereticall proposition , which M. White relateth out of one Michael Baio , who is so farre from being an approued author , sufficient to declare what is the doctrine of our Church , as that he is disallowed , and this his proposition expresly condemned by Pius Quintus , who was in his time chiefe Pastor of our Church .
Michael
Baius
all
Catholicke
learned
men
acknowledge
the
Popes
definitiue
sentence
,
and
submit
their
iudgement
thereunto
De
merit
op
John
Bogard
whatsoeuer
I
alledged
no
more
the
saluation
of
our
soules
is
expected
for
the
merit
of
workes
,
and
not
to
be
ascribed
to
the
merit
of
Christ
onely
.
considered
in
themselues
,
as
they
sound
Predestination
:
the
concourse
of
Gods
helpe
with
inferiour
causes
:
Praedeterminations
:
the
Popes
primacie
:
taking
the
oath
of
allegiance
:
worship
of
Images
:
Free-will
:
Transubstantiation
:
Antichrist
:
Latin
seruice
:
our
works
merit
such
a
worthinesse
in
the
worke
,
as
of
it
owne
nature
,
by
the
way
of
Pezant
.
1.2
.
q.
114.
pag.
468.
Suar.
opusc
.
disp.
de
iustit
.
Dei
.
sect.
2.
n
27.
deserues
eternall
life
commutatiue
iustice
Christ
onely
made
vs
able
to
do
good
workes
,
but
such
workes
being
done
,
then
the
reward
is
giuen
,
not
for
the
merit
of
Christ
,
but
for
the
condignitie
of
the
worke
.
When
the
workes
of
a
iust
man
condignely
merit
eternall
life
,
as
the
wages
and
reward
that
is
equall
to
them
,
there
is
no
need
that
the
condigne
merit
of
another
such
as
the
merit
of
Christ
is
,
come
betweene
,
that
vnto
them
should
be
rendred
eternall
life
:
for
the
merit
of
euery
iust
man
,
in
respect
of
the
man
himselfe
,
hath
some
thing
peculiar
,
which
the
merit
of
Christ
hath
not
;
namely
to
make
the
man
himselfe
iust
,
and
worthy
eternall
life
,
that
he
may
worthily
obtaine
the
same
:
but
the
merit
of
Christ
,
albeit
most
worthy
to
obtaine
eternall
life
for
vs
of
God
,
yet
hath
not
this
efficacie
and
vertue
,
to
make
vs
formally
iust
,
and
worthy
eternall
life
;
but
men
,
by
vertue
deriued
from
him
,
attaine
this
effect
in
themselues
.
(
Gratia
Fulgent
ad
Trasim
l
2.
pag.
269.
Gregor.
Arim.
2.
d.
29.
q.
1
concl.
2.
pag.
107.
See
Mag.
2.
d.
29.
Ibi
Tho.
Argent
.
art.
3.
Dur.
qu.
1.
Capreol
.
qu.
1.
concl
.
3.
&
4.
Suar.
tom.
1.
disp.
42.
sect.
1.
§.
Dico
tamen
.
good
workes
haue
the
reward
of
eternall
life
due
vnto
them
,
not
of
grace
,
but
of
their
owne
nature
,
because
God
in
the
beginning
by
the
law
of
nature
,
appointed
the
reward
to
be
rendred
to
him
that
well
did
.
I
thinke
they
do
not
worthily
enough
set
forth
the
grace
of
Christ
in
our
good
workes
,
who
thinke
God
rewards
the
good
workes
of
iust
men
with
eternall
life
of
free
grace
,
and
the
vouchsafing
of
his
owne
clemencie
;
because
the
reason
of
true
merit
,
which
is
ingendred
in
good
works
,
through
the
dignitie
of
Christs
Spirit
,
their
author
,
seemes
to
deserue
praise
,
then
that
God
should
only
it
the
reward
Far
be
it
from
vs
that
we
should
waite
for
eternall
life
,
for
it
is
for
vs
,
like
conquerers
and
triumphers
,
to
possesse
it
as
the
garland
and
crowne
that
is
to
our
labours
It
must
not
be
denied
,
but
our
merits
are
true
merits
,
in
such
sort
,
that
the
workes
of
the
godly
,
proceeding
from
grace
,
haue
in
themselues
an
inward
dignitie
,
and
the
same
proportion
to
the
reward
which
they
should
haue
,
vnderstanding
a
man
to
be
iust
,
and
to
worke
well
,
without
the
merits
of
Christ
:
as
many
thinke
of
the
Angels
,
and
of
man
in
the
state
of
innocencie
.
Although
God
haue
made
a
promise
to
the
workes
of
iust
men
,
yet
neither
that
promise
,
nor
any
couenant
or
fauour
of
God
,
belongs
any
wayes
to
the
reason
of
the
merit
.
The
workes
of
the
iust
merit
eternall
life
condignely
,
by
reason
of
Gods
couenant
and
the
worke
together
:
but
because
God
is
not
tied
to
accept
it
to
the
reward
,
though
it
be
equall
thereto
,
vnlesse
his
couenant
come
betweene
.
We
are
said
to
please
God
,
and
to
be
acceptable
to
him
in
and
for
Christ
:
and
our
iustice
is
said
to
leane
vpon
Christs
iustice
,
because
the
beginning
and
progresse
thereof
is
of
Christ
,
and
depends
thereon
as
on
the
efficient
cause
—
:
Christs
iustice
supplies
our
defects
and
so
making
it
perfect
,
that
it
might
stand
before
Gods
iudgement
seate
—
;
but
if
such
imperfection
of
our
righteousnesse
be
without
sinne
,
it
is
admitted
for
true
righteousnesse
,
and
admitted
in
the
iust
iudgement
of
God
.
merit
of
Christ
Pag.
12.
intrinsecall
righteousnesse
their
owne
if
a
man
do
that
which
is
in
himselfe
to
doe
,
God
necessarily
giues
him
grace
.
m.
1.
art.
1.
our
owne
worke
,
wrought
by
the
power
of
Gods
grace
,
By
reason
of
the
vncertaintie
of
a
mans
owne
righteousnesse
,
and
for
feare
of
vaine-glorie
,
it
is
the
safest
way
to
repose
our
whole
confidence
in
the
sole
mercie
and
goodnesse
of
God
.
Tapper
,
Fisher
not
by
a
new
couenant
in
Christ
,
the
merit
of
workes
,
not
to
be
founded
on
Gods
couenant
in
Christ
,
but
Gods
couenant
to
be
founded
on
the
merit
,
(
eternall
life
is
the
grace
of
God
)
it
is
the
grace
of
God
,
because
it
is
due
to
the
merits
that
proceed
of
grace
the
reason
of
meriting
Where
life
eternall
is
called
a
grace
,
mercifully
promised
to
the
sonnes
of
God
:
I
answer
,
that
life
eternall
is
not
called
a
grace
mercifully
promised
,
because
the
workes
whereto
it
is
giuen
are
not
equall
of
themselues
to
it
,
or
condignely
worthy
of
it
—
;
but
because
the
merits
,
whereto
it
is
rendred
,
are
of
Gods
mercie
;
and
so
life
eternall
,
in
respect
of
the
roote
thereof
,
is
called
grace
.
The
Councell
of
Trent
affirming
life
eternall
to
be
a
reward
,
which
is
to
be
rendred
faithfully
by
promise
:
if
it
be
well
marked
,
nothing
fauours
their
opinion
for
that
word
must
not
be
ioyned
with
as
if
the
meaning
were
,
that
life
eternall
is
giuen
as
a
reward
,
because
it
is
giuen
by
promise
;
which
it
should
not
,
if
the
promise
were
not
:
but
it
must
be
ioyned
with
that
rendred
to
their
good
workes
and
merits
)
for
this
to
be
rendred
,
it
hath
by
promise
.
Wherefore
of
God
,
eternall
life
should
be
rendred
to
the
works
of
the
iust
,
as
the
wages
,
stipend
,
and
crowne
of
righteousnesse
;
taking
righteousnesse
for
that
equalitie
which
is
to
be
obserued
betweene
the
dignitie
of
workes
and
eternall
life
:
but
yet
it
should
not
be
giuen
or
of
fidelitie
;
because
where
there
is
no
promise
,
there
is
no
fidelitie
:
for
fidelitie
is
that
truth
which
is
in
keeping
promises
.
grace
of
God
makes
vs
able
to
merit
it
our selues
expresly
condemned
Many
of
these
propositions
might
in
some
fashion
be
defended
,
yet
as
they
are
intended
by
such
as
defend
them
in
the
rigor
and
proper
sence
of
the
words
,
we
condemne
them
Many
things
therein
are
false
and
temerarious
,
respectiuely
,
as
hereticall
,
erronious
,
suspected
,
rash
,
and
scandalous
.
By
which
condemnation
,
it
doth
not
appeare
,
what
censure
doth
agree
seuerally
to
each
proposition
;
but
by
the
words
it
is
manifest
,
that
all
those
notes
and
censures
together
(
temerarious
and
hereticall
)
do
not
belong
to
the
said
propositions
,
but
euery
one
by
it selfe
,
that
is
to
say
,
euery
one
hath
his
proper
censure
;
and
thus
some
propositions
are
onely
condemned
,
as
lying
open
to
scandall
.
onely
because
of
his
manner
of
defending
them
,
learned
this
to
be
the
intent
of
the
Bull
from
Cardinall
Tolet
,
who
was
a
commissioner
sent
by
the
Pope
to
Louan
,
Note
what
propositions
they
be
that
our
aduersaries
account
to
be
hereticall
,
temerarious
,
scandalous
,
&c.
as
it
is
noted
by
Lud.
Carbo
.
in
his
summes
.
And
then
a
little
before
Ludo.
Carb
.
sum
.
tom.
3.
l.
1.
c.
56.
with
violence
passion
▪
as
an
euill
worke
of
his
nature
merits
eternall
death
,
so
a
good
worke
of
it
owne
nature
merits
eternall
life
Tho.
2.
d.
27.
art.
3.
Andrad
.
orthod
expl.
pag.
517.
Rhem
annot.
Rom.
2.
n.
6.
in
such
as
are
redeemed
by
the
grace
of
Christ
,
there
can
be
found
no
good
merit
,
which
is
not
freely
giuen
to
him
that
is
vnworthy
all
our
workes
merit
by
the
grace
of
Christ
our
workes
at
the
last
iudgement
shall
receiue
no
ampler
reward
,
then
by
the
iust
iudgement
of
God
they
deserue
:
no
tentation
can
be
resisted
without
the
grace
of
Christ
:
the
doctrine
of
the
Church
of
Rome
:
8
,
9.
A. D. In the same Preface I finde many other notable vntruths , Pag. 27. as §. 3. where he affirmeth , that the Papacie was brought in by Satan at the first , and is still continued , onely to seduce the world .
in
processe
of
time
it
grew
as
a
scabbe
or
a
disease
in
the
Church
,
Effrem
test
pag
793.
Hilar
.
cont.
Auxe
.
sub
fin
.
little
or
no
difference
betweene
the
Diuell
and
an
Apostata
,
the
doctrine
of
diuels
A. D. And againe , Pag 28. that Catholickes seeke nothing but to be contrary to Protestants : and euen hate the name of peace .
They
please
him
not
for
this
cause
,
because
he
would
haue
Catholickes
more
fauourable
to
the
vulgar
Translation
,
and
more
to
abhorre
the
sence
of
heretickes
.
Pag. 28. A.D. Also §. 6. where he affirmeth , that the present Romane Church in wholy departed in the questions controuerted from the ancient , and retaineth nothing but the title : and that the ancient Church of Rome professed the same faith , which Protestants now professe .
The
diuine
and
heauenly
points
of
faith
,
are
committed
to
none
but
those
to
whom
Christ
said
,
Whatsoeuer
you
binde
vpon
earth
,
shall
be
bound
in
heauen
,
and
whatsoeuer
you
shall
loose
vpon
earth
,
shall
be
loosed
in
heauen
.
But
who
are
they
to
whom
this
was
commanded
?
The
Apostles
and
their
successors
.
And
who
be
these
successors
?
He
that
now
holds
the
first
sea
of
Rome
:
he
that
holds
the
second
of
Constantinople
:
he
of
Alexandria
,
and
Antioch
:
and
he
of
Ierusalem
.
This
is
the
fiuefold
top
,
that
is
,
the
power
of
the
fiue
Patriarkes
of
the
Church
;
in
their
power
is
the
iudgement
of
diuine
doctrines
.
the
right
of
iudgement
by
custome
of
mens
obeying
him
,
he
hath
gotten
beyond
the
bounds
of
ancient
obseruation
.
A.D. And §. 11. where he affirmeth , Pag. 28. that Protestants haue the Scripture in manifest places free from all ambiguitie for their side .
the
reading
Popes
pride
Latin
prayers
perfection
of
workes
Popes
primacie
A.D. And againe , Pag. 28. that Protestants haue the principles of religion contained in the Lords prayer , the Creed , the ten Commandements , leading directly to euery point of Protestancie , and that for this reason the Church of Rome forbiddeth the reading , and exercise of these things to the people , lest they should see so much .
God
alone
no
other
our
Father
forgiue
vs
our
trespasses
the
kingdome
,
the
power
,
and
the
glorie
:
sits
at
the
right
hand
of
God
,
from
whence
he
shall
come
to
iudge
the
quicke
and
the
dead
,
Lords
prayer
the
times
the
manner
of
their
praying
seeing
her
Latin
creed
had
serued
her
turne
to
this
age
,
she
would
now
learne
no
new
.
she
could
not
tell
:
but
by
our
deare
Ladie
,
it
is
sure
some
good
thing
,
or
it
should
neuer
haue
bin
put
in
the
Creed
;
but
what
it
is
,
I
cannot
tell
you
:
for
I
was
neuer
taught
so
much
my selfe
.
A.D. And againe , Pag. 28. that the ancient Fathers are for Protestants in expresse termes , in all things that they held constantly , and certainly with one consent , and that in the principall points , touching Scripture , Iustification , Merit of workes , Images , and all the rest , they write most clearely with Protestants .
Gregorie
Nyssen
worship
of
creatures
in
the
old
Catholicke
writers
beare
with
many
errors
;
and
when
in
disputation
they
are
opposed
against
extenuate
and
excuse
them
,
and
many
times
,
by
deuising
a
shift
,
denie
them
,
and
feine
some
fit
sence
vnto
them
?
in
the
publicke
Libraries
of
Princes
,
and
others
,
euery
one
shall
not
see
the
manuscripts
,
Greeke
,
Latin
,
or
any
other
,
which
are
not
permitted
by
the
Church
,
because
these
also
must
be
purged
?
Anton.
Florent
he
now
enioying
the
blessed
light
of
heauen
,
no
doubt
desires
that
all
his
writings
should
be
reviewed
,
and
occupied
purer
,
then
of
old
they
were
?
the
authors
made
purer
many
things
are
condemned
in
Luthers
bookes
as
hereticall
,
which
in
Austin
and
Bernard
,
are
read
for
good
Diuinitie
.
Be
thou
a
God
,
he
,
or
she
,
that
protectest
the
people
or
citie
of
Carthage
,
but
specially
thee
the
Patron
thereof
,
I
worship
thee
first
,
and
then
intreate
thee
to
abandon
Carthage
,
the
citie
,
the
places
,
the
temples
,
euery
thing
thereof
,
and
to
come
away
to
vs
and
ours
,
and
dwell
in
our
citie
,
our
places
,
our
temples
,
and
be
our
Patrons
.
So
do
we
vow
you
playes
and
sacrifices
.
A D. Againe , that Protestants haue done nothing against the Church of Rome , but innumerable people in all ages wished it long ago .
We
haue
the
mercies
of
God
to
pleade
for
vs
,
whereby
our
Church
hath
bin
miraculously
vpholden
.
When
they
threatned
,
God
defended
vs
:
when
they
practised
,
and
expected
our
ruine
,
God
disappointed
them
:
when
they
wrought
all
manner
of
treasons
,
yet
God
deliuered
vs
.
Iac.
de
Parady
.
Collect.
de
sept
stat.
eccl.
What
ceremonie
?
what
doctrine
?
what
custome
?
what
one
parcell
of
their
superstition
haue
we
refused
,
but
the
world
,
long
since
,
complained
of
it
?
Let
experience
answer
what
hurt
,
what
danger
,
what
confusion
the
contempt
of
the
sacred
Scripture
(
which
yet
is
sufficient
for
the
gouernment
of
the
Church
,
vnlesse
Christ
were
an
vnperfect
law-giuer
)
hath
brought
;
let
the
Cleargie
be
viewed
,
which
should
haue
married
heauenly
wisedome
which
is
peaceable
and
chaste
,
if
it
haue
not
committed
fornication
with
that
adulterous
harlot
,
earthly
,
humane
,
and
diabolicall
wisedome
.
The
state
of
the
Church
also
,
is
it
not
all
become
as
it
were
brutish
and
monstrous
?
—
That
many
doubt
not
to
consult
,
that
this
state
of
the
Church
were
better
to
be
gouerned
by
the
inuentions
of
men
,
then
by
the
diuine
Euangelicall
law
;
as
if
the
soule
were
lesse
then
the
bodie
,
and
spirituall
food
lesse
then
carnall
.
This
assertion
,
on
my
faith
,
is
not
onely
false
,
but
blasphemous
:
for
the
doctrine
of
the
Gospell
,
by
the
professors
thereof
,
hath
enlarged
the
Church
as
farre
as
heauen
;
which
the
sonnes
of
Agar
,
seeking
after
earthly
wisedome
,
haue
thrust
into
the
mire
;
and
it
is
the
mercie
of
God
,
that
it
is
not
wholy
fallen
.
The
which
things
,
because
my
conscience
testifies
,
I
speake
not
for
gaine
,
or
of
ambition
,
or
for
mine
owne
credit
,
but
for
the
maintenance
of
the
truth
,
and
common
good
:
because
this
court
of
Diuines
hath
little
promoted
the
truth
,
if
not
contemned
it
,
which
notwithstanding
hath
purchased
to
it selfe
all
the
glorie
it
can
.
Pag. 28. A. D. All these be very grosse vntruths , and some of them such , as not onely Catholickes , but also learned Protestants will confesse to be false ; yea euen M White himselfe , either must confesse himselfe to be blockishly ignorant , or carelesly inconsiderate , or else he must grant , that he hath affirmed these things against his owne knowledge , and conscience . Which being so , I might here make an end , without saying any more , as hauing giuen the Reader a taste of M. Whites want of truth and sinceritie , sufficient to make any discreet man beware how he giueth credit to these his writings .
Hoc
nihil
inuariabile
?
Grosse
vntruths
:
blockishly
ignorant
:
against
his
owne
knowledge
and
conscience
:
carelesly
inconsiderate
:
I
might
here
make
an
end
,
&c.
A.D. Yet because in the 12. Pag 29. § of his Preface he offereth ( as he saith ) certaine externall markes and sensible tokens , whereby the falshood of the Romane Church may be discouered , and the most resolute Papist that liueth , moued to misdoubt of his owne religion ; I haue thought it not amisse to examine these his markes and tokens , as supposing that if I finde him to faile of truth and sinceritie in these , men will not expect to finde it in the rest of his booke , in regard he intending to moue by these his marke and tokens , euen ( as he saith ) the most resolute Papist that liueth , to misdoubt of his religion ; it is like he would vse all his diligence and care , that such a carelesse man in so bad a cause could , not onely to bring sensible , but also sound and substantiall matter , and that very truly and sincerely set downe , as knowing that such resolute Papists will not be easily moued to misdoubt of their ( so ancient and well grounded ) religion by any sleight markes or tokens , though neuer so seeming sensible , especially if they may sensibly perceiue them to be vnsincerely and vntruly propounded , and vrged against them . That therefore the Reader may better guesse what truth and sinceritie he may expect in the rest of M. White his booke , I haue thought fit briefly to view , and runne through these his markes and tokens .
if
a
man
neuer
looke
further
,
those
very
things
which
I
mentioned
as
externall
markes
,
and
sensible
tokens
of
the
Roman
Churches
iniquitie
,
are
sufficient
of
themselues
to
moue
the
hotest
and
zealousest
Papist
aliue
,
resolute
Papists
,
that
will
not
so
easily
be
moued
,
more
retired
This
is
the
power
of
truth
,
and
the
grace
of
innocencie
,
when
her
enemie
is
her
iudge
,
and
the
diuell
her
accuser
,
and
wrath
,
and
furie
,
and
calumnie
,
and
hatred
are
impaneled
against
her
,
yet
she
is
quit
and
iustified
.
Pag. 29. A. D. The first marke is ( saith he ) their enmitie with the holy Scripture : this is an euident vntruth , proceeding either out of ignorance , or out of enmitie and malice against vs . For who knoweth not , that we be so farre from hauing enmitie with sacred Scriptures , as we reuerence and respect them farre more then Protestants doe ? partly in that we accept all the bookes of them , which the ancient Church hath deliuered to vs , as sacred and canonicall : whereas Protestants by their priuate spirit , thrust some of them as it were by the head and shoulders , out of the Canon : and partly also for that we hold such reuerent regard to the diuine truth contained in them , as that we do not presume either to translate or interprete them according to our priuate phansie or iudgement , but conformably according to the approoued spirit and iudgement of the vniuersall Catholicke Church : whereas the Protestants haue so little regard , that they permit euery man to rush without reuerence , into the sacred text to translate it , if he haue skill in the learned tongues , or to interprete it by his priuate spirit , although he haue no skill in any besides the vulgar tongue .
vsed
all
the
diligence
and
care
I
could
,
they
be
so
farre
from
hauing
enmitie
with
the
Scriptures
,
that
they
reuerence
them
more
accept
all
the
bookes
of
the
Scriptures
,
which
the
ancient
Church
hath
deliuered
vs
for
Canonicall
,
whereas
Protestants
by
their
priuate
spirit
thrust
some
of
them
out
of
the
Canon
by
the
head
and
shoulders
esteemed
canonicall
Scripture
in
the
ancient
Church
Iero
praef.
in
Prou.
Praef.
in
1.
Reg.
&c.
Conc.
Laodic
.
e
vlt.
Athan.
synops.
p.
63.
says
B●ron
.
an.
63.
n.
10.
Melito
apud
Euseb.
hist.
pag.
43.
Origen
.
apud
Euseb.
pag
65.
Cypr.
exp
symb.
n.
36.
&c.
Epiph.
pag.
534.
Cyril
.
Ierosol
.
pag.
30.
Catech.
Amphiloch
.
Icon.
Iamb.
pag.
730.
Naz.
Carm.
p.
36.
Hilar.
in
Psal.
pag
615.
24.
Victorin
.
apocal.
pag.
718.
Leont
.
de
sect.
pag.
1848.
Damasc
.
orth
fid.
l.
4.
c.
18.
pag.
348.
iudging
it
not
to
be
Scripture
,
priuate
spirit
not
Canonicall
priuate
spirit
by
the
head
and
shoulders
the
other
bookes
the
Church
doth
reade
for
example
of
life
,
and
instruction
of
manners
:
but
yet
it
doth
not
apply
them
to
establish
any
doctrine
:
presume
not
to
translate
them
,
or
interprete
them
according
to
their
owne
priuate
iudgement
,
but
conformably
according
to
the
spirit
of
the
vniuersall
Church
;
whereas
Protestants
permit
euery
man
to
rush
into
the
Text
,
to
translate
or
interprete
it
.
out
of
the
reuerend
regard
to
the
diuine
truth
contained
in
them
,
presume
not
either
to
translate
or
interprete
the
Scripture
according
to
their
priuate
iudgement
,
but
according
to
the
iudgement
of
the
vniuersall
Church
.
the
vniuersall
Caietan
p●●oem
.
in
Gen
defended
and
followed
herein
by
Andrad
.
pro
concil
.
l.
2.
D.
Marta
de
iurisd
.
part.
4
pag.
273.
new
expositions
,
that
the
ancient
Fathers
neuer
vsed
.
according
to
the
iudgement
of
the
vniuersall
Church
:
Protestants
permit
euery
man
to
rush
,
without
reuerence
,
into
the
sacred
Text
to
translate
it
,
if
he
haue
skill
in
the
learned
tongues
,
or
to
interprete
it
by
his
priuate
spirit
,
although
he
haue
no
skill
in
any
besides
the
vulgar
tongue
:
priuate
men
,
skilfull
in
the
learned
tongues
,
Aquila
,
Theodotion
,
Symmachus
,
Origen
,
Ierom
,
Lucian
,
Isychius
,
They
which
turned
the
Scripture
out
of
the
Hebrew
tongue
into
Greeke
,
may
be
reckoned
,
but
the
Latin
interpreters
cannot
by
any
meanes
:
for
in
the
first
times
of
the
faith
,
as
a
Greeke
booke
came
into
any
mans
hands
,
that
thought
himselfe
to
haue
some
little
facultie
in
both
the
tongues
,
he
would
be
bold
to
translate
it
:
the
which
thing
truly
did
more
helpe
then
hinder
the
vnderstanding
,
&c.
Vatablus
,
Munster
,
Pagnin
,
Montanus
,
their
translations
agree
with
ours
,
and
differ
from
the
vulgar
Latin
,
as
much
as
ours
.
Pag. 30. A.D. Now although we hold , that Scripture is not the onely rule , yet this doth not argue , that we be enemies to the Scripture , or that we are voide of all meanes to secure vs of the truth . For first we hold the holy Scripture to be one rule , yea a principall rule of our faith , which we should not do , if we were enemies to the Scripture . And one reason why we hold something else besides Scripture , to be with Scripture the rule of our faith , is partly because so we learne out of the Scripture , as in the Treatise and this my Reply will appeare : partly because we find it necessarie to admit some other infallible rule and * * This infallible meanes is the authoritie of the Church , Fathers , Councels , and Pope which i● so farre from being yeelded by our selues to be subiect to error ( in any point of doctrine , authoratiuely concluded ) that euen M. White himselfe , who here affirmeth the Church , Fathers , Councels and Pope , to be yeelded by our selues to be subiect to errour , doth a few pages before acknowledge , that it is a principle of our owne , that a generall Councell cannot erre : so carelesse this man was , what he said or vnsaid , so he might seeme to say something against vs . A.D. meanes , which may infallibly assure vs , both what Bookes be Scripture , and what translation , and what interpretation is to be followed , for finding out the diuine truth contained in Scripture .
one
of
their
practises
against
the
Scripture
,
is
their
depriuing
it
from
being
the
totall
rule
of
faith
:
hereby
they
left
themselues
vtterly
voide
of
all
meanes
to
secure
their
faith
by
,
and
to
finde
the
truth
:
inasmuch
as
the
Church
,
the
Fathers
,
the
Councels
,
the
Pope
himselfe
,
which
is
all
the
rule
they
can
pretend
,
are
subiect
to
error
,
and
so
by
themselues
confessed
to
be
.
hold
the
Scripture
to
be
one
rule
,
yea
a
principall
rule
of
our
faith
,
which
they
would
not
do
,
if
they
were
enemies
to
the
Scripture
.
the
Scripture
is
the
rule
the
principall
rule
too
Bellar.
Tho.
Antonine
a
part
we
hold
something
else
beside
Scripture
,
to
be
with
Scripture
the
rule
of
faith
.
The
totall
and
full
rule
of
our
faith
,
is
Scripture
and
Tradition
both
together
:
enemies
to
the
Scripture
The
authoritie
of
an
vniuersall
Tradition
,
or
of
a
Councell
,
is
equall
with
the
authoritie
of
the
Scripture
.
Tradition
is
the
foundation
of
the
Scriptures
—
and
excels
them
in
this
,
that
the
Scriptures
cannot
subsist
,
vnlesse
they
be
strengthened
by
Tradition
:
but
Tradition
hath
strength
enough
without
the
Scriptures
.
The
least
part
of
the
Gospell
is
written
,
and
the
greater
part
by
farre
is
come
to
vs
by
Tradition
.
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
Script●re
;
and
they
onely
enquire
what
is
his
pleasure
,
and
according
to
it
they
order
their
life
and
conuersation
.
the
reason
why
they
hold
something
beside
Scripture
because
we
learne
so
out
of
the
Scripture
,
necessarie
to
admit
some
other
infallible
rule
and
meanes
to
assure
vs
,
both
what
bookes
be
Scripture
,
and
what
interpretation
is
to
be
followed
:
which
meanes
is
the
authoritie
of
the
Church
,
Fathers
,
Councels
,
and
Pope
.
a
subordinate
meanes
,
out
of
the
Scripture
it selfe
,
the
rule
what
interpretation
in
respect
of
vs
in
it selfe
from
the
King
this
infallible
meanes
is
the
authoritie
of
the
Church
,
Fathers
,
Councels
,
Pope
:
the
Church
,
Fathers
,
Councels
and
Pope
,
by
themselues
were
yeelded
to
be
subiect
to
error
,
a
few
pages
before
If
by
their
owne
principles
a
Councell
cannot
erre
,
which
I
confesse
there
,
then
it
is
false
that
I
say
here
,
the
Church
,
the
Fathers
,
a
Councell
,
the
Pope
,
are
yeelded
by
themselues
to
be
subiect
to
error
:
a
generall
Councell
cannot
erre
,
whether
the
Pope
confirme
it
or
no.
it
was
a
principle
of
their
owne
,
that
a
generall
Councel
cannot
erre
Church
,
Fathers
a
Councell
not
authorized
by
the
Pope
may
erre
they
may
erre
though
the
Pope
do
confirm
them
:
the
Pope
may
erre
euen
in
his
authoratiue
conclusions
:
themselues
confesse
all
these
may
erre
.
saying
and
vnsaying
Pag. 30. A. D. On the contrarie side , Protestants , who will admit no rule , but onely Scripture , doe not this for pure friendship , and good will to the Scripture , but for enmitie , or not very good will to the Church , whose authoritie while they do not admit to be infallible , they haue left themselues vtterly void of all meanes sufficient to secure their faith by , and to finde out the diuine infallible truth contained in the Scripture , as in the Treatise , and Reply , is largely shewed .
onely
Scripture
onely
Scripture
but
Scripture
pure
friendship
good
will
sufficient
meanes
to
secure
our
faith
by
.
the
securitie
of
our
faith
,
d
d
Syllog
Whatsoeuer
he
taught
by
word
of
mouth
,
the
same
by
his
Epistles
he
reuoked
to
their
memory
.
But
he
taught
al
things
belonging
to
faith
,
by
word
of
mouth
:
Therefore
by
his
Epistles
he
reuoked
the
same
to
memory
.
But
his
Epistles
are
written
:
therfore
by
writing
he
reuoked
to
their
memorie
all
things
belonging
to
faith
:
Therefore
all
things
belonging
to
faith
are
written
.
is
from
the
demonstration
of
holy
inspired
Scriptures
:
For
the
disposing
of
our
saluation
,
we
haue
not
knowne
by
any
other
,
but
those
by
whom
the
Gospell
came
vnto
vs
,
the
which
then
they
preached
,
but
afterward
by
Gods
appointment
they
deliuered
vnto
vs
in
the
Scriptures
,
to
be
the
foundation
and
pillar
of
our
faith
.
When
hereticks
are
conuinced
out
of
the
Scriptures
,
they
fal
to
accusing
them
,
as
if
they
were
not
right
,
nor
from
authoritie
,
because
they
are
variably
spoken
,
and
from
them
the
truth
cannot
be
found
of
those
that
know
not
Tradition
,
inasmuch
as
this
truth
was
not
deliuered
by
writing
,
but
by
word
of
mouth
.
whatsoeuer
S.
Paul
being
present
taught
by
word
of
mouth
among
the
Corinths
,
Ephesians
,
Galatians
,
Colossians
,
Philippians
,
Thessalonians
,
Iewes
,
Romanes
,
and
many
other
townes
whereunto
the
holy
Ghost
sent
him
,
and
whom
he
begat
in
the
faith
of
Christ
;
the
same
being
absent
by
his
Epistles
sent
to
them
,
he
compendiously
reuoketh
into
their
memorie
.
onely
Scripture
Pag. 32. A.D. As concerning his second mark , wherein he says , the very face of our Church is cleane contrary to the first antiquitie , if he mean , that there is some accidentall difference , either in personall qualities of particular men , or in some point of outward estate , and manner of gouernment , betwixt the first primitiue age or infancie of the Church , and that other estate , which after it had , and now hath , when it is at full growth : this is not an argument sufficient to make men doubt of our religion , more then to see some accidental alteration betwixt the infancy & elder age of a man is any argument sufficient to make one doubt whether he be substantially the same man or no : but if he meane that there is any substantiall difference in any doctrine of faith , his assertion is very false , as I declare in the Appendix annexed to this my Reply , where particular answer is made to the chiefe matters , against which here he taketh exception .
doctrines
of
faith
the
Hierarchie
in
the
Appendix
made
particular
answer
answered
particularly
A. D. M. Whites third marke , is set downe by him in these words : Pag. 31. There is no point of our faith , but many learned in their owne Church hold it with vs . And no point of Papistrie that we haue reiected , but some of themselues haue misliked as well as we . And this ( saith he ) may be demonstrated in all the questions that are betweene vs , and they know it , &c. Thus farre are M. Whites words . The which containe in them so many blacke lies , as there are instances , which may be giuen of particular points , both of Catholicke doctrine reiected by Protestants , and not misliked by any of our selues , and of Protestant doctrine not patronized nor held by any learned men of our Church . And to omit other instances , I aske M. White , how many learned men of our Church haue denied the Masse to containe a Sacrifice , in such sort as Protestants do denie ? How many also will he finde to affirme , that Christ his blessed bodie is onely figuratiuely in the Sacrament , or in such sort , that the reall substance of it , is no nearer them that receiue the Sacrament , then heauen is to earth , as by the Caluinists is held against the Romane Church ? Let M. White for his credit produce , if he can , many or any learned men of our Church , which hold in these points with Caluinists against the Romane faith . As for the Index expurgatorius ( which M. White mentioneth ) and the practise and vse of it , our Authors haue sufficiently answered , namely N.D. in his Warnword , and the author of the booke called the Grounds of the old and new religion , in his answer to M. Crashaw , annexed to the said booke .
so
many
blacke
lies
as
there
be
instances
in
the
doctrine
thereof
is
altered
we
hold
nothing
but
what
the
learned
in
that
Church
taught
as
well
as
we
,
many
a
day
since
.
Caietan
,
Folydore
,
Masius
,
Ferus
,
Alphonsus
,
Molineus
,
Eugubinus
,
Lud
,
Viues
,
Erasmus
,
Duarenus
,
Faber
,
Rhenanus
,
of
necessitie
some
things
must
be
wiped
out
,
and
cut
off
.
for
the
propagation
of
religion
,
he
had
caused
all
the
Libraries
both
publicke
and
priuate
to
be
purged
—
:
and
learned
men
to
be
imployed
in
the
reading
and
reuising
of
bookes
,
that
they
might
the
better
and
in
shorter
time
be
purged
;
commanding
all
Prelates
secretly
,
without
the
priuitie
of
any
,
to
haue
an
Expurgatory
Index
by
them
,
and
according
thereunto
to
blot
out
in
bookes
the
places
noted
.
appoints
and
ordaines
,
that
hereafter
for
euer
no
man
shall
print
or
cause
to
be
printed
any
booke
or
writing
in
the
citie
of
Rome
,
or
in
any
other
place
,
vnlesse
first
by
his
Vicar
or
Minister
of
his
Pallace
or
by
some
Bishop
or
other
thereunto
deputed
,
it
be
diligently
examined
,
and
subscribed
Such
bookes
as
handle
good
matter
,
and
yet
haue
some
things
interlaced
by
the
way
,
which
belong
to
heresie
or
impietie
,
may
be
permitted
after
they
are
purged
by
the
authoritie
of
the
Jnquisition
Such
as
publish
Manuscript
bookes
before
they
be
examined
and
allowed
,
shall
be
punished
.
Let
Bishops
and
Jnquisitors
haue
facultie
to
purge
all
bookes
whatsoeuer
,
according
to
the
prescript
of
this
Jndex
—
.
They
which
are
put
in
trust
with
correcting
and
purging
bookes
must
diligently
looke
into
all
things
,
and
attentiuely
note
them
;
not
such
things
onely
as
manifestly
offer
themselues
in
the
course
of
the
worke
,
but
if
there
be
any
thing
that
lies
priuily
in
the
Annotations
,
Summaries
,
Margents
,
Tables
,
or
in
the
Prefaces
,
or
Epistles
dedicatorie
of
such
bookes
;
the
things
to
be
corrected
and
purged
,
are
these
that
follow
:
hereticall
assertions
,
or
such
as
are
erronious
,
sauouring
of
heresie
,
scandalous
,
offensiue
,
temerarious
,
and
schismaticall
,
such
as
induce
any
noueltie
against
the
rites
and
ceremonies
of
the
Sacraments
,
and
against
the
receiued
vse
of
the
Church
of
Rome
.
Prophane
nouelties
also
deuised
by
heretickes
—
.
But
in
the
bookes
of
later
Catholickes
,
written
since
the
yeare
if
that
which
needs
correcting
,
can
be
mended
,
by
taking
away
or
adding
a
few
things
,
let
it
be
done
,
otherwise
let
it
be
altogether
blotted
out
.
in
the
publicke
Libraries
of
Princes
,
and
others
,
speciall
care
is
to
be
had
that
Manuscript
bookes
not
permitted
by
the
Church
,
be
not
open
to
the
view
of
euery
one
,
because
they
also
must
be
purged
.
now
enioying
the
light
of
heauen
,
no
doubt
desires
that
all
his
writings
should
be
reuiewed
and
occupied
purer
then
of
old
they
were
.
It
is
not
the
Popes
manner
to
permit
either
the
deeds
or
opinions
of
their
predecessors
,
which
helpe
the
papall
authoritie
,
to
be
impugned
or
called
into
question
;
and
therfore
as
well
the
Pope
himselfe
,
as
the
Ordinarie●
of
places
,
and
Inquisitors
are
carefull
enough
that
no
bookes
come
abroad
,
which
any
wayes
derogate
from
the
Popes
authoritie
;
and
if
that
they
do
come
abroad
,
that
they
be
suppressed
or
not
read
by
any
without
speciall
facultie
till
they
be
purged
,
which
is
the
cause
why
it
is
so
hard
a
thing
in
these
times
to
find
any
clause
in
the
bookes
of
Catholickes
,
calling
the
Popes
temporall
power
in
question
,
or
to
know
what
such
authors
thought
touching
the
same
power
,
who
most
an
end
are
enforced
to
speake
their
mind
in
the
words
of
the
censors
.
there
is
no
point
of
our
faith
,
but
many
learned
in
their
owne
Church
hold
it
with
vs
:
no
point
of
Papistrie
that
we
haue
reiected
,
but
some
of
them
haue
misliked
it
as
well
as
we
:
Reall
presence
How
many
learned
men
of
our
Church
haue
denied
the
Masse
to
containe
a
sacrifice
,
in
such
sort
as
Protestants
do
denie
?
propitiatorie
sacrifice
(
properly
so
called
,
some
Catholickes
in
the
Councell
of
Trent
:
Tho
3.
q.
81.
art.
1.0
.
Fra.
Suar.
vbi
sup.
pag.
949.
the
Priest
now
doth
no
more
then
Christ
did
then
Whether
in
this
Sacrament
,
Christ
be
immolated
,
the
celebration
of
this
Sacrament
,
is
called
the
sacrificing
of
Christ
:
First
because
images
are
vsed
to
be
called
by
the
names
of
the
things
,
whose
images
they
be
;
as
when
we
behold
a
picture
on
a
table
,
we
say
,
this
is
Cicero
.
Now
the
celebration
of
this
Sacrament
,
is
a
certaine
image
representing
the
passion
of
Christ
,
which
is
his
true
sacrificing
,
and
therefore
is
called
the
sacrificing
of
Christ
.
Next
in
regard
of
the
effect
of
Christs
passion
;
because
by
this
Sacrament
we
are
made
partakers
of
the
benefit
of
our
Lords
passion
.
vnbloudie
sacrificing
Walsing.
p.
128.
Whether
that
which
the
Priest
doth
be
properly
said
to
be
a
sacrifice
or
immolation
whether
Christ
be
dayly
sacrificed
,
or
were
onely
once
sacrificed
:
To
this
it
may
briefly
be
said
,
that
which
is
offered
and
consecrated
by
the
Priest
,
is
called
a
sacrifice
and
an
oblation
,
because
it
is
a
memoriall
and
representation
of
the
true
sacrifice
and
holy
immolation
,
made
vpon
the
altar
of
the
crosse
;
and
Christ
died
once
vpon
the
Crosse
,
and
was
there
sacrificed
in
himselfe
,
but
he
is
dayly
sacrificed
in
the
Sacrament
,
because
the
remembrance
of
that
which
is
once
done
,
is
retained
.
the
reall
substance
of
Christs
bodie
to
be
no
nearer
them
that
receiue
the
Sacrament
,
then
heauen
is
to
the
earth
,
one
bodie
cannot
be
in
diuers
places
at
once
.
(
Berengarius
Prateol
.
Elenc
.
verbo
Berengarius
.
there
were
many
,
that
with
the
Church
of
Rome
condemned
Berengarius
which
yet
thought
as
he
did
.
from
the
beginning
since
the
matter
of
this
Sacrament
was
beleeued
,
it
hath
euer
bene
beleeued
,
that
Christs
bodie
is
not
moued
out
of
his
place
in
heauen
,
that
it
might
be
here
in
the
Sacrament
,
and
yet
it
was
not
in
the
beginning
so
manifestly
beleeued
,
as
touching
this
conuersion
.
out
of
heauen
J
confesse
—
the
bread
and
wine
after
consecration
to
be
the
true
body
and
bloud
of
Christ
,
and
to
be
sensibly
handled
in
the
hands
of
the
Priest
,
yea
broken
and
chewed
with
the
teeth
of
the
faithfull
.
de
Consec
.
d.
ego
Bereng
as
far
from
them
that
receiue
the
Sacrament
,
as
heauen
is
from
earth
.
Pag. 32. A.D. The fourth marke is set downe by M. White in these words : The most points of Papistrie are directly , and at the first sight absurd , and against common sence , and the law of nature . If he meane that they seeme at the first sight absurd , &c. to the seduced people of his sect , who neither beleeue , nor rightly vnderstand either the things by vs beleeued , or the reason or authoritie for which we beleeue them ; then it may be he saith true , but nothing to the purpose For if this were a sufficient marke to make vs misdoubt our religion , by the like reason other heretickes , or infidels , who do not beleeue the mysteries of the blessed Trinitie , the Incarnation , &c. might thinke to make vs misdoubt the truth of these mysteries , because they ( who neither beleeue these mysteries , nor rightly vnderstand them , nor the reasons and motiues which make vs beleeue them ) will say that these mysteries are directly and at first sight absurd , &c. yet in truth they are not absurd , nor against , but aboue our reason and sense : so I say to M. White , although other points of our religion seeme to him absurd , yet in truth they are not absurd , neither are they contrary to , but at most aboue the reach of naturall reason .
Oros
.
l.
6.
c.
1.
seduced
people
Gloss.
§.
Veri
.
c.
Quanto
de
transl
.
ep.
Glos
.
§.
Quis
enim
.
d.
40.
Paul
.
2.
Platin.
p.
304.
any
reason
of
his
doings
prudentiall
motiues
,
without
which
nothing
ought
to
be
beleeued
?
the
vnderstanding
cannot
assent
to
the
thing
propounded
without
some
probable
motiue
?
A. D. And one cause why the common sort of Protestants do at the first sight thinke them absurd is , because they haue not heard points of our doctrine truly related , and declared , as our Authors declare them , nor the reasons , and authorities set downe , for which we beleeue them ; but haue heard such ignorant , or malicious Ministers as M White , make false relation of points of absurd doctrine to be held by vs , which we do not hold , but abhorre . As to go no further , M. White falsely relateth in this very place that we hold the Pope to haue right to Lord it ouer the Scriptures , Fathers , Councels , Church , and all the world . That we teach also men to murther the King : to pay no debts : to blow vp the Parliament : to dispense with murther , and whoredome , &c. These , and such like , be not points of our doctrine , but shamelesse and slanderous vntruths , by which simple people are drawne by ignorant or malicious Ministers , to mislike our doctrine in generall , and to be apt to haue a worse conceit of euery point of it in particular , especially at the first sight , then by due examination they shall finde it to deserue .
the
cause
why
the
common
sort
of
Protestants
thinke
Poperie
absurd
,
is
,
because
they
heare
not
the
points
of
Papistrie
truly
related
,
but
their
ignorant
and
malicious
Ministers
charge
them
to
hold
what
they
hold
not
.
of
what
state
,
degree
,
order
,
or
condition
soeuer
they
be
:
though
Bishops
,
Archbishops
,
or
greater
:
onely
the
Jnquisitors
are
excepted
:
malicious
Minister
falsely
report
many
are
of
their
bastards
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
fashion
is
changed
,
the
sence
of
the
Scripture
is
also
changed
.
Againe
,
When
the
Church
changeth
her
iudgement
,
God
also
changeth
his
.
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
.
If
anie
man
say
,
that
onely
those
degrees
of
consanguinitie
and
affinitie
which
are
expressed
in
Leuiticus
,
can
hinder
mariage
to
be
contracted
,
and
dissolue
that
which
is
contracted
;
and
that
the
Church
cannot
dispense
in
many
of
them
,
or
ordaine
more
degrees
to
hinder
and
dissolue
,
let
him
be
anathema
.
the
Church
may
adde
other
bookes
to
the
Canon
of
the
Scripture
,
which
yet
belong
not
thereunto
.
no
more
authoritie
then
Aesops
Fables
,
Law
of
Moses
the
assertions
of
the
Pope
in
matters
of
Faith
,
reach
as
farre
as
the
teaching
of
the
Apostles
,
or
the
holy
Scripture
:
There
are
,
who
allow
them
to
appertaine
to
the
diuine
Scripture
.
The
Pope
in
his
administration
is
greater
then
Paul
,
and
may
dispense
against
him
in
things
not
concerning
the
articles
of
faith
.
The
common
opinion
of
the
Doctors
is
not
to
be
regarded
when
another
contrarie
opinion
fauours
the
power
of
the
keyes
,
or
a
pious
cause
.
if
the
Pope
haue
the
iudgement
of
his
Cardinals
concurring
with
him
,
then
without
doubt
,
albeit
the
doubt
arising
were
most
difficult
,
yet
the
Popes
opinion
were
to
be
preferred
before
a
generall
Councell
.
when
the
Pope
hath
once
determined
a
thing
,
and
is
come
to
the
end
of
his
consultations
,
the
Cardinals
must
be
so
farre
from
dissenting
,
that
as
obedient
sonnes
they
must
giue
example
to
others
of
obedience
—
:
yea
subscribe
to
his
Bull
,
though
it
be
against
their
conscience
—
.
For
the
Popes
authoritie
depends
not
on
the
counsell
giuen
by
Cardinals
,
but
rests
on
his
owne
will
,
who
of
diuers
opinions
propounded
to
him
,
may
choose
that
which
serueth
rightest
to
himselfe
.
Scriptures
,
Fathers
,
Councels
,
Church
,
and
all
the
world
I
grant
therefore
the
Popes
determination
is
the
truth
,
and
were
it
contrarie
to
the
sayings
of
all
the
Saints
,
yet
were
it
to
be
preferrrd
afore
them
.
Nay
,
if
an
Angell
from
heauen
were
opposed
against
him
,
the
Popes
determination
were
to
be
preferred
.
as
a
vniuersall
agent
he
contains
vnder
his
authoritie
,
all
Ecclesiasticall
powers
,
as
particular
agents
:
and
without
exception
,
he
alone
may
forgive
all
mens
sinnes
,
and
exercise
iurisdidiction
over
all
.
The
Emperor
holds
his
Empire
of
the
Church
of
Rome
,
and
may
be
called
the
Popes
Vicar
or
Officiall
.
to
him
as
to
Christ
,
let
euery
knee
be
bowed
,
—
and
Emperors
,
&
the
greatest
Princes
submit
their
heads
.
the
supreme
temporall
iurisdiction
belongs
to
the
Pope
,
so
that
he
is
vniuersall
Monarch
of
all
the
world
.
The
Pope
hath
the
same
power
that
Christ
had
to
rule
ouer
all
nations
and
kingdomes
.
Pay
no
debts
He
that
fails
to
make
paiment
sinnes
not
,
because
the
other
mans
heresie
hath
discharged
him
—
Debtors
may
excuse
themselves
by
excepting
against
him
his
heresie
that
demands
the
debt
.
whosoever
they
be
that
stand
bound
to
heretickes
,
by
any
obligation
,
they
are
ipso
facto
discharged
:
therefore
if
any
man
haue
promised
paiment
to
such
heretickes
,
or
sworne
it
,
at
a
certaine
day
,
he
is
not
bound
to
performe
it
.
Hopkins
memor
.
pag.
333.
Sir
,
the
Holines
of
our
Lord
hath
seene
your
letter
with
the
credence
inclosed
,
and
cannot
but
praise
your
good
disposition
,
and
resolution
,
which
you
write
,
holdeth
to
the
seruice
&
benefit
publike
.
Wherin
his
Holines
exhorteth
you
to
continue
,
and
to
bring
to
passe
,
that
which
you
promise
.
And
to
the
end
you
may
be
the
more
aided
by
that
good
spirit
,
which
hath
induced
you
to
this
,
his
Blessednes
granteth
you
full
pardon
,
and
forgiuenes
of
all
your
sinnes
,
as
you
requested
;
assuring
you
that
besides
the
merits
,
which
you
shall
receiue
in
heauen
,
his
Holines
will
make
himselfe
a
farther
debtor
,
to
acknowledge
your
deseruings
in
the
best
manner
that
he
may
:
and
so
much
the
more
,
because
you
vse
so
great
modestie
in
not
pretending
any
thing
.
Put
therefore
in
act
your
holy
,
and
honourable
thoughts
,
and
looke
to
your
safety
.
And
so
I
present
my selfe
heartilie
to
you
,
and
wish
you
all
good
,
and
happie
successe
.
From
of
Ianuarie
Yours
to
dispose
By
whose
teaching
,
and
persuasion
he
had
learned
to
kill
the
King
,
that
he
had
heard
of
many
,
that
the
murder
was
lawfull
,
because
they
called
him
a
Tyrant
whether
the
Iesuites
vsed
to
saie
it
were
lawfull
to
kill
the
King
,
he
heard
manie
say
,
that
fact
was
lawfull
,
because
he
was
out
of
the
Church
,
and
excommunicated
.
if
Harmodius
,
and
Aristogiton
,
Sceuola
,
and
Brutus
,
onely
for
loue
of
their
countrie
,
hauing
no
other
light
to
goe
before
them
,
cast
themselues
into
such
danger
by
murdering
Tyrants
,
what
thinke
you
,
ought
a
Christian
,
and
a
French
man
,
and
one
that
burnes
with
the
zeale
of
Phinees
,
Ehud
,
and
Elias
,
to
do
for
their
Catholike
Church
,
for
which
Christ
died
,
and
wherein
men
are
sure
of
their
saluation
?
Hath
the
Pope
no
power
against
the
King
of
France
?
Shall
Dyonisius
,
Machanidas
,
Aristotimus
,
Tyrants
,
Monsters
of
the
world
,
oppresse
France
,
and
shall
no
Pope
incourage
up
a
Dion
,
a
Timoleon
shall
manie
Monsters
hold
the
Common-wealth
in
bands
,
and
shall
no
Thrasibulus
mooue
his
hand
?
—
shall
there
be
no
man
to
play
the
souldior
vpon
this
beast
,
Though
the
Prince
of
Orange
scaped
the
first
blow
giuen
him
in
his
cheeke
:
yet
the
next
hit
;
whereof
this
was
a
presage
:
as
the
blow
giuen
by
Chastell
shall
be
the
forerunner
of
another
blow
,
Garnet
,
Gerard
,
Oldcorn
,
Greenewell
,
Catesby
,
Percy
,
Winter
,
Tresham
,
Wright
,
Popes
Breues
a
case
examinations
,
confessions
conference
with
Oldcorn
raise
open
arms
the
murder
of
Princes
to
be
seene
in
Taxation
of
the
Popes
chamber
freedome
for
times
to
come
whordome
,
incest
,
periury
,
murder
,
theft
,
rapine
,
vsurie
.
it
is
manifest
our
Mother
the
Church
,
with
her
children
,
are
not
a
little
perplexed
and
rent
,
about
the
rule
and
manner
of
penances
and
pardons
,
and
without
Gods
great
helpe
she
will
neuer
be
able
to
deliuer
her selfe
.
the
points
of
their
doctrine
blacke
lies
,
ignorant
,
and
malitious
Ministers
,
shameles
,
and
slanderous
vntruths
,
A. D. The fifth marke , saith M. White , is their intemperate , and vnchristian proceeding against vs : for ( saith he ) if they were of the truth , they would not defend themselues , and deale against vs with grosse lying , vncharitable railing , irreconciliable malice , which are the weapons darkenesse , but with grauitie , and sincerite , as becomes Christs Gospell . Thus he , who with more truth might haue told , many of his owne-Protestant * * Whether this imputation made by M. White against vs be more fitly applied to Protestants , or Catholiks , J refer me to those , who shall with indifferency read and compare , their writings , and particularly J wish the reader to reade , and note what after due examination was found , and is set down in pri●e by M. Walsingham once an earnest Portestant , and now a good Catholike , conuerted partly by obseruation of the syncerity of Catholiks , and grosse lying euidently found to be frequented by not onely one , but diuers chiefe protestant writers . brethren of these soule faults , with which he falsely chargeth vs , and might also haue found himselfe so grossely guiltie in the same kinde , as he should have bene afraid to cast these stones of calumniation against vs , least with shame they should be more iustly returned against himselfe whom I haue now so freshly taken with the manner of intemperate , and vnchristian proceeding aagainst vs , to wit , with grosse lying , vnchristian rayling , and malice , I will not say , ( as he doth ) irreconciliable malice , because I will in charity hope the best , that he may repent , and amend , and so be reconciled to vs : which reconciliation , when he shall syncerely desire , and seeke , he shall by experience finde , that we do not beare irreconciliable malice , but will with all charity receive him , and that he need not feare , that we will vse any ceremony of exorcizing him , as a possessed person , which is neuer vsed by vs , when ordinary Protestants , euen Ministers , are conuerted , as those that have bene conuerted can tell . He shall then finde also that , which now praeiudicate conceipt will not let him see , that our authors , who charge Protestant writers with absurd opinions , had iust cause so to do , and that there is among vs ordinarily that spirit of meekenesse , and forbearance , farre more then is , ( ceteris paribus ) or can be expected to be among Protestants : Ordinarilie ( I say ) because so farre forth as any of our men haue threatned , or attempted any vnfit thing , or haue in their writings or actions demeaned themselues otherwise then in Christian duty they ought , our Church doctrine doth dissalow it , and therefore no reason , that their priuate faults , or errors should be ascribed to our Church : whereas on the contrarie side , it may be doubted , whether Protestants may in like manner pleade that their Church doctrine doth also dissalow all misdemeanors of their men , because diuers of euen their * * See the Protestants Apology . principall pillars , and chiefe men , either by wordes , examples , or writings haue without controlment of any of their Church Canons opened the gap to far more rancour , impatience , and rebellion against their Catholike Soueraignes , then can be shewed in Catholikes against their Protestant Princes .
God
to
be
the
author
of
sin
good
workes
women
recusants
into
the
stewes
Cardinals
,
Archbishops
,
Doctors
,
Nobles
,
Queenes
.
they
hold
vs
Protestants
to
be
possessed
they
haue
an
order
in
their
Church
to
exorcize
,
and
coniure
a
reconciled
Protestant
,
all
the
Queenes
time
most
vnnaturally
and
barbarously
they
threatned
the
land
,
and
by
execrable
treasons
conspired
against
it
:
and
that
they
haue
reported
,
and
practised
these
things
,
if
they
were
of
the
truth
,
they
would
not
thus
defend
themselues
with
lying
,
rayling
,
and
malice
.
they
haue
shewed
Protestants
to
be
more
guilty
of
these
things
Aske
my
fellow
,
if
I
be
a
theefe
with
the
weapons
of
darkenesse
Walsingham
was
once
an
earnest
Protestant
,
become
a
good
Catholike
the
sinceritie
of
Catholikes
,
and
the
grosse
lying
,
that
he
found
in
Protestant
writers
,
Bishop
Iewell
obiect
,
answer
,
meditate
there
is
ordinarily
among
them
the
spirit
of
meekenesse
,
and
forbearance
more
then
can
be
expected
among
Protestants
,
if
any
Papist
haue
threatned
,
and
attempted
vnfit
things
,
our
Church
doctrine
doth
disallow
it
:
allowed
,
taught
the
absoluing
Sir
Thomas
Hesckith
Simeon
,
and
Leui
brethren
in
evill
,
the
instruments
of
crueltie
are
in
their
habitation
,
let
not
my
soule
come
into
their
Councell
;
if
we
We
cannot
pray
both
for
our
owne
safety
,
and
thy
health
,
but
as
our
enemies
would
pray
against
vs
,
for
either
the
countrey
must
perish
,
or
else
you
must
be
taken
out
of
it
.
A. D. The sixt marke ( saith M. White ) is that prodigious ignorance , whereunto they fall , who liue in papistry , Pag. 35. for proofe whereof he setteth downe certaine examples which he saith , he hath obserued from the common people , to wit , these insuing : Creezum zuum patrum onitentem , &c. Little Creed &c White pater noster &c. After which hauing two other examples of like odde stuffe , he further saith , Their prayers , and traditions of this sort are infinite , and the ceremonies they vse in all their actions , are nothing inferiour to the Gentiles in number , and strangenes , which ( saith he ) any man may easily obserue , that conuerseth with them , &c. And it cannot be answered ( saith he ) that these are the customes of a few simple people : for this which I say is generall through the countrey , the whole body of the common people , Popishly addicted , practising nothing else vntill it please God by the Ministry of the Gospell to conuert them , yea the most men , and women deuoted to Papistrie , though well borne , and brought vp for ciuill qualities , and of good place in the countrey , yet lie plunged in this ignorance . This is the Ministers lying relation , which I thought fit to recite something at large , as being such , and so grosse of it selfe , as it will without any thing said by me , sufficiently discredit it selfe . And I maruell with what face , he that in his last Marke , hath so soberly preached against intemperate , and vnchristian proceeding , grosse lying , vncharitable railing , &c: can now come , & sit as it were on an Ale-bench , and relate such notorious , ridiculous , and slanderous vntruthes . Vnto which first I say , that notwithstanding all the conuersation I haue had this many yeares , with Catholicks of diuers sorts , rich , and poore , old , and yong , learned , and vnlearned , in the South , and in the North , I may protest , that vntill I read them in M. Whites booke , I neuer heard of any one of these examples to be vsed by any Catholike , nor indeed did I euer before here of any one of these absurd formes of prayer to be so much as extant in the world . Secondly I say , that diuerse Catholikes , of far better credit , then M. White ( liuing in that very countrey , where M. White liueth , and hauing farre more inward conuersation with Catholikes which liue thereabouts , then he is like to haue ) haue bene demanded , what their knowledge was about this point , and no one of them did know , any Catholike man , or woman , that did vse to say their prayers in such a ridiculous sort . But admit the Minister had met at the Ale-house , some drunken old man , or some doting old wife , of whom he might perchance receiue this ridiculous rotten stuffe , to say nothing , of what better knowledge of the necessary points of Faith , such persons in their better wit , and sense , might haue , I aske M. White , whether he thinke that these few examples be sufficient to iustifie this generall assertion , wherein he saith , their praiers , and traditions of this sort are infinite , and the ceremonies they vse in all their actions nothing inferiour to the Gentiles in number , and strangenes . What ? Haue we infinite prayers , and traditions like the white pater noster , little creed , & c ? Do we vse also ceremonies , not onely in some , but absolutely in all our actions ? And are these ceremonies nothing , not a iot inferiour to the Gentiles , in number , and strangenes ? Surely this is strange , and so strange , that he were a strange man who would beleeue it , especially hauing neuer seene , nor obserued any such matter : but what man is there , who although he liued neuer so long in company of Catholikes , did , or could see , or obserue , any such matter ? yet M. White ( forsooth ) will needs perswade vs , that any man that conuerseth with Catholikes may easily obserue it . Well , let vs go forwarward , and beleeue ( if we can ) that M. White with Lynceus eies hath seene , or obserued , that which no other person , nor we our selues haue seene , nor possibly can see , and obserue . At least good M. White , giue us leaue to answer , that if you haue seene , and obserued some such matter , yet it is not in all of vs , nor in the most of vs , nor in many , especially of eminent qualitie , or note among vs : but at the most in some one , or few simple people , whose ignorance to attribute to vs generally , or indefinitely , would smell rankely of brutish ignorance , or aboundant malice . Nay ( saith M. White ) it cannot be answered , that these are the customes of a few simple people : for this that I say , is generall throughout the countrie , the whole body of the people Popishly addicted , practising nothing else , vntill it please God by the ministrie of the Gospell to conuert them : yea the most men , and women , deuoted to Papistrie , though well borne , and brought vp for ciuill qualities , and of good place in the countrie , yet lie plunged in this ignorance . And say you so Sir Minister indeed ? Do you say , that these customs be generall throughout the country ? Do you also say , that the whole body of the common people popishly addicted do practise nothing else but Creezum zuum , little creed , white pater noster , &c: And this ( not for some short while , till themselues by their owne wit , or some other of the wiser sort of Catholickes , perceiue , and correct this foolish custome , but absolutely all the while they continue Catholikes ) vntill ( which seldome happeneth to sound Catholikes ) they be conuerted ( or rather peruerted ) by the Protestant Ministry ? Do you also say , that besides the whole bodie of the common people , yea euen the most men , and women deuoted to Papistrie , though well borne , and brought up for ciuill qualities , and of good place in the countrie , yet lie plunged in this ignorance ? Do you , Sir Minister , say all this ? Surely if you say it , and will stand to it , you deserue the whetstone . For if this be not a grosse lie , I know not what is . If you haue a face to affirme this , worthily may your countrymen wonder , and say ( as a person of good esteeme , and place in that your country hath affirmed , that many of your countrimen hauing read this part of your booke haue wondered , and said ) What truth may we thinke can be expected in the processe of this mans booke , whilest he citeth Authors , which few haue meanes sufficiently to examine , or when he telleth of things done in former times , or forraigne countries , when we finde him so shamelesse , and impudently false in relating home matters , so contrary to our certaine , and direct knowledge ?
prodigious
ignorance
of
naked
things
,
I
haue
spoken
nakedly
,
nether
do
I
vncouer
secrets
,
but
reprooue
shameles
filthines
.
Would
God
these
things
were
done
privately
,
and
in
chambers
,
would
wee
alone
saw
,
and
heard
them
;
would
we
might
not
be
credited
,
when
we
vtter
them
;
would
the
Noes
of
our
time
,
had
left
vs
any
thing
,
wherewith
we
might
couer
them
.
Now
when
the
word
round
about
sees
these
things
,
must
we
alone
hold
our
peace
?
my
head
is
broken
on
euery
side
,
and
when
the
blood
gushes
out
round
about
,
shall
I
thinke
to
hide
it
?
Whatsoever
I
put
about
it
will
be
bloodied
;
and
my
shame
will
be
the
greater
,
thus
to
go
about
to
hide
,
that
which
will
not
be
hidden
.
in
all
his
acquaintance
he
may
protest
,
that
he
neuer
heard
any
one
of
these
his
examples
,
and
absurd
forms
of
Prayer
to
be
vsed
by
any
:
and
divers
Catholikes
of
far
better
credite
then
M.
White
,
being
demaunded
their
knowledge
about
this
point
,
haue
not
knowen
any
Catholike
man
,
or
woman
to
vse
them
.
good
credit
darke
roome
blinde
lanterne
blanke
letters
neuer
heard
any
these
formes
demanded
their
knowledge
about
this
point
M.
White
,
met
at
an
Alehouse
some
drunken
old
man
,
or
some
d●●ing
wife
,
and
of
them
he
might
receiue
this
rotten
stuffe
.
seeing
his
people
in
the
time
of
diuine
seruice
,
going
out
of
the
Church
to
the
Alehouse
,
tooke
his
booke
,
and
followed
them
,
saying
that
where
the
sheepe
were
,
there
the
Shepheard
must
be
also
:
who
were
as
good
Alebeaters
,
in
their
disguised
habit
,
as
either
the
drunken
old
man
,
or
the
doting
old
wife
rotten
stuffe
barbarous
ignorance
in
Nomine
Patria
,
&
Filia
,
&
Spiritua
sancta
fashion
of
the
Gentiles
brutish
superstition
It
cannot
be
answered
that
these
are
the
customes
of
a
few
simple
people
:
for
this
is
generall
throughout
the
Countrey
,
the
most
men
and
women
deuoted
to
Papistry
,
though
well
borne
,
and
of
good
place
,
yet
lye
plunged
in
this
ignorance
Better
sort
little
Creed
now
he
differed
nothing
from
a
cloune
,
he
felt
the
same
disease
,
and
the
same
paine
,
and
pangs
without
any
difference
.
well
borne
good
place
common
sort
drunken
old
man
doting
wife
an
Alehouse
well
borne
Country-man
,
a
man
of
good
esteeme
,
&
place
being
demanded
his
beleefe
touching
the
holy
Ghost
,
answered
,
he
knew
not
whether
there
were
an
holy
Ghost
or
no.
the
man
vntil
it
pleased
God
by
the
Ministrie
of
his
Gospell
to
conuert
them
:
sound
Catholiks
to
be
conuerted
,
or
rather
peruerted
by
the
Protestant
Ministery
:
sound
Catholiks
It
was
true
the
Preacher
said
,
and
that
his
old
religion
had
allowed
them
to
liue
in
all
naughtinesse
.
4.
5.
6.
6.
7.
10.
11.
