❧Sixe Demaunds (from an vnlearned Protestant, to a learned Papist,) so forcible against all obstinate Papists, that not any of them are able to reply, without absurd Equiuocation.
Also an inuincible Argument, to proue the Church of Rome to erre, with an infallible note whereby to know the Spirit of Truth, and the spirit of Error.
Imprinted at London by Simon Stafford, dwelling in the Cloth-fayre, neere the signe of the Red Lion. 1609.
To the Protestant Reader.
I Presuppose (Christian Reader) that thou canst not be ignorant of the great number of learned bookes now extant, touching the Controuersies betweene the Papists and our selues, about the truth of Christian Religion: And therefore I stand in some doubt, that thou wilt reiect this vnlearned Pamphlet of mine, as altogether needelesse, proceeding from so weake an Author.
But mistake me not, for knowing my selfe not to be able to write scholer-like, I haue therefore endeuoured to write Christian-like. (Euery Christian is not skilfull in Artes, neyther is euery great scholer a true Christian.) My whole intent in the penning hereof, is no more but to lay open vnto the zealous seduced Papist, that the Church of Rome doth erre; which truth being once made manifest to the aduersary, the maine pillar of popish Religion is thereby vtterly ruinated, and peace among Christians vniuersally to be expected. But vnlesse it be first made manifest vnto him, that the visible Church may erre, sooner may the world be filled with bookes of Controuersies, then we to agree all in one profession.
Therefore to the effecting whereof (notwithstanding all former bookes) let euery good Christian Souldier vse his best endeuours, and euery man decently according to his vocation; remembring this by the way, that as errour doth weaken many great ones, so truth is able to strēgthen many little ones. And aboue all things, be sure that thou doost endeuour, as well to expresse Christ truely by workes, as to professe him truely by words: otherwise the mortified Papist, notwithstanding his ignorance, may iustly alleage more against thee, then thou art able to alleage against him.
Therefore, that we may be all true Christians, both indeed and word, let euery one seeke as well to reforme the one as the other, Farewell.
A Preamble from the Authour, to the learned Papist, touching the answering of the Demaunds following.
FOrasmuch as it is the dutie of all Colo. 3. See Saint Hierom vpon the same place. Christians, louingly to instruct and admonish one another, [...] thereby to eschew vanities and lyes, and to follow after veritie: I am now therfore most earnestly to entreat you whosoeuer (being a Scholler) that you will vouchsafe to peruse these sixe Demaunds here insuing, and for Gods cause to answere directly vnto them, and with as much breuitie as may be.
A professed Christian falling into error, onely by meanes of humane frailtie & simple ignorance, may easily bee recalled, the truth being layd open vnto him; but for a professed Christian, after good admonition, still to persist in error, and obstinately to defend it against the apparant truth, that proceeds of deuilish collusion and wilfull blindnesse, and is a disease hardly to be cured: for as S. Paul saith, [...] he sinneth Tit. 3 against his owne conscience; that is, he sinneth against his own reason and vnderstanding for there is not any Heretike whosoeuer: that goes about to [Page] make good by Scripture any heresie whatsoeuer, but he shall thereby be forced to argue vndirectly and absurdly, and against all reason: for it is not possible directly to collect falshood of trueth; for God cannot lye, neither is his word vnperfectly written, being penned by the direction of himselfe, the authour of all perfection. Yea, so perfect and true it is in all respects, that it is damnable to adde or diminish one word to or from it [...]. But this beeing Deu. 4. 12 Gala. 3 22. granted, which cannot well bee denyed, what then may be the cause, that graue men and great Schollers cannot perceiue their owne absurdities, in mainteining of errors by holy Scripture? Verely, it may well be thought, that because worldly wisdome is now so much in request on all sides, therefore heauenly wisedome is hardly found out on any side. The naturall man perceiueth not the things of the spirit of God; for they are foolishnesse vnto him, &c. but he that is spirituall, discerneth all things [...]. 1. Cor. 2. The wisdome of the flesh is death: but the wisdom of the spirit is life and peace [...]. Those then that will Rom. 8. not be led by doctrines and traditions proceeding onely from humane wisedome, let them be wholy obedient to the wisedome of the Spirit, for thereby they may best attaine to euerlasting life and peace. Not euery one that saith, Lord, Lord, shall enter into the kingdome of heauen, but he onely that doth the will of the Lord of heauen [...]: for he onely builds Math. 7. vpō that Rocke, against which hell gates cannot preuayle & that doth the same place of S. Mat. testifie.
