do consequently both those Religions of Iudaism and Christianity must not be true Religions If it be he that commanded wee should worship him by belieuing the real Presence of Christ his Body in the Eucharist certainly it s not he that commanded wee should worship him by denying the real presence for that would be to contradict himself therefore of all those Religions which clash one with an other only one must be the true Religion This is further proued No Religion wherin God is duely worshipped and a man may be saued can iustly be called an accursed heretical and damnable Religion this Position is euident consequently it appears how vniustly Protestants call the Catholik Religion Idolatrous and superistitious it being by their own acknowledgment as wee will proue against Mr Sall a religion wherin wee may be saued and consequently wherin God is duely worshipped But S. Paul in express tearms does anathematise accurse and condemn all and each Religion euen those that are Christian Religions besids that one which he and his fellow Apostles did teach if vvee Gal. 1.9 or an Angel from Heauen should Euangelize vnto you othervvyse than as vvee haue don let him be accursed pursuant to which doctrin Hymenaeus Philetus and others declining som what the doctrin of the Apostles in the Article of the Resurrection of the Body not absolutly denying it but saying it was already past 1. Tim. 1.20 and 2. Tim. 2.18 they still remayned within the verge of Christianity but because by their error in that Article only they were of a different Religion from that of S. Paul he delivers them to Satan calls them creeping Cankers and subuertors of the Faith which would haue been a manifest iniustice in him if they stiil remayned in a true Religion where God was duely worshipped it follows therfore that no other euen Christian Religion is a true Religion but that one which S. Paul professed and from which they departed And if any Christian Religion with a good Moral lyfe were sufficient for saluation the Prelats and Pastors of the Church in all ages are to be laught at for their continual care of keeping their flock in vnity of Faith and doctrin wheras any Religion was sufficient with a good Moral lyfe the General Councils were most rash and impious in condemming Arrius Nestorius and other heretiks wheras they still remained Christians and the lyues of many of them were most iust and vpright as S. Augustin testifies of the Pelagians Let the Libertins then of our age be vndeceiued who to secure their interest and ambition are ready to embrace any Religion that is the most preualent in the state for all though Christians Religions but that one which S. Paul professed all but that whose vnity the Prelats and Concils did endeauor to preserue are accursed heretical and impious Now since of all Religions that only is the true which God has revealed vnto vs and that no other worship will please him doubtless he has afforded vs the needfull and sufficient means to know what Religion it is and to distinguish it from other pretended Religions which he has not reuealed Without Faith and Religion it is impossible to be saued God therfore who desires our saluation and commands vs vnder pain of damnation to haue true Faith must haue prouided vs of the means necessary to attain to true Faith Let vs examin what Faith is It 's an Assent giuen to an object for the testimony of him that proposes it it is therefore grounded on the Authority of the Proponent and can haue no more assurance of the Truth than the testimony on which it is grounded as for example Human Faith wherwith I belieue what a Man of credit and knowen honesty tells me can haue no more certainty than the credit and honesty of that Man has and wheras Men let them be few or many in Number vsing only natural means may deceiue or be deceiued either in the testimony they giue or in the grounds of their Assertion be it the euidence of their senses which are subiect to fallacy or the euidence of their Natural reason for som times reasons that seeme to vs euident are but sophistries it is manifest that human Faith which relyes only on the testimony of men is fallible for though it may happen that de facto it is true and that there may be moral certainty of its being true yet absolutly it might be otherwyse and so the Faith grounded vpon it is still fallible But diuine Faith That Assent which Gods requires of vs to reuealed Truths must be an infallible Faith which not only is true but cannot be otherwise than true it must be a firm Assent in the highest degree of certainty excluding all doubts and feare of being mistaken and wheras Faith has no other assurance of the Truth than the Authority of the Proponent it follows that diuine Faith must rely vpon a most infallible vndoubted Authority which can not deceiue or be deceiued Hence it follows that no euidence of senses for our sensations are deceitfull can be a sufficient ground for diuine Faith nor no natural reason for if it be probable or only morally euident it may be false or falsified if absolutly euident it can be no ground of Faith because Faith being an argument of things not appearing as S. Paul saies it surpasses natural reason and because that if it be euident it forces the vnderstanding to an Assent and so leaues no place for the merit of Faith which consists in belieuing what the vnderstanding may deny because of the difficultie it finds in assenting to an obscure obiect which the vvill assisted with the pious inclination ouercomes and thereby merits No Histories nor doctrin of Fathers no testimony or authority of any fallible Church or congregation is sufficient because diuine Faith being infallibly certain must be grounded vpon an infallible Authority Lastly it follows that only the infallible written word of God or the authority of an infallible Church must be it which proposes vnto vs the reuealed Truths and on which wee must bottom our Faith Let vs heare what Mr Sall saies as to this particular he was once of opinion that Scripture alone was not the means appointed by God for proposing vnto vs the reuealed Truths their sence not being obuious euen to learned men and consequently not the means suitable to vulgar capacityes who being as well as the learned obliged to belieue the means for attaining to the knowledge of Religion must be suitable to their capacity as well as to that of the learned and Scripture through the difficulty of it surpasses both therefore it became the Goodness and Wisdom of God to appoint a visible Iudge assisted with his infallible spirit that in case of doubt should determin our controuersies and declare vnto vs what we ought to belieue But saies he pag. 27. the Archbishop of Cashell obiecting that vve ought to be very vvary in censuring the VVisdom of God if