A. D. But let us see what M. White bringeth to giue credit to this his incredible narration , Pag. 40. and to take away the wonder of his countrymen , who admire his shameles impudency in relating home-matters so contrary to their certaine , and direct knowledge . This brutish condition of their people ( saith he ) may the better be credited , and is lesse to be wondered at , because the open practise of their Church giues them example , and encourages them by their Idolatry , and superstition towards the Saints departed . For how can that people discerne their ignorance , whose Pastours euen before their eies in their open Seruice , and printed bookes serue the Saints , and worship them with the same seruice , that they giue to Christ ? This , saith he , I offer for the seauenth motiue to induce any Papist to suspect his owne religion . For it cannot be the faith of Christ , that takes his honour , and giues it to another . In their seruice , and prayers the Virgin Mary is made an intercessour for sinne , as if Christ were not the sole Mediatour , vnlesse the merits , and mediation of another did come betweene . These are M. Whites words . In which he frameth a farre more grieuous accusation against vs , then the former ; as though not onely the common people , or the most euen of our men , and women , well borne and brought vp for ciuill qualities , and of good place in the countrey , were in manner aforesaid brutishly ignorant , but that the open practise of our Church giues them example , and encourages them by Idolatry , and superstition towards Saints departed , in that in our open Seruice , our Pastours serue the Saints with the same seruice , that they giue to Christ , taking his honour , and giuing it to another : and in our seruice , and prayers , making the Virgin Mary intercessour for sinne , as if Christ were not the sole Mediatour , &c. A grieuous accusation assuredly , if it be proued true , and no lesse grosse slander , if it be ( as I doubt not euidently to prooue it ) vntrue . As concerning the l●st part of this accusation of the B. Virgin Mary , being made intercessour , as though Christ were not sole Mediatour ; I haue answered sufficiently in relating , and refuting M. Wottons vntruths , where I shew that Saints in heauen , or men liuing on earth , being made intercessours , doe not hinder Christ to be sole Mediatour .
praying
to
the
Virgin
Mary
inuocating
of
her
that
manner
giues
example
to
the
vulgar
grieuous
accusation
,
if
it
were
true
,
sole
Mediatour
in
confuting
M.
Wottons
vntruths
shewed
,
that
the
making
of
Saints
our
intercessours
,
hinders
not
Christ
to
be
sole
Mediatour
:
Because
we
do
not
hold
Saints
to
be
mediators
of
redemption
,
but
of
intercession
onely
.
of
intercession
by
the
blood
of
Tho.
Becket
saue
vs
,
and
bring
vs
to
heauen
.
mother
of
Grace
she
is
set
aboue
euery
creature
;
that
whosoeuer
bowes
the
knee
to
Christ
,
should
make
supplication
to
his
Mother
also
.
And
I
am
of
mind
,
that
the
glory
of
the
Sonne
is
not
so
much
common
with
the
glory
of
the
Mother
,
as
it
is
the
same
God
hath
in
a
sort
,
giuen
his
mercy
to
his
Mother
,
and
Spouse
that
reignes
:
and
so
the
B.
Virgin
hath
the
kingdome
of
God
diuided
betweene
God
,
and
her
.
with
her
Sonne
she
disposes
of
rights
.
With
her
Sonne
she
redeemed
the
world
.
Her
death
was
for
the
redemption
of
the
world
.
For
her
loue
God
made
the
world
.
She
is
aboue
Christ
to
command
.
They
are
saued
by
her
,
that
cannot
by
Christ
.
the
whole
Psalter
of
Dauid
to
the
inuocation
of
Mary
,
where
euery
thing
that
Dauid
attributes
to
God
is
ascribed
to
her
,
by
putting
his
name
out
,
and
hers
in
the
roome
.
The
Psalter
of
the
B.
Virgin
compiled
by
the
Seraphicall
Doctor
,
S.
Bonau
.
the
B.
of
Alba
,
and
Cardinall
Priest
of
the
Church
of
Rome
.
it
belongs
to
Christ
alone
to
make
intercession
,
Let
vs
offer
the
Sacrifice
of
praise
to
God
:
Who
hath
an
euerlasting
Priesthood
,
and
therefore
is
able
perfitly
to
saue
them
that
come
to
God
by
him
:
seeing
he
euer
liues
to
make
intercession
for
them
.
If
any
man
sin
,
we
haue
an
Aduocate
with
the
Father
,
Iesus
Christ
the
iust
;
and
he
is
the
propitiation
for
our
sinnes
:
High
Prist
any
sort
a
priest
an
Angell
came
,
and
stood
before
the
altar
,
hauing
a
golden
Censer
:
and
much
odours
was
giuen
vnto
him
,
that
he
should
offer
with
the
prayers
of
all
Saints
vpon
the
golden
Altar
,
which
is
before
the
Throne
.
And
the
smoke
of
the
odours
with
the
prayers
of
the
Saints
,
went
vp
before
God
,
out
of
the
Angels
hand
.
he
stands
to
receiue
them
,
and
offer
them
,
out
of
hand
,
they
go
vp
before
the
Lord
.
There
is
one
God
,
and
one
Mediatour
betweene
God
,
and
man
,
the
man
Christ
.
one
mediatour
If
Paul
were
a
Mediator
,
his
other
fellow
Apostles
should
be
Mediators
also
,
and
so
there
should
be
many
mediatours
,
and
Paule
should
be
against
himselfe
,
where
he
saies
,
There
is
one
Mediatour
of
God
,
and
men
,
the
man
Christ
,
the
making
of
Saints
to
be
Mediatours
of
intercession
robbes
Christ
of
his
office
no
more
,
then
the
making
liuing
men
in
like
manner
Mediatours
of
intercession
.
But
this
latter
,
to
make
liuing
men
Mediatours
of
intercession
,
robs
not
Christ
of
his
office
,
because
S.
Paule
,
and
S.
Iames
make
liuing
men
Mediatours
of
intercession
,
one
of
them
bidding
vs
pray
one
for
another
,
and
the
other
intreating
men
to
pray
for
him
:
ergo
neither
the
former
;
when
we
make
Saints
departed
our
Mediatours
of
intercession
.
Because
there
cannot
any
substantiall
reason
of
difference
be
assigned
,
why
those
that
pray
to
Saints
,
to
pray
,
or
make
intercession
to
God
for
them
,
do
more
rob
Iesus
Christ
of
his
office
,
then
those
that
pray
liuing
men
to
pray
,
or
make
intercession
to
God
for
them
.
Ye
shall
not
do
euerie
man
what
seemes
him
good
in
his
owne
eies
—
but
whatsoeuer
I
command
you
,
take
heed
you
do
it
:
thou
shalt
put
nothing
thereto
,
nor
take
ought
therefrom
.
That
no
man
presume
aboue
that
,
which
is
written
.
The
Scripture
no
where
teaches
the
inuocation
of
Saints
,
though
notwithstanding
for
all
that
,
it
be
to
be
receiued
,
and
beleeued
:
the
Gospell
indeed
hath
giuen
no
peculiar
commandement
touching
this
matter
,
though
it
may
euidently
enough
be
gathered
out
of
it
:
Eli
,
Eli
,
Lammasabacthani
there
is
nothing
expressely
to
be
found
in
the
Scripture
that
Saints
must
be
inuocated
,
this
inuocation
of
Saints
ought
not
to
be
expresly
deliuered
either
in
the
old
,
or
new
testament
for
Whether
the
Saints
departed
before
Christ
,
did
pray
for
others
:
in
particular
they
could
not
—
whence
it
followed
that
in
that
time
praiers
could
not
regularly
be
made
to
soules
in
that
state
—
and
that
any
man
directly
praied
to
the
Saints
departed
,
that
they
would
helpe
them
,
or
pray
for
them
,
we
no
where
reade
.
the
Saints
in
the
time
of
the
old
Testament
were
not
inuocated
,
because
they
were
not
yet
in
heauen
.
there
is
nothing
touching
this
matter
,
to
be
found
in
any
of
the
Epistles
.
the
liuing
one
for
another
by
their
merits
Saue
me
ô
Sauior
:
redeeme
me
ô
redeemer
:
1609.
Boter
:
comment
.
l.
16.
p.
300.
But
ô
thou
the
solace
of
such
as
are
in
miserie
,
our
Loadstarre
in
the
middest
of
this
raging
sea
;
the
aduocate
of
men
,
the
Arke
of
the
Testament
;
the
altar
of
sinners
;
by
thy
suffrages
ô
Virgine
effect
with
thy
Sonne
,
that
I
may
haue
my
desire
:
All
the
Saints
:
but
aboue
all
the
mother
of
God
:
Michael
the
Archangell
,
Peter
,
and
Paule
,
Iames
,
and
S.
Francis
?
O
blessed
Charles
our
Churches
hope
,
and
glorie
of
our
fading
light
:
The
best
of
all
our
Cardinals
,
in
Consistory
shining
bright
:
Thou
onely
shewest
the
way
that
leads
to
heauens
blisse
&
vertues
lore
:
Thy
life
our
safest
loadstarre
is
to
guide
vs
to
the
heauenly
shore
:
I
pray
thee
giue
me
of
thy
grace
,
and
fill
me
with
thy
verities
:
that
I
may
boldly
speake
in
place
,
and
beate
downe
Luthers
heresies
.
to
pray
to
God
pray
for
him
This
is
a
true
saying
,
and
worthie
of
all
men
to
be
receiued
.
We
worship
that
we
know
We
approoue
ourselues
to
euery
mans
conscience
.
his
eies
should
not
see
the
euill
which
he
would
bring
vpon
Ierusalem
.
the
dead
know
nothing
at
all
.
Thou
art
our
Father
,
though
Abraham
be
ignorant
of
vs
,
and
Israel
knowes
vs
not
Bellar.
de
purgat
.
l.
2.
c.
15.
§.
praetere
a
animae
.
August
.
epist.
121.
c.
10.
is
the
musicall
,
and
loud
instrument
of
our
voice
,
and
is
heard
by
no
mortall
creature
,
but
onely
by
him
,
that
is
immortall
,
and
vnbegotten
.
See
them
in
yet
Serrar
pag.
154.
from
others
Oratio
relucet
in
diuina
essentia
This
seeing
of
things
in
the
word
,
as
in
a
glasse
,
is
denied
by
many
Schoolemen
,
Deus
est
speculum
voluntarium
in
a
glasse
from
the
beginning
Serrar
.
sayes
p.
155.
Aureol
.
quodli
.
10.
in
sine
.
p.
107
Alliac
.
1.
q.
12.
pag.
184.
This
is
followed
by
Vasqu
.
vbi
sup.
and
it
necessarily
destroyes
the
●lasse
.
See
Note
the
words
of
a
Iesuite
.
Pesant
.
1.
part
.
qu.
12.
pag.
77.
The
Lord
hath
called
thee
,
being
as
a
woman
forsaken
,
and
afflicted
in
spirit
,
and
as
a
yoong
wife
when
thou
wast
refused
,
saith
thy
Ged
.
For
a
little
while
haue
I
forsaken
thee
,
but
with
great
compassion
will
I
gather
thee
.
For
a
moment
,
in
mine
anger
,
I
hid
my
face
from
thee
for
a
little
season
,
but
with
euerlasting
mercy
haue
I
had
compassion
on
thee
,
saith
the
Lord
thy
Redeemer
.
For
this
is
vnto
me
,
as
the
waters
of
Noah
:
for
as
I
haue
sworne
,
that
the
waters
of
Noah
should
no
more
go
ouer
the
earth
,
so
haue
I
sworne
,
that
I
would
not
be
angry
with
thee
,
nor
rebuke
thee
.
For
the
mountaines
shall
remooue
,
and
the
hils
shall
fall
downe
:
but
my
mercy
shall
not
depart
from
thee
,
neither
shall
the
couenant
of
my
peace
,
fall
away
,
saith
the
Lord
,
that
hath
compassion
on
thee
.
before
they
call
,
I
will
answer
,
and
whiles
they
spake
,
I
will
heare
.
Verily
,
verily
I
say
vnto
you
,
whatsoeuer
you
shall
aske
the
Father
in
my
name
,
he
will
giue
it
you
.
for
so
much
as
the
children
of
God
,
were
partakers
of
flesh
,
and
blood
,
he
also
himselfe
,
the
Mediator
,
tooke
part
with
them
,
and
in
all
things
was
made
like
to
his
brethren
,
that
he
might
be
mercifull
,
and
a
faithfull
high
priest
concerning
God
,
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
.
for
reuerence
to
God
to
shew
our
Humility
;
that
Iul
Firmic
.
error
.
prof.
rel.
c.
14.
like
as
men
seeke
to
the
King
by
the
mediation
of
his
seruants
,
so
we
seeke
to
God
by
the
mediation
of
his
Saints
:
thoughts
,
are
not
our
thoughts
,
and
whose
waies
are
farre
aboue
ours
.
there
was
nothing
more
difficult
,
then
to
gouerne
well
.
Foure
,
or
fiue
persons
combine
themselues
,
and
take
one
counsell
to
deceiue
the
Emperor
.
He
being
shup
vp
at
home
,
knowes
the
truth
of
nothing
,
but
is
constrained
to
vnderstand
that
onely
which
they
tell
him
.
Thus
the
good
,
and
wary
Emperor
is
bought
and
sold
.
the
wisedome
of
the
woman
,
she
askes
not
Iames
,
nor
beseeches
Iohn
,
nor
goes
to
Peter
,
nor
minds
the
company
of
the
Apostels
,
she
seekes
no
Mediator
,
but
in
steed
of
them
all
,
she
takes
repentance
into
her
company
,
which
was
insteed
of
her
Aduocate
,
and
so
she
goes
to
the
fountaine
it selfe
:
Therefore
saith
she
,
he
descended
,
and
therefore
he
was
made
man
,
that
I
also
might
haue
confidence
to
speake
vnto
him
,
for
if
thou
wilt
intreate
man
,
possible
he
sleepes
,
or
is
not
at
leisure
,
or
his
seruant
will
vouchsafe
thee
no
answer
,
but
vnto
God
there
is
neede
of
none
of
these
things
:
but
wheresoeuer
thou
be
,
or
wheresoeuer
thou
callest
vpon
him
,
hee
heares
thee
.
There
is
no
neede
either
of
a
porter
,
or
a
mediatour
,
or
a
Minister
,
onely
say
,
Haue
mercy
on
me
,
and
presently
,
God
will
be
with
thee
.
Learne
of
this
woman
,
that
praying
we
more
preuaile
with
God
,
then
when
pray
for
vs
.
There
be
,
that
shaming
to
heauen
neglected
God
,
vsed
this
miserable
excuse
,
that
by
these
they
may
go
to
God
as
by
officers
we
go
to
the
king
;
but
is
any
man
so
mad
,
or
so
vnmindfull
of
his
saluation
,
as
to
giue
the
kings
honour
to
an
officer
?
yet
these
men
thinke
themselues
not
guiltie
who
giue
the
honour
of
Gods
name
to
a
creature
,
and
forsaking
the
Lord
,
adore
their
fellow
seruants
,
as
though
there
were
any
thing
besides
,
that
can
be
reserued
to
God
For
therefore
men
go
to
the
king
by
Tribunes
,
and
officers
,
because
the
king
is
but
a
man
,
and
knowes
not
to
whom
,
he
may
commit
the
state
:
but
for
the
promeriting
of
God
,
who
knowes
all
things
,
and
the
desertes
of
all
men
,
there
needes
no
helper
,
but
a
deuout
minde
and
he
will
answer
such
a
one
whensoeuer
he
speakes
vnto
him
.
Let
no
man
beare
rule
ouer
you
by
humblenesse
of
minde
,
and
worshipping
of
Angels
:
There
were
diuers
that
under
the
pretence
of
modestie
,
forbad
them
to
go
to
Christ
by
themselues
,
because
they
were
not
worthie
,
but
the
Angels
must
be
intreated
to
bring
vs
to
God
,
saying
,
it
was
a
greater
matter
,
then
to
be
brought
by
our selues
through
Christ
:
thus
bringing
in
the
superstitious
worship
of
Angels
,
whom
they
neuer
saw
:
vsing
the
pretence
of
humility
,
gaue
counsell
to
pray
to
Angels
,
saying
,
that
we
could
neither
see
,
nor
comprehend
,
nor
come
to
God
.
And
therefore
must
winne
vs
his
fauour
by
meanes
of
the
Angels
in
the
Councell
of
Laodicea
no
man
should
pray
to
Angels
:
certaine
oratories
of
Michael
the
Angel
,
wherein
they
vsed
to
pray
to
him
.
You
may
see
(
for
it
must
necessarily
be
spoken
)
Theodoret
by
his
leaue
,
hath
nothing
happily
attained
the
sence
of
Pauls
wordes
,
when
in
his
Commentaries
vpon
this
Epistle
he
sayes
,
these
things
were
written
by
Paule
,
because
heretickes
then
came
in
who
boasted
that
Angels
should
be
worshipped
.
For
who
these
heretickes
were
,
let
him
say
himselfe
;
and
being
once
fallen
into
an
error
,
he
stumbled
presently
vpon
a
worse
,
that
he
sayes
the
Canon
of
the
Laodicen
Councell
is
to
be
vnderstood
of
such
hererickes
,
as
taught
the
worship
of
Angels
,
and
erected
an
oratory
to
Michael
the
Archangel
:
too
inconsiderately
attributing
that
to
heretickes
,
which
of
ancient
time
was
done
by
Catholikes
.
Certainely
the
soules
of
the
Dead
departed
haue
a
certaine
power
,
and
are
carefull
about
the
businesse
of
men
.
These
things
are
true
,
but
the
reasons
containing
them
are
long
:
it
is
the
best
way
therefore
to
credite
that
which
others
haue
reported
concerning
them
,
the
reports
being
so
manifold
,
and
ancient
.
the
ancient
tradition
Are
they
well
,
and
godly
brought
vp
,
which
being
children
almost
a
hundred
yeares
old
,
that
is
to
say
,
old
,
and
ancient
Christians
,
do
no
lesse
attribute
to
the
Saints
,
and
trust
in
them
,
then
to
God
himselfe
,
and
thinke
God
himselfe
harder
to
be
pleased
,
and
intreated
then
they
.
Would
God
I
lied
,
and
there
were
no
such
.
This
false
,
and
pernitious
opinion
is
too
well
knowne
to
haue
preuailed
,
among
the
vulgar
,
while
wicked
men
,
perseuering
in
their
naughtinesse
,
are
perswaded
that
onely
by
the
intercession
of
the
Saints
,
whom
they
haue
chose
to
be
their
patrons
,
and
worship
with
cold
and
prophane
ceremonies
,
they
haue
pardon
,
and
grace
prepared
them
with
God
:
which
pernitious
opinion
hath
bene
confirmed
in
them
,
as
much
as
was
possible
,
with
lying
miracles
.
And
there
is
another
error
that
men
,
not
euill
of
themselues
,
haue
chosen
certaine
Saints
,
to
be
their
patrones
,
and
keepers
,
and
put
confidence
in
their
merits
,
and
intercession
,
more
then
in
the
merite
of
Christ
:
so
farre
that
the
onely
office
of
Christs
intercession
being
obscured
,
they
haue
substituted
into
his
place
the
Saints
,
and
specially
the
Virgine
his
mother
,
&c.
There
are
many
Christians
,
which
most
an
end
sinne
in
a
good
matter
,
when
they
worship
Saints
both
men
,
and
women
,
no
otherwise
then
they
worship
God
;
and
I
cannot
see
,
in
many
,
that
there
is
any
difference
betweene
the
opinion
they
haue
of
the
Saints
,
and
that
which
the
Gentiles
had
of
their
gods
.
A. D. The which is more easily seene , Page . 4● . when as all the intercession which we craue Saints departed , or liuing men to make for vs , doth depend wholy vpon Christs merits , and mediation , and so to depend , as acknowledged by vs , when in the ordinary Collects of the blessed Virgine and other Saints vsed by our Church , there is added , per Christum Dominum nostrum , through Christ our Lord . So that for this part of M. Whites accusation , I need say no more .
acknowledge
the
intercession
of
Saints
to
depend
vpon
the
merites
,
and
mediation
of
Christ
,
and
therefore
in
their
praiers
,
and
Collects
to
them
,
there
is
added
Through
Iesus
Christ
our
Lord
:
so
that
for
this
part
need
say
no
more
life
,
temptations
,
Disciples
,
doctrine
,
Miracles
,
Transfiguration
,
Passion
,
Ascension
,
solely
,
immediatly
not
vsing
Per
Dominum
nostrum
Iesum
Christum
O
blessed
girdle
,
make
vs
inheritors
of
eternall
and
blessed
life
:
and
keepe
our
present
life
from
destruction
.
O
pure
Girdle
of
a
pure
Virgin
,
preserue
thine
heritage
,
let
vs
haue
thee
to
be
our
strength
,
and
our
aid
,
our
wall
,
and
our
defence
,
our
hauen
,
and
sauing
refuge
.
A. D. Onely here resteth to examine , whether we serue Saints , or the blessed Virgin her selfe , Pag. 41. in our open seruice , with the very same seruice which we giue to Christ : which if M. White could proue vs to do really and formally , I would grant vnto him , that it could not ( as he saith it cannot ) be excused from formall Idolatrie . But if M. White , for proofe hereof bring ( as he bringeth ) onely names , titles , formes of speeches , &c. seeming in sound to be the same which we attribute to Christ alone , this his proofe is not a reall and formall proofe , but an idle clamour , and a verball quarrell . For by the circumstance of our inward meaning , commonly knowne , both by our ordinary practise , and publicke doctrine , it is euident that we do not , by these names , titles , and formes of speech , attribute to Saint Francis , or our blessed Ladie , or to any Saint , the same seruice or worship , which we giue to our Sauiour , but in a farre inferiour respect , more or lesse , according to the more or lesse inward estimation which we haue of their sanctitie , dignitie and merit , which we alwayes conceiue to be inferiour to , and depending of the sanctitie , dignitie and merit of our Sauiour Christ . Which answer if M. White will not admit for good , but do vrge , that because the outward sound of bare words is the same , therefore the honour and worship is the same ; I must tell him , that he doth not vnderstand wherein the formall reason of honour and worship doth consist . For although outward words and actions be the signes by which we outwardly yeeld honour and worship : yet the chiefe thing , wherein honour and worship do consist , is the inward estimation and reuerence thereupon ensuing , from which these outward signes proceed : which inward estimation and reuerence being wanting , outward signes be meere mockeries , and not true honour and worship ; and the inward estimation and reuerence being present , maketh those signes to haue in them the nature of true honour and worship , in such difference of degrees , as the inward estimation and reuerence shall be different , as it may be , and is ordinarily very different , euen when the outward words and actions , by which we expresse it , are the very same in substance or similitude . As for example , we honour God when we kneele to him , and call him Father , and we honour our earthly parent by kneeling in like manner vnto him , and calling him Father : here the words and outward actions are altogether alike , yet because the inward estimation and reuerence which we haue towards God , and which we haue towards an earthly parent , euen in this action of kneeling , and in calling them by the same name Father , are farre different . Therefore the honour and worship done to God , and done to our parent , by this word and action , are very farre different .
blessed
Virgin
Bernardine
,
Bozius
many
times
he
wanted
opinions
to
set
abroach
,
but
if
once
he
had
the
opinion
,
he
neuer
wanted
argument
to
defend
it
.
same
words
whatsoeuer
titles
and
formes
of
speech
the
same
holinesse
and
merits
but
an
inferiour
,
and
such
as
depends
vpon
his
holinesse
and
merits
:
forme
of
words
keepe
the
true
patterne
of
wholesome
words
,
which
he
had
heard
Thus
spake
Plotinus
as
he
was
able
,
or
rather
as
he
listed
.
For
Philosophers
speake
with
freedome
of
words
,
in
the
difficultest
things
that
are
to
vnderstand
;
neuer
fearing
the
offence
of
religious
eares
:
but
it
is
lawfull
for
vs
to
speake
but
after
a
certaine
rule
,
lest
the
licentiousnesse
of
words
bring
any
wicked
opinions
as
touching
the
things
that
are
signified
thereby
.
the
same
seruice
that
is
giuen
to
Christ
,
Reioyce
O
mother
celestiall
,
magnifie
thy
God
that
made
thee
singular
:
thou
wouldest
call
thy selfe
the
handmaid
of
Iesu
Christ
;
but
as
Gods
law
teaches
,
thou
art
his
Ladie
,
mistris
;
for
right
and
reason
will
the
mother
be
aboue
her
sonne
;
therefore
pray
him
humbly
,
and
command
him
from
aboue
that
he
leade
vs
to
his
kingdome
at
the
worlds
end
—
.
Thou
alone
without
example
art
shee
whom
God
hath
chosen
to
be
the
Mediator
of
God
and
men
,
the
repairer
of
the
world
,
the
end
of
our
exile
,
the
washing
away
of
our
sinne
,
the
ladder
of
heauen
,
the
gate
of
Paradise
.
M.
White
vnderstands
not
wherein
the
formall
reason
of
worship
doth
consist
.
But
the
inward
estimation
of
the
minde
is
it
.
Words
as
prayers
,
and
actions
as
adoring
with
the
bodie
,
be
signes
whereby
this
worship
is
outwardly
yeelded
,
and
therefore
they
follow
the
inward
estimation
of
the
minde
,
and
import
no
more
then
he
meanes
that
vses
them
:
and
therefore
though
we
vse
the
same
words
and
actions
to
creatures
,
that
we
do
to
God
,
yet
meaning
them
in
one
sense
to
the
creature
,
and
in
another
to
God
,
this
is
no
idolatrie
.
inferiour
honour
though
the
word
or
action
were
one
,
yet
the
honour
was
farre
different
:
Our
Father
which
art
in
heauen
,
Forgiue
vs
our
trespasses
.
Deliuer
vs
from
euill
.
For
thine
is
the
kingdome
,
the
power
,
and
the
glorie
.
our
Father
,
which
is
in
heauen
,
&c.
How
shall
they
call
vpon
him
,
in
whom
they
haue
not
beleeued
?
like
as
we
kneele
to
God
,
and
call
him
our
Father
,
so
do
we
the
same
things
to
our
earthly
parents
,
and
yet
the
honour
we
giue
them
hereby
,
is
farre
different
from
that
we
yeeld
to
God
:
therefore
we
may
vse
the
same
inuocations
and
words
to
the
Saints
,
that
we
doe
to
God
,
when
the
minde
acknowledges
not
that
excellencie
in
them
,
that
it
doth
in
him
;
as
children
vse
the
same
kneeling
and
words
to
their
fathers
,
they
do
to
God
.
my
Father
,
my
Father
hie
degree
of
Honor
of
her selfe
vnder
Christ
Aduocate
,
Sauiour
,
Redeemer
(
Mediator
,
Hope
,
Aduocate
,
Confidence
,
Sauiour
,
Redeemer
,
Ladie
,
Queene
of
heauen
,
&c.
)
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
thou
shalt
serue
.
of
himselfe
he
had
receiued
them
See
thou
do
it
not
:
for
I
am
thy
fellow
seruant
,
and
one
of
thy
brethren
,
which
haue
the
testimonie
of
Iesus
.
Worship
God
.
A.D. If M. White insist and vrge , Pag. 43. that outward words and actions are signes of inward meaning , therefore where words and outward actions are the same towards Christ , and towards his Saints , at least ignorant people haue cause giuen them to thinke we haue the same inward meaning , and so by our example are encouraged to commit formall idolatrie : I answer , that inward meaning is indeed gathered by outward words and actions ordinarily , but not alwayes , nor ordinarily by the bare outward shew of the action , or by that precise sound of one or other word or sentence , but by the whole connexion and circumstance of the matter and person , about which the speech and action is , and by the presupposed and knowne conceit of the partie which speaketh the said words , or doth the action . Now although in some of our prayers , one or other word or sentence may seeme harsh , as it is considered precisely in the outward sound , especially to those that are not acquainted with the like ( as also to those who neuer had seen men kneele to any but to God himselfe , nor to call any Father besides him , it would seeme very harsh to see one kneele to his earthly parent , and to call him Father : ) yet when we consider the whole connexion of the words of our prayers , hauing respect also to the different circumstances of the persons , and matters spoken of , and to the commonly knowne conceit of the speaker , the sense of our prayers are found neither to be idolatrous , nor superstitious , nor scandalous : none being ordinarily among vs so simple , or ill instructed , but they know that there is a different inward conceit , and more estimation had , & reuerence done , when the words are applied to our Sauiour Christ being God and man , then when they are applied to Saints , who are knowne to be not Gods , but onely men .
no
otherwise
Our
Father
which
art
in
heauen
,
&c.
Father
that
is
in
heauen
forgiues
vs
our
sinnes
the
kingdome
,
and
power
,
and
glorie
for
euer
.
they
must
not
be
measured
by
their
sound
,
and
outward
shew
,
but
by
the
circumstance
of
the
matter
,
the
conceit
of
him
that
vses
them
,
the
doctrine
of
their
church
,
scandalous
to
the
ignorant
now
adayes
so
well
are
they
taught
,
old
folke
there
be
that
trusts
in
Saints
,
and
ascribe
no
lesse
to
them
then
to
God
himselfe
;
and
thinke
it
an
easier
thing
to
intreate
one
of
them
,
then
him
.
might
be
found
a
liar
,
and
that
there
were
no
such
.
Pater
noster
,
Aue
Maria
:
that
is
for
thee
S.
Peter
.
Pater
noster
,
Aue
Maria
:
that
is
for
thee
S.
Barbarie
.
Pater
noster
,
Aue
Maria
:
that
is
for
thee
S.
Rook:
with
his
minde
fixed
vpon
the
virgin
Marie
,
to
say
ten
Pater
nosters
,
and
an
Aue
:
and
at
the
end
of
the
first
ten
;
the
virgin
Marie
,
and
all
Angels
,
Archangels
,
Principalities
,
and
Thrones
,
Cherubins
and
Seraphins
,
blesse
me
ten
thousand
times
:
the
glorious
virgin
Marie
,
Adam
and
Eue
,
Elias
and
Enoch
,
all
Patriarkes
,
Prophets
and
Innocents
,
blesse
me
twentie
thousand
times
.
The
glorious
Virgin
,
Peter
and
Paul
,
and
all
the
Apostles
,
Iohn
,
and
all
the
Euangelists
,
Stephen
,
and
all
our
Lords
Disciples
,
Sebastian
,
and
all
Martyrs
,
blesse
me
thirtie
thousand
times
.
All
holy
Confessors
,
Syluester
,
Gregorie
,
Ambrose
,
Austine
,
Hierome
,
Isodore
,
Martin
,
Nicolas
,
Bennet
,
Bernard
,
Dominicke
,
Francis
,
and
all
Bishops
,
Doctors
,
Monkes
,
Heremits
,
Virgins
,
Widowes
,
and
Married
,
blesse
me
fortie
thousand
times
.
The
glorious
Virgin
,
and
Anne
her
mother
,
both
the
Maries
her
sisters
,
Magdalen
,
Martha
,
Marcella
,
and
all
her
friends
and
seruants
,
Agnes
,
Cicelia
,
Agathie
,
Lucie
,
Catharine
,
and
all
other
,
blesse
me
fiftie
thousand
times
.
in
all
things
became
like
vs
,
that
he
might
be
mercifull
,
and
a
faithfull
high
Priest
in
all
things
concerning
God
,
and
that
he
might
make
reconciliation
for
the
sinnes
of
the
people
Pag. 44. A. D. If this answer will not stoppe M. Whites mouth , but that he will continue in his exclamation , that it is impossible to excuse this kinde of praying from formall idolatrie , wherein the same titles are giuen to the Saints , and the same things , by the same merits asked of them , that appertaine to Christ alone : I aske him , how he will excuse Saint Augustine from formall idolatrie , * * Aug. serm. 18. de Sanctis . who in his second Sermon of the Annunciation , hath these formall words : The Mother of our kinde brought punishment into the world , the Mother of our Lord brought health or saluation into the world . Eue was auctrix of death : Marie is auctrix of merit . Eue did hurt by killing : Marie did helpe by quickening , &c. Afterward turning his speech to the blessed Virgin her selfe , he saith , O blessed Marie , who is able to render vnto thee due thankes and prayses , who by thy singular assent hast succoured the world that was lost . And againe : Adm●t ( saith he ) our prayers into the sacrarie of thy hearing , and bring backe vnto vs the Preseruatiue of reconciliation . And yet more : Receiue ( saith he ) that which we offer : grant that which we aske : excuse that which we feare , because thou art the * * These words in outward sound seeme harsh : yet we are not to doubt , but Saint Augustine had a pious meaning in them , ( as that she was the only hope vnder Christ , or some such like ) which pious meaning being admitted in S. Augustines words , why may it not also be admitted in the words of our prayers , which to Protestants seeme harsh ? onely hope of sinners . By thee wee hope for pardon of our sinnes , and in thee ( O most blessed ) is the expectation of our rewards . Holy Marie , succour the miserable , helpe the faint-hearted , &c. If M. White can with a pious explication excuse these words of Saint Augustine from formall idolatrie , superstition and scandall , then he must not maruell if our prayers also be in like manner excused . But if he will for these words condemne Saint Augustine , wee must not maruell if hee also condemne vs : yet our comfort will be , that as his condemnation cannot discredite Saint Augustine ; so neither shall it be able , in the iudgement of discreet men , to discredit vs .
Whom
might
I
finde
O
God
,
to
reconcile
me
to
thee
?
should
I
haue
gone
to
the
Angels
?
with
what
prayers
?
with
what
Sacrament
?
Many
endeuouring
to
returne
vnto
thee
,
and
as
I
heare
,
not
able
to
do
it
of
themselues
,
haue
fallen
into
the
desire
of
curious
visions
,
and
made
themselues
worthy
to
be
deluded
:
but
the
true
Mediator
,
whom
thy
secret
mercie
hath
made
knowne
to
the
humble
,
is
Iesus
Christ
,
the
Mediator
of
God
and
men
.
a
pious
meaning
inuented
the
inuocation
of
our
Ladie
,
that
she
should
be
named
in
all
prayer
The
bodie
of
Marie
was
holy
,
but
it
was
not
God
:
and
she
was
a
glorious
virgin
,
but
not
giuen
vs
to
worship
,
but
her selfe
worshipped
him
that
tooke
flesh
of
her
,
&c.
A. D. I might now ( as if need be hereafter I shall ) go forward in this my examination of M. Whites vntruths : Pag. 45. but I hope it shall not be needfull at this time to digge any deeper into this vnsauorie dunghill , sith by this which is alreadie set downe , I suppose the Reader hath had a sufficient taste of the mans talent in this kinde of vnsincere writing , which may worthily make him suspect euery thing that he shall say against vs , or rather may make him Ioath and abhorre , for his sake , to reade any English Protestant writers of controuersies , especially when ( as appeares by M. Walsinghams * * The title of this booke , is a Search made into matters of Religion by Francis Deacon of the Protestant Church , before his change to the Catholicke . Jn which is shewed ( among other things worthy of note ) the falsities of M. Caluin , M. Iewel , M. Io Fox , M. Calfehil , M. Doue , M Mer. Hanmer , M. Wil. Chark , M. Wil. Perkins M. Morton , M. Math. Sutcliffe , M. Willet , M. Bel , M. Rogers , Sir Philip Mornay , and others . book ) so many other of their owne principall writers ( out of whose bookes , this and other pettie Ministers doe as it seemeth , take their Note-bookes , with which they furnish their discourses ) are found guiltie of many grosse vntruths , very ill beseeming such as take vpon them to be Professors , and especially Ministers of the simple Truth . Verily my selfe haue sometime maruelled how it could come to passe , that Protestant writers should so often , and so grossely be taken tripping in this kind ; and hereupon haue sometime discoursed with my selfe what might be the cause , being willing in mine owne thoughts to see if I could finde out a iust excusing cause . But hauing considered the case , although I was willing on the one side to imagine the best , to wit , that many of their errors might be excused in some sort by ouersight of wit , pen , or , or that some of the persons might be lesse blamed , hauing in simplicitie receiued their errors from other their brethrens Note bookes , or printed bookes , not hauing perhaps heard how false and vnsincere these their bookes and Note-bookes are commonly sound : yet on the other side , I could not excuse all , because I saw such store of palpable and vnexcusable errors obiected by our authors against Protestant writers , which were all so insufficiently defended by themselues against our authors , that I could not deeme them to haue proceeded from simplicitie or ouersight , in regard I thought it not likely that men of their wit , learning , and reading , should not see , or suspect at least , that these things which they writ were false , and consequently formall lies , proceeding from , either wilfull malice , or grosse negligence : which made me muse , with what conscience , men of their qualitie , could publish in such palpable and pernicious vntruths , tending to the seducing of soules , and matters of religion , and faith .
It
is
time
for
a
man
to
hold
his
peace
,
when
his
aduersarie
begins
to
shout
:
terrible
gesture
,
his
bodie
bombasted
,
vpon
high
stilts
,
with
a
monstrous
face
,
and
roaring
voice
:
seeme
admirable
to
some
,
whose
sloth
and
carelesnesse
to
looke
into
things
,
makes
them
admire
other
mens
lowd
boasting
.
pettie
Ministers
,
in
simplicitie
furnish
our
discourses
out
of
other
mens
Note-books
;
which
is
the
cause
why
we
are
so
often
and
grosly
taken
napping
:
mistaken
by
borrowing
it
from
others
Note-bookes
?
Analysis
fidei
of
Predestination
Aius
Locutius
wit
,
learning
Gods
word
certen
consent
Pag. 46. A.D. Among vs it is held against good conscience to tell any formall lie , in whatsoeuer matter , although without harme of any , although by the speaker intended for the glory of God , or the good of neuer so many . But it seemeth not so to be thought , by ( at least ) some of the Protestant writers : nay it seemeth rather , that they either haue no conscience , or a very large conscience , and that they either seldome or neuer enter into consideration what may or may not stand with conscience , or that they frame in themselues such a grosse conscience , as I haue read of some Ministers of a a In Apol. Eudaemon Johannis pro Henr. Garnet . c. 2 See also Bolseck in vita Calumi . c. 20. Geneua , who held it lawfull to lie for the glory of God , and for the aduancement of the Gospell : conformably to which , is b b D. B. in his answer to M. Abbot . reported also , that one of our English Ministers , not many yeares since ( being told that grosse vntruths were found in the booke of a late Protestant writer ) answered , He cannot lie too much in this cause . O wretched cause , which needeth to be maintained by such wicked meanes ! If it were the truth , and especially ( as some Protestants professe it to be ) the euident truth , there should be no need to defend it with lies : neither indeed whatsoeuer it be , ought it in conscience or credit , be defended , especially with such grosse lies , as sometimes it is . Wherefore if Protestant writers do think their cause true and good , and therupon in zeale wil needs maintain it , I would aduise them for the time to come , to be more carefull of truth in maintaining it , then hitherto diuers of them haue bene , both for conscience and credit sake , and as they desire to auoide sinne and shame .
The
Iesuites
plant
in
their
Scholers
with
great
exactnes
,
and
skill
,
the
rootes
of
their
Religion
,
and
nourish
them
with
an
extreame
hatred
,
and
detestation
of
the
aduerse
party
.
And
to
make
them
for
euer
intractable
to
any
contrary
perswasion
,
they
worke
into
them
by
great
cunning
,
and
obstinacy
of
minde
,
and
sturdie
eagrenesse
of
spirit
,
to
affect
victory
with
all
violence
of
wit
in
all
their
controuersies
—
And
(
presuming
perhaps
of
the
truth
before
hand
,
and
labouring
no
other
thing
,
than
the
aduancing
of
the
partie
)
they
indeuour
(
as
I
said
)
by
all
meanes
to
imbreede
that
fiercenesse
,
and
obstinacy
in
their
Scholers
,
as
to
make
them
hote
prosecuters
of
their
owne
opinions
,
impatient
,
and
intractable
of
any
contrary
considerations
,
as
hauing
their
eies
fixed
vpon
nothing
,
but
onely
victory
in
arguing
;
for
which
cause
(
to
strengthen
in
them
those
passions
by
exercise
)
I
haue
seene
them
in
their
bare
Grammaticall
disputations
,
enflame
their
Scholers
with
such
earnestnes
,
and
fiercenesse
,
as
to
seeme
to
be
at
the
point
of
flying
each
into
others
face
,
to
the
amazement
of
those
strangers
,
which
had
neuer
seene
the
like
before
,
but
to
their
owne
great
content
and
glory
,
as
appeared
.
purge
bookes
raze
,
counterfet
,
forge
,
belie
That
the
Protestants
defend
their
cause
with
lying
against
their
conscience
.
the
truth
it
is
held
against
good
conscience
to
tell
any
formall
lie
in
any
matter
,
&c:
formall
lies
speaking
contrary
to
the
truth
,
with
purpose
to
deceiue
,
a
veniall
He
that
without
purpose
of
hurt
tells
a
pernitious
lie
,
though
he
tell
a
formall
lie
,
yet
he
doth
not
formally
lie
,
pernitiously
:
nor
sin
mortally
:
vnles
peraduenture
it
be
by
accident
:
with
vs
it
is
held
against
good
conscience
to
tell
a
formall
lie
in
any
whatsoeuer
Any
man
not
past
all
care
of
his
reputation
,
would
be
ashamed
to
cite
such
late
partiall
writers
for
sufficient
witnesses
in
matters
of
controuersie
,
wherein
themselues
were
parties
.
They
are
hereticall
,
and
lying
companions
,
and
therefore
no
sufficient
witnesses
:
No
great
regard
is
to
be
had
,
what
such
lying
,
lewd
fellowes
relate
:
and
so
I
thinke
them
worthy
of
no
other
answer
:
This
I
acknowledge
to
be
according
to
mine
opinion
,
and
the
opinion
of
all
the
Schoolemen
;
and
our
reason
is
,
for
that
in
causes
of
lawfull
equiuocation
,
the
speech
by
equiuocation
being
saued
from
a
lye
,
the
same
speech
may
be
without
periury
confirmed
by
oath
,
or
by
any
other
way
,
though
it
were
by
receiuing
the
Sacrament
,
if
iust
necessity
so
require
.
A. D. But if they know in their conscience ( as perhaps some of them do ) their cause to be false , and bad , Pag. 47. then I counsell them quite to abandone it , without delay , and no way , in word , or writing to maintaine it , especially by offering vntruths in defence of it ; in regard such men ought to know , that to persist in a knowne bad cause , and to maintaine it by such a knowne bad means , cannot but greatly increase both sin , and shame , and will without repentance , bring vpon them certaine , and double damnation . Lastly , if any of them haue such seared consciences that they make no conscience , but thinke they may with a safe conscience persist in maintaining the Protestants cause , after they know it to be false , and bad , vnder pretence of aduancing the Gospell , or the glory of God , especially if they thinke , that they may lawfully maintaine it by writing apparent , and knowne vntruthes , the better to defend it : If I say , there be any Protestant writers , of such seared consciences , I would wish they would plainely tell vs this their minds , that so those poore soules , who haue bene hitherto seduced , may the better see how vnsound the Potestant Religion is , which cannot be maintained , but with apparent vntruths , vttered by their writers , either without due care of conscience , or against their knowledge and conscience , or with hauing such bad consciences , as to thinke it lawfull to lie in this their cause , pretended by them to be for the aduancement of Gods glory , and of the Gospell : or which is all one , or worse , to thinke one cannot lye too much in defence of this their Protestant cause , or Gospell .
pag
49.
of
his
Reply
M.
Wotton
2.
3.
A. D. Now that it doth not at all appertaine to that kind of verities , Pag. 57. which are to be beleeued by faith , I proue out of the Protestants owne Principles , to wit , that * * That this proofe must be , by necessarie consequence , without all authoritie of the Church , is insinuated — by White . pag. 46 : nothing is to be beleeued by faith , but what is expressely set downe in Scripture , or so contained , that ( without all Church authoritie ) it may be ( euidently , and by good consequence ) proued out of Scripture . But the promise of Gods speciall mercie , applied absolutely , and in particular to Luther , Caluine , &c. is neither expressed , nor in manner aforesaid contained in Scripture . Therefore it is not a verity , to be beleeued by faith by the Protestants owne Principles .
what
the
things
are
which
belong
to
it
,
and
must
be
beleeued
the
beleefe
of
a
mans
owne
saluation
:
insinuats
,
that
nothing
may
be
receiued
,
as
a
point
of
faith
,
vnlesse
it
can
be
proued
by
necessary
consequence
of
Scripture
without
all
authoritie
of
the
Church
:
Church
authoritie
consequence
of
Scripture
whatsoeuer
is
needfull
to
be
knowne
,
beleeued
,
or
done
,
is
contained
in
Scripture
,
and
by
the
same
may
absolutely
be
determined
a
requisite
condition
This
I
must
,
or
I
may
,
beleeue
,
vpon
the
tradition
and
authority
of
the
Church
,
though
it
be
not
any
way
reuealed
in
the
Scripture
.
How
shall
they
heare
,
that
they
may
beleeue
without
a
Preacher
?
How
can
we
vnderstand
except
we
haue
a
guide
?
for
the
Priests
lips
should
preserue
knowledge
,
and
at
his
mouth
they
should
seeke
the
Law
;
for
he
is
the
Messenger
of
the
Lord
of
hoasts
.
last
infallible
,
and
cleare
ground
,
neither
the
last
and
clearest
motiue
,
whereupon
our
faith
staies
,
but
there
are
higher
,
and
clearer
,
Nothing
may
be
beleeued
,
but
what
is
set
downe
in
Scripture
expressely
,
or
may
be
gathered
from
thence
by
good
consequence
:
a
particular
man
,
as
Luther
,
or
White
cannot
beleeue
the
promises
of
Gods
speciall
mercie
,
touching
his
owne
saluation
:
a
penitent
sinner
iustified
,
and
eleuated
into
the
state
of
grace
,
may
infallibly
proue
,
or
gather
the
assurance
of
his
Saluation
,
by
good
consequence
from
the
Scripture
.
this
assurance
,
thus
to
be
gathered
,
appertaines
to
those
verities
,
which
are
beleeued
by
the
habite
of
faith
.
any
man
all
times
first
articles
beleeues
it
by
the
habite
of
supernaturall
faith
,
necessary
consequence
of
Scripture
application
of
the
generall
promises
the
effectes
all
the
conditions
Luther
,
or
Caluine
shall
rise
at
the
last
day
,
All
men
shall
rise
He
shall
come
to
iudge
,
the
quicke
,
and
the
dead
.
Euery
one
,
that
repents
,
and
beleeues
shall
be
saued
.
Gods
Spirit
Mart.
Eisengren
.
defens
.
Concil.
Trid.
de
cert
.
grat
.
p.
216.
Try
our selues
touching
them
If
we
will
enter
into
heauen
,
we
must
not
come
with
a
double
heart
,
or
wauering
Faith
,
but
with
that
,
which
is
For
to
doubting
minds
,
there
is
no
way
open
.
We
are
iustified
by
Faith
,
whereby
we
firmely
beleeue
,
that
our
sinnes
,
who
are
truely
penitent
,
are
forgiuen
vs
,
for
Christ
:
whereof
notwithstanding
it
behooues
vs
,
For
we
confesse
it
to
be
the
truth
,
that
it
is
also
required
for
a
mans
iustification
,
that
a
man
not
onely
generally
,
that
such
as
are
truly
penitent
,
haue
their
sinnes
forgiuen
by
Christ
,
but
also
that
they
are
forgiuen
,
for
Christ
,
by
Faith
.
No
mans
sinnes
are
pardoned
,
vnlesse
he
beleeue
,
that
he
hath
obtained
pardon
,
by
Christ
.
without
reuelation
,
a
man
may
haue
that
assurance
of
his
iustification
which
shall
be
without
feare
,
or
doubting
:
if
any
simple
man
,
being
persuaded
,
out
of
this
will
of
God
that
his
sinnes
are
forgiuen
him
by
Christ
,
and
this
and
as
it
were
and
thereupon
is
touched
with
true
loue
to
God
,
wholly
submitting
himse●●
to
him
,
who
thus
hath
preuented
him
with
his
loue
,
and
repenting
him
of
his
sinnes
:
it
is
very
likely
,
that
he
that
is
thus
affected
,
doth
truely
obtaine
the
pardon
of
his
sinnes
,
and
is
made
the
sonne
of
God
.
Pined
.
in
Iob
19.25
.
n.
1.
p.
96.
the
knowledge
of
faith
is
inferiour
to
the
blessed
vision
onely
in
clearenes
;
but
it
is
equall
in
certainety
,
and
far
aboue
,
and
more
certaine
,
then
all
other
knowledges
.
Andrae
.
Vega.
pro
Concil.
l.
9.
c.
39.
p.
289.
This
is
the
doctrine
of
others
also
.
Scot.
3
d.
35.
qu.
vnit
.
Cano.
Loc.
l.
12.
c
2.
pag.
258.
Medina
12.
q.
112.
art.
5.
Albertin
.
Coroll
.
p.
261.
nu.
11.
euery
conclusion
issuing
from
one
promise
reuealed
expresly
in
the
Scripture
,
and
another
clearely
,
and
certainely
knowne
otherwise
,
and
by
euident
,
or
good
consequence
added
to
it
,
belongs
to
faith
,
and
is
beleeued
by
no
other
habit
then
of
faith
.
discourse
:
euery
theologicall
conclusion
belongs
to
faith
:
but
the
assurance
of
the
remission
of
a
mans
owne
sinnes
,
is
a
theologicall
conclusion
:
therefore
it
belongs
to
faith
.
All
that
are
penitent
,
and
beleeue
,
haue
the
remission
of
sinnes
assured
them
:
But
I
repent
,
and
beleeue
I
haue
the
remission
of
sin
assured
me
,
A
conclusion
inferred
of
one
thing
beleeued
,
and
another
that
is
euident
,
is
certaine
by
faith
—
I
cannot
doubt
,
if
I
would
neuer
so
faine
,
but
it
should
be
certaine
vnto
me
by
faith
,
that
I
were
in
grace
,
if
I
could
collect
it
from
one
thing
beleeued
,
and
another
thing
euident
vnto
me
,
and
that
this
is
so
,
I
thus
perswade
.
For
there
are
many
propositions
of
faith
,
which
cannot
otherwise
be
prooued
to
be
of
faith
,
but
because
they
do
euidently
follow
of
those
things
that
are
beleeued
,
at
least
with
some
proposition
euident
according
to
naturall
light
.
decrees
of
a
Councell
Popes
determinations
by
diuine
faith
the
Canonicall
election
of
the
Pope
,
the
lawfull
manner
of
assembling
the
Trent
Councell
Soto
apolog.
c.
2.
Ruard
.
ar●.
9.
p.
119.
Cassal
.
de
quadriparr
.
instit
.
l.
2
c.
8.
Staplet
.
●e
iustific
.
l.
9.
c
11.
Peter
.
select
.
q.
in
Ioh.
14.
disp.
18.
Andr.
Vega.
pro
Concil.
p.
313.
maior
part
void
of
all
feare
,
and
doubting
,
The
same
sayes
Our
hope
is
,
and
is
called
,
simplie
such
,
as
cannot
deceiue
vs
,
and
firme
,
and
safe
,
both
in
the
Scripture
,
and
in
the
doctrine
of
the
Church
:
because
through
the
diuine
promise
,
and
power
of
Gods
mercy
,
whereupon
it
leanes
,
it
can
no
more
deceiue
vs
,
then
faith
,
in
whose
testimony
it
is
founded
.
I
haue
many
a
time
,
and
often
visited
the
sicke
,
and
bene
with
them
that
haue
died
,
and
no
man
can
report
of
me
,
but
that
as
soone
,
as
they
had
declared
their
repentance
,
I
exhorted
them
with
all
diligence
,
to
haue
an
that
our
most
mercifull
God
would
,
for
the
merit
of
his
Sonne
,
forgiue
them
their
sinnes
,
and
after
this
life
giue
them
his
heauenly
kingdome
:
All
the
chiefest
Diuines
of
the
Church
of
Rome
,
whose
writings
for
that
purpose
,
he
had
read
,
and
searched
,
though
they
did
not
allow
a
man
to
be
altogether
secure
,
and
free
from
all
care
,
and
heedfulnesse
,
yet
all
of
them
,
with
one
voice
teach
,
that
we
must
p.
254.
the
doctrine
of
all
the
Schoolemen
,
and
Fathers
that
haue
bene
since
the
Apostles
,
the
perswasion
,
which
any
Protestant
hath
,
that
their
sinnes
are
forgiuen
,
is
a
fond
presumptuous
fiction
,
of
their
owne
heart
:
such
fantasticall
companions
,
not
vnderstanding
the
truth
of
things
,
babble
of
that
,
whereof
they
can
giue
no
sufficient
reason
.
the
light
of
the
Scripture
Though
it
be
inferiour
to
the
certainty
of
faith
,
yet
it
and
therefore
faith
infused
mediatly
,
inclines
vnto
it
.
This
confidence
arises
,
by
hauing
respect
to
the
diuine
conditionall
promises
,
and
to
the
conditions
that
they
require
.
This
assurance
is
not
the
assurance
of
faith
,
but
an
assurance
following
faith
,
yet
,
if
that
will
serue
the
turne
to
call
it
the
assurance
of
faith
,
but
,
that
there
may
be
peace
,
and
we
may
all
agree
in
one
,
I
will
grant
that
you
require
,
and
willingly
yeeld
my selfe
.
certainty
of
faith
knowledge
following
faith
The
promise
of
the
Spirit
is
receiued
by
faith
by
the
Scriptures
we
see
innocent
persons
in
this
world
,
ioyfully
to
runne
towards
iudgement
,
to
hate
delaies
,
to
hasten
their
triall
,
whereas
the
guilty
flie
from
it
:
Because
the
iust
man
knowes
eternall
life
,
the
fellowship
of
Angels
,
the
crowne
of
his
good
merits
,
is
laied
vp
for
him
.
tried
by
mocking
,
and
scourging
,
by
bonds
,
and
prisonment
,
they
were
stoned
,
hewen
apeeces
,
tempted
,
they
wandered
vp
and
downe
,
destitute
,
and
afflicted
:
they
did
by
faith
confidence
of
the
Promises
no
man
is
sure
of
his
Perseuerance
,
grace
is
giuen
by
Christ
,
whereby
not
onely
man
may
perseuere
,
but
●●lso
that
he
shall
perseuere
.
vncertainty
,
and
doubtfulnesse
touching
Perseuerance
.
it
is
in
the
power
of
a
iustified
man
,
with
Gods
helpe
,
to
perseuere
in
grace
,
to
the
end
I
will
put
my
feare
into
their
hearts
that
they
shall
not
depart
from
me
.
A. D. * * White p. 100. M. White , by the foundation , or points fundamentall , Pag 66. vnderstandeth all truthes , which are necessary for the saluation of all men ; but this definition is not found in * * Act. 4.12 . 1. Cor. 3.11 . Ephes. 2.19 . the texts of Scripture , cited by him in the margent . Neither doth it helpe the matter for the question may still be , how many , and which truthes those be which be necessarie . The which question if we leaue to be determined by euerie mans priuate spirit , or particular iudgement , we shall either haue no point of faith , to be accounted a point fundamentall , in regard the ignorance of some may be such , that they may thinke a man may be saued by morall good life , although through ignorance he beleeue nothing at all ; or else we may haue so many fundamentall points of faith , as it shall please euerie braine-sicke fellow to hold to be necessary to saluation . The which how great confusion it will breed in the Church , euery man of meane capacity may easily see . And therfore euery man ought to see how necessary it is , that the determination of this necessary question be not left to the priuate spirit , or particular iudgement of this , or that man ; but to the iudgement of the Catholike Church , accounting with S. Austine all those points which are diligently digested , and confirmed by full authority of the same Church ▪ to be fundamentall or to pertaine to the foundation , and consequently to be such , as must necessarily be beleeued actually , or vertually by all men ; and such , as may not doubtfully be disputed of , and much lesse , rashly , and obstinately be denied by any man .
obstinately
not
to
beleeue
the
commandement
the
nature
A
Fundamentall
not
Fundamentall
by
it selfe
that
whereby
a
man
is
made
blessed
,
that
which
is
reuealed
,
whatsoeuer
it
be
,
as
that
Abraham
had
two
sonnes
;
and
Dauid
was
the
sonne
of
Iesse
.
Some
touching
God
,
and
Christ
,
whereon
principally
depends
our
Saluation
,
as
that
there
is
one
God
,
and
three
persons
:
that
Christ
is
God
,
and
man
:
that
he
suffered
,
and
died
,
and
rose
againe
,
&c.
Some
whereon
our
Saluation
depends
not
so
principally
,
which
though
we
beleeue
,
yet
do
they
not
so
directly
belong
to
our
Saluation
;
as
many
things
written
of
Pharaoh
,
&c:
Of
the
third
sort
,
such
as
are
not
reuealed
,
but
either
agree
with
that
which
is
reuealed
,
or
follow
manifestly
of
it
.
many
assertions
,
which
in
truth
of
the
matter
were
against
the
Scripture
,
yet
were
not
condemned
by
the
Church
,
nor
counted
heresie
.
The
infolded
faith
of
simple
people
,
will
serue
well
enough
in
such
things
as
are
the
obiect
of
faith
onely
and
in
subtile
considerations
that
arise
about
the
Scripture
—
but
in
those
things
,
which
are
the
obiect
of
faith
,
whereby
men
are
led
to
happines
,
they
need
an
vnfolded
faith
:
the
Colliars
faith
will
do
no
good
.
measure
,
and
quantity
of
faith
,
without
which
none
can
be
saued
,
but
euery
thing
reuealed
belongs
not
to
this
measure
not
Fundamentall
not
found
in
the
words
of
the
Scripture
,
in
the
margent
not
Fundamentall
if
it
bee
not
applyed
to
a
wrong
end
,
Fundamentall
,
not
Fundamentall
True
it
is
,
S.
Austin
insinuates
a
distinction
of
some
points
Fundamentall
,
and
some
not
Fundamentall
.
the
matters
themselues
Catholicke
Diuines
make
some
distinction
,
and
hold
some
to
be
more
necessary
to
be
actually
,
and
expresly
knowne
of
all
sorts
;
then
other
:
will
not
helpe
the
matter
neither
:
for
the
question
may
still
be
,
how
many
,
and
which
truthes
those
be
that
are
necessary
:
the
which
question
if
we
leaue
to
be
determinated
by
euery
priuate
spirit
,
either
we
shall
haue
no
point
to
be
counted
Fundamentall
,
in
regard
the
ignorance
of
some
may
be
such
,
that
they
may
thinke
a
man
may
be
saued
by
morall
good
life
,
although
through
ignorance
he
beleeue
nothing
at
all
;
or
else
so
many
as
shall
please
euery
brainsicke
fellow
.
The
determination
therefore
of
this
necessary
question
,
is
to
be
left
to
the
iudgement
of
the
Catholicke
Church
,
that
all
such
points
that
are
confirmed
by
full
authority
of
the
said
Church
he
receiued
for
such
as
must
necessarily
be
beleeued
by
all
men
.
How
it
helps
the
matter
the
authority
of
the
Catholicke
Church
priuate
spirit
Church
of
Christ
Scripture
onely
through
ignorance
may
thinke
a
man
may
be
saued
by
morall
good
life
,
though
he
beleeue
nothing
at
all
priuate
spirit
morall
life
,
without
beleeueing
any
thing
at
all
.
one
time
A. D. I for breuitie sake will omit to vrge other points , Pag. 68. which Protestants beleeue with vs , viz: the perpetuall virginitie of the blessed Virgine , against the errour of Heluidius ; White pag. 12. the celebration of Easter on the Sunday , against those heretikes ; that denied it ; the Baptisme of Infants , against Anabaptists , who will not allow it , &c.
matters
of
faith
not
contained
in
the
Scripture
points
of
faith
not
contained
in
Scripture
That
she
denyed
not
the
workes
of
mariage
to
her
husband
(
after
the
birth
of
her
Sonne
)
though
it
nothing
hinder
godly
doctrine
,
yet
what
was
done
after
without
medling
with
it
,
let
vs
leaue
to
the
doctrine
of
this
Mystery
.
an
old
tradition
the
French
Church
alwaie
kept
it
on
the
of
the
Calends
of
Aprill
because
Christ
arose
on
that
day
.
the
celebrating
it
on
a
Sonday
,
is
not
contained
in
the
Scripture
Baptisme
of
Infants
This
truth
is
proued
by
three
kindes
of
arguments
.
The
first
is
taken
from
the
Scripture
.
This
is
proued
by
the
Scripture
:
arguments
at
once
out
of
Scripture
:
a
most
powerfull
,
and
plaine
testimony
of
Scripture
,
Church
authority
these
things
may
be
proued
by
Scripture
,
but
not
sufficiently
,
not
effectually
by
Scripture
alone
,
without
tradition
,
but
onely
probably
.
witnesse
of
God
is
greater
then
the
testimony
of
man
:
onely
probable
1.
2.
A. D. I will insist in that example , which I propounded , Pag. 68. in the treatise , and thus I dispute : All sorts , both Catholickes , and Protestants , do beleeue , and hold it a point necessary to be beleeued , that S. Mathewes , S. Marks Gospell , &c. are true diuine Scripture , and that these particular bookes , which the Church vseth , are the same true Scripture , at least in sense , and substance , which was set downe by those holy writers . But these points are not expressed in Scripture : nor ( secluding Church authority , and tradition ) so contained , as that they can be proued euidently , and necessarily out of any sentence of Scripture . Ergo , all points necessary to be beleeued , are not so contained in Scripture , as Protestants say they are . M. Wotton , and M. White both struggle with this argument , as other Protestants haue done before them , but when they haue done & said all , one may easily see how they sticke fast in the mire . To omit their impertinent speeches , there are onely two things , which to the purpose , they do , or can directly say ; viz. either they must deny these to be points of faith , necessary to be beleeued , or else they must shew , how one may prooue these points euidently out of some sentence of Scripture . For if they admit that these be points of faith , necessary to be beleeued , and that these cannot be prooued out of Scripture ; it followeth ineuitably , that all points of faith necessary to be beleeued , cannot be prooued by Scripture : and that their Principle is false , which saith , nothing is necessary to be beleeued , as a point of saith , which cannot be prooued ( euidently ) by Scripture M. White saith , that like as in other sciences , White pag. 47. there are some Principles indemonstrable , so in matters of faith , it is a Principle to be supposed , that Scripture is Diuine ; and so no maruell , if it cannot be prooued , as other points of faith are . To this I reply , that Principles in sciences are either euident to vs , and knowne by the onely light of nature , and so neede no proofe , but onely declaration of terms , or words in which they be vttered ; or if they be not euident to vs , they must be demonstrated , either in the same science , or in some superior science , by some other Principle , more euident to vs . But that these books which are in the Bible , are diuine Scripture , is * * If it were euident , how is it onely beleeued by faith ? For S. Paul calls faith argumentum non apparentium . Heb. 11. v. 1. not euident ; therefore ( if M. Whites similitude be good ) it must be demonstrated by some other Principle , more euidently vnto vs , that these books , which are in the Bible , be diuine Scripture . Secondly , I aske , whether this point of doctrine ( that S. Mathewes Gospell , &c. is diuine Scripture ) be such a Principle of faith , as it selfe is also a point necessary to be beleeued , and that by the same infallible faith , by which we beleeue the blessed Trinity ? Or that it is so a Principle , as it selfe is not to be beleeued at all by faith , or by the same faith , by which wee beleeue the blessed Trinity ? If the first be said ; then either the opinion of Protestants , who say , nothing is to be necessarily beleeued as a point of faith , which cannot be prooued out of the Scripture , is false , or else this is not a Principle indemonstrable , as M. White affirmeth . If the second be said , then it followeth , that Protestants do not beleeue by faith , S. Mathewes , S. Marks Gospell , &c. nor any other booke in the Bible to be diuine Scripture : and consequently not hauing assurance of diuine faith , in this point , they cannot haue any faith at all in any other points ; since other points being not otherwise ( in a Protestants iudgement ) points of faith , then as they are conclusions prooued out of Scripture , cannot be more assuredly knowne , then Scripture it selfe , which is the onely Premise , or Principle , whence Protestants deduce all other points of their faith .
diuers
questions
,
and
points
of
faith
,
not
contained
,
and
determined
therein
.
The
Protestants
struggle
with
this
argument
.
One
may
easily
see
,
how
they
sticke
in
the
mire
.
Onely
two
things
to
the
purpose
.
It
seems
M.
White
saw
the
weakenes
of
his
answer
,
&c:
sticke
in
the
mire
sticke
in
the
mire
the
Scripture
alone
containes
not
,
nor
determines
the
whole
obiect
of
our
faith
:
the
thing
a
bare
Minister
her
owne
a
requisite
condition
It
is
manifest
that
Bellarmine
—
onely
affirmes
that
it
may
be
prooued
,
and
the
Canonicall
books
thereof
,
onely
who
receiue
and
reuerence
them
for
such
,
that
the
word
of
God
is
,
not
the
inward
spirit
whereof
fantasticall
men
boast
,
but
the
word
of
God
is
truly
it
which
is
contriued
in
those
books
which
the
faithfull
hold
for
Canonicall
.
the
faithfull
to
such
Gods
word
is
truely
it
which
is
contained
in
the
Canonicall
books
out
of
the
Scriptures
themselues
the
godly
Gods
word
is
it
which
is
contained
in
the
Canonicall
Bookes
the
Scriptures
themselues
the
Scripture
it selfe
these
bookes
are
diuine
Scripture
out
of
themselues
without
all
Church
authoritie
a
point
of
faith
necessary
to
be
beleeued
,
that
the
Canonical
Books
are
diuine
ineuitably
,
that
all
points
of
faith
are
not
contained
in
them
:
whether
the
Scripture
be
Gods
word
,
or
no
,
whether
being
confessed
so
to
be
,
it
containe
all
such
verities
,
as
a
Christian
man
is
bound
to
know
:
in
such
measure
,
that
there
is
no
point
to
be
beleeued
,
that
is
not
contained
therein
.
they
were
all
points
of
faith
Latine
seruice
seuen
Sacraments
Inuocation
of
Saints
many
diuine
truthes
,
and
articles
of
faith
are
not
contained
in
the
Scriptures
,
but
reuealed
by
Tradition
,
and
Church
authoritie
,
which
are
to
be
receiued
,
and
beleeued
,
as
well
as
that
which
is
written
.
Church
authoritie
whether
the
Bookes
contained
in
holy
writ
,
be
Gods
word
,
Images
,
adoration
,
halfe
communion
,
Nothing
is
necessary
to
be
beleeued
,
as
a
point
of
faith
,
which
cannot
be
prooued
euidently
by
Scripture
.
the
things
the
manner
how
To
this
I
reply
,
that
principles
insciences
are
either
euident
to
vs
,
and
knowne
by
the
onely
light
of
nature
,
and
so
neede
no
proofe
,
but
onely
declaration
of
termes
,
or
words
,
in
which
they
be
vttered
;
or
if
they
be
not
euident
to
vs
,
they
must
be
demonstrated
,
either
in
the
same
science
,
or
in
some
superiour
science
,
by
some
other
principle
,
more
euident
to
vs
.
