A TREATISE OF FAITH , WHEREIN IS BRIEFLY AND PLAINLY SHEWED , A DIRECT WAY , by which euery man may resolue , & settle his mind , in all doubts , questions , or controuersies , concerning matters of Faith .

THis Title is like the Apothecaries boxes & pots ; which promise goodly matters by the inscriptions , but within haue either nothing , or some ordinarie drugs . A treatise of faith , shewing a direct way , by which euery man may resolue , and settle his mind , in all doubts , questions , or controuersies , concerning matters of faith : makes shew of instructing him , that shall reade it , what faith is , what kinds of faith there are ; and ( aboue all ) what a iustifying faith is ; how to be attained vnto ; how vsed , to the obtaining of euerlasting life . These principally , and many more like these are required in a Treatise of faith ; of neuer a one whereof there is any one Chapter , or peece of a Chapter , in this whole Discourse .

Neither hath he done that litle he hath done , either briefly ; as the heaping vp of vnnecessarie testimonies , in matters not doubtfull , in the verie first Chapter , euidently proues ; or plainly ; because , though in his Preface he sets down what he meanes to proue , yet it is verie hard for a man to apply his seuerall Chapters to the generall matter propounded by him , as the handling of them will shew .

A Table or briefe summary of the whole treatise .

Being requested by some friends to maintaine the truth of Christian religion professed amongst vs , against the antichristian cauils of this popish proctor ; I thought it my best course , first to answer in generall to the whole substance of his booke ; and then to examine euerie particular Chapter . In the former , I first consider his drift and scope : then how he proues that which he intends . His drift is to shew , That the Catholique Romane faith is the onely right : wherein he craftily begs that which is in question ; That the Romane faith is the Catholique faith ; & which himselfe propounds , as the second thing to be proued by him : That those onely which professe the Romane faith , are the true Catholique Church . Neither can it be auouched by the authority of anie ancient writer , or by any good reason , that it is lawfull or fit to ioyne the terme Catholique ( as Papists take it ) to any particular Church whatsoeuer . There was great strife about the Catholike Church vpon earth in Austins time , which the Donatists * * August . ad Bonif . Epist. 50. ad Honor. Ep. 161. de Agone Christian . c. 29. would haue confined to Affrica : but the true Christians freed it from that bondage , and bounded it with no other limits then the compasse of the whole world . Let the Papists shew , if they can , that in this whole controuersie , the Catholique Church was euer restrained or coupled to anie one Citie , Dioces , Prouince , or Nation , as it is now by them to Rome . If they cannot , let them acknowledge , and renounce this their noueltie .

For which purpose , I did chuse to let passe disputes about particular points , and in generall to shew ; First , that it is necessary to admit an infallible authoritie in the true Cathòlique Church : by reason whereof , euery one is to learne of it onely , which is the true faith of Christ . Secondly , that those onely which professe the Románe faith , are the true Catholique Church . The which hauing proued , I did consequently conclude ; that the faith and beliefe which the authority of the Romane Church doth commend vnto vs , ought , without doubt , to be holden for the true faith .

Indeed the best , and onely way to auow the doctrine of the Romish Church , is to leade men hoodwinckt in ignorance of the particular points it holds , many whereof are so palpably false , that he that knowes them , will easily be perswaded to abhorre them . But let vs see what you shew in generall .