must haue appointed some suprem Autority to declare vnto vs what sence is that which he will haue vs all belieue to which all dissenting Parties must assent and submit their iudgment for it were vnbecoming the goodness of God to oblige man vnder pain of damnation to belieue one sence and no other of all the different sences the letter of Scripture admits and not to afford som assured means and publick Authority for no priuat authority will suffice to propose vnto vs what sence it that Nor will it be possible to keep vs in Vnity of Faith without this suprem Authority for it s not possible to haue Vnity of Faith if wee do not all hold one and the same senee of Scripture nor it is possible that wee all hold the same sence if there be not a publick Authority for to propose vnto vs what sence is it that wee must hold to whose iudgment wee must be all bound to acquiesce for if it be lawfull for euery man to reiect that Authority and hold that sence of Scripture which he iudges the best it will be lawfull for euery man to liue in a different Religion from that of others and so there will neuer be any Vnity of Faith and Religion Now that the suprem Authority appointed by Christ for to decide our Controuersies and deliuer vnto vs the true sence of Scripture is the Church establisht by Christ it s proued by the texts of Scripture alleadged in the beginning of this Chap. its proued also by the practise of all ages for when in the Apostles dayes there arose a controuersy about the Circumcision of the Gentils som affirmed they ought not only be baptised but also circumcised others denyed the Necessity of Circumcision both Parties alleadged Scripture but neither was appayed and how was the controuersy decided and the true sence of Scripture alleadged by both proposed by the Church conuened in a Council at Ierusalem Act. 15. the one Party was condemned for Hereticks if they did not submit and acquiesce to the Doctrin proposed by the Church About the yeare 324. arose a dispute betwit Arrius that was a member of the Catholick Church and others also Catholicks concerning the Diuinity of Christ each of the disputants alleadged seueral texts of Scripture and pretended his own to be the true sence who decided this Controuersy was it the Scripture alone without a publick authority to propose the sence of it No but the Church gathered in the Nicen Council to whose decisions all Christians were bound to acquiesce and condemned as Hereticks that would not About the yeare 378. arose a dispute between Macedonius and other Catholicks concerning the Diuity of the H. G. which he denied both Parties cited many texts of Scripture but the dispute was not ended vntill the Church gathered in a Council at Constantinople examined that question and texts produced by both Contestants and concluded against Macedonius after which Decision it was not lawfull to doubt of the Diuinity of the H. G. To be brief look into all ages that euer any question arose concerning Religion the final decision was alluayes deuolued to the Church who deliuered the true sence of Scripture quoted by the Disputants and esteemed an Heretick that did not submit This shews that the world did euer yet belieue the suprem authority of deciding controuersies and deliuering the true sense of Scripture was still in the Church But the wery Protestants themiselues who decry the Church and will haue no other Iugde of Controuersies but Scripture do confess that betwixt two Parties prouing their differents Assertions of Religion out of Scripture the Church hath the suprem authority of deciding and deliuering the true sence of Scripture to which both Parties are obliged in conscience to acquiesce read Doctor Porter in his Treatise of Char. Mist pag. 195. and Chilling-worth in his Book of the Protestant Religion a safe vvay of saluation pag. 206. and B. Lawd cited by Doctor Porter they teach that the Decrees of General Council bind all Persons oblige in conscience til euideuce of Scripture or a demonstration maks their error appeare that they are not to be controlled by priuat spirits nor cannot de renuersed but by an equal authority of an other General Council But because Protestants easily contradict one an other and others will say these are but opinions of priuat Doctors and not the Doctrin of the Protestant Church I will proue that what euer their Doctrin be their practice proues that they belieue the supreme authority of deciding Controuersies betwitxt two Parties disputing out of Scripture to be only in the Church the proof Arminius a Minister of Amsterdam and Professor of Diuinity at Leyden broached new Doctrin touching points of Predestination Grace and Liberty quite contrary to the Doctrin of Caluin receiued in the Churchs of Holland By his wit and credit he got many Proselyts that in a short tyme his Doctrin made great progress throughout all the States Gomarus nothing inferior to him in wit and reputation an ancient Professor of Diuinity at Groeningue opposed this nouelty and with all the ancient Ministers stood for the Doctrin of Caluin Printed Pamphlets were publisht Texts of Scripture quoted but neither did yield to the other each drew Abettors to their opinions and the Prouinces were deuided into two factions of Armenians and Gomarists The Churchs of Hollands petitioned to the States General for a National Synod to determin the Controuersy but Armenius strengthned with the protection of Barneuelt A duocat General of the States obtained that in lieu of a Synod the matter should be discussed in a conference of Diuins the States deputed som persons of quality for to heare the Disptutans Arminius presented himself with four Diuines and Gomarus with as many Arminius his fiue articles were scan'd texts of Scripture searched for and carefully examined reasons proposed by both Parties with all ardor nothing omitted that wit or industruy could giue and after a tedious and eager dispute the question remained vndecided the Parties receded each proclaming the victory Armenius dyed soon after but his schollers took vp the cudgle and gain'd so much ground vpon the Gomarists that all the three Prouinces of Holland Vtrecht and Ouerissel embraced their fiue Articles and pretended a petition to the States General for a toleration in the profession of that Doctrin which they offered to defend with the pure word of God adding it did not appertain to a National Synod but to the Diuins of each particular Prouince to take cognisance of the affairs of Religion in that Prouince and therefore they protested against any National Synod The Gomarists on the other syde cryed out for a Synod the controuersy did not only trouble the peace of the Prouinces but made a great Ecco in the neigh bouring Reformed Churchs The King of England by his Embassador Sr Dudley Carleton represented to the States that the only means for to allay those disputes was a National Synod to whom
the true sence of Scripture to satisfy his doubts in Religion and to know what he ought to belieue and wee will find he did not vse the means which Christ appointed for our instruction pag. 17. you tell vs Mr Sall that you discouered the Roman Church to be guilty of idolatry couelty and impiety your wit say you demanded you a reason for what you belieued and if it demanded and euidently coâ—â—cluding reason it ourlasht wheras the Mysteries of Religion are of things not appearing as S. Paul saies surpassing reason you frequently perused the Scripture the Councils Fathers and Histories and all made you doubt of the Truth of our Tenets the consequence therefore is vndenyable that Scripture alone is so far from being cleer and easy in points of Religion that it alone nor with the assistance of Historyes Councils and Fathers is not sufficient euen to so great a wit as you pretend to be in no wayes obstinat vvillfully but desirous to know and embrace the truth is not I say sufficient to assure you what is an errour or not consequently somwhat else is wanting to know what wee ought to belieue Pag. 37. you tell vs that you vvent to the Church of England vvhose Eminent Persons by vvord and vvritting did assert do not you see that besides the Scripture wee want a liuing Church to