We haue now many professors of Christ, in word [Page] and tongue onely, but I doubt, wee haue but fewe that do liuely expresse him in deed and in truth: for he that saith he knoweth God, and keepeth not his cōmandements, is a lyar & the truth is not in him *. 1. Iohn. 2. He that is not with me (saith Christ) is against me, & he that gathereth not with me, scattereth [...]. He then Luke. 11. that is not a liuely mēber of Christ his mysticall body (the holy Catholike Church, the Communion of Saints) is against Christ, of what profession soeuer he be; for notwithstanding he doth truely professe Christ by words, yet he may wholy deny him by euil deeds: * which he could not doe, if he had that true Titus. 1. faith which worketh by loue; for a good tree cannot bring foorth euill fruit *. He that hath not the spirit Math. 7. of Christ, the same is not his, &c. but as many as are led by the same spirit, they are the children of God *. Rom. 8. Therefore although men destitute of the same holy spirit, may altogether preach & teach truth; yet because they may erre also (as wanting the direction of that holy spirit which is proper onely to the elect) we dare not build vpon the doctrines of men whosoeuer (althogh vnder the name of the true church) further then the infallible rule of truth doth permit vs. And in so doing, we are not, as I suppose, to be accounted any way disobedient to authoritie eyther Ecclesiasticall or Ciuill, but rather most truely obedient to all, in submitting our selues vnfaynedly to the highest authority, frō which all other take their efficacy & strength; for we hold it an vndoubted trueth, that we are bound by duty, in respect of Gods law, [...] to obey al earthly power in euery thing Rom. 13. & 1. Pet. 2. [Page] (either in ancient traditions, or newe precepts) it commanding nothing cōtrary to the expresse word of God. But absolutely to obey any earthly power further then holy Scripture doth allow, were absolutely to contradict holy Scripture for we ought ather to obey God then men [...]: but hee doth not obey Acts 4 Gala. 1. God rather then men, that doth absolutely giue credite to the doctrines of men, before he knowes certaynely whether the same doctrines be according to the will of God reuealed in his word. Prooue all things (saith S. Paul) [...] and hold that which is good. 1 Thess. 5. But how can we proue the difference of things, vnlesse we haue light to proue them by? for he that is in darkenesse, is blind: and if the blind lead the blind, they shall both fall into the ditch [...]: therefore to preuent Math. 15 that eiull, and because Christ is the onely light of the world [...], let vs seeke onely for him to enlightē Iohn 1. 8. our harts? But where shal we seek for him? Search the Scriptures (sayth the Light himselfe) for they beare witnesse of me, &c. he that is of God, heareth Gods word [...]. When the word of God goeth forth, it giueth light and vnderstanding euen vnto the simple, Iohn 5. and 8. his word is alanthorne vnto our feete, and a light vnto our pathes [...], that written word is as a light shining Psal. 119 2. Pet. 1. Rom. 10. Iohn 10. in a darke place [...]: faith is by hearing, and hearing by the word of God [...]: my sheepe heare my voice (saith Christ) and I know them, and they follow me [...]. But these things being most true, how then dares any man to say that he is one of Christs sheepe, and hath the spirit of Christ, if (fearing to mistake the word of God concerning those things which belong to [Page] his owne saluation) he refuse to heare his word purely and simply as it is, without any mixture of sowre leauen proceeding from earthly wisdome? Is not he worthy to go astray, that wilfully refuseth to be led by God himselfe, & chuseth rather to be led by the direction of men? verely, his owne conscience will one day condemne him for so doing: For he that refuseth me (saith Christ) and receiueth not my wordes, hath one that iudgeth him: the word that I haue spoken, it shal iudge him in the last day [...]. Iohn. 12. Therfore let vs prooue all onely by that truth which hath beene from the beginning [...]. 1. Ioh. 2. & 4.
I am not ignorant what is obiected here (although to no good ende obiected.) It is said that the Scriptures are hard to be vnderstood, and that doth Saint Peter approoue [...]. Againe, all Heretikes will alleage 2. Pet. 3. Scripture to maintaine their heresies, for the deuill himselfe did alleage Scripture against Christ [...]. But Math. 4 the Church cannot erre, for hell gates cannot preuaile against it [...]. Therefore absolutely all must bee Math. 16 subiect to th'authoritie of the Romane Church: for that is the Church, against which hell gates cannot preuaile.
To these things I answere; first, it is true, according to the same place of S Peter, that to some the Scriptures are hard to be vnderstood, and the Apostle shewes there, to whom, namely, vnto the vnlearned and vnstable; to all obstinate heretikes indeed, they are hard to be vnderstood; but doeth it therfore follow, that to the mē of God, they are also hard to be vnderstood? no verely, for S. Paul doth [Page] approue the contrary, saying, that the whole Scripture is giuen to that end, that the men of God may be made perfect [...]. If it be demaunded, who are the Rom. 15. & 2. Tim. 3. Rom 8. men of God? It may be truely answered, they only are the men of God, that haue the spirit of Christ; for he that hath not that spirit, is not of Christ at al [...], be he learned or ignorant. And therfore in respect of Conscience, no Christian ought to be barrd frō the reading of holy Scripture: for by the great goodnesse of almighty God, (who respects neyther the greatnesse nor littlenesse of persons) the least may as soone obtaine the same Spirit of Truth, as the greatest [...].
