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.

Digression. 3. Wherein, by the Scriptures, Fathers, Reason, and the Papists owne confessions, it is shewed, that the Scripture is the rule of faith.

3 And first let any man iudge by that which followeth, if this conclusion be not contrary to the cleare euidence of truth and Diuinitie. For the text in plaine words free from ambigui∣tie, saith,u The Scriptures are able to make vs wise to saluation through the faith that is in Christ Iesus; and are profitable to teach, to improue, to correct, to instruct in righteousnesse, that the man of God may be absolute and perfect to euery good worke: or as Salo∣monx speaketh, They will make a man vnderstand righteousnesse and iudgement, and equity, and euery good path.y We must repaire to the law, to the testimonie, if any speak not according to that word, there is no light in them.z Remember the law of Moses my ser∣uant, which I commanded him in Horeb for all Israel, with the sta∣tutes and iudgements.a We haue a more sure word of the Prophets, whereunto we must take heede as to a light that shineth in a darke place till the day starre arise in our hearts.b These things are writ∣ten that we might haue the certaintie of that whereof we are in∣structed, and that we might beleeue in Iesus, and in beleeuing, haue life eternall.c We may not presume aboue that which is written.d And when one asked Christ what he might do to be saued, he referred him to the Scripture for his direction. And soe did A∣braham answer the rich glutton, They haue Moses and the Pro∣phets. Andf infinite more testimonies be there to the same ef∣fect. Now, shall the Scripture be able to informe vs to euerie good work, to teach vs Christ crucified, (g and Paul desired to know no more) to giue vs light in darknesse, to beget our faith? Shall we be reuoked from al other teachers to thē? and finally is there no councell, no comfort, no doctrine, no resolution needfull for vs, but there it may be found, and yet it cannot be the rule? it is impious to thinke it, & blasphemous to say it. The

primitiue Church spake farre otherwise.

4 And consider how the Iesuit can answer the places without tergiuersatiō.h Basil saith: Let the holy Scripture be ar∣bitrator betweene vs, and whosoeuer hold opinions consonant to those heauenly oracles, let the truth be adiudged on their side. Op∣tatus disputing against a Donatist, thus presseth him.i We are, saith he, to enquire out some to be iudges betweene vs in these con∣trouersies: the Christians cannot, because both sides cannot yeeld them, and by parts taking the truth shalbe hindred. The iudge must be had from without our selues. If a Pagan, he knowes not the my∣steries of Christianitie; if a Iew, he is an enemie to baptisme; there∣fore vpon the earth no iudgement concerning this matter can be found; the iudge must be had from heauen: but to what end should we knocke at heauen, when here we haue one in the Gospell?k Ter∣tulliā calleth the Scriptures the rule of faith. Andl Chrysostome a most exquisite rule and exact squire and ballance to try all things by. Andm Gregory Nyssen, a straite and inflexible rule. Austinn saith, the Scripture pitcheth downe the rule of our faith. And a∣gaine heo saith: This controuersie depending betweene vs requires a iudge: let Christ therefore iudge, and let the Apostle Paul iudge with him, because Christ also speaketh in his Apostle. Andp againe: If a matter be grounded on the cleare authority of the ho∣ly Scripture, such I meane as the Church calleth canoniall, it is to be beleeued without all doubt: but as for other witnesses and testi∣monies, vpō whose credit any thing may be vrged vnto vs to beleeue it, it is lawfull for thee either to credit or not to credit them, accor∣ding as thou shalt perceiue them of weight to deserue or not to de∣serue credit.q Iulius Firmicus; Let the mysteries of the Prophets be opened, let the credit of the holy oracles stand by vs.r Origen, We must of necessitie call the Scriptures to witnesse, for our sences and interpretations without them, are of no credit.s Austin, All points which concerne faith and good life are found in those things which are plainly set downe in Scripture.t And whatsoeuer thing it be that a man learne out of the Scripture, if it be hurtfull, there it is condemned, if it be profitable, there it is found.u Cyril the Bi∣shop of Ierusalem, Concerning the holy and heauenly mysteries of faith, we must not deliuer any thing though neuer so small, without

the holy Scripture, neither may we be led away with probabilities and shew of words: neither yet beleeue me barely saying these things vnto you, vnlesse thou also receiue the demonstration thereof from the Scripture. For the security of our faith ariseth from the demo∣stration of the holy Scripture.x The Empereur Constantine, in his speech to the Bishops of the Nicen Councel hath this me∣morable saying:y We haue the teaching of the holy Ghost written. For the Euangelicall and Apostolicke bookes, and the decrees of the old Prophets do euidently teach vs the things that are needfull to be knowne concerning God. Therefore l••ying aside all contention, let vs out of the diuine-inspired Scripture take the resolution of those things we seeke for. Thus the ancient Church would neuer haue spoken, if it had bene of the Iesuites mind, that the Scriptures alone cannot be the rule to direct our faith.