inform ys what wee out to belieue that the fumme of our Faith is the vvord of God contained in Canonical Scripture and the plain vndubitable consequences out of it But Mr Sall you might haue belyed them all by your own experience who read Scriptuse assisted with your eminent with forsooth and knowleg in sciences assisted by the Fathers Historyes and Councils and yet as you tell vs all made you doubt pag. 18. but could not assure you of the truth or vntruth of our errours consequently somthing else is requisit for to know assuredly what is Truth and what not But Mr Sall before that the Cchurch of England by her Eminent Persons did tell you the Scripture alone and its vndubitable consequences is the intyre summe of Faith did you know that to be be true did you vnderstand it to be true by the Scripture when you frequently read it and by Councils and Fathers if you did to what purpose do you speake vnto vs of the Church of England what need had you to go to her You ought to haue sought and found the resolution of your doubts in the Scripture alone and its vndubitable consequences if you did not then you belieue the Scripture and its indubitable consequences to be the summe of our Faith vpon the testimony of the Church of England and her Eminent Persons which being fallible as you and she confess all your Faith is built on a fallible bottom Moreouer Mr Sall the Church of England informed that the Scripture alone and its indubitable consequences are the whole summe of diuine Faith but did the Church of England tell you who is he that must draw those indubitable consequences Must those consequences be drawen by a publick Authority establisht by Christ or is it sufficient that the consequences seem vndubitable to you or me or any priuat person If the second then all sectaries in the world haue a true rule of Faith which is their own reason that dictats what they belieue to be an vndenyable consequence of Scripture and none can blame them for they regulat their Faith by the rule that Christ has appointed if the first then the Church of England should haue informed you what suprem Authority is that which must draw those consequences and aproue or reproue those which to priuat persons seem to be vndeniably deduced out of Scripture But this which your instructors omitted has been shewen vnto you in this Chapter not only by Scripture and reason but by the practise of your Reformed Churchs represented in the Synod of Dordrecht that when two Contestants draw contradictory consequences out of Scripture each one pretending his own to be vndubitably deduc'd out of the Text the Church wherof the Parties are Members has the suprem Authority to resolue which is the true consequence that the Parties are bound in conscience to submit to her iudgment and to be held for Schismatiks if they do not and wheras your first Reformers drew consequences which seemed to them to follow vndubitably from Scripture and their Aduersaryes iudged the contrary to be vndubitable true your Reformers were bound to submit to the Catholik Church wherof theyr were Members and learne of her which were the true consequences and were Schismatick for not doing so and as their errour descended to you and your liuing Brethren the obligation also of being instructed by the Catholik Church and acquiescing to her iudgment descends vnto you And thus Mr Sall you miserably mistooke the means which Christ appointed for to instruct vs in Religion V. CHAPTER THE CHVRCH ESTABLISHED FOR our instruction is infallible THough I reserue a chapter a part for Mr Salls arguments against this Tenet yet I must heere toucth two of them which shew that he is either ignorant or malicious in mistaking our doctrin by the answer to which I will declare what wee belieue in this particular He impugns our doctrin from the pag. 29. to 35. and from the pag. 39. to 44. pag. 39. he argues that Infallibility is an Attribut proper to Gods essence which can no more be communicated to any Creature than the Deyty itself it s a Blasphemy saies he to attribute to any creature that which is proper to God alone consequenty the Church of Rome is guilty of Blasphemy in teaching the Pope or Council is infallible I cannot belieue but that you are sufficienty sensible of the weakness of this argument which from the very beginning of your pretended Reformation is so common that any Collier will answer it especially that it and all the arguments you bring in your whole discourse are exactly set down in Bellarmin whence you haue borrowed them and most euidently answered and if you had any ingenuity you ought not to trouble your Auditory with such third bare tryfles but tell them also what wee answer and retort it if you could Can you that pretends to the credit of a Professor of Diuinity ignore that a man who is by his own Nature Mortal might by Gods Protection who promises him he shall neuer dye be immortal and why will you deny but that Man who by Nature is subiect to errour may by Gods special protection promising him that he shall neuer err be kept from falling into any errour or mistake This is what wee belieue that the Church which is by Nature as being a congregation of Men fallible may be mistaken and though ignorance or malice teach an vntruth but that God has promised to assist her continually with his spirit for to leade her into all Truth and neuer to permit her to teach or belieue any errour by virtue of wich promiss iudge
a greater credit for him to haue been in that imployement than to haue been cast out of it before the yeares end when others continued it for three years at least and commonly for 6. or eight years As for other things that might be said I will take no notice of them And euen from this moderat reprehension of his vanity I would haue willingly abstained did he not oblige me to it For I appeale to the Protestant Reader whether it be not fit that when he pretends by fictitious Titles to gain credit to his cause and to his arguments with the vulgar People I should open their eyes to see that he is not what he sayes he is The Priests and Leuits sent by the Iews to the great Baptist to know what he was 10.1 made him two very different questions VVhat are you VVhat do yo say of yourself Knowing that often tyms there is a vast difference betwixt vvhat a man really is and vvhat hè sayes he is And this neuer appeared more apparently than in the great difference that is betwixt what Mr Sall is and what he sayes he is And it is very important for the truth of the cause which I defend that the Reader take notice of this difference for wyse men dot not so much consider the quality of the person that speakes as what he speakes and value not an argument for his sake who proposes it but for its own merit But Men of vulgar capacity who do not vnderstand the strength or weakness of an argument value it not for what it is in itself but for the learning and credit of the Person that proposes it whence it is that men of common vnderstanding who know not the weakness of Mr Salls arguments will not withstanding belieue them to be very pregnant because they are of a man of that vogue and credit which he most vniustly vsurpes of a great Diuine a Venerable Rector and Professor of Diuinity so that the most dangerous weapon wherewith he attacks vs is his credit and Authority which belongs not to him If he were content to fight vs with his arguments wee would be content with a bare answer for vpon the learned men they would neuer make any impression nor vpon