Thus you dispute : The generall syllogisme . The faith , which the authoritie of the true Catholique Church commends vnto vs , ought , without doubt , to be holden for the true faith . But the faith , which the authoritie of the Church of Rome commends vnto vs , is the faith which the authoritie of the true Catholique Church commends vnto vs . Therfore the faith , which the authoritie of the Church of Rome commends vnto vs , ought , without doubt , to be holden for the true faith . The conclusion of this syllogisme is set downe by you in plaine words , there ; The which hauing proued , I did consequently conclude , that the faith , &c. The proposition , or major is not exprest ; no more is the assumption or minor ; but instead of them you haue deliuered the proofes of them , thus to be concluded . First for the proposition ; at those words : That it is necessary to admit an infallible , &c. Proofe of the proposition . If it be necessary to admit an infallible authoritie in the true Catholique Church , by reason whereof euery one is to learne of it onely , which is the true faith of Christ : then the faith , which the authoritie of the true Catholique Church commends vnto vs , ought , without doubt , to be holden for the true faith . But it is necessarie to admit such an authoritie in the true Catholike Church . Therefore the faith , which the authoritie of the true Catholike Church commends vnto vs , ought , without doubt , to be holden for the true faith . Onely the assumption of this syllogisme is propounded , the rest omitted . The proofe of your principall assumption is at those words : That those only which professe the Romane , &c. And ( as in the former syllogisme ) the assumption onely is exprest , the rest vnderstood . Thus : Proofe of the Assumption . If those onely which professe the Romane faith , are the true Catholike Church , then the faith which the authoritie of the Church of Rome commends vnto vs , is the faith which the authoritie of the true Catholike Church commends vnto vs . But those onely which professe the Romane faith , are the true Catholique Church . Therefore the faith which the authoritie of the Church of Rome commends vnto vs , is the faith , which the authoritie of the true Catholique Church commends vnto vs . We see now what his drift is ; how he proues that he intends : and by what reason he confirmes his proofe . It remaines that we consider in general , to what part of his proofe , or confirmation thereof , euery Chapter in his Discourse appertaineth .

In the 4. first Chapters he layeth certaine grounds concerning faith : in the 13. following he disputeth the matter propounded .

First he shewes the necessitie of faith , Chap. 1. then he deliuereth three properties required to true faith . That it is one , Ch. 2. That it is infallible , Chap. 3. That it is entire , Chap. 4. In his dispute , the twelue former Chapters , from the beginning of the fifth to the end of the sixteenth , containe the antecedent , or first part of his reason , and the proofes thereof . The seuenteenth addeth and enforceth the maine conclusion .

The assumption of the second syllogisme : That it is necessary to admit , &c. is handled from the fourth Chapter to the tenth .

The proposition of the first syllogisme : That the faith which the authoritie of the true Catholique Church commendeth to vs , ought , without doubt , to be holden for the true faith : is proued by another reason , from the ninth Chapter to the thirteenth .

The assumption of the third syllogisme : That those onely which professe the Romane faith ; are the true Catholique Church : is debated from the twelfth Chapter to the seuenteenth .

This is the generall frame of the whole Treatise , as farre as I am able to conceiue of it . Now let vs examine the truth therof . Wherein that I may proceed the more orderly and plainely , I wil first speake a word or 2. of some matters that seeme fit to be vnderstood , ere I answer particularly to the seueral propositions .

What the diuerse significations of this word faith are , and how many sorts of faith there be , I will inquire ( as farre as it is needfull for this Treatise ) in my answer to the first Chapter : onely we are now to know , that by faith and beliefe , this Papist vnderstands the matter or doctrine which is to be beleeued . This appeares in the rest of this Preface , and namely at these words : Fourthly because these few plaine points , &c , as also euery where in his Treatise ; though sometimes ( as I will shew in due place ) he take it otherwise . The like I say of the word Church : which being diuersly taken in Scripture , is here to be restrained to a certaine company of men vpon earth , as this Author himself shewes in this Preface , at the place aforenamed .

Now then to answer directly to his principall syllogisme ; I deny the whole antecedent therof . Because it takes some things To the principall syllogisme . for a knowne truth , which are either false , or , at least , full of doubt . As for example , that the true Catholique Church is a company of men vpon earth : whereas who knowes not , that the saints , that haue bene , are , and shal be in all ages , are members of the true Catholique Church , which consists of them all ioyntly ? That all the seuerall congregations , which hold the true doctrine of the Gospell , are one and the same Church . A doctrine ( in his meaning ) without anie warrant of Scripture , as it shall be shewed hereafter . That there is authoritie in a certaine company of men vpon earth , to require , that whatsoeuer they deliuer , be held for an vndoubted truth , vnder paine of damnation to all that wil not so beleeue them : whereas God vseth not the authoritie of men , but their ministerie , to the begetting of faith in them that shall be saued .

In particular I denie the proposition ; because all the Churches To the proposition . in the world may erre , either in some one point not fundamentall ; or some in one , some in another . And therefore some things may be propounded by the true Church of Christ , which notwithstanding are not , vpon any authoritie of theirs , to be held for true .