It can not then proceede from heauenly wisedom, 1. Cor. 1. to barre spirituall men from their due, fearing lest carnall men might take hurt. There are many better wayes to preuent euill, then by omitting to do good; for that is no better then to commit euill. The Deuill did alleadge Scripture against Christ: But Christ did confound the Deuill by Scripture [...]. Math. 4. If proud Hereticks will needes follow the example of their father the Deuill, in alleadging of Scripture falsely, let the humble Christian follow the example of Christ, in confounding of Hereticks by the true sence of Scripture: for at one word, it is vnmeete that any man should be ignorant of that whereby he must be iudged [...]. Iohn 12.
And as touching the Church, true it is also, that whosoeuer they be that are members of the holy Catholike Church, the Communion of Saints, can not finally erre, for that is the onely Church, against [Page] which, hell gates cannot preuayle. (If thou be in the Church, sayth S. Ambrose [...], the gates of hell shal in his 6. booke vpon S. Luke chap. 9. not preuayle against thee.) But to graūt that sole priuiledge to the Church of Rome, or to any other particular Church wheresoeuer, were nothing els, but by authority to maintaine error for truth; an euident example whereof we haue seene, by those euils which grew by abusing the authority of the Chaire of Moses, to which now in the new law we will suppose the Chaire of S. Peter to be answerable.
The Scribes and the Pharises sit in Moses seat (saith Christ) therfore whatsoeuer they bid you obserue, that obserue and do, but after their workes do not; for they say, and do not [...]. Math. 23
Here, by our Sauiour himselfe we see, that both faithfull, and faithlesse Iewes, were to obey the Church: but how, absolutely in all things? no: for in an other place [...] he commaunds them to beware Math. 16. of the leauen of the Pharises and Sadduces, meaning thereby, their owne doctrines and traditions, which in truth were nothing els but their owne works: & this doth manifestly proue, that (notwithstanding the chayre of Moses) their Church might erre: yea Christ sayth plainely [...], that they made the word of Math. 15. God of no effect, by meanes of their owne doctrines and traditions; they stood too much vpon the chaire of Moses and their outward calling, boasting (as the Prophet Ieremy sayth [...]) that the law could not perish Ierem. 18. from the Priest; and that was the onely cause of their great blindnesse, in not discerning Christ the onely substance of the same Scripture which they [Page] themselues taught: and euen so now, after the same maner doth the Church of Rome beguile her selfe. Whatsoeuer she teacheth, it must by her owne authority be held for truth; for be it error or truth, it is the Church that doth teach it: he is therefore an Heretike that doth gainesay it. But if holy Paul had bene of the same mind, touching those that sit in authority in the Church, to what end then did hee giue that good admonition to the Galatians, saying; Though that we (the onely visible Church on earth) or an Angell from heauen, preach vnto you otherwise then that which we haue preached, let him be accursed [...]. Againe, the same Apostle sayth plainly, Gala. 1. 2. Thess. 2. that Antichrist shall sit in the Temple of God [...]; that is, in the Church of God: and our Sauiour himselfe doth auouch as much, saying, that the abomination of desolation shall sit in the holy place [...]. And what Math. 24. may we gather from thence, but profanations & heresies to be expected in the visible Church of God? But what may be the cause that such things should take any place in the Church, vnlesse it be, because that by some Churchmē which are in authority, the doctrines and traditions of men are regarded, rather then the truth of holy Scripture?
Let all be done to the edifying of the Church (saith S. Paul) and be not children in vnderstāding [...]. 1. Cor. 14. But who can be more childish in vnderstanding, then they that preferre the customes of men (good or bad) before the truth of holy Scripture? as for example, who can more contradict the Apostles doctrine in the same chapter, thē those that teach praier [Page] and seruice to be vsed in an vnknowne tongue, which most part of the hearers vnderstand not? teaching also innumerable people to rehearse dayly the Articles of our faith, in a tongue which they vnderstand not; from which custome no good at all can proceed: but because it hath bene of a long time a custome in the Church of Rome, therfore as vaine as it is, it will hardly yet be left.
It is Error therefore, and pernicious to hold, that the visible Church of Rome, (or els where) cannot erre: for by that false opinion, the doctrines of men are held to be of as great force, as the word of God, & many errors to passe as currant, as the truth it selfe.
But long since, and before that false opinion sprung vp in the Church, the later Councels did sometimes correct & amend the former, as S. Austine Aug. de Baptis. contra Dona. lib. 2. Cap. 3. testifieth [...], yea, the Councels themselues testify as much; for if they be well conferred together, it will manifestly appeare, that in some principall poynts, the one doeth contradict the other: (and heere I meane as well generall Councels as others.) And thereby wee may clearely discerne, that with too great a number, and of too long a continuance, Errour hath bene held for Trueth, and Trueth for Errour: for as concerning our doctrine taught in the Church of great Britayne, albeit that those of your side account it in some poynts not onely to be erronious, but also to be as nouelties neuer heard of before Luthers time; yet the same doctrine in substāce is wholy agreeable to the doctrine of Christ, taught by himselfe, the Apostles, & the primitiue Church. [Page] And this might very easily be proued, if the greater part of Christians in this corrupt age, were not of that euill disposition, as rather still stubburnly to contend one with another, then meekely and mildly like Christians in deed to admonish one another, euery one being as desirous of his brothers welfare as of his owne. But condemne vs not rashly: for as you mistake vs in one point, so may you also in another.