the vnlearned who to value an argument only looks on the Proponent but when he comes to fight vs in the shape of a very learned Diuine and a great Master in Sciences wee must vnmask his ignorance and vanity least his arguments which in themselues haue no force assisted with that vsurped credit and authority may work on the Spirits of ignorant People Perhaps this Treatise may seeme larger than might be thought necessary for an answer to Mr Salls discourse I confess it is and were I to consider only what his discourse deserues it required no answer for it contains nothing but what has been said twenty tymes and answered so many more though this being the first Essay of this great Diuine in fauor of Protestancy its strang if he were so learned as he would haue vs belieue him to be but that it should be an exquisit peece yet I haue thought fit to answer it and do intend not only an answer to him which could haue been don in fewer lynes but an exact discussion of the Points he toucheth and particularly of that prime and great Controuersy of which depends the resolution of all others The infallibility of a liuing Iudge of Controuersies which is the Church Therefore for a full satisfaction of those that desire to know and embrace truth I diuide this Treatise into two Parts in the first I will proue the Necessity of a liuing infallible Iudge of Controuersies and proue it to be the Roman Catholik Church In the second I will examin those pretēded Errors which he fastens on our Church and will endeauor to leaue nothing vnanswered that he obiects against vs though I may prepone or postpone his arguments as the Methode of my discourse requires If my labor Proue to your spiritual aduantage I am sufficiently rewarded if not I shall not want a reward from him that erowns good desires fare well Your friend in Christ Iesus I. S. THE FIRST PART PROVING the necessity of an infallible liuing Iudge I. CHAPTER BVT ONLY ONE TRVE RELIGION The need full Means afforded by God to come to the knovv legde of it THAT God is to be adored it 's the voice of Nature pronounced by all Nations Reason proues it for were you yourself the chiefest in Power the highest in Dignity the Richest and most adorned in virtues in the Common wealth you would expect an Homage and it could not be denied vnto you by your Inferiors Confess then that a far greater is due from you to God whose Power is supereminent his Wisdom transcendent his Goodness vnlimited his Perfections innumerable But it is not arbitrary to Man to adore God with what manner of Worship his fancy suggests vnto him or his priuat spirit inclins him vnto God as he requires a Worship at our hands so he has himself reuealed what manner of Worship he requires Perdiscamus sayes S. Chrysost hom 51. in Mat. Christum ex sua voluntate honorare nam qui honoratur eo maxime honore laetatur quem ipse vult non quem nos optamus What sacrifices Rites and Ceremonies God would be adored with in the old law he declared it to his People by Moyses Leuit. from the first to the 7. chap. and declared that he would not be otherwise worshipped Leuit 10. In the law of Grace his son Incarnated abolished that Ceremonial law and reuealed to Mankind a new manner of diuine worship a new Sacrifice Sacraments Rites and Ceremonies by which he will be worshipped and by no other in so much that by S. Paul Gal. 1.9 he commands that if an Angel from heauen should recommend vnto vs an other manner of diuine worship wee should not heed him This worship of God reuealed by him to Man is true Religion worship him euer so much if you do not adore him as he has reuealed he would be worshipped you haue not true Religion That there is a true Religion extant it 's doubtless both for that wee pretend each of vs his own Religion to be the true one and that God has laid a command vpon vs and wee are obliged to worship him in spirit and Truth this is Religion which command and obligation supposes the Existence of a Religion That among all those Religions wherwith the world abounds there is but one true Religion whateuer and whereuer it be it s also manifest for true Religion is that manner of diuine worship which God has reuealed but God has not reuealed those seueral manners of diuine worship which do oppose and contradict one another if it be he that reuealed wee should worship him by denying the Messias as the Iewdoes certainly it must not be he that reuealed wee must worship him by belieuing in the Messias as the Christians
this or that vvas not don in the gouernment of the vvorld vvhich seemeth to vs good to be don the Modesty of the Proponent added such vveight to this aduertisment that it touched me to the quick and reflecting on this point in my solitudes I savv saies he vvee might as vvell say that it belongeth to the goodness of God not to permit that his holy lavves should be transgressed by vile creatures nor that the Pastors of souls especially the Pope should scandalize their flock and as vvee do not iudge it a failure in his goodness to permit sins so vvee ought not vvauer in our opinion of his goodness and VVisdom if he has not appointed a visible Iudge for our direction hauing giuen us the holy Scriptures vvhich a bound vvith all light and heauenly doctrin to such as are not vvillfully obstinat Briefly Sr heere are three different opinions of Christ's presence in the Sacrament Catholik Lutheran and Protestant of the three quite opposit one to the other God has reuealed but one as I for merly discoursed and obliges me vnder pain of damnation to belieue that sence and no other I say under pain of damnation for said he if you vvill not eate the flesh of the son of Man and drink his bloud you shall not haue lyfe in you Io. 6. must I not expect of Gods goodness that he will afford vnto me what is absolutly need full to acquit this obligation he absolutly requires of me to belieue that sence and no other of those three which he reuealed must I not then expect of his goodness some means to ascertain me which of those three different opinion is that which he reuealed would it be consistent with his goodness to oblige me vnder pain of damnation to flye to the Moon and afford me no wings which wee suppose are indispensably need full for to acquit that obligation The Assent which he requires at my hands is not a probable and dubious one but an Assent which renders me assured in the highest degree of certainty of the Truth I profess such and no other is diuine Faith such an Assent is impossible if there be not an infallible Authority on which it is grounded which you Protestants cannot deny for it s therefore you reiect Tradition and will admit no other Test of Faith but the written word of God because Faith must be grounded vpon an infallible Authority you say and Tradition is fallible and nothing infallible but Gods written word if Scripture were not written by the Apostles could not you say without any iniury to God that it became his wisdom to afford you some other infallible Authority wheras without such an authority it 's impossible to haue the Assent of Faith which he requires and was it not therfore that he gaue to his Apostles who preached to the primitiue Christians the credit of infallible Oracles because then there was no Scripture written nor any other Authority wherupon to bottom their Faith but the testimony of the Apostles Since therfore wee do manifestly proue that Scripture alone is not sufficient to determin Controuersies and instruct vs what wee are bound to belieue