But
that
these
Bookes
,
which
are
in
the
Bible
are
diuine
Scripture
,
is
not
euident
;
therefore
(
if
M.
Whites
similitude
be
good
)
it
must
be
demonstrated
by
some
other
principle
more
euident
to
vs
,
that
these
Bookes
which
are
in
the
Bible
,
be
diuine
Scripture
.
not
euident
such
as
need
to
be
demonstrated
,
to
be
Gods
word
,
by
some
other
principle
in
a
higher
science
,
more
euident
to
vs
:
onely
declaring
the
words
if
it
were
euident
how
is
it
onely
beleeued
by
faith
,
for
Saint
Paule
cals
faith
Argumentum
non
apparentium
?
Heb.
euident
of
themselues
the
Scripture
in
diuinitie
hath
the
same
office
,
that
principles
haue
in
sciences
:
as
they
are
the
principles
of
religion
,
and
rule
of
faith
,
so
they
enioy
the
same
priuiledge
,
that
principles
do
in
forren
Professions
;
that
is
,
to
be
receiued
,
and
assented
to
,
for
themselues
without
discourse
.
the
highest
for
it selfe
all
demonstration
,
and
proofe
of
principles
is
onely
voluntary
,
not
necessarie
,
against
him
that
denies
them
:
principles
are
not
euident
the
principles
like
as
other
sciences
do
not
argue
to
proue
their
owne
principles
,
but
out
of
the
principles
argue
to
shew
other
things
:
so
the
sacred
doctrine
doth
not
argue
to
proue
the
owne
principles
,
but
from
them
proceeds
those
principles
which
need
demonstration
by
some
other
principle
in
a
higher
art
,
more
euident
to
vs
.
higher
art
The
sacred
Scripture
hath
no
higher
science
.
a
higher
science
the
Scripture
is
not
to
be
reckoned
among
such
principles
,
as
before
all
things
are
to
be
credited
;
but
it
is
proued
and
confirmed
by
the
Church
,
as
by
a
certaine
principle
,
which
hath
authoritie
to
reiect
and
allow
Scripture
.
more
euident
to
more
euident
authoritie
,
which
they
haue
not
of
themselues
,
a
principle
aboue
more
euident
the
last
and
highest
resolution
of
our
faith
to
be
into
the
authoritie
of
the
Scripture
.
the
reuelation
of
the
Scripture
,
giuing
testimonie
to
the
Church
,
which
reuelation
is
beleeued
for
it selfe
,
and
for
no
other
:
for
it selfe
that
the
Scripture
is
Gods
word
,
without
discourse
the
authoritie
not
to
be
euident
to
vs
:
Faith
is
the
argument
of
things
not
euident
,
of
things
that
are
not
seene
.
August
Anconit
.
q.
●9
.
ar●
4.
ad
1.
the
light
of
nature
manifestly
gathered
light
of
nature
We
may
know
the
vnitie
of
the
Deitie
by
naturall
reason
:
Many
diuine
things
touching
God
,
which
are
receiued
by
faith
,
may
also
be
found
out
by
naturall
reason
.
though
Paul
were
rapt
yet
the
habit
of
faith
touching
those
things
,
remained
in
him
still
,
Faith
and
knowledge
are
habits
that
may
stand
together
.
Faith
by
authoritie
reuealed
;
knowledge
by
euident
demonstration
.
Thus
it
is
no
contradiction
,
that
the
same
obiect
be
beleeued
by
authoritie
,
and
euidently
knowne
by
demonstration
.
According
to
diuers
apprehensions
,
the
same
thing
is
knowne
and
beleeued
,
beleeued
and
doubted
.
a
light
the
light
4.
5.
A.D. It seemeth M. White saw the weaknesse of this his first answer , Pag. 70. White pag. 47. and therefore not standing vpon it , he secondly attempteth to proue Scripture to be diuine , out of the Scripture . For , saith he , S Paul 1 1 1. Tim. 3 v. 16 saith , All Scripture is giuen by inspiration of God : and S. Peter 2 2 2. Pet. 1. v. 20. saith , no prophesie in the Scripture is of priuate interpretation : but the holy men of God spake as they were moued by the holy Ghost . Against this I reply , that my argument doth not enquire onely how we proue in generall , that there is any diuine Scripture at all ( which is all that these , or any such like sentences can proue ) but chiefly I aske , how we proue these books in particular , which the Church now vseth , bearing the titles of S. Matthews , S. Marks Gospel , &c. to be diuine Scripture , & to be the same which was written by those writers , whose title they beare . For vpon the certain beliefe hereof , dependeth the certaintie of other points proued out of these bookes . Now it is certaine , that this is not proued by those sentences of Scripture , since it may be true , that there is some diuine Scripture , and that all true diuine Scripture was inspired by God , and yet ( if we seclude Tradition , and Church-authoritie ) the question may still be , whether S. Matthewes , S. Markes Gospell , &c. especially these in particular , which are now vsed , are part of that Scripture which these sentences speake of . Secondly I say , that before these sentences proue sufficiently that there is any diuine Scripture at at all , these sentences themselues must be supposed to be diuine : the which cannot sufficiently be proued , either by themselues , or any other like sentences , if we exclude Tradition , which doth shew that they be diuine .
no
where
expresly
set
downe
and
determined
in
Scripture
that
these
bookes
are
the
true
word
of
God
;
this
in
particular
of
euerie
Booke
holden
for
Scripture
,
we
shall
not
finde
expresly
written
,
in
any
part
of
the
Scripture
.
All
Scripture
is
giuen
by
inspiration
:
No
Scripture
is
of
priuate
interpretation
:
but
the
holy
men
of
God
,
spake
as
they
were
moued
by
the
holy
Ghost
:
God
spake
by
the
mouth
of
his
holy
Prophets
where
therein
how
we
proue
in
generall
that
there
is
any
diuine
Scripture
how
we
proue
these
bookes
by
the
Scriptures
alledged
;
because
it
may
still
be
doubted
,
whether
these
bookes
that
we
vse
,
as
the
Gospell
of
Matthew
and
Marke
for
example
,
be
part
of
that
Scripture
which
the
texts
alledged
affirme
to
be
inspired
of
God
:
and
it
must
likewise
be
proued
,
that
these
texts
that
affirme
this
,
are
themselues
the
word
of
God
.
by
the
Scripture
All
Scripture
is
giuen
by
inspiration
:
Holy
men
spake
as
they
were
moued
by
the
holy
Ghost
,
this
that
we
vse
this
that
we
vse
That
Scripture
,
whereof
the
sentences
alledged
speake
,
is
proued
thereby
to
be
diuine
:
But
the
sentences
alledged
,
speake
of
the
same
Scripture
that
we
vse
:
The
sentences
therefore
alledged
,
proue
this
Scripture
that
we
vse
,
to
be
diuine
.
I
enquire
not
onely
how
it
is
proued
by
Scripture
,
that
there
is
some
diuine
Scripture
which
is
inspired
by
God
:
but
that
these
bookes
in
particular
are
that
Scripture
?
before
these
sentences
can
sufficiently
proue
the
Scripture
to
be
diuine
,
they
must
themselues
be
supposed
to
be
diuine
:
which
cannot
be
proued
by
themselues
,
if
Tradition
be
excluded
.
to
vs
bare
ministerie
The
Church
approues
not
the
Scripture
the
first
way
by
making
it
sacred
&
diuine
,
for
this
approbation
it
hath
onely
from
the
holy
Ghost
the
author
thereof
,
of
whom
alone
it
hath
to
be
sacred
,
and
not
humane
:
nor
the
second
way
by
making
that
through
her
iudgement
it
should
be
accepted
for
true
,
and
worthy
credit
—
because
that
which
is
in
the
Scripture
,
is
the
diuine
truth
But
the
third
way
,
in
that
by
the
force
of
her
approofe
and
iudgement
,
they
are
accepted
of
the
faithfull
for
sacred
and
diuine
,
and
infallible
true
.
And
thus
we
beleeue
these
Scriptures
to
be
Canonicall
for
the
testimonie
of
the
Church
.
their
owne
their
owne
A
minde
well
disposed
discernes
the
doctrine
of
God
,
as
the
mouth
being
in
taste
,
doth
the
difference
of
tastes
.
In
the
night
of
this
world
,
the
Scriptures
as
a
candle
are
lighted
vp
vnto
vs
,
that
we
should
not
remaine
in
darknesse
.
Rob.
Parsons
in
his
Directorie
,
sets
downe
against
the
Atheist
,
how
the
certaintie
of
these
Scriptures
is
layed
before
vs
.
1.
By
pag.
63.
2.
p.
65.
3.
pag.
67.
4.
pag.
72.
5.
pag
73.
6.
pag.
76.
7.
pag.
80.
8.
pag
100.
&c.
Pars
.
Christ
.
Directorie
,
printed
ann.
1585.
If
the
light
be
able
to
shew
those
things
that
are
not
light
,
shall
we
say
,
it
failes
in
it selfe
?
doth
not
that
open
it selfe
,
without
which
other
things
are
not
opened
?
and
do
you
light
a
candle
,
to
see
a
burning
candle
?
a
candlesticke
to
hold
vp
the
candle
this
light
should
not
shine
,
nor
this
diuinitie
appeare
in
the
Scripture
,
vnlesse
the
Church
proposed
them
quodlibet
credendum
credi
queat
aboue
all
Church-authoritie
Pag. 111. A. D Thirdly they hold that by this Spirit they are made inf●llibly sure of the diuine authoritie of the Scriptures , insomuch that when they heare or reade any booke , they can by their spirit discerne clearly and infallibly whether it be diuine Scripture or not : holding the Scripture of it selfe to shine like a candle to them ; and that they discerne it from other writings , and the true sense of it from false , in matters necessary to saluation , as the sense of taste discerneth sweet from sower . Vpon this bold presumption of hauing and being taught by the Spirit , proceedeth their audacious and impudent neglect of the authoritie of the ancient Fathers , generall Councels , or whatsoeuer else standeth against that which they imagine to be taught them by the Spirit ; especially when they haue seeming words of Scriptures to second that which is suggested by this their spirit .
Pag. 114. A. D. Againe : M White saith pag. 126 that the publicke word of God speaketh in the Scripture openly , though the children of God onely know and beleeue it .
this
spirit
M.
White
saith
,
that
the
sheep
of
Christ
,
know
his
voice
.
M.
White
saith
,
that
the
publicke
word
of
God
,
&c.
as
of
the
light
,
&c.
spirit
they
are
made
infallibly
sure
of
the
diuine
authoritie
of
the
Scriptures
,
insomuch
that
by
spirit
they
can
discerne
,
&c.
sayes
Fascie
rerum
antiq.
an
.
the
Spirit
of
God
the
voice
of
Christ
,
the
light
that
shines
this
Spirit
as
the
taste
discernes
sweet
from
sower
?
such
as
know
not
the
Scripture
,
haue
not
this
Spirit
?
The
word
of
God
speakes
in
the
Scripture
openly
,
though
none
but
Gods
children
beleeue
it
?
the
internall
perswasion
of
the
Spirit
to
be
so
necessarie
and
so
effectuall
for
the
beleeuing
of
euery
obiect
of
faith
,
that
neither
without
it
can
any
thing
of
any
man
be
beleeued
,
though
the
church
should
beare
witnesse
a
thousand
times
:
and
by
it
any
thing
that
should
be
,
may
be
beleeued
,
Let
our
aduersaries
know
,
we
do
no
way
so
extoll
the
outward
voice
of
the
Church
,
that
we
should
teach
,
by
the
Spirit
of
God
inwardly
perswading
,
we
may
be
,
and
are
,
and
without
it
,
are
not
assured
of
any
thing
to
be
beleeued
:
as
our
taste
discernes
sweet
from
sower
,
as
our
eyes
light
from
darknesse
,
as
the
taste
well
affected
,
easily
discernes
the
difference
of
tastes
:
so
the
good
affection
of
the
minde
makes
that
a
man
can
discerne
the
doctrine
of
God
from
error
.
the
beleeuer
in
himselfe
doth
taste
and
see
by
it
owne
maiestie
,
the
true
Scripture
the
sense
it selfe
They
which
vnderstand
not
the
things
I
write
,
must
not
reprehend
me
because
they
vnderstand
not
:
like
as
if
I
should
shew
them
with
my
finger
the
Moone
or
a
starre
,
which
were
not
very
bright
,
and
they
had
not
eye-sight
enough
to
see
my
finger
wherewith
I
point
;
they
ought
not
therefore
to
be
incensed
at
me
:
So
they
,
who
vnderstanding
these
precepts
that
I
giue
,
cannot
yet
perceiue
the
obscure
things
which
are
in
the
sacred
bookes
—
must
not
blame
me
,
but
pray
that
some
light
may
be
giuen
to
their
eyes
from
God
aboue
.
For
though
I
can
with
my
finger
point
at
a
thing
,
yet
I
can
kindle
light
in
no
mans
eyes
to
make
them
see
that
I
point
at
.
as
our
eyes
,
though
whole
and
open
,
yet
need
the
helpe
of
outward
light
to
see
:
so
our
minde
,
which
is
the
eye
of
the
soule
,
vnlesse
by
the
light
of
truth
,
which
illuminates
other
things
,
but
it selfe
is
not
illuminated
,
it
be
enlightned
,
can
come
neither
to
wisedome
nor
righteousnesse
.
shines
as
a
light
tastes
of
it selfe
speakes
publickly
to
If
thou
say
to
me
that
am
a
Christian
,
shew
me
thy
God
:
I
will
bid
thee
againe
shew
me
that
thou
art
a
man
,
and
then
I
will
shew
thee
my
God
.
Let
me
see
the
eyes
of
thy
soule
,
and
the
eares
of
thy
heart
open
.
For
as
with
carnall
eyes
we
see
the
things
belonging
to
this
life
:
so
with
the
eyes
and
eares
of
the
soule
onely
,
it
is
possible
to
behold
God
,
who
is
not
seene
of
all
,
but
of
such
onely
,
as
can
behold
him
,
hauing
the
eyes
of
their
soule
opened
.
All
haue
eyes
,
yet
some
are
so
dimme
sighted
,
that
they
see
not
the
Sunne
:
and
yet
the
Sunne
hath
neuerthelesse
light
,
albeit
the
blinde
see
it
not
:
who
must
accuse
themselues
for
their
owne
blindnesse
.
In
like
manner
,
O
man
,
are
the
eyes
of
thy
soule
possessed
with
blindnesse
,
&c.
bold
presumption
,
of
hauing
and
being
taught
by
the
Spirit
,
the
children
of
God
and
particular
men
,
are
assured
of
the
Scriptures
,
and
sense
thereof
by
the
Spirit
of
God
proceeds
our
audacious
and
impudent
neglect
of
the
authoritie
of
ancient
Fathers
,
generall
Councels
,
and
whatsoeuer
stands
against
vs
certainly
and
determinately
with
consent
Catholicke
men
may
learne
many
truths
not
knowne
before
,
by
the
sacred
Scriptures
,
although
the
Pope
and
Cardinals
haue
not
formerly
attempted
to
declare
them
.
—
And
whereas
possible
some
may
say
that
the
simple
people
are
to
beleeue
nothing
but
what
the
Pope
and
Cardinals
deliuer
to
be
beleeued
expresly
:
nor
ought
to
search
the
mysteries
of
the
Scriptures
,
but
be
content
with
common
things
,
not
presuming
of
their
owne
vnderstanding
to
beleeue
any
thing
expresly
,
but
what
the
Pope
and
Cardinals
deliuer
:
for
though
the
simple
people
be
not
ordinarily
bound
to
beleeue
expresly
any
thing
but
that
which
by
the
Cleargie
is
already
declared
to
be
beleeued
expresly
,
yet
these
simple
people
which
simple
people
do
not
altogether
want
,
may
finde
something
to
follow
of
the
diuine
Scriptures
,
which
the
Pope
and
Cardinals
haue
not
declared
:
in
which
case
they
may
,
and
must
expresly
beleeue
it
,
and
are
not
bound
to
enquire
of
the
Pope
and
Cardinals
,
because
they
are
bound
to
preferre
the
Scripture
before
them
.
—
And
the
reason
of
this
is
,
for
The
law
of
God
is
the
rule
of
the
Popes
power
.
Christian
men
may
not
obey
the
Popes
command
,
vnlesse
they
first
examine
it
:
and
he
that
inconsiderately
obeyes
,
before
such
examination
,
sinnes
.
It
excuses
not
a
Christian
man
,
though
the
Pope
constantly
affirme
his
commandement
to
be
iust
,
but
it
behoues
him
to
examine
it
,
and
to
direct
himselfe
according
to
the
rule
giuen
aboue
.
The
spirit
of
a
iust
man
,
now
and
then
giues
warning
of
the
truth
,
better
then
seuen
watch-men
set
in
a
high
place
to
watch
.
Anton.
de
Rosell
.
monarch
.
pag
67.
Iacobat
.
de
Conc.
l.
10.
art
6.
pag.
614.
D.
Zabarell
.
de
schism
.
pag.
701.
A.
The
same
is
directly
holden
by
Almain
.
de
author
.
eccles.
cap.
7.
pag.
725.
F.
Occham
.
compend
.
erro
.
cap.
vlt.
sub
fin
.
And
the
Diuines
of
France
at
this
day
.
Lib.
de
eccl.
&
polit.
Pet.
de
Alliaco
de
eccles.
author
.
part.
3
cap.
2.
pag.
924.
Mariana
sayes
,
de
Reg.
l.
1.
cap.
8.
pag.
74.
Note
the
speech
of
Almain
,
Quest.
in
Vesperg
.
pag.
133.
a
light
a
priuate
person
contemning
,
reiecting
,
eluding
,
purging
,
abusing
the
common
opinion
of
the
Doctors
is
not
to
be
regarded
,
when
the
other
opinion
contrary
to
them
,
fauours
the
power
of
the
Keyes
,
or
the
Ecclesiasticall
Iurisdiction
—
or
a
pious
cause
.
pious
cause
priuate
spirit
Bishops
,
all
of
them
,
who
succeeded
in
the
roome
of
the
Apostles
,
attained
not
the
sence
,
and
vnderstanding
of
the
Scriptures
;
for
the
Catholicke
Church
doth
not
alway
,
and
in
all
things
,
follow
them
.
I
am
no
lesse
delighted
when
I
see
,
and
heare
,
some
wise
man
,
of
our
age
Fran.
Suarez
and
vpon
occasion
bring
him
into
my
Commentaries
;
then
when
I
cast
mine
eyes
vpon
many
of
the
ancient
Fathers
.
a
Iesuite
When
it
is
for
our
purpose
,
the
authority
of
Hierome
,
is
woorth
any
thing
;
when
otherwise
,
it
is
not
for
our
purpose
,
it
is
worth
nothing
:
and
afterward
they
condemne
vs
,
because
we
beleeue
them
not
.
Albeit
the
writings
of
the
holy
Doctors
be
to
be
handled
,
and
read
,
and
receiued
with
due
reuerence
,
yet
is
their
authority
,
neither
so
firme
,
nor
inuiolable
,
but
it
may
be
lawfull
to
contradict
them
,
or
doubt
of
them
,
where
they
are
not
prooued
,
and
confirmed
euidently
,
and
expresly
by
the
holy
Scripture
,
and
where
the
Church
hath
not
determined
their
firme
,
and
vndoubted
soothfastnes
.
Whence
it
followes
,
that
an
opinion
cannot
precisely
be
conuinced
of
heresie
by
the
saying
of
the
Doctors
:
for
where
where
is
not
infallible
truth
,
there
is
no
certaine
faith
:
since
certaine
faith
leanes
vpon
infallible
truth
,
yea
there
can
be
no
infallible
assent
,
that
a
man
should
firmely
cleaue
to
such
things
:
for
when
there
is
no
infallible
truth
,
there
can
be
no
certaine
,
and
vndoubted
faith
.
—
But
in
the
saying
of
the
Doctors
,
there
is
no
infallible
,
certaine
,
or
vndoubted
truth
,
partly
because
,
they
sometime
doubt
themselues
in
their
owne
sayings
,
whether
they
haue
erred
therein
,
or
no
:
—
partly
because
,
their
disagreement
is
a
testimony
of
falsity
:
—
and
what
disagreement
there
is
among
the
Doctors
,
no
man
doubts
,
that
hath
read
their
writings
.
—
It
is
not
necessary
therefore
,
vndoubtingly
to
beleeue
them
,
but
it
is
lawfull
to
without
any
danger
of
heresie
Pag. 113. A. D. This ( Church ) which consisteth of Professors , M. White * * White pag. ●9 100. calleth the Church Militant : that which consisteth onely of the Elect , he calleth the Catholicke Church ; but to keepe the Antithesis , he should rather call it the Church Triumphant ; not Triumphant , as we Catholickes take the name , for the happiest part of the Church , which is now glorious in heauen : but , as it being a Church inuisible in earth , may triumph indeed , as hauing no need to feare any persecutions , in that none in time of persecutions can finde them out , nor can know them , nor consequently can persecute , or hurt them , for being members of Christs true Church . But as , in this respect , it may be called the Church Triumphant ▪ so on the other side it may be called the Church Lamentant , as hauing so iust cause to lament , in that the members of it being vnknowne , not onely to the world , but to one another , can haue no societie one with another , requisite to the nature of a true Church ; nor can performe those offices , which should be done , in , and onely in the true Church : nor can tell , whom to repaire to , for instruction in faith , or for counsaile in direction of manners , or for the comfort of the holy Sacraments : nor can haue any knowne Pastours to gouerne the Church , nor any knowne sheepe to obey these Pastours : nor can haue any Historiographer to write their actes , thereby to edifie men , with the vertues exercised by them , or so much as to make it appeare to posterity , that such a company hath bene ( according to Christs promise ) alwaies extant in the world . In this respect , it may be called a Church Lamentant , or a Lamentable Church .
to
whom
alone
God
vouchsafes
the
assistance
of
his
Spirit
,
for
the
vnderstanding
,
and
beleeuing
the
things
of
faith
:
the
question
is
of
the
Militant
Church
the
Church
mentioned
in
the
Creed
,
the
Church
Militant
The
Church
which
is
called
Militant
.
—
One
way
as
it
is
a
congregation
of
such
as
professe
the
faith
of
God
—
another
way
,
as
it
is
congregated
not
onely
by
faith
,
but
also
by
Baptisme
.
on
earth
the
Church
,
which
consisteth
onely
of
the
Elect
,
Catholicke
Church
the
Communion
of
Saints
,
the
forgiuenesse
of
sinnes
,
the
life
euerlasting
:
this
Church
Militant
,
and
Catholicke
,
to
keepe
the
Antithesis
,
the
Church
Triumphant
,
not
as
Catholickes
meane
Triumphant
;
but
because
being
visible
,
it
may
triumph
indeed
,
in
that
no
persecutors
can
find
,
know
,
or
hurt
them
.
Church
of
the
Elect
being
,
as
Protestants
hold
,
inuisible
,
it
neede
feare
no
persecution
,
but
may
triumph
indeed
,
when
no
man
can
hurt
,
or
finde
them
.
It
may
also
be
called
a
Lamentant
,
or
a
lamentable
Church
,
in
that
being
inuisible
members
thereof
can
haue
no
fellowship
one
with
another
:
nor
performe
those
offices
,
which
should
be
done
,
or
tell
where
to
seeke
for
instruction
,
Sacraments
or
Pastors
,
nor
haue
so
much
,
as
a
Historiographer
to
write
their
actes
,
&c.
In
this
respect
,
the
Protestants
inuisible
Church
,
may
be
called
a
Church
Lamentant
,
or
a
Lamentable
Church
.
Page . 131. A. D. The conclusion of my first Chapter , to wit , that faith is necessary to saluation , was chiefly intended to be set downe , against such , as thinke it sufficient to leade a morall honest life , without care of imbracing either one , White p. 2. or other faith . Both my aduersaries grant this my conclusion : therefore I need not say much about this matter .
faith
is
necessary
to
saluation
no
Faith
meere
Atheists
worship
the
Diuell
;
and
as
Catholickes
worship
God
times
aday
,
so
we
inuocate
,
and
worship
the
Deuill
times
aday
There
is
no
Religion
at
all
in
vs
,
neither
true
,
nor
false
;
neither
earnest
,
nor
fained
:
the
faith
of
Christ
as
Iohn
Baptist
was
the
forerunner
of
Christ
in
the
things
of
grace
,
so
Aristotle
was
his
forerunner
in
the
things
belonging
to
nature
.
certaine
Schoole
Doctors
of
this
time
,
very
graue
men
,
confirme
,
that
saluation
may
be
had
without
any
knowledge
of
Christ
:
That
the
Gentiles
which
know
not
the
gospell
,
are
iustified
and
saued
,
by
their
morall
life
,
and
beleeuing
that
there
is
a
God
rewarding
such
as
come
towards
him
,
without
the
knowledge
,
or
faith
of
Christ
;
is
an
opinion
that
hath
great
patrons
in
the
Church
of
Rome
.
sayes
it
is
holden
by
to
whom
and
himselfe
thinkes
it
may
be
holden
safely
.
orth.
expl.
Pro
Concil.
pag
sayes
of
this
opinion
de
Tripl
.
hom.
offic.
l.
Whereby
a
man
may
see
what
account
they
make
of
the
repliers
proposition
.
Cassal
.
pag.
faith
is
necessary
to
saluation
A. D. Concerning the second Chapter — The conclusion of this Chapter , to wit , that faith necessary to saluation is but one , Pag 133. was meant against them , that thinke they may be saued in any religion , or with whatsoeuer faith , without care , whether it be this or that , Protestant , or Catholicke , &c. This conclusion is granted by both the Ministers .
one
faith
any
Religion
Pag. 135. A. D. Concerning the Third Chapter — The conclusion of this Chapter , to wit , that Faith is infallible , was directed against such as thinke , this or that to be true faith , but do not rest infallibly assured thereof . This conclusion is graunted as the former were , by both my aduersaries : saue that M. Wotton mislikes , &c.
granting
of
this
conclusion
granting
of
his
conclusion
Gods
word
the
Popes
decretals
,
and
Traditions
faith
must
be
certaine
A.D. Concerning the fourth Chapter — * * Pag. 137. My principall conclusion in this chapter , to wit , that Faith must be intire , is against such , as thinke it sufficient to beleeue one , or two , or some few articles of Christian faith ; thinking it not needfull , vnder paine of damnation to beleeue all : but rather thinke they may doubt of , or deny other points , although knowne to be held , as points of faith , by the Catholicke Church . Against whom I affirme , that Faith must be intire ; and it must extend it selfe , vniuersally to all points , either expressely , or implicitely : and that it is damnable to deny rashly , especially obstinately , any one point , which one either knoweth , or ( in regard he hath it sufficiently propounded by the Church ) ought to know , to be reuealed by God . Against this my conclusion both my aduersaies , do oppose themselues — Againe — * * Pag. 139. Secondly whereas I insinuate , a generall or implicite beleefe of some points of faith , to suffice some persons , at least in some cases , M. Wotton admitteth it , which I gratefully accept : but cannot see how this will please his fellow M. White , who so hoatly disputeth against implicite beleefe ( as it seemeth ) of any point of faith ; 1 1 White pag. 7. when he asketh , to what purpose should God propound all the points of our faith , one as well as another , if his will were not that we should learne all ? This opinion of M. Whites ( if he meane it so vniuersally , as his wordes sound ) is intollerable , and such as might driue , at least vnlearned men , to despaire of saluation , in regard it is impossible for them without miracle , to get expresse knowledge of all points , contained in Scripture ; all which are points of faith , and consequently are points necessary to be beleeued , either expressely , and in particular , or implicitely , and in generall , vnder paine of damnation . Indeed I do grant , and neuer did deny , but that there are some points necessary , to be particularly knowne of all sorts , necessitate medij , and some necessary to be known , necessitate praecepti . In which points , implicite beleefe doth not suffice , but expresse particular knowledge is required by Catholicke Diuines , to be ioyned to the assent of our faith . Whereby appeareth , that M. White doth vtter two grosse vntruthes , 2 2 White p. 5. & 7. when he saies , that we vtterly refuse knowledge , and that the Colliars faith is canonized for our Creed . In other points so farre as we neither know , nor haue sufficient meanes to know them , we may well commend the Colliars faith , in beleeuing in generall , as the Church beleeueth . For in this generall act , is infolded a vertuall , or implicite beleefe , of all points ; both in regard a generall includeth all particulars contained in it , as also for that this particular act of beleeuing the Church , eo ipso ( in that we are moued vnto it by the authority of diuine reuelation , as the primary , or formall cause , and by the authoritie of the Church it selfe , as a necessary condition , or the secondary cause ) doth so dispose the minde of the beleeuer , that he is ready to beleeue , euerie other point , reuealed by God , and propounded by the Church . — Againe . * * Pag. 140. Thirdly whereas M. White 3 3 White p. 5. requireth particular knowledge , to be ioyned with the assent of faith , as though he meant , that one could not beleeue any point of faith , which he did not first expressely , and in particular know ; this his assertion is not onely contrarie to his fellow M. Wotton , Wotton p. 46. who admitteth a generall , or implicite beleefe of some points , which we do not in particular know ; 1. Cor. 13. v. 2. but it is also against the Scriptures , Fathers , and naturall reason it selfe . In the Scriptures we haue , that not onely Faith , and knowledge , Heb. 11. v. 1. are 2. distinct things ; but also that faith is of things not apparant , or not knowne , and that faith doth captiuate the vnderstanding for the seruice of Christ , 2. Cor. 10 v. 5. Rom. 10. v. 16. requiring an obedience in the beleeuer : all which were not verified , if expresse , particular distinct knowledge , were presupposed before beleefe : or if beleefe , and such knowledge , were all one thing . The Fathers do not onely distinguish faith , and knowledge , but do also affirme Faith to be without knowledge of things beleeued . Iren. l. 2. c. 45. It is better ( saith Irenaeus ) that one that knoweth nothing , beleeue God , and perseuere in his loue , which doth quicken a man : then by subtilties of questions , and by much speech , to fall into impietie . Not to know ( saith S. Hilary ) that which thou must beleeue , Hilar. l. 5. de Trin. ante medium . Aug. Ep. 102. ad Euodium . doth not so much require pardon , as reward : because it is the greatest stipend of faith , to hope for those things , which thou knowest not . If ( saith Saint Augustine ) Christ was borne onely for those , that can discerne these things with certaine knowledge , in vaine almost do we labour in the Church : which he saith , in regard the common sort cannot with all the preaching in the world discerne with certaine knowledge , the high , and hard Mysteries of the blessed Trinitie , Incarnation , and other such mysteries of faith ; and therefore not the viuacitie or quickenesse of vnderstanding ( saith the same Saint Augustine ) but the simplicitie of beleeuing , Aug. cont. Fund . c. 4. Tract. 40. in Ioan. doth make the common sort of people most safe . And againe ( he saith of some ) they did not beleeue , because they knew : but they beleeued , that they might know . And in the same place he asketh , what is faith , but to beleeue that thou seest not ? Conformable to which also he saith . Serm. 120. de tempore . After we haue receiued Baptisme we say , I am a faithfull man : I beleeue that which I know not . Reason also , and experience it selfe teacheth , that beleefe and knowledge are distinct ; and that beleefe doth not necessarily presuppose knowledge : but is rather sometimes an antecedent to it . Insomuch , that euen in naturall things , the Philosopher acknowledgeth that one that learneth must beleeue before he come to knowledge . M. White may aske , how one can assent to the veritie , which he doth not first apprehend , or know ? I answer , that some apprehension , at least confuse , rude , and generall , I do not deny to be requisite , in the assent of faith : but expresse , particular , distinct , or cleare apprehension , or knowledge is not necessary : otherwise not onely the common sort , but the learnedest in the world might despaire of saluation● in regard they could not beleeue the mysterie of the blessed Trinity , which no man in this life can distinctly , and clearely vnderstand , and know : and yet all sorts of men are bound to beleeue it explicite : and much lesse could they beleeue both it , and all other mysteries , contained in the whole corps of the holy Scripture ; all which are necessary to be beleeued in one sort , or other , explicite , or implicite , as hath bene proued : and yet no one learned man , hath particular distinct knowledge of euerie truth contained in the Scriptures : Quis enim est hic , & laudabimus eum ?
Faith
is
necessary
to
saluation
this
faith
is
only
one
it
must
be
infallible
it
must
be
entire
,
extending
it selfe
to
all
points
vniuersally
.
by
obtaining
a
particular
distinct
knowledge
of
the
same
in
our selues
:
onely
beleeuing
,
as
the
Church
beleeues
,
implicite
faith
against
such
,
as
thinke
it
sufficient
to
beleeue
some
few
articles
onely
,
though
they
deny
,
or
doubt
of
others
,
which
yet
the
Church
beleeues
:
yea
rashly
,
and
obstinately
denies
them
:
primacy
,
Purgatory
,
Images
is
a
point
of
faith
reuealed
the
faith
of
the
Catholicke
Church
.
faith
must
be
entire
and
sound
,
stedfastly
beleeuing
all
things
reuealed
:
this
might
be
granted
in
a
true
sense
;
But
peraduenture
his
mind
ran
vpon
a
further
matter
,
which
his
Church
teaches
about
infolded
faith
:
all
points
beleeuing
as
the
Church
beleeues
he
will
liue
,
and
die
in
that
faith
which
the
Catholicke
Church
teaches
;
and
this
Church
can
giue
a
reason
of
the
things
beleeued
.
infolded
faith
the
assent
of
the
minde
to
some
generall
,
or
vniuersall
thing
,
wherein
many
particulars
are
included
,
with
will
to
beleeue
nothing
,
that
is
contrary
thereunto
:
Sacraments
,
Redemption
state
of
sinne
last
Iudgement
To
beleeue
implicitely
,
is
to
beleeue
in
this
generall
,
that
whatsoeuer
the
Church
beleeues
is
true
.
This
is
infolded
faith
,
to
beleeue
in
generall
,
all
that
our
Holy
mother
the
Church
beleeues
.
To
beleue
all
that
which
our
mother
the
Church
beleeues
,
and
holds
:
as
when
a
Christian
man
is
asked
,
whether
Christ
were
borne
of
the
virgine
Marie
,
or
whether
there
be
one
God
,
and
three
Persons
,
and
he
answers
that
he
cannot
tell
,
but
beleeues
,
touching
these
matters
,
as
the
Church
holdeth
.
extends
it selfe
vniuersally
to
all
points
,
at
least
,
implicitely
.
some
points
for
want
of
sufficient
meanes
I
grant
and
neuer
did
deny
,
but
that
there
are
some
points
necessary
to
be
particularly
knowne
,
of
all
sorts
,
Necessitate
medij
,
and
some
necessary
to
be
knowne
Necessitate
praecepti
.
In
which
points
implicite
beleefe
doth
not
suffice
,
but
expresse
particular
knowledge
is
required
,
by
Catholicke
Diuines
,
to
be
ioyned
to
the
assent
of
our
faith
—
in
other
points
;
so
farre
as
we
neither
know
,
nor
haue
sufficient
meanes
to
know
them
,
we
may
well
commend
the
Colliars
faith
,
in
beleeuing
in
generall
,
as
the
Church
beleeueth
.
only
in
some
few
vtterly
refuse
knowledge
,
and
Canonize
the
Colliars
implicite
faith
,
for
their
Creed
.
euery
Christian
is
not
bound
to
know
the
articles
of
faith
explicitely
,
but
only
Cleargy
men
.
a
great
Doctor
being
demanded
what
he
beleeued
,
answered
as
the
Church
,
and
being
further
demanded
what
the
Church
beleeued
,
answered
that
it
beleeued
the
articles
contained
in
the
Creed
.
it
is
the
safest
way
to
hold
a
mans
selfe
to
the
faith
of
the
Church
,
though
it
should
erre
in
the
faith
.
this
Colliars
faith
is
more
safe
then
any
meditation
,
or
exercise
in
the
Scripture
.
Catholicke
Diuines
it
is
not
necessary
to
beleeue
any
article
of
faith
expressely
,
but
it
is
enough
to
beleeue
,
all
that
our
mother
the
Church
beleeues
,
and
holds
.
So
that
if
a
man
were
demanded
whether
Christ
were
borne
of
the
Virgine
,
and
whether
there
were
one
God
,
and
Persons
,
he
might
sufficiently
answer
;
I
cannot
tell
;
but
I
beleeue
as
the
Church
holds
:
and
this
faith
would
iustifie
,
and
saue
him
.
the
opinion
of
many
Authors
,
in
the
Church
of
Rome
,
that
the
explicite
faith
of
Christ
(
as
he
is
true
God
,
and
man
,
and
the
Redeemer
of
mankinde
)
euen
after
the
sufficient
publishing
of
the
Gospell
is
not
necessary
necessitate
medij
,
either
for
Iustification
,
or
saluation
:
Richardus
Mediauillanus
,
Vega
It
is
to
be
affirmed
,
that
men
are
so
iustified
by
the
faith
of
the
Mediator
,
that
yet
the
vnfolded
faith
neither
of
this
article
,
nor
of
any
other
must
be
thought
requisite
vnto
iustice
:
because
the
explicite
faith
of
other
articles
belonging
either
to
Speculation
,
or
morall
life
,
suffices
thereunto
:
—
and
this
is
it
,
which
our
Diuines
commonly
teach
,
when
they
say
,
the
Faith
of
one
mediator
either
vnfolded
,
or
infolded
,
is
enough
for
iustification
:
without
any
knowledge
of
Christ
supernaturall
faith
A
man
is
bound
explicitely
to
beleeue
the
articles
of
faith
,
but
other
points
of
faith
onely
implicitely
.
that
in
the
state
both
afore
,
and
after
sinne
,
it
was
necessary
,
for
all
of
yeares
of
discretion
,
both
by
the
command
,
and
necessity
of
the
meanes
,
to
beleeue
some
supernaturall
thing
by
explicite
faith
.
Secondly
,
The
things
thus
to
be
beleeued
are
all
points
needfull
for
the
ordering
of
their
life
;
as
to
beleeue
there
is
a
God
,
and
his
diuine
prouidence
,
and
the
immortality
of
the
soule
;
that
he
is
the
Creator
,
Rewarder
,
and
Gouernor
of
all
.
Thirdly
,
that
now
in
the
state
of
the
Gospell
,
it
is
also
necessary
to
beleeue
in
Christ
,
as
the
Redeemer
of
mankinde
,
by
faith
explicite
.
Fourthly
,
by
the
Commandement
,
all
are
bound
to
beleeue
,
explicately
the
Mysterie
of
the
Incarnation
,
and
the
Trinitie
;
the
principall
articles
of
faith
,
contained
in
the
Creed
,
which
by
themselues
pertaine
to
the
substance
of
faith
;
and
some
other
things
which
tend
to
direct
them
in
working
aright
:
Doctors
are
not
agreed
articles
touching
the
Vnitie
,
Essence
and
Trinitie
of
the
Persons
in
the
Godhead
:
touching
the
Creation
,
the
Remission
of
sinnes
,
Eternall
life
,
the
Natiuitie
,
Passion
,
Resurrection
,
and
Second
comming
of
Christ
,
the
Sacraments
of
Baptisme
,
Eucharist
,
and
Confession
;
the
precepts
also
of
Faith
,
Hope
,
and
Charity
,
the
ten
Commandements
,
and
Praiers
deliuered
in
the
Catechisme
:
It
is
also
probable
,
all
good
Catholickes
,
should
beleeue
explicitely
the
virginity
of
Mary
,
that
they
may
worship
her
:
but
it
is
certain
,
that
the
article
touching
the
Church
,
that
there
is
but
one
congregation
thereof
,
which
is
of
the
faithfull
,
that
obey
the
Pope
,
Christs
Vicar
,
must
be
beleeued
explicitely
:
and
some
say
also
certaine
traditions
articles
of
faith
to
be
gotten
perfectly
without
Booke
,
they
vtterly
refuse
knowledge
,
and
canonize
the
Colliar
?
particular
knowledge
is
to
be
ioyned
with
the
assent
of
faith
,
implicite
faith
the
Gentleman
man
may
be
iustified
by
the
implicite
faith
of
Christ
,
and
if
he
die
,
be
saued
also
,
with
a
pardon
.
the
explicite
faith
,
or
distinct
knowledge
of
Christ
is
not
necessary
as
a
meanes
to
iustifie
vs
.
that
it
were
neither
heresie
,
nor
error
,
nor
rashnes
,
nor
scandall
,
to
auouch
that
a
man
may
also
,
in
the
same
manner
,
be
saued
,
because
iustification
being
the
last
disposition
to
glory
,
it
is
very
probable
that
he
which
is
iustified
by
an
implicite
faith
,
may
also
by
the
same
faith
without
alteration
be
saued
:
He
doubts
not
,
but
many
countrie
people
,
without
fault
,
are
ignorant
of
some
necessary
mysteries
.
It
is
to
be
affirmed
,
that
men
are
so
iustified
by
the
faith
of
the
Mediator
,
that
yet
the
vnfolded
faith
neither
of
this
article
,
nor
of
any
other
must
be
thought
requisite
vnto
iustice
,
because
the
explicite
faith
of
other
articles
belonging
either
to
speculation
,
or
morall
life
,
suffices
thereunto
.
implicite
faith
such
as
are
superiors
in
the
Church
must
haue
a
fuller
knowledge
concerning
faith
,
then
inferiours
.
So
that
I
beleeue
such
superiours
are
bound
to
beleeue
all
the
articles
of
faith
expresly
,
though
euery
one
of
them
be
not
bound
to
beleeue
their
number
,
or
artificiall
distinction
.
Euery
one
that
hath
cure
of
soules
,
as
Prelates
,
Priests
,
Prophets
,
Doctors
,
and
Preachers
,
are
bound
expresly
to
beleeue
the
whole
distinction
of
the
articles
of
faith
,
according
to
their
substance
:
but
others
are
not
so
bound
.
Prelats
,
and
Curats
are
bound
to
haue
the
expresse
faith
,
and
knowledge
of
all
the
articles
of
faith
:
wherefore
the
explication
of
things
to
be
beleeued
,
is
not
alike
,
in
respect
of
all
sorts
of
men
,
necessary
to
saluation
;
because
Superiors
,
which
haue
the
charge
of
instructing
others
,
are
bound
to
beleeue
expresly
more
things
,
then
others
are
.
Bishops
are
bound
A
hard
taske
for
the
Boy
—
Bishops
mentioned
by
Gerson
and
others
and
for
some
men
Bishops
too
,
mentioned
by
and
for
some
Popes
also
.
See
and
possible
for
our
yong
Iesuites
and
Seminaries
,
to
say
nothing
of
the
old
Mas
Priests
in
times
past
.
expresly
to
know
the
articles
of
Faith
contained
in
the
Creed
,
and
Scripture
,
and
in
the
definitions
of
the
Church
:
so
that
they
can
both
expound
,
teach
,
and
perswade
them
:
Simple
Priests
must
know
those
things
that
belong
to
the
making
of
the
Sacrament
,
and
other
things
contained
in
the
Creed
:
Preachers
such
things
as
are
necessary
to
teach
the
people
how
to
beleeue
,
and
liue
:
parish
Priests
are
not
bound
to
be
so
perfit
in
the
knowledge
of
the
articles
of
faith
that
they
can
assoile
hard
questions
;
but
it
is
sufficient
,
if
they
can
instruct
their
charge
in
such
things
,
as
they
are
tied
to
beleeue
,
and
do
;
and
if
they
haue
sufficient
knowledge
of
the
Cases
of
Conscience
.
his
word
ought
to
dwell
plentifully
with
all
manner
of
knowledge
should
be
able
both
to
beleeue
with
the
heart
,
and
confesse
with
their
mouth
to
saluation
,
through
long
custome
,
should
haue
their
wits
exercised
to
discerne
both
good
,
and
euill
:
alway
ready
to
giue
an
answer
,
to
euery
one
that
asketh
a
reason
of
the
hope
that
is
in
them
:
there
is
one
God
the
maker
of
all
things
one
mediator
Iesus
Christ
,
that
was
conceaued
by
the
Holy
Ghost
,
borne
of
the
virgine
Marie
The
naturall
man
perceaues
not
the
things
of
God
,
neither
can
he
know
them
?
reasons
how
For
secret
things
belong
to
the
Lord
our
God
:
but
things
reuealed
belong
to
vs
,
and
to
our
children
for
euer
.
Necessary
,
as
the
meanes
,
and
Necessary
by
the
command
,
dispute
so
whotly
against
that
which
M.
Wootton
admits
:
is
intollerable
,
because
it
is
impossible
for
vnlearned
men
,
to
get
expresse
knowledge
of
all
points
contained
in
Scripture
:
all
things
of
our
faith
euery
thing
that
is
reuealed
such
as
could
no
letter
on
the
booke
,
vnderstood
all
the
mysteries
of
faith
,
graunts
,
and
neuer
did
deny
,
but
there
are
some
points
necessary
to
be
particularly
knowne
of
all
sorts
,
wherein
implicite
beleefe
doth
not
suffice
,
but
expresse
particular
knowledge
is
required
by
Catholicke
Diuines
:
implicite
faith
To
what
purpose
should
God
propound
all
the
points
of
our
faith
,
one
as
well
as
another
,
vnlesse
his
will
were
that
we
should
learne
them
all
?
expresse
particular
knowledge
in
some
points
Necessitate
medij
Necessitate
praecepti
some
points
the
commandement
A
goodly
sparke
with
a
tongue
that
will
strike
on
both
sides
.
the
Church
of
Rome
vtterly
refuses
knowledge
:
the
Colliars
faith
is
canonized
grosse
vntruth
all
points
whatsoeuer
Fred.
Staphyl
.
apol.
pag.
53.
some
few
points
,
so
far
as
we
nether
know
,
nor
haue
sufficient
meanes
to
know
them
.
in
this
generall
action
is
infolded
a
particular
,
or
implicite
beleefe
of
all
points
,
in
asmuch
as
a
generall
includeth
all
particulars
,
and
beleeuing
the
Church
disposes
the
minde
,
&c.
faith
and
knowledge
are
distinct
things
,
therefore
there
may
be
true
faith
,
without
any
distinct
knowledge
of
the
things
beleeued
:
essence
,
and
reason
that
concerning
them
,
which
is
reuealed
how
shall
they
beleeue
in
him
of
whom
they
haue
not
heard
?
the
things
which
the
eye
hath
not
seene
,
nor
the
eare
heard
,
nor
can
enter
into
the
heart
of
man
,
hath
God
prepared
for
them
that
loue
him
.
We
beleeue
In
the
Father
,
and
the
Sonne
,
and
the
holy
Ghost
:
The
resurrection
of
our
bodies
,
and
euerlasting
life
.
If
a
Gentile
aske
you
;
who
is
this
Father
?
who
is
this
Sonne
?
this
holy
Ghost
?
are
there
Gods
?
what
would
you
say
to
this
?
what
answer
would
you
make
?
how
would
you
dissolue
his
obiections
?
And
when
you
should
stand
dumbe
to
these
things
,
suppose
he
should
bring
in
another
question
touching
the
resurrection
,
whether
you
should
rise
againe
in
this
,
or
in
another
bodie
?
if
he
should
demaund
,
why
Christ
came
in
the
flesh
rather
at
this
time
,
then
in
the
former
ages
?
what
if
he
should
pose
vs
in
such
and
the
like
things
?
how
great
punishment
is
laid
vp
for
vs
that
(
by
being
able
to
answer
nothing
,
nor
to
dissolue
these
questions
)
should
be
the
authors
of
error
to
them
that
walke
in
darkenesse
—
for
if
they
so
trauell
day
,
and
night
to
be
able
to
speake
against
our
religion
,
how
shall
we
escape
,
vnlesse
we
haue
skill
to
beate
backe
such
assaults
?
Thus
Peter
commands
,
Be
alwaie
ready
to
satisfie
euery
one
that
demands
a
reason
of
your
faith
,
and
hope
:
and
Paule
,
Let
the
word
of
Christ
dwell
plentifully
in
you
.
But
what
will
these
foolish
drones
answer
?
forsooth
,
that
euery
simple
soule
is
blessed
,
and
he
that
walkes
simply
,
walkes
surely
.
But
this
is
the
cause
of
all
euill
,
that
not
many
know
how
to
bring
in
the
testimonies
of
the
Scripture
opportunely
.
For
in
that
place
alleadged
,
simple
is
not
to
be
vnderstood
for
impicite
faith
Euery
where
you
may
see
these
points
of
our
faith
to
be
knowne
not
onely
by
them
,
who
are
masters
in
the
Church
,
and
teachers
of
the
people
;
but
euen
of
Coblers
,
Smithes
,
and
Weauers
,
and
all
kinde
of
artificers
;
and
of
women
also
which
get
their
liuing
with
their
hands
,
yea
maid
seruants
,
and
waiting
women
:
husbandmen
also
do
very
well
know
them
,
and
Ditchers
,
and
Neat-heards
,
and
woodsetters
.
All
these
may
ye
finde
discoursing
of
the
Trinitie
,
and
the
Creation
of
things
,
and
as
skilfull
in
the
nature
of
man
,
as
Plato
,
or
Aristotle
.
implicite
faith
A. D. Concerning the fift Chapter , Pag. 143. the conclusion of this Chapter ( to wit , that God hath prouided some ordinary rule , and meanes by which all sorts , as well vnlearned , as learned , may be instructed sufficiently in that one infallible entire faith , which is necessary to saluation ) serueth chiefely for those who either presume to attaine this faith , without vsing any endeuour , in seeking , or following some ordinary rule and meanes ; or else despaire , in regard they know not , what in particular this rule , and meanes , is : nor perhaps in generall , that there is at all , any ordinarie rule , and meanes , ( at least accommodated to their capacitie ) prouided by God , by which they may be sufficiently instructed in faith . To take away therfore the foresaid presumption of some , and despaire of others , in this Chapter I onely intended to proue in generall , that there is some certaine ordinary rule , and meanes , ordained by God , which if one neglect to seeke , finde , and follow ( according to the ordinary course of Gods prouidence ) he may not ( be he neuer so learned , or wise ) presume , or hope to attaine true faith : and which whosoeuer doth diligently seeke , happily finde , and obediently follow ( be he neuer so vnlearned , or simple ) he need not despaire , or doubt , but may rest assured , that he shall attaine vnto it . My aduersaries do not seeme to deny this my conclusion , so farre as it , doth properly belong to this Chapter : but fearing what may follow of it , they oppose against that sence which they imagine , I intended afterward to draw out of it . But this is vnorderly to runne before the hare . Let vs now onely speake to the purpose of the present Chapter . M. White expressely * * White pag. 8. & 9. graunteth , and M. Wootton doth not deny , that there is some certaine rule , and meanes , appointed by God , and left in the world , to instruct men in faith . Secondly , M. White granteth , that by this rule and meanes we may be infallibly instructed , what is to be holden for true faith . Thirdly he yeeldeth , that the onely cause , why a man misseth of the truth , is either because he doth not finde the rule , or hauing found it , he will not obey it . Fourthly he saith , that the rule is left indifferently to all , in this sense , that it is of such nature , that it is able to direct any man , be he neuer so simple , and that the most vnlearned aliue , may vnderstand and conceiue it sufficiently for his saluation . Thus farre M. White granteth , and this is in a manner , as much as I need desire to be granted , concerning the principall conclusion of this Chapter . For hence followeth first , that no man may presume to attaine faith , without finding , and following some certaine , or ordinary rule , and meanes ordained by God . Secondly , that no man , for want of learning , or by reason of his simplicity , &c. neede to despaire , but that , by seeking , finding , & following some certain rule , & meanes appointed by God , be shall be sufficiently instructed in faith . Thirdly , that euery one , carefull of saluation may see ; how much it importeth to seeke , finde , and follow this rule , and meanes ; as expecting by it , & only by it ( according to the ordinary course of Gods Prouidence ) to be sufficiently instructed , what is to be holden , for that one , infallible , entire , true faith , which is necessary to saluation .
one
entire
faith
is
necessary
to
saluation
,
God
,
who
willes
the
saluation
of
all
men
,
hath
prouided
,
and
left
an
ordinary
rule
,
and
meanes
,
whereby
they
may
be
informed
,
which
,
and
what
this
faith
is
.
Romane
Church
,
speaking
by
the
mouth
of
the
Pope
,
which
is
in
a
manner
,
as
much
as
he
desires
.
First
,
such
a
rule
,
as
all
men
at
all
times
may
haue
accesse
vnto
,
as
being
concealed
from
none
,
but
visible
,
and
reuealed
,
or
manifest
to
all
places
,
ages
,
and
persons
:
vnorderly
running
before
the
Hare
might
be
knowne
before
the
Hare
his
visible
Popes
authority
I
mistake
him
this
rule
should
be
manifest
,
and
actually
knowne
to
all
:
teaching
of
the
Church
may
be
actually
knowne
to
all
places
,
ages
,
and
persons
in
the
world
.
if
you
say
that
sometime
the
Church
could
not
be
knowne
,
nor
be
a
meanes
whereby
the
true
faith
might
be
knowne
:
then
men
liuing
at
such
time
should
want
the
meanes
:
and
so
it
were
not
vniuersally
true
,
that
God
would
haue
all
men
saued
,
and
come
to
the
knowledge
of
his
truth
:
all
times
actually
knowne
No
man
must
presume
,
or
once
hope
to
attaine
to
true
faith
,
without
finding
,
and
following
the
rule
thereof
ordained
by
God
.
Secondly
,
No
man
neede
to
despaire
,
though
he
be
neuer
so
vnlearned
or
simple
,
but
by
seeking
,
finding
,
and
follwing
this
rule
,
he
may
be
sufficiently
instructed
in
faith
.
Thirdly
,
it
concernes
euery
one
careful
of
his
saluation
,
to
seek
,
&
follow
this
rule
,
for
his
instruction
in
the
faith
,
which
is
necessary
to
saluation
.
A.D. § . 1. Concerning the meaning of the Apostles wordes , Pag. 145. GOD WIL ALL MEN TO BE SAVED , &c. First it is certaine that the meaning of the Apostles words is not that God hath an absolute effectuall will and decree to saue euery man , or to bring euery man , in particular , to the knowledge of the truth , or to the knowledge of that ●●●diate rule and meanes which he hath ordained to instruct men in faith ▪ This is euident , because if there were any such absolute and effectuall will and decree in God , then ( since his will is alwaies fulfilled ) all should effectually be saued ; or should actually come to the knowledge of the truth ; or at least to the knowledge of that Rule and meanes , which God hath ordained to instruct men in faith : which euident experience telleth vs not to be true . By which my assertion M. White may see how much he mistaketh , when he thinkes me to meane that the Rule and Meanes , ordained by God , is not onely ( as I speake ) visible , that is , such as may be assigned and knowne , White pag. 9. but also manifested ( as M. White speaketh ) that is , such as is actually knowne to all places , ages , and persons , in the world .
Secondly , whereas there are diuers expositions of these wordes of the Apostle giuen by good authors , the chiefe question betwixt me and my aduersaries is about the exposition of S. Damascen , S. Thomas and many other learned Diuines , who hold that the Apostle , saying that God will all men to be saued , meaneth that God hath an Antecedent will to saue euery man , although , considering the sinnes of men , he he hath a consequent will to condemne some . This exposition my Aduersaries mislike , either in their ignorance , because they do not vnderstand it aright , or for that they adhere to some part of Caluines error about Praedestination , with which it cannot stand . Wherefore to instruct their ignorance in this point , and to deliuer them , or at least others , from the poison of that most pestilent opinion which Caluine holdeth concerning Praedestination , I will first declare the foresaid exposition , therewithall prouing it to be good , Secondly I wil relate Caluines opinion about Praedestination , and will shew it to be erronious in it selfe , pernitious to men , and impious towards God . It seemeth that my aduersaries , in their ignorance haue a strange conceit of the Antecedent will , by which , according to this exposition , God will haue all men saued . For M. White saith , that this Antecedent will is not Simply , White pag. 95. Properly , Wootton . p. 59. and Formally , the will of God : and M. Wootton , although he do not expresly say , yet he seemeth to thinke the same , when he saith , this exposition of S. Damascen cannot be enforced out of the text ; nor is so warrantable for truth as some other exposition is . How false this their saying is , will appeare by the example of an earthly king ; which I will vse to declare and explaine this point .
all
men
whatsoeuer
God
will
all
men
to
be
saued
,
&c.
God
would
haue
all
men
to
be
saued
:
certaine
,
that
the
meaning
is
not
,
God
hath
an
absolute
or
effectuall
will
to
saue
all
men
.
by
this
I
may
see
how
much
I
mistooke
him
,
when
I
thought
him
to
meane
,
that
the
rule
of
faith
is
not
onely
such
as
may
be
knowne
,
but
such
as
actually
is
knowne
,
to
all
places
,
ages
and
persons
.
there
are
diuers
expositions
of
those
words
giuen
by
good
authors
a
most
elegant
exposition
,
and
verie
literall
.
good
pleasure
The
purpose
of
the
text
fauours
this
sence
.
Aquinas
counted
this
the
best
of
all
the
interpretations
that
are
giuen
.
Auteol
.
1.
d.
41.
pag.
940.
c.
albeit
there
be
And
al
of
them
good
and
true
,
diuers
expositions
of
those
words
giuen
by
good
Authors
,
yet
this
of
Damascen
and
Thomas
may
also
stand
:
the
Schoole
distinction
of
Gods
antecedent
and
consequent
will
,
would
not
salue
the
matter
he
preferres
any
other
Thomas
his
exposition
this
antecedent
will
is
not
in
God
.
We
do
not
simply
will
what
we
will
antecedently
;
and
therefore
this
antecedent
wil
may
rather
be
called
a
then
an
absolute
will
.
a
certaine
conditionated
will
;
when
that
onely
can
be
said
simply
to
be
willed
,
that
is
willed
consequently
.
simple
,
proper
Hence
it
is
that
some
haue
inferred
,
that
this
of
God
whereby
he
would
the
saluation
of
all
men
,
is
act
of
willing
in
God
:
because
he
hath
no
imperfect
act
of
willing
,
as
they
call
but
onely
a
signification
of
will
,
which
onely
is
in
that
he
carries
himselfe
towards
men
,
as
if
he
had
that
act
of
willing
.
Thus
thinke
Caietan
and
Marsilius
.
Others
say
,
the
formall
and
proper
will
of
God
,
reaches
not
to
the
saluation
of
all
men
,
for
that
cause
because
it
is
not
fulfilled
,
but
onely
to
the
giuing
of
sufficient
meanes
:
which
will
,
onely
to
appoint
sufficient
meanes
,
is
formall
in
God
,
and
thereof
God
is
said
to
will
the
saluation
of
all
men
:
and
of
this
minde
are
many
Schoole
men
.
This
will
of
God
,
whereby
he
would
the
saluation
of
all
men
,
euen
of
the
reprobate
,
verie
many
Schoole-men
,
especially
the
newer
,
thinke
to
be
onely
a
will
,
which
they
call
a
whose
act
is
not
absolute
and
perfect
,
but
vnder
condition
.
the
probabler
opinion
is
,
that
there
is
no
will
in
God
,
which
is
signified
by
the
name
of
velleitie
.
This
word
,
God
will
the
saluation
of
all
men
,
by
the
good
leaue
of
so
many
ancient
Authors
,
we
will
not
onely
expound
of
will
so
called
,
which
is
Gods
good
pleasure
,
but
of
his
antecedent
will
;
that
is
to
say
,
an
will
:
according
to
the
which
,
it
is
no
inconuenience
to
say
,
God
will
haue
all
men
to
be
saued
:
of
which
antecedent
will
,
or
will
so
called
,
Damascen
speakes
Damascens
antecedent
will
,
is
but
a
will
,
which
they
call
a
simply
,
properly
Our
God
hath
done
whatsoeuer
pleased
him
in
heauen
and
earth
:
Who
hath
resisted
his
will
who
worketh
all
things
according
to
the
counsell
of
his
owne
will
.
ignorance
possible
we
vnderstand
not
this
distinction
the
cause
why
we
mislike
the
exposition
of
Saint
Pauls
words
thereby
:
either
to
solue
,
or
cut
asunder
things
obiected
against
them
,
haue
found
out
so
many
wils
,
of
Good
pleasure
,
of
Signification
,
Antecedent
,
Consequent
,
of
simple
Complacencie
or
Displicencie
;
that
it
were
to
be
wished
they
would
better
explane
what
they
say
,
in
words
suited
to
common
sence
,
and
not
with
these
absurd
nouelties
of
words
seeke
for
admiration
.
vnderstand
it
not
any
iudicious
wit
,
by
the
very
sound
of
words
,
must
needs
grant
it
to
be
a
good
and
a
true
exposition
:
This
distinction
is
vnderstood
by
some
one
way
,
and
by
some
another
.
All
Diuines
do
not
declare
,
after
one
manner
,
what
is
to
be
vnderstood
by
the
names
of
Antecedent
and
Consequent
will
,
but
they
expound
it
diuersly
.
vnderstand
it
not
he
brought
in
this
distinction
He
seemes
to
be
the
first
that
thus
distinguished
the
will
of
God
.
We
must
know
that
God
will
haue
all
men
to
be
saued
,
and
obtaine
his
kingdome
:
for
he
made
vs
not
to
punish
vs
,
but
to
partake
his
goodnesse
,
as
one
that
is
good
:
but
such
as
sinne
,
he
will
punish
as
one
that
is
iust
.
The
first
therefore
is
called
his
will
and
but
the
latter
,
his
will
and
arising
because
of
vs
.
And
this
Permission
againe
is
twofold
:
the
one
Dispensatorie
and
correctorie
to
saluation
;
the
other
Condemnatorie
to
finall
iudgement
.
Albeit
God
will
condemne
,
yet
this
he
doth
not
according
to
his
will
,
but
his
That
is
an
will
,
which
a
mans
wils
of
himselfe
;
and
that
is
a
will
,
which
arises
from
the
cause
of
the
things
that
are
done
.
For
God
of
himselfe
,
wils
that
all
men
should
be
saued
,
and
come
to
the
knowledge
of
his
truth
;
but
when
we
sinne
,
he
will
punish
vs
so
much
as
he
sees
expedient
.
And
thus
Gods
will
is
of
his
goodnesse
,
and
his
will
of
his
iustice
his
Antecedent
wil
is
that
whereby
he
wils
a
thing
simply
of
himselfe
,
of
his
owne
goodnesse
and
nature
,
not
moued
thereunto
by
any
thing
in
the
creature
,
out
of
himselfe
.
His
consequent
will
is
that
,
when
he
wils
according
to
the
disposition
,
and
nature
or
circumstances
of
the
creature
,
Gods
consequent
will
followes
vpon
the
condition
of
the
creature
,
and
vpon
some
cause
therein
going
before
:
the
antecedent
will
of
God
,
is
his
good
pleasure
,
whereby
he
takes
delight
in
that
he
wils
:
his
consequent
will
,
is
his
permission
,
suffering
iudgement
to
be
inflicted
on
them
that
sinne
.
by
this
antecedent
will
,
God
would
all
men
to
be
saued
,
and
come
to
his
kingdome
;
and
by
his
consequent
will
,
such
to
be
punished
as
sinne
against
him
.
God
by
his
antecedent
wil
,
decrees
onely
good
things
,
according
to
his
goodnesse
:
de
facto
There
is
a
manifest
difference
betweene
this
exposition
of
Thomas
,
and
the
former
of
Damascen
.
not
vnderstanding
the
fittest
Pag. 146. A. D. Let vs therefore imagine , that there were an earthly Emperor , or King , who of his owne nature were most milde and gracious ; and who of his owne gracious and good disposition towards his subiects , did desire with a true inward primarie or antecedent will , that euery subiect he hath , might liue in all happinesse ; and yet this notwithstanding , moued with the consideration of the offences of his subiects , should determine with a secondary and consequent will , to execute iustice , by taking away life from some of them . In this case it might truly be said , that the King would haue all his subiects liue ; the true and proper meaning of which saying , were , that the King of his owne part had a will ( to wit , an antecedent will ) to saue euery subiect from death , although by a consequent will , occasioned by the offences of his subiects , he decreed to put some to death . The which his antecedent will , were formally and properly the Kings will , as well as the consequent . And although in one sense , this antecedent were not simply his will , that is his finall absolute resolution , as the consequent will is , yet in another sense , it were simply his will , that is , that will which simply and onely proceedeth from the Kings owne naturall inclination : in which sense , the will consequent were not to be accounted simply the Kings will , in regard it proceedeth not onely and simply out of his owne naturall inclination , but was in a manner contrary to his inclination , inforced or occasioned by the ill desert of his subiects . Now as all this is true in such an earthly prince as I haue described , so in a proportionable manner it is as much or more true in God , who is not onely most milde , gracious and good , but infinite goodnesse it selfe , whose naturall good disposition , far more inclineth him to desire the saluation of all soules , then any earthly King can by his milde and gracious disposition desire the life and happinesse of all his subiects ; and consequently like as that gracious King , which I haue described , hath a true inward primarie or antecedent will , proceeding from his owne onely good disposition , by which he desireth that all his subiects should liue , notwithstanding he haue also a secondary or consequent will , occasioned by the offences of his subiects , by which he determineth to put some to death : euen so God hath a true inward primary or antecedent will , proceeding from the naturall inclination of his owne diuine goodnes , by which he desireth that al shold be saued , notwithstanding that he hath also , according to our manner of vnderstanding , a secondarie and consequent will to condemne some , whereunto he is moued by the iust desert of mens sinnes . And as it may be truly said of that King , that he would haue all his subiects liue , the true and proper meaning of which words is , that he hath such a true inward primarie or antecedent will , which is properly , formally , and in some sense simply the Kings will , so it may be and is truly said of God , that he would haue all men be saued : the true and proper meaning of which words is , that God hath a true inward primarie or antecedent will , whereby he desireth of his owne part to saue all men , which will is properly , formally , and in some sense , simply the will of God .
simply
,
properly
like
as
a
King
,
out
of
the
graciousnesse
and
good
disposition
of
his
nature
toward
his
subiects
,
desires
to
haue
them
all
,
and
euery
one
of
them
liue
happily
:
and
yet
moued
with
their
offences
against
his
lawes
,
determines
to
put
some
of
them
to
death
●
so
God
,
of
his
naturall
goodnesse
inclines
to
the
saluation
of
all
(
much
more
then
any
King
can
desire
the
life
of
his
subiects
)
notwithstanding
he
be
determined
to
condemne
some
for
the
iust
desert
of
their
sinnes
.