It is wrongfully giuen out by many of you, that we teach a vayne faith without workes to iustifie. But verily we teach no such thing, but the contrary; for we hold that no faith can iustify, but that faith onely which worketh by loue [...], and the same faith Gala. 5. and 6. onely we hold to iustifie without the workes of the law, euen according to S. Paul, Rom. 3. and according to that sence which the ancient fathers held, in saying, Faith onely iustifieth; they neuer meaning thereby a vaine faith, to wit, faith in word and profession onely, but a true faith which worketh by loue: for we may well proue from Scripture, that all those which haue not the same true and liuely faith, do as much erre in faith, as in maners, (though not in doctrine:) for a good Tree cannot bring forth euill fruit, neyther can an euill Tree bring foorth good fruit [...]. Math. 7.
A fayned faith and a falsecalled knowledge, is accounted by some to be true faith and true knowledge: but there is but one true faith, one Lord, one Faith, one Baptism [...]. True faith is defined to be the Ephe. 4. ground of things hoped for, and the euidence of [Page] things not seene [...]. Now he that hath this true faith, Hebre 11. to wit, this euidence of things which are not seene, must of necessity know the inuisible God; but he that knoweth God, keepeth his commandements: for to know God, is eternall life [...]. Truely to know, Iohn. 17. I say, is eternall life; for he that sayth he knoweth God, and keepeth not his commaundements, is a liar, and the truth is not in him [...]. Whereby we may 1. Iohn. 2. well gather from holy Scripture, that true Knowledge, true Fairh, and true Loue are three inseperable things, and proper onely to the elect.
And by this you may well perceiue, that our doctrine doth neyther deny the doing of good workes, nor the promised reward therof, (for as it is noted before) we acknowledge no other way to heauen, but by faith which worketh by loue:) but indeed to exclude all boasting in man, (because he cannot do any good of himselfe) we attribute all prayse and glory to God alone, from whom all good proceeds: for what haue we that we haue not receiued? And if thou hast receiued it (saith the Apostle [...]) why reioycest 1. Cor. 4. thou, as though thou hadst not receiued it? Therefore when any good is done, we say with S. Paul [...], Not we do it, but the grace of God which is 1. Cor. 15. Gala. 2. & Rom. 10. Rom. 7. & 2. Cor. 3. with vs: wee our selues liue not, but Christ liueth in vs [...]: for still we acknowledge with the holy Apostle, that in vs, that is, in our flesh, there dwelleth no good [...].
But not to trouble you ouermuch with a rude and harsh Preamble, I beseech you for his sake that died vpon the Crosse, to free vs all from the tyrānie [Page] of the father of lyes, that you will sincerely & truely (and according to your conscience, by the trueth of holy Scripture) answere to these sixe demaunds of mine, touching some poynts yet in controuersie betweene vs; for thereby I hope you shall cleerely discerne, that the Church of Rome doth erre, in affirming that the Church of Rome cannot erre. Wrest not the holy Scriptures, to make them agree with vncertaine traditions and doctrines of men: but proue all in Gods name, and hold onely that which is good. And euen so I commit you to the direction of the holy Spirit.
Sixe Demaunds, from an vnlearned Protestant, to a learned Papist.
1 FIrst, whether the holy Catholike Church, the Communion of Saints, be not onely the true Church which cannot finally erre, as being that Church onely, against which, hell gates cannot preuayle?
2 SEcondly, whether hell gates preuayle not as much against all those which liue and dye in deadly sinnes, (be they Bishops of Rome, or who els soeuer) as those that liue and die in Heresies? for all doe erre, in refusing the right way to heauen, and taking the ready way to hell.
3 THirdly, if hell gates preuayle against all reprobates, (and so by good consequence, they not in the Communion of Saints the holy Catholike Church) how then can we directly poynt to those that cannot erre? for God onely knowes who are his.
THat these 3. former poynts may be the better answered, both according to Scripture, & to the truth taught in the Church aboue a thousand yeres since; it may please the Answerer to note well, what Saint Ambrose & Saint Augustine do write touching the Rock, against which, hell gates cannot preuaile, [Page] and also what S. Gregory doth write touching the vniuersall authority of one Bishop; for by that meanes it may be, that he will not so much commend the doctrine taught now in the Church of Rome, as the doctrine of the same Church taught in their dayes, being so much difference betweene them, as betweene truth and falshood: for albeit the Successor of S. Peter may now sit in Peters chayre at Rome, yet it is most euident by good proofe frō antiquity, that the fayth of S. Peter is not now in the same chaire. But God forbid, that Custome (although neuer so ancient) should take place before Trueth.