let not your instructors Modesty take it ill that wee say it becomes the goodness of God to appoint a liuing infallible Iudge on whose testimony and authority wee may rely and ground our Faith Vvee say with St Augustin l. de vtil cred ad Honorat Si Prouidentia Dei non praesidet rebus humanis nihil est de religione satagendum Si autem praesidet non est desperandum ab eodem ipso Deo authoritatem aliquam constitutam esse qua velut gradu certo attolamur ad Deum If Gods Prouidence gouerns not the vvorld vvee need not be sollicitous of Religion but if Prouidence rules all it cannot be doubted but that God has appointed an authority by vvhich as by a certain assured vvay vvee may be lead to God Vvee must therefore grant such an Authority which is not Scripture as wee will proue or deny Prouidence Your instance is very weake and vn becoming so great a diuine as you profess to be Gods goodness cannot be questioned for permitting sins and the scandals of Popes nay it 's becoming his goodness to permit them for hauing created Man with perfect liberty for to work well or ill it becomes his goodness to giue him all that is needfull for the exercyse of that liberty and Man could not exercyse it if wee did not pretend to some extraordinary miraculous Prouidence for which wee haue no ground in Scripture nor reason and to which his goodness cannot oblige him if he did not permit him to sin and to question God why his goodness doth permit sin is to ask why he created Man with perfect liberty which if you do I answer because he gaue him liberty that he might vse it well and if he vses it ill it s his own fault VVee ought not say you to vvauer in our opinion of Gods goodness for not appointing a Liuing infallible Iudge vvheras he has afforded us the Scriptures vvhich abound vvith all heauenly light to them that are not vvillfully obstinat and this you proue 2. Tim. 3.16 Holy Scriptures are able to make us vvyse vnto saluation that the man of God may be perfect throughly furnished unto all good vvorks But I infer to the contrary wheras the Scriptures though replenished they be with heauenly light are not sufficient for to declare vnto vs what wee ought to belieue wee might wauer in our opinion of Gods goodness if he did not appoint an infallible liuing Iudge for to instruct vs and that the Scriptures are not sufficient for the instruction of them that are not vvillfully blind Mr Sall himself proues it for pag. 17. he tells vs that doubting of the Tenets of our Religion his wit not content with an ipse dixit lyke Pythagoras his scholler demanded Reason for what he belieued he betooke himself to the frequent reading of Scripture but Sr if you be not content with an ipse dixit you are as vnfit for Christ's schoole as for that of Pythagoras and if your wit demands reason for what you belieue Scripture is no place to seeke for it which affords nothing but a bare ipse dixit After reading the Scriptures he was so far from being sufficiently instructed that he confesses they made him doubt whence it appears that Scripture alone is not sufficient euen to those that are not vvillfully blind he was no such for he did read with a real desire of being instructed The text of S. Paul sayes that Scripture is able to make us vvyse to salvation but does noy say that Scripture alone is able if you will haue text to be for your purpose you must follow the example of Luther who to proue his error of iustification by Faith only corrupted the text of S. Paul Rom. 2.8 vvee account a man to be iustified by Faith vvithout the vvorks of the lavv and foisted
vvorld giuing vs to vnd erstand that the Paraclet was not sent to his Apostles alone but to their successors to the words end Wee proue it by the text of S. Io. 16.26 vvhen the Paraclet vvill come vvhom I vvill send from my Father the spirit of Truth vvho proceedeth from the Father he vvill giue testimony of me and you vvill giue testimony But there is nothing more cleer than that the whole Chapter speakes all a long of the Church reade y pray the text consequently that text is to be vnderstood of the Church as well as of the Apostles Wee proue it because the Apostles were the fundation S. Paul Eph. 2.20 whervpon the Church was built But S. Paul calls the the Church also the Pillar and foundation of Truth 1. Tim. 3. Wee proue it because S. Paul commands vs in seueral places to belieue his doctrin for that his vvord is not the vvord of Man but indeed of God and consequently infallible 1. Thes 2. buâ— Christ also Mat. 23 commands vs to obey and belieue the Church in succeeding ages on the chayr of Moyses haue sate the scribes and Pharisees vvhateuer they bid you do obserue and do obliging vs to obey and belieue not only Moyses but those that succeede in his chayr Thus not a text shall you meet for the infallibility of the Apostles but proues lykwise that of the Church Doubtless you will not deny but that Christ his Command of teaching all Nations preaching the Ghospell that the Bishops should rule the Church was layd not only on the Apostles but on their successors for future ages other wyse the Prelats and Pastors of future and this our age would not be obliged to teach preach and rule vs. You will not deny also but that Christ his command of hearing the Church vnder payn of being esteemed Heathens and Publicans of obeying them that sit on Moyses his chayr of being subiect to our Prelats was layd on the flock of all succeeding ages as well as on that of the Apostles dayes it follows therefore that the Pastors of our age are as much obliged to teach vs as the Apostles were to preach to them of their age and that wee are as much obliged to obey and belieue the Church in our age as the flock was in the Apostles tyme to belieue and obey them who can doubt them but that as the Authority iurisdiction and obligation of teaching descended to succeeding ages the infallibility also giuen to the Apostles for to acquit that obligation did descend it being giuen by God for the loue and gouernment of the flock that they should not be mis lead And heere enters the argument that I proposed in the former Chapter Whoeuer does as Christ bids him do and belieues as Christ bids him belieue cannot do amiss nor belieue an errour but Christ bids vs do and belieue as the Church in succeeding ages bids vs do and belieue therefore wee cannot do amiss nor belieue an errour consequently they cannot mislead vs. But saies our Aduersary the Paraclet was to remayn with the Church vntill all truth was taught necessary for saluation but it cannot be doubted but that the Paraclet taught the Apostles all truth and they deliuered those Truths in their written word Therefore after that word was deliuered to vs the Paraclet was to remayne no longer This obiection well vnderstood will giue light to our doctrin and manifestly confirm its truth Christ saies Io. 15.15 that he taught his Apostles all whateuer he had heard from his Father it 's manifest therefore he taught them all truths necessary for saluation this was before his Passion and yet after his Resurrection S. Luke c. 24. tells vs that ie his iourny to Emaus with the two Disciples he interpreted the passages of Scripture to them which signifyes that through inaduertency or forgetfullness wee may come to doubt euen of what truths were already taught nay he saies Io. 16.12 that he had as yet things to deeclare to them and that the Holy spirit when he came would teach them all truth Behold how Christ hauing sayd he taught all things