A trial of the Romish clergies title to the Church by way of answer to a popish pamphlet written by one A.D. and entituled A treatise of faith, wherein is briefly and plainly shewed a direct way, by which euery man may resolue and settle his mind in all doubts, questions and controuersies, concerning matters of faith. By Antonie Wotton. In the end you haue three tables: one of the texts of Scripture expounded or alledged in this booke: another of the testimonies of ancient and later writers, with a chronologie of the times in which they liued: a third of the chiefe matters contained in the treatise and answer.

A. W.

There is no sufficient authoritie for a man to ground his faith vpon, but the truth of God reuealed. a Whatsoeuer is taught with∣out that authoritie, is as easily contēned as alleadged. Therfore b Iu∣stine wils him, that would be setled in the truth, to flie to the Scriptures. And c Tertullian reiects that which is brought, if it be not in the Scriptures. d Origen saith, Christ is no where to be sought, but in the mountaines of the law and the Prophets. Yea e Ie∣rome makes the Scriptures the bounds of the church beyond which she may not go. Are you able to shew this authority in all particu∣ler points of Controuersie, whereof a man may doubt? Are you not faine in many particulars, to deny the sufficiency of the Scri∣ptures, and to run a madding after traditions? What talke you then of shewing sufficient authority? The bestauthority you can alleadge for many matters, is the Popes will, who cannot erre, as you ridiculously imagine. And this authoritie is all the reason you haue in diuers points; except such stuffe as f Durād brings in his Rationale diuinorum officiorum; wherof many of your own men are ashamed.

I had thought your Friers vow of obedience to their superi∣ours, or, at least, the g Iesuits special vow of blind fold obedience, head bene the height of all perfection in this life: but I perceiue now, that there is a greater opinion of holinesse in these vowes, then there is cause why. For you tye the obedience of euery Christian in such sort to the authoritie of the Church, and in∣deed, of his particular pastor, yea of euery Priest, or Iesuite, that comes licenced by Blackwell, or some new Garnet, that be must beleeue, without enquiring any reasō, whatsoeuer such a fellow shall deliuer to him for truth. This is the obedience, one of your Cardinals speakes of. Obedience without reason (saith h Cusan) is full and perfit obedience, namely when a man yeelds obedience, with∣out requiring any reason; as i a beast (horse or other) obeies his mai∣ster. So doth your Popish Clergie vse the people, as men do their Asses; make them beare, and do what they list, yea euen to

the attempting of most horrible and incredible treasons against their Soueraigne and countrey. I will not now dispute what a∣greement there is betwixt faith and reason; nor whether of them is the former; nor, in what case, a man may require reason; onely that no man may conceiue amisse of our doctrine, concerning our demanding of proofe for that we are enioyned to beleeue; he is to vnderstand, that we aske no farther proofe, but to be perswaded that the point deliuered to vs, is warranted by Scrip∣ture. Let it be neuer so much in (seeming) contrary to reason, if it be agreeable to Scripture, we hold our selues bound in con∣science to take it for truth, though we be no way able to answer such reasons, as we know are brought against it. Neither yet do we rest satisfied, as soone as some place of Scripture is alledged in a doubtfull matter; but, here indeed we hearken after reason. Yet not to prooue that true, which we find affirmed in Scrip∣ture; but to make vs perceiue, that such, and such is the mea∣ning of the Scripture. Whatsoeuer the Scripture saith, we ac∣knowledge to be absolutely true, so farre as it is deliuered for true by the holy Ghost. But what the sense of the Scripture is, we thinke it must be prooued by the true vse of reason, according to the certain principles of diuinitie, and such helps, as obserua∣tion of circūstances, vnderstanding of the tongs, conference of like places, & logical discourse, with such other helps, reasonably affoord vs. But why should you find fault with demanding rea∣son, or not be most willing & ready to ioyne it to your authori∣ty, since (as k Cusan saith) faith is not abased by reason, but exalted: euen as water in a vessell supports and lifts vp oyle. As for your proofe, that therfore we may not demand a reason, nor so much as enquire, whether the points that are taught vs, be sutable to the Scripture or no, because Christian beliefe must onely be groun∣ded vpon the authority of God speaking by the mouth of the Church: we say that you auouch that which is not true. For Christian faith must be grounded vpon the authoritie of God, speaking by the pens of his Apostles, and Prophets in the Scripture; not vpon the authoritie of any company of men liuing, from time to time, in the world. The Church you dreame of, will, I doubt not, in another part of my answer be shewed to be nothing, but

a fancy, and a gay word to deceiue the simple; when as by it you meane no more, but your clergie, or perhaps your Bb. onely assembled in a Councell, or the Pope himselfe alone, who can with no more reason be called the Church, then l the head may be tearmed the body, or the whole man, if I should grant you, that he is the head, which is both m false and absurd. The Lord vseth not the authoritie of men, to enioyne what they list for a matter of faith, but their ministery, to beget faith (by decla∣ring what he hath reuealed in the Scripture) through euidence of truth, and power of exhortation, testified and made effectuall by the mightie grace of the holy Ghost in the hearts of them that shall be saued.

Notes

• a

  Hieron. ad Math. cap. 23.
• b

  Iustin. contra Trypho. p. 207.
• c

  Tertullian de carne Chri∣sti. cap. 7.
• d

  Origen in Cantic. hom. 3.
• e

  Hieron. in Mich. lib. 1. c. 1.
• f

  Durandus in Ration. Diui∣nor. officior. passim.
• g

  Constitut. Iesuit. par. 3. cap. 1. Maffae. lib. 3. cap. 7. Iesuit. Catech. lib. 2, cap. 17.
• h

  Nicol. Cusa∣nus. excitat. lib. 6. vbi ec∣clesia.
• i

  Iumentum.
• k

  Nicol. Cusan. Excitat. lib. 3. Serm. perfectus omnis eris.
• l

  See 12. Art. part. 1. art. 5. pag. 63.
• m

  Reynald. confer. with Hart. Clamierus de Oecumen. Pon∣tif. lib. 2. arg. 1.