In
which
case
,
the
Kings
will
to
saue
the
life
of
his
subiects
,
were
a
true
antecedent
will
:
and
though
it
were
not
his
finall
resolution
,
yet
were
it
formally
and
properly
the
Kings
will
and
his
determination
;
notwithstanding
,
to
put
such
to
death
as
breake
his
lawes
,
were
his
consequent
will
,
whereto
hee
were
not
naturally
inclined
,
but
occasioned
by
the
ill
deserts
of
his
subiects
:
so
is
it
in
God
,
whose
desire
that
all
men
should
be
saued
,
arising
from
his
owne
goodnesse
,
is
his
primarie
and
antecedent
will
,
which
is
properly
,
formally
,
and
in
some
sence
simply
his
will
:
but
his
purpose
to
condemne
some
,
arising
from
his
iustice
against
such
as
deserue
it
by
their
sinnes
,
is
his
secondary
and
consequent
wil
,
not
proceeding
out
of
his
owne
naturall
inclination
,
but
the
ill
desert
of
the
wicked
.
All
the
iustified
are
elected
and
predestinate
to
glorie
;
but
this
election
and
predestination
is
not
complete
,
but
requires
a
condition
on
our
behalfe
,
that
it
may
be
complete
:
the
which
condition
it
is
in
our
own
power
to
accomplish
or
not
to
accomplish
:
and
therefore
it
is
also
in
our
owne
power
to
make
that
our
predestination
may
be
complete
.
all
Schoole
men
ex
praeuisis
)
expound
that
God
wils
all
men
to
be
saued
antecedently
before
their
working
,
but
not
consequently
,
by
his
will
following
the
foresight
of
their
workes
.
iudicious
wits
This
is
their
profession
,
that
euery
man
sinned
in
Adam
,
and
that
no
man
is
regenerate
to
saluation
by
his
workes
,
but
by
the
grace
of
God
:
neuerthelesse
the
propitiation
which
is
in
the
mysterie
of
Christs
bloud
,
is
propounded
to
all
men
without
exception
,
that
whosoeuer
will
come
to
faith
and
baptisme
,
may
be
saued
:
but
who
would
beleeue
,
and
who
would
perseuere
in
that
faith
,
which
afterward
should
be
holpen
by
Gods
grace
,
those
God
foreknew
before
the
world
was
made
,
and
those
he
predestinate
vnto
his
kingdome
,
who
he
foresaw
,
being
freely
called
would
be
worthy
of
election
,
and
would
depart
this
life
well
.
What
God
may
foresee
or
fore-ordaine
touching
vs
,
concerning
that
which
is
to
come
,
that
consists
in
our
well
or
ill
doing
.
It
is
one
thing
for
God
to
foreknow
,
and
another
to
predestinate
:
praescience
foresees
what
is
to
be
done
,
and
then
afterwards
predestination
appoints
the
rewards
;
that
foresees
the
merits
,
this
fore-ordaines
the
rewards
:
when
that
hath
pronounced
a
cause
,
then
this
foretels
the
sentence
;
and
so
vnlesse
Gods
praescience
discouer
something
,
his
predestination
decrees
nothing
.
God
vpon
the
foresight
and
respect
of
mens
liuing
and
dying
well
,
in
the
secret
chamber
of
his
diuine
knowledge
and
will
,
pronounces
a
particular
sentence
and
decree
of
saluation
to
some
,
and
of
damnation
to
others
.
PROPTER
NVLLVM
ISTORVM
PRAEVISVM
VVLT
EI
BEATITVDINEM
.
Scot.
1.
d.
4.
qu
vnic.
§.
Potest
aliter
.
Bellarm.
de
grat
.
&
lib.
arbi●
.
l
2.
c.
15.
pag.
472
D.
Andrae
.
Castrens
.
1.
d.
40.
concl
.
5.
Fra.
Mayro
.
1.
d.
41.
qu.
4.
§.
Hoc
autem
declar
.
We
must
hold
for
certaine
,
God
did
not
effectually
ordaine
any
to
saluation
or
damnation
without
foresight
of
their
good
or
ill
desert
.
hath
decreed
in
generall
that
all
and
onely
those
,
shall
be
effectually
saued
,
who
,
by
vsing
the
meanes
of
saluation
,
and
helpes
of
grace
shall
depart
this
life
in
good
state
:
and
that
those
,
and
onely
those
,
shall
be
damned
,
who
,
by
neglecting
grace
,
depart
this
life
in
the
state
of
sinne
.
Leauing
it
to
the
libertie
and
free
choise
of
men
,
whether
they
will
vse
,
or
not
vse
those
helpes
and
meanes
.
And
so
vpon
this
foresight
and
respect
of
mens
liuing
and
dying
well
or
ill
,
pronounces
the
sentence
of
saluation
and
damnation
.
&
inde
Fra.
Mayron
.
qu
the
first
grace
all
supernaturall
workes
cooperation
of
freewill
all
the
goodnes
and
strength
of
nature
,
No
man
is
predestinated
for
the
good
vse
of
his
freewill
,
which
God
knew
he
would
haue
:
howsoeuer
the
goodnesse
thereof
be
considered
.
No
man
is
predestinated
for
that
he
was
foreordained
to
perseuere
in
habituall
grace
,
without
let
to
the
end
.
Whomsoeuer
God
predestinated
,
he
predestinated
onely
freely
,
and
of
mercy
.
No
man
is
reprobated
for
the
euill
vse
of
his
freewill
,
that
God
foresaw
he
would
haue
.
No
man
is
reprobated
because
it
was
foreseene
that
he
would
finally
hinder
grace
.
God
from
eternity
neuer
predestinated
to
giue
to
any
iustifying
grace
that
should
make
him
worthy
eternall
life
,
because
he
foresaw
any
merit
of
theirs
to
come
,
whereby
they
should
either
of
condignity
or
congruity
merit
that
grace
.
God
from
all
eternity
foreordained
to
giue
grace
and
charity
to
some
in
time
,
not
therefore
because
he
foresaw
they
would
vse
that
grace
well
.
God
from
all
eternity
predestinated
to
giue
euery
one
of
the
elect
,
some
grace
and
supernaturall
benefit
,
of
his
meere
free
goodnesse
,
and
not
because
he
foresaw
any
merit
of
that
man
,
whereupon
he
should
either
condignily
,
or
of
congruity
merit
the
gift
.
God
from
all
eternity
predestinated
none
of
the
elect
because
he
foresaw
his
good
works
or
merits
:
nor
for
his
good
workes
to
come
,
or
merits
foreseene
.
God
from
all
eternity
ordained
to
giue
eternall
life
to
none
of
the
elect
,
therefore
he
foreordained
from
all
eternity
,
to
giue
him
grace
in
this
life
,
because
he
freely
and
purely
predestinated
to
giue
him
eternall
life
.
There
can
none
cause
be
assigned
not
onely
of
the
act
of
Gods
predestination
,
but
neither
any
reason
or
motiue
on
the
behalfe
of
the
creature
,
or
of
God
himselfe
It
cannot
bee
said
that
merits
preexisting
in
this
life
,
are
the
reason
or
cause
of
the
effect
of
predestination
.
It
cannot
be
said
that
merits
following
the
effect
of
predestination
are
the
reason
of
predestination
;
the
meaning
is
:
that
therefore
God
should
be
vnderstood
to
giue
any
man
grace
,
or
predestinate
to
giue
him
grace
,
because
he
foresaw
he
would
vse
that
grace
well
,
No
cause
of
predestination
is
giuen
on
our
behalfe
.
It
is
the
opinion
of
Thomas
,
that
,
speaking
simply
,
there
is
and
the
sense
is
,
not
speaking
comparatiuely
,
why
he
should
reprobate
Esau
rather
then
Iacob
,
but
absolutely
considering
the
reprobate
themselues
,
and
this
is
proued
,
&c.
Neither
merits
nor
demerits
are
the
cause
of
predestination
on
the
part
of
the
act
of
him
that
predestinateth
.
The
merits
,
which
follow
the
effect
of
predestination
,
are
not
the
cause
of
the
effect
of
predestination
in
that
manner
that
some
say
,
that
God
therefore
giues
a
man
grace
,
and
predestinated
to
giue
it
him
because
he
foresaw
he
would
vse
it
well
,
as
when
the
King
giues
a
horse
to
him
that
he
foreknowes
will
vse
him
well
.
Though
some
particular
effect
of
predestination
haue
cause
on
our
behalfe
,
yet
the
totall
effect
of
predestination
in
common
,
hath
no
cause
on
our
behalfe
.
The
goodnesse
of
God
is
the
cause
of
the
totall
effect
of
predestination
.
The
reason
of
the
election
of
some
,
and
reprobation
of
other
some
,
is
taken
out
of
the
goodnesse
of
God
,
whose
diuine
will
alone
is
the
reason
why
he
reprobates
these
and
elects
them
.
There
is
no
cause
in
speciall
why
this
man
is
reprobated
and
that
man
elected
,
but
the
simple
will
of
God
.
That
God
hath
predestinated
without
any
merit
or
demerit
of
their
parts
that
are
predestinated
,
onely
because
it
so
pleased
him
,
A.D.
pag.
145.
the
pestilence
The
true
and
common
opinion
of
the
Diuines
,
supposes
no
motiue
cause
or
condition
,
no
mans
behalfe
,
foreseene
of
God
why
he
should
,
by
the
immutable
will
of
God
,
be
loued
and
predestinated
to
eternall
life
,
and
to
all
the
effectuall
meanes
thereof
,
but
all
men
that
shall
effectually
be
saued
,
are
freely
chosen
out
of
the
masse
of
corruption
,
and
predestinate
for
the
merit
of
Christ
,
before
the
preuision
of
the
course
of
their
life
,
and
their
vse
of
reason
,
and
so
consequently
before
the
preuision
of
their
perseuerance
in
grace
,
or
any
free
worke
,
worthy
reward
and
loue
,
and
the
whole
reason
is
,
the
free
will
of
God
.
there
can
no
reason
of
our
part
be
giuen
of
Gods
predestination
—
I
say
there
can
no
reason
be
assigned
,
to
exclud
not
only
merits
properly
so
called
,
but
also
the
good
vse
of
freewill
,
or
grace
foreseene
.
God
reprobates
before
the
foresight
of
workes
,
in
as
much
as
he
will
not
deliuer
the
partie
reprobated
out
of
the
masse
of
sinne
.
Reprobation
which
S.
Austin
calles
,
Predestination
to
death
,
comprehends
two
acts
:
the
one
Negatiue
whereof
there
is
no
cause
on
the
part
of
men
.
The
other
positiue
the
cause
whereof
is
the
preuision
of
sinne
There
be
not
a
few
Thomists
that
affirme
,
God
to
haue
kept
the
same
order
in
reprobation
,
that
he
did
in
election
,
that
before
any
foresight
of
their
sinnes
,
of
his
owne
will
alone
,
he
decreed
to
exclude
some
from
the
kingdome
of
heauen
,
though
he
did
not
ordaine
them
to
the
punishment
of
sense
;
and
then
that
such
as
he
would
exclude
,
he
permitted
to
fall
into
sinne
,
with
that
intent
that
he
might
exclude
them
from
the
kingdome
of
heauen
,
as
he
had
decreed
,
in
such
sort
,
as
he
calles
effectually
after
election
to
glory
.
that
by
the
right
of
the
dominion
and
power
,
which
God
hath
ouer
man
and
euery
creature
,
God
may
without
any
iniustice
do
and
exercise
whatsoeuer
it
pleaseth
him
,
be
it
good
or
euill
:
for
if
a
man
,
that
is
lord
but
of
a
little
wood
or
stone
,
may
,
of
the
said
wood
or
stone
,
make
what
he
list
,
either
a
vile
and
base
,
or
an
honorable
worke
,
or
burne
it
;
much
more
may
God
do
the
same
thing
,
whose
dominion
is
full
and
absolute
:
and
hereupon
he
concludes
,
that
if
it
were
so
,
that
no
man
can
resist
Gods
will
,
but
he
hardens
whom
he
will
,
yet
we
might
not
pleade
with
him
,
because
all
men
are
vnto
God
as
the
clay
to
the
potter
,
and
so
he
may
,
by
his
good
right
,
inflict
his
punishments
,
&
shew
his
wrath
and
power
according
to
his
owne
will
.
It
is
false
that
God
antecedently
giues
sufficient
meanes
of
saluation
to
all
,
for
it
is
manifest
that
vnto
children
dying
without
baptisme
in
their
mothers
wombe
,
or
after
they
are
borne
,
he
giues
no
such
sufficient
antecedent
meanes
wherby
they
may
obtaine
saluation
.
The
controuersie
is
not
whether
Christ
haue
instituted
meanes
sufficient
of
themselues
for
all
infants
;
But
whether
he
hath
so
prouided
and
disposed
them
,
that
he
hath
left
it
in
the
free
power
of
any
to
apply
them
:
for
if
these
meanes
,
which
of
themselues
are
sufficient
,
be
so
disposed
that
by
no
diligence
of
man
they
can
be
applied
,
we
cannot
say
,
the
infant
was
prouided
of
sufficient
meanes
,
because
it
must
be
said
that
sufficient
meanes
are
prouided
for
him
alone
to
whom
they
may
be
applied
.
vnto
some
infants
God
hath
in
no
wise
granted
that
by
any
humane
diligence
,
the
sufficient
meanes
of
saluation
can
be
applied
.
Zumel
disp.
var.
part
.
pag.
Hugo
.
quem
refert
Cassal
.
de
quad
.
instit
.
pag.
Ruard
.
art.
The
Schoole
Doctors
are
not
agreed
whether
all
men
at
some
time
in
this
life
,
haue
sufficient
helpe
whereby
they
may
turne
themselues
to
God
.
It
is
more
agreeable
to
S.
Austin
and
the
ancient
Councels
,
that
vnto
all
men
God
hath
not
allowed
such
sufficient
helpe
,
but
as
of
his
meere
will
he
predestinates
some
to
saluation
,
to
whom
of
his
onely
goodnes
he
disposes
to
giue
his
free
gifts
necessary
to
their
saluation
;
so
of
his
meere
will
,
not
for
any
cause
foreseene
in
the
reprobate
,
he
reiects
some
from
glory
:
he
is
not
therefore
ready
,
so
much
as
is
in
him
,
to
giue
them
glory
,
or
grace
,
or
helpe
to
hold
and
recouer
that
grace
.
speakes
not
of
infants
but
men
of
ripe
age
,
God
giues
sufficient
helpe
to
all
at
least
in
potentia
remota
and
mediatly
,
whereby
he
might
come
to
that
which
is
sufficient
.
offers
at
the
least
such
motions
of
nature
,
and
of
grace
,
that
by
degrees
,
he
may
arise
,
from
knowledge
to
knowledge
,
till
he
come
to
sufficient
knowledge
:
O
altitudo
,
O
the
depth
,
of
the
riches
,
wisedome
and
knowledge
of
God
,
how
vnsearchable
are
his
iudgements
,
and
his
waies
past
finding
out
?
what
art
thou
that
pleadest
with
God
?
he
will
haue
mercie
on
whom
he
will
,
and
whom
he
will
he
hardeneth
before
the
children
were
borne
,
and
when
they
had
done
neither
good
nor
euill
,
it
was
said
,
I
haue
loued
Iacob
and
hated
Esau
.
They
say
that
therefore
God
loued
Iacob
,
and
hated
Esau
,
being
yet
vnborne
,
because
he
foresaw
,
their
workes
to
come
;
but
who
would
not
wonder
that
this
sence
so
acute
should
be
wanting
to
the
Apostle
?
for
he
saw
not
so
much
,
when
the
question
being
obiected
to
him
,
he
had
not
readie
this
so
briefe
,
so
plaine
,
so
true
,
and
absolute
answer
,
as
these
men
thinke
this
to
be
.
For
when
he
had
propounded
a
profound
matter
,
touching
those
that
were
not
yet
borne
,
and
had
done
neither
good
nor
euill
,
how
it
could
rightly
bee
said
that
God
loued
the
one
and
hated
the
other
,
he
obiects
to
himselfe
a
question
;
What
shall
we
say
then
,
saith
he
,
is
their
iniustice
with
God
?
God
forbid
.
when
he
said
,
The
greater
shall
serue
the
lesser
;
but
the
Apostle
sayes
no
such
thing
,
but
rather
,
least
any
man
should
glory
in
the
merit
of
his
workes
,
he
would
haue
that
which
he
said
to
bee
of
force
,
that
the
grace
and
glory
of
God
might
be
commended
:
for
hauing
said
,
God
forbid
that
there
should
be
iniquity
with
God
,
as
if
we
should
say
,
how
shew
you
this
,
when
you
auouch
that
,
not
of
workes
,
but
of
him
that
calleth
,
it
was
said
,
The
elder
shall
serue
the
yonger
:
He
answereth
,
because
Moses
saith
,
I
will
haue
mercy
on
whom
I
will
haue
mercy
,
and
will
shew
compassion
,
on
whom
I
will
shew
compassion
;
therefore
it
is
not
in
him
that
wills
,
nor
in
him
that
runs
,
but
in
God
that
shewes
mercy
.
Doth
not
the
Apostle
pronounce
a
plaine
sentence
touching
the
commendation
of
free
grace
,
that
is
to
say
,
of
true
grace
?
Hath
not
God
made
the
wisedome
of
Heretiques
foolish
?
as
saith
Rispol
.
pag
God
by
his
will
effectually
predetermins
to
one
thing
the
will
of
man
,
in
all
things
,
whose
doctrine
is
receiued
of
the
Iesuits
,
and
almost
in
all
their
Vniuersities
.
So
say
the
before
his
works
And
who
so
keepes
himselfe
thereunto
,
is
neuer
found
to
swerue
from
the
truth
,
but
such
as
impugne
him
,
are
alwaies
suspected
holds
that
God
is
the
first
moouer
that
mooues
all
things
,
vsing
all
inferiour
causes
as
his
instruments
,
and
applies
their
operatiue
vertues
,
to
the
operation
,
and
touches
the
cause
when
he
mooues
it
:
and
so
mooues
the
will
that
without
necessitie
he
determines
it
to
one
thing
,
the
same
is
said
by
so
that
all
second
causes
,
before
their
operation
,
receiue
from
God
a
certaine
influence
and
motion
,
which
is
as
it
were
the
intentionall
being
of
his
Diuine
power
,
whereby
they
are
excited
to
produce
their
actions
,
in
the
same
manner
as
instruments
of
arte
are
vsed
,
or
as
an
Axe
or
Hatchet
receiues
motion
going
before
,
from
the
workman
,
when
they
are
applied
to
the
worke
.
God
foresees
not
that
a
man
will
vse
his
free-will
well
,
but
because
he
wils
and
preordaines
that
he
shall
vse
it
wel
:
because
—
the
certaine
preuision
of
future
contingence
is
from
the
determination
of
Gods
will
.
It
is
true
,
that
men
iustified
by
Gods
predestination
,
by
their
endeuour
,
and
deliberation
,
determine
themselues
to
the
election
of
good
workes
:
but
God
makes
them
thus
to
determine
themselues
,
and
to
do
all
these
things
with
a
freewill
.
In
that
which
Thomas
sayes
,
our
will
is
mooued
,
applied
,
and
determined
by
God
to
be
willing
,
though
diuers
Diuines
dissent
from
him
,
yet
I
for
my
part
very
willingly
,
with
hands
and
feete
,
go
into
that
opinion
.
For
this
is
the
condition
and
connexion
of
causes
subordinate
,
that
the
latter
mooues
not
,
but
as
it
is
mooued
by
the
former
.
It
behoues
vs
to
say
,
that
all
things
are
determined
in
the
knowledge
of
God
,
&
yet
we
must
not
therefore
deliberate
:
because
the
manner
also
of
coming
to
the
things
by
deliberation
,
(
with
them
to
whom
they
are
not
determined
before
they
be
done
)
is
determined
of
God
.
I
affirme
that
the
will
of
the
creature
will
infallibly
faile
about
any
matter
of
vertue
,
vnlesse
it
be
effectually
determined
to
well
working
,
by
the
will
of
God
.
Wherefore
God
euidently
knowes
that
the
will
of
the
creature
will
sinne
,
and
faile
,
by
this
,
that
he
knowes
his
owne
will
hath
not
determined
the
said
will
of
the
creature
to
well
working
.
Therefore
other
future
things
contingent
God
knowes
in
their
Causes
,
according
as
they
are
determined
by
the
first
cause
,
but
sinne
to
come
he
knowes
in
it
cause
,
in
asmuch
as
is
not
by
the
first
cause
,
determined
to
well
working
.
It
is
most
certaine
that
the
will
of
the
creature
,
that
is
,
our
vnderstanding
and
freewill
,
not
onely
as
it
is
a
certaine
nature
,
but
as
it
is
free
:
and
not
onely
as
it
is
a
faculty
in
man
,
but
euen
in
the
vse
of
it
owne
liberty
,
depends
of
God
.
The
helpes
of
Gods
actuall
grace
concurring
,
are
not
onely
morall
,
but
also
Physicall
causes
of
supernaturall
actions
.
In
supernaturall
acts
God
foremooues
,
or
predetermines
our
will
efficiently
,
properly
.
Fra
,
Sylu.
expl.
p.
The
way
of
man
is
not
in
himselfe
,
neither
is
it
in
man
to
direct
his
own
steps
God
giues
a
new
heart
and
puts
a
new
spirit
into
men
,
and
takes
away
their
stony
heart
,
and
giues
them
a
heart
of
flesh
,
and
puts
his
Spirit
into
them
,
and
causes
them
to
walke
in
his
statutes
,
and
to
keepe
and
do
them
.
He
workes
all
things
in
all
men
.
He
workes
in
vs
both
the
will
and
the
deed
.
The
Kings
heart
is
in
the
hands
of
God
,
and
he
turnes
it
whither
soeuer
it
pleaseth
him
.
He
stirres
vp
Pharao
,
&
hardens
his
heart
,
for
he
hath
mercie
on
whom
he
wil
;
&
whom
he
wil
he
hardens
.
mans
minde
and
will
is
such
as
it
pleaseth
God
to
giue
him
.
A. D. Pag. 173 Concerning the sixt Chapter — hauing shewed in the former Chapter , that Almighty God , of his part , hath prouided a meanes necessary , and sufficient to the saluation of all sorts , yea of all men , and consequently , that he hath prouided some rule , and meanes sufficient to instruct men of all sorts , in that one , infallible , entire faith , which is necessary to saluation : In this Chapter I did set downe certaine conditions of this rule , and meanes by which men that seeke , may be directed , towards the finding of it . My Aduersaries do not deny , that the rule , and meanes must in some sence , haue these three properties , which here I speake of . For the first , to wit , infallibility , M. White saith , White pag. 10. that faith must be with full assurance and perswasion , the which ( saith he ) we cannot obtaine , vnlesse the rule giue it vs . Now it is certaine , that the rule , and meanes , which here I speake of , cannot giue infallible assurance , if it selfe were not infallible , and knowne , or such as may bee knowne to be infallible . For nothing can giue more , then it selfe hath : neither can it breed more certainety in our knowledge , then it selfe is , or may be , knowne to haue . For the second , to wit , easinesse to be knowne , or vnderstood of all sorts , M. Wootton interpreteth , Wootton p. 74. that it must be such , as may be knowne , although with paines . As for some paines , I shall not gainesay . For I did neuer dreame that one might attaine knowledge of matters of faith , by onely dreaming , as M. Wootton seemeth to interprete my meaning . Onely I would not haue it so difficult , or hard , as that it should be morally impossible for any sort of men , hauing sought , found , and attended to the rule , and meanes ( without miraculous illumination , or extraordinary , and excessiue difficulty ) to vnderstand the determinate meaning of it : In which M. White seemeth to yeeld me , for he saith , that the rule must be easie , White pag. 10. and plaine to all sorts of men , learned , and vnlearned , to wit , which vse the meanes , and are diligent in attending to it ; and be enlightened with the Spirit of God : to all such ( saith he ) it is plaine be they neuer so vnlearned , to the rest it is not . Neither is it ( saith he ) a necessary condition of the rule so to be : not because it is obscure at any time , but for that sometimes men haue not eyes to see into it , &c. This which he hath said , of being enlightened with the spirit , had need to be declared . If he meane , that one must be first endued with faith , and in that sence lightned with the Spirit , before he can vnderstand the determinate sence , and meaning of that , which is appointed by God to be the ordinary rule , and meanes , to instruct men in faith ; then it is false , that to be enlightened with the Spirit , is required as a necessary condition ; for so one must be supposed to haue faith , before he can by the ordinary meanes be first instructed in faith : & so the ordinary meanes were needlesse , for the end to which it was appointed . For what need were there of an outward ordinary meanes , to instruct men first in faith , when they are already supposed to be , by the spirit , sufficiently enlightned with faith ? If he meane onely that the Spirit of God , must assist , and concur with mans vnderstanding , in a speciall manner to enable the vnderstanding to apprehend the instruction propounded by the meanes , and to make it yeeld assent of faith , so I shall not striue with him , as hauing in * * Introd. q. 6. the Introduction affirmed as much . Onely I would haue him note , FIRST , that it is not the Protestants spirit , whose illumination is required to true faith , as o o Ibid. there I haue shewed . SECONDLY , that the true Spirit of God , whose assistance is necessary , is ready ( through the merits of our Sauiour Christ ) to assist all men sufficiently , to the attaining of the truth : and that no man ( who hath receiued exciting grace to moue him to seeke , find , and attend vnto the ordinary rule , and meanes appointed by God for mens instruction , in matters of faith ) need feare want of necessary assistance of Gods Spirit , to concurre with him , but rather had need to feare , least himselfe be wanting to the gracious assistance of Gods Spirit , in being negligent to concurre with it , so much as he may , and ought : and least in steed of following Gods Spirit , he suffers himselfe to be misled with the spirit of Sathan , transfiguring himselfe into an Angell of light , whose propertie is to withdraw men from the secure ordinary meanes of the doctrine of the Church , to follow priuate instincts , so coloured with seeming sentences of Scripture , as though they were the very instincts of the holy Ghost . The third propertie , to wit , vniuersality , is meant , that the rule , and meanes doth extend it selfe to all points of faith ; so far as it is , or may be , necessary to saluation . In which sence I do not perceiue my Aduersaries to gainesay . Onely the question is , WHETHER and HOW all points of faith be necessary to saluation ? The which question , I haue resolued in the Introduction , and in the fourth Chapter , where I do determine all points of faith to be necessary to be beleeued , explicitè , or implicitè , of all sorts : and that none is indifferent , or such as may be lawfully misbeleeued ( especially obstinately ) at any time , by any persons ; and that although all be not necessary to be knowne , at all times , expresly by all persons : yet they are , or may be necessary , so to be knowne , at least at sometimes , and by some persons , in the Church ; and consequently there must be an vniuersall , ordinary rule , and meanes , sufficient to instruct , and to resolue all sorts of men , in all points of faith , at such times , and in such sort , as need shall require , thereby to hinder men from misbeleeuing any : and which may tell them determinately ( when controuersies arise ) whether this , or that point be necessary to be knowne , and beleeued expresly , by all , or onely some of the Church , and by whom . Besides these three properties of the rule , and meanes . White pag. 10. M. White would haue other two . But either they are not necessary ; or else they be sufficiently included in these , which I haue set downe . For if the rule bee knowne to be infallible , it little skilleth to our present purpose , whether there be any higher rule , whereupon it doth depend , or no , or whether the case , which is to be ruled by it , concerne the thing it selfe , which is assigned for the rule , or some other thing : for where infallibility is , partiality need not be feared : neither need one seeke a higher rule , when he knoweth the rule , which he hath , to be infallible .
the
rule
of
faith
must
haue
three
properties
.
To
be
infallible
,
that
shall
not
deceiue
vs
.
Easie
to
be
vnderstood
of
all
sorts
of
men
,
learned
,
and
vnlearned
.
Vniuersall
,
to
shew
what
is
the
truth
in
all
points
.
in
some
sence
the
last
without
miraculous
illumination
,
or
extraordinary
,
and
excessiue
difficulty
,
any
sort
of
men
may
vnderstand
the
meaning
of
it
,
M.
White
seemes
also
to
yeeld
The
rule
is
easie
,
and
plaine
to
all
sorts
of
men
,
learned
,
and
vnlearned
,
that
vse
the
meanes
,
and
are
diligent
in
attending
it
,
and
be
inlightned
by
the
Spirit
of
God
,
to
such
it
is
plaine
,
be
they
neuer
so
vnlearned
:
to
the
rest
it
is
not
:
nether
is
it
a
necessary
condition
of
the
rule
so
to
be
:
not
because
it selfe
is
obscure
at
any
time
,
but
for
that
sometimes
men
haue
not
eyes
to
see
into
it
;
for
all
meanes
,
and
rules
are
vaine
vnles
God
giue
eyes
to
see
.
no
more
but
that
the
Spirit
of
God
must
helpe
our
vnderstanding
,
in
a
speciall
manner
,
to
enable
it
to
apprehend
,
and
yeeld
to
that
,
which
the
rule
propounds
:
a
man
must
first
haue
faith
,
and
in
that
sence
be
inlightned
,
before
he
can
vnderstand
the
meaning
of
the
rule
to
be
endued
with
faith
,
is
not
required
as
a
necessary
condition
to
the
easines
of
the
rule
:
illumination
of
Gods
Spirit
the
Spirit
of
God
must
assist
,
and
concur
with
mans
vnderstanding
,
a
speciall
manner
to
enable
it
to
apprehend
,
and
yeeld
:
the
receiuing
of
diuine
illumination
into
the
heart
,
Stapl.
de
author
.
script
.
c.
8.
§.
16.
the
vsing
faith
cannot
be
had
before
the
rule
instruct
vs
,
Protestants
spirit
priuate
spirits
giuen
to
euery
man
to
profit
withal
.
Secondly
ready
to
assist
all
men
,
at
least
sufficiently
to
the
attaining
of
the
truth
and
that
no
man
whom
grace
hath
excited
to
vse
the
rule
,
need
feare
any
want
thereof
:
but
all
men
rather
had
need
feare
least
themselues
be
wanting
to
concurre
with
this
Spirit
;
and
least
in
stead
of
following
the
Spirit
of
God
,
they
suffer
themselues
to
be
misled
by
the
spirit
of
Satan
,
transfiguring
himselfe
into
an
Angell
of
light
,
&c.
an
Angell
of
light
Peters
successour
Primum
mobile
these
conditions
are
either
not
necessary
,
or
else
included
in
the
other
2.
3.
Pag. 177. A. D. Concerning the seuenth Chapter — if my aduersaries did not ignorantly or wilfully , peruert the state of the question , they could not haue had colour , to make so long discourse , about this Chapter as they do both make . My question was not , whether Scripture be the rule of faith , but whether it alone , be the rule , and meanes ordained by God to breed in men , that one , infallible , entire Faith , which is necessary to saluation . This my question my aduersaries peruert , FIRST in that they would gladly ( as it seemeth ) make men beleeue , that we exclude Scripture , from being in any sort , the rule of faith , and thereupon * * Pag. 10 11. M. Wootton maketh speciall opposition betwixt the Scripture , which they assigne , and the doctrine of the Church , which we assigne for the rule of faith : whereas we make no such opposition at all , but hold the Scripture ( as propounded to vs by the Church ) to be part of that , which in the tenth Chapter I call the rule of faith . For by the doctrine of the Church , which there I cal the rule of faith , I do not meane any humane doctrine ; as humane is distinguished from Diuine ; but do account the same doctrine , whether written , or vnwritten ( which is called diuine , because it was first immediatly reuealed by God to the Prophets , and Apostles ) to be also Church doctrine ; because it is propounded , interpreted , and applyed in particular to vs , by the Pastours of the Church . This my aduersary might haue vnderstood euen by the very title of this Chapter , in regard I said not , the Scripture is not the rule of faith , but Scripture ALONE is not the rule of faith SECONDLY they peruert the state of the question , in that they take the rule of faith otherwise , then I do , and otherwise then according to the drift of the precedent Chapters ( wherupon this present Chapter doth depend ) they ought to do . For whereas there may be distinguished in this matter : First , that which is a rule of faith , but not the ordinary sufficient meanes , ordained by God to breed faith in men : viz: the diuine reuealed verities , as they are in themselues : Secondly that which is so an infallible rule of faith , as it is also the ordinary sufficient meanes ordained by God to breed faith in men : My aduersaryes for their better aduantage take the question in the first sense , whereas they ought to take it in the second sense , in regard I so take it in the fift Chapter , vnto which this Chapter hath reference . For whereas in the foure first Chapters , I had set downe , for a certaine ground , that one infallible , entire faith , was necessary to saluation ; in the first Chapter I proued that God had ordained some rule , and meanes , that is , some such rule as was , also a meanes , sufficient to breed this one , infallible , entire faith in all sorts of men , yea , quantum ex se , in all men : In the sixt Chapter I set downe certaine conditions of this rule , and meanes : and consequently , when in this seuenth Chapter , I deny Scripture alone to be the rule , I must needes meane that it is not the rule , which is also a sufficient ordinary meanes , of which all my speech went before . Now in this true sense my aduersaries do not gainesay , but conuicted by the euidence of truth , yeeld that Scripture alone is not the rule , taking the rule as it signifieth that , which is so a rule , as it is also the ordinary sufficient meanes to breed faith in men , as here I take it . The Scripture it selfe ( saith M. Wootton ) is a rule , Wootton p. 66. or meanes made effectuall to some by reading without any outward helpe of man , but this is not the ordinary course that God hath appointed for the instruction of the people , Pag. 89. in the knowledge of his truth therefore if we say at any time Scripture alone is the rule of faith , by ALONE we seuer it from the traditions , and authoritie of men , not from their Ministry , and ascribe sufficiently vnto it in respect of the matter to be beleeued , not simply of the meanes to bring men to beleeue . And againe : we require , besides onely expresse wordes of Scripture , the Ministry and industry of man together , and conclude points of doctrine out of that , which is written in Scripture . White pag. 23. M. White although he seeme to make the doctrine it selfe of Scripture , to be the rule , & the letter of the original , or translation to be a meanes , which like a vessell presenteth vnto vs this rule , yet to the purpose of the question in my sense , he granteth , that the Ministry is the ordinary meanes , Pag. 116. whereby we may learne the faith of Christ , and that no man can of himselfe attaine the knowledge thereof , but as the Church teacheth him , excepting some extraordinary cases . Whereby I euidently conclude that both M. Wootton , and M. White yeeld to the principall conclusion of this Chapter , to wit , that Scripture alone , whether taken for the originall , or translation , is not the rule of faith in such sense , as I here speake of the rule of faith . Idle therefore , and impertinent is most of their long , and tedious discourse vpon this Chapter , which consequently I pretermit as vnworthie of any reply , if any thing here brought by them , and pretermitted by me , seeme contrary to my conclusion , it is such , as is answered ordinarily by Catholicke Authors , or such as these my aduersaries themselues , if they wil not contradict this which is yeelded to by themselues , ought to answer vnto , as well as I.
Aduersaries
either
ignorantly
or
wilfully
peruert
the
state
of
the
question
,
else
they
could
haue
had
no
colour
to
make
so
long
discourse
.
whether
Scripture
be
the
rule
of
faith
,
whether
Scripture
be
the
rule
,
and
supposed
and
set
downe
for
certaine
and
assured
grounds
:
no
man
can
be
saued
without
the
true
faith
.
this
faith
is
but
one
,
neither
can
men
be
saued
in
any
other
.
this
faith
must
be
infallible
and
certaine
,
so
that
the
beleeuer
be
fully
perswaded
of
the
truth
thereof
.
it
must
be
whole
and
entire
,
beleeuing
rightly
all
points
,
one
as
well
as
another
.
God
hath
ordained
a
certaine
whereby
all
men
,
learned
and
vnlearned
,
may
be
instructed
in
this
faith
,
and
infallibly
taught
,
is
to
be
holden
for
the
true
faith
,
and
must
haue
three
conditions
what
,
in
particular
,
is
the
thing
which
may
be
assigned
to
be
this
rule
?
The
Scripture
especially
as
it
is
translated
In
his
printed
copie
it
is
:
into
the
English
tongue
,
cannot
he
this
rule
.
The
Scripture
,
comprehended
in
the
Canonicall
bookes
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
,
the
Scripture
is
the
rule
of
faith
That
rule
God
had
prouided
,
whereby
euery
man
,
learned
and
vnlearned
,
may
sufficiently
be
instructed
is
to
be
holden
for
the
true
faith
.
the
State
is
peruerted
whether
Scripture
be
the
rule
of
faith
:
whether
Scripture
be
the
rule
and
ordained
of
God
to
all
faith
in
any
sort
as
propounded
by
the
Church
some
of
it
the
whole
Church
authority
in
such
sence
,
as
in
a
sort
as
his
Church
propounds
it
whole
and
entire
rule
the
Scripture
is
one
part
of
the
rule
:
the
Scripture
alone
is
not
all
the
rule
.
The
Scripture
alone
is
the
rule
.
the
question
is
peruerted
the
rule
such
a
rule
as
not
onely
is
sufficient
to
all
diuine
truths
that
are
to
be
beleeued
,
but
also
to
or
produce
in
vs
,
the
faith
whereby
we
beleeue
them
:
sufficient
to
the
diuine
verities
,
though
it
be
not
sufficient
to
in
vs
Scripture
ALON●
All
that
we
are
bound
to
know
,
beleeue
,
and
doe
,
for
our
saluation
;
though
it
be
granted
that
,
to
breed
,
or
produce
,
faith
and
knowledge
,
of
that
which
is
in
the
Scripture
,
the
Ministry
of
the
Church
and
the
helpe
of
Gods
Spirit
,
and
our
owne
industry
,
must
concurre
.
Church
authority
supplying
of
infinite
articles
it
is
to
be
noted
that
the
question
betweene
vs
and
the
Protestants
is
of
and
not
of
any
far
fet
place
,
which
by
interpretation
may
be
applied
to
a
controuersie
.
For
this
contention
began
betweene
vs
vpon
this
occasion
,
that
when
we
alledged
diuers
weighty
places
and
reasons
,
out
of
the
Scripture
,
for
proofe
of
inuocation
of
Saints
,
praier
for
the
dead
,
Purgatory
,
and
some
other
controuersies
:
our
aduersaries
reiected
them
,
for
that
they
did
not
plainely
and
expresly
decide
the
matter
.
Whereupon
came
this
question
,
whether
all
matters
of
beleefe
are
plainely
and
expresly
in
Scripture
,
or
not
;
which
they
affirme
,
and
we
deny
.
is
the
true
state
of
the
question
.
These
things
may
be
proued
by
Scripture
,
but
not
sufficiently
,
not
effectually
by
Scripture
alone
without
tradition
,
but
onely
probably
.
peruerted
the
state
All
things
which
pertaine
to
Catholicke
faith
are
not
contained
in
the
Canonicall
books
,
either
manifestly
,
or
obscurely
;
nor
all
those
things
which
Christ
,
and
his
Apostles
taught
,
and
ordained
for
the
instructing
of
his
Church
,
and
confirming
of
the
faith
,
were
committed
to
the
holy
Scriptures
,
and
the
contrary
is
open
heresie
.
There
are
many
things
,
belonging
to
the
doctrine
,
and
faith
of
Christians
,
which
are
contained
in
the
sacred
Scriptures
,
neither
manifestly
,
nor
obscurely
.
The
greater
part
of
the
Gospell
,
by
a
great
deale
,
is
come
to
vs
by
tradition
,
very
little
of
it
being
written
in
the
Scripture
.
Tradition
is
taken
so
,
that
it
is
distinguisht
against
the
doctrine
,
which
is
found
in
the
Canonicall
bookes
of
the
Scripture
.
The
name
of
tradition
is
applied
by
Diuines
to
signifie
onely
vnwritten
doctrine
.
This
is
to
be
laid
for
a
most
sound
foundation
—
that
the
traditions
of
the
vniuersall
Church
,
and
the
determinations
thereof
,
in
things
concerning
faith
,
are
of
no
lesse
authority
,
then
the
sacred
Scripture
it selfe
,
though
there
be
no
Scripture
to
proue
them
.
The
Apostles
neuer
intended
by
their
writing
to
commit
to
writing
the
whole
doctrine
of
faith
,
but
as
necessity
vrged
them
,
what
in
their
absence
they
could
not
teach
,
that
they
committed
to
writing
.
It
was
neuer
the
mind
of
Christ
,
either
to
commit
his
mysteries
to
parchment
,
or
that
his
Church
should
depend
on
paper
writings
.
We
Catholickes
teach
,
that
Christians
are
to
beleeue
many
things
,
which
are
to
be
acknowledged
for
Gods
word
,
that
are
not
contained
in
the
Scripture
,
and
many
things
finally
to
be
receiued
with
the
same
authoritie
,
wherewith
those
doctrines
of
faith
are
receiued
,
which
are
contained
in
holy
writ
.
Albeit
these
things
are
not
found
written
in
the
Bible
,
yet
they
must
,
no
lesse
be
obserued
by
the
godly
,
that
they
may
fulfill
the
precepts
,
and
firmely
beleeue
the
mysteries
of
the
heauenly
faith
.
There
both
were
among
the
Iewes
,
and
are
among
vs
,
very
many
things
religiously
performed
in
the
worship
of
God
,
and
also
necessary
to
saluation
,
and
necessarily
to
be
beleeued
,
which
yet
are
not
comprehended
in
the
Scriptures
,
but
are
approued
,
or
commended
to
vs
,
by
the
authority
of
the
Church
.
All
the
controuersie
is
,
whether
the
Apostles
,
by
word
of
mouth
,
deliuered
,
any
such
doctrines
,
as
now
affoord
an
infallible
argument
for
the
determining
of
the
controuersies
of
faith
in
the
Church
.
true
faith
is
necessary
this
faith
is
onely
one
this
faith
must
be
certaine
and
entire
in
all
points
it
must
not
be
doubted
,
but
God
hath
prouided
,
and
left
some
certaine
rule
,
and
meanes
,
whereby
euery
man
may
,
in
all
points
,
and
questions
,
be
sufficiently
,
and
infallibly
instructed
,
is
to
be
holden
for
true
faith
:
what
in
particular
may
be
assigned
to
be
this
rule
?
The
Scripture
alone
,
especially
as
translated
into
English
,
cannot
be
this
rule
.
vnwritten
tradition
the
requisite
condition
of
the
meanes
part
of
the
rule
part
of
the
doctrine
of
the
Church
immediatly
reuealed
by
God
:
yet
there
are
many
substantiall
points
of
faith
not
contained
in
them
.
question
is
betwixt
vs
,
and
Protestants
,
whether
God
did
reueale
any
thing
,
to
the
Prophets
,
and
Apostles
,
necessary
to
be
beleeued
,
which
is
not
now
expressed
,
or
so
contained
in
the
Scripture
,
that
by
euident
,
and
necessary
consequence
(
excluding
all
tradition
,
and
Church
authority
)
it
may
be
gathered
out
of
some
sentence
,
expresly
set
downe
in
the
Scripture
.
conuicted
with
the
euidence
of
truth
,
yeelded
to
his
conclusion
That
Scripture
alone
is
not
the
rule
of
faith
.
discourse
is
idle
and
impertinent
The
Scripture
alone
is
not
this
rule
,
whereby
euery
man
may
sufficiently
be
instructed
is
to
be
holden
for
true
faith
whatsoeuer
matter
without
the
Ministrie
of
the
Church
,
and
other
things
,
one
small
and
obscure
part
thereof
:
The
Ministerie
of
the
Church
is
the
ordinary
meanes
whereby
we
may
learne
the
faith
of
Christ
.
no
man
can
of
himselfe
attaine
to
the
knowledge
thereof
,
but
as
the
Church
teaches
him
,
except
it
be
in
some
extraordinary
cases
.
yeeld
his
conclusion
the
rule
part
of
the
rule
more
certaine
impertinent
discourses
Catholicke
Authors
Pag. 179. A. D. § . 1. That English translations of Scripture are not infallible — concerning my first reason , it is to be obserued , that I do not deny the true Scriptures , either in the originall , or in the translation , to be infallible : but onely I proue the ordinary English translations ( which ordinarily Protestants call the Scriptures ) not to be infallible ; nor consequently to be , Wootton pag. 68. as some make them , the onely sufficient rule , and means , to breed faith . M. Wootton asketh , what English Protestant euer affirmed , that they were infallible , or tooke them for the rule ? To this I reply , first , that I could wish these his questions could not be answered , with affirming , that many thousand poore soules , that haue , and can onely reade English Bibles , think the texts which they reade in them to be Gods word ; and consequently the infallible truth , and so take them for a rule of their faith , that wbat they finde written there , they most firmly beleeue ; what they finde not there , they will not beleeue . Secondly , if the English translation be not accounted infallible , nor the rule of faith , by some Protestants : I aske first , what M. White meaneth to say , White , pag. 25. the Scripture translated into English , is infallibly true in respect of the matter ? Secondly I aske , what infallible rule and meanes haue at least vnlearned Protestants , whereupon to build their faith ? It cannot be said , that the truth of the reuealed doctrine in it selfe is their rule . For this is the thing that should be beleeued , and is not the rule and meanes whereby men are to be directed to attain beliefe . The first Hebrew or Greeke originall text immediatly written by the holy writers , cannot be their rule . For first , where is this to be found ? or how shall they be sure , if they find it , that it is the very authenticall or originall , and not a transumpt ? Or if a transumpt ▪ may also serue , so that it be incorrupt , how shall they know infallibly ( secluding Church-authoritie ) that that copie which they haue , is incorrupt , when they neuer saw the first authenticall : nor euer did , or are able to compare them together ? Finally suppose they had a copie well agreeing with the originall ; what nearer were they attaining faith by it , since they cannot vnderstand it ? White , pag. 25. M White is so farre from disclaiming from English translations ( as M. Wotton doth ) that he will needs defend them to be infallible , in the matter contained in them : in so much , that with a bold brazen face , he saith , Martin cannot giue one instance of the sence corrupted . Pag. 26. And although he seeme to leaue himselfe a starting hole , by saying that he doth not defend tbis or that mans edition , but the Scriptures wel and faithfully translated ; accounting it sufficient that there be some translations faithfull , and agreeing with the originall in the Church : Ibid. yet presently after he taketh vpon him to defend the varieties of translations , saying , that this varietie hath bene in words and stile , and not in any materiall point of the sence . Now how false this bold and blind answer is , the Reader may easily perceiue if he will reade not onely M. Gregory Martins discouerie , but also M. Reynolds refutation of M. Whitaker , and the Grounds of the new Religion : which bookes , neither are , or can so be answered by M. Fulke , and his fellow Protestants to helpe him , but still it wil be iustified and made plaine , that not onely one , but many instances may be giuen of the sence corrupted . The which is not onely proued by our Diuines , but also confessed by Protestants themselues . One of which said , Broughtons epistle to the Lords of the Councell . Carlile in his booke , that Christ went not downe into hell . that the English Bible was full of errors . And what errors ? Onely in stile , or words ? Nay , M. Carlile saith , that our English ( Translators ) in many places detort the Scriptures from the right sence ; and that they haue corrupted and depraued the sence , obscured the truth , deceiued the ignorant . Which their confession , if it were not also acknowledged for truth by others , what need were there , after so many varieties of translations , that ( with so much cost , care , and scandal to the Protestant cause ) they must needs haue order , by publik authority to coine a new translation of the Bible , different from all English translations that haue bin before ? the which also , when it cometh forth , will not be of infallible authoritie more then the former : neither can at least vnlearned men be infallibly assured that it containeth no materiall error . For I would faine know , how they ( who neither haue the authenticall originall , or if they had , cannot reade , and much lesse vnderstand , and compare the translation with it ; neither do admit infallible authoritie in the Church to assure them ) can be infallibly assured that the translation doth not containe any substantiall error ? To this M. White answereth , White , pag. 25. that we know this by the same infallible meanes wherby we know other articles of beliefe : namely by the light of the doctrine translated , the testimony of the Spirit , the ministery of the word , the rules of are , the knowledge of tongues , and such like . Here is a faire flourish of words : but answer me ( good M. White ) directly to the point . Are all of these ioyntly , or euery one seuerally , or onely some of these necessary , & sufficient to breed in vs infallible assurance of an article of faith ? All are not necessary . For else how shall poore vnlearned men do , who want rules of art , knowledge of tongues , and such like ? Euery one seuerally is not sufficient . For neither knowledge of tongues , rules of art , nor the Protestant ministery , are of themselues infallible , and consequently cannot be of themselues sufficient to breed such infallible assurance in vs , as is requisite in an article of faith . Well then it remaineth , that onely some of these ( to wit , the light of doctrine translated , and the testimonie of the Spirit ) are ( euen according to the ordinary course ) the only necessary , and of themselues the sole sufficient meanes to breed this assurance : but this not . For then it wold follow , that euery one , learned and vnlearned , that had the Spirit of God , by the onely light of the doctrine it self , without any other help , should infallibly vnderstand the Greeke and Hebrew text , either read by themselues , or pronounced by a Minister ; which is most false : and yet that it followeth wel , is apparent , because true doctrine shineth , as wel , yea better ( if M. White say true ) in the Originall , White , pag. 26. then in the English Translations . We ( saith M. White ) know the diuine doctrine to be one and the same , Pag. 27. immediatly in the Originall , more obscurely in the Translations : and , God ( as the same M. White saith ) directeth the children of light , by the holy Ghost , who openeth their hearts that they know his voice from all others : and that the light of his truth may shine vnto them . Now if the light of the diuine doctrine do shine , as well , and better in the Hebrew and Greeke text , then in the English translations ; and that all which be children of light , haue the eies of their heart so opened , as they can discerne Gods voice from all others : and that the light of his truth shineth vnto them ; what need is there then of any other , either priuate or publick meanes , to open their eies to see this light , when the holy Ghost doth sufficiently open them ? Or if he say , the holy Ghost doth not open them sufficiently without oth●r meanes : then the light of the doctrine and the testimony of the Spirit , are not the onely necessary , and alone sufficient meanes , to assure vs infallibly of any article of faith ; & namely that this or that means must be assigned sufficient to breed in vs infallible assurance , which it self cannot do , vnles it selfe be , and be knowne , or at least may be knowne to be infallible in it selfe , and infallibly to open and direct our eyes to the seeing of the infallible truth : which fallible ministery of men , fallible rules of art , & fallible knowledge of tongs , or such like , infallibly do not .
full
of
errors
the
true
Scripture
in
the
originall
or
in
the
translation
,
the
ordinary
English
translations
in
respect
of
the
words
onely
in
respect
of
the
sence
that
hinders
not
the
truth
of
the
matter
,
nor
the
integritie
of
the
sence
.
In
those
words
in
words
Tract
.
pro
edit
.
vulg.
c.
21.
pag.
103.
There
be
many
corruptions
in
the
Hebrew
and
Greeke
bookes
,
and
many
lies
in
small
matters
;
no
small
part
whereof
is
also
in
the
vulgar
.
in
words
what
English
Protestant
euer
affirmed
that
were
infallible
,
or
tooke
them
for
the
rule
?
the
Scripture
translated
into
English
,
is
infallibly
true
,
in
respect
of
the
matter
?
matter
contained
one
sence
our
English
translations
,
as
touching
the
matter
contained
in
them
,
are
infallible
:
this
or
that
mans
edition
,
but
the
Scriptures
wel
and
faithfully
translated
,
starting
hole
this
or
that
edition
they
hinder
nothing
the
truth
of
the
matter
,
nor
the
integritie
of
the
text
:
bold
,
blinde
brazen
faced
Martin
could
not
giue
one
instance
of
any
sence
corrupted
in
our
translations
Diuers
learned
men
of
France
,
Italy
and
Germanie
,
in
their
writings
accuse
the
corruption
of
the
vulgar
edition
,
and
the
negligence
of
the
interpreter
:
lies
in
things
of
smaller
what
need
were
there
,
after
so
many
varieties
of
translations
,
to
coine
a
new
translation
of
the
Bible
,
different
from
all
that
haue
bene
before
?
the
which
also
when
it
comes
,
will
be
of
infallible
authoritie
no
more
then
the
former
,
&c.
none
of
the
gods
could
do
any
thing
,
but
he
had
a
quarrell
at
it
.
When
Neptune
had
made
a
bull
,
Vulcan
a
man
,
and
Minerua
a
house
;
he
quarrelled
at
the
bull
,
because
the
hornes
stood
on
his
head
;
the
man
,
because
he
had
not
a
window
in
his
breast
;
the
house
,
because
it
stood
not
on
wheeles
,
to
remoue
it
when
it
stood
not
well
.
when
Venus
walked
by
,
smiling
at
his
conceit
,
he
told
her
she
was
not
well
made
neither
:
and
her
shooe
made
too
much
creaking
as
she
went
.
there
be
some
corruptions
in
it
,
and
that
things
might
haue
bene
translated
more
clearly
,
significantly
,
properly
,
truly
,
and
better
:
and
things
naughtily
translated
,
yea
in
a
contrary
sence
,
and
nothing
to
the
purpose
.
different
from
all
that
haue
bene
before
:
come
forth
with
much
cost
,
care
and
scandall
to
our
cause
,
formall
scandall
of
infallible
authoritie
no
more
then
the
former
were
,
that
our
Church
vsed
.
matter
and
doctrine
the
vnlearned
vnderstand
the
originall
compare
translations
infallible
authoritie
in
the
Church
to
assure
them
,
substantiall
error
would
faine
know
we
know
this
by
the
same
meanes
whereby
we
know
other
truths
,
and
discerne
other
articles
of
Christian
faith
,
namely
,
by
the
light
of
the
doctrine
translated
,
the
testimonie
of
the
Spirit
,
the
ministerie
of
the
word
,
the
rules
of
art
,
and
such
like
.
this
is
but
a
flourish
of
words
answer
directly
If
these
be
the
meanes
whereby
we
are
assured
our
translations
containe
no
substantiall
error
,
the
light
of
the
doctrine
translated
,
the
testimonie
of
the
Spirit
,
the
ministerie
of
the
word
,
the
rules
of
art
,
the
knowledge
of
tongues
,
and
such
like
;
then
they
are
so
either
ioyntly
altogether
,
or
euery
one
seuerally
by
it selfe
,
or
onely
some
of
them
:
But
neither
are
all
of
them
ioyntly
,
nor
euery
one
seuerally
,
nor
onely
some
of
them
:
these
be
not
the
meanes
some
other
meanes
must
be
assigned
,
and
that
is
the
authoritie
of
the
Church
.
all
of
them
ioyntly
together
are
not
necessarie
the
vnlearned
that
want
tongues
and
art
,
could
not
haue
this
assurance
:
Gods
Spirit
the
ministerie
the
light
euery
one
of
these
seuerally
is
not
sufficient
:
onely
some
of
these
are
not
a
sufficient
meanes
the
internall
perswasion
of
the
Spirit
of
God
alone
,
then
it
would
follow
,
that
an
vnlearned
man
hauing
that
Spirit
of
God
,
by
the
onely
light
of
the
doctrine
shining
in
it
,
without
any
other
help
,
should
vnderstand
Greeke
and
Hebrew
,
because
the
Scriptures
are
written
in
them
:
euery
way
We
know
the
diuine
doctrine
to
be
one
and
the
same
in
all
translations
immediatly
in
the
originall
,
and
more
obscurely
in
the
translations
God
directeth
the
children
of
light
by
the
holy
Ghost
,
who
openeth
their
hearts
that
they
know
his
voice
from
all
others
,
and
that
the
light
of
his
truth
may
shine
vnto
them
:
the
doctrine
is
one
and
the
same
in
all
translations
,
God
directs
the
children
of
the
light
to
discerne
it
,
and
makes
the
light
of
it
shine
vnto
them
,
then
the
light
of
the
doctrine
,
and
the
testimonie
of
the
Spirit
,
are
not
the
onely
necessary
,
nor
alone
sufficient
meanes
to
assure
vs
,
the
sufficiencie
subiect
to
error
infallible
assurance
of
our
translations
4.
5.
6.
7.
Pag. 183. A. D. § . 2. That Scripture alone is obscure . — Concerning the second reason , about the obscuritie of Scripture ; it is to be vnderstood , that I do not speake of the obscuritie of Scripture , as though I meant , that it could not by any meanes be vnderstood , Wotton , pag. 74. ( as M. Wotton seemeth willing to mis-vnderstand me ) neither do I charge the Scripture it selfe with any fault or imperfection , when I say it is obscure : but do acknowledge rather , that it is the perfection of Scripture , the highnesse and maiestie of the matter , and the strangenesse of the stile , on the one side : and the weaknesse , and ignorance , and sometimes peruersnesse of mens wits on the other side , which maketh it obscure . But whence soeuer the cause of obscuritie proceedeth ( which is impertinent to my purpose ) the onely thing which I am to proue , is , that de facto , it is obscure : or at least not so easie , as the rule and meanes ( that should ordinarily breed infallible faith in all sorts ) ought to be . And this my second reason conuinceth ; it being most euident , that Scripture alone is not so easie , neither to vnlearned nor learned men The which , White , pag. 25. 39. 36. M. White seemeth to grant , when he requireth so many other , euen outward meanes and helpes , besides the inward spirit , to the vnderstanding of the Scripture . Among which outward meanes and helpes , I enquire for one , which is on the one side infallible , and sufficient to breed infallible assurance : and on the other side , so easie to be determinately knowne , and vnderstood of all sorts , as that all men may ( grace supposed ) ordinarily direct themselues in matters of faith , onely by diligent attending , and yeelding assent vnto it . For such is that , which for the present I call the rule of faith ; or the rule and meanes , by which all sorts may without other meanes ( ne detur processus in infinitum ) be sufficiently instructed in all matters of faith . If M. Wotton and M White , impertinently to this our purpose , wil needs striue to haue the Scripture called ( in some other sence ) the rule of faith ; I will not striue with them , but do freely grant , it may be so called : as good written lawes are or may be called the rule of manners , in a commonwealth . But as besides good written lawes in a commonwealth , there are required ordinarily both good vnwritten customes , and a good liuing Magistrate ( hauing authoritie to propound and interprete both written lawes and vnwritten customes ) without which the written lawes alone were not a sufficient rule and means to preserue good manners in a commonwealth , in regard the lawes cannot be so plaine , but that ( considering the weaknesse , ignorance , and peruersitie of men ) they may and would be misunderstood , and wrested to a wrong sence ; which inconuenience is remedied , partly by vnwritten customes , which do best interprete the written lawes , partly by the authoritie of the liuing magistrate , who may by authoritie declare which is the right sence , and may compell men to execute written lawes , according to that sence : Euen so in the Church , besides the diuine infallible written Scriptures , there must be admitted some diuine infallible vnwritten traditions , and some alwayes liuing magistrate ( hauing infallible authoritie to propound and expound the Scriptures ) without which the written Scriptures alone were not a sufficient rule and meanes to preserue infallible faith in the Church , because the Scriptures are not so plaine , but that ( considering the weaknesse , ignorance , and peruersnes of men ) they may be , and ( as experience ordinarily teacheth ) are misunderstood , and wrested to a wrong sence : which inconuenience without miracle , cannot be remedied , vnlesse we admit vnwritten traditions , which are the best ordinary interpreters of Scripture , and some liuing magistrate ( hauing infallible authoritie ) who may ( when controuersies arise ) infallibly declare which is the right sence , and who by that authoritie , may compell men to take them in that sence . M. Wotton , and M. White , both grant the obscuritie of Scriptures , in some places ; but they both affirme , that in some other places , the Scripture is perspicuous and plaine , Wotton , pa 70. White , pag. 33. 36. in so much that M Wotton saith , Many places of Scripture are so euident , that a child cannot mistake the meaning of them . And M. White saith ( citing S. Chrysost. ) euery man of himself by reading may vnderstand . To this I reply , first , that although some places of Scripture be more plaine then others , and are , and may be called absolutely plain ; partly for that they be set downe in proper , and not figuratiue speech : partly in that to them who haue once learned the true interpretation of the Church , they seeme so plaine , as they need nothing but reading or hearing , to make them plaine : partly for that some places are so plaine , as they need nothing to make them plainly vnderstood of a very child , but this generall rule , told vs by the Church , that the words in such places are to be plainly vnderstood as they sound , yet this notwithstanding it doth not follow that the Scripture alone ( euen in those most plaine places ) is the rule and meanes which should instruct men in faith : because sith some places ( seeming proper and plaine ) are not to be taken as the words sound , but are oftentimes to be vnderstood by a figure : what man without some infallible meanes besides seeming plainnesse of the words , can be infalliby assured euen in most plaine places , that he vnderstandeth the right sence ? especially when the most plaine places that are , may be , and ordinarily are ( either by weaknesse , ignorance or peruersnesse of men ) wrested to a wrong sence , as we see that most plaine place , where our Sauiour pronounceth , This is my bodie , to be ( by Caluinists ) wrested to a figuratiue sence . Besides therefore the bare letter of Scripture , though neuer so plaine , to haue infallible assurance of the sence , there is required some other infallible rule and meanes to assure vs when and where the words seeming plaine , are to be vnderstood properly as they sound : and when they are to be taken in a figuratiue or improper sence . This , say I , is not to be learned sufficiently in the bare letter of Scripture alone , but is to be learned of the Church , according to that worthy saying of Vincentius Lyrinensis : Vincent . Lyr. cont. haeres . c. 2. Because all men do not take the holy Scripture for the height of it , in one and the same sence ; but diuers men interpret the sayings of it diuersly ; in so much that almost so many different sences may seeme possible to be drawne from it , as there are diuers men , &c. Therefore it is very necessarie , that the line of Propheticall and Apostolicall interpretation , be directed according to the rule of Ecclesiasticall and Catholicke sence . True it is , that by other probable meanes , viz. rules of art , knowledge of tongues , obseruation of circumstances , conference of places , &c. one ( but not euery lay-man , woman , and childe , euen of M Wotton and M. Whites owne parish ) may probably finde out , when the words are , and when they are not to be vnderstood properly : but infallibly in such sort , as to build thereupon infallible assent of faith , one cannot , without infallible interpretation , had either immediatly by reuelation of the Spirit ( which is not ordinarily to be expected ) or by infallible authoritie of the Church . True it is also , that ordinarily Diuines hold it for a certaine rule , that words of Scripture are to be vnderstood properly as they sound , vnlesse to auoide some absurditie , we be compelled to interprete by a figure . But when such an absurditie occurreth , that ought to compell vs to interprete plaine words of Scripture by a figure , and when not ; although reason it selfe may probably know ( which probable knowledge may suffice for direction of manners ) yet infallibly in such sort as is required to the assent of faith , reason alone not assisted by Church authoritie , cannot ( at the least alwayes ) tell ; sith many things may seeme absurd to our priuate sence and reason , which in truth are not absurd ; as in the mystery of the blessed Trinitie may plainly appeare : and contrariwise , many things may seeme in reason not absurd , which in true Diuinitie are absurd and most false .
being
of
themselues
alone
so
obscure
and
vnknowne
,
both
to
the
vnlearned
and
learned
,
that
no
man
can
thereby
alone
be
sufficiently
directed
.
a
Reply
Not
that
it
cannot
by
any
meanes
be
vnderstood
;
or
that
it
is
any
imperfection
in
the
Scripture
to
be
obscure
,
but
the
perfection
rather
:
the
onely
thing
de
facto
it
is
obscure
,
or
at
the
least
not
so
easie
as
the
ordinary
rule
of
faith
ought
to
be
:
some
parts
any
of
it
all
things
concerning
faith
and
good
life
,
needfull
to
be
knowne
,
to
be
so
plainly
set
downe
therein
,
that
the
vnlearnedst
man
aliue
,
vsing
the
meanes
and
being
enlightned
with
Gods
Spirit
,
may
sufficiently
vnderstand
them
to
his
saluation
the
whole
rule
all
men
so
many
,
euen
outward
meanes
and
helpes
authoritie
and
traditions
grace
of
the
Spirit
diligently
attend
among
these
outward
meanes
and
helpes
,
which
M.
White
requires
to
the
vnderstanding
of
the
Scripture
,
besides
the
Spirit
of
God
,
there
must
be
one
(
an
outward
meanes
)
which
is
infallible
,
and
sufficient
to
breed
infallible
assurance
,
and
so
easie
to
be
knowne
and
vnderstood
of
all
sorts
,
that
all
may
ordinarily
direct
themselues
thereby
onely
by
diligent
attending
and
assenting
to
it
,
and
this
is
the
rule
of
faith
that
in
this
place
by
the
helpe
of
grace
supposed
,
is
sufficient
to
direct
all
sorts
,
onely
by
diligent
attending
and
yeelding
assent
to
it
:
necessitie
and
requisite
condition
of
vsing
diligence
,
infallible
and
sufficient
to
breed
infallible
assurance
in
vs
,
and
so
easie
to
be
knowne
and
vnderstood
,
that
all
sorts
of
men
may
direct
themselues
in
all
points
of
faith
,
onely
by
diligent
attending
and
assenting
to
it
:
vnwritten
customes
liuing
magistrates
authoritie
to
interprete
to
compell
vnwritten
traditions
liuing
magistrate
compell
men
to
take
the
sence
that
he
giues
,
vnwritten
traditions
open
our
eyes
that
we
may
see
what
is
therein
adding
of
innumerable
things
to
be
beleeued
,
that
are
not
contained
in
the
Scripture
,
the
Pope
with
his
traditions
plenarie
power
,
partly
out
of
the
Scripture
,
partly
out
of
his
Decretals
,
Spoken
of
the
Popes
clawbacks
by
Concil.
delect
.
Card.
sub
init
.
ciuill
states
the
Scripture
it selfe
That
a
Councel
is
the
highest
tribunall
vpon
earth
,
and
aboue
the
Pope
affirmed
by
4.
de
sacra
.
consit
.
p.