yet he sayes that he had many things to open to them which they could not then learne vntill the Paraclet came This might seeme a contradiction but is none for when he sayd that he taught them all he had heard from his Father that is to be vnderstood that he taught and deliuered to them the General Principles and Truths of Faith wherin all truths of Religion were contained and what he had yet to say to them were the consequences and particular Truths of Faith contained in those general Principles which the Paraclet would disclose to them it s therfore that the Holy Ghost is called by the Fathers Basil 5. cont Eunom and Mar. vict 3. contra Arium the Interpreter and Voyce of the Son because the interpreter sayes nothing of his own but deliuers in expresser terms what the Author has already sayd and the text cleerly sayes the Paraclet taught nothing of the new but what he had heard Non enim loquetur à semetipso sed quaecunque audierit loquetur because he did but expound in particular what Christ had taught in general Principles and opened to the Apostles the consequences that were contained in them Now its manifest out of the text that the Paraclet when he descended did not of a sudain open to the Apostles all the Truths and consequences included in those General Principles deliuered by Christ or if he did that he did not so cleerly as that they should haue vnderstood all for after that descent wee read Act. â—0 that Peter doubted if the Ghospell ougth to be preached to the Gentiles and he was instructed by a heauenly vision it ought also Act. 15. it was doubted if besids Baptism the Faith full were to be circumcided But wee do freely grant that the Apostles had at length a full and perfect knowledge of all truths of our Faith and all the consequences included in those general Principles deliuered to them by Christ consequently there is no Truth of Faith which now is belieued by us or shall be belieued by future Ages but the Apostles did distinctly and particularly know for as Tertul. sayes l. de praeser c. 22. quis integrae mentis credcre potest aliquid eos ignorasse quos Magistros Dominus dedit vvhat man of a sound vvit can belieue that they vvere ignorant of any thing vvhom the Lord gaue vs for Masters wee confess also that the Apostles did teach and deliuer all those truths to their disciples either by their written word or by word of Mouth to be handed to Posterity by Tradition whence S. Paul 2. Thes 2. commands hold the Traditions vvhich ye haue learned vvheter by Epistles or by vvord of Mouth some of these truths in succeding ages either through forgetfullness or through inaduertency of their Disciples and their successors who minded chiefly those Articles that were opposed by
wheras the senses perceiue the Accidents which are naturally inseparable from that substance if there were not a higher Authority that affirms the substance is not there to whose testimony Reason is bound to yield against the euidence of the senses as when the Angel appeared to Tobias to acompany him in his voyage Tobias at his first appearance ch 5. prudently iudged him to be a Man wheras the senses did perceiue all the Accidents proper to human Nature and nothing affirmed him to be an Angel there Reason prudently concluded vpon the testimony of the senses but when in the 12. ch the Angel discouered him self to be an Angel then Tobias his reason was reclaymed and against the euidence of his senses which did see nothing but Accidents of Human Nature belieued it a Spirit vpon the testimony of an Angel The lyke passage wee read to haue happened to Abraham Gen. 18. whence wee vnderstand that God may separat the Accidents from the substance to which they are proper and also that when the testimony of our senses clashs with a higher Authority Reason must yield to the higher Authority against the euidence of our senses This is the present case our senses say its bread what wee see after the consecration the word of God sayes its his Body if the word of God did not oueraw the senses reason ought prudently to conclude its bread but the word of God being of a more infallible authority than the senses Reason must yield to the word of God and say its Christs Body against the euidence of the senses that saye its bread But replyed he God will not haue Reason go against the euidence of our senses but yeld to them euen in matters of Faith for after his Resurrection he proued it to his Apostles by the euidence of their senses saying Lu. 24.36 feele and see for a Spirit hath no flesh nor boans as you see me to haue I answer they did not belieue his Resurrection only vpon the testimony of their senses but also of his word and asseueration that said he was reuiued God will haue vs as I said formerly yield to the euidence of our senses when there is no higher authority that thwarts their euidence as heere there was none but the higher autority did rather assert what the senses did testifie but in the Mystery of the Eucharist it is not so Gods word does contradict the senses and therefore Reason must yield to it against our sensations Pag. 21. Mr Sall argues that no necessity vrges vs to belieue Christs real presence in the Sacrament neither for the effects that he promises by it not for the verifying of his words seeing our sauiour said in the same tenor I am the true vine without any alteration in the vine or his person not for the effects of the Sacrament Christ being able to conferr what spiritual graces he pleases with the worthy receiuing of bread and wyne without any substantial alteration in the Elements as in the water of Baptism he affordeth the soueraign grace of spiritual regeneration in the substance of water I answer its necessary for the verifying of Christs words in the institution of the Sacrament for let the words Body and flesh vine Rock c. be equiuocal as he will haue them to be indifferent to beare two sences figuratiue and real This is euident that when a word bearing an equiuocal signification is put in a Proposition it is determined to signify that of which only and of no other the Predicat can be verifyed as this word Man may signify a true or painted man in this proposition Man is a rational liuing creature it is determined to signify a true Man because the Predicat rational liuing creature can be verifyed only of him and not of a painted man So the word Body that may signify a true or figuratiue one in the institution of the Sacrament This is my body vvhich is giuen for you it s determined to signify Christ his true body because of it only and not of a figure it can be verifyed vvhich is giuen for you If you obserue this Principle you will cleerly answer any text that may be alleadged against this Mystery As to the instance of vine and such lyke mystical expressions spoken of Christ put them in a proposition with the word Christ and they will be determined to a figuratiue or mystical signification because that Christ that dyed for vs cannot be said of a vine or Rock in their proper signification Now to the second part of his argument that God might had he been pleased haue redeemed vs with out any real Incarnation of the second Person or real Passion of Christ vpon the Cross it s out of controuersy for his infinit wysdom and Power wanted not other means for to redeem vs is it therefore wee must say with the Heretick Marcion that the text And the vvord vvas made flesh must be vnderstood figuratiuly and deny any real Incarnation of Christ or Passion on the Cross but only