To the proofe of the proposition set downe in the second syllogisme I answer , by denying the assumption : That it is necessary To the proof of the proposition . to admit such authoritie in the Church . The reasons of my deniall are : 1 : That God hath giuen no such authoritie to anie companie of men , since the Apostles , or besides them ; who had it seuerally , euery one in his owne person . 2. That there is no necessitie of anie such authoritie , for the saluation of the elect , or damnation of the reprobate . 3. That the Scriptures are left vnto vs for an absolute rule , whereby all things that are to be beleeued must be tried .

I denie also the assumption of the first principall syllogisme ; To the Assumption , and the proofe thereof . and to the proofe of it , contained in the third syllogisme , I say further , that they which professe the doctrine that the Church of Rome now teacheth in many points , are members of the Church of Antichrist , vnder the Pope the head thereof . But if , as you say , Those that professe the Romane faith , are the true Catholique Church , how ignorantly and absurdly do your Monkes In fidei profess . anno 1585. art. 60. of Bourdeaux write , in their solemne profession of religion ; where they say , that the holy , visible , catholique , and Apostolike Church dispersed ouer the whole world , hath communion in faith & manners with the Church of Rome ? If the Catholique Church haue communion with the Church of Rome , sure the Catholique Church and the Church of Rome are not all one .

Vpon which points , when he had heard my discourse , he desired me , for his better remembrance , to set downe in writing , what I had said . The which I had first thought to haue done briefly , and to haue imparted it onely to him : but by some other friends it was wished , that I should handle the matter more at large ; they intending ( as it seemed ) that it might not only do good to him , but to others also , that should haue need of it , as well as he . Of which sort of men standing in this need , as I could not ( considering their miserable case ) but take great pitie : so I was easily moued , especially at my friends request , to be willing to do my endeuour , which might be for their reliefe and succour : and to take any course which might turne to their helpe and profite .

The title of your booke professeth breuitie ; here you say , that you had thought to set downe your discourse briefly , but haue handled the matter more at large . Either your Title or your Preface is to blame . Your Title is iustified afterward , where you say , that your course of writing is very briefe and compendious .

Now of all other courses , which haue bene , and might be vndertaken ; that , which in my speech I did chuse as most expedient for him with whom I did conferre , seemed best also for me to prosequute in this my writing , for the benefite of him and others , and this for foure reasons .

I know not what he was , with whom ( as you say ) you did conferre , but I am sure his iudgement was ( at the most ) but indifferent good , if such a course as begs the question , would be any way liked of him . You vndertake to shew , That it is necessary to admit an infallible authority in the true Catholique Church : which you expound to be , A companie of men vpon earth . What Protestant is there of any knowledge , but vnderstands , that by Catholique Church we meane ordinarily , not any companie in this world , but the whole societie of the faithful , from time to time ? But these gay shewes of Catholike Church , Vniuersalitie , antiquitie , vnitie , succession , and such like , are fit to deceiue the ignorant ; for which purpose your discourses are written , & with whom they preuaile , by the iust iudgement of God , who sends them 2. Thes. 2. 9. 10 strong delusions , that they may beleeue lyes , because they haue not embraced the loue of the truth , that they might be saued .

First , because it is very briefe , and compendious ; and consequently such , as euery one might haue leysure , and should not be much weary to reade it .

You deale in your corrupt writings , as leud men do in slanderous reports : who speake anie thing , at aduenture , though neuer so vntrue , or vnlikely . It is hard but some men will either beleeue , or make doubt of it , at the least . So all men reade your writings , you care not . Though they , that are of knowledge , and iudgement , discerne your falshood : yet it is twentie to one , but some ignorant fellow will light on them , that may be seduced . And this practise you follow the rather , because you are , for the most part , out of feare of being shamed by confutation ; for that you are vnknowne , and know well inough , that our answers to you , are commonly , and many times must be so large , that one amongst manie can hardly find leisure to reade them . Whereas if the authors of your treatises were knowne amongst vs , and our answers applied shortly , and plainely to the verie point of the argument , that being disrobed of the idle ornaments you cloath it withall , and laid naked to the view of true reason , we should haue as few of your discourses , as we haue now of your replies , to our refutations of your treatises ; which are so few , that , in many yeares , it is rare to haue anie second charge by you ; vnlesse it be in such a fight , as requires no more but a brauado , without coming to handie blowes .