Among many other places, which those ancient Fathers haue written touching these things, I note here onely but these few following.
S. Ambrose vpon S. Luke, the sixt booke and ninth chap. and vpon the 40. Psalm. S. Augustine against Cresconius, the 2. booke, chap. 21. and 22. & in his booke of the vnity of the Church, chap. 18. in his 19. Sermon vpon S. Mat. also in his 6. treatise vpon S. Iohn, and in his 2. booke of Baptisme against the Donatists, the 3. chap. S. Gregory Magnus in his 4. booke, epistle 32, 36, 38, 39. also in his 6. booke, epistle 24, 30. and his 7. booke, epistle 69.
4 Fourthly, Whether there can be any sinne (little or great) in man, without the breach of the Commaundement, because it is written, that where there is no Rom. 4. Law, there is no Transgression *: but the Cōmaundemēt being broken, we all hold the same sinne deadly, (for the Rom. 6. wages of sinne is death [...]) it being not repented before [Page] death: for the Trueth himselfe doth auouch, that vnlesse we repent, we shall all perish [...]. Luke. 13
That this poynt may be the better vnderstood, let vs consider well vpon the seuerity of those two Commaundements, on which the whole law & the Prophets depend [...]. Math. 22.
First, Thou shalt loue the Lord thy God with all thy heart, with all thy soule, with all thy mind, and with all thy strength.
Secondly, Thou shalt loue thy neighbour as thy selfe, &c.
From hence we note, that there is not any good (little or much) that man can doe, but he is bound to do it, euen by this law of loue; for if he omit it for any respect whatsoeuer, how then doth he loue God with all his heart and soule, &c. he not wholy (as much as in him lyeth) doing the will of God at all times, whose will is that we should be perfect as our heauenly father is perfect [...]? And by this we absolutely Math. 5 cut off both works of supererogation, and works of satisfaction to God: for it can not be truely said, that a man neglecting his duty at one time, may yet make full satisfaction for the same offence, onely by doing his duty at an other time; because the Scripture doth declare vnto vs, that when we haue done all that we can do, we are yet vnprofitable seruants, and haue done but our dutyes [...]. Luke. 17.
5 Fiftly, forasmuch as none but God can tell whether a man shall repent or no of any sinne before death, whether therefore, that sinne which S. Iohn forbids vs to pray for [...], be not that sinne onely which a man dies in without 1. Iohn. 5. Repentance, and so consequently no sinne to be prayd for after [Page] death? for sinne not being repented before death, the Scripture doth proue it damnable, as is noted before in the fourth demaund: but being truely repented from the bottome of the heart, the same Scripture proues the same sinne to be absolutely pardoned, & altogether cleansed by the infinite merites of Christ Iesus [...]: whereof also we haue an euident 1. Iohn. 1. example by the penitent Thiefe that died vpon the Crosse [...]: for if by Gods Iustice a Purgatory fire were requisit Luke. 23. for any of his elect, then vndoubtedly it had bene most requisite for him that repēted so late, & without any satisfaction at all, but onely that satisfaction which Christ made for him; which is all sufficient both for him and all the elect of God.
ANd that this point may be well vnderstood, let vs consider well both of the infinite mercies of Almighty God towards his children the elect, and also of the infinite merits of Christ; for of necessity it must be granted, that a Purgatory fire after this life to torment the children of God, can not stand both with those mercyes of God, and merits of Christ: and I proue it after this maner following.
It is written in the 103. Psalm, that as a father hath compassion on his children, so doth our heauenly Father pitty those that feare him, to wit, his owne children; (and we find it to be so by the example of the Thiefe before specified.) But what father will punish his child (being come to yeeres of discretion) for the follies committed in his youth, the same father being also assured, that his sonne is so heartily repentant for the same follies, that he will neuer commit them againe? And shall we vainely [Page] imagine, that God is not so mercifull and fauourable to his repentant children, as man to his? or shall we vainely imagine (respecting Gods iustice) that the merits and satisfaction of Christ, are not as sufficient for one faithfull repentant sinner, as for another? God forbid: let vs rather acknowledge the errour herein, wheresoeuer it be, and although neuer so ancient: for better late then neuer, to acknowledge ignorance and error to be incident to all men [...]. Rom. 3.
6 SIxtly and finally, whether they teach not contrary to Christ, which teach, that a man may eate and drinke the blessed Body and Blood of Christ, (the onely spirituall food and life of the soule) to his owne damnation? for our Sauiour doth absolutely affirme without any exception or condition, that whosoeuer eateth his flesh, and drinketh his blood, hath life euerlasting [...]. And thereby it is most euident, Iohn. 6. that eyther those words of Christ must be vnderstood otherwise then they are there exprest (which no good Christian dares to doe) or els the same Scripture doth apparantly proue, that a reprobate (as Iudas, and such like) can neyther eate nor drinke that heauenly substance.