a figuratiue one by your argument wee might because God might had he been pleased conuey vnto vs by a figuratiue body and Passion all the effects and grace that he conueyed vnto vs by a real Incarnation and Passion the spiritual regeneration conferred on vs in Baptism by water he might haue conferred it on vs by wine or Rose water is it therefore wee must say that true natural water is not necessary for Baptism but say you the text does distinctly express vvater yea and the text in the institution of the Eucharist does distinctly express Body and as the text does not add true and real Body so it does not add true and natural water by what rule must vvater in the text sygnify natural water and the word Body must not sygnify a real body Thus farr wee agree that Christ might were he pleased haue giuen vs the effects of the Sacramēt by a figuratiue Presence only also that he might haue conferred them vpon vs by the real presence of his Body for there is no impossibility in that he should haue giuenvs his real Body vnder the Accidents of bread the question is what is it that he has effectually don and which of the two has he giuen the figure of his Body or his real Body I say that his real Body for that is requisit for the verifying of his words in the institution of the Sacrament But why does S. Paul call it Bread so often euen after the consecration as 1. Cor. 11.13 as often as you eat this bread vvhoeuer shall eat this bread he took bread in his hands he brake it and said this is my Body vvhich is broken for you These expressions denote that it remayns still bread No Mr Sall it retains the name of bread because it retains the appearance of bread and because that when a thing is changed into an other it still retains the name of what it was as in the Scripture wee read
Alms deeds and such others as they who giue the Indulgence require and that the Alms which are enioyned in such cases though by the malice of some they may be turned to sinister vses are designed for pious vses You mention some words of the 92. Canon of the Council of Lateran vnder Innocent the Third and that Council has but 70. Canon in all nor does the Council speake any thing in any Canon of Indulgences it s no new practice of your fraternity to coyn new Canons and texts as you want them You cite S. Thom. and S. Bonauen who relate some were of opinion that Indulgences were but a pious fraud of the Church to draw men to charitable Acts its true those saints relate that opinion but relate not who were the Authors of it but only that some did say so and they condemn it as impious and iniurious to the Church S. Bon. in 4. dist 20. q. 6. sed hoc est Ecclesiae derogare dicendo eam sub specie mentiri quod abhorret mens recta Thus you only proue by this argument that there were some impious people that accusâ—d the Church of being a cheat And do not you do the lyke wee embrace most willingly the aduertisment of Bellar de amiss Gratiae l. 6. which you relate but nothing to your purpose that in things depending of the freewill of God wee must affirm nothing but what he has reuealed in his Holy Scripture but you are mistaken in asserting that God has not reuealed the Doctrin of Indulgence in the Scripture for that text Mat. 18.18 vvhateuer ye shall vnbind on earth shall be vnbinded in Heauen signifyes the Power of vnbinding from the pains of Purgatory you say it does not and you cite Durandus and Maior who say it does not and that Indulgences are not found expresly in Scripture but I say that though they be not expresly found in scripture they are implicitly found there and you confess in the beginning of your discourse that wee are bound to belieue not only what is contained in Scripture but the vndeniable consequences out of it out of that text the Power of vntying from the pains due to sin is an vndeninable consequence the Church declares it and interprets the text so to whose Authority Dur. and Maior must yeild And though there were no text in Scripture that either explicitly or implicitly did import Indulgences in particular yet by Scripture it self wee are bound to belieue it it being the Doctrin of the Church as S. August said of Hereticks Baptism l. 1. cont Crescon c. 32. and 33. oBserue his words which comes very appositly to our present subiect Although verily there be brought no example for this Point he means the validity of Heretick Baptism for which he sayes there is no text in Scripture yet euen in this Point the truth of the same Scripture is held by vs vvhile vvee do that vvhich the Authority of Scripture doth recommend vnto vs that so because the Holy Scripture cannot deceiue vs vvho soeuer is afraid to be deceiued by the obscurity of this question must haue recourse to the Church CoÌ„cerning it vvhich vvithout ambiguity the Holy Scripture doth recommend vnto vs. By which sentence of S. Augustin you find that wee follow Scripture whylst wee follow the Doctrin of the Church which the Scripture commands vs to heare and obey You will perhaps infer out of this discourse a consequence which may seem to you absurd thus therefore wee are bound to belieue as an Article of Faith what Doctrin the Church proposeth to vs though that point in particular be not contained either explicitly or implicitly in any text of Scripture only vpon the testimony of the Church This consequence is true and the reason is that the Church being Gods infallible Oracle caÌ„not propose to vs as a reuealed Truth but only that Doctrin which truly is reuealed by God God reuealed all Truths of Religion to the Apostles as wee haue discoursed in the 6. Chap. the Apostles deliuered all those truths to the Church to be handed from age to age to Posterity the Apostles did not deliuer all those Truths in writing as wee haue discoursed in the 2. and 3. ch but part in writing and this is Scripture part by vnwritten Tradition and this is the Depositum that S. Paul speaks of to Timothie the Church is the keeper of this Depositum and as by the Scripture wee know what written Truths the Apostles deliuered so by the Church wee know assuredly what vnwritten Truths they deliuered Now wee say that the Church cannot propose to vs as a reuealed Truth but what was deliuered by the Apostles who doubtless knew and taught to their Disciples all truths of Religion to the Church for wee do not say nor belieue that the Church can coyn new Articles of Faith but only deliuer the Old that through carelessness came to be confusedly knowen and almost forgotten wee do not pretend that the Church has new reuelations of new Doctrin which God did not deliuer to his Apostles but that she has the assistance of Gods Spirit to know certainly and find out the truths that were formerly reuealed and taught by the Apostles not only in writing but by word of mouth what truths therefore the Church proposes vnto vs wee are obliged to belieue them as reuealed truths though they be not in Scripture particularly mentioned for if they be not there they were taught verbally by the Apostles they are of Apostolical tradition and if the tradition be obscure or doubtfull the declaration of the Church renders it certain Thus it matters not that Indulgence is not expressed nay nor implicitly contained in Scripture if it be not it must of necessity haue been taught verbally by the Apostles since that the Church proposeth this Doctrin as a reuealed Truth and no truth is a reuealed truth but has been reuealed to them and by them deliuered vnto their Disciples Publick Prayer in an vnknovven Language Ex ore tuo te iudico serue nequam your own position is the strongest argument I can alleadge for Publick seruice in an vn knowen language you say thus the purpose of Nature by speaking is to communicat the sense of him that speaketh to the hearer but hovv can that be if the hearer perceiueth not the meaning of the vvords he speaketh Therefore wee must speake in a knowen language I ask to whom do wee speake in the Liturgy or Publick seruice of the Church Sure it s not to the congregation but God it s to him wee direct our Prayers for to prayse him and implore his Mercy The Hearer is God properly and not the Cougregation and therefore where there is no Congregation present the Psalms are sung in the Oyre and Publick seruice don if therefore wee communicat our fence when wee say Mass or publick seruice to God who is the hearer wee satisfy the purpose that Nature intends by speaking and wheras God vnderstands our fence in