Secondly , because , it , standing onely vpon few , but most certaine conclusions , and grounds ; is free from many cauils of the captious , which more ample discourses are subiect vnto .

To speake truly , and properly , there is but one conclusion in your whole Treatise , as I haue shewed out of this your Preface . Against which we also oppose one as briefe , and more certaine then yours . Your conclusion is , That the faith , and beliefe , which the authority of the Romane Church doth commend vnto vs , ought , without doubt , to be holden for the true faith . Ours , That the faith which the Scripture teacheth vs , is the onely true faith . If you speake of the seuerall conclusions belonging to the proofe of the generall , there are ( at the least ) as many as there are Chapters . But if you meane the three grounds , which you signifie before , and repeate afterwards , they are so farre from being certaine , that there is neuer a one of them true , as you vnderstand them .

Thirdly , because , the matter handled in it , is not very high nor hard , but common , easie , and plaine : and such , as may be vnderstood of any , who , hauing but a reasonable wit , or vnderstanding , wil carefully read it ( as the importance of the matter requireth ) with iudgement , deliberation , and ( which is chiefe ) with prayer to God , and a resolute good will to follow that , which he shall find to be right .

The matter is as hard , by your handling of it , as sophistrie can well make it ; as high , as the deepe foundation of religion . Yet I denie not , but it may be vnderstood by a man of such parts , and paines , as you require : and adde farther , that the like may be auowed of the true grounds of religion , as they are contained in the Scripture : to the reading , and meditation whereof the Lord himself hath promised such a blessing , as your treatises , Psal. 1. 1. 2. Ioan. 5. 39. if they were neuer so true , could not looke for . Is not the fountaine better then the chanell ?

Fourthly , because , these fewe plaine points , which are here set downe , include all other : and whosoeuer shall , by the helpe of Gods grace , and the force of these , or other reasons , yeeld assent to the points proued in this discourse : must by consequence , without further disputing or difficultie , yeeld to all particular points , which the aforesaid Church commendeth for points of faith , and will be moued to settle himselfe in the stedfast beliefe of all . For if he once admit , that there is a Church , or company of men , on earth , infallibly taught by the holy Ghost , what is the true faith in all points : and that this Church is , by Gods appointment , to teach all men in all matters of faith , which is the infallible truth : and further , that this Church , which is thus taught , and must teach vs , is no other but that visible company , which professeth the Romane faith : then he shall not need to straine his wits in studying , or to wast words in wrangling , about particular points of controuersies , or to vse any such troublesome and vncertaine meanes to find out the truth : but may easily , and most certainly be instructed in all , by onely enquiring and finding out ( which all sorts of men may easily do ) what is generally holden by the Church , for truth , in all particular points , whereof they doubt .