26.
see
below
.
howsoeuer
some
part
of
the
Scripture
be
obscure
,
yet
some
places
are
so
plaine
,
and
easie
to
vnderstand
,
that
euery
man
by
reading
may
know
the
meaning
,
whole
rule
of
faith
is
set
downe
,
in
plaine
places
of
Scripture
,
which
any
man
of
himselfe
by
reading
,
may
vnderstand
,
albeit
some
places
are
plaine
,
yet
it
doth
not
follow
,
that
the
Scripture
(
euen
in
those
plaine
places
)
is
the
rule
,
because
no
man
without
some
other
meanes
,
besides
the
plainenesse
of
the
words
,
can
be
infallibly
assured
,
that
he
vnderstands
them
right
:
This
is
my
body
plaine
enough
without
some
other
infallible
meanes
the
seeming
plainenes
of
the
words
,
that
is
not
obscure
,
which
by
ordinary
,
and
easie
meanes
may
be
vnderstood
,
but
which
,
either
hath
no
meanes
at
all
to
open
it
,
or
onely
such
as
are
not
ordinary
:
This
is
my
body
This
is
my
body
,
that
is
giuen
for
you
,
This
cup
is
the
new
Testament
,
though
the
letter
of
the
Scripture
,
be
neuer
so
plaine
,
yet
to
haue
infallible
assurance
of
the
sence
,
there
is
required
some
other
rule
,
and
meanes
,
the
which
rule
is
not
in
the
bare
letter
of
the
Scripture
,
but
is
to
be
learned
of
the
Church
,
as
Vincentius
saith
.
rule
of
Ecclesiasticall
,
and
Catholicke
sence
,
the
line
of
propheticall
,
and
apostolicall
interpretation
to
be
directed
,
the
Scripture
it selfe
to
be
sufficient
for
euery
thing
the
true
Church
hath
alwaies
holden
:
alwaies
holden
Here
possible
one
may
demand
,
when
the
rule
of
the
Scripture
is
perfect
,
and
in
it selfe
more
then
enough
sufficient
vnto
all
things
what
need
is
there
to
ioyne
vnto
it
,
the
authority
of
the
Churches
sence
?
this
is
because
all
men
do
not
take
it
in
one
sence
,
therefore
it
is
necessary
that
the
line
of
interpretation
,
be
directed
according
to
the
rule
of
Ecclesiasticall
,
and
Catholicke
sence
.
cap.
41.
the
rule
,
and
practise
of
the
Church
,
one
cannot
infallibly
be
assured
,
when
the
words
of
the
Scripture
are
to
be
vnderstood
properly
,
and
when
not
,
without
the
authority
of
the
Church
,
vnlesse
it
be
by
reuelation
:
externall
testimony
of
the
Church
reuealing
,
from
the
Scripture
it selfe
A. D. § . 3. Pag. 187. The Scripture containeth not all points of faith — concerning my third reason , I wish the reader to obserue , that I do not attribute any imperfection to the Scripture , when I proue , that it containeth not all points of faith . For want of perfection in a thing , is not to be accounted an imperfection : vnlesse it can be shewed : that the perfection which wanteth , doth necessarily pertaine to the nature of the thing , or at least is due , and ought to be in it ; as my aduersaries will neuer be able to shew , that to containe all points of faith , doth necessarily pertaine to the nature of Scripture : or is due , or ought to be in it . This being noted , I need say little in confirmation of this argument , as hauing vrged it sufficiently against M. Wootton , and M. White , in the introduction , in such sort as they will neuer be able , sufficiently to answer it . Onely here I will aske one question of M. White , White p. 48. who telleth vs , that the Scripture manifesteth it selfe to be diuine , in regard 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 darkenesse , &c. If this be so ; how chanceth it , that his illuminated Luther ( whom doubtlesse M. White will account one of the sheepe of Christ ) could not see , that S. Iames his Epistle was diuine Scripture , by the vertue , and power , that sheweth it selfe in euery line , and leafe of it , no lesse then in other places of Scripture ? shall he be accounted illuminated , or rather starke blinde , that could not discerne light from darkenesse ? And shall not M. White also be accounted not so much blinde , as braine-sicke , that fancieth to himself such a light to shine in euery leafe , and line , of the Bible , that euery one that is the sheepe of Christ , discerneth it no otherwise , then he that hath corporall eye-sight , discerneth outward light from darkenesse ? True it is , there is the vertue , and power of God in the Scripture ; there is puritie , and perfection of matter , maiestie of speech , power ouer the conscience , certaintie of Prophecies , &c. but these do not shine like light to our vnderstanding , till it be illuminated with the light of faith ( as euery one euen of the elect , is not at all times indued with faith ) nor then neither , vnlesse those things be propounded duly , mediatè , or immediatè , by the authoritie of the Church ; vpon which ( being like a candlesticke ) the light of the Scripture must be set , or else it will not ( according to the ordinary course of Gods prouidence ) sufficiently shine , and appeare vnto vs , in such sort , as to giue infallible assurance , Wootton p. 89. White pag. 46. that it is the word of God . It troubleth M. wootton , & M. White both , that I say there be diuers substantiall points , which are not expressely set nowne , and determined in Scripture , which they , being conuinced with euidence of the matter , cannot deny to be so ; but say they , this is not the question . But by their leaues , this was first the question , when their Grandfather Luther was so hoate to haue expresse Scripture , See Gretz in defens . Bellar. tom. 1 in li. 4. de verbo Dei non scripto : cap. 3. See introduct. q. 2. as that he would haue all expressed , euen in wordes . Afterwards indeed , when his fury cooled a litle , he thought it sufficient , if all were expressed , though not in so many sillables , yet in sense . And now of late our new Ministers ( seeing that this also cannot be defended ) haue made the question , whether all be contained in Scripture ; that is either expressely , or so as ( without Church authoritie , or Traditions ) al necessary points of doctrine , may be necessarily , euidently , or by good consequence , deduced out of that , which is expressed in Scripture . In which sense also , they will be neuer able to shew , that all points , and namely those which I mentioned in my third argument , Wootton p. 93. are contained in onely Scripture : but must be forced to run to tradition , and Church authority , if they will haue sufficient assurance of them .
There
be
diuers
questions
of
faith
,
which
are
not
set
downe
There
be
diuers
particular
points
to
be
beleeued
,
which
are
contained
therein
,
neither
expressely
,
nor
anyway
at
all
,
but
receiued
vpon
sole
Tradition
,
and
Church
authoritie
,
attribute
any
imperfection
a
portion
of
necessitie
his
aduersaries
,
will
neuer
be
able
to
shew
that
,
to
containe
all
points
of
faith
,
doth
belong
to
the
nature
,
and
perfection
of
Scripture
.
all
things
that
,
which
the
Scripture
is
,
The
holy
Scriptures
are
sufficient
by
themselues
to
shew
the
truth
.
The
sacred
volumes
hauing
the
testimony
of
the
diuine
Scriptures
,
are
the
stayres
whereby
we
ascend
to
God
.
All
therefore
brought
out
of
them
in
the
Church
of
God
receiue
,
as
proued
gold
,
tried
in
the
fire
of
the
Spirit
of
Gods
truth
:
and
whatsoeuer
things
,
without
these
volumes
,
are
carried
about
,
though
they
haue
shew
of
probability
,
leaue
to
those
,
that
plot
the
fables
of
heresies
.
It
is
manifest
presumption
,
and
apostasie
from
the
faith
,
either
to
abrogate
any
of
the
things
,
that
are
written
,
or
bring
in
any
thing
that
is
not
written
.
The
rule
of
the
Scripture
is
perfect
,
and
in
it selfe
sufficient
,
and
more
then
sufficient
vnto
all
things
.
All
things
necessary
to
be
beleeued
are
contained
in
the
Canonicall
Scripture
:
all
things
it
is
not
contained
in
the
Scripture
,
that
it selfe
is
the
word
of
God
.
the
vertue
,
and
power
that
shewes
it selfe
in
euery
line
,
and
leafe
of
the
Bible
,
How
then
it
chances
,
that
our
illuminated
Luther
could
not
see
the
Epistle
of
S.
Iames
to
be
diuine
Scripture
?
by
the
authority
of
the
Church
:
illuminated
Caietan
Eckhard
.
fascic
pag.
Passeuin
.
appar
.
v.
Iacob
.
Apost.
see
Euseb.
hist.
Eccle
l.
&
Ieron
.
&
Doroth
de
viris
illust
v.
Iacobus
.
not
seeing
this
light
The
Scriptures
are
lighted
vp
to
be
our
Candle
in
this
world
,
that
we
walke
not
in
darknesse
.
will
you
light
a
Candle
to
see
a
burning
Candle
?
for
a
burning
Candle
is
able
both
to
make
manifest
other
things
,
that
are
hidden
in
darkenesse
,
and
to
shew
it selfe
to
thy
eyes
.
it
owne
the
same
light
we
must
not
say
there
is
no
light
because
the
blind
see
it
not
,
but
let
them
,
that
see
it
not
accuse
their
owne
eyes
.
For
as
in
all
other
matters
of
faith
,
it
falls
out
among
we
know
,
but
in
part
,
and
prophecy
but
in
part
,
What
light
soeuer
there
be
in
the
Scripture
yet
it
shines
not
to
our
vnderstanding
till
it
be
illuminated
with
faith
,
which
the
elect
themselues
,
at
all
times
,
are
not
:
euery
one
of
the
elect
is
not
at
all
times
indued
with
all
faith
:
vnlesse
it
be
propounded
by
the
authority
of
the
Church
:
vpon
which
as
vpon
a
Candlesticke
the
light
of
the
Scripture
must
be
set
,
or
else
it
will
not
sufficiently
shine
vnto
vs
,
of
it selfe
Grego
.
de
Valent
.
tom
3.
pag.
117.
c.
Grets
.
defens
.
Bellar.
tom.
1.
p.
1970.
c.
the
Scriptures
haue
in
them
a
shining
light
,
and
are
,
as
able
to
proue
themselues
to
be
the
word
of
God
,
and
containe
their
true
sense
in
themselues
:
but
this
light
we
see
not
,
and
this
true
sense
we
know
not
;
and
this
assurance
,
that
they
are
Gods
word
,
or
that
this
is
the
true
sense
,
we
cannot
haue
in
the
Scripture
it selfe
:
but
by
the
meanes
of
Traditions
,
and
the
Popes
authoritie
shewing
,
and
propounding
these
things
to
vs
.
As
a
candle
though
hauing
light
in
it selfe
,
yet
shewes
light
to
none
,
when
it
is
hid
vnder
a
bushell
,
but
when
it
is
set
vpon
a
Candlesticke
.
from
it selfe
shewes
it
one
way
such
authority
bare
condition
whether
all
the
articles
,
and
whole
nature
of
faith
,
be
contained
in
Scripture
alone
,
excluding
vnwritten
traditions
,
though
the
Ministery
of
the
Church
be
needfull
,
as
an
instrument
to
shew
,
teach
,
and
expound
the
Scripture
,
as
a
candlesticke
is
needfull
to
shew
the
candle
?
whether
some
meanes
be
ordinarily
required
but
a
part
what
is
many
substantiall
points
The
light
of
the
Scripture
,
shines
not
to
vs
:
the
true
sense
of
the
Scripture
is
not
infallibly
assured
vnto
vs
without
the
meanes
of
the
Church
:
The
Scripture
therefore
is
vnsufficient
,
not
containing
all
things
needfull
:
not
instructing
vs
,
is
to
be
holden
for
matter
of
faith
:
a
meanes
supply
vnto
vs
many
articles
The
Church
is
the
ground
,
and
pillar
of
truth
in
a
higher
kind
,
then
the
Scripture
,
in
the
kind
of
the
efficient
cause
.
the
authority
of
the
Church
may
be
vnderstood
to
be
greater
then
the
authority
of
the
Scripture
,
because
it
is
not
simply
subiect
,
or
bound
to
it
,
but
may
by
it
authority
teach
,
&
decerne
,
something
which
the
Scripture
hath
neither
determined
,
nor
taught
.
—
The
things
which
the
Church
teaches
do
as
much
binde
the
faithfull
,
as
those
things
which
the
Scripture
teacheth
,
—
we
Catholickes
affirme
that
the
Church
is
to
be
heard
more
certainely
then
the
Scriptures
,
because
the
doctrine
thereof
,
is
more
manifest
,
and
euident
,
then
the
doctrine
of
the
Scriptures
,
or
at
the
least
,
equally
with
the
Scriptures
,
because
the
authority
thereof
is
no
lesse
irrefragable
,
and
infallible
.
—
The
Scripture
is
the
booke
of
the
Church
,
the
testimonie
of
truth
,
which
the
Church
testifies
,
the
law
of
God
,
which
the
Church
hath
publisht
,
the
rule
of
faith
which
the
Church
hath
deliuered
.
Cusanus
,
Verratus
,
Hosius
the
Church
hath
authoritie
aboue
the
Scripture
.
The
Scripture
as
it
is
produced
by
heretikes
,
is
the
word
of
the
Diuell
.
A
Councell
is
the
highest
tribunall
,
and
hath
the
same
power
to
determine
any
thing
,
that
the
Councell
of
the
Apostles
,
and
Disciples
had
.
—
The
things
written
in
the
Gospell
,
haue
no
soundnesse
,
but
through
the
determination
of
the
Church
:
&c.
their
owne
added
,
increased
the
Ministry
of
the
Church
out
of
it selfe
Scripture
alone
from
the
Scripture
it selfe
the
fountaine
of
truth
,
the
rule
of
faith
.
Gl.
ibid.
vbi
sup
meanes
for
the
communicating
of
that
,
which
is
in
the
Scripture
to
vs
it
troubles
there
be
diues
questions
of
faith
,
which
are
not
expressely
set
downe
,
nor
determined
in
the
Scripture
.
word
for
word
in
what
manner
whether
any
way
at
all
by
Consequence
it
troubles
sore
to
be
thus
conuinced
with
the
euidence
of
the
matter
,
that
cannot
deny
it
:
but
are
driuen
to
confesse
diuers
sustantiall
points
not
to
be
expressely
set
downe
.
All
things
belonging
to
faith
are
written
:
in
such
sort
,
that
we
haue
,
in
the
Canonicall
bookes
,
either
expresse
wordes
,
as
plaine
,
as
any
man
can
speake
,
or
infallible
sense
,
which
new
Masters
leaues
this
was
the
question
,
first
,
when
our
Grandfather
Luther
was
so
hoate
to
haue
expresse
Scripture
,
that
he
would
haue
all
expressed
,
euen
in
words
,
&c.
see
Gretser
verbatim
in
expresse
syllables
at
all
say
,
such
are
most
properly
conclusions
of
faith
,
which
are
drawne
out
of
the
old
,
and
new
Testament
,
or
by
good
on
those
,
that
are
drawne
?
They
are
conclusions
of
diuinity
not
onely
which
formally
are
contained
in
Scripture
,
but
also
which
necessarily
follow
In
the
second
manner
of
proceeding
,
when
we
goe
forward
from
one
proposition
beleeued
,
and
another
necessary
:
or
from
both
beleeued
to
inquire
of
any
one
,
that
is
doubtfull
:
no
other
habite
is
obtained
,
habite
of
faith
:
the
contrary
whereof
are
heresies
?
A. D. To my answer of the Protestant obiection , whereas I say , Pag. 190. the Apostle affirming the Scripture to be profitable , doth not auouch the alone sufficiency of it : Whereas also secondly I say , it is rather profitable , in that it commendeth the authority of the Church , which is sufficient : M. White replieth against the first part of this my answer ; White . pag. 55. that when the Apostle saith , the Scripture is profitable , &c. he meaneth , that it is so profitable , that a man by vsing it , may be made perfect to euery worke ; and thereupon thus he reasoneth , We do not say Scripture is profitable , Ergo sufficient : but it is profitable to euery thing , Ergo sufficient , I answer that this consequence is not good : Piety is by S. Paul said to be profitatable to euery thing ; doth it therefore follow , that it is sufficient in such sort , that there need no other helpe , or meanes to be ioyned with it , to attaine whatsoeuer thing ? M. Wootton , and M. White seeme to reason more strongly , yet weakely enough to this effect . That is sufficient which is able to make a man wise to saluation , and which is profitable ( taking the word profitable , as expounded by the word able ) to make one absolute , and perfect , &c. But the Apostle affirmeth Scripture to be able , and profitable to the foresaid purposes . Ergo. To this I answer , that if they had put into the argument , the word alone ( of which all the question is ) it would more plainly appeare , how it proueth nothing . Secondly I might say that the Apostle speaketh of the old Testament , Wootton . p. 97 as M. Wootton granteth , yea of euery parcell thereof , as the word Omnis signifieth : yet I hope , that neither M. Wootton , nor M. White will say , that now the old Testament , without the new , and much lesse euery parcell of the old , is , of it selfe alone , sufficient for all the foresaid purposes . For if so , what need were there of the new Testament , or of the other parts , besides any one parcell of the old ? Thirdly I say , that the word profitable , is not to be expounded by the word able : and if it were , the word able doth not signifie , that the Scripture is so able , as to worke that effect , without any other meanes , or helpes concurring with it ; but at the most , doth import a great degree of profitablenesse . Or if it import sufficiency , it is not meant , that alone sufficiency , of which our question is , but at the most sufficiency , in suo genere , in a certaine limited kind , to wit , of written Scripture . Against the second part of my answer , first M. White either had a corrupt copie of my treatise : or else himselfe , his writer , or printer , corrupteth euen my words , and sense . For I do not say ( as he maketh me ) the Scripture is sufficient , because &c. But I say onely , that it is profitable , the rather because it commendeth the authority of the Church . By which corruption , he maketh himselfe matter to worke vpon : but very idlely , most of his obiections being ouerthrowne , only by reading my words aright , as I set them downe . His chiefe obiection is this . The Scriptures are able to make the man of God perfect ; that is , the Pastours , the Pope , Councell , and all : but it cannot send these to the Church ; because these be the Church . I answer , that it sendeth euen these also to the Church . First in that it sendeth them to the interpretation of Councels , and Fathers of the ancient Church . Secondly it sendeth them , as they are priuate men , needing instruction , to themselues , as authorized Pastours , who by the assistance of Gods Spirit , shall be enabled , as neede shall require , for their owne , and other mens instruction , to define rightly , which is the right doctrine of faith in any point , wherein Controuersie shall arise . The answer of his other obiections may without difficulty be gathered out of that , which here I haue said already , and which I am after to say , when I do shew how Church authority is prooued out of Scripture . Whence followeth not , that other places of Scripture , either are superfluous , or not to be accounted part of the rule ; or that Church doctrine is to be opposed to Scripture , or to be accounted humane traditions , or doctrine of men . The sentences of Fathers , and others which M. White bringeth to proue alone sufficiency of Scripture , either proue nothing against me , to wit , being explicated , that the Scriptures , with other meanes prouided by God , ( namely the authority of the Church ) are able to instruct vs : or else they proue against him , and his fellow M. Wootton , as well as against me , if the Fathers words be taken without limitation , that the Scriptures alone , without any meanes ioyned to them , are able to instruct vs in all things . And it is maruaile that these men haue so little iudgement , to alledge such authorities , which make no more againe Church-authority , required by me , then against Church-ministery , which is required by themselues , as the ordinary meanes to instruct men in faith .
The
holy
Scriptures
are
to
make
thee
wise
For
the
whole
Scripture
is
inspired
of
God
,
and
is
profitable
to
That
the
man
of
God
may
be
and
made
that
the
Scripture
is
sufficient
to
instruct
a
man
to
perfection
,
that
it
is
profitable
able
to
make
vs
good
worke
perfection
to
euery
good
worke
Piety
is
profitable
to
euery
thing
;
and
yet
it
is
not
sufficient
in
such
sort
,
that
there
needs
no
other
helpe
,
or
meanes
to
be
ioyned
with
it
,
the
promises
of
this
life
,
and
of
the
life
to
come
:
profitable
to
euery
thing
without
all
helpe
,
and
meanes
to
learne
them
,
euery
thing
in
the
same
kind
,
profitable
to
make
good
worke
All
that
we
need
to
saluation
is
either
to
be
taught
,
or
reproued
,
or
instructed
,
or
corrected
:
but
the
Scripture
alone
doth
all
this
.
Ergo
they
are
sufficient
:
That
is
sufficient
,
and
containes
all
things
needfull
to
be
knowne
,
which
is
able
to
make
a
man
wise
to
saluation
;
but
the
Scripture
is
able
to
doe
this
:
Ergo
it
is
sufficient
:
more
plainely
appeare
,
how
it
proues
nothing
,
That
which
alone
is
able
to
make
a
man
wise
to
saluation
is
sufficient
,
but
such
is
the
Scripture
,
that
alone
it
is
able
to
make
a
man
wise
to
saluation
,
Therefore
it
is
sufficient
.
wise
to
saluation
profitable
to
teach
,
to
reproue
,
to
instruct
,
to
correct
,
that
the
man
of
God
may
be
perfect
,
old
Testament
euery
parcell
yet
M.
White
will
not
say
,
that
,
now
specially
,
the
old
Testament
,
without
the
New
,
or
euery
parcell
of
the
old
it selfe
,
is
alone
sufficient
for
all
the
said
purposes
,
old
Testament
alone
the
whole
all
the
whole
Scripture
taken
together
is
able
,
&c.
euery
parcel
alone
all
together
make
wise
make
perfect
the
word
must
not
expound
the
word
or
if
it
be
,
the
word
doth
not
signifie
,
that
the
Scripture
is
so
able
,
as
to
worke
that
effect
without
any
other
meanes
,
or
helpes
,
concurring
with
it
,
but
at
the
most
it
imports
a
great
degree
of
profitablenesse
.
By
the
word
able
,
the
other
word
profitable
must
be
expounded
.
Which
I
thus
that
which
is
by
being
is
sufficient
:
the
Scripture
is
so
that
it
is
to
make
vs
wise
to
saluation
:
Ergo
it
is
sufficient
.
that
which
is
able
to
make
wise
to
saluation
,
must
needes
be
able
to
make
absolute
,
and
perfect
,
because
perfection
consists
in
being
wife
to
saluation
:
but
the
Scripture
alone
is
able
to
make
wise
to
saluation
:
Ergo.
yet
the
meaning
is
not
that
it
is
able
without
other
helpes
,
and
meanes
concurring
with
it
,
but
at
the
most
,
that
it
is
very
profitable
:
and
if
it
be
sufficient
,
yet
this
sufficiency
is
not
that
whereof
our
question
is
,
but
in
a
certaine
limited
kinde
,
to
wit
,
of
written
Scripture
.
able
to
make
vs
wise
to
saluation
,
with
a
limitation
,
so
far
as
Scripture
can
be
sufficient
.
alone
,
without
vsing
the
Ministery
of
the
Church
,
our
owne
industry
whether
the
written
Scripture
containe
,
in
expresse
words
,
or
sense
,
the
whole
,
and
entire
doctrine
of
faith
,
and
good
life
,
so
that
the
Church
by
her
authoritie
,
and
traditions
,
may
adde
no
point
of
faith
,
that
is
wanting
in
the
Scripture
.
to
saluation
to
supply
any
doctrine
or
matter
of
faith
,
not
contained
therein
,
wise
to
saluation
He
speakes
of
the
Scripture
alone
,
and
nothing
else
,
therefore
the
Scripture
alone
is
able
to
make
wise
to
saluation
:
therefore
it
is
so
profitable
,
and
in
such
sort
,
to
make
absolute
,
and
perfect
to
euery
good
worke
that
it
can
do
it
.
For
it
is
able
.
Therefore
it
alone
is
sufficient
.
Therefore
this
sufficiency
is
so
limited
to
written
Scripture
,
that
it
is
perfectly
,
and
wholy
contained
in
it
.
because
it
commendes
to
vs
the
authority
of
the
Church
.
He
saies
they
be
profitable
,
and
because
they
commend
vnto
vs
the
Churches
authority
,
Only
by
reading
his
words
aright
,
because
they
commend
vnto
vs
the
Churches
authority
,
they
are
able
to
make
the
man
of
God
perfect
,
that
is
,
the
Pastor
himselfe
,
the
Pope
,
the
Councell
,
and
all
:
and
it
were
absurd
to
say
,
that
the
Scriptures
make
the
Church
perfect
by
commending
it
to
it self
the
Scriptures
are
profitable
to
make
the
Church
perfect
,
by
commending
to
it
the
authority
of
the
Church
:
to
the
interpretations
of
Councels
,
and
Fathers
,
of
the
ancient
Church
.
ancient
Church
first
Councels
the
Pastors
of
the
Church
sustaine
two
persons
,
one
as
publike
Pastors
authorized
to
teach
:
another
as
priuate
men
,
needing
instruction
themselues
,
as
priuate
publike
men
he
which
as
a
priuate
man
erres
,
and
is
ignorant
,
yet
as
a
publike
person
,
is
able
to
direct
himselfe
,
and
others
,
and
define
the
truth
,
themselues
considered
as
publike
men
the
Scripture
alone
must
either
be
explicated
to
mean
that
the
Scriptures
are
able
to
instruct
vs
with
the
meanes
of
Church
authority
,
or
else
be
taken
without
limitation
;
if
they
be
thus
explicated
,
they
proue
nothing
against
him
,
if
they
be
taken
without
limitation
,
they
proue
as
much
against
vs
,
as
against
him
.
Thou
hast
the
Scripture
to
teach
thee
in
steed
of
me
,
if
thou
desire
to
know
anything
,
there
thou
maiest
learne
it
,
hath
spoken
but
once
,
&
that
in
the
Scriptures
,
&
that
so
fully
,
that
he
speakes
no
more
,
if
these
words
be
taken
without
limitation
,
they
proue
as
much
against
me
,
as
against
him
,
that
its
maruell
,
should
haue
so
little
iudgement
supply
of
that
which
is
wanting
,
a
simple
condition
Pag. 196. Wootton p. 110 White pag. 62. A.D. Concerning the ninth Chapter — M. Wootton , and M. White both seeme to disclaime from immediate teaching of priuate spirits , and consequently seeme to grant the substance of the conclusion of this Chapter in such sense , as it was principally intended by me ; yet wheresoeuer they be vrged to tell , how they infallibly know , that there is any Scripture at all , and that these , and no other bookes , be Canonicall Scripture , and that this , or that , is the true interpretation , and sense of this , or that text of holy Scripture , ( vpon which questions well resolued the whole frame of their faith doth depend , ) after alledging other reasons , drawne from rules of art , and knowledge of tongues , &c. which they know to be infallible , they must be forced finally to flie , for infallible assurance , either to the immediate teaching of their priuate spirit , or else to run the round betwixt Scripture , and priuate spirit , in such sort as I haue shewed in the Introduction : Introd. q. 6. and hence it seemeth to proceed that they both thought fit to make answer to my reasons , which they needed not to haue done , if the conclusion of this Chapter had no waies bene contrary to their doctrine . White . pag. 59. 60. M. White before he begin to answer my reasons , distinguisheth a double meaning of the word priuate which I put in my conclusion , and saith , that if I meant it , as it is opposed ( ô strange opposition ! ) to diuine , and spirituall , I said well : but vsing it as we Catholickes do , as it is opposed to common , he saith that a priuate man may so be assisted with the Holy Ghost , that he may interprete Scripture truely , and infallibly , against a company , as big as the Roman Church .
no
priuate
man
who
perswadeth
himselfe
,
to
be
specially
instructed
by
the
spirit
,
can
be
this
rule
of
faith
:
specially
so
far
foorth
,
as
he
teaches
,
or
beleeues
,
contrary
to
the
receiued
doctrine
of
the
Catholicke
Church
:
a
further
reach
therein
particular
men
,
and
Churches
West
.
de
tripl
.
offic.
l.
3.
pag.
337.
seeme
to
disclaime
from
immediate
teaching
of
priuate
spirits
,
and
to
grant
the
substance
of
his
conclusion
,
in
that
sense
wherin
it
was
principally
intended
.
August
.
Triumph
.
sum
.
de
eccl.
pot
.
q
6.
●●t
5.
Ioh
de
Turrecrem
.
sum
.
de
eccle●
.
l.
3.
c.
64.
concl
.
1.
Ioh.
Andrae
.
quem
refert
Syluest.
sum
.
v.
Concil.
n.
3.
Ioh.
Capistran
de
author
.
Pap.
pag.
105.
Hie●on
Alban
,
de
potest
.
Pap.
pag.
125.
n.
122.
Palaeot
.
de
consist
.
pag.
61.
pag.
25.
Dominic
.
Iacobat
.
de
concil
.
p.
653.
edit.
Rom.
per
Anto.
Blad
.
1538.
aboue
,
beside
seeme
to
grant
the
substance
of
his
conclusion
,
as
it
was
principally
intended
by
principall
intent
a
few
of
them
lately
sprong
vp
,
finally
forced
to
flie
to
them
againe
.
Because
whensoeuer
they
be
vrged
,
How
they
know
there
be
any
Scripture
?
How
they
know
these
bookes
to
be
Scripture
:
How
they
know
this
,
or
that
to
be
the
sense
of
the
Scripture
:
they
are
forced
finally
to
flie
,
for
infallibly
assurance
,
to
the
immediate
teaching
of
their
priuate
spirit
:
or
else
to
run
the
round
betwixt
Scripture
,
&
priuate
spirit
.
owne
priuate
Aquar
in
Capreol
.
p.
43.
e.
the
internall
perswasion
of
the
Holy
Ghost
,
or
the
alone
habite
of
faith
infused
,
is
so
effectuall
,
that
thereby
a
man
may
beleeue
of
any
thing
that
must
be
beleeued
.
the
proposition
of
the
Church
is
beleeued
to
be
infallible
,
for
the
reuelation
of
Scripture
giuing
testimony
to
the
Church
,
which
reuelation
of
the
Scripture
,
is
beleeued
a
priuate
spirit
of
a
mans
owne
,
alone
,
without
definitiuely
against
a
Councell
try
their
reasons
men
must
follow
them
of
the
two
,
that
had
the
best
reasons
:
needed
not
haue
answered
the
reasons
of
his
conclusion
:
if
the
conclusion
had
not
bene
against
our
doctrine
No
priuate
man
perswading
himselfe
to
be
instructed
by
the
Spirit
,
can
be
the
Rule
of
faith
:
priuate
spirits
ô
strange
opposition
small
number
priuate
spirit
diuine
Spirit
No
priuate
mans
spirit
can
be
the
rule
,
if
by
priuate
he
meane
not
that
which
is
not
so
common
,
but
that
which
is
not
diuine
,
and
spirituall
.
a
priuate
man
may
be
so
assisted
by
the
holy
Ghost
,
that
he
may
interpret
Scripture
truely
,
and
infallibly
,
against
a
company
as
bigge
,
as
the
Romane
Church
.
that
it
is
not
to
be
thought
the
holy
Ghost
assists
any
,
that
expoundes
the
Scripture
contrary
to
the
vniuersall
Catholicke
Church
,
priuate
men
vniuersall
Christian
Church
priuate
company
A. D. I do not deny , but that a priuate man , Pag. 196. supposing he were indeede assisted by the holy Ghost , might interpret Scripture truely , and infallibly , against a company , as bigge as the Romane Church , supposing this company were not so assisted . But herein consisteth the chiefe point of the question , whether it be to be thought , that the holy Ghost doth indeed , or not , assist one , or some few priuate men , who presuming that they are so assisted , do interpret the holy Scripture , in such sense , as is contrary to the sense of the holy Catholike , or vniuersall Christian Church ( whether it be Romane , or not , I do not now dispute , this we shall see hereafter ) which ( as I shall proue ) is vndoubtedly knowne , by the promises of Christ to haue the assistance of the holy Ghost . This being the point in question , my conclusion in this Chapter is , that no priuate man , pretending neuer so much to be spiritual , or specially inspired , is to be thought indeede inspired by the holy Ghost , when he interpreteth Scripture , ( as Luther , and his like did ) in a sense contrary to the vnanime interpretation of the precedent , and then liuing Pastours of the Catholicke Church ; and consequently it is not to be thought that the priuate spirit of such a man , is to be followed in interpretation of Scripture , or otherwise , as the rule of faith , or as a sufficient infallible means , to leade men , and to direct them in the knowledge of matters , which are to be beleeued by faith . Now this being the sense of my conclusion , let vs heare how my aduersaries will answer my proofes .
a
priuate
man
,
assisted
by
the
holy
Ghost
,
may
interpret
Scripture
truly
,
and
infallibly
,
against
a
company
as
big
as
the
Romane
Church
,
supposing
the
said
company
were
not
so
assisted
:
but
it
is
not
to
be
thought
that
the
holy
Ghost
forsakes
the
Catholick
Church
to
assist
any
who
interpret
contrary
to
it
.
priuate
men
This
is
the
Catholicke
,
Apostolicke
Church
of
Christ
,
meant
in
the
Creed
,
the
mother
of
beleeuers
,
whose
faith
cannot
faile
—
not
any
speciall
Church
.
Not
the
African
,
as
Donatus
said
:
not
the
particular
Romane
Church
,
but
the
vniuersall
Church
:
not
assembled
in
a
generall
Councell
,
which
we
know
,
hath
sometime
erred
,
but
the
Catholicke
Church
of
Christ
dispersed
through
the
whole
world
since
the
Baptisme
of
Christ
,
by
the
Apostles
and
their
successors
to
these
times
,
is
it
which
containes
the
true
faith
,
and
holds
the
certain
truth
,
in
the
midst
of
all
errors
.
Bell.
de
eccl.
milit.
c.
2.
Simanch
.
Cath.
instit
.
t●t.
24.
n.
1.
subiection
to
the
Pope
No
man
,
or
company
of
men
,
beleeuing
,
and
expounding
the
Scripture
contrary
to
that
which
the
vniuersall
Church
,
in
the
first
sence
,
hath
alway
beleeued
and
expounded
,
can
be
assured
they
haue
the
assistance
of
Gods
Spirit
the
pillar
and
ground
of
truth
:
A
priuate
man
,
and
priuate
companies
of
men
,
may
be
,
and
many
times
are
so
assisted
by
the
holy
Ghost
,
that
they
may
beleeue
,
and
expound
the
Scripture
truly
,
against
a
particular
Church
or
Councell
of
Bishops
,
either
generall
or
particular
.
a
priuate
man
,
and
priuate
companies
of
men
beleeuing
and
expounding
the
Scripture
,
onely
against
the
Papacie
,
may
be
infallibly
assured
they
are
assisted
by
the
holy
Ghost
.
Priuate
men
,
and
priuate
companies
of
men
,
beleeuing
and
expounding
contrarie
to
the
Papacie
,
resist
not
the
true
Church
of
Christ
,
nor
any
part
of
it
.
the
Church
it selfe
the
true
Catholick
Church
Catholicke
vniuersall
vnamine
interpretation
A.D. To the reason alledged by me , and namely to that point of it , wherein I say , Pag. 200. that a priuate man , who presuming to be inspired by the spirit , doth oppose himselfe against the Church , neither can know himselfe , or can assure others , that his spirit is infallible : M. White answereth , denying this to be true . For , saith he , the Scripture is a light , and knowne by the sonnes of light , and by it they may be assured . Now they that be thus assured , are infallibly sure they be taught by the holy Ghost : for all Scripture is inspired of God , and containeth the teaching of the holy Ghost . To this I reply , asking how in particular , Luther ( for example ) could by Scripture assure himselfe or others , that he was taught by the Spirit of God ? It seemeth by M. Whites answer , that this assurance came by this or the like Syllogisme : Whatsoeuer is taught by Scripture , is infallibly taught by the Spirit of God . But I Luther am taught by Scripture this and that point , viz. that I am iustified by onely Faith , &c. Ergo , I ( Luther ) am infallibly assured , and may assure others , that in these points of doctrine , although contrary to the doctrine of the vniuersall visible Church , I am taught by the Spirit of God . But who seeth not the weaknesse of this proofe , when all the certaintie thereof is finally resolued into Luthers owne priuate and particular iudgement , in his owne case ? which cannot be proued to be infallible , by saying , he was assisted in his iudgement by the Spirit of God ; but by begging the question , and supposing that which is the point , that needeth most proofe , to wit , that he is in those points taught by the Scripture , or that he is assisted by the Spirit , to interprete aright . He iudged so : it is true : but his iudgement is fallible , and is so much the more to be suspected to be false , by how much he did prize and ouerweene his owne iudgement in his owne cause , when with intollerable pride he preferred it so contemptuously before the iudgement of a thousand Augustines and Cyprians , and of other most worthy and learned Doctors of the Catholicke Church .
true
Catholicke
The
Scripture
is
a
light
,
and
knowne
by
the
sonnes
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
all
Scripture
is
inspired
of
God
,
and
containeth
the
teaching
of
the
holy
Ghost
.
(
although
contrary
to
the
doctrine
of
the
vniuersall
visible
Church
)
that
he
was
in
those
points
taught
by
the
Scripture
,
so
long
as
the
thing
he
holds
,
is
not
against
the
vniuersall
Church
.
vniuersall
Church
contrary
to
the
vniuersall
Church
I
am
infallibly
sure
,
that
in
this
point
of
iustification
,
I
am
taught
by
the
Scripture
.
onely
Faith
infallible
assurance
the
question
that
should
be
proued
:
after
proofe
aboue
these
things
For
the
Iesuites
say
,
the
proposition
of
the
Church
is
beleeued
vpon
the
testimonie
of
the
Scripture
,
&
the
Scripture
is
beleeued
for
it selfe
.
Alex.
Pez●nt
in
Tho.
22.
p
479.
B.
&
Greg.
de
Val.
ton
.
3.
p.
31.
They
that
hold
the
authoritie
of
the
Church
to
be
the
hiest
re●son
inducing
vs
to
beleeue
,
fall
into
two
grosse
absurdities
:
1.
because
so
our
faith
shall
not
be
diuine
,
being
grounded
on
the
authority
of
men
:
2.
because
this
authority
of
the
Church
is
one
thing
it selfe
that
is
beleeued
,
&
the
fore
to
be
grounded
on
some
superior
authoritie
.
Can
loc
l.
●
.
§.
8.
D
Weston
layes
the
resolution
of
faith
thus
:
Thus
resoluing
all
diuine
faith
into
humane
motiues
.
de
Tripl
.
offic.
c.
3.
pag.
143.
I
am
taught
this
by
Scripture
:
vnlesse
God
illuminate
their
hearts
,
we
can
giue
no
assurance
,
held
against
the
vniuersall
Catholicke
Church
.
I
am
taught
this
by
the
Scripture
.
Luther
in
vnderstanding
the
Scripture
,
may
be
deceiued
:
It
is
Luthers
own
cause
Luthers
iudgment
is
to
be
suspected
,
one
consent
Lastly
he
produces
the
sayings
of
the
Fathers
for
the
establishing
of
the
sacrifice
of
the
Masse
,
and
sees
my
foolishnes
,
who
alone
will
be
wiser
then
all
other
.
This
is
is
it
I
say
,
that
by
this
,
my
opinion
is
confirmed
.
For
this
I
said
,
that
these
Thomisticall
asses
,
haue
nothing
to
produce
but
a
multitude
of
men
,
and
antique
vse
;
and
then
to
him
that
brings
the
Scriptures
,
to
say
,
Thou
art
the
foolishest
of
all
men
that
liue
,
Art
thou
onely
wise
?
and
then
it
must
needs
be
so
.
But
to
me
,
who
am
the
foolishest
of
all
men
,
it
is
sufficient
,
that
the
most
wise
Henry
can
bring
no
Scripture
against
me
,
nor
answer
that
which
is
brought
against
him
;
besides
he
is
constrained
to
grant
,
his
Fathers
haue
often
erred
,
and
his
antique
vse
makes
no
article
of
faith
:
in
which
it
is
lawfull
,
but
for
the
multitude
of
that
Church
,
to
trust
,
whereof
he
himselfe
,
with
his
pardons
,
is
defender
.
But
against
the
saying
of
Fathers
,
men
,
Angels
,
and
diuels
,
I
oppose
not
ancient
custome
,
nor
a
multitude
of
men
,
but
the
word
,
the
Gospel
,
of
one
eternal
maiestie
,
which
themselues
are
constrained
to
allow
,
wherein
the
Masse
is
euidently
taught
to
be
the
signe
and
testament
of
God
,
wherein
he
promises
,
and
by
a
signe
certifies
to
vs
his
grace
.
For
this
worke
and
word
of
God
,
is
not
in
our
power
;
here
I
set
my
foote
,
here
I
sit
,
here
I
abide
,
here
I
glorie
,
here
I
triumph
,
here
I
insult
ouer
Papists
,
Thomists
,
Sophisters
,
and
all
the
gates
of
hell
,
not
onely
ouer
the
sayings
of
men
,
though
holy
men
,
or
deceitful
custom
:
Gods
word
is
ouer
all
.
The
diuine
Maiestie
is
of
my
side
,
that
I
care
not
if
a
thousand
Austins
,
a
thousand
Cyprians
,
a
thousand
King
Harry-churches
stood
against
me
.
God
can
neither
deceiue
,
nor
be
deceiued
:
Austin
and
Cyprian
,
as
all
the
elect
,
may
erre
,
and
haue
erred
.
or
an
Angell
from
heauen
let
him
be
accursed
let
them
be
accursed
:
the
word
of
God
is
aboue
all
,
that
I
care
not
if
a
thousand
Austins
,
and
a
thousand
Cyprians
stood
against
me
Though
the
Fathers
,
whom
for
their
high
learning
,
we
worthily
call
the
Doctors
of
the
Church
,
were
endued
with
the
grace
of
the
holy
Ghost
aboue
others
,
yet
in
expounding
the
Scripture
,
the
Catholicke
Church
doth
not
alway
,
and
in
all
things
follow
them
.
The
common
opinion
of
the
Doctors
is
not
to
be
regarded
,
when
the
contrary
opinion
fauours
the
power
of
the
keyes
,
or
a
pious
cause
.
disput.
Lips
.
cum
Ecch.
pag
J●
Genesc
one
might
say
,
that
simple
men
ought
to
beleeue
nothing
but
what
the
Pope
and
Cardinals
deliuer
to
be
beleeued
explicately
,
and
should
be
content
with
things
common
,
not
presuming
vpon
their
owne
vnderstanding
,
to
beleeue
any
thing
explicitely
,
but
what
the
Pope
and
Cardinals
deliuer
vnto
them
:
but
For
though
simple
men
be
not
ordinarily
tied
to
beleeue
explicitely
,
but
onely
those
things
which
are
by
the
Cleargie
declared
to
be
so
beleeued
;
yet
in
which
case
they
can
,
and
must
explicitely
beleeue
;
and
euery
simple
man
A. D. But , saith M. White , Scripture promiseth , Pag 201. that euery doctrine is of God , which consenteth to it : and this consent , a man may know infallibly , or else in vaine had the Bereans searched , &c. I answer , that I do not denie , but a man may know doctrine to consent to Scripture : but I aske , how he may know this by onely Scripture interpreted by ones owne iudgment , or priuate spirit ? I hope I haue shewed the contrary : neither will M. White be euer able to proue that the 1 1 Act. 17.11 . Beraeans had infallible certaintie onely by the Scripture interpreted by their owne priuate iudgement : or that 2 2 Es 8.20 . the Prophet sent any for infallible certaintie to the law and testimonie expounded onely by priuate iudgement : or that 3 3 Luc 1 , 4. Saint Luke , or f f Col. 2.2 . Saint Paul whom he alledgeth , meant that men should haue infallible assurance by onely Scripture interpreted by priuate iudgement or spirit .
his
owne
priuate
iudgement
Scripture
alone
searched
the
Scripture
dayly
whether
those
things
were
so
,
therefore
beleeued
by
it
if
it
consented
with
the
Scripture
.
Therefore
many
of
them
beleeued
the
Scripture
alone
,
as
the
rule
owne
iudgement
priuate
spirit
how
it
shall
appeare
to
my selfe
and
others
,
that
I
expound
and
vnderstand
the
Scriptures
aright
,
and
not
according
to
my
own
priuate
spirit
?
how
they
were
infallibly
assured
they
had
the
true
sence
of
the
Scripture
?
after
their
owne
priuate
spirit
You
wil
ask
how
the
proposition
of
the
Church
is
known
to
be
infallible
.
Let
him
that
is
thus
demanded
,
answer
,
He
beleeues
it
by
an
infallible
faith
,
for
the
authoritie
of
the
Scripture
,
giuing
witnesse
to
the
Church
:
which
authoritie
and
reuelation
,
he
beleeues
for
it selfe
,
albeit
the
proposition
of
the
Church
,
as
a
requisite
condition
,
be
needfull
thereunto
.
A. D. Yet ( saith M. White ) the Papists cannot denie but there is a heauenly light , &c. It is true , Pag. 201. that Catholicks grant inward testimony of the Spirit to giue infallible assurance . But what spirit is that , which they thinke giueth this infallible assurance ? Not priuate spirit ; but the Spirit which is common to the Church , the Spirit which inclineth men to humil●tie , order and vnitie , as in * * Qu 6. the Introduction I haue shewed . To whom also do they think infallible assurance to be giuen by the Spirit ? Not to euery one , that presuming himselfe to be elect , and to haue the Spirit , shall rush without reuerence into the sacred text , expounding it as he listeth or as it shall be suggested by priuate spirit : but to such as with order , humilitie , and respect of vnitie , reade and interprete Scripture , as they learne it to be interpreted by the infallible authoritie of the Pastors of Gods Church . Those that do otherwise , though they may seeme to themselues to be infallibly sure , yet indeed they are not , as not hauing any substantiall ground to assure them , which may not in like maner , and with as probable colour , be alledged by others , whom ( although perswading themselues to be infallibly sure ) M. White himselfe wil grant to be deceiued in this their perswasion . M. White * * White . pag. 62. & 63. saith , that his priuate men be assured by Scripture . So say they , M. White saith , his men haue the witnesse of the holy Ghost . So say they , M. White saith , his men were taught by the Pastors of the true Church . This he saith indeed , and so ( if they would be impudent ) they might say . But whereas M White saith , that his priuate men ( let Luther and Caluin be examples ) were taught by the Pastors : if he meane they were taught by the Pastors , those speciall points wherein they dissent from vs , it is maruell that euen his owne blacke face blusheth not to vtter such a shamelesse vntruth . Let M. White , name , if he can , what Pastors those were , that taught Luther and Caluin these new doctrines , vnlesse he will allow the Diuell to be a Pastor , whom Luther * * Luth. de miss. angul . confesseth to haue taught him his doctrine against the Masse .
a
heauenly
light
it
is
a
priuate
spirit
,
not
common
to
the
Church
.
the
Spirit
of
God
,
the
same
which
is
common
to
the
true
Church
.
The
Spirit
which
inclines
to
humilitie
,
order
,
and
vnitie
.
priuate
men
We
know
that
in
this
holy
Sea
of
Rome
,
there
haue
bene
of
late
yeares
,
many
abhominable
things
many
abuses
in
spirituall
things
,
and
excesses
,
and
all
things
peruersly
turned
vpside
downe
.
And
no
maruell
if
the
disease
be
gone
downe
from
the
head
to
the
members
,
and
from
the
Popes
to
inferior
Prelates
.
All
we
,
the
Prelates
of
the
church
haue
turned
aside
,
euery
one
to
his
owne
wayes
;
&
of
a
long
time
therehath
not
bin
one
did
good
,
no
not
one
.
—
We
took
vpon
vs
the
yoke
of
this
great
dignitie
(
to
be
Pope
)
onely
that
we
might
reforme
the
deformed
Catholik
Church
.
order
,
humilitie
All
this
time
,
wherein
the
cause
of
Religion
hath
bene
heard
before
the
Emperour
,
and
in
many
great
assemblies
,
(
touching
that
which
belongs
to
the
Pope
and
his
Bishops
,
vpon
desire
of
publicke
peace
and
safetie
,
as
much
as
could
stand
with
Gods
truth
)
we
haue
caried
our selues
lowly
enough
,
that
they
might
if
they
would
,
haue
vnderstood
long
ago
,
that
we
did
not
aime
at
the
weakening
of
their
power
,
to
change
the
present
state
of
things
,
or
the
Ecclesiasticall
pollicie
of
the
Church
.
But
when
reuerently
and
suppliantly
at
their
feete
,
we
onely
demanded
and
for
the
publicke
good
,
we
were
not
counted
worthy
to
obtaine
any
thing
:
but
wisedome
is
driuen
away
from
among
them
,
and
They
will
constraine
vs
from
the
manifest
truth
,
against
our
wils
,
to
receiue
their
abominations
.
For
when
as
like
Pharaoh
,
they
be
hardened
against
of
suppliants
,
peraduenture
their
end
presses
vpon
them
,
Philip.
Melancth.
praef.
in
2
tom
.
Luth.
no
ground
to
assure
vs
,
which
may
not
in
like
maner
,
and
with
as
good
colour
,
be
alledged
by
others
,
whom
confesse
to
be
deceiued
Vigil
.
l.
2.
pag.
553.
contr.
●utych
.
&c.
Clem.
Alexan.
Strom.
l.
7.
pag.
322.
edit.
Commelin
.
ann.
1592.
All
those
things
that
belong
to
Christ
in
truth
,
heresies
may
haue
in
schisme
,
and
in
shew
:
Churches
,
Scriptures
,
Bishops
,
the
orders
of
Cleargie
men
,
Baptisme
,
the
Eucharist
,
and
all
things
else
.
The
false
darts
of
the
diuell
,
which
he
tooke
out
of
the
Scripture
,
our
Sauiour
breakes
with
the
true
shield
of
the
Scripture
.
A
Scripture
ill
cited
,
he
beateth
backe
with
another
Scripture
truly
alledged
,
as
it
were
one
naile
with
another
.
the
Church
Spirit
of
God
as
probable
it
is
not
Gods
manner
to
teach
men
immediatly
by
himselfe
,
but
by
the
meanes
of
his
Church
,
and
the
Pastors
therein
:
by
meanes
of
the
Scripture
truly
taught
in
the
Church
,
but
the
Papacie
was
not
this
Church
:
it
is
maruell
his
owne
blacke
face
blushes
not
to
vtter
such
a
shamelesse
vntruth
.
Let
him
name
if
he
can
,
what
Pastors
those
were
,
that
taught
Luther
and
Caluin
;
vnlesse
he
will
allow
the
Diuell
to
be
a
Pastor
,
whom
Luther
confesses
to
haue
taught
him
his
doctrine
against
the
Masse
.
Infants
vnbaptised
an
old
man
confirmed
him
in
that
opinion
,
which
touching
speciall
faith
before
he
stirred
,
there
were
many
in
the
Church
of
Rome
,
which
did
inuocate
God
aright
,
and
held
the
doctrine
of
the
Gospell
,
some
more
,
some
lesse
,
such
as
was
that
old
man
,
who
shewed
Luther
the
doctrine
of
faith
.
confesses
the
Diuell
to
haue
taught
him
the
doctrine
against
the
Masse
,
My
sinne
is
greater
then
can
be
forgiuen
.
Turrian
,
the
Jesuite
,
hath
often
told
me
that
Ignatius
Loiola
,
both
at
meat
,
and
Masse
,
and
in
his
recreations
,
vsed
to
be
vexed
with
the
Diuel
,
that
he
should
sweate
as
cold
as
one
that
were
ready
to
die
.
Bobadilla
told
him
that
he
would
oftentimes
complaine
that
he
could
neuer
be
quiet
,
for
the
Diuel
molesting
him
.
Turrian
said
the
Diuel
was
his
daily
companion
,
euen
to
the
altar
where
he
vsed
to
say
Masse
,
&c.
A. D. Whereas I obiect that sectaries and the Diuell himselfe , doth alledge words of Scripture , Pag. 202. White pag. 64. M. White granteth it , but ( saith he ) either they alledge not true Scripture , or not truly applied : as also they alledge the authority of the Church ; but either not the true Church , or the true Church , not truly . Testimonium hoc verum est : This which M. White granteth is the very truth , and wanteth nothing , but that he apply it to his priuate men Luther , and Caluin , and to his owne selfe . Partiality will not suffer him to apply it thus , but there is no reason , that he should be iudge , it is more fit that the iudgement of this matter be left to the Catholicke Church which he confesseth to be taught of God . White pag. 63.
Grego
.
de
Valent
pag.
24.
tom
.
3.
Fra.
Albertin
.
Coroll
.
p.
251.
c.
No
maruell
,
now
,
though
the
Catholicke
Church
were
so
fast
talked
of
.
A. D. Concerning the tenth Chapter — both my Aduersaries make maine opposition , against the conclusion of this Chapter , Pag. 202. one reason whereof is , that they do not , or will not rightly vnderstand what I meant , when here I say the doctrine of the Church is the rule of faith : note therefore first whereas the name Church , may be taken seuerall waies , Intro . q. 3. according to that which I noted in the Introduction , whereas also in euery one of these senses it may be taken , either as it is generally in all ages , or as it is particularly in this , or that determinate age , my Aduersaries , omitting all other senses , principally vnderstand me to meane , by the name Church , the Pope , or Pastours of this present age , whereas in this Chapter , I do not , at least ex professo , or primarily intend to speake of the Church in this sense : but rather do speake of the Church in a more generall , indefinite , and indeterminate sense , as it signifieth one , or other companie of men liuing , either in all ages , or in one , or other , age , who in one or other sense may be called the Church ; the doctrine whereof , say I , is the rule , and meanes ordained by God to instruct all sorts of men in all matters of faith . Note secondly that by the doctrine of the Church , I do not vnderstand , any Friars dreames , White pag. 3 as M. White dreameth , nor humane traditions , especially opposite to Scripture , but diuine doctrine : including therein both the written diuine Scripture , and the vnwritten diuine traditions , and the true diuine interpretation of them both , as by word , writing , signes , or otherwise it is , or may be propounded , and deliuered to vs , by the authority of the Church : all which ( although it may worthily be called diuine doctrine , as being first reuealed by God ) here I call Church-doctrine , because as it was first reuealed , and committed to the keeping of Prophets , and Apostles , who in their time , were chiefe , and principall members of the militant Church , so by Gods ordinance , it was to be propounded , and deliuered to other men , by the same Prophets , Apostles , and others their successors , as they are Doctors , and Pastors of the same Church . Note thirdly , that by the rule of faith , I meane such a rule , as is also a sufficient outward meanes , ordained , and set apart by God , to instruct all sorts of men , in all points of faith ; which consequently must haue those three conditions , or properties of the rule , set downe , and declared in the sixt Chapter , viz that it must be infallible , easie to be vnderstood of all sorts , and vniuersall , or such as may sufficiently resolue one in all points of faith . Note fourthly , that when I say , the doctrine of the Church is the rule of faith , I do not vnderstand , that the doctrine , as seuered from the Church , or the Church , as diuided from the doctrine , is the rule of saith , but that the doctrine as deliuered by the Church , or the Church as deliuering doctrine is that rule , and meanes which God hath ordained to instruct men in faith ; Note fifthly , that to proue the doctrine of the Church to be the rule of faith , in such sort as now I haue said , it might suffice for this Chapter , that it be shewed , that at least once , or in one age , there were one , or other company of liuing men , in one or other sense , called the Church , who were ordained by God , and set apart to instruct all sorts of men in all points of faith , being for that purpose in their doctrine , and teaching , furnished with these three conditions , which are requisite in the rule of faith ; for this being shewed in this Chapter , I shall easily shew in the next , that the same is to be said of some , or other company , continuing in all ages . In this Chapter therefore I chiefly vndertake to proue , that once , or in one age , there was a company of liuing men , who in one sense may be called the Church , whom God specially appointed , as a meanes sufficient ( quantum ex se ) to instruct all men , in all matters of faith , being for that purpose , furnished with the three conditions , or properties of the rule of faith .
the
infallible
rule
,
which
we
ought
obediently
to
follow
in
all
points
of
faith
,
is
the
doctrine
,
and
teaching
faith
,
and
beleefe
of
the
true
Church
:
rightly
vnderstand
the
doctrine
and
faith
of
the
vniuersall
Church
,
is
the
rule
of
faith
,
but
there
is
a
higher
matter
meant
.
First
that
the
Churches
word
,
and
authority
,
without
grounding
the
same
on
the
Scripture
,
is
the
rule
.
Next
that
the
Church
of
Rome
,
is
this
vniuersall
Church
.
Thirdly
that
all
the
authority
,
and
efficacy
of
the
Church
,
is
in
the
Pope
alone
.
What
is
the
rule
the
Church
The
Romane
Church
In
this
question
,
by
the
Church
,
we
meant
the
Romane
Bishops
.
In
whom
resides
the
full
authoritie
of
the
Church
,
when
he
pleases
to
determine
matters
of
faith
,
whether
he
do
it
with
a
Councell
,
er
without
.
Albertine
,
a
Iesuite
sayes
it
expressely
,
and
in
Terminis
term●nantibus
.
Coral
.
p.
edit.
Lugdun
.
an.
apud
Horat.
Cardon
The
infallible
rule
,
which
we
ought
obediently
to
follow
,
is
the
doctrine
,
and
faith
of
All
Catholicke
men
must
necessarily
submit
their
iudgements
,
and
opinions
,
either
in
expounding
the
Scripture
,
or
otherwise
,
to
the
censure
of
the
Apostolicke
seate
:
God
hath
bound
his
Church
,
to
heare
the
chiefe
Pastors
in
all
things
.
To
thee
I
will
giue
the
keyes
;
on
this
rock
I
will
build
,
Feede
my
sheepe
,
&c.
diuers
senses
the
teaching
of
the
Church
is
the
Rule
waies
:
either
for
the
whole
company
of
Christian
professors
,
consisting
of
sheepe
,
and
Pastors
;
or
for
the
more
principall
part
,
to
wit
,
the
whole
company
of
Pastors
,
either
gathered
together
in
a
Councell
,
or
dispersed
through
the
world
:
or
for
Christs
Vicar
,
the
Pope
,
as
he
hath
most
ample
authority
,
either
alone
,
or
with
a
Councell
,
to
propound
the
doctrine
of
faith
:
or
for
euery
particular
Pastor
,
as
he
is
authorized
vnder
the
Pope
,
to
feede
the
flocke
committed
to
him
:
when
he
saies
,
Church
proposition
is
necessary
,
it
is
not
needfull
for
him
to
distinguish
,
which
of
these
waies
,
he
takes
it
,
because
deny
any
such
infallible
authority
to
be
in
the
Church
at
all
,
in
which
sense
soeuer
he
take
it
:
infallible
authoritie
Scripture
alone
we
must
not
distinguish
betweene
the
Romane
Church
,
and
the
Romane
Bishop
so
,
as
if
the
iudgement
of
the
Roman
Church
,
were
infallible
,
but
not
the
iudgement
of
the
Romane
Bishop
,
but
rather
these
two
are
one
,
and
the
same
.
For
when
we
come
to
the
Apostolicke
Sea
,
to
enquire
the
oracles
of
faith
,
we
do
not
enquire
of
all
the
faithfull
in
the
Romane
Church
,
nor
yet
of
the
same
Church
assembled
in
a
Councell
,
but
the
Popes
iudgement
,
and
sentence
is
it
we
exspect
.
by
the
Church
they
meane
the
firmenesse
,
and
certainety
of
truth
must
be
auouched
in
Peter
,
and
his
successors
,
and
then
after
in
the
Church
,
whose
head
,
and
foundation
Peter
is
—
and
therefore
the
more
do
I
reprehend
those
,
which
by
distinguishing
the
Apostolicke
seate
from
the
Pope
,
The
authoritie
of
the
Trent
Councell
is
the
authoritie
of
the
vniuersall
Catholicke
Church
.
diuine
doctrine
the
written
Scripture
vnwritten
traditions
Friars
dreame
diuine
traditions
part
of
that
diuine
,
and
Church
doctrine
,
which
he
would
haue
receaued
,
with
the
same
obedience
,
and
affection
,
wherewith
we
receaue
the
Scripture
:
whatsoeuer
the
Pope
,
shall
definitiuely
propound
to
be
beleeued
,
that
is
the
doctrine
of
the
Church
:
But
he
may
definitiuely
propound
the
very
dreames
of
a
Friar
he
may
put
these
bookes
into
the
Canon
of
the
Bible
,
and
so
binde
men
to
beleeue
them
godly
,
and
probable
in
shew
;
but
false
,
and
vncertaine
indeede
.
who
may
determine
the
things
of
faith
,
whether
he
vse
care
,
and
diligence
therin
,
or
not
:
Azor
institut
.
moral
.
tom.
He
may
make
something
of
nothing
,
and
make
that
a
sentence
,
which
is
none
.
a
supernaturall
truth
may
be
so
implicitely
contained
in
tradition
,
or
Scripture
,
that
in
Paris
,
&
in
the
Vniuersities
of
Spaine
,
and
elsewhere
,
no
man
is
admitted
to
any
degree
in
diuinitie
,
vnlesse
he
sweare
that
he
will
hold
the
Immaculate
conception
of
the
virgine
.
the
common
consent
of
the
Church
increasing
,
whereby
oftentimes
the
Holy
Ghost
expounds
traditions
,
and
Scriptures
,
the
Church
may
at
last
,
bring
in
her
definition
,
which
shall
haue
the
force
of
a
reuelation
.
implicite
traditions
increase
of
the
Churches
consent
the
Church
,
as
deliuering
doctrine
,
together
with
the
law
once
,
or
in
some
one
age
,
the
written
Scriptures
,
but
vnwritten
traditions
,
any
sense
that
a
true
Church
can
be
meant
,
vnwritten
traditions
ordained
to
teach
vnwritten
verities
once
,
or
in
one
age
,
there
was
a
company
of
men
,
who
in
one
sense
,
or
other
,
may
be
called
the
Church
,
whom
God
hath
appointed
,
and
furnished
,
to
teach
all
men
the
things
of
faith
:
meanes
it
Pag. 204. White . pag. 67. A. D. This being proued , my Aduersaries may see , how much they mistake , when they thinke me to meane in this Chapter , by the name Church , onely the Pope , or onely the present Pastours of the Church ; when as rather I meant to include these onely secondarily , meaning here by the name Church principally the Apostles themselues , who for the time they liued on earth , were principall Doctours , and Pastours of th● Church , being by me therfore tearmed the Church , which I said , is the rule of faith ; not taking the verbe ( is ) so strictly , as onely limited to this present time , but ●●ther indefinitely , abstracting from all time : or per ampliationem , as it may extend it selfe to the by-past , as well as to the present time . This to be my meaning , my Aduersaries might haue perceiued , by the texts of Scripture , which I bring , for the proofe of my conclusion . For those texts , are by me here applied , as they were by our Sauiour spoken , and meant , to wit , principally to the Apostles , being the primitiue Pastours , and principall members of the Church : and are onely secondarily , or by consequence applied to other Pastours , succeeding in their places . Now taking my conclusion in this chiefly intended sense , it cannot be denied to be true , neither can the reason , by which I proue it , with any reason be denied to be good .
the
Church
the
doctrine
of
the
Church
Pope
alone
not
the
Scripture
,
but
the
Church
is
this
supreme
iudg●
of
all
controuersies
,
and
things
of
faith
.
this
Church
,
as
it
is
taken
for
the
whole
body
,
iudges
not
.
lay
priuate
men
therein
the
power
of
iudging
belongs
to
the
Bishops
,
and
Priests
alone
.
among
them
,
the
B.
of
Rome
alone
,
as
the
successor
of
S.
Peter
,
is
so
the
head
of
the
whole
Church
—
and
the
primary
,
and
highest
subiect
of
this
Church
iudgement
—
that
he
hath
power
,
alone
,
aboue
all
others
,
whether
Pastors
,
or
sheepe
,
to
pronounce
,
and
determine
,
touching
the
matters
of
faith
.
besides
the
Doctors
,
and
Pastors
,
there
must
be
in
the
Church
some
other
supreme
iudge
—
and
he
is
the
B.
of
Rome
,
either
alone
,
or
with
a
Councell
.
Neither
the
Scripture
,
nor
secular
princes
,
nor
priuate
men
,
are
iudges
of
controuersies
,
but
Ecclesiasticall
Prelates
—
and
Councels
may
iudge
of
the
controuersies
of
religion
,
but
that
iudgement
is
not
firme
,
or
ratified
,
till
the
Pope
haue
confirmed
it
,
and
therefore
the
last
iudgement
belongs
to
him
—
for
either
there
must
be
no
iudge
among
men
at
all
,
or
else
he
must
be
the
iudge
,
that
is
aboue
the
rest
.
When
we
say
the
Proposition
of
the
Church
is
a
condition
necessary
to
the
assent
of
faith
:
by
the
name
of
Church
,
we
meane
the
head
thereof
,
that
is
to
say
,
the
B.
of
Rome
,
either
alone
by
himselfe
,
or
with
a
Councell
.
The
vniuersall
Church
essentially
is
the
conuocation
of
all
that
beleeue
in
Christ
,
but
virtually
it
is
the
Church
of
Rome
,
and
the
Pope
;
the
Church
of
Rome
,
representatiuely
is
the
Colledge
of
Cardinals
,
but
virtually
the
Pope
,
who
is
the
head
of
the
Church
.
The
Pope
alone
may
do
not
onely
that
,
which
is
granted
to
all
,
and
singular
Prelates
in
the
Church
,
but
also
more
then
they
all
.
The
power
of
Ecclesiasticall
Iurisdiction
,
is
not
in
the
vniuersality
of
the
Church
,
as
in
the
true
subiect
,
but
in
the
Prelates
thereof
,
and
in
the
Bishops
of
Rome
,
as
in
the
fountaine
,
whence
it
flowes
,
vnto
all
other
Ministers
of
the
new
Testament
.
The
Bishop
of
Rome
is
the
rule
into
which
Rule
all
the
articles
of
our
faith
are
lastly
resolued
,
as
into
the
formall
reason
whereby
they
are
propounded
to
vs
.
when
we
affirme
the
Church
to
be
the
iudge
of
all
controuersies
of
faith
,
by
the
Church
we
vnderstand
the
Bishop
of
Rome
,
who
for
the
time
being
,
gouernes
the
ship
of
the
militant
Church
,
and
by
liuely
voice
doth
clearely
and
expressely
expound
his
iudgement
to
them
that
seeke
to
him
.
I
beleeue
that
the
chiefe
Priest
and
Bishop
of
the
Church
,
the
Pope
,
who
is
the
master
of
our
faith
,
cannot
but
attaine
the
truth
of
faith
,
nor
can
be
deceaued
or
erre
,
if
as
chiefe
Bishop
and
master
of
the
faith
,
he
set
downe
his
determination
—
so
that
,
vnlesse
a
man
be
afraid
of
the
truth
,
there
is
no
cause
why
he
should
feare
the
Popes
determination
.
but
secondarily
abstracting
from
all
time
It
is
no
Catholicke
faith
,
but
an
opinion
very
probable
,
that
he
is
S.