flock to a field that receiues the seed and improuments and to an edifice But saies he He that planteh and he that vvatereth are one and euery man shall receiue his ovvn revvard according his ovvn vvorks vvee are labourers together vvith God ye are Gods Husbandry ye are Gods building All is but one body one common wealth but with this distinction that some in this Body and commonweath are labourers some whose charge it is to plant and sovv the seed which are the Apostles and their successors others are the Husbandry the field which is vvatered and receiues the seed whichs the flock Out of these Premisses I discourse thus as it is impossible that God laying an obligation vpon vs of belieuing reuealed Truths should not haue afforded vs the necessary means to know what Truths he has reuealed so it is a madness in me to expect to come to that knowledge by any other way or means than by that which God has appointed for our conduct it 's an vnquestionable truth that God might haue established an other manner of Prouidence for the saluation of man whitout Scripture Sacraments or Church but if God has decreed in this his present gouernment not to saue Man but vpon certain conditions will you be so peremptory as to expect by special priuiledge as a person particularly fauored to walk a path by yourself and be exempted from those conditions which are generally required fromall God might do so there is no doubt of it but it 's a madness in you to expect it You are to enquire what worship God requires from Man what truths he has reuealed which is the true sence of Scripture I do not doubt but God might if he were pleased vse other means for your instruction without Church Scripture Pastors or Doctors snatching you to the Third Heauen as hedid S. Paul 2. Cor. 11.4 or by sending an Angel to resolue your doubts or by inward illustrations and diuine lights but since that in this his present Prouidence he has established a Church furnished as wee mentioned with Doctors Pastors Apostles and Euangelists and layd an obligation vpon her to teach you and vpon you to belieue and obey her will you as a person particularly priuiledg'd expect to haue the knowledge of what you ought to belieue and to yet the true sence of Scripture by any other means than by and from that Oracle which God has appointed for the instruction of all I pitty some deluded souls who ery out God knovvs if I did knovv the true Religion and the true sence of Scripture I vvould embrace it But friend do you expect a reuelation from Heauen or an inward light for to ascertain you God has afforded means for to instruct vs and commands vs all he excepts none to heare and oby her which is the Church make vse of the means which he has appointed and you will be instructed think not that your ignorance will excuse your incredulity of what you ought to belieue when God has giuen you means wherby to be instructed and you will not make vse of those means and if you say you do not know which Church is that which God has appointed for your instruction both by what I haue already discoursed and what shall be said in the ensuing chapters it will manifestly appeare that it is the Roman Catholik Church But say you I search the Scripture as Christ commanded 10.5.39 and what I meet not there I do not belieue because I am persuaded it 's it that God has left vnto vs for to instruct vs and that it contains expresly and cleerly what wee are bound to belieue But wee haue proued in the two former chapters that Scripture does not contain all articles which wee are bound to belieue and that euen the fundamental points of Religion are not sufficiently proued by Scripture alone without an infaillible interpreter for there is not any text hardly of Scripture but may be interpreted in different sences and Scripture alone does not ascertain vs which is the true sence And if an Heretick did aryse and say that it is not lawfull to keepe sunday for a Holy day but saturday because God commanded this should be kept and the Apostles could not alter it against the express command of God Ex. 20. if he should say that it is lawfull for vs to keepe but one Holy day and no more in the weeke and that wee are obliged to work the other six dayes according that text six dayes thou shalt vvork but the seaueth is the Sabaoth of they Lord Ex. 20. can his errour be eleerly proued by Scripture alone if he should say that it is not conformable to the instruction of Christ to giue the Communion to Women because wee do not read that Christ should haue giuen it to any by what Scripture will you conuince him of an error If he should say that you cannot in conscience defend your right against one who commences a suit in law against you or that is an vniust vsurper of your goods he will giue you plain Scripture for it To him that vvill contest vvith you in Lavv and take your Coat from you giue him also your Cloak Mat. 5.40 and by what text will you conuince him that he misvnderstands that text if he should say with the Luciferians that a Priest who would apostatise from his Religion ought not to be receiued again to the Communion of the Church though he did repent grounded vpon the words of Christ Mat. 5. if the salt that 's to say the Doctors and Pastors of the Church hath lost its Sauour vvher vvith shall it be salted it is therfore good for nothing but to be cast out and trod vnder foot of men This is a damnable error the doore is still open Mr Sall if you will but knock with repentance yet no text of Scripture doth cleerly conuince that errour finally there was neuer yet any Heresy no neuer will be but will hit vpon some text of Scripture to proue its error and if it be lawfull for euery man to interpret he Scripture in the sence that seems best to him they will neuer be conuinced by Scripture alone Hence it follows that since the texts of Scripture admit different sences either of two things must happen or that God has left it arbitrary to Mankind to belieue that sence which each one bonafide thinks in his own iudgment to be the best and has not obliged him to submit his iudgment to the sence giuen by any other and if so Arriants Protestants Catholiks and all are of a good Religion for each of vs belieues that sence of Scripture which wee think the truest which is all that God requires Or if God has obliged vs all to belieue one sence of Scripture though that sence may not seem the best to this or that particular man and will haue vs submit our iudgments and belieue that sence which he obliges vs all to belieue if so then God