If these few points be so conuenient , because in them all other are included ; why should not our doctrine of the Scripture be as conuenient , by the same reason ? Let vs compare our assertions together . The first of yours is , That a man must admit , that there is a company of men on earth , infallibly taught by the holy Ghost , what is the true faith , in all points . The first of ours , That a man must beleeue , that there is a written word of God , wherein the holy Ghost hath certainely taught , whatsoeuer is needfull to be knowne to saluation . Your second is : That this company of men is , by Gods appointment to teach all men , in all matters of faith , which is the infallible truth . Our second : That this written word of God is appointed by him to teach all men in all matters of faith , what is true , what false . Your third : That this company of men is no other , but the visible company , which professeth the Romane faith . Our third : That this written word is no other , but the bookes of the old and new Testament . The proofe of your positions , and the exceptions , you take against ours , shal be handled ( if it please God ) in their due places ; in the meane time , if any man be troubled with those ordinarie doubts , which you haue buzzed into the common peoples eares , concerning the vncertainty and hardnesse of the Scriptures , let me intreat him to stay himselfe a while vpon these considerations . First that the bookes of the old and new Testament acknowledged by vs , are also confessed by you to be the verie word of God ; in the penning whereof * * Bellar. de Concil. lib. 2. cap. 12. §. Dicuntur . the penners were so directed by the holy Ghost , that they could not erre . Therefore whatsoeuer the meanes be , whereby we come to assurance , that these bookes are the word of God , let it suffice all men , that both we , and you agree , they are so . But I pray tell me : Are the determinations of the Church any more certaine ? What ground haue I , but the word of some men , that the Church hath so determined ? It is not a matter so agreed vpon betwixt vs , as the bookes of Scripture are . Out of question the ods is on our side . It is doubtfull , whether you Romanistes are the Church or no : it is out of doubt , these bookes are the infallible word of God . But you will say , the Scriptures are hard to be vnderstood ; as well because they are written in Hebrew , and Greeke , as also for the kind of writing . Are not all the Decrees of your Councels , and determinations of your Popes Consistorie , written either in Greeke , or Latin , or in the Italian language ; in none of which one man among ten thousand hath any skill ? And is there not as great reason to thinke , the Scriptures are rightly translated , as your Decrees , Decretals , and Determinations ? Especially when as we ( commonly ) alledge the interpretations of the ancient Fathers , and learned Papists for the auowing of our translations . But the Scriptures are hard to be vnderstood , though a man be skilfull in the tongues . And are the Decrees of your Councels so easie , that euery man may vnderstand them , who knowes the language they are written in ? Doth not a a Bellar. tom. 3 de Sacram. passim : & vbique . Bellarmine condemne , and confute our writers , Caluin , Chemnitius , and other , for not vnderstanding the Decrees of your Councell of Trent written in Latine ; which language they were as skilfull in , as himselfe ? If they be so easie , how chance b b Dominic . Sotus in Apol. contra Cathar . cap. 2. Bishop Catharin and Frier Soto , that were both present at the Councell , and heard the debating of matters , can not agree about the doctrine of it , concerning assurance of saluation ? which ( as c c Vbi supra . Soto affirmes ) was the longest and most troublesome disputation of all in the Councell : and therefore should haue bene best vnderstood , and plainliest deliuered . Yet is it so propounded by the holy fathers , the authors of it , that d d Vbi supra . Catharin saith boldly , e e Ambros . Catharin . tract . 1. Verba decreti aliter plerosque accepturos , quam fuerat mens sancte Synodi . he foresaw , that most men would vnderstand the words of the Decree otherwise then the holy Synod meant them . Was there not great contention within these very few yeares , betwixt f f Christophor . de Cap sont , archiepisc . Caesariens● de necessat . correct . theologie scholast. Archbishop Christophor . de Capite fontium and many other Diuines , about the meanes of transsubstantiating the bread , though in his iudgement the Councel of Trent makes manifestly for him ? I forbeare to say , that some points seeme to haue bene craftily set downe of purpose , like the oracles of Apollo , that which way soeuer they be taken , the Church may not seeme to haue erred . Neither will I adde , that g g Bellar. de Concil. lib. 2. c. 12. §. Quartum . diuerse matters are deliuered by Councels , not as points of faith , but as probable coniectures : which yet may be , and are taken by some of your owne h h Clement . Vnic . de summa Trinit. & fide catholica . learned writers , as if they were resolutely determined for certaine truth . These things considered , I see no sufficient reason , why it should not be as fit , and safe to learne of the Scripture , i i Canus loc. com . lib. 5. q. 4. cap. 5. which is the infallible truth , as of any companie of men whatsoeuer .