But if in that one place of Scripture, any one thing may bee vnderstood more or lesse then the Text doeth expresse, why may it not likewise be so in some other places thereof, euen where men themselues shall thinke good, and so the word of GOD to bee made of no effect, by the doctrines and traditions of men?
THerefore, that it may euidently appeare to the discreet Christiā, that there is not both a worthy and an vnworthy receyuing of that spirituall food, (the Body and Blood of Christ), as there is of the Sacrament thereof, according to S. Paul [...], & 1. Cor. 11. according to the eating of Manna among the Iewes; let him note well what our Sauiour himselfe saith more in the same chap. This is that bread which came downe from heauen, (sayth he) not as your fathers haue eaten Manna, and are dead. He that eateth of this bread, shall liue for euer. Not as your fathers haue eaten Manna, & are dead, sayth Christ. Yes, sayth the Church of Rome, Euen as your fathers haue eaten Manna vnworthily, and are dead: so he that eateth of this heauenly bread vnworthily, shall likewise die.
It is plaine by the Apostle Paul *, that the faithfull 1. Cor. 10. Iewes did eate and drinke the same spirituall foode which we doe, euen the bread of life; and therefore are not dead, but liue. As many as in Manna vnderstood Christ, (saith S. Augustine) did eate the same spirituall foode which we doe [...]. De vtilita. poenitent. Cap. 1.
See more S. Augustine for this last point, in his 26. Treatise vpon S. Iohn, and beleeue not lying spirits, but proue by Gods word, whether the spirit be of God or no: for by that good meanes, Error may be confounded, and Truth made manifest, with glory to God, and peace among Christians: which God graunt of his infinite goodnesse. Amen.
An inuincible Argument, to proue the Church of Rome to erre.
WHosoeuer mistakes holy Scripture, doth erre.
But the Church of Rome mistakes holy Scripture:
Therefore the Church of Rome doth erre.
Whosoeuer vnderstāds more or lesse in Scripture then the text doth expresse, mistakes the Scripture.
But the Church of Rome vnderstands more in Scripture then the Text doth expresse:
Therefore the Church of Rome mistakes the Scripture.
THat the Church of Rome vnderstands more in Scripture then the text doth expresse, I proue it frō the 6. of S. Iohn: for there where our Sauiour saith absolutely without any exceptiō or condition, Whosoeuer eateth his flesh, and drinketh his blood, hath life euerlasting; the Church of Rome [Page] vnderstands him to speake conditionally, as in effect to say, Whosoeuer eateth my flesh, and drinketh my blood (worthily,) hath life euerlasting [...]. And this is See Bellarmine in his 1. booke of the Eucharist, Cap. 7. more then the text doth expresse, not in word onely, but in signification: for it is one thing to giue a benefite freely, and another thing to giue it conditionally: therfore this text of Scripture is most cleare against the Church of Rome, that the wicked and reprobate can neyther eate nor drinke the flesh and blood of Christ.
But to confirme this argument to be inuincible against all Heretikes, let any Heretike with his heresy be brought to the triall of holy Scripture: and although some one place thereof being brought against him, may seeme to agree with him, or not to make against him at all, yet diuers places of Scripture being conferred together, he shall then be forced eyther to acknowledge his owne error, or otherwise to vnderstand more or lesse in Scripture, then the text doth expresse: and for more confirmation thereof, we will touch one poynt more.
It is written in the 1. to Tim. chap. 4. that in the latter times some shall depart from the faith, giuing heede to spirits of error, and doctrines of deuils, teaching lyes in hypocrisy, &c. forbidding to marry, and commaunding to abstaine from meates lawfully to be eaten, &c.
Here from the truth we proue to the Church of Rome, that the Apostle doth prophesie of them, because they forbid some to marry, &c. But they denie it, saying, that he doth rather prophesie of the Manichees, [Page] because they held marriage vncleane, and therefore altogether vnlawfull: but we (say they) contrary to them, doe hold it a holy Sacrament; and therefore the Apostle doth not there speake of vs at all.
Wee still vrge them with truth, that the Apostle doth there speake as much of them, as of those ancient Heretikes, and rather of them then of the other, because in hypocrisie they rather forbid marriage then the other, seeming to account of it as an holy thing, and yet forbidding it in some persons, as rather in them prophane then holy, notwithstanding the holy Scripture doth affirme it honourable in all [...]. 1. Cor. 7. & Hebr. 13.
They yet replie against the plaine text of Scripture, (as we find by their Rhemish notes vpon the same places) that marriage is not lawfull in a Bishop or Priest, and therefore not honorable in all, but in some, to wit, in such as may lawfully marry, and are lawfully married: not in brothers and sisters, (say they) neyther in persons which haue vowed the contrary.