Peters
successor
he
may
erre
A.D. § . 1. Pag. 205. That the doctrine of the Apostles was for their life time the rule , and meanes — First I say that my conclusion being vnderstood as in this Chapter I principally meant , cannot be denied to be true , for it cannot be denied , but that the doctrine , as deliuered by the Apostles themselues , being for the time they liued , the Church in such sense , as here I take the name Church , was such a rule , and meanes , as here we seeke for . For first it is knowne to be infallible — Secondly it was easie to be vnderstood , &c. — Thirdly , it was vniuersall , &c. — Since therefore these 3. conditions , requisite in the rule of faith , are found in the doctrine , and teaching of the Apostles , it cannot be denied , but that the diuine doctrine , as deliuered by them , in their life time , either by word or writing , was the rule , and meanes which God ordained to instruct men in faith — Taking therfore my conclusion in the chiefely intended sense , I suppose , that my aduersaries , will neither deny it to be true , nor the reason by which I proue it , to be good .
the
doctrine
of
the
Apostles
Apostles
time
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
fashion
is
changed
,
the
sense
of
the
Scripture
is
also
changed
.
Though
it
were
granted
,
that
the
wordes
of
Paule
containe
a
precept
to
marrie
,
yet
seeing
Paule
gaue
it
by
his
owne
authority
,
it
were
no
diuine
,
but
an
Ecclesiasticall
precept
,
which
the
Church
may
change
,
yea
abrogate
,
and
much
more
dispense
with
.
their
owne
authority
Apostles
doctrine
change
it
A D. § . 2. That the doctrine of the succeeding Pastours of the Church , Pag. 207. is the rule , and meanes — The chiefe controuersie is about my conclusion , as , in a secondary sense , it may be meant , of the succeeding Pastors of the Church . In which sense I affirme , that like as the diuine doctrine ( not as contained in onely Scripture , or as gathered thence by natural wit , or priuate spirit , but as deliuered by the Apostles , or the Apostles , as deliuering this doctrine ) was the rule , and meanes ordained by God to instruct all men liuing in their daies , in all matters of faith : So the same doctrine ( not as contained in onely Scripture , nor as gathered thence by naturall wit , or priuate spirit , but as deliuered by Pastors of the succeeding Church , or those Pastors , as deliuering this doctrine ) is the rule , and meanes ordained by God , to instruct all men liuing in succeding ages , in all points of faith .
the
doctrine
of
the
succeeding
Pastors
of
the
Church
as
the
Apostles
doctrine
for
the
time
they
liued
,
was
the
rule
:
so
the
doctrine
of
the
succeeding
Pastors
is
the
rule
:
succeeding
Pastors
Apostles
doctrine
succeding
Pastors
The
Pope
alone
may
make
new
articles
of
faith
according
to
one
acceptation
of
the
word
Article
,
that
is
,
for
such
as
must
be
beleeued
,
which
before
needed
not
be
beleeued
The
Vicar
of
Christ
,
may
make
an
Article
of
faith
;
taking
an
article
not
properly
,
but
in
a
large
sense
,
for
that
which
must
be
beleeued
,
when
before
by
the
precept
of
the
Church
,
it
was
not
necessary
to
be
beleeued
.
it
belongs
to
the
Pope
alone
,
to
make
a
new
Creed
.
For
in
a
Creed
those
things
are
put
,
that
vniuersally
belong
to
Christian
faith
:
he
therefore
hath
authority
,
to
make
such
a
Creed
,
who
is
the
head
of
Christian
faith
,
and
in
whom
,
as
in
the
head
,
all
the
members
of
the
Church
are
vnited
,
and
by
whose
authoritie
all
things
,
pertaining
to
faith
,
are
confirmed
and
strengthened
.
That
the
Pope
may
dispense
in
adding
articles
,
may
be
vnderstood
waies
First
,
in
respect
of
the
multiplication
of
the
articles
themselues
.
Secondly
,
in
respect
of
expounding
the
things
contained
in
the
articles
:
Thirdly
,
in
respect
of
the
augmentation
of
such
things
,
as
may
be
reduced
to
the
articles
.
the
Pope
may
dispense
,
in
adding
articles
;
because
as
he
may
make
a
new
Creed
,
so
he
may
Secondly
he
may
by
more
articles
,
explicate
the
articles
already
placed
in
the
Creed
.
Thirdly
,
because
peraduenture
all
things
beleeued
in
the
Creed
,
may
be
reduced
after
the
aforesaid
articles
,
and
by
such
reduction
,
may
be
increased
;
so
that
vnder
each
article
The
Popes
assertions
ascend
to
the
height
of
diuine
testimony
,
as
the
assertions
of
the
Apostles
did
,
and
of
such
,
as
made
the
holy
Scripture
;
and
there
be
who
contend
that
they
belong
to
the
sacred
Scripture
it selfe
,
which
is
contained
in
the
bookes
of
the
Bible
.
Church
teaching
the
same
Church
doctrine
as
contained
in
onely
Scripture
the
doctrine
of
the
Church
,
is
not
the
rule
,
as
it
is
contained
in
onely
Scripture
.
The
words
of
the
text
of
Scripture
,
are
not
the
Popes
words
,
but
the
words
of
Salomon
in
the
Prouerbs
,
but
because
this
text
is
made
Canonicall
,
it
is
to
be
beleeued
,
and
induceth
necessity
so
to
do
,
as
if
the
Pope
had
set
it
foorth
himselfe
;
Because
we
make
all
those
things
to
bee
ours
,
whereto
we
might
impart
our
authority
,
—
But
whether
without
Canonization
,
the
sayings
of
Salomon
be
approued
in
the
Church
,
seeing
they
are
in
the
body
of
the
Bible
?
say
,
as
the
glosse
saith
,
and
Ierom
holdeth
—
who
seemes
to
conclude
,
that
they
are
Apocrypha
,
which
is
to
be
noted
,
and
that
because
of
this
,
as
also
because
Salomon
had
no
power
to
make
Canons
.
as
it
is
deliuered
by
the
Pastors
the
Pastours
deliuering
this
doctrine
the
doctrine
as
deliuered
by
the
Church
:
or
the
Church
,
as
deliuering
doctrine
,
is
the
rule
.
(
fidei
D.
Stapler
.
relect.
p.
484.
ibi
.
pag.
494.
the
Scriptures
in
regard
of
vs
,
haue
all
their
authority
from
the
Church
;
the
sense
of
the
Scripture
is
to
be
fetched
from
the
Church
:
whatsoeuer
the
Church
of
Rome
shall
teach
,
is
the
word
of
God
,
&c.
Pag 210. A. D. Thus therefore we see , that those texts , which I alledge , do not onely pertaine to the Apostles , and men liuing in that age , as my Aduersaries ignorantly , White . pag. 72. 73 74. and absurdly make answer to some of the texts : but that they pertaine also to men , liuing in other ages ; and consequently , as my reason , drawne out of them , proueth infallibility and other conditions requisite in the rule and meanes to be in the Apostles doctrine : so it proueth also infallibility , and the said other conditions , in the doctrine of succeeding Pastours .
D.
Staplet
relect.
p.
431
pag.
463.
the
whole
Church
ignorantly
,
and
absurdly
A.
D.
Reply
,
p.
208.
&
217.
primarily
and
principally
they
pertaine
to
the
Apostles
,
A. D. As by the promise of Christ , we be assured , that the Apostles , Pag. 214. and consequently in some sense the Pastours of the Church are taught all truth by the Holy Ghost : so by the commission , warrant , commandement , and threat ioyntly considered ( as here I consider them ) we are assured that the same Holy Ghost doth so assist them , as not to permit either the Apostles , or the Pastours , vniuersally to teach authoratiuely , false doctrine , or their owne deuices ; in regard otherwise men should be bound sometimes to beleeue false doctrine , which inconuenience cannot be auoided , by saying , as M. White saith , White pag. 75. that the band hath a limitation , that we heare them , so farre as they teach agreeable to Scripture , and no further , and by those Scriptures , we may releeue our selues , if they chance to teach falsely . Because first that conditionall limitation is no where expressed , nor in M. Whites sense , to be necessarily gathered out of any place of Scripture : Secondly , I aske , how those should releeue themselues , who cannot reade , much lesse vnderstand Scripture ?
that
we
heare
the
Pastors
of
the
Church
M.
Whites
sence
trie
all
things
,
and
hold
that
which
is
good
.
beleeue
not
euery
spirit
,
but
trie
the
spirits
,
whether
they
be
of
God
.
We
haue
a
more
sure
word
of
the
Prophets
,
whereto
we
do
well
to
take
heede
,
as
to
a
light
,
that
shines
in
the
darke
:
till
the
day
dawne
,
and
the
day
star
rise
in
our
hearts
.
search
the
Scriptures
,
for
in
them
we
thinke
to
haue
eternall
life
,
and
they
be
they
that
testifie
of
Christ
.
searched
the
Scriptures
daily
,
whether
those
things
,
the
last
outward
meanes
It
is
certaine
the
Pope
may
erre
,
euen
in
such
things
,
as
touch
the
faith
,
auouching
heresie
by
his
determination
,
or
decree
.
All
Catholickes
are
agreed
that
they
may
erre
;
touching
we
know
that
all
these
haue
often
erred
all
these
Euery
man
,
sufficiently
learned
in
the
Scriptures
,
is
an
examiner
of
doctrines
—
put
case
there
be
a
simple
man
not
authorised
,
excellently
seene
in
holy
writ
,
then
in
the
point
of
doctrine
,
his
assertion
is
more
to
be
beleeued
,
then
the
Popes
declaration
.
For
it
is
plaine
,
the
Gospell
is
more
to
be
beleeued
then
the
Pope
,
if
therefore
such
a
learned
man
teach
any
verity
to
be
contained
in
the
Gospell
,
where
the
Pope
is
ignorant
,
or
erres
:
it
is
manifest
whose
iudgement
is
to
be
preferred
,
and
in
this
case
such
a
learned
man
,
if
he
were
present
at
a
generall
Councell
,
should
oppose
himselfe
against
it
,
if
he
perceiued
the
maior
part
through
malice
,
or
ignorance
,
to
go
against
the
Gospell
.
because
though
a
Catholicke
Pope
,
and
Catholicke
Cardinals
,
ought
to
be
the
teachers
of
faith
,
so
that
the
faithfull
should
firmely
beleeue
,
whatsoeuer
they
teach
,
and
define
according
to
the
rule
of
faith
;
yet
if
they
presume
to
teach
,
or
d●fine
any
thing
contrary
to
the
rule
of
faith
,
which
the
holy
Scripture
teaches
;
then
Catholickes
,
are
not
to
follow
but
reproue
them
.
How
shall
they
relieue
themselues
,
who
cannot
reade
,
nor
vnderstand
the
Scripture
,
cannot
reade
Gregory
the
B.
of
Rome
speaking
of
an
vnlearned
man
,
saies
Dial.
l.
4.
c.
14.
ibi
Graec.
Zachar.
The
Scripture
like
a
familiar
friend
,
speakes
those
plaine
things
which
it
containes
,
to
the
heart
of
learned
,
and
vnlearned
.
Scriptures
are
easie
to
vnderstand
and
exposed
to
the
capacity
of
euery
seruant
,
Plowman
,
widow
,
boy
,
and
him
that
is
most
vnwise
.
The
Scripture
,
that
it
might
be
knowne
to
all
men
,
as
well
small
,
as
great
,
are
profitably
commended
to
vs
in
a
familiar
speech
,
so
that
they
exceede
the
capacity
of
no
man
.
Forasmuch
as
God
gaue
lawes
to
weake
men
,
and
such
as
need
plaine
words
,
therefore
he
tempered
his
heauenly
doctrine
with
rude
words
fit
for
the
simple
.
That
euery
woman
,
and
child
,
and
the
vnlearnedst
among
mortall
men
,
by
might
get
some
good
A.D. By which explication is answered that which M. White saith is vnanswerable ; Pag. 220. White p 76. to wit , If we must not accept euery doctrine taught by Pastours , then there must be another rule , by which we must be directed in hearing . For it is not necessary to admit another rule , distinct from the doctrine of Pastours , but it sufficeth that we can distinguish in this rule , two distinct manners of teaching , the one priuate , and without authoritie , which we are not bound to accept ; the other publike , and with authority , which we may not reiect in any point .
The
Scribes
,
and
Pharisees
sit
in
Moses
chaire
,
&c.
we
are
tyed
to
obey
them
in
such
things
,
as
they
teach
according
to
Moses
chaire
.
it
followes
vnanswerably
that
there
is
another
rule
,
whereby
I
may
be
directed
in
hearing
.
For
else
how
should
a
man
be
able
to
distinguish
those
points
,
wherein
he
must
follow
his
teachers
,
from
those
wherein
he
must
not
?
no
further
according
to
the
chaire
this
needs
not
without
authority
with
authoritie
ad
hominem
.
In
the
doctrine
taught
by
the
Pastours
of
the
Church
it
sufficeth
,
that
I
can
distinguish
the
priuate
from
the
publicke
;
that
which
is
taught
with
authority
,
from
that
,
which
is
without
authority
.
Therefore
yea
must
thus
distinguish
.
I
may
therefore
I
may
for
by
examining
things
,
we
distinguish
them
.
We
may
examine
,
therefore
we
must
haue
a
whereby
we
do
it
:
we
must
haue
a
rule
,
therefore
it
must
either
be
the
Scripture
:
or
the
teaching
it selfe
of
the
Church
,
that
is
examined
:
for
a
third
cannot
be
giuen
.
But
it
cannot
be
the
teaching
of
the
Church
:
for
that
is
the
thing
it selfe
examined
.
It
must
of
necessity
therefore
be
the
Euery
priuate
man
inlightned
with
Gods
grace
may
be
able
to
guide
himselfe
;
and
to
discerne
of
the
Church
teaching
by
the
Pag. 223. 1 Tim. 3. v 15. Wootton pag. 154. White p. 80. A. D. Wherefore it is not without cause , that S. Paule called the Church , the pillar , and ground of truth , not onely as my aduersaries expound , that truth is found in it , or fastened to it , as a paper is fastened to Pasquin in Rome ( which is M. Whites grosse similitude ) but also in that it selfe is free from all error in faith , and Religion , and is to vs a sure , although a secondary , foundation of faith ; in that it doth truely , yea infallibly propound to vs , what is , and what is not to be beleeued by faith ; it being therefore vnto vs a pillar , and stay , to leane vnto in all doubts of doctrine ; and an assured ground , or establishment of verity , whereupon we may securely stand , against all heresies , and errors . It is not also without cause , that S. Augustine said , whosoeuer is afraid to be deceaued with the obscuritie of this question , let him require the iudgement of the Church : signifying , that to require the iudgement of the Church , is a good meanes to preserue one from being deceaued , not onely ( as M. Wootton expoundeth ) in that particular question , which there S. Augustine mentioneth , and such like of lesser moment : and much lesse doth he meane ( as M. White minceth the matter , to wit ) in that particular question at this time , but also , ( and that à fortiori ) in other questions of greatest weight , and most concerning saluation , and at other times , &c.
A. D. Concerning the eleuenth Chapter — Hauing proued in the precedent Chapter , that the doctrine of the Church is the rule , Pag. 227. and meanes to instruct all men in faith ; in this Chapter , I vndertake to shew , that the Church , whose doctrine is the rule and meanes , White pag. 86. Wootton p. 104 White pag. 86. continueth in all ages . Both my Aduersaries grant , that the Church continueth in all ages : M. White saith , We confesse the Church neuer coased to be , but continueth alwaies , without interruption , to the worlds end . M. Wootton saith , the truth of your assertion needeth no proofe , and findeth great fault with me , for making such a question , as though Protestants did deny the Church to continue . As concerning this their granting the continuance of the Church , I gratefully accept it ; especially with M. Whites addition , who yeeldeth , that if we can proue , that the very faith , which Protestants now confesse , hath not * * If Protestants faith so far as they differ from vs continued alwaies , I aske whether in the aire , or in some faithfull men ? if in men , who be those men ? successiuely continued in all ages since Christ , or that it was interrupted , so much as one yeare , moneth , or day , it is sufficient to proue them no part of Gods Church , For which he citeth in the Margent , Dan. 7. ver. 27. Psal. 102. v. 26. Mat. 16.18 . Luk. 1 , v. 33.
So
Waldens.
doctrinal
.
tom.
1.
l.
2.
c.
19.
pag.
99.
free
from
all
corruption
gratefully
accepting
so
far
as
it
differeth
from
that
which
the
Church
of
Rome
holds
against
vs
,
whose
doctrine
is
the
rule
A. D. M. White granteth , Pag. 233. White p. 63. that those Scriptures which I alledge in the treatise , proue well Christs abiding alway with the Church ; whereupon is inferred the continuance of the Church in all ages : therefore he will not , or ought not deny , but that they proue also , that there is teaching of true doctrine of faith , in the Church , not onely for the Apostles time , or for sixe , or eight hundred yeares after , but absolutely for all ages .
the
doctrine
of
the
Church
thus
taught
,
in
all
ages
,
is
the
rule
of
faith
,
that
all
men
ought
to
follow
.
being
the
rule
3.
4.
5.
A. D. Concerning the twelfth Chapter — By that which hath bene said in the two precedent Chapters , it is apparant enough , Pag. 234. that there is in all ages , a certaine company called the Church , whose doctrine is the ordinary rule , and meanes ordained by God to instruct all men , in all matters of faith : and that by the said doctrine , and teaching of the true Church , euery one is to learne , what is , and what is not to be holden for the true faith , not doubting , but that the doctrine of faith , which is commended , and caught vs by the said true Catholicke Church , is the right faith . The which being so , euery one may see , how necessary it is to seeke , find , and follow the iudgement of the true Church , as being a most necessary meanes , without which none can expect to attaine that one , infallible , entire faith , which is necessary to saluation . This seemeth in a sort to be granted by M. White . For although , he pleade hard to haue Scripture alone to be the (a) (a) White p. 13. 14. 15. rule , holding the letter it selfe to be the (b) (b) Pag. 12. vessell which presenteth thu rule , which he (c) (c) Pag. 31. compareth to the Carpenters square , to the precepts of art , to the law of the Land ; yet as he cannot deny , that a child cannot do any thing with the Carpenters square , nor an vnlearned man with a booke , wherein is contained precepts of art , or with a lawbooke ; but the square must be applied by a cunning Carpenter , the precepts of art must be expounded by a learned maister , the law must be declared by a skilfull Lawier , or propounded by an authorized Iudge : Euen so he must grant , that the Scripture it selfe , although it be a good rule , yet if it were ( as he would haue it ) the onely rule , must be applied , expounded , declared , and propounded , not by euery man , woman , and child , but by the authority ( as we say ) or by the Ministry ( as my Aduersaries say ) of the Church : White p. 110. Pag. 93. and that so necessarily , that euen as M. White affirmeth , except in some extraordinary cases , no man can of himselfe , attaine to the knowledge of faith , but as the Church teacheth him , in regard ( as otherwhere he confesseth ) the Church is a subordinate meanes , for the bringing of men to saluation ; in that God teacheth his elect , by the ministry thereof . Neither ( saith he ) can any man be the child of God , except first he be conceiued in the wombe of the Church . So we see euen in M. Whites opinion , how necessary it is for euery one to seeke , finde , and follow the teaching of the true Church .
granted
in
a
sort
Scripture
alone
necessary
to
find
,
and
follow
the
teaching
of
the
Church
:
A. D. That we may therefore be incouraged to seeke in such sort , Pag. 235. as we may finde , that finding we may duely follow the teaching of the true Church ; in this Chapter I inquire in generall , whether the Church , whose teaching we ought to follow , in all matters of faith , be alwaies visible , that is , such as may be seene , or by seeking found : or sometimes inuisible , that is , such as cannot be seene , nor by seeking found . Before I proceede to relate my aduersaries answer , I must cleare the state of the question . M. Wootton first would make the question to be , whether the Church spoken of in the Creed be visible , or invisible ? M. White saies , that this is not the question in this place : but ( saith he ) the question of the Church militant , which containeth , as part of it , euen euill men , and hypocrites . The truth is , that to speake precisely , I make not the question either of these waies . For although it be true that the same Church , which I speake of , be the Church , or part of the Church spoken of in the Creed : although also it be the Church militant , or part of the Church militant , containing as part of it , all professours , good , and bad : in regard I hold ( as all good Christians should ) that there is but one Church : yet that I may cut off occasions of cauill , I will not now dispute , what is meant by the word Church , as it is in the Creed , or whether the Church militant be that Church , which I say is visible : I onely aske , whether the Church of which I spake in the two precedent Chapters , whose doctrine is there proued , by diuers places of Scriptures , to be in all ages the Rule , and meanes , ordained by God to instruct all men , in all matters of faith : whether ( I say ) this Church be in all ages visible , or sometimes inuisible ? Now taking the Church in this sense , yet my aduersary M. White , White p. 86. Pag. 9. peruerteth the state of my question : for he will needes haue me meane by a visible Church , a company alwayes so illustrious , as it ( not onely may be , but ) actually is knowne to all men , liuing at all times . But so I did not here make my question : for I know well enough , that the Church hath not alwaies , especially in time of persecutions , such outward worldly prosperous estate . I know also that sometimes the Church is obscured ( as S. Augustine saith ) with multitude of scandals : and therefore it is not alwaies alike famous , and illustrious : especially so , as to shine actually through the whole world . My question therefore onely is , whether the true Church , WHOSE DOCTRINE IS THE RVLE , and meanes ordained by God , to instruct men of all ages in faith , be sometimes quite inuisible , in such sort that no member thereof , can be seene , nor assigned : or that it is alwaies visible , that is to say , such as containeth in it alwaies ( euen in the times of greatest obscurity ) at least some eminent professors , who either are actually knowne , or may in particular be assigned to all such , as 〈◊〉 to know them , that they may learne of them the true doctrine of faith , as ( grace sufficient being presupposed ) all men in potentia proxima , vel remota , may , and ought to learne .
not
the
Scripture
,
but
the
teaching
of
the
Church
is
the
rule
of
faith
:
what
markes
it
must
needes
alwaies
be
from
Christs
time
to
the
ende
of
the
world
,
and
being
,
it
must
needes
be
alwaies
visible
,
The
onely
reason
,
and
ground
by
which
heretickes
hold
the
Church
to
be
inuisible
,
is
because
they
imagine
the
Church
to
consist
onely
of
the
elect
;
or
at
least
of
the
good
:
but
this
is
a
false
ground
,
for
it
is
euident
,
that
the
Church
militant
consisteth
of
good
and
bad
,
&c.
the
question
is
of
the
militant
Church
.
meant
it
meaning
be
mistaken
the
Church
mentioned
in
the
Creed
,
that
Church
whose
teaching
we
ought
to
follow
,
may
be
seene
deuided
from
the
rest
that
professe
the
true
faith
,
and
exercize
Church
gouernement
,
in
all
things
free
from
the
corruptions
,
and
abuses
of
such
,
as
haue
defiled
the
Church
.
whose
doctrine
is
the
rule
the
question
is
of
the
Church
militant
,
whereas
to
speake
precisely
,
he
makes
not
the
Question
,
that
way
;
but
to
cut
off
occasions
of
cauill
,
he
saies
he
desputes
,
whether
the
Church
,
whereof
he
spake
in
the
precedent
Chapters
,
whose
doctrin
in
all
ages
is
the
rule
of
faith
I
say
,
this
Church
be
in
all
ages
visible
,
or
sometimes
inuisible
?
there
is
a
rule
left
by
God
,
This
rule
is
not
the
Scripture
,
but
the
doctrin
of
the
true
Church
,
which
Church
is
alway
visible
:
It
is
euident
,
that
the
Church
militant
consists
of
good
and
bad
militant
,
or
part
of
it
.
to
speake
precisely
makes
not
the
question
this
way
,
whose
doctrine
is
the
rule
of
faith
,
actually
it
is
some
eminent
professors
the
Church
is
so
visible
,
that
it
is
palpable
.
God
hath
at
all
times
a
Church
,
consisting
not
of
a
few
people
,
but
of
a
great
multitude
,
as
conspicuous
as
any
earthly
kingdome
.
Our
assertion
is
,
that
in
all
ages
there
may
euidently
be
seene
and
discerned
,
and
as
it
were
pointed
out
with
the
finger
,
a
companie
of
men
,
whereof
euery
one
may
beleeue
,
that
it
is
the
true
Church
.
all
men
the
teaching
the
Church
free
from
grosse
and
foule
corruptions
,
is
not
alway
to
be
seene
where
or
in
whom
it
is
.
vncertaine
whether
God
will
suffer
the
Catholicke
religion
to
be
oppressed
in
Italie
and
driuen
out
of
all
Europe
,
into
another
Hemisphere
,
twentie
Geneuahs
planted
there
may
be
A. D. Now taking the question in this sence , Pag. 236. my conclusion of this chapter was , that the Church is neuer quite inuisible , but alwaies visible . This I proued by diuers reasons , which stand still in force against my aduersaries , supposing the state of the question be rightly vnderstood , as first I meant it , and as now I haue declared it . The truth of which my conclusion , I further confirme by the authoritie of Saint Augustine , who * * Ep. 48. hauing said as euen now I cited , that the Church is sometimes obscured with multitude of scandals : he addeth , but euen then she is eminent in her most firme members . Secondly I confirme the same by experience of ancient and present times ; because euen in times of greatest persecution vnder the heathen Emperors , euen when the Church hath seemed to be ouerwhelmed with heresies : euen when it was said , that the world did maruell to see it selfe become Arian : euen when it seemed to be rent in peeces with schismes : euen when it hath bene most blemished with ill liues of the true professors themselues : euen in the most obscure and ignorant ages , wherein there was least number of teachers and writers : there was alwayes a companie of true professing Christians , so visible , as that at least some in all ages ( whom God stirred vp to be eminent men , opposing themselues by word or example , or both , as a wall for the house of God ) were actually apparent , euen to the world : or at least being knowne to Christians themselues ( as my aduersaries seeme to grant that the true Professors alwaies are ) they or some of them might and may be assigned by Christians , to such as desire to know them , as after I shall shew : which sufficeth to proue the Church visible , in such sence as I here make the question .
such
therein
The
Church
is
sometimes
obscured
with
multitudes
of
scandals
the
firme
members
true
professing
Christians
eminent
men
persecution
,
schisme
The
sacrifice
and
oblation
shall
faile
,
the
Ecclesiasticall
Orders
shall
be
destroyed
,
that
there
shall
not
be
any
in
all
the
multitude
of
the
people
,
that
dares
freely
inuocate
God
.
That
,
concerning
the
binding
of
the
Diuell
for
a
thousand
yeares
,
is
to
be
vnderstood
,
from
the
time
of
the
first
state
of
the
Church
to
the
time
that
the
Romane
Empire
was
translated
to
the
Almaines
,
when
Gregorie
the
fift
made
a
new
decree
concerning
the
chusing
of
the
Emperor
,
whose
successor
Syluester
the
second
by
simonie
and
nigromancy
got
the
Popedome
;
for
then
the
little
Church
which
beleeued
in
Christ
,
began
to
fall
into
scandals
.
Rog.
Houed
.
annal
pag.
681.
Onus
Eccl.
c
19.
n.
6.
See
the
oration
of
Euerardus
Abusin
.
in
Auent
pag.
546.
And
Chaucers
plow
mans
tale
.
other
most
learned
men
are
of
the
same
opinion
.
A.D. This my conclusion thus declared and proued , Pag. 237. doth sore pinch my aduersaries , and putteth them to pitifull straits , as after we shall see . For on the one side , to denie the Church , in such sence as here I haue declared , to be at all times visible , without impudencie they cannot , my proofes ( at least some of them ) are so apparent and plaine : on the other side to grant it to be in this sence alwayes visible , they will not , for feare that people do thereby plainly see , that Protestants ( who cannot assigne a continuall visible Church , or a companie of professors of their faith , nor so much as one professing Protestant in euery seuerall age since Christ ) cannot be the true Church , of which onely , as of the ordinarie rule and meanes , all men must learne , what is , and what is not to be holden for the true sauing faith . My aduersaries therefore not daring ( as it may seeme ) to make direct answer , White , p. 100. Wotton , p. 210. and yet being willing at least to make shew of an answer , do distinguish two seuerall Churches , that when they are hunted out of one , they may runne into the other , and that being pursued thither , they may for refuge flie into the former : they call one Church the true Catholicke Church , spoken of in the Creed , which they affirme to containe onely the elect ; to whom ( as they say ) belong the promises of the Spirit , which in Scripture were made to the Church . This Church , both my aduersaries do account simply inuisible . And truly since no man can tell who be Gods elect , if they could as well proue , as they boldly affirme , that the Church ( spoken of in the Creed , or in those places of Scripture , where the promises of the Spirit are made to the Church ) doth containe none but the elect ; it could not be denied , that it were inuisible . But this they will neuer be able sufficiently to proue . The other Church which they distinguish from the Catholicke Church , M. White calleth the Church militant , White , p. 100. Wotton . p. 210. containing as part of it , all professors of the true faith , whether good or bad , beleeuers or hypocrites , elect or reprobate . The necessitie which driueth them to admit such a Church , is ( as I guesse ) because if no companie of men did in any sort pertaine to the Church , but onely the elect , whom none can know ; it would follow , that since ( as hath bene proued ) no man can ordinarily attaine true faith , but by instruction receiued from the true Church ; euery man ordinarily might despaire of attaining true faith , and consequently of attaining saluation , which is not had without true faith , in regard he could neuer know the companie or Church to whom he must repaire for instruction in faith . Besides therefore the companie of the elect , my aduersaries hold , that there is another Church , White , pag. 87. the which ( as M. White saith ) is alwaies vpon the earth , holding the whole faith without change , and containing a certaine number that constantly professe it . This Church which other Protestants commonly call the visible Church , M. White will needs defend to be sometimes inuisible .
the
strait
on
the
one
side
it
is
impudencie
to
denie
his
conclusion
,
so
apparently
proued
:
on
the
other
side
,
we
dare
not
grant
it
for
feare
of
the
people
.
eminent
,
illustrous
,
apparent
,
plaine
,
visible
to
all
,
feare
of
the
people
in
euery
age
cannot
erre
eminent
professors
speciall
congregations
two
seuerall
Churches
the
reason
when
we
are
hunted
out
of
the
one
,
we
may
runne
into
the
other
.
That
which
,
as
I
guesse
driues
them
to
admit
such
a
Church
militant
,
distinguisht
from
the
Catholicke
,
is
,
least
if
none
should
be
said
to
pertaine
to
the
Church
,
but
onely
the
elect
,
it
would
follow
,
that
men
might
despaire
of
attaining
true
faith
,
(
which
is
not
had
but
by
the
teaching
of
the
Church
)
for
as
much
as
they
could
neuer
know
who
are
elected
.
M.
White
will
needs
defend
to
be
sometimes
inuisible
.
the
Church
militant
is
sometimes
inuisible
,
the
whole
company
any
part
the
Catholicke
Church
in
the
Creed
Turrecrem
sum
.
l.
4.
part.
2.
c.
20.
ad
6.
idem
l.
1.
c.
57.
The
Church
chiefly
,
and
in
her
intention
,
gathers
together
onely
the
faithfull
:
but
when
dissemblers
and
such
as
beleeue
not
truly
,
are
mingled
,
that
fals
out
besides
the
intention
of
the
Church
:
for
if
she
could
know
them
,
she
would
neuer
admit
them
;
or
being
admitted
,
she
would
presently
exclude
them
.
Heretickes
faining
themselues
to
be
Catholickes
,
are
not
of
the
Church
indeed
,
but
onely
in
reputation
,
and
outward
appearance
.
two
Churches
flying
into
the
Church
of
the
elect
:
flying
to
the
Church
of
the
elect
.
yet
the
Church
thus
considered
,
is
not
it
that
we
speake
of
in
this
question
,
the
Church
spoken
of
in
the
Creed
and
in
the
Scripture
,
where
the
promises
of
the
Spirit
are
made
to
the
Church
,
to
containe
none
but
the
elect
,
the
bodie
the
Sauiour
of
his
bodie
(
Christus
.
And.
Vega.
pro
concil
.
l.
4
c.
10.
pag
49.
lest
if
none
should
pertaine
to
the
Church
but
the
elect
,
men
should
despaire
of
attaining
the
truth
,
(
forasmuch
as
it
is
not
found
but
in
the
Church
)
because
they
should
not
be
able
to
tell
who
are
elect
a
continuall
visible
Church
professing
the
Protestant
religion
:
the
elect
Militant
Church
of
Rome
flying
out
of
one
Church
into
another
this
Church
which
other
Protestants
commonly
call
the
visible
Church
,
M.
White
will
needs
defend
to
be
sometime
inuisible
:
in
that
sence
which
the
Iesuites
vse
to
deliuer
:
A. D. To ouerthrow this absurd answer of my aduersaries , Pag. 238. I will in this place shew , first that this distinction of two Churches , is false . Secondly , that if it were true , at least in this place , it is friuolous . Thirdly , that the Church Militant , containing all professors of the faith , cannot be , as M. White would haue it , inuisible .
one
Church
A. D. § . 3. Concerning the third point , Pag. 241. Wotton , p. 107. White , p. 87. & 100. that the companie of Professors cannot be inuisible . M. White and M. Wotton both seeme to defend , that not onely the true Church , consisting in their opinion onely of the elect , is altogether inuisible : but the other Church , which they grant to consist of all Professors of the faith , may sometimes be inuisible : this assertion they maintaine , as it seemeth of purpose , that when after I shall vrge them , to assigne a continuall professing Protestant companie , as we can shew a continuall companie of professors of the Romane faith , they may by this starting hole , of the inuisibilitie or secretnesse of the Church , escape away , without answering my demand , which can neuer be directly and sufficiently answered . To defend this paradoxe of inuisible professors of the faith : first they peruert the state of the question , as in the beginning I noted . Secondly , M. White noteth two things : White , pag. 87. the first is , that the Church militant may consist of a small number , as it did in the beginning , to wit , at the time of the passion of Christ , and as it shall do in the end of the raigne of Antichrist : the second is , that although it alwayes professe the faith , yet this may be secretly , that the world shall not perceiue . By which two blind shifts , he would gladly bleare the eyes , and bewitch the vnderstanding of his Reader , so farre as to perswade , that in all ages there was at least some few professing Protestants , although for many hundred yeares before Luther , they were so secret and inuisible , that the world ( nor God I weene ) could not , but the faithfull Protestants themselues ( forsooth ) could see and know them .
onely
of
the
elect
Can.
loc.
pag
321.
Alexand.
quem
refert
Ioh.
Turrecrem
.
sum
.
de
eccl
l
1.
c.
57.
the
place
A.
D.
Repl.
pag.
238.
pag.
240.
That
when
he
shall
afterwards
vrge
vs
to
assigne
a
continuall
professing
Protestant
company
,
as
he
can
shew
a
continuall
company
of
Professors
,
of
the
Roman
faith
:
we
may
by
this
starting
hole
,
escape
without
answer
.
as
now
it
is
holden
Masse
,
Transubstantiation
rule
of
faith
to
be
Antichrist
sitting
in
the
Church
of
God
.
to
defend
a
paradoxe
haue
peruerted
the
state
of
the
question
,
In
this
controuersie
the
appellation
of
the
Church
,
principally
belongs
to
the
militant
company
.
it
may
consist
of
a
small
number
,
it
professes
sometime
in
secret
blind
shifts
That
which
I
noted
,
is
the
cleare
confession
of
many
learned
Papists
themselues
But
these
being
principall
men
in
the
Church
of
Rome
must
not
be
said
to
teach
blind
shifts
,
but
the
truth
:
therefore
which
I
noted
is
the
truth
.
in
respect
of
the
best
part
thereof
,
a
small
number
When
the
Church
is
turned
into
Armageddon
the
mount
of
theeues
,
Pag. 242. A. D. For declaration of the truth : Note first , that although the Church of Christ , at the beginning , and infancy of it , were little , like a mustard seed : Matthew 13. vers. 31. Apoc. 20.1.4 . Apoc. 20.1.4 . August . l. de ciuit . cap. 11. and about the very end , for the short reigne of Antichrist , shall be much decaied , both in the number of professors , and the visiblenesse of the outward state of it ; as all things commonly are little in their beginning , and do decay towards their end : yet for all ages betwixt these two times , as it did at first grow , and increase , and spread it selfe ouer the world , notwithstanding the wonderfull opposition made against it , by persecutions , heresies , schismes , and sinfull liues of Christians ; so it is described in Scripture , to be still a great multitude spread ouer the world : August . de vnit . eccl. as S. Augustine proueth at large against the Donatistes , the which proofes of S. Augustine , were nought worth , if it might be answered , as the Donatistes were forced to answer , that the Church after a time did perish out of all nations : White p. 87. or as M. White seemeth ready to answer , that it came to be in all nations a small number . For which imaginary smalnesse of the number , betwixt the first beginning , and the latter ending , ( especially for so long time , as Protestants are forced to plead inuisibility of their Church ) M. White will neuer be able to shew any Prophesie of Scripture , sufficient to oppose against S. Austines proofes , more then the Donatistes could , for the Church her perishing out of all nations .
at
the
beginning
toward
the
end
a
little
mustard
seed
the
number
hidden
from
the
world
the
visible
Church
neuer
failes
God
hath
at
all
times
a
Church
consisting
not
of
a
few
people
,
but
a
great
multitude
,
as
conspicuous
,
as
any
earthly
kingdome
the
Church
is
visible
Ecclesia
quoad
bene
esse
great
multitude
earthly
kingdome
easie
to
be
discerned
howsoeuer
the
Church
may
at
the
beginning
be
little
,
and
toward
the
ende
,
for
the
short
reigne
of
Antichrist
,
be
much
decaied
,
both
in
the
number
of
Professors
,
and
visiblenesse
of
the
outward
state
:
yet
for
all
ages
,
betwixt
the
beginning
,
and
the
end
,
it
shall
be
a
great
multitude
:
as
S.
Austine
proues
.
all
times
in
the
time
of
Antichrist
Others
otherwise
expound
For
it
is
not
possible
,
that
in
so
small
a
time
,
he
should
possesse
so
many
kingdomes
,
and
prouinces
.
a
small
number
The
Church
may
be
inuisible
,
as
the
in
the
time
of
the
reigne
of
Antichrist
.
But
the
time
of
the
Popes
being
,
for
example
,
in
the
age
,
was
a
part
of
the
time
of
the
reigne
of
Antichrist
.
The
Church
therefore
might
be
inuisible
for
the
time
of
the
Popes
being
in
the
Pag. 243. Stapleton in relect. contr. 4. q. 3. art. 1. Greg. de Val. tom. 3. dis. 1. q. 1 A. D. Note Secondly , that although it be true , which my aduersaries impertinently obiect , that the Church is not actually seene at all times by all men ; yet it is visible , that is to say , such as at least in potentia remota , may be seene , or knowne by all , if the impediments be not on our parts , who should see it . Although also it be not alike visible , and perspicuous ( as our Diuines well declare ) at all times , yet it is alwaies so visible , and perspicuous , that with prudent , and diligent inquirie , it may be found , and discerned : in regard , euen in times of greatest obscurities , there were alwaies some eminent , and knowne members of it , by reason of which , euen men of the world may discerne , and distinguish it from other men , which were not of the true Church . Moreouer although it haue not alwaies an outward illustrious , and worldly estate , especially in times , and places , where persecution rageth : nor cannot alwaies practise publickly the rites , and ceremonies of diuine worship , but is forced sometimes to do this in priuate ( as Christians did in the first ten persecutions , vnder the heathen Emperors : and as Catholickes in England are forced to do now adaies ) yet the Church neuer did , doth , or shall want an inward estate , subordination , and gouernment of Pastors , this being a thing appointed by God himselfe , Acts the 20. v. 28. Ehpes . 4. v. 12. to be alwaies in the Church : nor euer did , doth , or shall , want altogether the practise of rites , pertaining to Sacraments , and other duties necessary pertaining to diuine worship , and profession of the Christian faith : neither was , or shal this inward estate , or practise of the Church vniuersally , in any age , be so secret , but that some notice , at least in generall was , and may be had of it , euen by infidels , and enemies : in so much , that for the time to come , S. Augustine affirmeth , Aug. l. 20. De ciuit . c. 8. that euen in Antichrists time the Church shall be conspicuous , in some sort : and for times past , there are recordes , at this day extant in Histories , written , either by friends , enemies , or both , by which it is to vs , and will be to posterity , apparant enough , that there were such a company of Christian professors , vsing such practise in all ages And although the names of all professors nor all particular points pertaining to to their profession be not set downe : yet diuers both men , and matters are so set downe in stories , as it is no great difficulty , to assigne a catalogue of some true Christian professors continually in all ages The which records of Histories was doubtlesse first made , and afterward preserued by diuine prouidence , as a necessary meanes to certifie vs of the fulfilling of the diuine Prophesies , and promises made in Scripture , about the continuance of the Church . For if it be true which M. White saies , to wit , White pag. 338. that things past cannot be shewed by no other meanes , then by histories : if we had not Histories to shew , and assure vs , that Christians had bene in all ages , we could not know , whether the diuine Prophesies , and promises made in Scripture , about the continuance of the Church , had bene fulfilled , or no ; and so we could not take that solide comfort and confirmation of our faith and hope , by these Prophesies , and promises , for which they were ordained .
howsoeuer
the
Church
be
not
actually
seene
,
at
all
times
by
all
men
,
yet
it
is
such
,
as
may
be
seene
,
and
knowne
by
all
,
if
the
impediment
be
not
on
their
part
,
that
should
see
it
:
it
is
not
alike
visible
,
and
perspicuous
at
all
times
,
Diuines
well
declare
God
hath
at
all
times
a
Church
,
consisting
not
of
a
few
people
,
but
a
great
multitude
,
as
conspicuous
,
as
an
earthly
kingdome
.
not
alway
alike
perspicuous
,
but
sometime
,
it
may
be
so
tossed
with
errors
,
and
scismes
,
and
persecutions
,
that
to
such
as
are
vnskilfull
,
and
do
not
discreetely
weigh
things
,
and
times
,
it
shall
be
very
hard
to
be
discerned
:
as
conspicuous
,
as
any
earthly
kingdome
.
yet
it
is
alwaie
so
visible
,
that
with
prudent
,
and
diligent
inquirie
,
it
may
be
discerned
.
in
regard
there
are
alway
some
eminent
members
of
it
,
a
visible
Pope
the
Church
cannot
alway
practise
publikely
the
rites
of
Gods
worship
,
but
is
forced
sometimes
to
do
it
in
priuate
:
the
faithfull
may
sometime
professe
onely
in
secret
among
themselues
?
Sacrifice
of
the
Masse
also
shall
be
abolished
in
the
time
of
Antichrist
,
in
England
now
adaies
do
it
at
all
yet
it
shall
neuer
want
Pastors
to
gouerne
;
nor
altogether
the
vse
of
the
Sacrament
,
and
other
duties
pertaining
to
diuine
worship
,
and
the
profession
of
faith
:
at
least
in
an
this
inward
state
and
practise
of
the
Church
,
shall
neuer
be
vniuersally
so
secret
,
but
that
some
notice
shall
be
had
of
it
,
euer
by
enemies
:
Antichrist
to
come
by
diuine
prouidence
are
preserued
iustly
misdoubt
case
,
whether
the
diuine
promises
made
to
Gods
Church
haue
bene
fulfilled
in
Things
past
cannot
be
shewed
but
by
stories
,
the
fulfilling
of
Gods
promises
diuine
promises
A. D. Note thirdly that not onely the Church , de facto , Pag. 244. hath not bene hitherto so visible , as I haue sayed , but also ( which chiefly is to be pondered ) the nature of the Church , consisting of Professors of Christian faith , is such , that according to the ordinary course of Gods prouidence , it cannot be altogether secret from the world , at least for a long time , especially for so long a time , as Protestants , are forced to pleade for an inuisible Church . The reason of which is because the Church is bound to an outward actuall profession of faith : White p. 96. Wootton pag. 190. 29. 1. first as my Aduersaries admit among the faithfull themselues , in practising the rites , and ceremonies of Seruice , and Sacraments : which may indeed be done , in secret , although hardly so secret , ( as at least in continuance of time ) some kinde of generall notice is not giuen of it to others by one chance , or other , as experience hath of this present , and former ages teacheth . Secondly , the Church is bound to another kind of actuall profession , to wit , before men of the world , according to that of our Sauiour , Let your light so shine before men , Matth. 5. v. 16. that they may see your good workes , and glorifie your Father which is in heauen , and according to the example of the primitiue Christians , who did not onely shine among themselues , but were (a) (a) Mat. 5. v. 14. the lights of the world . (b) (b) 1 Cor. 4. v. 9. being made a spectacle to the world (c) (c) Philip. 2. v. 15 D. Thom. 2. 2. q. 3. art. 2. as lightes in the world . And although all the members in the Church are not bound , at all times actually to shine in this manner , yet so often , as the notable glory of God , and the good of soules necessarily requireth , euery one is bound thus , by wordes , or workes to make profession of his faith in the sight of the world . Now although Gods glory and the good of soules , do not necessarily require , that this , or that priuate man should professe his faith at all times , yet that some , or other should professe , is alwaies necessary , both for the glory of God , & the good of soules : for if , for any notable time , Isay 54. v. 1. 2. Malac. 1. v 11. Aug. orat . aduers . Iudaeos de vnitate Ecclesiae . cap. 7. ep. 48. there were no professing true Christians eminently knowne , at least in generall in the world ; first it were a notable dishonor to God , in that it should shew , that all his seruants loued , or feared the world , more then him , and that they had lesse regard to publish his honor in the world , then the Diuels instruments ordinarily haue , to publish the profession of other religions which tend to Gods dishonor . And that wheras it was prophecied of the Church , that it should be more ample , and glorious then the Synagogue of the Iewes was , in the most flourishing estate , it should be so far from being more ample , and glorious , that it were sometime more narrow , or lesse conspicuous , then the Synagogue of the Iewes euer was , or now is in her ruinate estate . Moreuer it were a notable hinderance to the good of innumerable * * Because the knowledge of the Church is necessarie for all those , which will be saued : therefore our Sauiour said , that she could not be hidden . Aug. ep. 170. soules , which by teaching , and conuersation of the faithfull , might most easily be conuerted to the faith , who otherwise for want of hearing or possibility to heare that there were any such religion , should through ignorance perish : Thirdly , the Church is bound by the negatiue precept , of profession of faith , neuer to deny Christ , or the truth of his religion , nor to professe outwardly the rites , and ceremonies of any contrary religion : by which abstaining from Seruice , and ceremonies of other Religions , the Church could not especially for any long time liue so secret , but it should be noted , and knowne , as we see Catholickes to be at this day , detected by their refusal to come to Protestant seruice , and sermons , and as Protestants in Queene Maries daies were notified by abstaining from Catholicke seruice and Sacraments .
manner
of
worship
because
the
Church
is
bound
by
a
negatiue
precept
,
neuer
to
deny
Christ
,
or
his
religion
,
or
to
abstaine
from
the
seruice
and
ceremonies
thereof
:
but
outwardly
to
professe
the
faith
.
bowed
not
the
knee
to
Baal
,
indeede
the
rites
,
and
ceremonies
of
seruice
,
and
sacraments
,
be
done
in
secret
:
but
the
Church
is
bound
to
another
kind
of
actuall
profession
,
before
the
world
.
all
the
members
of
the
Church
are
not
bound
at
all
times
,
actually
to
shine
in
this
maner
,
alway
some
or
other
should
professe
outwardly
:
loue
God
,
feare
not
the
world
,
regard
his
honour
desire
to
publish
his
truth
outward
professors
2.
3.
A.D. Note fourthly , Pag. 246. Math. 5. v. 15. Ibid. v. 14. that since God hath ordained his Church to be of such nature , that ( like light not hid vnder a bushell , but put vpon a candlesticke ) it cannot but shine before men , in manner aforesaid : and that ( like a citie built on a mountaine ) it cannot be hid ; and this partly for his owne honour , and for the good of soules , not onely of those , which are already faithfull , but ( of his part ) for the generall good of the whole world ; hence appeareth , that not onely the Church in euery seuerall age , could not but be visible to men liuing in some age : but also partly by Gods prouidence , partly by humane diligence , some records of Histories , could not ( morally speaking ) but be set out , either by friends , or by enemies , as they haue bene hitherto in like , and lesse matters : and being set out , they could not but be still extant , in such sort as not onely it may appeare to posterity , that the Church hath bene alwaies : but also that at least , some eminent members of it may be assigned in all precedent ages . One chiefe vse of which Historiesis , that for the confirmation of our faith , and hope , we may plainely see those Prophecies , and promises of Scripture , which concerne the continuance of the Church , to haue bene hitherto fulfilled : and that when question at any time shall be made , which company of visible professors of the Christian faith , are the true Church : by ●●lpe of these Histories , the question may be more easily decided , in that ( a continuall line all descent being shewed of one company from Christs time hitherto , the like whereof cannot be shewed of others ) one that hath learned by the Scriptures , that the true Church of Christ , was to continue alwaies and that visible , in such sort , as I haue shewed , might straightwaies conclude , that , that onely company , which by Histories is shewed thus to haue continued , is the true Church : and that the other which could not by Histories shew such a visible continuance , is not the true Church .
Almighty
God
,
partly
for
his
owne
glory
,
and
partly
for
the
good
of
soules
,
hath
ordained
his
Church
to
be
a
light
,
that
cannot
but
shine
:
and
a
city
that
cannot
be
hid
:
and
therefore
it
must
needs
be
visible
in
euery
age
;
and
such
as
by
history
may
be
made
apparant
,
and
some
eminent
members
thereof
in
euery
age
may
be
assigned
:
a
light
a
light
Gods
prouidence
,
and
humane
diligence
would
prouide
some
record
of
histories
to
find
it
:
confirming
our
faith
one
chiefe
vse
of
History
is
,
to
shew
the
continuance
of
the
Church
,
that
seeing
,
thereby
,
this
continuance
,
we
might
know
it
to
be
the
Church
of
God
,
and
not
finding
it
,
we
might
know
thereby
,
that
it
is
not
the
Church
:
industry
of
man
Supremacy
,
Transubstantiation
,
Traditions
,
Latine
seruice
,
and
the
rest
,
ancient
records
Masse
,
Transubstantiation
,
Purgatory
,
Images
,
Freewill
,
Merits
,
Supremacy
,
&c:
the
ancient
Catholicke
,
&
Apostolicke
faith
.
Vbertin
de
Casal
.
tract
.
de
7.
stat.
eccl.
c.
3.
p.
65.
The
same
thing
,
touching
the
Schoolmen
and
Diuines
of
the
Church
of
Rome
,
is
reported
,
and
complained
of
,
by
Sauanarola
,
a
Friar
liuing
sometime
in
Florence
.
Hicron
.
Sauanarol
.
de
ord.
l.
3.
subsiti
.
pag.
13
edit.
Venet.
apud
.
Aurel
,
Pincium
.
an.
1534.
by
mingling
Paganish
errors
with
the
principles
of
faith
,
blowne
away
the
truth
of
the
Gospell
:
The
falling
star
,
that
had
the
key
giuen
him
to
open
the
bottomles
pit
:
was
certaine
,
eminent
,
learned
,
and
later
religious
men
falling
into
earthly
desires
,
and
the
curious
sciences
of
Pagans
,
and
into
diuers
sectes
.
They
had
great
witts
to
open
,
and
extoll
the
doctrine
of
Aristotle
,
and
Auerroes
,
and
studying
in
a
manner
nothing
else
,
they
deuised
deepe
and
gulfelicke
opinions
that
obscured
the
Euangelicall
light
:
yea
by
this
practise
of
mingling
Aristotle
with
their
treatises
of
Diuinity
,
they
had
corrupted
,
and
reiected
all
the
articles
of
faith
,
beside
the
vnity
of
the
Deity
.
The
voice
of
their
wings
,
that
is
to
say
,
of
their
opinions
,
which
they
presume
to
be
high
,
and
lofty
;
in
wonderfull
contentions
,
outcries
,
and
raging
,
is
like
the
voice
of
wheeles
,
or
a
tumultuous
army
running
in
war
Pag. 247. A. D. By this which now I haue noted , appeareth that the true militant Church , or company of the true professors of the Gospell , which ( as M. White , White p. 87. 337. 338. Wootton pag. 164. and M Wootton grant ) must continue alwaies , cannot at any time be altogether inuisible , especially in such sort , and for so long a time , as they would haue the Protestant professors ( which were onely two called Nullus , and Nemo , that is to say in truth not one at all ) before Martin Luther to haue ( inuisibly ) continued , professing the whole faith , without change in all Countries , or at least in one , or other corner , they cannot ( for want of Histories forsooth ) tell where the truth is , no where in the world . And consequently by this appeareth , that this idle conceite of an inuisible company of professing Protestants , continuing in all ages , is a plaine Platonicall Idaea , or poeticall Chymaera , in plaine English a meere imaginary fiction , inuented by Protestants , to serue as a shift to bleare the eye of the simple and to make a shew of saying something to the argument , grounded vpon the authority of a continuall visible Church , which presseth them so much , when indeed they can say nothing to it : Durum telum necessitas , ignoscite . Need hath no law , you must pardon them .
that
which
hath
noted
it
appeares
that
the
Militant
Church
,
or
company
of
true
Professors
,
cannot
at
any
time
,
be
altogether
inuisible
:
specially
in
such
sort
,
or
so
long
a
time
,
as
they
say
the
Protestant
Professors
were
.
in
such
sort
so
long
a
time
simply
,
absolutely
it
cannot
be
inuisible
in
such
sort
,
or
so
long
as
a
great
multitude
spread
ouer
the
world
,
The
Church
militant
here
on
earth
,
may
be
so
oppressed
with
persecution
,
and
infected
with
heresie
,
that
at
sometimes
there
can
no
particular
congregation
thereof
be
seene
in
all
the
world
,
either
publikely
,
or
priuately
,
professing
the
true
faith
entirely
without
heresie
,
and
exercizing
the
preaching
of
the
Gospell
,
and
administration
of
the
Sacraments
,
and
discipline
without
corruption
:
conceit
an
inuisible
company
of
professing
Protestants
,
Pag. 247. A. D. If they could make solide answer to this argument , they would neuer seeke for such shifts , but being not able soundly to answer it , nor yet willing to acknowledge themselues to be conuinced by it , desperate obstinacy , and obstinate desperation hath driuen them to this bad , miserable , ridiculous , and desperate shift , the which if it were not a bad shift , Aug. contra G●udentium l. 3. c. 1. S. Augustine could not well haue vrged the Donatists , as he did , saying , If yours be the Catholicke Church shew it to stretch out the boughs of it , which abundance of plentifull increase , ouer the whole earth . For by this shift they might easily haue answered , that it did not follow , that their Church , was not the true Church , because they could not shew it to extend it selfe ouer the earth : because it might be inuisible . If this were not a miserable shift , the same S. Augustine could not well haue assigned it , as a note proper to heretickes , as he did , saying , A cleare , and manifest authority of the Church being appointed ouer the whole orbe of the earth ( Christ our Sauiour ) doth consequently admonish his Disciples , and all the faithfull , who will beleeue in him , that they beleeue not scismaticks , or heretickes , for euery scisme , and heresie , either hath his particular place , holding some place , and corner of the earth , or else deceiueth the curiositie of men in obscure , and secret conuenticles , if any say vnto you , behold here is Christ , and there , which signifieth some parts of the earth , or prouinces thereof , or in secret places , or in the desert , which signifieth the obscure , and secret ( inuisible ) conuenticles of heretikes , &c. If it were not also a ridiculous shift , men of our time would not haue bene moued at the hearing of it , to say , as one did , Spectatum admissi risum teneatis amici , and much lesse would S. Augustine ( onely imagining that some should say , Siquis dixerit fortè sunt aliquae oues Dei , nescio vbi , quas curat Deus , & illas non noui , absurdus est nimis humano sensui , qui talia cogitat . Aug. l. de ouibus cap. 16. conformably to it , God hath perhaps other sheepe of whom himselfe taketh care , but I know not where they be , nor who they be ) haue saied of it , as he did , he ( to wit ) that saith or shall say thus , is too too absurd to humane sense . Lastly , if it were not also a desperate shift , the consideration of the falsehood , and folly of it , could neuer haue driuen , as it seemeth it hath done , diuers learned Protestants , obstinately bent against the Catholicke profession , either to doubt , or deny , or vtterly to cast off , the truth of Christian profession , neither could it be so apt , to driue all other obstinate Protestants to the like desperate resolution , as doubtlesse it is , when on the one side , they open their eies to consider the plaine Prophesies of Scripture , foretelling the amplitude , splendor , glory , and continuance of true Christian professors ; and , on the other side , may plainely see such predictions , not to haue bene fulfilled in their inuisible , imaginary congregation of Protestant professions . For whilest these 2. considerations are ioyned with the obstinate hatred , of the Catholicke Romane profession , which will not let them consider , that in it , and onely in it these prophecies haue bene fulfilled , it is most easie for them , through desperation , either with Castalion to fall into doubts in faith , or with Dauid George flatly to deny the truth of Christian faith , or with Bernardine Ochine to fall into the foule heresie of denying the Diuinity of our Sauiour Christ , which is one of the most principall articles of our faith , or with Neuserus to turne Turke , or with Alemanus to become Iewes , or with many in our owne miserable countrey to be made absolute Atheistes , neither caring for God , Christ , nor any other thing which we beleeue by true Christian faith .
If
the
Protestants
could
make
solide
answer
to
this
argument
,
they
would
neuer
seeke
for
such
shiftes
:
but
being
not
able
soundly
to
answer
it
;
nor
yet
willing
to
acknowledge
themselues
to
be
conuinced
by
it
,
desperate
obstinacy
,
and
obstinate
desperation
haue
driuen
them
to
this
bad
,
miserable
,
ridiculous
,
and
desperate
shift
.
because
the
Church
must
be
a
light
set
vpon
a
Candlesticke
:
the
meanes
a
Citty
built
vpon
a
mount
,
S.
Austin
stretches
the
boughs
and
increases
abundantly
ouer
the
whole
earth
:
vtterly
taken
away
S.
Austin
A
cleare
,
and
manifest
authority
of
the
Church
it
appointed
ouer
the
whole
world
in
it selfe
particular
places
secret
corners
forsooke
the
couenant
Threw
downe
his
altars
,
slue
his
Prophets
,
and
none
but
alone
was
left
without
the
true
God
,
and
without
a
teaching
Priest
,
and
without
the
law
:
did
cut
in
peeces
the
vessels
,
and
shut
vp
the
dores
of
the
house
of
God
,
and
made
him
altars
in
euery
corner
of
Ierusalem
;
and
high
places
in
euery
seuerall
city
of
Iudah
;
to
burne
incense
to
other
Gods
:
The
Church
is
where
the
faith
is
:
for
yeares
since
Heretiques
possessed
all
these
Churches
:
One
thing
I
forewarne
yee
of
,
beware
of
Antichrist
:
ill
doth
the
loue
of
walles
affect
you
:
ill
do
ye
reuerence
the
Church
of
God
,
in
houses
,
and
buildings
:
is
there
any
doubt
but
Antichrist
sits
in
them
?
to
me
the
mountaines
,
and
the
woods
,
and
lakes
of
water
,
and
prisons
,
and
boggs
,
are
safer
.
secret
corners
it
is
absurd
to
say
God
hath
possible
other
sheepe
,
I
know
not
where
,
nor
who
they
be
,
that
himselfe
lookes
to
:
out
of
without
corruption
If
it
were
not
a
ridiculous
shift
,
men
of
our
time
would
not
haue
bene
moued
,
at
the
hearing
of
it
,
to
say
,
as
one
did
,
Spectatum
admissi
.
The
Terynthians
were
a
nation
generally
flowted
of
their
neighbours
,
for
their
fleering
,
and
light
countenance
:
they
could
do
,
nor
see
,
nor
heare
any
thing
,
but
they
would
laugh
at
it
.
Therefore
they
inquired
of
Apollo
,
how
they
might
be
deliuered
from
that
Passion
?
who
answered
,
whereupon
,
in
a
speciall
consultation
,
they
agreed
to
go
forward
with
the
sacrifice
,
but
no
boyes
should
be
among
them
,
least
they
should
laugh
at
any
thing
they
did
;
but
it
fortuned
,
that
,
as
they
were
sacrifising
,
a
little
Boy
,
came
in
among
them
,
and
seeing
,
contrary
to
the
custome
,
euery
mans
countenance
so
grauely
set
,
hee
also
counterfaited
an
austeere
lookes
,
and
carued
a
face
sutable
to
them
,
which
affectation
,
they
perceiuing
,
burst
all
out
into
laughter
,
and
lost
their
labour
,
and
so
remained
a
laughing
nation
for
euer
after
.
hath
made
diuers
learned
Protestants
,
obstinately
bent
,
against
Papistry
,
desperate
:
for
when
they
haue
seene
the
Prophecies
of
the
Scripture
,
foretelling
the
amplitude
,
splendor
,
glory
,
and
continuance
of
true
Christian
Professors
,
neuer
to
haue
bene
fullfilled
in
their
inuisible
congregation
of
Protestant
Professors
:
they
haue
either
doubted
,
ordenied
,
or
vtterly
cast
off
the
truth
of
all
Christian
Profession
:
the
reason
is
,
their
obstinacy
not
suffering
them
to
consider
,
that
in
the
Roman
Profession
onely
these
Prophecies
haue
bene
fulfilled
.
amplitude
,
glory
which
we
haue
reiected
Purgatory
,
Image-worship
,
the
sacrifice
of
the
Masse
,
halfe
Communion
,
Latin
Seruice
,
Popes
primacy
,
Councels
,
Transubstantiation
,
the
single
life
of
votaries
,
Freewill
,
Merits
,
Iustification
,
good
workes
,
the
Scriptures
,
glory
,
splendour
learned
Protestants
cast
off
in
whom
onely
the
Prophecies
of
the
Scripture
haue
bene
fulfilled
amplitude
,
glory
glory
,
amplitude
,
splendor
despaire
,
atheisme
the
prince
of
heresie
desperate
obstinacy
,
and
obstinate
desperation
,
the
hatred
of
the
Romish
faith
wherein
an
issue
or
triall
is
made
,
whereby
may
be
seene
whether
Catholicks
or
Protestants
be
the
true
to
shew
that
the
Romane
Church
hath
bin
(
as
the
true
Church
must
be
)
continually
visible
in
all
ages
since
Christ
.
requiring
them
to
make
a
like
Catalogue
of
the
Professors
of
their
faith
in
all
ages
since
Christ
of
the
Romane
faith
Popes
,
Fathers
,
Councels
that
they
shew
the
like
Catalogue
.
A. D. My aduersaries will obiect , Pag. 267. that all there which I set downe in my Catalogue , especially those of the Primitiue age , were not professors of our religion , in regard as they will say , there be diuers points held by vs now adayes , whereof no mention is made in the writings of the Fathers of that age . To this I answer , first retorting more strongly the argument against Protestants , who falsly and absurdly challenge ( as M. Iewell did ) the Fathers of the first sixe hundred yeares : or as M. White doth ) the whole Christian Church of the first eight hundred yeares , to be Protestants . And I say , that Protestants do hold diuers points now adayes , whereof either no mention is made in the writings of the Fathers of those ages ; or if any mention be made , it is expresly contrary to Protestants , and for vs , and this sometimes with vnanime consent : whereas Protestants are neuer able to shew for themselues , and against vs , in any point , such an vnanime consent of those Fathers .
lib.
4.
ep.
36.
Ep.
38.
l.
6.
ep.
30.
a
proud
,
pompaticall
,
prophane
,
sacrilegious
,
Antichristian
and
diuellish
title
a
follower
of
the
diuel
,
and
the
forerunner
of
Antichrist
.
August
de
haer
Irenae
.
l.
1.
c
24.
Epiph.
haer.
27.
Theodor
.
haer.
fab.
l.
1.
Epiph.
ep.
●d
Ioh.
Hicrosol
.
Isido
.
Orig.
l.
8.
c.
5.
Epiph.
pag.
344.
Euthym.
Panopl
.
pag.
690.
Irenae
l.
3.
c
2.
(
Manichaeos
August
.
ep.
74.
what
the
Fathers
thus
hold
,
is
not
the
Catholicke
faith
,
but
what
they
hold
resolutely
,
and
with
generall
consent
doubtfully
,
vncertainly
without
vniuersalitie
to
other
intents
the
mysterie
of
iniquitie
The
Church
continued
a
virgin
vndefiled
as
long
as
the
Apostles
liued
,
but
when
that
generation
was
passed
,
the
conspiracy
of
wicked
heresie
,
through
the
seducement
of
those
which
taught
otherwise
,
tooke
beginning
.
The
Church
is
like
a
woman
fallen
from
her
ancient
state
,
and
hauing
nothing
but
the
signes
of
it
;
bereaued
of
her
goods
through
their
naughtinesse
that
held
the
administration
.
the
ancient
Fathers
in
their
writings
,
neither
defend
nor
acknowledge
the
substantiall
articles
of
Papistry
,
wherein
we
really
differ
.
retort
it
more
strongly
against
the
Protestants
,
Pag. ●67 . A. D. Secondly I answer , that to say there be diuers points held by vs , whereof no mention is made in those ancient Fathers , is no good argument to proue that which we hold , was not holden by them . For this is Argumentum ab authoritate negatiua : which argument is of no force to proue this point , vnles it be first proued that those Fathers held nothing explicitè or implicitè , which is not expresly to be found in their writings . But this my aduersaries will neuer be able to proue . Now on the contrary side , we can shew good reasons , or at least probable presumptions , sufficient to proue , first , that they held more then is expressed in their writings . Secondly that they held explicitè or implicitè the same in all points of doctrine , which we hold . First I say , we haue reason to thinke that they held more then is expressed in their writings : because ( since ordinarily the writings of these Fathers were not by them set out of purpose , to expresse in particular euery thing that they held implicitè or explicitè concerning all matters of faith , but rather were written vpon some speciall occasion ) it is to be thought , that their writings contain only some parts of the doctrine , to wit , so much of it as was that requisite to be written vpon that special occasion . The which is confirmed euen by experience of these our times , in which although learned men do ordinarily set downe more expresly in Catechismes , bookes of controuersies , &c what the Catholik faith is in diuers points then formerly it hath bin set downe as they haue more occasion , by reason of more heresies daily arising , then learned men of former ages when those heresies were not , haue had . Yet no learned man now adaies writeth euery thing which explicitè or implicitè he beleeueth to be the Catholick faith . For euery Catholicke man beleeueth explicitè or implicitè all that is contained in Scriptures and traditions in that he beleeueth whatsoeuer was reuealed by God to the Apostles , & deliuered by them in word or writing to the Catholicke Church : and which the Church in Scriptures and vnwritten traditions propoundeth and deliuereth to vs ; diuers particulars whereof are not necessary to be expresly knowne to , or written by any particular learned man of any age . but are alwaies preserued at least in the implicite or infolded faith of the Church : the which infolded faith of the Church , may and shall be vnfolded ( the holy Ghost still assisting and suggesting all the aforesaid reuealed truth ) as necessitie shall require , that the truth should be in any point expresly declared , which necessitie chiefly is when some new heresie ariseth , oppugning particularly the truth of that point .
they
might
hold
that
which
is
not
expresly
in
their
writings
.
by
good
reasons
probable
presumptions
Argumentum
ab
authoritate
negatiua
good
reasons
We
cannot
haue
any
certaintie
of
things
past
,
but
by
the
writings
of
those
times
.