But you labour to commend to vs this resting on the authoritie of the Romish Church by some especiall commodities , that shall ensue thereupon . The first wherof is ease : the 2. certaintie of knowledge . He shall not need ( say you ) to straine his wits in studying &c. If ease were not too much delighted in by men of your profession , there would not be such swarms of idle Monks , Fryers , Nuns , nonresident Bishops and Priests amongst you . But true Christians vnderstand , that it was not Gods purpose to prouide so much for their ease , by giuing them leaue to beleeue at aduenture , hand ouer head , whatsoeuer it should please men to enioyne them ; but that it is his good pleasure , that k k Psal. 1. 2. ● 119. per tot . all men should carefully and painfully exercise themselues , night and day , in reading and meditating of the Scriptures . He is too nice and dainty a professor of religion , that is loth to straine his wits to the vttermost , in the study of any thing reuealed by God in Scripture . What shall I say of him , that cals conference and disputation about , euen the greatest points of faith and iustification , wasting of words in wrangling : l l Ouid. Metamor . lib. 13. Nec se magnanimo maledicere sentit Achilli ? It is strange you should not haue the wit to perceiue , that , by this censure , you condemne Lombard , Thomas , and all your schoole men : yea the Pope , and generall councels , m m Bellar de pontif . Rom. lib. 4. cap. 7. ad obiect. 2. who are bound to vse such meanes , for the finding out of the truth : and ( as n n Sotus . Apol. contra . Cathar . cap. 2. Sotus saith ) did vse them in a long and troublesome disputation , yet forsooth neither the one , nor the other , at o o Cap. 16. sect 1. post . med . least both together cannot erre . No man then ought to refuse study , or disputation of controuersies in diuinitie , because they are troublesome . Therefore , to mend the matter , you adde that they are also vncertaine : what can be certain , but only reuelation , if the true vse of reason can breed nothing but vncertainty ? How idly and vainly did your schoolemen imploy themselues : if all their study and labour must end in vncertainty ? What vse is there of Councels for finding out of the truth , since the helpe to be had of them , is debating of matters by reasoning ? Do we not find in daily experience , that as flint and steele stricken together bring forth fire : so truth is , as it were , beaten out by disputation ? It is reported you make great shewes of desiring a disputation . I maruaile to what end : If , when all comes to all , your auditors shall still remaine vncertaine what is true . Shall I go yet farther ? You tell vs the Church cannot erre ; we beleeue you not : you alledge some places of Scripture to proue it to vs : we say they proue no such matter : what course will you take ? It is in vaine to dispute of it : that is , ( as you say ) to wast words in wrangling about it . p p See 12. Art. part. 1. art. 5. For that is but an vncertaine meanes to find-out the truth . Haue you not brought matters to a good passe , thinke you , when you professe that there is no meanes to discern certainlie whether the Church can erre or no , but onely to take her own word for it ? Yea no meanes left to know that she is the Church . For if you will againe fly to the Scriptures ; you run into the former difficulties , and end as before in vncertainty . Who would haue to do with such vnreasonable men ?