But this answere of theirs is no better then a deluding speach: for as it is lawfull for brothers and sisters to marry, they not being married one to another, or contrary to Gods law: so is it also lawfull for a Bishop or Priest to marry, without making any such vndiscreete vowes to the contrary: for to confound this erronious opinion of theirs, wee shew vnto them, where the same Apostle which did prophesie of this deuilish error, doth auouch a [Page] Bishop the husband of one wife, to be vnreproueable [...]. To which they reply, according to the maner 1. Tim. 3. of all Heretiks, that there the Apostle must be vnderstood to speake of a Bishop, that hath bene the husbād of one wife. But this is plaine absurdity; for it is one thing to be a maried man the husband of one wife, and another thing to be a widdower that hath bene the husband of one wife: and he that takes frō Scripture the one for the other, doth apparantly declare himselfe to erre, in mistaking the Scripture.
Read the 3, 4, & 5. chapters of the 1. to Timoth. (and conferre the 2. verse of the 3, with the 9. of the 5.) and note thereby, who S. Paul thought meetest for single life; for euery one can not liue single and chaste, although he would [...]. And therefore, although Math. 19 1. Cor. 7. chaste single life is to be preferred before marriage, yet to make marriage vnlawfull in any, is deuilish: for an vnchaste single life is the more abominable to God, because marriage is honorable in all degrees.
This Argument therefore is not lightly to be regarded; for by the inuincible force and strength thereof, all Heretiks may be conuerted or confounded; for albeit faith be aboue reason, yet faith is not against reason. But it cannot stand with reason & a good conscience, that a Christian should beleeue any thing for truth, which the Scripture doth contradict: and therefore it followes of necessity, that it cannot stand with reason and a good conscience, that a Christian should beleeue any thing for truth, before he knowes certainely, whether the same be [Page] agreeable to holy Scripture or no; for there must be no doubt in faith: and faith is by hearing, and hearing by the word of God [...]. Rom. 10
But setting the authority of the Church of Rome aside, who can doubt, that the holy Scripture doeth allowe it lawful in a Bishop or Priest to liue in chaste wedlocke? Againe, setting the authority of the Church of Rome aside, who can doubt, that the holy Scripture doth allowe it a true and lawfull fast in any Christian whosoeuer, eyther not to eate any thing at all, or els in respect of natures weakenesse, to eate a very small quantity of any meate whatsoeuer, not respecting therein the difference of meats, but onely the quantity?
It may well be, that he which hath his conscience sEared with an hot Iron, will doubt of these things: but not any other can make any doubt therein; and therefore not any other can doubt that the Church of Rome is not the true Church of Christ, but rather assuredly the Antichristian Church, in extolling her selfe so much aboue God [...], as to make that 2 Thes. 2. vnlawfull by her owne traditions, which he hath made lawfull by his holy word.
True chastity and true fasting are highly to be commended; but if there were no Scripture to lay open these hypocriticall errors, yet the absurdities therein are sufficient to proue them meere sollies, proceeding onely from earthly wisdome; for as touching the vndiscreet vowes of Priests neuer to marry, many of them, in so vowing to omit that which is lawfull, haue bene thereby constrayned to commit [Page] that which is vnlawfull: and this is a truth most euident; yet it is vainely giuen foorth by many, that euery man that doth endeuour himselfe to liue single and chaste, may so liue if he will: but that opinion is contrary to Scripture, as is noted before.
Indeed God may bestow that gift of continency vpon whom he will: but it is plaine presumption in any man, to vowe to do that thing which lies not in his power to do, and then afterwards to craue power from God, that he may be able to performe it: for if God should refuse to grant the petition proceeding from such a presumptuous person, what then may be expected in him, but vncleannesse? for marry he will not.
And as touching fasting, in few words, it is also plaine absurdity, (respecting a Christian fast) to forbid a small quantity of some kind of meats, and to allowe a large quantity of an other.
Therefore let euery man beware, that he neglect not the wisdome of the spirit, contained in holy Scripture, to follow the wisdome of the flesh, contained in the doctrines and traditions of men.
Seeing faith is by hearing, and hearing by the word of God [...], let no man be wilfully ignorant Rom. 10. what that word teacheth: for the testimony of our Lord is sure, and giueth wisdome vnto the simple, Psalm. 19.
An infallible note, whereby to know the spirit of Truth, and the spirit of Error.
WHosoeuer doth vnfaynedly desire to haue all men reformed and confirmed in euery thing, (both in word and deed, doctrine and maners, profession and conuersation, faith and works) onely by that truth which hath bene from the beginning, * (to wit, the holy 1 Iohn. 2. Scriptures) may assure himselfe to be directed by the Spirit of truth; because he finds himselfe most willing in all points, rather to obey God then man: for from thence proceeds a good conscience, which can neyther allow nor disallow any thing, but that which God doth allow or disallow.