5 And very common sense may confirme their iudgement. For if the written word be granted to be the rule in one point, asz in the Trinitie for example, who may deny it to be the rule in another, seeing the rule is but one for all, and the nature thereof is to be perfect, as the Iesuit himselfe requireth? Again, what father? what councell? or Churches iudgement is so ab∣solute? what doctrine or exposition so likely,a but it is exami∣ned by the Scriptures? And when the Papists haue said what they can, they are constrayned to grant, that all other authority is finally resolued into the authoritie of the Scripture: these are the words of Gregory of Valence:b If a man be asked why he beleeues, for example that God is one in nature and three in per∣son? let him answer because God hath reuealed it: If againe he be demanded, how he knoweth that God hath reuealed it? let him an∣swer, that indeed he knoweth it not euidētly, but beleeueth it infalli∣bly by faith, and that vpon no other reuelatiō:c but yet the infallible proposition of the Church, as a condition requisite for the beleeuing it, doth wel moue him therūto.d If again you aske: And how doth he know the proposition of the Church to be infallible? let him likewise say, he knoweth it not euidently, but beleeueth it infallibly, because the Scripture hath reuealed it giuing testimony to the Church, which reuelation he beleeues not vpon the credit of any other reue∣lation, but for it selfe, though hereunto the proposition of the

Church, as a requisite condition, be needfull. Let this speech of the Iesuite be well noted.

6 Finally the euidence of this truth is such, that it conuin∣ceth the Papists themselues, many of them. Thomas of Aquine saith, The doctrine of the Apostles and Prophets is called canoni∣call, because it is the rule of our vnderstanding. And againe,f Our faith resteth, and stayeth it selfe vpon the reuelation giuen to the A∣postles and Prophets, which writ the canonicall bookes, and not vp∣on reuelation, if any such haue bene made to other Doctors. Anto∣ninus the Archbishop of Florenceg writeth expresly, that God hath spoken but once, & that in the holy Scripture, & that so plenti∣fully, to meet with all temptations and all cases that may fall out, and all good works: that, as Gregory in the two and twentieth booke of his Morals expounds it, he needs no more speake vnto vs concerning any necessary matter, seeing all things are found in the Scripture. Gerson,h the great man of the Councell of Constance,i saith, the Scripture is the rule of our faith, which being well vnderstood, no authority of men is to be admitted against it. Durandk saith, that generally in the things that touch our faith, we must speake to that which the scripture deliuereth; lest any mā fall into that which the Apostle noteth, 1. Cor. 8. If he thinke he knoweth something, yet he knoweth nothing as he ought to know; for the maner of our knowledge,l must be, not to exceed the measure of faith, and the holy Scripture expresseth the measure of faith. Alliaco the Cardinalm saith, The verities themselues of the sacred Canon, be the prin∣ciples of Diuinitie: & the finall resolution of Theologicall discourse is made into thē, and originally from them is drawne euery conclu∣sion of Diuinitie. Conradus Clingiusn saith, The Scripture is the infallible rule of truth, yea the measure and iudge of the truth.o Peresius the Diuinitie reader at Barcilona in Spain, saith, The authoritie of no Saint is of infallible truth, for Saint Austin giues that honor onely to the sacred Scriptures. That onely is the rule which is of infallible truth: but the Scripture onely is of infal∣lible truth: therefore the Scripture onely is the rule. Finally Bellarmine himselfe, one of the two that haue wonne the gar∣land, saithp Posseuinus, acknowledgeth as much as I say a∣gainst the Iesuites conclusion, let his words be excused how

they can: for thus heq writeth, The rule of faith must be certaine and knowne: for if it be not certaine, it is no rule at all; if it be not knowne, it is no rule to vs: but nothing is more certaine, nothing better knowne then the sacred Scripture contained in the writings of the Prophets and Apostles. Wherefore the sacred Scripture is the rule of faith, most certain and most safe: and God hath taught vs by corporall letters, which we might see and reade, what he would haue vs beleeue concerning him. This he writeth against Swink∣field and the Libertines, relying vpon reuelations; whereby you may freely iudge whether the truth haue not constrained him to renounce the Iesuits conclusion. Shall the Libertines be re∣called from their blind reuelations to the written text; and shal not the Papists be reuoked from their vncertaine traditions to the same rule? Is nothing more knowne, nothing more infal∣lible then the Scripture, by the Iesuites owne confession, and yet shall our Priests reiect it from being the rule, as not suffici∣ent to preserue from error, not vniuersall enough, not knowne enough, not infallible enough? I pray you consider well how far our aduersaries deale against their owne conscience in this point: the same Iesuite saithr in another place, The Scripture is better knowne then the Church in some cases, as namely where it is receiued, and speaketh plainly, and the question is of the Church. Now we admit the Scriptures on all hands, and all the questiō betweene vs is about the Church: and therefore let them do vs iustice, and allow vs the Scripture to be rule and iudge, because it is better knowne then the Church: & let the Iesuit recant his conclusions, and yeeld either to the euident testimonies of the text against him, or to the iudgement of the Fathers, or at the least to the confession of his owne Doctors, whose testimonie he may not bys the law refuse, because they are of his owne church: or if he will not, then the next booke that he writeth, let him send vs word by whom he will be tried, and he shall be prouided for.