But that you may not seeme to leaue vs in vncertainty ; you tel vs , that we may most certainly be instructed in all particular points of controuersies , by onely enquiring and finding out what is holden generally by the Church for truth , &c. You send vs to the faith of the Church , and namely of the Church of Rome . Which ( say we ) is onely so farre forth to be yeelded vnto , as it is agreeable to the Scriptures . Neither do we say so onely , but a a Ambros . in Lucam . lib. 6. cap. 9. Ambrose , long before our time , hath said the like . We are commanded ( saith Ambrose ) to enquire after the faith of the Church , and that b b In primis quaerenda . especially : in which Church if Christ be a dweller , c c Haud dubiè legenda . it is doubtlesse to be made choise of . But if the people be vnfaithful , if an heretical teacher deforme the dwelling ; the communion of heretickes is to be auoided , the congregation must be shunned . And a little after : If there be any Church that refuseth the faith , and d d Possideat . holds not the foundation of the Apostles preaching , it is to be left , lest it taint vs with some spot of e e Perfidiae . vnbeliefe , or vnfaithfulnesse . Neither will it serue the turne ; that you referre vs to that which is generally holden by the Church : for both the generall faith depends vpon the particular beliefe of the Church , or Pope of Rome ; and is not to be taken for truth , because it is generally receiued , but because it agrees with the Romane faith ; as we learned before of your f f Profess fidei art. 60. Monkes of Bourdeaux , who make the Catholique Church to haue communion with the Church of Rome , as the fountaine of truth ; and of greater authoritie , in their iudgement , then the Catholicke Church . But let vs admit that you desire , of beleeuing whatsoeuer is generally holden by the Church : I am half afraid , this conceit , be it neuer so strong , wil not procure the quietnes you promise vs . The causes of my feare are these two . First , I may doubt of such a point , as is not yet determined by the Church ; for example , I make question of the Popes authority aboue Councels , or theirs aboue him . How shall I most certainly be instructed in the truth of this question ? Enquire ( say you ) and find what is generally holden by the Church . What if the Doctors of your Church cannot agree about this point ? That they cannot , it appeares by your owne doubting ; g g Chap. 16. Sect. 1. where you make it questionable , whether the Pope alone or the Pope with a general Councell be free from error . And h h Bellar. de Concil. autor . lib. 2. c. 13. 14. 15 16. 17. Bellarmine is faine to take a great deale of paines , in answering the arguments of diuers Papists , i i Nicol. Cusan . Concor . cathol. li 2. cap. 4. 12. Panorm. in c. significasti . extra . de electio . some of them equall to himselfe for learning , iudgement , and authoritie , who make the Pope subiect to generall Councels . But of this in due place . Say it were generally agreed on : Could I thereby be most certainly instructed what is truth in this point ? May not all saue the Pope be deceiued ? and perhaps he to ; without the aduice and assent of a general Councell : at least , if he haue not in his consistory , vpon good deliberation , Abulens . in Math. 18. q. 108 & alij apud Bellar. vbi supra . Christop . de Capite fontium de necessar . correct theol . schol. fol. 53. b. resolued of the matter ? What shall it auaile me then to know , that ( generally ) it is thought the Pope is aboue any Councell ? Supposing this point were generally held to be true , though indeed , as I said before , it is denyed both by priuate men & by 2. councels ; that of k k Concil. Basil . sess 2. & Basil , & the other of l l Concil. Constant . sess. 4. Constance which deposed two Popes , Iohn the three and twentieth and Benedict the thirteenth . And m m Bellar. de Concil. autor . l. 2. ca. 13. §. Deinde . Bellarmine saith , that to this day it remaines in question , euen among the Catholikes . Well , put case all men thought , as Bellarmine , and all such Popish parasites would haue it , what were I the nearer , as long as there can be no certainty of truth , ( in your opinion ) where nothing is iudicially determined by a Pope , & Councell ? The second reson of my doubt is , that I know not how to find out , either easily , as you say euery man may , or certainly , though with some paines , what is generally holden by the Church for truth , in al particular points , wherof I doubt . Shall I looke into the confessions of seuerall Churches ? Where are they to be found ? Shall I trauail into euery particular country , to learne what they hold of this , or that poynt ? What assurance can I get hereby , but from some speciall men ? And it is a venture , but they will not all agree in euery point . What remaines ? Forsooth that which is all in all ; I must beleeue , Watson , or Clarke , or Blackwel the archpriest , or if al these will not content me , Gerrard , Tesmond , Hall , or , without all doubting , Garnet the superior of the Iesuites , who questionlesse is as void of error , as the Pope himselfe . Haue I not , trow you , a sound foundation , to build my faith vpon , when I haue the word of these equiuocating traitours , Priests and Iesuits ? And yet this is the most I can haue in this case , if I be a man vnlearned , especially vnable to reade . Is it possible , any man should be so senslesse as to hazzard his euerlasting saluation , vpon such an vncertainty , to beleeue he knowes not what , because a Priest , or a Iesuit tels him , that the Church generally doth so beleeue ? But what if it fall out , as it may do , that the Priests perswade him the Church holds one thing ; and the Iesuites affirme it maintaines the contrary ; how shall a poore soule either settle his iudgement , or quiet his conscience ? Quid sequar , aut quem ? Were it not a directer , and certainer course , to hold nothing for truth in religion , but that which is proued to vs by plaine testimonies of Scripture , or certaine consequence of reason , drawne from principles euidently exprest , or apparently contained in the knowne word of God ? The difficulties of translation and interpretation shal be handled in their places ; n n See 12. Art. part . 1. Art. 3. & 5. which also , as I shewed ere while , accompany al your writings of priuate men , Popes or Councels . Now then if their be many particular points of controuersies , whereof I may doubt , which are not resolued of by any iudgement of the Church , nor agreed vpon by the learned of your owne side ; if I cannot certainly know what is generally held for truth , by the Church , but as I giue credit to the report of a Priest , or Iesuit , whom I know to be partiall in the matter , because he is one of the Popes vassals ; subiect to erre , because he is a priuate man ; likely enough to lye because he maintaines equiuocation ; what madnesse were it for me to forbeare searching and studying of the Scriptures , where I am sure the truth of God is to be found , and to lose my time , and labour in seeking what the Church generally holds , and that of those men who perhaps vnderstand not what is held , but as they haue bene informed by others , who may themselues haue mistaken the true meaning of the Church in that it holds ?