The way to the true church wherein the principall motiues perswading according to Romanisme and questions touching the nature and authoritie of the church and scriptures, are familiarly disputed, and driuen to their issues, where, this day they sticke betweene the Papists and vs: contriued into an answer to a popish discourse concerning the rule of faith and the marks of the church. And published to admonish such as decline to papistrie of the weake and vncertaine grounds, whereupon they haue ventured their soules. Directed to all that seeke for resolution: and especially to his louing countrimen of Lancashire. By Iohn White minister of Gods word at Eccles. For the finding out of the matter and questions handled, there are three tables: two in the beginning, and one in the end of the booke.

The Answer.

1 The first condition of the rule of faith, to be infallible, agreeeth not to the teaching of the Church: because the Ie∣suite by the Church meanetha onely the Pope, and all Papists hold,b the infalliblnes therof consists in his authority that cānot erre, and nothing else. Neither can he assigne any company or state of men, whereby she may be supposed to manifest her teaching, but the same may be subiect to error, and in expe∣rience hath erred; as we see in Councels, and Doctors, and all other meanes which she hath vsed in teaching vs, except that of the Scriptures onely, as I haue shewed.

2 Next, though it were granted to be infallible, and the next also yeelded, which the Iesuite now beginneth to take so much paines to proue, that it were both easie to be knowne, and could teach vs vniuersally in all points; yet were it not proued thereby to be the rule; because there is more required to the rule then this, as I haue shewed: and this it borroweth from the Scripture, as the Moone doth her light from the Sun: which sheweth, against all exception, that the Scripture it selfe is the rule, and of greater authoritie then the Church, in that these things are originally in the Scripture, from whence the Church but borroweth whatsoeuer she partaketh thereof, thoughc such as the Iesuite is, can ill digest this saying.

3 And to set on foote the question of the visiblenesse of the Church for the prouing hereof, me thinketh is game faire and farre off. For when he hath assigned a state of the Church per∣petuall, visible, which he can neuer do: yet will there remaine a doubt, whether all the teaching thereof haue the conditions mentioned. For this visible cōpany, though liuing men that can conforme their teaching to the capacity of al sorts, may yet be sub∣iect to error, or want immediate authority to assure mens con∣sciences, but what it borroweth frō the Scriptures: or may haue commssion to teach no further then is written: or may ouer see now and then some points of faith which the holy Ghost tea∣cheth, as well as it doth some points of manners: in which cases who seeth not that it may both faile in teaching some truths

sometime, and the best teaching will not be so easie or certaine to vnderstand and beleeue, as the Iesuite pretendeth. So that the visibilitie of the Church argueth the easinesse and vniuer∣salitie thereof in teaching but sortly; and were a question not greatly needfull for this place, but that Papists haue a hu∣mor to be discoursing thereof, and loue to make their people beleeue it troubleth vs ill: asd the Rhemists say, This place pin∣cheth all heretickes wonderfully: and ^e Gregory of Valence,f The propertie of the Church to be alway visible, maketh heretickes in ill case. And therefore let him go on, and see what he will make of it, and alway marke his reach, that still he pleadeth for the Ro∣mane Church; shewing hereby the vnhappie condition wher∣in it standeth, that at euerie triall passing betweene vs, her mi∣serable children are enforced to beg from doore to doore: Of your charitie giue our mother leaue to be iudge herselfe in the triall, that she be not ouerthrowne.

§. 17. This question I decide by this onely conclusion, that the Church of Christ must needs alwayes be from Christ his time to the end of the world, and being, it must needs be alwayes visible. This conclusion hath two parts. The first whereof, to wit, that Christ his true Church must be alwayes with∣out interruption to the end of the world, needeth no other proofe then those promises of our Sauiour before mentioned; wherein is declared, that Christ and his holy Spirit shall be with his Church continually vnto the worlds end. Matth. vlt. Omnibus diebus vsque ad consummationem seculi: which promise is not fulfilled vnlesse the Church without interruption be continually all the dayes vntill the end of the world. For if the Church for anie time, dayes, or moneths, or yeares, do ceasse to be, for those yeares, moneths, and dayes, Christ cannot be said to be with the Church, & consequently cannot be truly said to haue fulfilled the promise wherein he said he will be with the Church all the dayes vnto the end of the world.

Notes

• a

  See Digress. 16. nu. 4
• b

  Propterea e∣nim sedes Apo¦stolica, seu Ro∣mana Ecclesia infallibilis dici∣tur, quia is qui prae est illi, authori∣tatē habet per se infallibilem. Gr. de Val. com¦ment. Theol tom. 3. p. 247. D.
• c

  Igitur quic∣quid habet bo∣ni a•• perficit Scriptura, quic∣quid pleni ac solidi, id habet ab Ecclesia quae implet eum qui implet omnia. pag. 434. Eccle∣sia, a••unt, cōsti∣tuta est vt terti∣monium exhi∣beat diuinis li∣bris. quis hoc ferat•• pag 440. Tho. Bozius de signis Ecc. tom. 2. l. 16. c. vlt.
• d

  Vpon 1. Tom. 3 15.
• f

  Comment. Theolog. Tom. 3. pag. 142.