We
haue
reason
to
thinke
that
they
held
more
then
expressed
in
their
writings
,
forsomuch
as
no
man
writes
euery
thing
which
explicitè
or
implicitè
he
beleeues
:
they
might
explicitè
or
implicitè
professe
that
they
neuer
writ
,
because
no
man
writes
all
he
beleeues
they
held
more
,
either
explicitè
or
implicitè
then
is
expresly
to
be
found
in
their
writings
.
diuers
things
when
a
man
is
demanded
,
whether
Christ
be
borne
of
the
virgin
Marie
,
or
whether
there
be
one
God
and
three
persons
:
he
answers
,
that
he
cannot
tell
,
but
beleeues
touching
these
things
as
the
Church
holdeth
.
To
beleeue
whatsoeuer
was
reuealed
by
God
in
word
or
writing
to
the
Church
;
diuers
particulars
whereof
are
not
necessary
to
be
knowne
or
written
expresly
at
all
times
:
shall
be
vnfolded
,
as
necessity
shall
require
,
some
heresie
arises
oppugning
the
truth
of
the
point
,
which
is
thus
implicitely
beleeued
.
shew
vs
a
visible
Church
in
all
ages
as
we
do
you
;
our
faith
is
no
other
but
what
the
ancient
Doctors
held
:
what
they
held
,
I
hold
;
what
they
taught
,
I
teach
;
what
they
beleeued
,
I
beleeue
:
the
diuers
things
hath
now
vnfolded
against
new
heresies
that
are
arisen
.
Pag. 268. A. D. Secondly I said , that the ancient Fathers of the Primitiue Church did hold explicitè or implicitè all points of faith that we hold . This will appeare by these ensuing considerations . First it is certaine , that the Apostles taught the whole corpse of Christian doctrine , partly by word , partly by writing , which as a sacred depositum was commended by S. Paul to S. Timothy , and other succeeding Bishops and Pastors of the Church , to be maintained alwaies in the Church , against all profane innouation of heresies , in these words : O Timothy keepe the depositum , auoiding the profane nouelties of voices & oppositions of falsly called knowledge , which diuers promising , haue erred about the faith . The which words , * * Aduers . haer. c. 17. Vincentius Lyrinensis expoundeth thus : Who ( saith he ) at this day hath the place of Timothy , but either the whole Church , or especially the whole bodie of Prelats , who ought themselues to haue the whole knowledge of diuine religion , and also to instruct others ? And a litle after : What is meant by this Depositum ? it is ( saith he ) that which is committed to thee , not that which is inuented by thee : that which thou hast receiued , not that which thou hast deuised : a thing , not of wit , but of learning : not of priuate vsurpation , but of publicke tradition : a thing brought to thee , not a thing brought forth of thee : wherein thou must not be an author , but a keeper : not an institutor but a secretor : not a leader but a follower Keepe the Depositum , preserue the talent of the Catholicke faith pure and sincere : that which is committed to thee , let that remain with thee , and that deliuer vnto the people . To the same purpose S. Irenaeus saith : * * l. 3. c. 14. We must not seeke the truth among others , which is easie to receiue from the Church , when the Apostles haue most fully laid vp all the truth in it , as in a rich treasure house . Also the same Irenaeus saith : * * l. 4. c. 43. We must heare and obey those Priests who haue succession from the Apostles , who with succession of their Episcopall function , haue receiued the Charisma of truth . Now supposing that this sacred depositum of the whole corpse of the reuealed truth is preserued in one or other succession of Pastors , of one or other companie of Christians , called the Church ; either it must be granted that it was preserued in that succession of Pastors , which my catalogue sheweth : or else I must require my aduersaries to set forth another catalogue of Pastors , vnto whom this sacred depositum was committed , and from whom we may receiue it as need shall require . For to say that the diuine truth committed to the custody of the Pastors ( whom God hath appointed to be alwaies in the Church of purpose to preserue men from wauering in faith , Eph. 4 v. 13.14 . and from being caried about with euery wind of false doctrine ) did at any time wholy or in part , by contrary error , faile in them vniuersally , in such sort that there should not in all ages be sound one or other company of Pastors and Priests whom we could know still to keep the Depositum inuiolate and entire , and whom consequently ( according to Irenaeus his saying ) we ought to obey , as being men , l. 4. ● . 4. who with succession of their Episcopall function , receiued also the Charisma of truth : if , I say , this were so , that Gods truth all or in part had explicitè and implicitè perished from the mouth of all knowne Priests and Pastors , Gods ordinance it selfe , who for the generall good of the Church appointed these Pastors , had bin deficient , or had failed of the intended effect . Eph. 4. v. 13.14 . For how should men be preserued from wauering in faith or from being caried about with euery wind of false doctrine , by Pastors appointed to be for that purpose vnto the worlds end , if in some ages no such Pastors were , or were not to be knowne , or being knowne to be the Pastors , yet did vniuersally faile to preserue the entire formerly receiued truth , by beleeuing and teaching , and so making the people beleeue contrary errors ? If this were so , the holy Ghost had failed to teach the Church all truth , and consequently Christs promise had not bin performed , which said , that the Spirit of truth shall teach all truth . Ioh. 16. v. 13. Some Pastors therefore alwaies are in the Church , who without spot or wrinkle of any error in faith , shall preserue the entire truth , and by the assistance of Christ and his holy Spirit , shall be able , as need shall require , to vnfold and deliuer to the people the same truth , thereby to preserue them from falling into error , and from wauering in faith .
taught
the
whole
bodie
of
Christian
doctrine
,
commended
the
same
to
the
succeeding
Pastors
of
the
Church
,
the
faithfull
people
of
the
Church
were
to
be
taught
the
truth
by
these
Pastors
,
the
ancient
Fathers
of
the
Primitiue
Church
held
all
things
that
the
Church
of
Rome
now
holds
,
Christian
doctrine
bodie
of
Christian
doctrine
no
contrary
error
should
be
taught
with
it
:
it
must
be
granted
that
it
hath
bin
so
preserued
in
that
succession
of
Pastors
which
his
Catalogue
sheweth
entire
from
all
error
vniuersally
all
of
them
reputed
for
the
best
part
of
the
Church
Gods
ordinance
A.D. Wherefore if my Aduersaries will deny the catalogue of Pastors , Pag. 270. which I haue set downe , to be of such as haue alway preserued the foresaid sacred Depositum of the truth entire and inuiolate , I require first that they will assigne another Catalogue of such as did continually preserue it whole and without change . Also I require that they assigne the first Pastour of my Catalogue which failed in preseruing the truth , setting downe ●hall the point of doctrine wherein he erred , and naming other Past●●●s , who resisted , and continued to resist . Lastly I require that they assigne not ( as their manner is , White digr . 51. & 52. and as M. White doth ) such particulars as they may see ordinarily answered and refuted by Catholicke Authors , but some plaine instances which neuer were yet , nor cannot be answered or refuted . Which my demands if they cannot satisfie ( as I am sure they cannot ) euery discreet man carefull of his soule will see that it is not safe to forsake this reuerend ranke , and orderly succession of knowne Pastours to follow such a phantasticall Platonicall Idaea of an inuisible company of professing Protestants , White p. 338. which M. White imagineth to haue alwaies bene ( as euery other Hereticke might imagine the professors of his sect to haue bene ) or to run after such a rabble of ragged hereticks as the same M. White assigneth for eminent members of the Protestant Church : White ib. pag. 394. the which neither haue interrupted succession or continuance in time or place , nor vniformity in doctrine with the ancient Church , or one with another , or with the Protestants of his age . This foresaid consideration may suffice to let any indifferent man see that the same doctrine of faith , which the ancient Fathers held , is holden at this day by Pastors of our Church , or at least may stay him from thinking that the same faith is not holden .
foresaid
considerations
which
is
holden
this
day
by
the
Pastors
the
same
doctrine
,
which
the
ancient
Fathers
held
.
the
worship
of
images
foresaid
considerations
aduersaries
will
deny
the
Catalogue
of
Pastors
hath
set
downe
,
to
be
of
such
as
haue
preserued
the
truth
:
require
them
to
assigne
another
Secondly
,
to
note
the
first
Pastor
in
his
Catalogue
that
failed
in
preseruing
the
Thirdly
,
in
assigning
our
Catalogue
,
not
to
assigne
such
as
are
ordinarily
answered
by
Catholicke
authors
,
but
some
plaine
instances
:
which
demand
if
it
cannot
be
answered
,
sure
it
cannot
,
then
euery
discreet
man
no
doctrine
wants
lineall
succession
that
accords
with
the
Scripture
rabble
of
ragged
heretickes
reuerend
ranke
A. D. In which point if he desire to be more fully satisfied , Pag. 271. let him reade Iodocus Coccius his Booke , intituled Catholicus thesaurus controuersiarum , in which he shall see particularly set downe , point by point , the ancient Fathers , with vnanime consent , testifying for vs against Protestants . The which to be so in many points , the Magdeburgians , being themselues famous Protestants , do likewise testifie , who hauing taken great paines in seeking ancient histories and monuments of the Fathers writings ( to see if they could finde any testimony of authority to countenance their cause ) are forced at last to acknowledge the ancient Fathers to testifie in many things against them and for vs ; all which their testimonies they thinke to wipe away with saying , that these were the errors , or blemishes of these Fathers ; which is as good a iest , as if a guilty person , being desirous to cleare himselfe , at the barre , by the witnesse of honest men , and hauing diligently sought and finding that all honest men will beare witnesse against him , yet to make a shew wil needs bring in a number of honest & substantial men bidding them to giue their verdit , of purpose that when they all haue deliuered the truth , See the Protestants Apology , where these points are handled largely . Tract. 1 sect. 1. & deinceps . he may forsooth , say they all lie or are deceaued . This also to be so , is shewed in the Protestants Apologie , where particularly is proued , out of diuerse learned Protestant writers : first , that the faith we professe is the same that Saint Gregory professed ; and , by Saint Austine the Monke , taught vs English men , at our first conuersion . Secondly , that the same faith was vniuersally professed for sundry ages before , and namely that it agreed in substance with the first faith to which the Brittans were conuerted in the Apostles dayes . Thirdly , that diuerse particular points of our doctrine are acknowledged by learned Protestants to haue bene taught by the ancient Fathers , namely Vowes , Reall presence , &c. For all which the said Protestant Apology citeth the names , and bookes , and oftentimes the very words of the learned Protestants , as may be seene , and I wish the Reader for his more satisfaction to see . Lastly , that our Church holdeth the very same and no other faith in substance , then that which was held by the ancient Church , may appeare by the very nature , as I may say , of our Church ; whose property and condition is not to inuent of new , or to alter any doctrine , in any matter of faith ; but to receiue humbly and obediently , at the hands of our present Pastours , what they in like manner learned of their predecessors ; and still to hate , and resist all innouation in any matter of faith no lesse then a deadly poison , as knowing that the least infection of any new inuented heresie or alteration in matter of faith doth corrupt and adulterate the whole faith , and taketh away infallible authoritie and credite from the Church . Wherefore our Pastors haue bene , like men appointed to watch , very vigilant in noting , reprehending , resisting and condemning all innouation in faith and sometimes casting incorrigible members out of the Church , euen for a word or two profanely innouated contrary to the custome and faith of the Church . The which course being duly obserued ( as chiefely by Gods prouidence and partly by humane diligence it hath bene and shall be still obserued ) it is not possible that there should be such alteration in religion , or difference betwixt the faith and doctrine of the ancient and present Pastours of the Church , as our aduersaries ignorantly or maliciously obiect . For as Vincencius Lyrinensis saith ,
Vincent . Lyr. l. aduersus haereses
Vincentius Lyr. contra haereses c. 32. the Church of Christ is a carefull keeper of religion committed to her charge ; she neuer changeth or altereth in any thing , she diminisheth nothing , nothing she addeth , to wit , as a doctrine of faith True it is that , by reason of heresies arising , the Pastors and doctors of the Church in latter ages haue had occasion to write more largely and expressely about diuerse points , then was done in former times when no such heresies were , and that for confutation of those heresies , and more explication of the formerly receiued faith these Pastours and Doctors haue vsed some kinde of more significant words then formerly were vsed : in which sort , the terme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was brought in against those who denied Christ our Sauiour to be true God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against those who denied our blessed Lady to be the mother of God : and transubstantiation against those who denied the conuersion of the substance of bread into the substance of the body of our Lord . The which tearmes ( although they may seeme to smell of noueltie ) yet indeed are not of that prophane sort of nouelty of voices , or wordes , which the Apostle wisheth to be auoided : because the sence of these wordes is not different from the faith ; and phrase vsed formerly by the Church , but do onely explicate more plainely or signifie more fully and clearely that which was formerly beleeued and taught by the Church : which kinde of explication of the ancient faith to be lawfull and allowable , Vincent . Lyrin. cont. haer. c. 2. we may learne out of Vincentius Lyrinensis , who , although a most true louer of antiquitie , alloweth such new explication of the faith as we may see in his golden Treatise , where hauing declared excellently by that saying of the Apostle , Cap. 28.29 30. O Timothy keepe the Depositum , &c. that nothing is to be innouated in faith , he sheweth how this notwithstanding , Cap. 32. the ancient faith may in processe of time be more explained , and that , for more easie vnderstanding of it , to an old article of faith we may giue a new name .
the
ancient
Fathers
held
the
same
doctrine
of
faith
that
is
now
professed
in
the
Church
of
Rome
:
&c.
Posseuin
.
ap.
v.
Iod.
Cocc
.
point
by
point
with
vnanime
consent
point
by
point
there
be
diuers
points
held
whereof
there
is
no
mention
in
the
writings
of
the
Fathers
,
yet
they
held
them
because
either
explicitely
or
implicitely
,
they
held
many
points
that
they
haue
not
expressely
mentioned
:
They
held
some
things
onely
implicitely
,
by
an
infolded
faith
,
not
mentioning
them
expressely
:
Coccius
sets
them
downe
point
by
point
testifying
against
the
Protestants
.
point
by
point
excuse
and
extenuate
their
errors
by
deuising
shifts
,
and
to
fainesome
fit
sense
vnto
them
,
when
they
are
opposed
against
them
by
vs
in
our
disputations
.
vnanime
consent
It
is
a
manifest
falling
from
the
faith
,
and
an
argument
of
arrogancy
,
either
to
abrogate
any
of
those
things
that
are
written
in
the
Scriptures
,
or
to
bring
in
any
thing
that
is
not
written
.
It
is
against
the
authority
of
the
Scripture
that
the
image
of
a
man
should
hang
in
the
Church
.
the
making
of
statues
resembling
the
images
of
the
dead
,
an
idolatrous
and
a
diuellish
practise
.
Paleot
.
de
imag.
pag.
Nauar
manual
.
c.
thereby
men
are
drawne
a
whoring
from
God
,
the
body
of
Mary
being
holy
but
not
God
;
and
shee
an
honorable
Virgin
but
not
giuen
to
be
adored
,
but
her selfe
adoring
him
that
shee
bare
in
her
wombe
.
will
confidently
auouch
him
to
be
the
forerunner
of
Antichrist
whosoeuer
he
be
that
desires
to
be
called
vniuersall
Bishop
,
proudly
preferring
himselfe
before
others
.
they
may
not
be
made
Our
Fathers
neuer
taught
vs
Purgatory
:
No
man
now
doubts
of
Purgatory
,
and
yet
among
the
ancient
there
is
little
or
no
mention
made
of
it
;
yea
the
Greekes
to
this
day
beleeue
it
not
:
and
the
Latins
haue
not
with
one
consent
conceiued
the
truth
of
this
thing
.
For
the
beleefe
of
Purgatory
was
not
so
needfull
for
the
Primitiue
Church
as
now
it
is
.
we
do
not
reade
the
other
Sacraments
by
those
ancient
writers
,
to
be
comprehended
,
in
any
certaine
number
,
nor
shall
you
hastily
find
any
before
Peter
Lumbard
that
determined
any
certaine
or
definite
number
of
them
.
Let
the
whole
Laity
in
order
with
feare
and
reuerence
receiue
the
cup.
Coccius
hath
particularly
set
downe
,
point
by
point
,
the
ancient
Fathers
,
with
vnanime
consent
,
against
the
Protestants
:
M.
Perkins
being
themselues
famous
Protestants
,
testifie
to
be
so
,
in
many
points
.
the
Fathers
in
many
points
all
the
Fathers
,
with
vnanime
consent
,
point
by
point
,
vnanime
consent
to
many
things
from
point
to
point
the
things
which
the
Centuries
say
were
blemishes
in
the
Fathers
,
are
such
points
as
the
Church
of
Rome
now
holds
:
whereby
in
many
things
,
they
testifie
with
the
Church
of
Rome
against
the
Protestants
.
of
no
deepe
iudgement
Aesculapius
verily
hath
often
cured
me
when
I
haue
bene
sicke
,
and
I
call
Iupiter
to
witnesse
.
the
first
conuersion
of
English
men
Gregory
professed
the
faith
now
holden
It
is
reported
to
me
that
,
being
inflamed
with
inconsiderate
zeale
,
you
haue
broken
in
peeces
the
images
of
Saints
,
with
this
excuse
,
that
they
ought
not
to
be
worshipped
.
And
verily
we
do
altogether
commend
you
in
that
you
forbad
them
but
we
reproue
you
for
breaking
them
—
for
it
is
one
thing
to
a
picture
,
and
another
thing
by
the
historie
of
a
picture
,
what
is
to
be
adored
.
For
what
writing
performes
to
them
that
can
reade
,
the
same
doth
a
picture
to
idiots
beholding
it
.
—
now
that
which
was
placed
in
Churches
,
to
instruct
the
ignorant
,
should
not
haue
bene
broken
.
Suar.
tom.
Bell.
de
imag.
c.
the
merite
of
workes
If
that
happinesse
of
the
Saints
mercie
,
and
not
obtained
by
merits
,
where
shall
that
be
which
is
written
:
And
thou
shalt
reward
euery
man
according
to
his
workes
?
If
it
be
giuen
according
to
workes
,
how
shall
mercie
be
esteemed
?
But
it
is
one
thing
for
God
to
render
according
to
works
,
and
another
thing
to
render
for
the
works
themselues
.
For
in
that
which
is
said
,
According
to
works
,
the
quality
it selfe
,
of
the
works
,
is
vnderstood
;
that
the
glorious
reward
shall
be
his
whose
good
works
shall
appeare
;
because
vnto
that
blessed
life
,
wherein
with
God
,
and
of
God
,
we
liue
,
no
labour
can
be
equalized
,
no
works
compared
:
specially
when
the
Apostle
saies
,
The
sufferings
of
this
life
time
are
not
condignely
worthy
of
future
glory
which
shall
be
reuealed
in
vs
.
—
it
is
certaine
therefore
that
to
whom
he
mercifully
giues
to
worke
well
in
this
life
,
to
them
he
more
mercifully
giues
that
;
to
them
,
in
eternall
blessednesse
,
an
hundredfold
fruite
shall
be
rewarded
.
Faith
professed
by
Gregory
,
and
taught
the
English
men
by
Austine
,
at
our
first
conuersion
,
agreed
,
for
substance
,
with
the
first
faith
whereto
the
Brittans
were
conuerted
in
the
Apostles
daies
,
and
was
the
same
which
vniuersally
was
professed
:
was
the
faith
of
the
Brittans
at
their
first
conuersion
:
the
substance
that
diuers
particular
points
are
acknowledged
,
by
learned
Protestants
,
to
haue
bene
taught
by
the
ancient
Fathers
:
as
Vowes
,
Reall
presence
,
one
consent
learned
Protestants
it
is
not
the
condition
of
to
inuent
,
or
alter
,
any
doctrine
;
but
humbly
and
obediently
to
maintaine
what
they
haue
receaued
from
their
predecessors
;
to
hate
innouation
;
to
note
,
reprehend
,
resist
all
innouation
in
faith
:
that
it
cannot
be
possible
there
should
be
any
difference
betweene
the
faith
of
the
Fathers
,
and
the
doctrine
of
the
Church
of
Rome
:
as
the
Protestants
ignorantly
and
maliciously
obiect
.
By
the
vnfolded
act
of
faith
,
the
same
things
haue
not
alway
bene
beleeued
:
but
diuers
points
,
in
the
progresse
of
time
,
haue
bene
manifest
and
beleeued
?
a
new
Creed
,
multiply
the
articles
of
faith
,
and
put
more
points
vnder
each
article
then
were
before
?
true
it
is
,
the
Doctors
of
his
Church
haue
written
more
largely
,
about
diuers
points
,
then
was
done
in
former
times
.
But
this
was
for
the
confutation
of
heresies
rising
;
and
for
the
more
explication
of
the
formerly
receaued
faith
:
and
they
haue
vsed
more
significant
words
then
formerly
were
vsed
;
but
yet
the
sense
of
such
words
differs
not
from
the
faith
and
phrases
formerly
vsed
,
but
onely
explicate
more
plainely
that
which
was
formerly
beleeued
by
the
Church
:
which
kinde
of
explication
Vincentius
allowes
in
his
golden
Treatise
.
the
explicating
giuing
new
names
to
old
articles
.
vsing
more
significant
words
,
by
reason
of
heresies
rising
,
heretickes
that
arose
dispensations
,
explications
,
determinations
,
new
articles
,
fulnesse
of
power
,
play
the
foole
destroy
all
Christian
religion
new
termes
larger
explications
It
is
lawfull
that
those
ancient
articles
of
heauenly
doctrine
be
dressed
and
filed
and
polished
:
but
villanie
to
change
them
,
villanie
to
maime
and
curtall
them
.
Let
them
receaue
,
if
you
will
,
euidence
,
light
,
distinction
:
but
withall
let
them
hold
their
fulnesse
,
integritie
and
proprietie
.
A. D. The second obiection — My Aduersaries may secondly obiect , that all this notwithstanding , it cannot be denied , Pag. 274. but that in particular mens writings set out in these latter ages , there haue bene & are found diuers errors , contrary to the former faith of the Fathers . To iustifie the truth of this obiection , it seemeth that M. White hath with great paines raked together all the riffe-raffe and odde opinions he could finde in any particular Catholicke Authors , as thinking be like this way to discredit the Catholicke cause . But he is very shallow witted if hee thinke by this meanes to ouerthrow or shake the vniuersall faith of the Catholicke Church . Introduct. quest. 3. For ( as I noted in the Introduction ) the Catholicke Church doth not binde her faith vpon any priuate Doctors opinion : nor indeed do those priuate Doctors deliuer their said opinions , as any points of their owne , or other mens faith , euen then when , in these their priuate opinions , they hold this or that matter to pertaine to faith , which other men thinke not to pertaine to faith , but rather submit all their opinions ( as hereticall Doctors , which haue no faith but priuate opinions , wil not ) to the faith , iudgement and censure of the Catholicke Church , being also ready to renounce any of their opinions , whensoeuer by lawfull definitiue sentence of the present Pastours , or otherwise they may perceiue them to be contrary to the ancient faith of the Church . Hence M. White may see , how vainely he hath spent his time in seeking the sinkes , and sweeping together so many odde sentences of some Catholicke Authors , as here and there he noteth in his writings , the which haue no more force against the sincere vnity of doctrine of faith maintained by the authority of our Church , then that heape of filth and ordure of ill life of some particular men , which he hath scraped together , doth proue against the sanctitie of the profession of the Catholicke Church . And it is maruaile that the man hath so little wit , as to labour so much either in shewing the contrariety of opinions among Catholickes , which altogether is impertinent to the vnity of their faith : or in discouering the faults of some leude persons , which is altogether impertinent to the sanctity of the profession of the Church , especially when if he did but looke into the bosome of his owne Protestant congregation , and particularly into the life and doctrine of the very primitiue parents thereof , he may finde it no lesse , but ( all circumstances considered , namely of the smalnesse of the number of men , and the little space of time since it came into the world , &c. ) far more faulty in either kinde . And so he ought to haue bene affraid least when he had said all against Catholickes , that his blind zeale or malice could deuise ; that the shame would be returned so much the more against his Euangelicall brethren , some of which ( as Luther confesseth ) haue bene for their ill liues far worse then euen themselues were when they were Papists : and ( as I may boldly say ) for odde errors , absurd and impious opinions , far worse then any Papists . Which their absurd and impious opinions who list to reade , he may finde set downe in Caluino-Turcismo and other Authors : See Caluino-Turcismus . and may oppose them to these which M. White relateth , with this aduantage , that whereas if by ignorance or passion , some Catholicke writers hold any vnfit opinions ; yet actually or virtually they submit them to the faith and censure of the Church : and so are not to be thought obstinately to erre in faith but in priuate opinion , about some matter not sufficiently knowne to them to be contrary to the faith of the Catholicke Church . But Protestant Doctors ( who haue no other faith but their owne firmely setled opinion , gathered , as it seemeth to them , out of Scripture , who also will not , neither actually nor virtually submit these their opinions to the faith and censure of any Church , ours , or their owne ) may ( by their erronious opinions obstinately mainteined against the Church ) be conuinced of so many absurd and impious obstinate errors in faith , as they haue absurd and impious opinions grounded , as it seemeth to them , vpon Scriptures . White p. 349. But it seemeth M. White regardeth not what may be obiected against his brethren , so that he may say something against vs : and therefore in one place he doth ( in effect ) vrge this argument against vs : If the ancient Catholicke truth did continue among vs in all points , then there could not be among our Doctors variety of opinions in any point , no more then there is in the doctrine of the blessed Trinity or Incarnation . I answer , first , that this may better be vrged against the Protestants , who , as appeareth in Caluino-Turcismo , haue not onely vncertainty and variety of opinions in other points , but euen about the doctrine of the blessed Trinity , and Incarnation ; neither haue they any such sufficient meanes ( as we haue ) to take away this variety of opinions . Secondly , I answer that the variety of opinions which is among our Doctors , either is not in matters pertaining to faith : or , if the matter pertaine to faith , the varietie is not in the substance of the point , but in some circumstance which may be held this or other waies without preiudice to faith : or if in some rare case any priuate Doctors hold opinion against the substance , or circumstance , so far as pertaineth to faith , this is in ignorance , and with readines to put away this opinion so soone as they vnderstand the contrary to pertaine to faith by some euident proofe of Scripture , or tradition , or by declaration of the present Church : which is an argument , that although they erre in opinion , yet they erre not in implicite beleefe euen of the very point , wherein through ignorance they do erre in opinion . Now the reason why this ignorance , and consequently variety of opinion may bee in some points , which formerly were held as points of faith , rather then in the doctrine of the blessed Trinity and Incarnation , is , because these mysteries are more necessary to be expresly knowne of all sorts , then some other points of faith are , and consequently men are ( as they are bound ) more carefull to get expresse knowledge of them , according to the knowne sence & exposition of the Church , which Church also hath more expresly determined what is to be holden in these points then in some others , which ( although necessary to be beleeued explicitè or implicitè ) are not so necessary to be expresly knowne of all sorts .
it
cannot
be
denied
but
that
in
the
writings
of
particular
men
,
in
these
latter
ages
there
be
found
diuers
errors
contrary
to
the
faith
of
the
ancient
Fathers
:
kept
the
doctrine
of
the
Fathers
without
innouation
.
not
diuers
errors
contrary
to
the
former
faith
of
the
Fathers
:
Which
needed
not
succeeding
Pastors
which
alway
maintained
the
corps
of
Christian
doctrine
,
The
Catholicke
Church
builds
not
her
faith
vpon
priuate
Doctors
opinions
:
priuate
opinions
they
were
ready
to
renounce
these
opinions
,
and
to
submit
themselues
to
the
Church
:
preserued
the
whole
corps
of
the
reuealed
truth
without
innouation
.
those
priuate
D
D.
deliuer
not
their
said
opinions
as
points
of
faith
,
in
particular
mens
the
Church
it selfe
It
seemes
M.
White
hath
,
with
great
paines
,
raked
together
all
the
riff raffe
and
odde
opinions
:
and
spent
his
time
in
seeking
the
sinkes
,
and
sweeping
together
odde
sentences
of
some
Catholicke
authors
,
&c.
sinkes
and
sweepings
the
vniuersall
faith
of
the
Catholicke
Church
is
not
discredited
by
the
priuate
opinions
of
particular
Authors
.
shallow
witted
worshipping
images
with
diuine
honour
Popes
Monarchy
killing
kings
appertaine
not
to
faith
,
but
to
some
circumstance
thereof
,
which
may
be
held
this
,
or
that
way
,
without
preiudice
.
a
matter
of
faith
Gods
honour
Aug.
trin.
l.
Lact.
de
fals.
relig.
l.
both
kindes
they
submit
it
to
the
censure
of
the
Church
:
Speaking
of
such
in
the
Church
of
Rome
as
defended
Origen
.
This
point
of
our
adersaries
refusing
the
Pope
,
and
their
owne
Churches
determinations
,
is
shewed
in
the
will
submit
their
opinions
neither
actually
nor
virtually
to
the
censure
of
any
Church
.
actually
or
virtually
submitting
themselues
to
the
Church
,
the
sentence
of
such
it
were
of
no
more
force
against
vnity
then
the
heape
of
filth
,
and
ordure
of
ill
life
great
wit
deepe
conceite
feare
it
would
be
returned
againe
,
boldly
say
Protestants
were
euidently
more
wicked
then
in
old
time
.
their
doctrine
such
as
could
not
but
leade
to
all
loosenesse
and
liberty
:
Euangelicall
brethren
primitiue
parents
regards
not
what
can
be
obiected
against
his
brethren
,
blind
zeale
It
had
not
bene
possible
the
Popish
D
D.
should
haue
spoken
so
waueringly
,
and
vncertainely
,
if
that
they
say
in
the
points
of
their
faith
,
had
bene
alway
vniuersall
in
the
Church
:
when
in
things
alwaies
beleeued
,
as
the
Trinitie
and
Incarnation
,
they
speake
resolutely
enough
.
varietie
of
opinions
to
take
away
this
varietie
this
varietie
of
opinions
among
his
D
D.
is
not
in
matters
of
faith
the
things
,
wherein
D
D.
dissent
are
not
so
necessarie
to
be
expresly
knowne
,
nor
so
expresly
determined
by
the
Church
,
whereupon
men
haue
not
bene
so
carefull
to
get
this
knowledge
of
them
;
which
is
the
cause
why
they
vary
rather
in
them
then
in
the
matter
of
the
Trinitie
or
Incarnation
:
They
were
not
therefore
so
vniuersally
receiued
in
the
Church
.
A.D. The third obiection — Thirdly my Aduersaries may obiect errors , to haue bene not onely in priuate Doctors , Pag. 277. but also in the decrees of Councells . This stale obiection is answered , I know not how often , by Catholicke authors . The summe of the answer is , that either the Councels , which may be obiected by my Aduersaries , were not generall Councels , lawfully called , continued , and confirmed : or that which is by my Aduersaries , accounted an error , either was no error ; or was not definitiuely concluded , the error rather being in my Aduersaries , or other whom they haue followed , who may , either ignorantly account that an error which is none , or corruptly cite the words , or misinterprete the minde of the Councels , alledging that to haue bene defined by this , or that Councell , which is not . So that it pertaineth to my aduersaries , if they wil obtaine any thing by this obiection , not onely to say this Councell , and the other Councell haue erred : but they must proue the Councell , whose error they shall obiect , to haue bene a generall Councell , lawfully called , continued , and confirmed . And that the error is an error in faith , and that this error was concluded by the definitiue sentence of the Councell , truly cited without corruption , and truly interpreted , according to the minde of the Councell .
In
things
concerning
faith
a
Councell
is
aboue
the
Pope
:
and
yet
a
Councell
may
erre
,
and
sometime
hath
erred
.
A
particular
Church
,
though
it
were
the
particular
Romane
Church
,
is
not
that
Church
that
cannot
erre
in
faith
,
but
the
vniuersall
Church
;
not
as
it
is
assembled
in
a
generall
Councell
,
which
we
haue
perceiued
sometimes
to
erre
,
but
the
Catholicke
Church
of
Christ
,
dispersed
ouer
all
the
world
,
from
the
baptisme
of
Christ
,
by
the
Apostles
and
their
successors
,
to
these
daies
,
is
it
.
A
particular
Church
,
yea
a
Councell
representing
the
vniuersall
Church
,
may
erre
.
called
,
and
confirmed
A
generall
Councell
not
assembled
nor
confirmed
by
the
Popes
authoritie
,
may
erre
in
the
faith
.
A
generall
Councell
assembled
by
the
Popes
authoritie
,
may
erre
in
the
faith
.
A
generall
Councell
duely
called
and
celebrated
by
the
authority
of
the
Popes
Legates
,
but
yet
not
confirmed
by
the
Popes
authority
may
erre
.
A
generall
Councell
confirmed
by
the
Popes
authority
cannot
erre
.
proue
the
Councell
whose
errour
is
obiected
,
to
haue
bene
lawfully
called
,
continued
and
confirmed
.
calling
,
continuance
None
of
these
is
the
Catholicke
symbolicall
Church
nor
challengeth
faith
to
be
giuen
vnto
it
.
impudent
flatterers
not
erring
the
articles
of
Paris
go
not
beyond
the
Alps.
Fulnesse
of
power
is
in
the
Pope
;
but
yet
so
that
he
erres
not
:
for
if
he
erre
,
then
a
Councell
hath
to
do
to
conuert
him
,
wherein
the
fulnesse
of
power
is
as
in
the
foundation
.
Neither
can
the
Pope
by
his
constitution
or
by
any
other
way
make
resistance
in
this
point
,
because
so
the
Church
should
be
subuerted
the
worship
of
images
communion
in
one
kinde
A.D.M. White maketh his faire flourish about the Second Nicen Councell condemned ( as he endeauoureth to proue ) by the Councell of Frankeford , Pag. 278. Wh. in his Praef to the reader . for defining that the same adoration and seruice ought to be giuen to images of Saints , which is giuen to the diuine Trinity . But first , the Nicene Councell , which indeed was a generall Councell , did not define that images were to be worshipped with honour onely due to God ; which supposeth that men must accompt images Gods . This grosse conceite , could neuer haue entred into any Christian mans minde , who knoweth the first rudiments of Christian Religion , that there is but one onely God : and therefore it may not be thought that so many reuerend and learned Bishops , as were at that Councell ( whom this Minister malepertly calleth vnlearned , and simple persons ) could euer haue conceiued , and much lesse that they would haue definitiuely concluded so grosse an errour and published it to the world . Nay the Nicene Councell was so farre from defining , that images were to be worshipped with latria , or diuine honour , as expressely it denieth diuine honour to be done to them : as appeareth by these wordes of that Councel . We define images to be honored , &c. that by looking vpon the painted images , all that do behold them may come to the remembrance , and desire of the things represented by them , and may exhibite to them an honorable salutation , and worship , not , according to our faith , true latria , which is due onely to the diuine honour . Now as touching the Frankeford Councell : first , it was not Generall , neither euer did the Popes Legates ( if they were present ) assent to condemne the Nicene Councell : neither did the Pope euer confirme any such condemnation . Besides , no such condemnation is to be found in the Councell of Frankford : all that is found being in a forged booke , ascribed falsely to Charles the Great : in which also that feigned canon , which is cited as the canon of the Councell of Frankeford , nameth not the Nicene , but the Constantinopolitan Councell . By which may appeare , that the Author of the booke , neither knew what the Nicene , Constantinopolitan , or Frankeford Councell did truely hold or decree , but set downe that canon either by hearesaie , or at , aduenture , by the imagination of his owne head .
yet
when
things
are
brought
home
to
their
triall
,
these
magnified
Iesuites
are
the
emptiest
and
idlest
disputers
that
euer
,
with
so
great
ostentation
,
set
pen
to
paper
.
the
Councell
of
Neece
was
condemned
by
the
Councell
of
Frankeford
,
for
defining
that
the
same
adoration
and
seruice
,
ought
to
be
giuen
to
the
images
of
Saints
,
which
is
giuen
to
the
diuine
Trinitie
:
the
second
Nicene
Councel
hauing
brought
in
the
worship
of
images
the
Emperor
Charles
assembled
another
at
Frankeford
,
and
condemned
it
againe
,
reiecting
the
Nicene
.
It
was
written
in
the
booke
of
the
Synod
,
that
they
should
be
cursed
which
did
not
giue
the
same
seruice
and
adoration
to
the
images
of
Saints
,
which
is
giuen
to
the
diuine
Trinitie
.
Lib.
Caroli
,
pag.
382.
ann.
1549.
in
16.
Constantius
the
Bishop
of
Cyprus
,
and
the
rest
of
the
Bishops
consenting
with
him
,
saide
,
hee
would
giue
to
images
the
same
seruice
and
adoration
that
he
gaue
to
the
consubstantiall
Trinitie
.
The
Nicene
Councell
did
not
define
that
images
were
to
be
worshipped
with
honour
onely
due
to
God
:
because
such
a
grosse
conceit
could
neuer
haue
entred
into
any
Christian
mans
minde
,
the
constant
opinion
of
the
Diuines
that
images
must
be
adored
with
the
same
adoration
that
belongs
to
their
samplar
:
that
the
Councell
of
Nice
insinuated
so
much
.
grosse
a
conceit
no
Christians
,
being
ignorant
of
the
rudiments
of
Christs
religion
,
and
that
there
is
but
one
God
.
insinuated
by
the
Councell
of
Nice
,
grosse
conceit
no
Christians
simple
and
vnlearned
grosse
conceited
ignorant
of
the
first
rudiments
of
religion
,
a
grosse
conceite
of
such
as
know
not
the
first
rudiments
of
religion
,
nor
that
there
is
a
God
.
it
insinuated
the
worshipping
of
images
,
with
the
same
worshippe
that
is
giuen
to
the
samplars
,
that
the
Greekes
in
their
contention
about
Images
,
on
both
sides
handled
the
matter
out
of
fabulous
and
vncertaine
writings
.
They
which
opposed
them
,
with
writings
falsely
inscribed
by
heretickes
,
—
and
they
which
defended
them
,
did
it
also
with
delusions
of
diuels
,
and
with
little
modestie
,
thereto
abused
womens
dreames
:
as
may
be
read
in
the
Nicene
Councell
.
It
may
be
read
in
the
second
Nicene
Councell
,
how
images
were
defended
with
womens
dreames
,
and
delusions
of
diuels
There
were
present
three
hundred
Bishops
,
with
the
Popes
Legats
:
so
that
the
Fathers
who
were
present
,
called
it
a
full
Synod
:
and
in
truth
it
cannot
be
cast
off
as
a
Prouinciall
Councell
,
or
as
without
a
head
.
It
is
found
to
be
called
a
plenarie
Councell
,
for
the
multitude
of
the
Bishops
,
and
presence
of
the
Legats
of
the
Apostolicke
sea
.
The
Bishops
of
Italie
,
France
and
Germanie
,
were
there
.
the
Popes
Legats
if
they
were
there
,
they
confirmed
not
any
such
condemnation
.
no
such
condemnation
is
to
be
found
in
the
Councell
of
Frankford
,
but
onely
in
a
booke
ascribed
to
Charles
:
That
booke
of
Charles
containes
the
acts
of
the
Councell
of
Frankford
,
and
it
may
not
be
doubted
,
but
the
Councell
therein
condemned
,
is
indeed
the
second
Nicene
.
a
writer
of
those
times
,
affirmes
the
booke
to
containe
the
acts
of
the
Councell
of
Frankford
,
that
we
are
not
to
doubt
thereof
:
—
it
containes
many
chapters
against
the
Nicene
Councell
.
But
the
seuenth
Synod
,
vntruly
so
called
,
which
the
Greekes
call
vniuersall
,
not
long
before
my
time
was
holden
at
Nice
,
and
sent
to
Rome
,
which
the
Pope
againe
directed
into
France
:
whereupon
,
in
the
time
of
the
Emperour
Charles
the
great
,
and
by
the
appointment
of
the
Apostolicke
sea
,
a
generall
Councell
called
by
the
Emperour
,
was
celebrated
in
France
,
which
whereof
a
large
booke
,
which
in
my
youth
I
read
,
in
the
pallace
,
by
the
said
Emperour
,
was
sent
to
Rome
by
certaine
Bishops
.
By
the
authoritie
of
this
Councell
of
Frankford
,
the
worship
of
Images
was
not
a
little
suppressed
:
but
yet
Adrian
and
other
Bishops
perseuering
in
their
opinion
,
and
promoting
more
vehemently
the
worship
of
their
puppets
,
after
the
death
of
Charles
,
his
sonne
Lewis
in
a
certaine
booke
inueyed
farre
more
sharply
against
the
worship
of
Images
,
then
Charles
had
done
.
The
Epistle
of
our
Lord
Adrian
the
Pope
,
which
he
directed
to
Constantine
and
Irene
,
for
the
setting
vp
of
Images
,
we
made
to
be
read
before
vs
;
and
as
farre
as
we
could
perceiue
,
as
he
iustly
reprehends
those
which
haue
presumed
to
breake
and
abolish
the
images
of
Saints
,
so
himselfe
is
knowne
to
haue
done
indiscreetly
in
commanding
them
superstitiously
to
be
worshipped
.
For
which
cause
also
he
assembled
a
Councell
,
and
by
his
authoritie
decreed
,
and
that
vnder
an
oath
,
that
they
should
be
set
vp
and
worshipped
,
when
it
is
lawfull
indeed
to
erect
them
,
but
vtterly
vnlawfull
to
worship
them
.
it
would
haue
hurt
neither
faith
,
hope
,
nor
charitie
,
if
no
image
at
all
had
bene
painted
or
made
throughout
the
world
.
All
that
is
found
condemnation
,
is
but
in
a
forged
booke
ascribed
falsely
to
Charles
.
containe
the
Acts
of
Frankeford
,
and
the
Councell
condemned
therein
to
be
the
second
Nicene
without
all
doubt
:
Charles
the
king
of
Fraunce
sent
into
England
,
a
booke
of
the
Councell
which
was
directed
to
him
from
Constantinople
.
In
which
booke
(
alas
for
griefe
)
many
things
are
found
inconuenient
and
contrarie
to
the
faith
.
But
especially
that
it
was
decreed
by
the
consent
of
almost
all
the
Easterne
Doctors
,
no
lesse
then
three
hundred
,
or
aboue
,
that
images
should
be
adored
,
which
the
Church
of
God
altogether
abhorreth
;
against
which
thing
,
Albinus
wrote
an
Epistle
,
maruellously
confirmed
with
the
authoritie
of
the
Scripture
,
and
in
the
name
of
the
Bishops
and
Nobles
,
brought
the
same
with
the
booke
to
the
King
of
France
.
it
containes
the
acts
of
the
Councell
of
Francford
,
and
no
man
may
doubt
but
the
Councell
therein
condemned
is
the
second
Nicene
.
Constantinopolitane
Councell
named
Constantinople
is
set
downe
in
stead
of
Nice
through
vnskilfulnesse
or
want
of
memorie
.
there
it
was
decreed
that
images
should
be
worshipped
what
the
Constantinopolitane
and
Frankford
decreed
set
downe
by
the
imagination
of
his
owne
head
,
Pag. 279. A. D. The fourth obiection . — Fourthly , my aduersary M. White obiecteth eight points , wherein , as he saith the Church holdeth contrary to that which it hath formerly held , to wit , the conception of the virgin Marie , Latin Seruice , reading Scriptures , Priests marriages , Images , Supremacie , Communion in one kinde , Transubstantiation . To this I answer here onely briefly and in generall , referring the Reader , for more particulars , to other Catholicke authors , who ex professo write of these points . First , concerning the conception of the blessed virgin Marie , it neuer was vniuersally held by the ancient Church as a point of faith , that she was conceiued in sinne . For if it had bene so held , Saint Augustine would neuer haue pronounced so absolutely as he doth , that when question is concerning sinne , he would haue no mention of the blessed Virgin . Neither is it now held by vs as a point of faith , that she was not conceiued in sinne ; this being one of those points , in which according to Saint Augustine , an erring disputer is to be borne withall , in regard the question is not diligently digested , nor confirmed by full authoritie of the Church
still
professed
without
change
the
same
faith
,
which
hath
bene
continually
since
the
Apostles
,
without
denying
any
point
of
doctrine
,
which
in
former
times
was
vniuersally
receiued
:
briefe
and
in
generall
,
referring
the
Reader
to
other
Catholicke
authors
,
that
purposely
haue
writ
of
these
points
.
Catholicke
authors
That
I
also
referre
the
Reader
to
other
learned
men
,
who
ex
professo
haue
answered
whatsoeuer
his
authors
haue
written
of
these
points
.
the
conception
of
the
blessed
Virgin
,
it
was
neuer
vniuersally
held
by
the
ancient
Church
,
as
a
point
of
faith
,
that
she
was
conceiued
in
sinne
:
nor
is
it
now
held
in
the
Church
of
Rome
,
as
a
point
of
faith
,
that
she
was
not
conceiued
in
sinne
.
one
Vincentius
produces
all
the
Doctors
in
a
manner
hold
it
:
himselfe
had
gathered
together
the
testimonies
of
three
hundred
to
that
effect
,
noting
the
places
and
words
wherein
they
affirme
it
.
It
is
the
generall
consent
of
the
holy
Doctors
,
that
she
was
conceiued
in
sinne
:
and
yet
the
contrarie
opinion
is
holden
in
the
Church
,
to
be
not
onely
probable
,
but
verie
godly
.
vnanime
consent
holden
by
the
Church
of
actuall
sinne
Whosoeuer
he
be
that
thinkes
there
haue
bene
or
are
,
any
man
,
or
any
men
,
excepting
onely
the
Mediator
of
God
and
men
,
to
whom
the
remission
of
their
sinne
was
not
necessarie
,
he
goes
against
the
Scripture
,
and
the
Apostles
,
Romanes
Woman
,
what
haue
I
to
do
with
thee
?
feare
her
Sonne
checkt
her
hom.
20.
in
Ioh.
l.
3.
c.
18.
repelled
her
vnseasonable
hastinesse
child
her
not
without
cause
.
Few
of
the
ancient
Fathers
but
either
openly
say
,
or
obscurely
signifie
,
that
there
was
some
fault
or
error
in
her
.
defended
in
the
Church
as
a
godly
it
would
seeme
verie
strange
to
me
,
if
the
Church
should
euer
define
she
was
conceiued
in
sinne
,
when
by
her
authoritie
she
hath
alreadie
commaunded
the
Feast
of
the
Conception
,
the
common
consent
of
Catholicks
,
both
vulgar
and
Diuines
,
contending
for
the
immaculate
conception
Sixtus
Quartus
did
much
fauour
it
,
whose
decree
the
Councell
of
Trent
approues
,
and
the
whole
Church
doth
vehemently
leane
to
it
;
that
now
the
contrarie
can
haue
,
either
none
at
all
,
or
no
firme
,
or
euident
foundation
.
a
difficult
question
hath
bene
made
,
touching
the
Conception
of
the
glorious
Virgin
.
We
hauing
diligently
seene
and
examined
the
reasons
,
define
and
declare
,
that
the
doctrine
which
teaches
her
neuer
to
haue
bene
actually
subiect
to
sinne
,
but
alwayes
free
from
it
,
and
from
all
actuall
sinne
,
to
be
consonant
to
the
religion
and
that
it
shall
be
lawfull
for
no
man
hereafter
to
teach
the
contrarie
:
moreouer
we
renew
the
ordinance
made
for
the
celebrating
of
this
holy
conception
,
on
the
of
the
Ides
of
December
it
is
,
that
it
is
not
held
as
a
point
of
faith
.
a
point
of
faith
defined
Not
onely
that
vnskilfull
vulgar
,
but
the
Doctors
and
Diuines
,
and
all
Catholickes
with
one
consent
,
fight
for
the
immaculate
conception
.
diligently
digested
all
Catholickes
with
one
consent
A. D. Secondly touching Latin Seruice , although M. White say ( as it is easie to say ) that all antiquitie is against vs in this point : Pag. 279. White , p. 343. yet he will neuer be able to proue solidely , that the ancient Church did condemne this our practise . The words of the Apostle which he alledgeth , proue nothing to the purpose , as is shewed by Bellarmine : and as for other authors which he citeth , they do not disallow this this our practise , Bellar. l. 2. de verb. Del. c 16. or account it vnlawfull : whereas , both by reason and authoritie , our authors shew it to be both lawfull and laudable . See Bellarmine lib. 2. de verbo Dei , cap. 15.
vnknowne
tongue
I
will
neuer
be
able
soundly
to
proue
,
that
the
auncient
Church
condemned
this
their
practise
.
If
an
instrument
of
musicke
make
no
distinction
in
the
sound
,
how
shall
it
be
knowne
what
is
piped
or
harped
?
So
likewise
you
,
vnlesse
by
the
language
you
vtter
words
that
haue
signification
,
how
shall
it
be
vnderstood
what
is
spoken
?
for
you
shall
speake
in
the
aire
.
I
will
pray
and
sing
with
the
spirit
;
and
I
will
pray
and
sing
with
the
vnderstanding
also
.
Else
when
thou
blessest
with
the
Spirit
,
how
shall
he
that
occupies
the
roome
of
the
vnlearned
,
say
Amen
,
at
thy
giuing
of
thankes
,
seeing
he
knowes
not
what
thou
sayest
?
I
had
rather
in
the
Church
to
speake
fiue
words
with
my
vnderstanding
,
that
I
might
also
instruct
others
,
then
a
thousand
words
in
a
strange
tongue
.
Bellarmine
hath
shewed
these
words
proue
nothing
.
It
is
certaine
the
Apostle
speakes
not
of
the
reading
of
the
Scripture
,
nor
concerning
the
Seruice
of
the
Church
,
but
of
certaine
spirituall
exhortations
and
conferences
then
vsed
.
as
certaine
,
that
in
a
great
part
of
this
Chapter
he
speakes
of
Church-seruice
,
and
prayers
,
and
of
reading
the
Scripture
,
If
you
speake
of
the
whole
Chapter
,
Bellarmine
acknowledges
the
Apostle
to
speake
,
not
onely
of
spirituall
songs
,
and
preaching
,
and
exhortations
,
but
of
the
reading
the
Scripture
likewise
,
and
publicke
Seruice
.
all
things
be
done
to
edifying
If
I
come
vnto
you
,
speaking
with
tongues
,
what
shall
I
profit
you
Except
ye
vtter
words
that
can
be
vnderstood
,
you
shall
speake
in
the
aire
.
If
I
know
not
the
meaning
of
the
voice
,
he
that
speakes
shall
be
a
Barbarian
vnto
me
.
For
if
I
pray
in
an
vnknowne
tongue
,
my
vnderstanding
is
vnfruitfull
.
How
shall
he
that
occupies
the
roome
of
the
vnlearned
,
say
at
thy
giuing
of
thanks
,
when
he
vnderstands
not
what
thou
sayst
?
Thou
giuest
thankes
well
,
but
the
other
is
not
edified
.
spirituall
songs
prayer
,
reading
the
Scripture
reading
of
the
Scripture
I
will
pray
and
sing
with
the
spirit
:
and
I
will
pray
and
sing
with
vnderstanding
also
:
else
how
shall
he
that
occupies
the
roome
of
the
vnlearned
say
when
he
vnderstands
not
what
thou
sayst
?
onely
that
he
vnderstand
,
who
supplies
the
roome
of
the
people
in
answering
,
Grets
.
p
971.
B.
But
Se●ulius
sayes
,
p.
237.
Theodoret
says
occupies
the
roome
of
the
vnlearned
,
he
that
answers
The
Apostle
in
this
place
speakes
neither
of
diuine
Seruice
,
nor
of
the
publicke
reading
of
the
Scriptures
in
the
Church
,
but
of
certaine
spirituall
songs
,
which
the
Christians
composed
,
for
the
praising
of
God
,
and
giuing
him
thankes
,
and
for
their
owne
,
and
others
,
comfort
and
edification
.
the
like
It
is
as
certain
certaine
,
that
he
meanes
not
,
nor
writes
any
word
in
this
place
,
of
the
Churches
publicke
Seruice
,
Prayers
,
or
ministration
of
the
holy
Sacrament
,
but
onely
of
a
certaine
exercise
of
mutuall
conference
,
wherein
one
did
open
to
another
,
and
to
the
assembly
,
miraculous
gifts
and
graces
of
the
holy
Ghost
:
and
such
Canticles
,
Psalmes
,
secret
mysteries
,
sorts
of
languages
,
and
other
reuelations
,
as
it
pleased
God
to
giue
to
certaine
,
both
men
and
women
.
such
spirituall
songs
exercises
of
conference
When
you
come
together
,
euery
one
of
you
hath
a
Psalme
,
hath
a
doctrine
,
hath
a
tongue
,
hath
a
reuelation
,
hath
an
interpretation
.
prayed
without
singing
in
some
part
of
this
Chapter
the
Apostle
speakes
of
praier
and
Church
Seruice
.
all
that
he
mentions
vnderstood
not
spirituall
songs
alone
Church
praiers
and
Seruice
also
the
Apostle
,
in
this
place
,
speakes
of
prayer
:
but
not
such
praier
as
we
ordinarily
vse
in
our
Church
,
but
such
as
they
vsed
by
miracle
,
and
the
gift
of
tongues
:
praying
by
gift
was
ordained
for
the
profit
of
others
,
not
to
teach
the
people
,
but
to
inuocate
God
for
the
people
,
which
may
sufficiently
be
done
when
they
vnderstand
it
not
.
Heare
thy
people
that
calls
vpon
thee
:
Lord
open
our
lips
,
and
our
mouth
shall
set
foorth
thy
praise
:
not
to
teach
Contaren
.
Christ
.
Instruct
.
interr
.
It
is
much
better
for
the
edification
of
the
Church
,
that
the
publicke
praiers
,
in
the
hearing
of
the
people
,
be
said
in
a
common
language
,
then
in
Latine
.
the
Priest
praies
for
the
people
.
they
stir
vp
deuotion
and
affection
in
the
people
,
Nouell
.
Justin
.
pag.
all
B
B.
and
Priests
should
celebrate
the
Seruice
,
and
praiers
vsed
in
Baptisme
,
not
with
a
low
,
but
a
loud
voice
,
which
the
people
might
heare
:
whereby
their
minds
might
the
better
be
stirred
vp
to
vtter
the
praises
of
God
.
Tol.
sum
Cypr.
de
orat
.
Dom.
sub
.
fi●
.
the
Apostle
speakes
not
of
Diuine
Seruice
,
nor
the
publicke
reading
of
the
Scripture
.
in
this
Chapter
he
speakes
of
reading
the
Scripture
and
the
publicke
Seruice
.
it
is
proued
by
this
that
the
Scriptures
were
read
and
the
seruice
done
,
in
Greeke
,
because
it
was
a
Greeke
Church
.
But
the
Apostle
speakes
of
something
that
was
done
,
not
in
the
Greeke
,
but
in
some
other
vnknowne
tongue
.
a
forme
de
facto
de
iure
apol
c.
Epiph.
l
sub
fin
.
Plin
l.
Nicep.
l
Euseb.
hist.
l.
Tert
apol.
c.
Aug.
conf.
l.
Jgnat
.
Ep
ad
Rom.
sub
init
.
Basil
.
ep.
&
Dionys
(
de
diuin.
nom
.
c.
principall
end
of
those
spirituall
and
miraculous
songs
was
the
instruction
and
consolation
of
the
people
:
and
therefore
it
was
meete
they
should
vnderstand
them
:
but
the
principall
end
of
Church
seruice
being
to
worship
God
,
and
the
Priest
hauing
in
charge
to
teach
the
people
what
they
vnderstand
not
:
it
is
not
needfull
the
said
seruice
should
be
in
a
knowne
tongue
.
Gods
worship
euery
man
make
his
praier
to
God
in
a
knowne
language
,
authors
disalow
not
our
practise
,
but
he
hath
authors
that
shew
it
to
be
both
lawfull
and
lawdable
,
In
the
Primitiue
Church
it
was
otherwise
?
By
Saint
Paules
doctrine
it
were
better
for
the
Churches
edification
if
the
publike
seruice
of
the
Church
were
in
a
knowne
language
The
hearers
are
not
a
little
edified
by
reading
.
Therefore
it
behooues
that
when
the
singing
is
,
all
sing
and
when
praier
is
,
all
pray
;
and
when
the
lesson
is
read
,
it
be
indifferently
heard
of
all
—
and
thinke
not
that
it
is
a
small
profite
that
comes
by
hearing
the
reading
:
for
thy
praier
is
made
fatter
,
when
thy
minde
lately
fed
with
reading
,
runnes
through
the
images
,
or
formes
,
of
those
diuine
things
which
it
hath
lately
heard
.
Whether
the
orthodoxe
Syrians
and
Armenians
,
and
other
faithfull
men
of
other
countries
,
may
,
without
danger
celebrate
in
their
owne
language
;
or
must
be
constrained
to
do
seruice
in
the
Greeke
tongue
,
The
Apostle
saies
;
Is
God
onely
the
God
of
the
Iewes
?
is
he
not
also
the
God
of
the
Gentiles
?
He
is
verily
.
Let
them
therefore
,
which
hold
the
true
faith
in
all
things
,
if
they
be
ignorant
of
the
Greek
tongue
,
do
their
diuine
seruice
in
their
owne
language
.
Pag. 280. A. D. Thirdly touching forbidding the laity to reade Scriptures , and to haue them in the mother tongue , there is no such generall prohibition among vs . 1 1 1. Pet. 3. v. 16. All that we say is , that the holy Scriptures should not promiscuously be permitted to all men , at least in dangerous times , when men may , by rash misinterpreting , fall easily into errour and heresie , running thereby into their owne perdition , but that care should be had that the parties disposition be such as is like to take benefit and not harme by them . The which our practise is not condemned by our Sauiour Christ , or by the ancient Church , but is most conformable to our Sauiours saying , 2 2 Mat. 7. v. 6. Giue not the holy things to DOGS : nor cast not pearles before HOGS . Now care being had that the parties disposition be such as may take benefit by reading , or hearing , and no harme by rash misinterpreting , we do not prohibite , but with due order permit , and wish the Scriptures , euen in the mother tongue , to be read and heard , both by laie men and women . That sentence of our Sauiour , 3 3 Ioh. 5. v. 39. Search the Scriptures , which is so often vrged by Protestants , doth not proue a necessity for all men immediatly to read the Scriptures . For first , these words were not spoken to all in generall , but to Pharisies and Princes of the people . Besides they either containe no precept , as S. Cyril expoundeth , or no absolute , but conditionall , precept , or rather licence : that since they would not beleeue our Sauiour himselfe , they should , or might , search the Scriptures which themselues did admit . Lastly , if it were an absolute precept obliging all sorts of men ; yet since it is affirmatiue , it is not to be thought absolutely to obligue all in particular , especially at all times and with whatsoeuer inconuenience of circumstances : but rather to be limited to such particular persons , times , and circumstances , as may make the obseruation of it necessary , or at least conuenient , as happeneth in other particular affirmatiue precepts . Which limitation if my Aduersaries will not admit ; I aske , how they will haue those to fulfill this precept who cannot reade at all ? Or who by onely reading can no more vnderstand the Scriptures in English , then if they were in Hebrew ? How chance also that they do not obligue euery man to reade all the Scripture , yea at all houres , and to do nothing else but reade and search into the whole Scripture ? For 4 4 White . p. 344. if because the words seeme absolute they will admit no limitation ; then these my questions must be satisfied , which proceed vpon supposall that the precept be absolute and generall without all limitation .
the
forbidding
of
the
Laitie
to
reade
,
or
haue
the
Scripture
,
in
their
mother
tongue
.
there
is
no
such
prohibition
among
vs
.
Whereas
experience
shewes
that
if
the
Bible
be
euery
where
,
without
difference
,
permitted
in
the
vulgar
tongue
,
more
hurt
then
good
will
arise
thereby
:
in
this
point
let
the
iudgement
of
the
Bishop
,
or
Inquisitor
,
be
followed
:
that
,
with
the
aduise
of
the
parish
Priest
,
or
confessor
,
they
may
permit
the
reading
of
the
Bible
,
translated
by
Catholicke
authors
,
in
the
vulgar
language
,
to
such
as
they
shall
vnderstand
can
take
no
hurt
,
by
such
reading
,
but
increase
in
pietie
.
The
which
licence
let
them
haue
in
writing
.
And
if
any
presume
without
such
a
licence
either
to
reade
or
haue
it
,
vnlesse
he
come
in
first
,
and
giue
vp
his
Bible
to
his
ordinarie
,
let
him
not
haue
the
pardon
of
his
sinnes
.
And
the
bookesellers
,
without
such
licence
,
selling
,
or
any
way
affoording
,
Bibles
in
the
vulgar
Language
,
shall
forfeit
the
price
of
the
books
,
and
be
liable
to
such
other
punishments
as
the
Bishop
thinkes
meete
.
there
is
no
generall
prohibition
It
is
to
be
obserued
,
concerning
this
rule
of
Pius
that
(
by
this
impression
and
edition
)
no
new
power
is
granted
to
Bishops
or
Inquisitours
,
or
superiors
,
to
licence
the
buying
,
reading
,
or
keeping
the
Bible
in
the
vulgar
tongue
:
Seeing
hitherto
,
by
the
commandement
and
practise
of
the
holy
Romane
and
vniuersall
Inquisition
,
the
power
of
granting
such
licences
,
to
reade
or
keepe
Bibles
in
the
vulgar
Language
,
or
any
parts
of
the
Scripture
,
as
well
of
the
new
as
of
the
old
Testament
,
or
any
summes
or
historicall
abridgements
of
the
same
,
in
any
vulgar
Language
:
hath
bene
taken
from
them
.
will
take
no
hurt
nor
bring
any
detriment
,
but
increase
to
the
faith
,
by
reading
.
the
power
of
granting
such
licences
,
is
taken
away
Shall
no
bounds
be
set
to
popular
,
rude
,
and
carnall
men
?
Shall
old
men
,
before
they
haue
put
off
the
filth
of
their
mind
,
and
young
men
,
that
yet
speake
like
children
,
be
admitted
,
to
reade
I
suppose
verily
(
and
my
opinion
fails
me
not
)
this
ordinance
,
vnder
the
pretence
of
pietie
,
was
inuented
by
the
Diuel
.
It
is
demanded
whether
the
sacred
Scriptures
may
be
translated
into
the
mother
tongue
of
euery
nation
,
that
euery
one
may
the
better
reade
and
vnderstand
them
?
I
answer
,
that
Lutherans
and
Caluinists
are
in
that
heresie
,
that
they
affirme
the
sacred
Scripture
ought
to
be
translated
into
the
vulgar
Languages
of
all
nations
:
against
whom
the
Councell
of
Trent
,
in
the
fourth
rule
,
thus
hath
:
The
Gospells
and
Epistles
,
which
are
read
in
the
Church
throughout
the
yeare
,
may
not
be
printed
alone
,
but
with
the
expositions
of
the
Catholicke
authors
vpon
them
—
and
all
praier
bookes
,
containing
Psalms
and
canticles
of
the
Scripture
,
in
the
vulgar
tongue
,
are
likewise
forbidden
is
it
expedient
and
decent
to
haue
the
sacred
volumes
translated
into
the
mother
tongues
?
I
answer
,
No.
Because
therby
the
vnity
of
beleeuers
would
sustaine
detriment
:
then
much
ignorance
and
folly
would
insue
in
the
Church
,
besides
,
diuers
causes
of
errors
and
heresies
would
arise
.
Moreouer
the
vncertainetie
and
multitude
of
translations
would
cause
innumerable
contentions
,
quarrells
,
and
other
discommodities
and
euils
,
almost
infinite
.
if
the
parties
disposition
be
such
that
he
may
take
benefit
,
and
no
harme
,
by
reading
,
then
they
permit
the
Scripture
in
the
mother
tongue
both
to
laie
men
and
women
.
none
may
reade
but
such
as
are
licenced
by
the
this
power
of
licencing
,
is
taken
from
him
by
the
Inquisition
?
casting
of
pearles
before
them
in
dangerous
times
perill
of
falling
into
error
I
conclude
therefore
that
it
is
much
more
honour
to
the
Scripture
and
saffe
for
religion
,
and
wholesome
for
the
people
,
that
this
power
were
altogether
taken
away
:
without
which
they
might
both
beleeue
piously
,
and
liue
holily
:
and
by
so
doing
,
much
more
saffely
and
easily
attaine
eternall
life
.
It
seemes
to
me
this
profane
reuealing
of
the
diuine
mysteries
is
odiously
contrary
to
the
will
of
God
,
and
to
the
nature
of
the
mysteries
themselues
.
The
Pastors
of
the
Church
are
not
tied
to
translate
the
Scripture
into
vulgar
tongues
;
there
being
no
Apostolike
precept
or
councell
,
or
so
much
as
any
light
signification
of
their
will
to
haue
it
so
.
The
manifold
and
great
mischiefes
which
,
by
the
translations
of
the
Scripture
,
haue
risen
against
the
maiestie
of
God
,
against
the
holinesse
of
the
Scripture
its
selfe
,
against
the
tranquillity
of
states
,
against
the
faith
and
good
conuersation
of
men
,
should
haue
force
enough
vtterly
to
suppresse
these
translations
;
yea
not
promiscuously
permit
vulgar
translations
,
when
they
may
be
occasions
of
error
by
misinterpreting
S.
Paule
S.
Chrysostome
S.