Notes

• u

  2. Tim. 3.15.
• x

  Pro. 2.1.9.
• y

  Esa. 8.20.
• z

  Mal. 4.4. Lu. 16.29.
• a

  2. Pet 1.19.
• b

  Luc. 1.4. Ioh. 5.39. & 20.31.
• c

  1. Cor. 4 6.
• d

  Luc. 10.26.
• e

  Luc. 16 29.
• f

  Deut. 12.8.32. Pro. 30.5. Mat. 22.29. Gal. 1.8. Eph 2.20. Heb. 4.12. Ap. 22.18.
• g

  1. Cor. 2.2.
• h

  Ep. 80. ••d Eustat. medicū. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 334
• i

  Cont. Parmē. lib 5.
• De coelo quae∣rendus est iu∣dex: et qui in tumulo quies∣cit, tacitis de tabulis loqui∣tur viuus: volū∣tas eius velut in testamento sic in Euangelio inquiratur.
• k

  Contra Her∣mog.
• l

  Hom. 13. in 2. Cor.
• m

  Orat. de iis qui adeūt Hic∣rosol: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n

  De bono vi∣duit. c. 1. tom. 4.
• o

  De. Nupt. & concup. ad Va∣ler. l 2. c. 33.
• p

  Ep. 112. ad Paulin.
• q

  De Error. pro¦fan. relig. Arca∣na Prophetarū veneranda pā∣dantur; ad sistat nobis sancto¦rum oraculo∣rum fides pag. 61
• r

  Ho. 1. in Ier.
• s

  De doctr. Christ. lib. 2. c. 9
• t

  Ibid. c. 42.
• u

  Catech. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag 15.
• x

  Theod. ••••it. lib. 1. c. 7. pag. 2••4.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c.
• z

  August de Trinit lib. 15. cap. vltim.
• a

  Act 17.11. Ioh. 5.39.
• b

  Comment. Theolog. in Thom. tom. 3. disp. 1 qu. 1. punct 1. pag. 31.
• c

  bene tamen ob insallib••lem propositionem Ecclesiae, tan∣quam condi¦tionem.
• d

  Sirursus vn∣de cognoscat propositionem Ecclesiae esse infallibilems fi∣militer dicat, se clarè nō nosse, credere tamen fide infallibili ob reuelationē Scripturae, te∣stimonio per∣hibentis Eccle∣siae: cui reuela∣tioni nō credit ob aliam reue∣lationem, sed ob seipsam.
• e

  Lect. 1. in 1. Tim. 6.
• f

  1. qu. art. 8.
• g

  Sum. part. 3. tit. 18. c. 3. §. 3.
• h

  Trithem. ca∣tal. Script. eccl.
• i

  De Commun. sub vtra{que} spe∣cie.
• k

  Praefat. in Sentent.
• l

  Sacra Scriptu∣ra mensuram fidei exprimit.
• m

  1. Sent. q. 1. art. 3.1. Coroll. lit. H. quoniam ad ipsas fit vl∣timata resolu∣tio theologici discursus.
• n

  Locorum l. 3. cap. 29. pag. 298. Norma. vlna. Index.
• o

  Iac. Peres. à valdiu. de ratio. Con. l. 2. c. 19.
• p

  Biblioth. se∣lect. lib. 7. cap. 2 pag. 458. q De Verb. Dei. l. 1. c. 2
• q

  De verb. Dei. lib. 1. cap. 2.
• Sacr. Scriptura regula credēdi. certissima tutis∣sima{que} per cor∣porales literas, quas & cerne∣remus & lege∣remus, erudire nos voluit Deus.
• r

  De notis Eccl. c. 2.
• s

  2. q. 7. c. Si hae∣reticus. Sin au∣tē orthodoxus contra haereti∣cum litiget, pro orthodoxo qui∣dem haeretici testimonium valeat: contra orthodoxum autem solius orthodoxi te∣stimonium va∣leat.