But whosoeuer is directed by the spirit of error, shall find himselfe nothing agreeable to the former, but altogether opposite vnto him; for although hypocritically be may seeme highly to commend the authority of holy Scripture, before any other authority whatsoeuer, yet in truth and in deed, (he obeying man rather then God) shall find himselfe wholy vnwilling to be tried onely by that vndoubted [Page] truth, because there is not any thing more against error and nouelties, then the same truth which hath bene from the beginning; and for that cause, the spirit of error seekes rather to subuert by fire and sword, then to conuert by the sacred word.
The spirit of truth walking in the true light, doth seeke to proue euery doubt by a certainety, and thereby oftentimes makes simple men to argue discreetely and wisely, according to spirituall wisedome.
But the spirit of error walking in darknesse, doth still seeke to make good one vncertainety by an other, and thereby too often makes great schollers to argue vndiscreetely and absurdly.
To speake much in few words, the spirit of truth searcheth the holy Scriptures diligently: & where those Scriptures are truely searched, there God is found; and whosoeuer hath God on his side, shalbe sure to ouercome: for great is that spirit of truth, & in the end it will preuayle against the greatest aduersary to Christ *, which some suppose to be Lateinos, 2. Thes. 2. (the Latin man) 666. and Dux Cleri (the guide L. 30.D. 500.a. 1.u. 5.t. 300.x. 10.e. 5.O. 100.i. 10.l. 50.n. 50.e. 0.o. 70.r. 0.s. 200.i. 1.66.666. It is noted by the learned, that although diuers names comprehend this number, yet none in such ample maner, according to holy Scripture, (all circumstances therein respected) as the Popes of Rome, since the yeere of grace 666. And as they note the same number in the former words from the Greeke and Latine, so doe they also in the Hebrew word for a Romane. of the Cleargie) 666 *. Reue. 13.
And for as much as there is not any other power, that can so much preuayle against that great aduersary, as the same spirit of truth, who then, but a [Page] skornefull Heretike or worldling, will reiect that truth (although neuer so simply vttered) which is brought forth against the same aduersary?
Simplicity cannot lye to deceiue, because she is not able by craft and cunning to colour a lye, thereby to make it seeme better then it is. Therefore whosoeuer doth reiect a simple truth, is most worthy to be deceiued by a sophisticall lye.
Simplicity and plaine dealing were neuer enemies to truth, but to error; for Hereticks cannot thereby mainetaine their heresies: but by sophistry and equiuocation they endeuour to proue truth to be error, and error to be truth *. Colo. 2.
There is an earthly wisdome belonging to the naturall man, and that wisedome is foolishnes to God, and deceiues many.
But there is a heauenly wisedome belonging to the spiritual man, which is foolishnes to the world, and that can neyther deceiue, not be deceiued: for he that is spiritual, discerneth all things *. Blessed is 1. Cor. 2. he then that is a foole to the world, and wise to God.
To the man of God, truth is as welcome from a Puny, as from a Philosopher: and why? because both in rich and simple attyre, she is semper eadem, alwayes the same. Therefore he is as vaine & sencelesse, that doth reiect the simple truth, being spokē to no other end, but to the confounding of deuilish errors, as he that doth reiect Art and science, being vsed to the glory of God; for when all is done and sayd, it is truth that must confound the Deuill, and [Page] nothing else but onely truth.
Let no man therefore forbeare to set her foorth, because he finds himselfe to be ignorant in Arts: for it is better that his ignorance therein be layd open to the world, then truth to lye hid wheresoeuer; for being set forth in a knowne Language, and easie to be vnderstood by the most simple, there is not then any iust cause why Christian truth should be reiected at any time. He that is wise indeed, will regard the inward spirit, more then the outward letter, abhorring onely that which is euill, and cleauing onely vnto that which is good [...]; abhorring errour, Rom. 12 Gala. 1. though in an Angell from heauen [...], and cleauing vnto truth, albeit from the mouth of the most simple [...]. Psalm. 8.
In the trying of masteries, and in striuing for victory, policy doth direct the weakest to incounter the weakest, and the strongest to encounter the strongest aduersaries; but where the weakest is well able to resist the strongest, who can doubt which fide is to haue the victory?
Among Protestands, I am not onely in the number of the weakest, but the weakest of the weakest (as may be well seene by my weake maner of writing hereof:) yet I doe here iustly forbid any Papist whosoeuer, to reply directly against these things which I haue brought against him, and not thereby to commit manifest absurdity And why do I say this, being but a simple lay man vnlearned, but because I haue that truth on my side, which will neuer be ouercome directly? If a thousand learned Papists [Page] set themselues together against one simple Protestāt, he hauing Gods truth on his side, they could neuer preuayle against him: for si Deus pro nobis, quis contra nos? If God be for vs, who can be against vs [...]? Rom. 8.
Therefore to the confusion of all wicked skorners directed by the spirit of error, and wisedome of this world, (for skornefulnes is a proper marke belonging to the wicked [...]) we will conclude with Psalm. 1. this truth: A scorner seeketh wisedome, and findeth it not: but knowledge is easie to him that will vnderstand [...]. Pro. 14.
Amen.