Ierom
the
Councell
of
Neece
Search
the
Scriptures
the
wordes
were
not
spoken
to
all
in
generall
;
but
to
the
Pharisees
,
and
princes
of
the
people
:
the
Iewes
that
either
they
containe
no
precept
,
or
but
a
conditional
precept
,
or
licence
:
that
when
they
would
not
beleeue
Christ
himselfe
,
they
might
search
the
Scripture
.
it
is
no
precept
the
common
and
receaued
expopositionis
,
that
with
a
certen
our
Sauiour
stirres
them
vp
,
to
search
the
Scripture
.
Cyrill
thinkes
the
word
not
to
be
the
imperatiue
,
but
the
indicatiue
mood
—
but
Chrysostom
,
Theophylact.
Austine
,
&
,
I
thinke
except
Cyrill
,
do
thinke
it
to
be
the
imperatiue
.
bound
by
precept
It
s
but
a
conditionall
precept
,
or
rather
a
licence
,
that
seeing
they
would
not
beleeue
our
Sauiour
himselfe
,
they
might
search
the
Scripture
which
they
did
beleeue
.
There
is
not
the
same
reason
of
Christians
,
that
there
was
of
the
Iewes
:
the
Iewes
beleeued
not
in
Christ
,
but
opposed
both
his
doctrine
and
person
:
whereas
he
that
is
a
true
Christian
beleeues
Christ
and
honours
him
.
not
to
giue
holy
things
to
dogges
,
nor
to
cast
pearles
before
hogges
:
an
absolute
precept
being
an
affirmatiue
precept
,
it
obliges
not
all
men
,
nor
at
all
times
,
but
may
be
limited
to
particular
times
&
to
particular
persons
and
other
circumstances
cannot
reade
euery
man
all
the
Scriptures
at
all
houres
the
Pope
Antichristian
circumstances
lawfull
and
legitimate
circumstances
the
malicious
and
desperate
imputations
Pag. 281. A. D. Fourthly , touching the mariage of Priests , M. White citeth * * See Bellar. de cleric . c. 19. Prot Apol. tract. 1. sect. 3. n. 1. & sect. 7. & tract. 2. c. 1. sect. 3. a mistaken sentence out of the Apostle , and boldly affirmeth , after his fashion , that mariage of Priests was ordinarily in the Primitiue Church . But he neither proueth our practise vnlawfull , neither indeed can he proue that the contrary practise , either of marying a wife , or vsing the company of a wife , was euer lawfull after holy orders : but rather may finde it generally condemned for vnlawfull . M. Whites examples to the contrary , either are not authenticall , or they speake of those that were maried before holy orders ; who neuer companied with their wiues after .
the
forbidding
mariage
a
Bishop
must
be
the
husband
of
one
wife
,
hauing
faithfull
children
:
his
children
in
subiection
with
all
grauitie
M.
White
cites
a
mistaken
sentence
out
of
the
Apostle
:
He
will
stop
the
mouths
of
heretickes
,
calumniating
mariage
,
and
shewes
the
thing
not
onely
to
be
blamelesse
,
but
so
honorable
,
*
*
may
ascend
vp
to
his
sacred
throne
.
BB.
and
Priests
to
haue
bene
maried
at
that
time
.
boldly
affirme
,
after
fashion
,
that
mariage
of
Priests
was
ordinary
in
the
Primitiue
Church
.
he
proues
not
our
practise
vnlawfull
.
M.
White
cannot
proue
it
was
euer
lawfull
,
either
to
marrie
a
wife
,
or
vse
the
company
of
a
wife
,
after
holy
orders
:
but
he
shall
rather
finde
it
condemned
as
vnlawfull
.
We
are
not
bound
to
al
things
which
the
Fathers
did
in
the
Primitiue
Church
,
they
had
wiues
,
we
haue
none
,
we
therefore
merit
the
more
.
condemned
as
vnlawfull
an
vnmaried
Priest
His
wife
also
is
descended
of
the
stocke
of
the
Palladij
,
who
,
to
the
commendations
of
their
order
,
haue
holden
the
seates
of
learnings
,
or
of
the
altars
:
and
verily
,
in
as
much
as
the
person
of
the
matrone
requires
a
modest
and
succint
mention
of
her
,
I
will
constantly
auouch
that
woman
to
answer
the
Priesthoods
of
both
the
families
,
either
whence
she
was
brought
forth
,
or
whither
she
came
when
she
was
chosen
.
Both
of
them
,
well
and
wisely
,
instruct
their
children
.
companied
with
their
wiues
after
orders
tell
it
his
wife
ancient
Apostolicall
constitution
The
Apostles
say
,
that
if
a
Priest
,
vnder
the
pretence
of
religion
,
put
his
wife
,
he
shall
be
excluded
till
he
receaues
her
againe
;
but
if
he
perseuere
,
and
will
not
receaue
her
againe
,
he
shall
be
degraded
,
because
it
seems
to
be
done
in
reproch
of
marriage
,
as
if
the
mixture
of
man
and
wife
were
vncleannesse
.
Whereas
the
Scripture
saies
,
marriage
is
honourable
,
and
the
bed
vndefiled
.
The
cannon
also
mentions
Bishops
hauing
wiues
,
because
must
be
confessed
and
graunted
,
that
of
old
,
in
the
Primitiue
Church
,
reason
of
the
small
number
of
Ministers
maried
,
Bishops
and
Priests
were
by
indulgence
a
heauy
burthen
,
not
to
be
imposed
on
the
brethren
.
knowes
right
well
that
in
the
time
of
Pope
Formosus
it
was
permitted
and
lawfull
for
Priests
to
marrie
wiues
:
and
when
the
restraint
came
in
he
cannot
tell
,
though
he
haue
most
diligently
inquired
.
prohibuit
ante
non
prohibitas
the
common
way
that
Orders
haue
the
vow
of
continency
annexed
by
the
institution
of
the
Church
.
Mant.
Fast
.
l.
see
Joh
Mar.
vbi
sup
A. D. Fiftly , touching images whereas M. White * * White pag. 344 , of the first edit. & 345. in the second edition . Where for shame he addeth a limitation saying ( some of them ) hauing in the first edition absolutely said , without limitation , The Church of Rome worshippeth ▪ &c saith , Pag. 281. that the Church of Rome worshippeth , and commandeth men to worship them , with the very same diuine honour which is due to God himselfe : first , no man holdeth that the images of Saints are to beworshipped with the very same diuine honour which is due to God , because the Saints themselues , being more honoured of vs then their images , are not honoured with diuine honour . Secondly , although some say , that the image of Christ is to be worshipped with the same honour that the Prototypon is ; yet these be but some , and that which is said by these some , is not so to be vnderstood as M. White seemeth willing to make his Reader beleeue ; as though they meant , that the verie honour , due to our Sauiour , should be giuen to the image it selfe , which cannot be , vnlesse we should be so foolish as to conceaue and iudge that the image it selfe were indeed Christ the Sonne of God , which none that hath learned the first rudiments of Christianity can conceaue and iudge . Those therefore that vse that manner of speech , do onely meane that the image is worshipped with the same worship onely improperly and per accident or at the most Analogicè . All which manners are farre from giuing any diuine honour euen to the image of Christ himselfe , as will appeare by only declaring what it is to giue worship to an image improperly , and what per accidens , and what to giue it Analogicè : the which I thinke good to declare in this place because I imagine if Protestants did but rightly vnderstand our doctrine , in this and other such points , they would not be so much auerted from it as , through the slanderous misreports of our aduersaries , now they are : Note therefore first , that we are said to worship an image improperly when as we take it obiectiue and make it the vicegerent of the thing considered as absent or distant , by it representing to our minde the thing it selfe , no otherwise then in a Comedy , or Play , the person of the king may be represented by another person : to whom , in this case , all due respect of speech may be made as if he were the king himselfe . In which case notwithstanding all the honour is properly done onely to the king , and is onely improperly done to the person , which representeth him . In this manner it is that Preachers , sometimes fixing their eies on the image of the crucifixe , direct their speech to Christ himselfe , not that they thinke , or would haue the people to thinke , that the crucifixe is Christ , more then those that make such a Comedy , or Play as I speake of , do thinke , or would haue others to thinke , that the person which representeth the king is the very king himselfe , or that the honour is done to him as to one conceaued really to be the king himselfe . In this manner also it is that on good-fryday in Catholicke countries they adore , and creepe to the Crosse . For all this adoration and creeping is exhibited ( properly speaking ) onely to Christ himselfe : and none of this honour properly is giuen to the crosse it selfe : the which vnproper manner of honouring the crosse or crucifixe is no more iniutious or preiudiciall to the honour of God then the kneeling , which might be made in such a Comedy to him that representeth the kings person , or which men vse to make before the Chaire of Estate , is iniurious or preiudiciall to the honour of the king . Neither are Christian people more likely , by these customes of the Church , to fall into idolatry , by conceauing images to be the very thing which is adored as God , or as a Saint : hauing both their Pastors instruction , and their owne reason and faith to tell them the contrary ; then kings subiects are in danger , by the foresaid Plaies , or the custome of kneeling to the Chaire of Estate , to commit treason in conceauing the Plaier , or Chaire , to be the king and giuing that respect of soueraigne duety to the Plaier or to the Chaire , as to the very king : in regard their owne reason , and but ordinary instruction , will teach them that the Plaier , or Chaire , is not the king , himselfe , and that the respect giuen to them is not giuen to them as to the very king . Note secondly , that we are said to worship an image per accidens , when as we do not thus take the image obiectiue , as vicegerent of the thing considered , as absent , or distant , but when as we consider the thing it selfe presented , and as it were vested , with the image , or shining to vs in the image : as it happeneth to vnlearned men , who sometimes cannot frame a conceipt of Christ crucified but by meanes of the outward image : and as it happeneth to all men , who in this life ( at least ordinarily ) cannot vnderstand any thing but by meanes of the inward images of their imagination and phantasie , according to that of Aristotle : Oportet intelligentem phantasmata speculari . In this case the adoration which we make at the sight of the image is , per se loquendo : onely exhibited to the thing , yet it may be said to be giuen per accidens to the image : no otherwise then when we bow downe to the king cloathed in his Princely robes , our bowing , per se loquendo , is only to the kings person , yet it may be said to be done per accidens to his robes . Note thirdly , that we may be said to giue the same honour to the image which is giuen to the thing Analogice , to wit , the same in name not in nature , the same in similitude of proportion not in substance or equalitie of perfection : which I explicate thus : To an image , being a thing without life , or vnderstanding , properly speaking , there is not due , either latria , hyperdulia , or dulia , or any other , so much as ciuill worship , of the same nature , substance , or equalitie , which is due to the thing which it may represent , but a farre inferiour manner of worship , proportionably more , or lesse , as the thing which it representeth is more or lesse worthie : the which , although thus it be farre inferiour to the worship due to the thing it selfe : yet in regard it is giuen , onely for the resemblance , or relation it hath to the thing , it may after a sort , partake the name of the worship , due to the very thing : and may in a secondary manner , be reduced to it : thereby being distinguished from the worship due to other images , and receauing more , or lesse , morall dignity , then is in the worship due to other images . This to be so , is prooued , because that what proportion there is betwixt the image , and the thing whereof it is the image , the same is betwixt the worship due to the image , and the worship due to the thing . But first , the image is not the same with the thing , in nature , substance , or equalitie of perfection , but far inferiour . Ergo the worship due to the thing , and due to the image , is not the same in nature , substance , and equalitie of perfection , but far inferiour . Secondly , the image may haue the name of the thing , and may be reduced , in a secondarie manner to the kinde of the thing ; thereby being distinguished from other images , and to receiue proportionablie more , or lesse morall dignity , then other images haue . Ergo , the worship due to the image may , in a sort , haue the name , and may , in a secondarie manner , be reduced to the worship of the thing , thereby being distinguished from the worship due to other images , receiuing also more , or lesse morall dignity , then is in the worship due to other images . This explication may seeme perhaps too subtill for euery ones capacitie ; as indeed it is , being intended by me for the satisfaction of more pregnant , and iudicious wits . For the simple sort , it may suffice to vnderstand , first , that in truth , and speaking properly , none of vs hold , that the same , but an inferiour kind of honor is due to the image , then is due to the thing , whose image it is . Secondly , that to giue such an inferiour kinde of worship to images , proportionably more , or lesse , as we esteeme , more or lesse , the thing whereof it is an image , is no way to be misliked . For we see that euery one beareth some kind of ciuill respect to the very picture of his friend , proportionably more or lesse , as , in a ciuill amity , he loueth his friend more or lesse , setting it in a decent place &c. The which respect to his friends picture is no way any hinderance , but rather a great helpe to shew , and increase his respect to his friend , in his owne person ; and cannot be accounted iniurious but gratefull to his friend : Euen so the inferiour kinde of religious reuerence , and respect , which we giue to the image of Christ , and his Saints , more or lesse , this reuerence and respect ( I say ) done to the images reliques , &c. is so far from being a hinderance to the reuerence , and respect due to Christ himselfe , or to his Saints : as rather it much helpeth vs to shew , and so to practise , and so to increase our reuerence , and respect to Christ himselfe , and to his Saints : and therefore cannot be thought iniurious , * * See Bellar. l. de imag. c. 13. 14. 15. 16. 17. 18. 19. but very gratefull vnto them . Now vnderstanding our doctrine , and practise about worshipping of images in this manner , M. White doth not , nor euer will be able sufficiently to proue , or shew , it to be vnlawfull , or contrary either to Scriptures , or to the doctrine of the ancient Church . The proofes which he bringeth are either impertinent , or of small moment , or are answered already by Catholicke Authors .
The
proofes
which
I
bring
,
are
either
impertinent
,
or
of
small
moment
,
or
are
answered
already
by
Catholicke
authors
.
of
small
moment
rightly
vnderstand
doctrine
and
practise
about
worshipping
of
images
slanderously
misreport
contrary
to
the
Scripture
,
or
doctrine
of
the
ancient
Church
.
not
rightly
vnderstanding
small
moment
the
setting
vp
worshipping
them
with
ciuil
worship
diuine
worship
,
with
any
distinction
for
themselues
improperly
,
accidently
,
analogically
the
worshipping
images
with
diuine
honor
,
the
very
same
that
is
due
to
God
.
no
man
holds
that
the
images
of
Saints
the
Saints
themselues
are
not
worshipped
with
diuine
honor
:
absolutely
without
limitation
images
(
some
of
them
for
shame
They
worship
images
with
diuine
honour
Pontifex
imaginem
Mariae
.
thurificat
The
works
of
mens
hands
may
not
be
adored
and
worshipt
,
no
not
in
honor
of
them
whose
images
they
be
If
they
who
haue
left
the
seruice
of
the
Diuel
should
bee
commanded
to
worship
the
images
of
Saints
,
I
suppose
they
would
thinke
they
had
not
so
much
left
,
as
changed
,
their
Idols
.
though
some
say
,
the
image
of
Christ
is
to
be
worshipped
with
the
same
honour
,
the
prototypon
,
yet
these
be
but
some
the
image
of
Christ
Seeing
Christ
is
to
be
adored
with
the
adoration
of
Latria
,
his
image
also
is
to
be
adored
with
the
same
adoration
.
Walsingh
.
p.
it
is
the
constant
iudgement
of
onely
improperly
,
by
accident
,
or
at
the
most
analogically
:
declaring
what
it
is
to
worship
an
image
improperly
,
by
accident
,
and
analogically
.
by
accident
taken
obiectiuè
,
and
made
the
vicegerent
of
the
thing
,
to
represent
the
same
to
our
minde
:
by
accident
wherewith
it
is
vested
,
and
wherein
it
shines
to
vs
.
the
person
of
the
Prince
is
clothed
not
in
nature
,
but
in
name
;
not
in
substance
,
or
equality
of
perfection
;
but
in
similitude
of
proportion
:
when
for
the
resemblance
and
relation
it
hath
to
it
partakes
the
name
of
his
owne
worship
,
and
is
reduced
to
it
;
and
so
receiues
more
morall
dignity
,
then
is
the
worship
due
to
other
images
.
it
is
not
voide
of
great
danger
to
tell
the
people
the
image
of
Christ
,
or
the
crosse
,
are
to
be
worshipt
,
with
the
worship
of
latria
;
for
they
which
defend
it
are
inforced
to
vse
most
nice
distinctions
,
which
scarce
themselues
,
much
lesse
the
people
vnderstand
.
a
scandall
to
the
weake
,
who
are
altogether
ignorant
of
them
,
and
cannot
vnderstand
them
but
by
erring
:
they
are
too
subtill
for
euery
ones
capacity
.
onely
such
similitude
,
proportion
name
,
likenesse
All
the
honour
which
is
due
to
the
samplar
,
may
also
be
giuen
to
the
image
:
All
kinde
of
honour
is
giuen
to
Christ
.
By
this
adoration
the
image
also
is
adored
,
not
onely
with
the
externall
act
which
is
not
sufficient
for
adoration
;
but
with
the
internall
motion
and
intention
also
,
of
him
that
adores
:
and
that
not
abusiuely
only
,
but
adoration
of
the
image
so
passeth
,
immediately
,
to
the
first
sampler
and
patterne
,
that
it
becometh
not
first
one
in
the
image
,
and
then
afterward
another
in
Christ
,
but
it
passeth
altogether
(
remaining
still
one
and
the
same
)
from
the
image
,
to
Christ
himselfe
.
Being
then
,
in
the
image
doulia
,
it
is
doulia
in
Christ
:
seeing
Christ
is
to
be
adored
with
diuine
worship
,
his
image
also
must
be
adored
with
the
same
worship
.
Because
the
motion
of
the
minde
is
one
and
the
same
to
the
image
and
the
samplar
.
when
the
minde
conceaues
the
image
,
onely
as
a
meere
thing
,
then
the
motion
is
two-fold
:
one
to
the
image
,
and
another
to
the
thing
:
but
when
it
conceaues
it
as
an
image
of
another
thing
,
then
the
motion
is
one
and
the
selfe
same
,
both
to
the
image
,
and
to
the
thing
signified
by
it
.
improperly
,
accidentally
a
crucifixe
the
creeping
to
the
crosse
in
Catholicke
countries
it
is
vsed
on
Good-fridayes
:
O
thou
right
faire
and
comely
tree
,
Whose
worthy
chosen
stocke
was
such
,
As
kingly
purple
did
adorne
,
And
did
so
holy
members
touch
:
Blest
be
the
tree
,
vpon
whose
bowes
,
This
worlds
valew
did
depend
:
His
bodie
made
the
price
so
iust
,
To
free
from
hell
it
did
intend
.
All
haile
ô
Crosse
,
our
onely
hope
,
Now
at
this
present
passion
time
,
Vprightnesse
in
the
good
increase
,
And
quit
the
guilty
of
their
crime
.
Pont.
Ro.
p.
164
with
their
eyes
fixed
on
the
crucifix
,
diuine
honor
The
thing
wherewith
Christ
is
vested
,
and
wherein
he
shines
as
a
Prince
clothed
in
his
robe
,
and
without
which
he
cannot
so
easily
be
conceiued
,
may
and
must
necessarily
be
worshipped
with
him
:
But
such
is
the
image
of
Christ
,
that
he
is
vested
with
it
,
&c.
Ergo.
more
then
accidentally
or
improperly
They
are
worshipped
of
themselues
properly
,
so
that
themselues
are
the
obiect
of
the
worship
,
as
they
are
considered
in
themselues
,
and
not
onely
as
they
are
vicegerents
of
the
samplar
.
for
themselues
diuine
honour
as
one
as
distinct
most
purely
and
substantially
Though
the
motion
of
the
minde
be
one
and
the
same
to
the
image
and
the
thing
whereof
it
is
an
image
,
yet
the
mind
neuer
says
the
image
is
the
thing
,
but
alway
distinguishes
between
them
:
and
therefore
giuen
to
the
thing
,
is
neuer
giuen
to
the
image
.
Though
we
may
be
caried
with
one
and
the
same
knowledge
to
the
image
and
the
samplar
,
yet
is
it
not
hence
concluded
that
the
same
may
be
done
in
worshipping
and
adoring
them
:
for
there
is
great
dissimilitude
betweene
this
and
that
.
For
it
is
not
repugnant
to
an
image
,
as
it
is
an
image
,
to
be
conceiued
with
the
same
knowledge
wherewith
the
thing
represented
is
knowne
:
but
it
seemes
to
be
against
the
nature
of
an
image
,
as
it
is
an
image
,
that
it
should
be
reuerenced
with
the
same
reuerence
wherewith
the
samplar
is
,
seeing
it
exceeds
not
the
limits
of
an
insensible
creature
:
There
is
no
likenesse
betweene
an
image
and
the
robes
of
an
Emperor
.
the
most
the
worship
giuen
to
images
is
not
the
same
in
nature
,
substance
or
equalitie
of
perfection
but
farre
inferiour
The
Church
of
Rome
worshippeth
images
with
diuine
honour
,
the
same
that
is
due
to
God
.
3
d.
9
q.
vnic.
concl.
6.
id
.
lect.
49.
Perhaps
it
is
too
subtill
for
euerie
ones
capacitie
,
being
intended
for
the
satisfaction
of
more
pregnant
and
iudicious
wits
.
It
is
not
to
be
said
at
all
,
that
the
worship
of
Latria
is
due
to
images
Councels
do
not
affirme
it
,
but
simply
denie
it
:
not
without
great
danger
to
say
so
.
For
they
who
defend
images
are
to
be
adored
with
diuine
honour
,
are
enforced
to
vse
most
subtill
distinctions
,
which
hardly
vnderstand
,
much
lesse
the
rude
people
,
It
may
suffice
for
the
simple
sort
to
vnderstand
,
that
not
the
same
,
but
a
farre
inferiour
kind
of
honour
is
due
to
the
image
,
then
is
due
to
the
thing
whose
image
it
is
.
the
constant
iudgement
of
the
the
constant
iudgement
of
all
Diuines
,
inferiour
kind
of
worship
is
not
to
be
misliked
as
a
man
bearing
respect
to
the
picture
of
his
friend
,
yet
is
not
counted
iniurious
to
him
though
he
respect
not
the
picture
so
much
as
his
friend
,
but
rather
so
much
the
more
gratefull
:
so
this
inferior
religious
reuerence
giuen
to
images
,
is
so
farre
from
hindring
the
respect
we
owe
to
Christ
,
that
it
shewes
and
practises
it
the
more
,
and
increases
it
,
and
so
cannot
be
thought
iniurious
but
gratefull
to
Christ
and
his
Saints
.
seeing
the
motion
of
the
mind
is
one
and
the
same
the
worship
to
both
,
be
one
and
the
same
.
by
worshipping
no
man
will
make
the
picture
of
a
coward
,
that
flies
and
dares
not
abide
it
,
ciuill
,
proper
,
improper
,
accidentall
,
analogicall
,
inferiour
,
the
same
not
the
same
pag.
3
37.
b.
ib.
d.
That
which
you
said
the
worshippers
of
images
answered
in
defence
of
their
error
:
we
reproue
and
detest
as
well
as
you
;
because
How
much
the
maintainers
and
followers
of
this
error
go
astray
from
religion
,
I
need
not
particularly
declare
—
.
God
grant
they
in
the
East
who
haue
inthralled
themselues
to
this
most
wicked
error
,
may
be
deliuered
from
it
.
They
which
answer
,
they
thinke
no
diuinitie
to
be
in
the
image
they
worship
,
but
onely
they
worship
it
in
honour
of
him
whose
image
it
is
,
are
easily
answered
againe
:
because
if
the
image
he
worships
,
be
not
God
,
who
vse
not
to
arrogate
to
themselues
diuine
honour
.
the
images
of
the
Apostles
,
and
our
Lord
himselfe
,
were
expressed
by
the
ancient
,
after
the
custome
of
the
Gentiles
,
A. D. Sixtly concerning the Supremacie , Pag. 285. 1 Bell. l. 2. de Rom. Pont. c. 2.13.14.15.16 . &c. 21. & deinceps & lib. 5. c. 7.8 . Iodoc. Cocc . & others there are so sufficient testimonies both of Scriptures and Fathers alledged by our Authors for it , that it is maruell that M. White durst aduenture to reckon it for a point wherein we disagree from antiquitie , especially vpon so sleight grounds and insufficient authorities , which are so ordinarily answered by our Authors , as I thinke it not worth spending inke and paper about them . True it is , that the practise of this authoritie might as occasion vrged , be more at one time then at another : but the fulnesse of all Pastorall power ouer all Christs sheepe , was equally in all Popes from the very beginning , when it was giuen by our Sauiour peculiarly to S. Peter , and in him to his Successors .
fulnesse
of
power
his
Successors
not
worth
inke
and
paper
dare
aduenture
vpon
so
sleight
grounds
:
vndeniable
proofes
the
practise
shew
what
point
of
doctrine
the
Romish
Church
now
holds
or
denies
,
contrary
to
the
vniuersall
Churh
.
the
authorities
alledged
,
are
ordinarily
answered
by
Authors
,
Coccius
and
Bellarmine
inke
and
paper
maruels
I
durst
aduenture
to
reckon
this
disagreement
from
antiquitie
He
that
should
crie
,
Come
,
and
you
shall
finde
rest
to
your
soules
;
now
cries
,
Come
and
see
me
in
pomp
and
ambition
beyond
Salomon
:
come
to
my
Court
,
and
A. D. Seuenthly concerning the Communion in one kind . I answer , Pag. 286. that the practise of the ancient Church it selfe , did vse sometimes receiuing in one kind , as is shewed by 1 1 See Greg. de Valent. tom. 4. disp. 6. q. 8. p. 5. §. 8. 9. Catholicke authors : and although it vsed also receiuing in both kinds ; yet this proueth not , that to receiue in one kind is contrary to the law of God , but rather that it was by the law of God left indifferent . Now in matters left indifferent by the law of God , the practise of the Church may be different , in different times or places , according to the difference of occurring motiues and reasons , and all good . Which answer may be applied , in case M. White shew other differences in the ancient and present Church practise : which to shew , is altogether impertinent to this our question : where we are to see onely whether there be any practise or point of doctrine maintained by the present Church , contrary to the law of God , or contrary to the doctrine of faith held vniuersally by the ancient Church .
There
is
wherein
the
Priest
differs
not
from
the
people
;
as
in
the
participation
of
the
sacred
mysteries
,
where
one
Body
and
one
Cup
is
exposed
to
all
alike
.
This
vse
of
our
Lords
bloud
,
together
with
his
bodie
,
in
the
ministration
,
hath
the
institution
of
Christ
,
and
the
custome
of
the
whole
Church
aboue
a
thousand
yeares
,
and
of
all
the
East
to
this
day
.
The
consideration
wherof
,
moues
the
minds
of
many
men
,
religious
,
and
truly
Catholicke
,
vehemently
to
wish
and
labour
,
that
by
some
generall
constitution
,
this
so
ancient
and
long
continued
custome
of
ministring
the
Sacraments
wholy
,
might
be
reuolued
.
it
was
left
indifferent
by
the
law
of
God
,
and
therefore
the
Primitiue
Church
vsed
it
also
,
sometimes
,
in
one
kind
,
Greg.
Valence
Know
ye
that
we
are
admonished
,
in
offering
the
cup
,
to
keepe
the
Lords
tradition
:
that
nothing
be
done
by
vs
,
but
that
which
the
Lord
did
for
vs
:
that
the
cup
which
is
offered
,
be
offered
mingled
with
wine
.
in
the
same
matter
For
how
do
we
teach
or
prouoke
them
in
the
confession
of
his
name
to
shed
their
bloud
,
if
we
denie
them
the
bloud
of
Christ
,
when
they
are
readie
to
fight
?
or
how
shall
we
make
them
fit
for
the
cup
of
martyrdome
,
if
we
do
not
first
admit
them
in
the
Church
to
drinke
the
cup
of
our
Lord
,
by
the
right
of
communion
?
such
as
should
shed
their
bloud
In
1.
Ioh.
6.
ann.
27.
confirmed
by
Suarez
.
Suar.
defens
.
fid
cathol.
l.
2.
c.
5.
n.
20.
First
for
the
reuerence
and
decencie
of
the
Sacrament
,
that
the
cup
be
not
spilled
,
and
the
wine
shed
,
in
so
great
and
confused
a
companie
.
Next
for
vniformitie
,
that
all
people
euery
where
might
receiue
alike
:
which
should
not
be
,
if
the
cup
were
ministred
:
for
some
people
loue
no
wine
.
Thirdly
to
auoid
their
error
that
hold
it
may
not
be
ministred
in
one
kind
.
Fourthly
for
the
preseruation
of
the
Sacrament
;
and
that
it
might
be
carried
to
the
sicke
:
which
in
wine
it
could
not
for
sowring
and
spilling
.
Lastly
for
the
instruction
of
the
ignorant
,
that
they
may
know
Christ
is
perfectly
vnder
either
kind
&c.
de
maiorit
.
&
obed.
Solitae
.
in
decr.
l.
1.
tit.
33.
Pag. 286. A. D. Lastly concerning Transubstantiation , 1 1 White , pag. 343. 350. M. White setteth down some coniectures , whereby he endeuoureth to perswade his Reader , that the beliefe of Transubstantiation came into the Church of late , to wit , at the Lateran Councell . But 2 2 See the Prot. Apol. tract . 1. §. 3 n. 2. where it is shewed , that euen Protestants ( far better learned then M. White will be in haste ) doe grant the Transubstantiation was beleeued long before the Lateran Councel . See Bellar. l. 3. de sacram . euchar . c. 19.20 21. Gre. de Val. tom. 4. disp. 6. q. 3. p. 2. §. 2. 3. this is false . For although the name Transubstantiation was not perhaps vsed before the Councell of Lateran : yet the thing signified by this name , to wit , the reall presence of Christs body succeeding in the place of the substance of bread , was held and beleeued from the beginning , as appeareth by plaine and sound authorities of Scriptures and Fathers , set downe by Bellarmine and others . And although the Church had no necessary occasion to make expresse determination what was to be held in that point before contrary heresies arose , which might be one cause that some men did not , or were not bound to know it so expresly , as after the matter was explaned and determined by full authoritie from the Church , yet at least implicitè all did & were bound from the beginning to beleeue it . And although some in their ignorance did , before this declaration of the Church , doubt or hold opinion to the contrary , yet this hindreth not that they might beleeue this by implicite faith , in regard priuate doubts and opinions , so long as they are in ignorance without obstinacie , especially with resolution and readinesse to yeeld to the Church , do not take away implicite faith infolded in the generall assent , which euery Catholicke giueth to that article , I beleeue the Catholicke Church .
Rem
transubstantiationis
ne
attigerunt
though
the
name
Transubstantiation
were
not
perhaps
vsed
before
the
Councell
of
Lateran
,
yet
the
thing
,
to
wit
,
the
reall
presence
of
Christs
bodie
succeeding
in
the
place
of
the
substance
of
bread
,
was
held
from
the
beginning
:
as
Bellarmine
and
others
haue
shewed
:
euen
Protestants
farre
better
learned
then
M.
White
will
be
in
hast
,
do
grant
.
by
the
Scripture
and
Fathers
There
is
not
extant
any
place
of
Scripture
so
expresse
,
that
without
the
Church
declaration
,
can
euidently
constraine
vs
to
admit
it
.
For
though
the
Scripture
which
I
haue
brought
,
seeme
to
vs
so
cleare
,
that
it
may
constraine
a
man
not
froward
;
yet
whether
it
be
so
or
not
,
when
men
doe
thinke
the
contrarie
may
worthily
be
doubted
whether
it
be
so
or
no
:
Churches
declaration
Con.
Trid.
sess.
4.
worthily
doubt
most
learned
and
acute
There
is
for
it
sound
authoritie
,
both
of
Scripture
and
Fathers
,
declare
the
sence
the
learnedst
and
acutest
Prot.
Apolog.
euen
Protestants
(
far
better
learned
then
M.
White
will
be
in
hast
)
grant
Transubstantiation
was
beleeued
long
before
the
Lateran
Councel
Draw
thy
sword
and
slay
me
,
that
it
be
not
said
,
a
woman
slue
Abimelec
.
that
Transubstantiation
was
beleeued
long
before
the
Lateran
Councell
,
before
contrary
heresies
rose
,
the
Church
had
no
occasion
to
make
expresse
determination
.
men
were
not
bound
to
know
it
so
expresly
,
as
they
were
after
the
determination
.
all
did
,
and
all
were
bound
from
the
beginning
to
beleeue
it
,
at
least
implicite
.
I
beleeue
the
Catholicke
Church
such
as
held
contrary
to
yet
did
also
beleeue
it
by
implicite
faith
?
resolution
and
readinesse
to
yeeld
to
the
church
,
they
might
beleeue
that
which
in
their
ignorance
they
erred
in
.
The
Fathers
,
and
the
Church
her selfe
,
might
for
yeares
be
ignorant
of
Transubstantiation
,
yea
hold
contrary
to
it
,
or
not
expresse
it
in
their
writings
:
and
yet
beleeue
it
too
;
and
their
writings
be
full
of
testimonies
for
it
,
in
euery
age
:
because
they
were
not
obstinate
,
but
had
implicite
faith
,
infolded
in
the
generall
assent
that
euery
Catholicke
giues
to
that
article
,
I
beleeue
the
Catholicke
Church
.
I
beleeue
the
Catholicke
Church
Pag. 287. A. D. To conclude , it is not enough for M. White to name these eight , or any other points of our doctrine , and to say that we hold , or practise , contrary to the doctrine of the ancient Church ; but I must require him to set downe the time , place , persons , and other circumstances of this supposed innouation ; which circumstances are commonly noted in Histories , when any such innouation against the vniuersall doctrine of the Church , did arise . This my demand , 1 1 White Digr. 5. pag. 374. M. White ( who will , it seemeth , sticke at nothing ) taketh vpon him to satisfie , by naming seauen points of our religion , offering to shew the time , when , and manner how they got into the Church . And thereupon first he nameth pardons , and purgatory , the vse whereof ( he sayeth ) came lately into the Church . To this I answer first , that he nameth not the particular Time , Place not Persons that first brought in the vse of pardons , and purgatory : and so he saieth nothing to the purpose . Secondly , I answer that our questions is not so much about the vse of pardons , and purgatory , as whether the doctrine which holdeth purgatory to be , and pardons duely vsed to be lawfull , came in of late , contrary to the former doctrine of the Church . Now M. White will neuer be able to shew , that that Church did at any time vniuersally beleeue that 2 2 Concerning praier for the dead , ( which supposeth the beleefe of Purgatory ) learned Protestants grant it to haue bene general in the Church , long before S. Austins time , as may be seene in the Protest . Apol. tract. 1. sect. 2. nu. 4. purgatory was not , or that pardons duely vsed were vnlawfull , or that the doctrine , concerning the substance of these points was first brought in of late ; naming the first time , place or persons which brought it in contrary to the former faith , and shewing who resisted it as an heresie , and who continued to resist it .
Time
,
Places
,
Persons
other
circumstances
to
note
them
,
when
any
such
innouations
arises
:
must
require
by
whom
brought
in
since
some
time
Time
,
Place
haue
not
named
the
particular
time
,
place
,
nor
persons
,
that
brought
them
in
,
and
therefore
say
nothing
to
the
purpose
.
they
,
are
not
from
the
Apostles
times
:
not
expressed
in
the
Scripture
or
Fathers
:
brought
to
our
knowledge
by
their
authority
;
but
lately
come
into
the
Church
:
from
the
Apostles
times
Pardons
therefore
began
men
had
a
while
trembled
at
the
torments
of
Purgatory
.
the
question
is
not
so
much
about
the
of
pardons
and
purgatory
,
as
whether
the
that
holds
them
,
came
in
of
late
,
to
the
doctrine
of
the
Church
.
M.
White
will
neuer
be
able
to
shew
that
the
Church
beleeued
there
was
no
Purgatory
,
or
that
pardons
were
not
lawfull
.
We
haue
not
receaued
from
our
Doctors
that
there
is
any
such
Purgatory
,
or
temporary
punishment
by
fire
;
and
we
know
the
East
Church
neuer
thought
so
.
No
true
beleeuer
doubts
of
Purgatory
,
whereof
notwithstanding
,
among
the
ancient
,
there
is
very
litle
,
or
no
mention
at
all
.
The
Greekes
also
,
to
this
day
do
not
beleeue
there
is
a
Purgatory
.
Let
whose
will
reade
the
commentaries
of
the
ancient
Greekes
,
and
,
so
farre
as
I
see
,
he
shall
finde
very
rare
speech
of
Purgatory
,
or
none
at
all
:
and
the
Latines
did
not
all
of
them
together
receaue
the
truth
of
this
matmatter
,
but
by
little
and
little
:
neither
,
indeed
,
was
the
faith
,
either
of
Purgatory
,
or
pardons
,
so
needful
in
the
Primitiue
Church
,
as
now
it
is
.
Prayer
for
the
dead
(
which
supposes
the
beleefe
of
Purgatory
)
learned
Protestants
graunt
to
haue
bene
generall
in
the
Church
long
before
Saint
Austines
time
,
supposes
Purgatory
the
martyrs
,
the
B
Virgine
,
Iohn
Baptist
,
and
for
all
the
righteous
from
Abel
to
that
day
:
The
Priest
giues
God
thankes
and
offers
supplication
,
laying
downe
the
causes
of
the
thankesgiuing
,
and
the
matter
of
the
supplication
.
The
causes
of
thankesgiuing
are
the
Saints
.
The
matter
of
the
supplication
are
they
who
are
not
yet
consummate
but
haue
need
of
prayer
.
For
which
Saints
he
offers
this
reasonable
seruice
,
as
to
God
,
and
,
aboue
all
the
rest
,
for
the
B.
Mother
of
God
,
who
exceedes
all
sanctity
.
Therefore
the
Priest
for
them
,
but
rather
praies
to
them
that
he
may
be
holpen
by
their
praiers
These
wordes
containe
supplication
,
but
shew
thankesgiuing
,
and
praise
God
the
benefactor
of
mankinde
,
by
remembring
the
persons
whom
he
hath
sanctified
,
and
almost
consummated
,
saying
,
Giue
vs
the
grace
which
already
thou
hast
giuen
the
Saints
,
to
sanctifie
vs
as
thou
hast
sanctified
them
before
,
who
are
of
the
same
kinde
with
vs
.
Almost
all
the
ancient
Fathers
:
Iames
in
his
Liturgie
,
Ireneus
,
Iustine
,
Tertullian
,
Clemens
,
Origen
,
Lactantius
,
Victorine
,
Prudentius
,
Ambrose
,
Chrysostome
,
Augustine
,
Theodorit
,
Arethas
,
Oecumenius
,
Theophylactus
,
Euthymius
,
Bernard
:
at
the
first
sight
deny
that
the
soules
of
the
Saints
see
God
vntill
the
day
of
iudgement
.
Flor.
Magistr.
exposit.
Missae
.
pag.
65●
A. D. Secondly , he names the Popes Supremacy , which he 1 1 White pag. 376. saieth , Pag. 288. began in Boniface the third . But how false his assertion is , appeareth by that which is shewed by not onely Catholicke but also Protestant Authors . Thirdly , he nameth Priests marriages to haue bene first restrained by Siricius . This also to be false he may learne by 2 2 Concil. Carth 2. can. 2 see Prot. apol. tr. 1 , sec. 7 nu. 3. the Councel of Carthage , which signifieth that Priests were restrained from company of wiues long before Siricius his daies , euen by the Apostles themselues . Siricius might vpon occasion renew the prohibition , as also Gregory the seuenth might , but the first Authors of that doctrine , or practise , they were not . Fourthly , he nameth worship of images to haue bene first brought in by the Nicen Councell But this Councell was so farre from being 3 3 See Prot. apol. tr. 1. sec. 3. n. 12. the first author of this doctrine as it expressely saith , it followed in this point the doctrine of the holy Fathers and Tradition of the Catholicke Church , in which the holy Ghost doth inhabite . Concerning that which M. White saith , 4 4 White pag. 378. Conc. Nicen 2. touching images , see Bellarmine de imag. C 8. Fiftly , he nameth the doctrine 5 5 White p. 379. See Bellar. l. 5. de iustif c 2. 3 4 Greg. de Val. tom 2. disp. 8. q. 6. p. 2. & . 4. of Merite of workes to haue begun lately by the Schoolemen . But how 6 6 See the Protest apol. tr. 1. sect. 3. n. 6. false this is , the authorities of the Scriptures and auncient Fathers , alleadged for this point by our Diuines , do abundantly testifie . Sixthly , he nameth the Masse , But he neither nameth nor can truly name the time when , the place where , or person which since Christ , was first Author of the substance of it , consisting onely in consecration , oblation and consumption of the sacred host . As for other additions , which he mentioneth , they are impertinent , in regard they are not any substantiall part of the Masse If he vrge them not as substantiall parts of the Masse , but as being in his opinion , substantiall errours brought in contrary to the ancient faith , I must require him to set downe , not onely when , and by whom they were added as ceremonies to the Masse ; but when , and by whom , they were at first inuented and taught : and who did resist , and continue to resist them , as innouations in faith ; the which he is neuer able to shew . Seuenthly , he nameth 7 7 White p 284. Originall sinne . But he doth not , nor cannot name the first Author , of any thing held about this matter , 8 8 See Iod. Coccius . Bellar. de Notis Eccl. c. 6. vniuersally by our Church as a point of faith , and therefore he wasteth wordes , anh speaketh nothing to the purpose when he rehearseth this or that Doctors opinion in this , or any other point : Because here onely my question is not about priuate Doctors opinions , bu about doctrine of faith vniuersally , and authoriratiuely , taught by the Church : of which kinde my 9 9 Worton p. 393. White p. 415. aduersaries cannot shew any one point , held by vnanime consent of the ancient Church contrarie to that which is holden now by our Church as a point of faith , whereas we can , and do , shew diuers points held in that manner , by the ancient Church directly contrary to that which is holden by Protestants as points of their faith .
priuate
opinions
vniuersally
taught
it
is
false
the
supremacie
began
in
him
it
is
false
that
the
falsehood
of
my
assertion
is
shewed
not
onely
by
Catholicke
,
but
by
Protestant
authors
Haesch
.
Not.
the
beginning
of
the
Popes
supremacie
ouer
other
Bishops
,
was
in
Boniface
,
Priests
mariage
its
false
that
Siritius
first
restrained
it
:
may
learne
by
the
Councell
of
Carthage
,
can
that
Priests
were
restrained
from
companie
of
wiues
,
long
before
Siritius
daies
,
euen
by
the
Apostles
themselues
.
they
which
attended
on
the
Sacraments
,
be
continent
in
all
things
:
that
so
what
the
Apostles
taught
,
and
antiquitie
held
,
we
also
may
keepe
.
the
suggestion
of
Siritius
Apostles
taught
it
,
and
antiquity
kept
it
:
It
was
said
by
all
the
BB.
it
seemes
good
to
vs
all
,
that
Bishops
,
Priests
,
and
Deacons
,
or
such
as
handle
the
Sacraments
,
the
maintainers
of
chastity
,
abstaine
also
from
their
wiues
.
It
is
said
of
all
:
it
seemes
good
that
chastitie
be
maintained
in
all
,
and
of
all
that
serue
at
the
altar
.
Priests
,
Bishops
,
and
Deacons
should
abstaine
from
their
wiues
but
other
Clergie
men
should
not
be
vrged
thereto
,
but
keepe
the
custome
of
their
Churches
.
Out
of
this
canon
it
is
shewed
,
that
Priests
,
Deacons
,
and
Bishops
liued
with
their
wiues
;
neither
did
the
Synod
forbid
their
companie
with
them
,
but
in
that
is
,
in
and
note
that
in
the
time
of
this
Councell
,
Bishops
had
their
wiues
without
preiudice
,
with
whom
yet
they
did
not
conuerse
in
the
time
of
their
course
:
for
the
ministery
of
Priests
was
deuided
into
weekes
.
see
Bellarmine
That
it
is
not
so
certaine
whether
the
images
of
God
,
or
the
Trinitie
,
may
bee
made
,
as
it
is
that
the
images
of
Christ
and
his
Saints
may
be
made
:
not
certaine
it
was
so
far
from
being
the
first
author
of
image
worship
,
that
it
saies
expresly
it
followed
,
in
this
point
,
the
doctrine
of
the
holy
Fathers
and
tradition
of
the
Church
.
the
doctrine
of
the
Fathers
tradition
of
the
Church
That
they
who
defended
the
worship
of
images
,
did
abuse
thereto
the
apparitions
of
Diuels
and
old
wiues
dreames
,
as
may
be
seene
in
the
actions
of
the
Councell
late
inuention
It
is
false
,
as
our
Diuines
abundantly
testifie
.
by
reason
of
the
vncertenty
of
a
mans
owne
righteousnesse
,
and
for
feare
of
vaine
glorie
,
the
safest
way
is
,
to
repose
our
who●●
confidence
in
the
sole
mercy
and
goodnesse
of
God
?
He
is
to
be
reputed
the
sounder
Diuine
,
and
the
better
Catholicke
,
and
more
consonant
with
the
Scripture
,
that
simply
denies
such
merit
,
confessing
that
simply
no
man
merits
the
kingdome
of
heauen
,
but
obtaines
it
by
the
grace
and
free
will
of
God
that
giues
it
?
It
was
begun
lately
by
the
Schoolemen
,
Posseu
.
Bibl.
sel
.
p.
Vega
qu.
demerit
pag.
the
Masse
the
vse
of
an
vnknowne
tongue
,
outward
forme
cannot
name
the
time
when
,
nor
place
where
,
nor
the
persons
,
consecration
,
oblation
,
and
consumption
Latine
language
other
actions
garments
,
ceremonies
,
eleuation
,
adoration
,
circumgestation
,
&c.
Suar
tom.
time
,
person
Christ
offered
any
sacrifice
of
himselfe
,
vnder
the
formes
of
bread
and
wine
,
at
his
last
supper
.
Suar.
p.
Let
them
shew
me
what
is
true
,
and
I
will
obey
them
.
But
they
plucke
my
minde
in
peeces
:
and
I
confesse
I
cannot
endure
this
frequent
conuersion
of
euery
thing
.
Now
they
tell
me
I
am
immortall
,
and
I
reioyce
:
presently
they
say
I
am
mortall
,
and
then
I
weepe
:
by
and
by
they
turne
me
into
water
,
ayre
,
fire
:
a
little
after
,
I
am
none
of
these
,
but
a
beast
or
a
fish
:
now
I
swim
among
the
Dolphines
;
anon
I
am
a
dog
or
a
bird
.
When
I
looke
vpon
my selfe
I
know
not
how
to
call
me
;
whether
a
man
,
or
a
wolfe
,
or
a
serpent
,
or
a
Chymaera
.
These
wise
men
turne
me
into
all
manner
of
things
:
I
swim
,
I
flie
,
I
creepe
,
I
runne
,
I
sit
:
Empedocles
turnes
me
into
a
tree
.
When
I
heare
Anaxagoras
I
beleue
him
:
then
comes
Melissus
and
Parmenides
,
and
I
know
not
how
,
I
change
my
minde
.
How
long
shall
I
thus
be
taught
,
and
yet
neuer
taught
to
learne
the
truth
?
Seeing
both
of
you
are
contrary
to
your selues
,
it
s
not
amisse
if
both
of
you
yeeld
to
confesse
the
truth
with
vs
.
You
are
deuided
farre
asunder
;
the
way
,
you
haue
left
,
is
in
the
middest
.
Come
hither
vnto
vs
,
one
of
you
this
way
,
the
other
that
way
,
and
meete
together
.
Let
the
one
go
into
the
others
opinion
,
so
,
that
he
leaue
not
his
owne
:
let
that
which
you
hold
priuately
be
common
among
you
.
They
are
deuided
one
from
another
through
the
singularity
of
their
wicked
inuentions
,
and
are
able
to
agree
neither
with
themselues
nor
with
the
Catholicke
beleeuers
of
the
Church
.
originall
sin
cannot
name
the
first
author
a
point
of
faith
point
of
faith
point
of
faith
Because
the
question
is
not
about
priuate
Doctors
opinions
,
but
about
the
doctrine
of
faith
,
vniuersally
and
authoritatiuely
taught
by
the
Church
.
Peltan
.
de
orig.
pecc
.
p.
80.
The
Councell
of
Trent
,
when
it
had
defined
originall
sinne
to
be
sinne
truly
proper
to
euery
one
;
yet
,
of
set
purpose
,
forbore
to
speake
of
the
proper
reason
thereof
:
the
which
thing
was
also
done
by
other
long
before
:
which
delivering
no
certaine
and
expresse
reason
of
originall
sinne
,
left
it
free
for
euery
one
to
follow
his
opinion
.
in
points
of
faith
we
can
shew
diuers
points
of
the
Protestants
faith
directly
contrary
to
the
ancient
Church
,
7.
8.
ASSE
.
12.
A.D. The fifth obiection . — Lastly , Pag. 289. my aduersaries may obiect against the Romane succession , which in this Catalogue I mention : FIRST that it is not certaine that euer S. Peter was at Rome . SECONDLY that we haue no diuine but onely humane proofe , that the Bishop of Rome , White , pag. 416 Pag. 418. pag 419. pag. 421. rather then he of Antioch , is S. Peters successor . THIRDLY , admitting that S. Peter had one to succeed him in Rome , it is not certaine who this was which succeeded him , and who afterward succeeded one another . FOVRTHLY the Sea hath bene voide a good while together . FIFTLY a woman was once Pope . SIXTLY diuers Popes haue bene hereticks . SEVENTHLY , some haue entred into the Popedome by simonie and violence , &c. EIGHTLY , there haue bene 30 schismes , and therefore it is vncertaine who was the right Pope .
To the FIRST I answer : that so many ancient * * See the Fathers cited for this point , in the Rhem. Test annot. Rom. 16 Fathers do witnes , and so many monuments yet remaining do testifie that S. Peter was at Rome , and died there , that it is great ignorance and impudencie to denie it .
so
many
ancient
Fathers
,
and
monuments
yet
remaining
,
testifie
S.
Peter
to
haue
bene
at
Rome
,
and
died
there
;
that
it
is
ignorance
and
impudencie
to
denie
it
.
Peter
to
haue
bene
at
Rome
.
Peter
was
neuer
at
Rome
Refut.
inuectiu
.
Bruni
the
ancient
Fathers
testifie
he
was
at
Rome
.
by
the
Scripture
it
cannot
be
conuinced
either
that
he
was
Bishop
of
Rome
,
or
euer
was
at
Rome
at
all
.
so
many
monuments
yet
remaining
do
testifie
he
was
at
Rome
.
certaine
parts
Pag. 290. A. D. To the SECOND I answer , that we haue diuine authoritie to assure vs , that there must be alwaies one in the Church , who is S. Peters successour , hauing the same absolute Pastorall authority , that S. Peter had . For first the name Pastour ( being peculiarly appropriate to S. Peter , Ioh. 20.21 . by these words Pasce oues meas ) signifieth an ordinarie office , which dieth not with the person , but is to be continued in a successour . Secondly , the end of this office , being common to all ages , argueth that our Sauiour meant so to institute it , as it might serue for all ages : and consequently that it should be continued in a succession of such Pastours . Thirdly , the loue and care which moued our Sauiour to institute this office , for the good of the Church , was common to the Church of all ages : and the necessitie , which the Church had of such a Pastour , was not onely for that first age , but for all succeeding ages : and therefore it is not to be thought that Christ our Sauiour meant to institute that office , onely for to continue in S. Peters person , and to die with him , but that he ordained it to continue in others , who from time , to time , should succeed in his place . Now that the Bishop of Rome , rather then of Antioch should succeed in S. Peters office , is not indeed expresly written in the Gospell ; but is partly , gathered from that which is there written , and is knowne vnto vs by tradition of the Church , to be Christs institution ; as is learnedly declared , proued , See Bellarm. l. 1. de Rom. Pontif . c. 12. Stapleron relect. controu. 3 q. 2. art. 2 and defended by Gregorie de Valent. tom. 3. disp. 1. q. 1. de obiect . fid. p. 7. § 36. 37. and 38. The which to be so , is confirmed , in that , by Christs appointment , one or other is alwaies to succeed S. Peter in the office of chiefe Pastour : but my Aduersarie cannot assigne any other , besides the Bishop of Rome , that did or could , vpon so sufficient ground , pretend to be S. Peters successor .
S.
Peter
had
absolute
Pastorall
authoritie
,
appropriate
to
him
by
those
words
,
Pasce
oues
meas
.
that
this
authority
was
not
to
die
with
him
,
but
to
continue
for
euer
in
the
Church
,
in
some
,
or
other
that
should
succeed
him
.
that
the
Bishop
of
Rome
,
rather
then
hee
of
Antioch
,
was
to
succeed
him
in
authoritie
.
supreme
iurisdiction
Pastorall
office
feed
my
sheepe
Feed
my
sheepe
it
is
gathered
from
that
which
is
written
,
These
are
in
the
number
of
things
that
neither
are
contained
in
Scripture
,
nor
can
bee
manifestly
prooued
by
it
alone
:
that
Peter
was
Bishop
of
Rome
:
that
he
remoued
his
Sea
from
Antioch
to
Rome
:
that
the
Bishops
of
Rome
succeede
S.
Peter
.
That
the
Church
of
Rome
hath
the
primacie
,
whereof
there
is
no
mention
in
the
Scripture
;
as
likewise
there
is
not
that
he
gouerned
the
Church
of
Rome
,
nor
any
thing
touching
the
Papacy
thereof
.
it
is
knowne
by
tradition
to
haue
bene
Christs
institution
,
if
Peter
had
died
at
Antioch
,
that
had
bene
the
chiefe
Church
and
the
first
Sea
.
In
that
Peter
placed
his
seate
at
Rome
,
and
vnited
the
Pontificall
dignity
to
that
Bishopricke
(
whether
this
vnion
was
of
diuine
institution
by
a
speciall
commandement
and
reuelation
,
as
some
will
haue
it
;
or
only
of
Peters
owne
humane
will
,
though
inspired
of
God
)
vpon
this
very
point
,
that
it
was
neuer
altered
any
more
by
Peter
,
while
he
liued
,
it
remained
ratified
;
and
therefore
he
that
succeeded
Peter
in
his
Bishopricke
,
necessarily
succeeded
him
also
in
both
dignities
.
that
our
Lord
Christ
commanded
Peter
to
go
to
Rome
,
who
thereupon
remoued
his
seate
thither
,
and
died
there
:
as
Marcellus
in
his
Decretall
Epistle
,
and
Innocent
in
an
Epistle
to
Alexander
the
Bishop
of
Antioch
,
write
.
more
then
this
shall
not
be
giuen
Caluin
:
all
antiquitie
,
and
the
monument
yet
to
be
seene
at
Rome
,
shewes
it
:
namely
that
Peter
,
by
the
perswasion
of
the
brethren
,
going
from
Rome
,
and
shunning
the
persecution
,
met
Christ
,
and
saying
to
him
,
Lord
,
whither
goest
thou
?
Christ
answered
,
I
go
to
Rome
againe
to
be
crucified
:
whereupon
Peter
,
by
the
commandement
of
Christ
,
returned
to
Rome
.
See
Egesippus
his
third
booke
and
second
chap.
by
our
Lords
appointment
he
remoued
the
sea
to
Rome
.
by
Christs
appointment
,
Peter
was
to
haue
his
successors
:
one
or
other
the
office
of
chiefe
Pastor
A.D. To the THIRD I answer , that the disagreement of authors , in assigning which particular men did , Pag. 291. in order , succeed one another , is no argument that there was not at all an orderly succession : as neither the like disagreement of authors , about the yeare in which our Sauiour suffered , is no sufficient argument to proue that he suffered not at all in one or other yeare .
disagreement
of
authors
about
the
yeare
of
Christs
passion
.
A.D. To the FOVRTH I answer : that vacancie of the Sea , Pag. 291. is no morall interruption of succession , although the vacancie continue for a good space : neither is it any maine inconuenience ; so that in the meane time , no speciall matter of importance happen , which cannot be ended without one in that office , to interpose his authoritie .
When
the
Pope
is
dead
,
the
Church
no
doubt
is
still
one
,
and
the
Spirit
of
truth
abideth
in
it
:
yet
is
it
left
Therefore
albeit
the
truth
still
be
in
the
Church
,
yet
if
any
controuersies
arise
,
the
Churches
iudgement
without
the
Head
is
not
so
certaine
.
Pag. 291. See Onuphr . annot. super Platin. A.D. To the FIFTH : it is a meere fable , without all probabilitie , or morall possibilitie , that euer there was any such woman Pope . And if there had bene so , it prooues nothing but a vacancie of the Sea for that time .
a
fable
,
without
all
probabilitie
,
Pope
Joane
A. D. To the SIXT : Pag. 291. Bellarm. lib. 4. de Rom. Pontif . the learned Cardinall Bellarmine doth shew that there was neuer any Pope hereticke , euen as a priuate man : and all the best learned Catholicke Diuines agree , that neuer any did , or shall , or can ex Cathedra , define any error or heresie , to be true faith ; or authoritatiuely teach the Church any thing contrary to the true faith Which being , although some of them , in their priuate opinion , had held any error in faith or heresie , it could not preiudice the Church .
there
was
neuer
any
Pope
Hereticke
,
euen
as
a
priuate
man
:
Bellarmine
shewes
be
beleeued
admonished
thereof
,
and
wished
to
recant
it
:
Certainely
it
is
ridiculous
,
that
,
now
after
yeares
,
Pighius
should
find
those
witnesses
false
and
forgers
.
this
conceite
was
neuer
heard
in
the
Church
before
.
for
feare
of
death
he
subscribed
he
consented
to
him
generally
holden
by
all
the
ancient
Bishops
of
Rome
by
all
the
schoole
Doctors
before
Albertus
Pighius
,
by
the
grauer
sort
of
Doctors
also
since
him
.
euery
man
may
erre
in
the
faith
,
although
it
be
the
Pope
himselfe
.
For
touching
Pope
Liberius
,
it
is
manifest
he
was
an
Arian
,
and
he
that
hath
read
histories
doubts
not
but
Anastasius
fauoured
the
Nestorians
or
be
deceiued
in
expounding
the
Scripture
.
For
when
,
how
can
they
expound
the
sacred
Scripture
?
learned
Cardinall
though
he
knew
they
lied
,
yet
he
felt
himselfe
something
tickled
with
that
they
said
.
All
the
best
learned
Catholicke
Diuines
agree
that
neuer
any
Pope
did
,
shall
,
or
can
,
ex
Cathedra
define
any
error
,
or
heresie
,
to
be
true
faith
,
or
authoratatiuely
teach
the
Church
any
thing
contrary
to
the
true
faith
.
out
of
the
chaire
all
the
best
learned
Catholickes
agree
in
it
.
certaine
that
the
Pope
may
erre
,
euen
in
things
touching
the
faith
,
and
auouch
that
which
is
heresie
by
his
determination
,
or
decretall
.
Protector
of
the
faith
The
seuenteenth
manner
whereby
,
the
Pope
specially
,
may
be
conuinced
of
pertinacy
in
heresie
is
:
if
he
and
affirme
it
to
be
holden
,
by
Christians
,
as
Catholicke
.
no
not
the
particular
Church
of
Rome
,
onely
the
Catholicke
Church
dispersed
all
ouer
the
world
from
the
times
of
Christ
and
his
Apostles
to
this
day
.
Waldens
the
innocent
,
promoting
the
faithlesse
,
defaming
Catholicks
,
exalting
schismatickes
,
hating
good
men
,
oppressing
the
truth
;
with
all
their
power
,
and
by
all
meanes
possible
,
without
feare
,
aduancing
forward
hereticall
prauitie
.
The
time
,
alas
,
is
come
,
whereof
the
blessed
Apostle
prophecied
The
time
shall
be
when
men
will
not
abide
wholesome
doctrine
,
but
,
with
itching
eares
shal
heape
to
themselues
teachers
after
their
owne
lusts
:
and
turning
their
eares
from
the
truth
,
shall
giue
heed
to
fables
.
Which
prophecie
indeed
is
fulfilled
in
our
dayes
,
which
I
speake
with
griefe
.
—
And
that
I
may
conclude
in
few
words
,
with
a
whores
forehead
and
execrable
boldnesse
,
they
hasten
to
subuert
both
King
,
and
law
,
diuine
and
humane
,
&c.
the
Popes
priuate
errors
cannot
preiudice
the
Church
.
è
Cathedra
A. D. To the SEVENTH : whereas M. White saith , Pag. 291. White . p. 419. it is the Popes owne law , that if any man be installed Pope through money , or fauour of men , or by popular or militarie tumult , without the Canonicall election of Cardinals and Cleargie , let him not be accounted Pope , or Apostolicall , but Apostaticaell : I acknowledge with M. White that this was a very good law : but how will M White make good his inference , to wit , that by vertue of this law , the succession of the Romane Church is wholly ouerthrowne ? how this inference will be made good , I confesse I cannot see . For first among so great a multitude that haue succeeded one another in the Popedome , M. White cannot shew many examples of Popes who entred into the Popedome , in such manner as the law forbids : or if they entred first vnlawfully , who were not after confirmed , and so made lawfull Popes , by the consent of the Cleargie : or if any rare example could be found of one that did enter and continue in the Papacie vnlawfully , the most that is proued thereby , is that the Sea was vacant for that time ; Gods prouidence in the meane time procuring , either that no cause necessary to be determined by the Pope , should happen ; or else exciting some other meanes extraordinarily to relieue the necessitie of the Church , in such a rare and extraordinary case . As for other abuses , which M. White saith continued long ; White , p. 420. so long as they hindred not that the Pope might be a lawfull Pope , they are impertinent to our purpose . For the send life of the Scribes and Pharises , Matth. 23.2 . was no iust cause to hinder people from being bound to do as they , sitting in Moses chaire , did say . Neither was yong yeares any hindrance , since that out of the mouth of INFANTS , our Lord can work his owne praise . Psal. 8.3 . Neither is ignorance or want of learning and discretion , any impediment , when by the mouth of an ASSE , God can instruct a prophet . 2. Pet. 2.6 .
cannot
see
Let
not
him
Let
such
election
or
assumption
to
the
Popedome
,
giue
no
facultie
to
the
elected
,
but
be
voide
.
he
hath
no
Pontificall
dignitie
,
that
is
not
lawfully
many
examples
of
Popes
that
haue
entred
contrarie
to
the
law
.
cannot
see
It
came
to
passe
that
he
which
most
preuailed
,
not
in
learning
and
holy
life
,
but
in
briberie
and
ambition
,
euen
he
alone
obtained
the
Papacie
,
good
men
being
oppressed
and
reiected
:
which
custome
,
is
retained
in
our
times
The
Popedome
was
more
worth
then
vnskilfull
persons
vsed
either
to
buy
or
sell
it
for
,
apotacticall
and
apostaticall
rather
then
Apostolicall
,
their
vnlawfull
election
the
doore
a
backe
doore
onely
fiue
are
scarcely
,
and
that
very
slenderly
commended
.
Re
,
Me
,
Sol
,
Fa:
they
which
entred
thus
were
afterward
confirmed
by
the
consent
of
the
Cleargie
,
and
made
lawfull
Popes
,
Such
election
,
or
assumption
shall
be
a
nullity
elected
to
administer
any
thing
,
either
in
spirituall
or
temporall
matters
:
—
So
that
he
shall
,
of
no
man
,
be
receiued
as
Bishop
of
Rome
,
but
himselfe
shall
stand
depriued
of
his
Cardinalship
,
and
all
other
dignities
whatsoeuer
be
accounted
not
Apostolicall
,
but
Apostalicall
,
a
Simoniacke
,
an
Arch-hereticke
,
and
perpetually
vncapable
of
all
and
singular
the
foresaid
dignities
and
promotions
.
the
wicked
and
monstrous
life
of
many
Popes
.
the
youth
the
vnlearnednesse
of
many
as
the
lewd
life
of
the
Pharisees
was
no
iust
cause
to
hinder
the
people
from
hearing
them
,
sitting
,
as
they
did
,
in
Moses
chaire
:
no
more
doth
the
euil
life
of
the
Pope
disable
him
from
being
the
vniuersall
Pastor
of
the
Church
.
Maldonate
,
the
Iesuite
,
hauing
cast
off
the
exposition
that
said
.
our
Lord
,
out
of
the
mouth
of
infants
,
can
worke
his
praise
,
and
by
the
mouth
of
an
Asse
instruct
a
Prophet
.
Schiopp
.
Ecclesiast
there
,
as
if
the
world
were
turned
vpside
downe
,
the
wals
flow
,
and
the
waters
stand
;
towers
saile
,
and
ships
stand
still
;
sicke
men
walke
,
and
their
Physitions
lie
,
the
liuing
suffer
thirst
,
and
the
dead
swim
;
theeues
wake
,
and
powers
sleepe
;
Clearks
exercise
vsury
,
and
Iewes
sing
.
A.D. To the EIGHT I answer : Pag. 292. that the Schismes which haue bene in the Papacie , do not ouerthrow true succession . For in those Schismes , ( vnlesse for a time there were vacancie of the Sea ) there was alwaies either one who truly was , and who was , to some , certainely knowne to be Pope ( as for example Vrbanus and his successours were , in the time of the great schisme , knowne to be true Popes : ) or else if for any short time , there was none certainely knowne to be true Pope , there wanted not meanes , in Gods Church , in such a case , to cleare the doubt , by making a new vndoubtable lawfull election , either in an ordinary manner , prescribed by some precedent true Pope , or in an extraordinary manner , prescribed by the Church , in a generall Councell , or otherwise , graue and vrgent circumstances requiring , that such extraordinary manner of election should be then vsed . As for example , when in time of schisme great doubt is who is true Pope , in which extraordinary manner Martinus Quintus was lawfull elected true Pope . Thus I hope I haue answered the chiefe arguments that my Aduersaries do or can obiect against my Catalogue , &c.
all
these
schismes
either
the
true
Pope
was
knowne
;
or
if
he
were
not
,
yet
there
was
meanes
to
cleare
the
doubt
,
by
electing
a
new
.
a
doubtfull
Pope
is
to
be
accounted
for
no
Pope
.
meanes
,
by
a
Councell
to
elect
a
new
Pope
:
adore
images
Communion
in
one
kind
excommunicate
,
depose
,
murder
the
Kings
one
God
,
three
persons
,
one
redeemer
Iesus
Christ
:
the
Scripture
Canonicall
is
Gods
word
:
dead
shall
rise
Images
,
Transubstantiation
,
Purgatorie
,
Traditions
,